A Fourth Volume, Containing One hundred and fifty SERMONS ON Several Texts of Scripture. By the Late Reverend and Learned Thomas Manton, D. D. In Two PARTS. PART the First, Containing LXXIV. Sermons. PART the Second, Containing LXXVI. Sermons. WITH AN ALPHABETICAL TABLE To the Whole. LONDON, Printed by I. D. and are to be sold by jonathan Robinson at the Golden Lion in St. Paul's Churchyard. MDCXCIII. AN ALPHABETICAL TABLE OF THE Principal Matters Contained in this VOLUME. A Page ABraham's Faith opened, 1. In his clear sight of Christ to come 474 The Grounds of this Faith 475 The Strength of it 476 2. In overlooking the Difficulties that lay in the way of the Promise 482 The Grounds of this Faith 483 The Strength of it ibid. The Effects of it 488 Acceptance with God for the pardon of Sin, the highest matter in the World. 945 Account. There are Books of Account kept between God and the Creature 261 At the Day of judgement these Books of Account shall be opened 262 All shall be called to an Account ibid. judgement shall pass upon all Men according to the Account then given 263 The Advantage of calling ourselves often to Account ibid. men's Account shall be answerable to their Mercies ibid. Adherence. Resolute Adherence of Faith, how seen 471 The Grounds of this resolute Adherence 472 Adoption. How the Spirit witnesses of our Adoption 1135 Afflictions should not make us question our Adoption 1136, 1139 Afflictions come from God 1133 Afflictions and Miseries may befall Gods ' People 1210 Bearing Afflictions becomes God's People 1137 We must not faint under Afflictions 765 Afflictions of the Righteous prove a Life to come 1215 Angels look into the Mystery of Redemption by Christ 918 What of this Mystery Angels look into ibid. The manner how Angels look into it 920 The Reasons why Angels look into it ibid. Angels fallen. Why God would not save fallen Angels, but fallen Men 658 Page Anger of God. God may be angry with his own People 273 Anointing, what it signifies 712 Christ was anointed by God 716 Why Christ was anointed 717 Who were anointed; first Christ, than Believers his Fellows ibid. Apparel, Sobriety to be used in it 75 How to judge of Excess in Apparel 76 Helps and Motives to Sobriety in Apparel ib. We must not envy the Apparel of others 75 Appearing of Christ. Vid. Coming. Assurance to be laboured after 114 What Application there must be, when Assurance is wanting 115 B BAckslider in Heart, what he is 1109 The Backslider in Heart shall be filled with his own Ways. Vid. Filled. Balaam's Plot to destroy Israel 802 Observations from hence 804 Believing, what is necessary to it 723 Believing in God and Christ, how they differ 235 Why believing in Christ is specially required, besides believing in God 245 Believing in Hope against Hope opened, with the Reasons of it 484 Better. We are not only to be good, but to grow better 429 Blessedness. True Blessedness not to be sought on this side Heaven 129 Blessedness eternal, wherein it consists Vid. Heaven. 116 Duties of those that have an Interest in this Blessedness 130 Blessings spiritual, we are to be much affected with them 426 We are to be in a capacity to praise God for spiritual Blessings 425 In Thanksgiving spiritual Blessings to be owned 424 Body. The Qualities of a glorified Body 119 Brazen Serpent, the History of it 747 The Typical Use of the brazen Serpent 748 The Resemblance between Christ and the brazen Serpent 749 The Excellency of Christ above the brazen Serpent 751 Breasts. Naked Breasts condemned 78 Brethren. Christ having taken our Nature, is not ashamed to call us Brethren 1083 Comforts from being Christ's Brethren 1088 Whether Believers may call Christ Brother? ibid. Bruised. Christ bruised by the Serpent, and bow 538 Burden. What a Burden Sin is 1125 None can take off the Burden of Sin but Christ 1126 C CAlamities. In all Calamities we must look to God 1132 Vid. Afflictions. Calling of Christ twofold, outward and inward 784 Canaan. The Woman of Canaan, that she was a Believer 467 The Greatness of her Faith ibid. Her Temptations and Trials 468 Her Victory over them 470 Captives. To whom we were Captives 164 The way of redeeming Captives 165 Care of the World. What that Care is that is to be moderated 79 How sinful Care may be discovered ib. Whence it ariseth 80 Arguments against distrustful Care 1099 The Cure of sinful Care 80 Carnal Things, Men are addicted to them more than to spiritual things 1111 Cause. When we do not honour God as the first Cause 33 Centurion's Faith opened 460 The Greatness of his Faith 459 How it discovered itself 462 How this Faith was bred or begotten in him 461 Certainty, conditional and actual, what 1104 Charitable. We must be charitable to others according to our Power 87 Reasons why we must be charitable 336 Charity, or Love to the Brethren, the Properties of it 995 Children are a Blessing 833, 834 Much of the Providence of God exercised in and about Children 834 How far Parents may procure a Blessing or a Curse to their Children 836 How far godly Parents are blessed in their Posterity 837 Motives to Parents to take care of their children's Education 839 Christ. That Christ was God, proved 152 Why Christ was called the Great God 150 Why Christ must be God ibid. Christ to be honoured and praised by Saints 1175, 1183 Christ's Growth stated and proved 855, 856 How Christ grew in Wisdom and Knowledge 855 Coming (second) of Christ, the Preparations of it 139 Second Coming of Christ will be glorious 138 Why Christ's second Coming will be glorious 144 Inferences from Christ's glorious Coming 146 The Personal Glory of Christ at his second Coming 140 His Attendants then 141 His Work then 142 The Consequents of Christ's second Coming 143 Believers to look for Christ's second Coming 131 Objections answered 135 Reasons of it 132 The Advantage of looking for Christ's second Coming 135 How we are to prepare for Christ's second Coming 138 The Privilege of the Saints at Christ's second Coming 133 Coming to God. How we are said to come to God by Christ 965 Who they are that come to God by Christ 964 Common Work, not to be rested in 291 Comparison, fourfold, between this Life and the next 1211 Conceit. Why Men are apt to conceit well of themselves 316 Arguments to press you against this Self-conceit 320 Conditions of the Gospel, Man cannot perform them of himself 405 Confession with the Mouth, what it is 953 The Matter to be confessed 954 The Way by which it is to be made ibid. The Necessity of it to Salvation 957 The Respect that Believing with the Heart, and Confession with the Mouth, have to one another 955 Conflict with Sin in the Regenerate and Unregenerate, the difference between them 365 Conflict spiritual, we are to arm ourselves for it 1101 The use of Faith, Hope and Love in the spiritual Conflict 1105 Conscience, the Nature of it 730 Conscience is God's Vicegerent or Deputy 731 Three Acts of Conscience, to be an Accuser, Witness, and judge 736 Conscience to be your Guide 730 Why God hath given Man a Conscience ibid. The Properties of a good Conscience 725 Conscience void of Offence, what it signifies ibid. Conscience easily offended, but not easily appeased 732 Conscience the best Friend, or worst Enemy ib. Conscience the Beginning of Heaven or Hell 733 When there is a Flaw in Conscience, all our Trading for Heaven is at a stand ibid. When Conscience speaks not, it writes ibid. The Stings of Conscience soon awakened 734 If Conscience do not speak to you, you must speak to it ibid. No sound Conscience without sincere Obedience ibid. A man may do Good or Evil without Conscience, or according to Conscience, or against Conscience 734 Consolation, Comfort. Peace, joy and Consolation opened 211 Comfort allowed to the Saints 217 God's People have not alike Comfort 214 Who they are the Lord gives most Comfort to 215 How Christians disparage their Comfort 219 False Comfort of wicked Men, whence it ariseth 217 Strong Consolation, why so called 212 How it ariseth from Assurance 213 How it is dispensed 214 Motives to look after it 220 The Advantages of it 221 Directions to keep it 226 Convincing Power of the Word, whence it ariseth 1034 Correction. Why God corrects his People for their Sins in this World 272 Covenant. Why God makes a Covenant with his People 826 No Covenant can be made with God without the Interposition of a Sacrifice 828 What we should do to enter into Covenant with God 831 Covenant of God, called the Foundation of God, and why 1025 The Sureness of God's Covenant 1026 The Seal of the Covenant on God's part 1027 on Man's part 1029 Covenant of Grace, why called an everlasting Covenant 691 Covenant of Works, what it is 306 All Men by Nature are under this Covenant ibid. Natural Conscience sticketh to this Covenant 307 This Covenant rightly understood, prepares men's for Christ ibid. Vid. Preparatory Works. How you may avoid the Curse of this Covenant 310 How the two Covenants agree, and are subservient one to another 309 Covet. What the Sin is that is forbidden in the tenth Commandment, Thou shalt not covet 305 Covetousness, how incident we are to it 59 How it discovers itself ibid. The Evil of this Sin 364 Arguments against it 60 Counsel. How God gives Counsel to his People 1112 Creation, the Power of God seen in it 412 Cross. Why God foretells his People of a Cross 354 Taking up the Cross, what it is 350, 351 What it is to take up the Cross daily 352 Why those that follow Christ, should take up the Cross ibid. Motives to take up the Cross 355 Necessity of being prepared for the Cross ibid. Who are prepared for the Cross, and who not 356 Cup. A threefold Cup in Scripture 1131 D DAY of Grace to be prized and improved 14 Darkness. What it is to walk in Darkness, and see no Light 809 Why the People of God may walk in Darkness, and see no Light 810 Comfort to support the Children of God in a dark State 812 In dark times we should trust in God. Vid. Trust. Dead. Arguments against one coming from the Dead 675 Death of Christ. The Love of Christ in his Dying 1154 Reasons why Christ died willingly ibid. Sacraments relate to Christ's Death 1009 How we are to remember Christ's Death 1011 Vid. Showing forth. Death of Christ, to be remembered not as a Tragical Story, but as a Mystery of Godliness 1010 Death of Christ, a powerful Argument to press Repentance, and make us hate Sin 681, 714 Delay in answering Prayer. Vid. Prayer. Delay of Repentance reproved 101 Motives against these Delays 102, 532 Destroy. What God hath and will destroy 794 Why we should not build what God will destroy 798 Devil. How many ways he may vex and trouble God's People 706 Our Trials are the more sore, because the Devil hath a Hand in them 707 Why God permits the Devil to vex and trouble his People 708 God doth restrain and bridle the Devil's Fury 709 How far the Devil's Power is destroyed 790 Vid. Power of the Devil. Difficulty of Salvation, great 397 Wherein the Difficulty lies ibid. Vid. Impotency. This Difficulty must be understood and thought of, how and why 401 Motives to fortify you against the Difficulty of Salvation 40● Difficulty of rich men's Salvation, why the Apostles wondered at it 394 Vid. Rich Men. Difficulties. How we are, or are not to consider them 485 The Inconvenience of sinful considering Difficulties ibid. Disciple of Christ. What it is to enter ourselves a Disciple of Christ 341 The Necessity of this beyond Alms, and all other amiable Qualifications 343 They that profess themselves Disciples of Christ, must imitate his Example 344 Vid. Example. Discourse, good and bad. Vid. Tongue. Due. What is a Man's Due 82 Dwelling in God, what it is, and in what manner to be done 906 Motives to press it 904 E END. Man was made for an End 637 How our End is to be accomplished 638 Man's chief End is to glorify and enjoy God 637 Why other things should not be our chief End 639 How we should urge our Souls concerning our chief End 639 How we should honour God as our last End 39 Enemy. The Devil is an Enemy (788) The Nature of this Enmity 789 The Victory of this Enmity, and how attained (789) How far the Enemy is overcome 790 That the overcoming this Enmity is Matter of Praise 792 There is an Enmity between Christ and Satan 536 There is an Enmity between God's People and wicked Men 537 Envy at the Prosperity of the Wicked, what it is 1045 The Evil of this Sin 1050 No Reason why God's People should envy the Wicked 1046 Remedies against this Envy 1051 Error. God's own People may err in some Points of Religion 1066 Yet when convinced, they confess their Error ibid. Esteem of Christ, what it is 452 How this Esteem of Christ will show itself 454 Esteem of Christ a Property of Faith 451 Faith only gives Christ this Esteem 453 Christ deserves this Esteem ibid. Esteem of Ordinances. Vid. Ordinances Eternity. An eternal State proved 980 Good or Evil are valuable by their Respect to Eternity 975 Evil. Grace teacheth us to depart from Evil, and do Good 27 We must first begin with renouncing Evil ib. Example. Why Christ would propound himself for our Example 345 They that profess themselves Disciples of Christ, should imitate his Example 344 The Power of Christ's Example 864 The Advantage we have by the Example of Christ 345 Vid. Following Christ. What Christ's Example in his Humiliation teacheth us 865 Excel. Duties of those would excel 430 Expectation, what it is not 105 What it is, and wherein it showeth itself 106 How it is wrought 112 How much we expect in Heaven 124 F FAinting. We must not faint in Afflictions 765 Faith. Several Notions of Faith 754 What it is, and the Nature of it 432, 752, 952, 1102 The Objects of it, 432, 435, 721, 753, 952, 1102 The Acts of the Soul about Faith 953 The Acts of Faith 433, 435, 436, 1103 The Adjuncts and Qualifications of the Assent of Faith 433 Faith is a Consent, and what kind of Consent 435 Implicit Faith what 432 Historical Faith what 434 Temporary Faith what 435 The Properties of Faith 437 Faith apprehends all things present it wants in the Creature 895 The Sight of Faith opened 438, 476 Vid. Sight. How the Sight of Faith influences the Acts and Effects of Faith 439 What a kind of looking Faith is 754 Light of Faith. Vid. Light. Instances of a strong Faith 459 Vid. Abraham, Canaan, Centurion. How to judge of the Growth of Faith, 432, 436 The Relation of the Word to Faith. Vid. Word. Faith and Love inseparable Companions 430 The Respect Faith, Hope, and Love, have one to another 1104 The Necessity of Faith 752 The Encouragement of Faith ibid. Fallen. The Disorder and Danger of a fallen State 1159 Christ hath to do with fallen Sinners 783 He recovers them out of their fallen State by calling 784 Far. Many may go far, and yet come short of true Grace 284 Men may go far, and yet fall away, and the Reasons of it 359 Father. God is a Father by Creation or Adoption 1134 It is an Advantage to Patience in Afflictions, to eye God as a Father 1134, 1137 Fear vanquished by Faith 241, 458 Arguments to remove Fear of Danger 1099 Fear of God, the kinds of it 1070 Why it is required as the Principle of our Actions ibid. Feasts, whether lawful 74 Filled. Both the Backslider and the good Man seek to be filled 1110 They both take different ways to be filled 1111 Rightly understood every Man is filled from himself 1115 Finished. Christ's Words, It is finished, opened 1149 In what Respect all was finished on the Cross 1150 Why Christ would not give over till all was finished 1153 Following Christ. What it is to follow Christ 388 Wherein we should follow Christ 346 Vid. Example. Motives to follow Christ ibid. Fool. Every carnal Man a Fool 910 Forgiving Enemies a Duty 1143 Vid. Revenge. Forsake. Why God may sometimes forsake his People 1096 God never totally forsakes his People, and why 1095 Objections answered ibid. Three kinds of forsaking 1096 Forsaking all when God calls us so to do 333 Reasons why we must so do 334 Directions to this Duty 335 Future State proved 1216 Light of Nature concerning a future State not to be rejected 1221 Thoughts of a future State, Support in Afflictions and Death 1220 G GIfts, the kinds of them, 250, 251, 252, 258 The Freeness of God's Gifts 250 Every one hath some Gift or other 257 Gifts are not given to all in a like measure 259 Reasons of it 260 Gifts are entrusted as well as given 253 Vid. Trust. God to be thanked for all his Gifts 251 Give. Why it was necessary that Christ should give himself 157 Duties inferred from Christ giving himself 160 We are to be thankful that Christ gave himself 159 Glory, what it is 1225 Godliness, what it is 89 What Graces are necessary to Godliness ib. What are the Ordinances about which it is conversant 91 Godliness to be exercised in Worship, in Conversation 93, 94, 95 Godliness, and Holiness, and Righteousness, how they differ 39, 89 Our Abode in the present World is the time to exercise Godliness 98 Reasons of it 100 Trial whether we are godly 96 Motives to Godliness ib. Good. Then none is good, how not to be understood 295 How it is to be understood ibid. Goodness of God's Nature opened, and the Properties of it 298, 300 The Goodness of his Bounty opened 300 When God is not honoured as the chief Good 36 Good Man, what he is 1110 Good Things. Who have their good Things in this Life 988 The Misery of those that have their good Things in this Life 990 How shall we know that Men count temporal things their good Things 988 Good Works, the Beginning, Increase and Accomplishment of them from God 686 Gospel, a means of Salvation, and how 15 No better way to save Sinners than that revealed in the Gospel 659 The Wisdom of God in the Gospel 658 The excellent Contrivance of the Gospel to be meditated on 656 Preparative Considerations to such Meditation 657 How we are to meditate on this Contrivance of the Gospel 658 Motives to regard the Gospel 17 No Reason to doubt of the Gospel 948 Government. God governs the World by the Hopes and Fears of another Life 1171 Grace. Whether they that improve common Grace, shall have special Grace 1082 Increase of Grace must be acknowledged as well as the Beginning of it 427 Grace of God, how many ways taken 2 Grace and Mercy in God, how they agree, and how they differ ib. Grace the Original of all Blessings 3 Why Grace is the Original of all Blessings 5 Grace doth not exclude Christ, and the means of Salvation 4 What and how much of Grace is discovered in the Gospel 11 Grace but darkly discovered before the Gospel 10 What Reason Believers have to praise the Grace of God above other Men or Angels 9 How the Grace of God is wronged 6 Grace teacheth us Holiness 25 Trial whether we are Partakers of the Grace of God 26 H HAbitation. God is the Habitation of his People 897 God's People may have no Habitation on this side God 895 God's being our Habitation is of use to us, when we want, and when we have a Dwelling-place 900, 901 How God is our Habitation when we have a House 902 Vid. Dwelling in God. Hardness of Heart (sinful). The terms of it opened; what is meant by Heart, what by Hardness 498 The Nature and Properties of it ibid. The Kind's of it 501 The Causes of it 503 The Heinousness of the Sin 505 Some Observations about it 507 Trial of a hard Heart 511 Motives to beware of Hardness of Heart 514 Motives to come out of this State ibid. Directions for the Cure of a hard Heart 515 Tendencies of it to be avoided 532 Hardness of Heart (judicial). How God may be said to harden 501, 523 God's justice and Righteousness herein vindicated 524 Causes of God's hardening Sinners 527 Sometimes God may harden finally ibid. The Causes of this 528 God may harden his own People for a time 530 The Causes of it ibid. Means to cure it 531 Observations from the History of Pharaoh's Hardness of Heart 520 Hearing the Word, an Ordinance of God 21 Objections against Hearing answered ib. Diligent attending to the Word, wherein it consists 1078 Why we should take heed what we hear 1077 How they that hear, shall have more given them 1080 Heart of the Wicked, what it signifies 1059 The Pravity of it 1060 How the Heart of the Wicked is little worth ibid. Reasons of it 1062 Means to get another Heart, or a Heart sanctified 1065 What Men may do towards getting their Heart sanctified 1064 Motives to get the Heart sanctified ibid. Heaven. In Heaven the removal of all Evil of Sin and Affliction, 116, 117 And the confluence of all Good 118 The Happiness of the Body in Heaven 119 The Happiness of the Soul in Heaven 120 The Company of Heaven 122 Whether the Knowledge or Love of God in Heaven is to be preferred 120 Inferences from the Happiness of Heaven 123 His. In what sense God's People are his 1028 Holiness, with respect to our Relation to God, what it is 740 Positive Holiness of our Persons and Actions, what 741 Gospel- Holiness, how prophesied of in the Old Testament 738 Why we should be more eminent in Holiness in Gospel-Times than in Times of the Law 742 Exhortation to Holiness 718 Directions to Holiness 744 Holiness of Christ, as to his Person and Office 712 Honour, what it is 1226 Hope (Act), what it implies 972 Vid. Expectation, Looking. The Object of it 1104 The Properties of it ibid. The Necessity of it 1222 The Encouragements of it 1223 Hope the Fruit of Regeneration, and of Experience 723 Hope (Object). Hope set before us, what it is, and why so called 231 What it is to run to take hold of the Hope set before us ibid. The Hope of a Christian a blessed Hope 116 Vid. Blessedness. Humane Nature of Christ. Why Christ must be Man 1084 Vid. Incarnation. Christ partaking of the humane Nature, a Foundation for Faith 1086 Humiliation of Christ, three Steps of it 862 How far Christ was lessened or humbled 861 Christ's Humiliation was voluntary 863 Christ's Humiliation was for our sakes ibid. The Ends and Reasons of Christ's Humiliation 864, 1091 I IGnorance, several Distinctions about it 1147, 1148 All Ignorance not sinful 857 How far it excuseth from Sin 1147 The Evil and Danger of Ignorance 33 Immortality, what it is 1226 A threefold Immortality 1163 The Immortality of the Soul. Vid. Soul▪ Motives to look after immortal Blessedness 1174 Immutable Things. God's Word and Oath are two immutable things 205 How we should improve these two immutable things 207 How we should meditate on these two immutable things ibid. When we should meditate on them 210 Impotency. It is impossible for Man of his own Strength to get to Heaven 404 Whence this Impotency ariseth 405 The Reasons of this Impotency 407 Encouragements against our Impotency ibid. Incarnation of Christ, the Reasons of it 535 Vid. Humane Nature. Injuries to be done to no Man 82 Injuries of others to be born with Patience 85 Intercession of Christ, what it is 1147 Inventions. How Man sought out many Inventions (1154) What are these Inventions 1155 Why they are said to be many Inventions 1158 The Folly and Mischief of Man's Inventions (1154) Inward Man. It is a comfortable thing when the inward Man is in good state 428 Joy in God. Vid. Rejoicing Judgment-Day, why called a Day 277 Why it is to be preached 1035, 1036 The Judgment-Day an Argument to press Repentance 279 Why Christ as Judge of the World, is called Man, and the Son of Man 278 Justice, to do as we would be done by, how to be understood 86 Why we are to be just and righteous 87 Rules of Justice 82 Vid. Righteousness. Just Man. What is meant by the just Man 1053 Just Men will discourse to Edification ibid. Vid. Tongue. K KIngs. Believers are Kings, and how, 1182 Kingdom. That Christ hath a spiritual Kingdom 847 The Administration of Christ's Kingdom twofold, internal and external 715 This Kingdom of Christ should be submitted to, and why 849 What makes Men dislike Christ's Reign and Government 851 The Gospel-Kingdom is a Kingdom of Light, Life and Love 794 What is opposite to the Gospel-Kingdom 795 Knowledge. How Christ grew in Knowledge and Wisdom ●55 Known. What it is to be known of God 873 Why they that know God so as to love him, are known of God 874 How God knows his People 1182 L LAid. How Sin was laid on Christ 1126 Sin being laid on Christ, is taken off from the Creature 1127 Lamb. Christ and a Lamb compared 1116 Christ and the Sacrifice Lamb compared 1117 Christ and the Paschal Lamb compared ibid. What of Christ is represented to us in the Paschal Lamb 1118 How we are to behold Christ as the Lamb of God 1122 Law. How the Law shuts Men up under Sin 308 Laws of Christ, the Nature of them 851 Directions for Obedience to Christ's Laws 854 Lenity of the Gospel opened 265 Life eternal, who they are that shall enjoy it 1230 Light of Faith compared with the Light of Sense, Reason, Prophecy, and Glory 971 Light of Faith and Prophecy, how they agree, and how they differ 477 Long-suffering of God a great Mercy 940 Looking. Looking to the blessed Hope, what it is 105 What Influence th●s looking to the blessed Hope hath to work us to a spiritual Life 108 Inferences from hence 110 Directions how to look for the blessed Hope 115 How we are to look to Christ 755 Looking for Christ's Coming, what is implied in it 137 The Advantage of it 135 Trial, whether we look for Christ's Coming 138 Looking to eternal things, what it implies 970 Those that look to eternal things, can do and suffer great things for God 973 Directions to look to eternal things 977 Lord. When God is honoured as the supreme Lord 38 Lost. In what sense we are said to be lost 884 Sense of our lost Condition necessary ibid. How Christ seeks and saves that that was lost. Vid. Seeking, Saving. Love, what it is 1102 The Objects of it ibid. The Acts of it 1103 Love must be abounding, and wherein 431 Love of Christ in our Redemption 515, 1178 The Properties of the Love of Christ 1179 Christ loves those that have amiable Qualities, and the Reasons of it 325 What Use we should not make of this Love of Christ 326 What Use we should make of it ibid. What Love Christ hath to moral Virtues now in Heaven 329 Love to God. What sincere Love to God is 869 The Object of it ibid. The Acts of it 870 Wherein the Sincerity of Love to God is seen 872 Marks of sincere Love to God 876 Love to God should be joined with our Knowledge of God 875 Why Love to God should be exercised at the Sacrament 876 How it should be exercised at the Sacrament ib. Love of the World. They that love the World, will renounce Christ 362 How the Love of the World makes us uncapable of serving God 363 Lusts, what they are 42 Lusts to be checked, and why 53 Lusts worldly, what they are, and why so called 43 Some Distinctions about worldly Lust's ib. Lusts of the Flesh, Lusts of the Eye, and Pride of Life, what is meant by them 44, 45, 46 Worldly Lusts unsuitable to the New Nature 50 Those that are under the Power of worldly Lusts, have no Interest in Christ 51 What it is to deny worldly Lusts 46 The difficulty of denying worldly Lusts 48 How Grace teacheth us to deny worldly Lusts 49 Motives to deny worldly Lusts 53, 56 Lie. What Lying is 841 When we may be said to give God the Lie 205 M MEans of Grace to be used 1079 They prosper best in Grace, that most diligently use the Means 1080 Meat and Drink. Sobriety in Meats and Drinks, why necessary to be spoken to 73 Who are most especially to be sober in the use of Meat and Drink ib. When we sin in the use of Meat and Drink ib. Whether is worse, Excess in Meat, or in Drink 72 Mediator. The Necessity of a Mediator 960 The Fitness of Christ for this Office Ibid. Christ's Work as Mediator 961 The Comfort and Duty resulting from Christ's being a Mediator 962 Who are interested in this Comfort, and concerned in these Duties 964 Meditation, what it is 607 The difference between Meditation, Consideration, and Contemplation 625 How Meditation differs from Study 606, 630 The Kind's of Meditation 605 The Rank and Place Meditation hath among other Duties 608 The Place of Meditation 602 The Time of Meditation 6●3, 629 Some special Seasons of Meditation 629, 632 What Time is to be spent in Meditation 630 Whether the Time should be set and constant ib. Are all bound to meditate ib. The Necessity of Meditation 607 Objections against the Necessity of it answered 608 The Objects of Meditation 636, 637 Objects of Meditation preparative to the Sacrament 622 Directions for the choice of Objects of Meditation 631 Whether we should bind ourselves to one Subject in Meditation 624 The manner of working on the Object in Meditation 633 Rules for Meditation 612 How should we do because of Variety of Matter in Meditation 624 Whether we are to prescribe to ourselves a Method in Meditation 631 What Method we are to use in Meditation 633 Whether the Soul in Meditation is to be fixed in a steady View and Contemplation of God, in Quietness and Silence, without Variety of Discourse 625 Vid. Raptures. Directions against Barrenness of Thoughts in Meditation 620 Especially at the Sacrament 621 Directions against loose wand'ring Thoughts in Meditation 620, 622 Directions against Deadness and Stupidness in Meditation 623 Directions against Formality in Meditation ibid. Le's and Hindrances of Meditation, with Helps against them 616, 621 The Profit and Advantage of Meditation 610 Mercy and Power meet in Christ, and why 147 Mercies. Men are apt to forget God's Mercies 806 God's Mercies to be remembered, and why 807 Vid. Remembered. Merit. Popish Merit confuted 297 Miserable. In what Sense Christians are of all Men most miserable, if there be no Life to come 1212 How this consisteth with the Righteousness of God's Government 1215 Morality. No true Morality without the Faith of the Gospel 728 Morality adopted into Christianity 840 Reasons why Morality is adopted into Christianity 844 In what manner Christianity enforceth Morality 843 Mortification of Sin proper for Grace 51 Directions to Mortification 29 Moses, what his Sin was at the Waters of Strife 268, 270 The Aggravation of the Sin from the Person sinning 269 The Kind of his Punishment 271 Murmuring at God's Dispensations prevented by Faith 243 Mystery. Why we should look into the Mystery of Redemption. Vid. Redemption. N Nullifidians' condemned 727 O OATH. Why God gives his Oath above his Word. 196 The Advantage we have by God's Oath 203 Obedience, how far it belongs to Faith 726 The Defect of it without true Faith 728 Obedience to be universal 314 Ordinances. God's Ordinances to be valued more than worldly things, and the Reasons of it 880 Why God's People value and esteem the Ordinances 8●● Trial of our Esteem and Value of the Ordinances 892 P PArdon of Sin the Gift of God 1141 Pardon of Sin a special Benefit ibid. All Sins pardoned but the Sin against the Holy Ghost ibid. Passover. Vid. Lamb Paschal. Patience. The several Kind's of Christian Patience 1129 Peace. The Matter of true Peace 946 The Ground and Foundation of this Peace 690 The way how it is obtained, or how we come to be interested in it 691, 947 True Peace only in Wisdom's way 1039 Objections answered 1042 The Evidences that God is pacified 690 In what Sense God is th● God of Peace ibid. Why God gives Increase of Grace as the God of Peace 692 Peculiar People, what it signifies 174 God owns his Peculiar People, and how 177 God values his Peculiar People, and how 175, 178 Inferences from hence 176 Duties of God's Peculiar People 179 Perfect. In what Sense Christ is made perfect 1185 Perfection. What Perfection is required of us 687 Please. How it is possible to please God and Men too 858 How far it is lawful to mind the Approbation of Men ibid. What Wisdom is requisite that we may increase in Favour with God and Men 859 Pleasures. The Baseness and Danger of Pleasures 71 Which is worse, not to bridle Anger, or not to restrain Pleasures? 65 Whether is harder, to endure Grief, or to renounce Pleasure? 65 Whether Immoderateness in the use of Pleasures, or worldly Cares, be worst 72 Directions to wean the Soul from Pleasures 618 Poor. Three Sorts of Poor; the Devil's Poor, the World's Poor, and Christ's Poor 336 Vid. Charity. They that give to the Poor, have Treasure in Heaven 340 Power of Christ opened 464 Power of God, Distinctions about it 414 The Power of God proved 412 Instances of the Power of God ibid. Vid. Creation, Providence. Power of God in bringing into, and preserving in a State of Grace 409 Those that have a Sense of their Impotency, should reflect on the Power of God. 410 A steady Persuasion of the Power of God argues a strong Faith 488 Power of God to be believed and improved 415 How we should improve the Power of God 416 Considerations to quicken us to believe and improve the Power of God 417 Power of Satan over fallen Man, what it is 537, 541 How Christ destroys the Power of Satan 537, 541 Vid. Devil, Victory. Practice. The Pleasure of Practice greater than of Contemplation 1041 Praise, Blessing and Thanksgiving, how they differ 697 Rendering Praise, Vid. Render. Prayer, what it is 772 Every thing that looks like Prayer, is not Prayer 823 The Kind's of Prayer 773 What it is to pray without ceasing ibid. Constant and frequent Prayer proved a Duty 776 Whence is it that Men are so seldom in Prayer 779 Motives to pray without ceasing 781 What it is to find a Prayer in our Hearts 818 Prayer must be found in our Hearts before it be uttered with our Mouths ibid. Reasons of it 821 A Praying Frame, what it is 780 God's Delay of answering Prayer, is a sore Trial 468 Yet this should not weaken our Faith ibid. How to keep up Prayer in the midst of Discouragements 471 What it is that incourages to Prayer 819 What it is that inclines us to Prayer 818 There is need of Preparation and Recollection before Prayer 822 How our Prayers are to be limited 820 Prayer of Christ [Father forgive them] opened 1140 Priests. Believers are a holy Priesthood 1183 The Priesthood we have by Christ, concerns our Ministration in the Heavenly Temple 1185 The Excellency of our Service as Priests in Heaven 1190 Directions to prepare us for this Service 1193 Preparatory Works. What we must do if we would be prepared for Christ 311 Presence of God, who they are that shall have it 1098 Present things, Addictedness to them natural to us 397 It is increased by Custom 399 The evil Effects of it ib. Pride, twofold, in Mind and Desire 61 Arguments against Pride in Mind ibid. Arguments against Pride in Desire 62 How Hezekiah's Heart was lifted up with Pride 695 How shall we know when the Heart is lifted up with Pride 701 A proud Heart cannot be rightly conversant about Mercies 700 Directions against lifting up the Heart with Pride in remembrance of Mercies 702 Profession. Why we are to make a Profession of Christ 1014 Promises more than Purposes, Doctrinal Declarations, and Predictions 445 The Promises of God are certain and firm 446 Promises made to some of God's People, concern others also 1094 The Work of Faith about the Promises 446 Why we are apt to suspect God's Affection in making Promises 197 Why we are apt to suspect God's Faithfulness in fulfilling Promises 201 Property. Whether there be any Property, or all things are in common 84 Whether wicked Men have any Right to what they possess ibid. Prosperity. Wicked Men in their Prosperity are under God's Displeasure 1047 Protection and Defence of God's People is from God 897 Providence. That there is a Providence, proved 667 The Acts of Providence 665 The Grounds of Providence 664 The Power of God seen in Providence 413, 665 The Use and Comfort of Providence 669 Observations concerning the Providence of God 667 Public Good to be preferred before private 86 Purification, the Necessity of it 171 The Manner of it 172 How Faith purifies ibid. Directions to attain Purification 173 Q QUalities good, there may be such in unregenerate Men 322 Whence they proceed ibid. Amiable Qualities not to be rested in 325 Those to be reproved that are without amiable Qualities ●24 Questions about Salvation of greatest Importance 285 R RAptures, whether now to be expected 625 Reap. Every one shall reap the Fruit of their own Doings 1108, 1113 Receiving Christ, Objections against it answered 486 Recompenses. Future Recompenses at the Resurrection 1212 Recreations and Sports, how Sobriety is to be exercised about them 66 When we offend in Sports and Recreations 67 What time is to be spent in Recreations 68 Helps to Sobriety in Recreations 69 Redemption, the Nature of it opened 163 Vid. Captives. How we are redeemed from Iniquity 166 What of the Mystery of Redemption we should look into 924 How we should look into it 926 Why we should look into it ibid. Trial, whether we are redeemed 169 Refuge. Christ a Believer's City of Refuge 227 Flying for Refuge, what it is 229 The Term from which we fly for Refuge 228 The Term to which we fly for Refuge 229 Who are to fly for Refuge to Christ 233 It is the Property of Believers to fly to Christ for Refuge 228 Rejoicing in Christ, the Nature of it opened 481 The Reasons of it 479 The Effects of it 481 Rejoicing in God, what it is 757 Carnal Rejoicing and spiritual Rejoicing, ●ow distinguished ibid. Our rejoicing in God must be constant and perpetual 759, 770 Outward Afflictions, and the Sense of them, and rejoicing in God, consistent 759, 764 Mourning for Sin, and rejoicing in God, not inconsistent 765 Reasons why we should rejoice in God always 762, 767 The Necessity of rejoicing evermore 767 The Profit of it 768 Directions to perform this Duty 769 What God hath done to raise this Joy in us 762 All the Graces of a Christian have an Influence on this Rejoicing 763 All Duties and Ordinances influence this Rejoicing ibid. Religion. That is the best Religion that doth best provide for the Peace and Rest of our Souls 946 The Christian Religion doth abundantly provide for these ibid. Remember. Remembrance of Mercies habitual and actual 807 Directions to remember God's Mercies 808 Whether we are bound to recollect all the Mercies of God 807 Render. What it is to render Praise to God 697 What it is to render according to God's Mercies 699 Renounce. Not one Sin, but all Sins must be renounced 28 Trial whether all Sin be renounced 30 Repentance, what it is 281, 677, 785, 936 The Kind's of Repentance 785 Repentance the way of our Recovery ibid. The Necessity of it in order to our Recovery to God 282 Arguments and Motives to quicken us to Repentance 681, 786 God wills the Repentance of all Men 937 Repentance is God's End in continuing the World 936 What Encouragement from the Long-suffering of God to Repentance 938 Death of Christ an Argument to press Repentance 681, 714 The great Design of the Gospel is to invite Men to Repentance 280 What the Gospel doth to promote Repentance 281 What the Scriptures offer to persuade us to Repentance 680 How to improve Scripture to Repentance 684 The Sutableness of Repentance to the Grace of the New Covenant 786 Directions for Repentance 283, 786 Reproof. What Reproof is 1204 Several Kind's of Reproof 1199 Who are to reprove 1202 Whether Inferiors should reprove Superiors ibid. Whom we are to reprove 1197 Whether we are to reprove an Infidel, or one of a false Religion ibid. When we are to reprove, or not to reprove 1204 How we are to reprove 1198 Reasons for Reproof 1199, 1200 Not to reprove Sin, a Sign of Hatred 1195 Resisting the Spirit. How far the Spirit may be resisted 500 Respect of Persons, what it is 1067 How God is no Respecter of Persons 1069 Restitution to be made, if Wrongs be done 84 Revenge. We are not to revenge Injuries done us 85 Arguments against it 1143 Whether it be lawful to pray for Revenge 1145 Reward. We may look for the Reward 110, 234 Riches are God's Blessings 986 Whether the bare having Riches be hurtful 368 The Use of Riches 914 More required of rich Men than others 391 Not the Use of Riches, but the Abuse of them is condemned 986 The Danger of Riches 900, 986 Vid. Temporal good things. The Sins to which rich Men are exposed 371, 375 Rich Men have need of much Grace 375 The Difficulty of rich men's Salvation 368, 386 Wherein the Difficulty of it lies 371 That this Difficulty is to be pressed and seriously thought of 391 Directions to them from the Difficulty of their Salvation 393 What it is to have a Will to be rich 908 The Danger of this 909 Arguments against the inordinate Desire of Riches 914 Directions against this inordinate Desire of Riches ibid. Trial of this immoderate Desire of Riches 918 Whether we may pray for and desire Riches 911 Trusting in Riches. Vid. Trusting. Right. Whether we are always to demand our own Right 86 Vid. Due, Property. Righteousness or justice, what it is 81 Vid. Justice. Why we are to be just and righteous 87 Working Righteousness, what it is 1071 Why this is required of us as the Principle of our Actions ibid. Righteousness of Faith, what it is 928, 956 What is the Hope built on this Righteousness of Faith 930 What is the Work of the Spirit in this Business ibid. S SAcraments relate to Christ's Death 1009 Preparation to the Sacrament necessary 621 What Thoughts are preparative to it ibid. Vid. Meditation. Sacrifice. What Sacrifices did import 830 Christ's Death had the true Notion and Virtue of a Sacrifice 829 The New Covenant is confirmed by virtue of this Sacrifice 830 Salvation, what it is 17 That it is free to all that will accept of it 23 Who are they that contemn Salvation 20 That it is a difficult thing to be saved 397 Vid. Difficult. In Christ there is not only Refuge, but Salvation 231 What we should do to attain Salvation 21 Vid. Saviour Sanctification, meritorious, applicative, and practical, what 1090 How Christ sanctifies 1092 Who are the Sanctified 1089 Why the Relation of Children is reckoned only to the Sanctified 1090 Sanctification hath Influence on our Comfort and Peace 1072 Sanctifying God, what it is 267 Satisfaction. What Satisfaction a good Man hath 1114 Why he shall have it ibid. Satisfaction of Christ, the Compleatness of it proved 1151 The Comfort of this to poor Sinners 1152 Saviour. Christ is a Saviour 153 How many ways Christ is a Saviour 887 Why Christ is a Saviour, both by Merit, and by Power ibid. Christ's great End and Business is to be a Saviour 888 How we shall do to have Christ our Saviour 154 Directions to receive Christ as our Saviour 892 Motives to accept Christ as a Saviour 891 Thankfulness to Christ as a Saviour, a Christian Duty 893 Scriptures proved to be the Word of God 721 Sensible Confirmations of the Divine Authority of Scriptures 674 Secret of the Lord with the Righteous, what it signifies 1049 Seed. Christ the Seed of the Woman 534 Vid. Incarnation. Seeking. What Christ's seeking those that are lost, implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality, what it is 1226 Sell all thou hast, explained, vindicated and applied 332, 333 Vid. Forsake all. Self-denial included in the Nature of Faith 441 Sensuality, what it is 57 Arguments against it 58 The Evil and Danger of it 373 Showing forth the Lord's Death, what it signifies 1013 The Properties of showing forth Christ's Death 1014 Why we should show forth Christ's Death 1015 Motives to show forth Christ's Death 1016 Sight of Christ, past, present, and to come, opened 477 Sight of Faith. The objects the Sight of Faith are exercised about 478 Sin, the Nature of it 646 Sin a Wrong to Father, Son, and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him, and the Reasons of it 271 The Sinfulness of Sin opened 646, 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience, the Mischief that comes by them 530 The Power of Sin, how Christ takes it away 541 The Gild of Sin, how Christ takes it away 542 The Being of Sin, how and when Christ takes it away ibid. Sin to be avoided, and why 168 Not one Sin, but all must be renounced. Vid. Renouncing. Why God corrects his People for their Sins in this World 272 Sleep, Sobriety to be used in it 66 Sloth spiritual, Directions how to shake it off 616 Sobriety, what it is 65 The particular Branches of it. Vid. Sleep, Recreations, Meat and Drink, Apparel, Care of the World. The Necessity of Sobriety 63 Objections against preaching Sobriety, answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul. The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162, 1164, 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing. God's sparing his People, what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022, 1023 Staggering at the Promise opened 487 Strength. It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength, shall at last appear before God in Zion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149, 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin. How Christ takes away the Sin of the World 1126, 1127 Taking away Sin, the great End of Christ's coming into the World, and why 1128 What we should do to have Sin taken away Vid. Sin. 1129 Temporal good things, why God gives them to carnal Men 987 Vid. Good Things. Temptations, how to be prepared against them Vid. Devil. 710 Thanksgiving for Benefits, a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings, not only for ourselves, but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time, the Preciousness of it 69 Tongue of the Just, what is meant by it 1053, 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying, and why 1056 Directions hereunto 1058 Trembling at God's Word, what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity. How much Believers are engaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father, Grace to the Son, and Communion to the Holy Ghost 1233, 1234 How Love, Grace and Communion, concur to our Salvation 1235 Trouble of Heart, what it is, and wherein it consists 235, 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God, a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to encourage Trust ibid. They that fear God and obey him, are most encouraged to trust in him 816 Trusting in Riches, that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil Effects of it 379 The Remedy of it 383 Truth of Speech and Action, what 841 Trials. Various Sorts of Trials 361 Trials do manifest what Men are ibid. Why God will manifest Men by Trials 361 Types, the several Kind's of them 746 Types of the Law, why to be considered ibid. V UNgodliness, what it is 31 The Negative Part of Ungodliness 33 The Positive Part of it 40 What it is to deny Ungodliness 32 Means to deny Ungodliness 40 Motives to deny Ungodliness ib. Ungodliness and worldly Lusts coupled 42 Victory of Christ over the Devil, the Effects of it 540 How far Satan was destroyed hereby 543 Vid. Devil, Power of Satan. The Nature of Christ's Victory for Believers 546 W WAiting on God an Effect of Faith 457 War against Satan, Motives to engage in it 547 Washing us from our Sins, the Fruit and Evidence of Christ's Love 1129 The Value and Worth of this Benefit 1180 Welldoing, what it is 1227 Continuance in Welldoing, what it is 1228 Patient Continuance in Welldoing, what 1229 Wicked Men, who are so 1059 When they shall have enough of Sin 1113 Why wicked Men shall have their Fill of Sin 1114 Will of God. How God wills that none shall perish, but all come to Repentance 937 Willingness of Christ to suffer, how demonstrated 155 Objections answered 158 The Grounds and Reasons of this Willingness Vid. Giving. 157 Winking. How God winked at the times of Heathen Ignorance 276 Word of God, threefold, of Promise, Blessing, and Power 463 The Power and Certainty of God's Word 196 On what Grounds the Word of God is more conducible to Repentance, than if one came from the Dead 672, 949 The Relation of the Word to Faith 444 The Acts of Faith about the Word 446 The Effects of Faith thus exercised 447 How we may discern the Strength of Faith from hence 449 Work of the Devil, what it is 538 How Christ destroys the Work of the Devil Vid. Victory. ibid. Works good, the Requisites to them 184 The Kind's of them 181 Zeal for good Works. Vid. Zeal. World. The whole World lies under Sin and Wrath 1125 What is meant by Christ taking away the Sin of the World 1124 Vid. Taking away Sin. What there is in the World that is to be overcome 445 The Necessity of overcoming the World ibid. Faith overcomes the World, and how 456 Worldly Desires, Arguments to moderate them 1099 Worldly Lusts. Vid. Lusts. Worldly Men are sorry when they cannot go to Heaven in their own way 365 Worldliness incident to great Persons ibid. Y YOung Man in the Gospel. What was commendable in him. The Question he puts 285 The Quality of his Person 286 The Manner how he puts it 289 Wherein he was defective ibid. Christ's Answer to the young Man opened 293 Why Christ refers him to the Commandments 303 Why the Commandments of the second Table are only mentioned 305 His Plea, that he had kept all the Commandments, how far true, and how far false 315 What is meant by Christ's loving him 321 Why Christ tells him that he only lacked one thing 330 Young Men, why they should apply themselves to Religion 287, 313 Z WHAT it is to be zealous of good Works 184 Zeal in good Works a Note of God's People 185 Zeal in good Works the Fruit of Christ's Death 187 Motives to Zeal 188 A TABLE of Scriptures (besides the Texts of the several Sermons) explained in this Fourth Volume. GEN. 2. 15. Pag. 1080 3. 4. 90 15. 789 9 26, 27. 835 10. 21. ib. 15. 2, 3. 483 20. 16. 329, 1197 22. 18. 475 33. 5. 833 Exodus 5. 2. 520 24. 4 to 11. 828 34. 6. 1019 Numbers 33. 4. 1121 2 Samuel 7. 3. 817 13. 22. 1195 16. 4. 905 2 Kings 3. 22. 661 job 10. 13. 1022 31. 24, 25. 377 Psalms 4. 6, 7. 1047 14. 1. 647 16. 8. 242 17. 14, 15. 128 19 7. 17 31. 20. 898 37. 28. 1095 40. 7, 8. 156 45. 1. 606 49. 11. 378 13. 1112 14. 142 62. 9 378 84. 11. 483, 967 90. 11. 611 91. 9 901 103. 5. 1003 111. 4, 5. 1118 116. 11. 201 138. 2. 445 140. 3. 747 141. 5. 1197 145. 10. 869 Proverbs 8. 31. P. 156 11. 4. 218, 383 31. 269 14. 13. 71, 642 16. 7. 805 18. 10, 11. 377 20. 9 297 12. 662 25. 12. 1198 27. 5, 6. 1196 31. 4, 5. 73 Ecclesiast. 2. 2. 71 3. 11. 614 21. 1169 12. 1. 870 Canticles 7. 8. 627 8. 14. 131 Isaiah 7. 14, 15, 16. 856 10. 6, 7. 667 27. 5. 149 13. 891 41. 2. 488 43. 3, 4. 178 25. 142 53. 3. 862 9 1116 54. 11, 12. 260 55. 5. 174 7. 28 8, 9 199 jeremiah 2. 9, 10, 11, 12. 798 34. 18. 825 50. 5. 94 Ezekiel 20. 37. 826 21. 21. 669 23. 19 614 Daniel 6. 11. 182 jonah 2. 8. 1159 Micah 7. 20. 1026 Habakkuk 3. 9 201 Zephaniah 3. 10. 772 Zechariah 2. 5. 897 Malachi 1. 10. 1217 Matthew 5. 24. P. 85 6. 13. 416, 1184 7. 14. 397 10. 41, 42. 258 11. 5. 215, 397 11. 11 12. 188 17. 233 28, 29. 224 12. 31. 1141 16. 23. 157 24. 386 20. 23. 1137 24. 30, 31. 139 25. 31. 141 26. 41. 708 28. 10. 1088 Luke 2. 52. 349 8. 15. 1229 12. 50. 156 13. 7. 70, 1005 14. 20. 67 16. 8. 606, 639 23, 24. 1114 21. 28. 134 22. 15. 156 24. 395 john 1. 17. 11 4. 34. 156 5. 17. 666 10. 16. 885 13. 27. 157 14. 6. 968 16. 8, 9, 10, 11. 543 19 36. 1117 Acts 3. 19 134 4. 32. 84, 333 5. 32. 930 6. 10. 500 7. 51. ib. 10. 10. 625 13. 46. 7 16. 20. 281 17. 30.31. P. 174 452 18. 10. 886 19 33. comp. with 1 Tim. 1.19.654 24. 22. 1031 23, 24. 1032 26. 9 735 Romans 1. 18. 31 2. 22. 96 5. 6. 31 6. 19 189 20. 8 7. 9 17 8. 2. ib. 3. 308 16. 1135 23. 134 9 16. come. with 1 Cor. 9.24 1069 30, 31, 32. 943 10. 14, 15. 444 11. 36. 637 14. 22. 954 1 Corinth. 1. 30. 968 2. 6. 632 9 659 5. 8. 761 7. 14. 835 10. 24. 87 11. 10. 78 14, 16. 77 13. 3. 343 15. 24. 144 2 Corinth. 12. 7. P. 708 Galatians 3. 19 309 22. 308 5. 2, 3. 310 6. 1. 1198 Ephesians 2. 2, 3. 342 4. 7 3. 10. 921 17. 1122 18. 923 4. 27. 709 6. 12. 406 Philippians 2. 10, 11. 142 4. 6, 7. 778 Colossians 1. 24. 353 2. 9 1151 3. 11. 23 1 Thessaly. 1. 3. 105, 1105 1 Timothy 1. 13. 83 15. 208 2. 2. 80 4. 4, 5, 6. 74, 742 6. 11. 89 17. 288 19 1025 2 Timothy 1. 7. 1105 10. 198 2. 16, 17. 672 4. 2. 1199 Titus 2. 12. 1228 3. 4. 326 Hebrews 1. 3. 413 2. 14, 15 537, 1186 2. 18. P. 709 5. 9 1185 6. 19 110 10. 25. 954 2●. 648, 1089 11. 7. 929 12. 11. 236 16. 18 24. 1146 13. 20. 830, 1152 james 2. 23. 226 4. 6. 531 1 Peter 1. 2. 1233 9 1164 12. 614, 657 2. 10. 174 3. 6. comp. with Gen. 18.17. 328 15. 955 19 100 21. 22 2 Peter 1. 5, 6. 63 2. 4. 547 3. 10, 11, 12 89, 144 1 john 2. 16. 44, 406 3. 20, 21, 22. 1073 5. 14. 820 jude 6. 709 20, 21. 1106 Revelat. 1. 10. 625 2. 17. 215 6. 2. 543 22. 20. 131 ERRATA in the Second Part. PAge 671. line 23. for are, read is. P. 689. l. 51. f. therefore, r. there for. P. 690. l. 44. deal (1. P. 703. l. 22. after his, add Name, l. 30. for Wills, r. Wiles. P. 708. l. 19 f. strange, r. strong. P. 715. l. 4. r. Sacrifice. P. 717. l. 28. r. Houses. P. 718. l. 21. f. Followers, r. Fellows. P. 729. l. 7. r. In the manner. P. 730. l. 42. f. who, r. what. P. 732. l. 7. f. He, r. W●. P. 734. l. 25. f. Quod, r. Quid. P. 741. l. 32. f. To, r. We. P. 742. l. 9 f. melteth, r. meeteth. P. 743. l. 24. f. Likewise, r. Likeness, l. 48. for this, r. bis. P. 749. l. 5. r. thou shalt die. P. 755. l. 49. r. Exinanition, P. 757. l. 26. deal in before Delight. P. 760. l. 4, 5. deal and some act of joy our first Entrance into Christianity, l. 7. deal (1), l. 26. f. his, r. it's. P. 762. l. 48. f. Notions, r. Motions. P. 763. l. 22. f. taste, r. foretaste. P. 766. l. 13. f. care, r. case. P. 767. l. 21. r. it be. P. 771. l. 7. r. for Words discover, deal by and which. P. 777. l. 3. f. Treasure r. Leisure. P. 780. l. 53. f. talk r. task, l. 58. f. our r. 〈◊〉. P. 781. l. 19 deal not. P. 784. l. 13. r. Sun, l. 15. deal more. P. 785. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 786. l. 46. f. of, r. or, l. 54. f. heartily, r hardly. P. (786) l. 1. f. o●t, r. o●, l. 29. deal that. P. (787) l. 31. r. notable. P. (788) l. 36. r. and Enemies, one chief, & deal out of choice. P. 789. l. 27. f. therefore, r. these two. P, 792. l. 33. f. in r. on, and r. set at nought, l. 40. r. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Love to Man in our Redemption. P. (792) l. 47. r. Tenderness of Conscience, when Conscience. P. 809. l. 30. f. will r. with. P. 821. l. 5. f. hire r. lure. P. 826. l. 40. r. yet that God, l. 41. f. withal, r. that all. P. 844. l. 15, 16. deal it may be. P. 847. l. 13. f. (1) r. (5). P. 852. l. 15. r. to Christianity. P. 856. l. 4. f. (1) r▪ (4). P. 864. l. 59 r. (1) His Example. P. 880. l. 5. f. waist r. roast. P. 882. l. 35. f. God r. they. P. 89●. l. 2. r. Psal. XC. 1. P. 899. l. 20. r. ad te pacatum▪ P. 912. l. 14. r. quoad. P. 913. l. 43. deal then. P. 915. l. 6. deal an. P▪ 917. l. 14. r. this is the Sphere. P. 919. l. 6. r. upon us as holy. P. 924. l. 18. f. Saviour r. Savour. P. 940. l. 47. r. There is suffering. P. 949. l. 51. ●. State r. Stale. P. 953. l. 34. f. in also r. into. P. 954. l. 13. f. or r. and. P. 956. l. 8. f. never r. ever. P. 957. l. 50. f. love r. we. P. 959. l. 22. r in deed. P. 960. l. 16. r. we are unworthy, l. 18. r. we cannot. P. 961. l. 15. deal strictly. P. 969. l. 44. deal not, l. 45. r. are not seen. P▪ 970. l. 17. f. other r. either. P. 972. l. 5. f. Holiness r. Holy ones, l. 9 r. all things that shall be. P. 975. l. 11. f. Mind r. Means, l. 40. deal that. P. 976. l. 51. deal and Uniformity. P. 978. l. 10. r. (1) Use frequent. P. 981. l. 58. f. saw r. such. P. 999. l. 7. f. Si● r. Misery, l. 51. f. sense r. proof. P. 1001. l. 28. f. III. r. (3). P. 1002. l. 22. deal of them. P. 1005. l. 6. f. on r. of. P. 1008. l. 42. f. Choice r. Choir. P. 1012. l. 24. f. and r. an. P. 1027. l. 44. r. tokens. P. 1028. l. 57 f. Law r. Care. P. 1033. l. 25. r. a Pang of Conscience. P. 1035. l. 12. f. Dignity r. Equity, l. 60. r. in my own. P. 1036 l. 17. r. wounded. P. 1037. l. 9 r. and upon what. P. 1041. l. 46. r. applicatio conveni● ti● convenienti. P. 1042. l. 30. f. Guest r. Gift. P. 1043. l. r. f. as r. us. P. 1046. l. 60. r. of Abomination and Abhorrence. P. 1047. l. 55. r. more, that is, more pure. P. 1047. l. 56. deal that is. P. 1048. l. 51. f. (2) r. (4). P. 1049. l. 7. r. or are carried, l. 59 f. engaged r. Eagle-eyed. P. 1050. l. 34. f. (1) r. (2). P. 1058. l. 14. r. feelingly. P. 1067. l. 37. r. the Believers. P. 1071. l. 8. f. law r. lay. P. 1072. l. 41. r. (1) It is. P. 1074. l. 3. f. s●e r. serve, l. 23. r. we labour, and r. (1) with respect. P. 1075. l. 28. deal is before accepted, & add is after God, l. 31. f. V. r. 4. P. 1976. l. 5. r. respecter, l. 22. r. so Eli, his Sons. P. 1077. l. 21. r. the more. P. 1078. l. 6. f. their r. our, l. 18. r. (1) How. P. 1079. l. 51. f. Thraldom r. Negligence, P. 1081. l. 8. ●. (3) r. (2), l. 29. r. they are more strong, & deal that, and the last are. P. 1082. l. 10. deal (1). P. 1084. l. 39 deal; yet he. P. 1085. l. 39 f. Mint r. Weeds, l. 40. r. Firstlings and Beasts, l 41. f. matter r. mass. P. 1086. l. 18. deal of, l. 26. f. when r. then, l. 31. r. so many begets, l. 42. r. Nature. P. 1090. l. 40. r. omnis impuritas est ex mixturà vitioris. P. 1091. l. 59 r. is your Love more fixed? are you more. P. 1092. l. 45. r. sendeth. P. 1093. l. 33. f. the r. their. P. 1097. l. 4. r. he hath such, & f. agreeable r. unchangeable, l. 33. r. to satisfy sober and moderate Desires, & deal our. P. 1098. l. 20. r. Mourners in Zion, l. 39 r. The man is become. P. 1111. l. 11. r. affect. P. 1126. l. 28. r. miscarry in it. P. 1127. l. 39 f. an r. and. P. 1128. l. 18. r. bare. P. 1133. l. 59 r. Saturn. P. 1136. l. 27. deal not & only, l. 34. r. so it is if God. P. 1141. l. 16. f. to r. they. P. 1143. l. 16. f. means r. meats. P. 1148. l. 18. f. gross r. great. P. 1153. l. 33. f. his r. this. P. 1155. l. 37. r. have been needed, & at needed put (,) & at do deal (,) P. 1156. l. 43. f. gnaweth r. gnasheth. P. 1158. l. 28. f. Laws r. Cares. P. 1162. l. 38. r. to bring. P. 1173. l. 52. f. Fruitlesness r. Brutishness. P. 1185. l. 35. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 1186. l. 11. f. presented r. prescribed. P. 1189. l. 50. f. to seed, r. to their God. P. 1193. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 1196. l. 15. r. gentle. P. 1205. l. 4. r. but those to whom. P. 1210. l. 60. r. in his Nature. P. 1231. l. 38. f. Gifts r. Gyves. There are other literal Mistakes and false Pointings, which the Reader may correct. To the Right Honourable PHILIP Lord Wharton, Baron of Wharton, in the County of Westmoreland. MY LORD, IT is not from the common Custom and Reasons of Dedications of Books to Persons eminent for Greatness and Piety, viz. to recommend an obscure Author, or to set off a mean Work, that your Lordship's Name is inscribed to these Sermons. The Author of them, the late Reverend Dr. Thomas Manton, was a Star of the first Magnitude in our Horizon, and his Works praise him in the Gate: and though the ensuing Sermons are far short of that Politeness and Exactness that they would have had, if they had passed his own finishing Hand; yet such as they are, they plainly show their Author. He was a Workman that needed not to be ashamed, rightly dividing the Word of Truth; he was a faithful Labourer in God's Vineyard; and though his Preaching was so constant, yet in all his Sermons may be observed that Solidness of Judgement, Exactness of Method, Fullness of Matter, Strength of Argument, persuasive Elegancy, together with such a serious Vein of Piety running through the whole, as few have come near him, but none have excelled him. Your Lordship had the Opportunity of an intimate Acquaintance with him, and the Advantage of sitting under his Ministry for many Years, in whose Light you greatly rejoiced, while God continued him with us; and when he was pleased to remove him by Death, the afflictive Sense you had of that great and public, as well as your own private Loss, showed the high Value and Esteem you had of him. But your Respects to him were not buried in his Grave, but have been upon all Occasions ever since shown to his surviving Relations, who desire hereby to make their public Acknowledgements of your Lordship's signal Favours to them. And I beg your Lordship, upon this Occasion, to give me leave to make the like Acknowledgements of that Support, Countenance and Respects I have had from your Lordship for above sixteen Years I have been your Chaplain; since it was by the means of this Author that I had the Honour of being taken into your Lordship's Family. My Lord, God hath set your Lordship in a very high and honourable Station, in which you have shined as a Light upon a Hill: And as he hath given you great Opportunities, so he hath also given you a large Heart to serve him; and this hath given you a large Room in the Hearts of those that fear God, and hath made your Name to be truly Great and Honourable. How amiable a thing is it to see Greatness and Goodness in Conjunction! But alas, how rare are the Instances of it in this degenerate Age! How few Great Ones are there that countenance despised Religion! But still, when it hath been under the greatest Discouragements, your Lordship hath publicly owned the Ways of God, your House hath been always open to his faithful Ministers, and your Interest hath always been improved for promoting the Interest of the Gospel. God hath lengthened out your Life to a good old Age; And that he may yet prolong your Life for further Service to his Name and Interest, is the Prayer of all those who know your steady and unshaken Adherence to the Principles you have owned. It hath pleased the wise God to exercise you with various Troubles in your declining Years, in the Death of many of your nearest Relations, especially in the late wide Breach he hath made in your Family by taking away your Religious Lady, whose extraordinary Endowments of Mind, exemplary Piety, and singular Usefulness, made her justly dear to you, and admired by all that knew her. Such a Trial as this would shock an ordinary and common Patience, and Constancy of Mind; yet God, by the Supports of his Grace, hath enabled you to bear it. This amazing Stroke is a loud Call from God to a Recess from this World, now the less desirable, because so dear a part of yourself is removed out of it; and to a Preparation for a better State, to which She is gone, and your Lordship is hastening. How pleasant will the meeting be, when you shall again see each other, and know and love one another in a better manner than in this World you could! when all those Frailties and Infirmities, which give sometimes a little Interruption to the Comfort of the nearest Relations, in this State of Weakness and Mortality, shall be fully done away! In the mean time that God would strengthen your Lordship's Faith and Patience, that he would increase and multiply his Blessings Temporal and Spiritual on your Lordship, and all the Branches of your Noble Family; and that he would reward all that Labour of Love that you have shown to his Servants Name and Interest, with an eternal Weight of Glory, is the daily Prayer of, Right Honourable, Your Lordship's most Obedient and Faithful Servant and Chaplain, WILLIAM TAYLOR. February 6. 169● THE PREFACE. Christian Reader, 'tIS a singular Instance of the Divine Providence, that he should call home the Labourers to Rest and Reward, while yet their Labours are employed in the Vineyard. The Reverend Dr. Manton now rests from his Labours; the Comfort and Conscience of his Works follow him, but the Usefulness of them yet abides with us. This Mantle dropped from our Prophet when he was taken up, and we hope the good Spirit will convey by it a double Portion of Grace to us who are left behind. Let it not affright thee, Reader, to hear a dead Saint speak, a dead Minister preach; for 'tis the same Spirit of Life and Power which once breathed from the Pulpit, that now breathes from the Press; the same Gospel which once dropped from his gracious Lips, flows now from his sanctified Pen. Although the serious Perusal of these spiritual Discourses, will more effectually commend them to thy Acceptance, than the most elaborate Recommendation of the Prefacer; yet I must not betray the Truth in concealing what the observing Reader will soon discern; Acquired Learning humbly waiting upon Divine Revelation; great Ministerial Gifts managed by greater Grace; Warm Affections guided by a solid judgement; Fervent Love to Saints and Sinners, kindled by a burning Zeal for the Interest of a Saviour; and a plain Elegancy of Style adapted to the meanest Capacity, yet far above the Contempt of the highest Pretender. I can sincerely aver, that it's no part of the Design of this Epistle, to conciliate a Reputation to these Writings from the acknowledged Repute of their Reverend Author: Divine Truths need not those vulgar Artifices, they carry their own Credentials in themselves: nor yet to greaten the Author by magnifying his Works. Grace kept him above those Temptations, when labouring at the Footstool; and Glory has advanced him beyond their reach, now triumphing at the Throne. It was then his sufficient Honour to be an Earthen Vessel filled with Heavenly Treasure, that he might fill and enrich others; and he is now engaged, to his greater Satisfaction, in blessing that ever-blessed God, who served his gracious Counsels of him in the honourable, though despised Work of the Ministry. That which I have in my Eye, is to lead thee into the Admiration of our Lord jesus Christ, who when he ascended up on high, gave Gifts unto Men, for the perfecting of the Saints, for the Work of the Ministry: To all he has given some, to none has he given all; but wisely divided to every Man severally as he will, 1 Cor. 12.11. Where he has given least, they have a Competency; where he has bestowed most, there is no Redundancy: none shall have cause to boast of his Ten Talents; none reason to murmur that he has but One: but that which we must ever adore and admire, is, that where he has bestowed most liberally Ministerial Abilities, he has also bequeathed sanctifying Grace to keep them humble, to secure them against Pride, and preserve them in a meek Dependence upon himself: That he should give them a due Proportion of Ballast to keep them steady, lest they should overset with bearing too great a Sail: That he should make and keep them lowly in their own Eyes, who are precious in the Eyes of others, and gracious in his. And still further, to admire his Power that has wrought such glorious things by weak Instruments; saved them that believe, by (what the World accounts) the Foolishness of Preaching; dismantled the strong-holds of Sin and Satan, by the gentle breathing of the Word and Spirit▪ subdued proud, broken and softened hard Hearts, not by Might, not by Power, not by the Secular Sword, but by the soft Whispers of Grace, by melting, bleeding, tender Affections. I have yet a further Reach in this Address, both upon Preachers, and their Hearers. 1. To the former I would humbly offer, that they would so Preach, so Pray, so Labour, as they that are convinced they are all this while a dying; that are passing every Moment from the Improving of, to the Accounting for their Talents. Dying Ministers preach living Sermons. It deserves our Observation, that God who honoured his Servant Ezekiel with abundance of glorious Revelations and Visions, enough to have swelled a Bubble till it broke, to have lifted up a poor Worm above its measure, should yet always use to him that abasing Term, Son of Man; warning him, and in him all his faithful Ministers, to fulfil their Ministry; to work while it's called To Day; that whatever their Hand findeth to do, they should do it with all their Might, because there's no Work, nor Device, nor Knowledge, nor Wisdom in the Grave, whither they are going, Eccles. 9.10. How joyfully will a Minister receive the Summons to his Audit, when a good Conscience shall afford him this Testimony, I have fought a good Fight, I have finished my Course, I have kept the Faith? 2 Tim. 4.7. How edifying would their Preaching be, could they carry these Thoughts with them into the Pulpit; The Eye that now sees me, shall see me no more; The Ear that now hears me, shall in a little while hear me no more: There must be a last Time that I must speak in Christ's Name to this People, and this may be that last Time? O with what fervent Prayer, with what Earnestness of Affection, with what yearning Bowels to perishing Sinners, with what Zeal for their Conversion would they engage in their Master's Service, were their Souls impregnated with lively quick Apprehensions, that the Graves are ready to receive them. 2. Nor would it less affect the Hearers, and awake their Conscience to improve the Labours of their Ministers, could they maintain upon their Hearts a vigorous Sense, that they are dying apace from their faithful Ministers, and they from them; to Repent, Pray, Believe, work out their Salvation, make their Calling and Election sure, at another rate of Diligence than what is usually found amongst them. Reader, I will engross thee no longer to myself: Be no more my Reader, but the Author's; there thou wilt find much better Entertainment. And yet because I would not lose thy good Company, First, It must be a ravishing Sight to behold Divine Grace in all its Dimensions; Grace working in the Heart of God towards lost Man; and Grace working in the Heart of renewed Man towards God. Let us therefore fix our Meditations upon Titus II. 11, 12, 13, 14. where we shall meet with, (1.) The whole Duty of Man, viz. The Grace of God teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously and godly in this present World. A Word suitable, seasonable to our present Day, wherein the Vigour of Religion runs out into Leaves; when empty Notions, too high for this World, and too low for the next, have eaten out the Life and Power of Practical Godliness; when we dispute and quarrel ourselves out of our Charity each to other, and our Obediential Love to our God; when the Name of Grace is abused to Gracelesness, and Professors can believe any thing, and practise nothing. But Grace would teach us other Lessons: as first, to live soberly, and temperately to ourselves; not perverting the Ends of Divine Bounty and Indulgence, to make provision for the Flesh, to be Food for devouring Lusts, Fuel for the Fire of raging Corruptions; but moderately to serve our Bodies, that they may serve our Souls, and both serve our God. Secondly, to live righteously towards all Men; giving to all their Due, in all Relations, Superiors, Inferiors and Equals; owing nothing to any Man but Love; a Debt which we must always pay, and always owe; That we may adorn the Doctrine of God our Saviour in all things, ver. 10. This is that which recommends Religion to the Sons of Men; 'tis this Welldoing, which puts to silence the Ignorance of foolish Men, 1 Pet. 2.15. For Men are not much concerned what we are to God, if we be unjust, false, treacherous, unfaithful, and overreaching towards our Neighbour. And thirdly, that we demean ourselves in all the Turnings of our Conversation, holily towards God. Let our conscientious discharge of First-Table-Duties, be the Test of our Uprightness in those of the Second: Let our Honesty and Sincerity in those of the Second, evidence our Holiness in those of the First. (2.) Come we now to that pleasing View of the Grace of our Lord jesus Christ; Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works. Where we find a twofold Design of Christ in his Death and Sufferings: 1. He had a noble Design for us; he dealt with God, gave himself for us to him. 2. He had a Design upon us too, that he might purify us to himself. He redeems us from this present World, as well as from Wrath to come, Gal. 1.4. Redeems us from ourselves, as well as from Sin and Satan: Takes us not only out of the Hands of the Law and justice, but out of our own; That they who live, should not henceforth live to themselves, but to him that died for them, and rose again, 2 Cor. 5.15. Secondly, Because Faith is a Grace that has always the labouring Oar, a Grace that bears the Heat and Burden of the Day; that has the World and the evil One to overcome: and that it may be victorious over those, must first learn to lay hold on God's own Strength, and overcome him too. And because this Grace unites us to Christ, and then draws Virtue from Christ to maintain that Union, and support the spiritual Life: and because it ventures far, flies high, and runs great Risks, and has therefore great need of good Security; let us again read our Author's glorious Discourses upon Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong Consolation, who have fled for Refuge to lay hold upon the Hope set before us. A Word from a God that cannot lie, is a sufficient Security for Faith to rest upon: Upon this single Security we might safely venture the Weight of all our Souls, the stress of all our Concerns: 'Tis upon this alone the Apostle, Titus 1.1, 2. encourages us to lay the Hope of eternal Life, even upon the Promise of him that cannot lie. But our gracious God knowing the weakness of our Faith, the Fears and jealousies of guilty Souls, has added his Oath to his Word, that from such double Security we might have strong Consolation. O happy Souls, for whose sakes God will vouchsafe to swear! O miserable Sinners, who will not give credence to a swearing God a God that swears by Himself, because he has no greater thing to swear by. Had he sworn by the Heavens and Earth, they shall perish, and with them the Security had perished; but he swears by Himself, As I live, saith the Lord! And Faith having got this Ground to place its Engine upon, is able to overturn the World. What has it not been able to suffer, when Divine Truth is its Warrant? What has it not been able to do, when the same Truth is its Security? It has subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the Mouths of Lions, quenched the Violence of Fire, escaped the Edge of the Sword, grew strong out of Weakness, waxed valiant in Fight, and turned to flight the Armies of Aliens, Heb. 11.33, 34. I will add, it has routed Legions of Devils, triumphed over Death, the Grave and Hell; challenged the whole World to come in, and lay any thing to the charge of God's Elect; for it has a God to justify the believing Sinner; a Christ that died for the Sinner once, and lives for ever at the Right Hand of God, to make Intercession for him, Rom. 8.33, 34. Now then, let Faith know its Security. The Oath of Man, when yet every Man is a Liar, puts an end to all Controversies amongst Men: Let the Oath of God, who can no more l●e than he can die, put an end to our slavish Fears, perplexing Doubts, all our suspicious of God and his Word; and let the Soul return to its Rest, for God has dealt graciously with it. But I have forgot myself, and wronged thee too, (Christian Reader) whilst we wander, and lose ourselves in these pleasing Anticipations. For more abundant Satisfaction in these and many important Truths, I refer thee to the following Discourses; only have Patience to be advertised of two or three smaller Matters. 1. Rest fully assured, that though these Pieces are Posthumous Births, they are not Spurious, but the Legitimate and Genuine Offspring of the same Father, with those that were first born: They carry the Lineaments, the Signature, the Image of their Elder Brother, and have been compared Line by Line, Word by Word, with the Author's Manuscripts, by an unquestionable Voucher. 2. Let it not offend thee, that the same Truths, and perhaps in the same Words, are repeated, which frequently happens in the Course of any Man's Ministry, when the same Subject has been formerly handled; and yet Care has been taken, as much as could possibly be, to prevent all Nauseousness: yet sometimes it could not be done, without disjointing and mangling the Sermons. 3. Be so just as not to impute the Crimes of the Printer to the Author or Publisher, which yet are such as an ordinary Charity may pardon, or a small Ingenuity correct. The rest is only to commit thee, Reader, and these Discourses, to the Blessing of our gracious God, with whom remember Thy unworthy Servant in the Service of the Gospel, VIN. ALSOP. Jan. 17. 169●. Books wrote by Dr. Manton, and printed since his Death. THE first Volume of Sermons, on the 119 th' Psalm. The second Volume of Sermons, on Matthew the 25 th', john the 17 th', Romans the 6 th' and the 8 th', and the 5 th' of the second Epistle to the Corinthians. The third Volume of Sermons, on the 11 th' of the Hebrews, with a Treatise of Self-denial, and several Sermons on the Sacrament, and other Occasions. Twenty select Sermons in quarto. An Exposition on the Lord's Prayer, in 80. Several Sermons on the Rise, Growth and Fall of Antichrist, on 2 Thess. 2. Several Discourses tending to promote Peace and Holiness among Christians. Sermons on Christ's Temptations and Transfiguration: W●th Christ's Eternal Existency; and the Dignity of his Person asserted, against the Socinians. Most of the Author's Works are to be had at Mr. Nathaniel Manton's at the 3 Pigeons in the Poultry. A TABLE of the Texts treated on in this Fourth Volume. Part I. TITUS 2.11. For the Grace of God that bringeth Salvation, hath appeared to all Men; Ver. 12. Teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly, in this present World: Ver. 13. Looking for that blessed Hope, and the glorious appearing of the great God, and our Saviour jesus Christ; Ver. 14. Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works. In 22 Sermons, pag. 1. Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation, who have fled for Refuge to lay hold upon the Hope set before us. In 5 Sermons, p. 195 John 14.1. Let not your Heart be troubled: ye believe in God, believe also in me. In 2 Sermons, p. 235 Luke 12.48.— For unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of him they will ask the more. In 2 Sermons, p. 249 Deut. 32.51. Because ye trespassed against me among the Children of Israel, at the Waters of Meribah-Kadesh, in the Wilderness of Zin; because ye sanctified me not in the midst of the Children of Israel. In 1 Sermon, p. 267 Acts 17.30. And the times of this Ignorance God winked at, but now commandeth all Men every where to repent: Ver. 31. Because he hath appointed a Day, in the which he will judge the World in Righteousness, by that Man whom he hath ordained; whereof he hath given Assurance unto all Men, in that he hath raised him from the Dead. In 1 Sermon, p. 275 Mark 10.17. And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal Life? Ver. 18. And jesus said unto him, Why callest thou me Good? there is none Good but one, that is God. Ver. 19 Thou knowest the Commandments, Do not commit Adultery, Do not kill, Do not steal, Do not bear false Witness, Defraud not, Honour thy Father and Mother. Ver. 20. And he answered and said unto him, Master, all these have I observed from my Youth. Ver. 21. Then jesus beholding him, loved him, and said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven; and come, take up the Cross, and follow me. Ver. 22. And he was sad at the Saying, and went away grieved, for he had great Possessions. Ver. 23. And jesus looked round about, and saith unto his Disciples, How hardly shall they that have Riches enter into the Kingdom of God? Ver. 24. And the Disciples were astonished at his Words; but jesus answereth again, and saith unto them, Children, how hard is it for them that trust in Riches to enter into the Kingdom of God? Ver. 25. It is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God. Ver. 26. And they were astonished out of Measure, saying among themselves, Who then can be saved? Ver. 27. And jesus looking upon them, saith, With Men it is impossible, but not with God; for with God all things are possible. In 15 Sermons, p. 284 2 Thess. 1.3. We are bound to thank God always for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth. In 5 Sermons, p. 420 Matth. 8.5. And when jesus was entered into Capernaum, there came unto him a Centurion, beseeching him, Ver. 6. And saying unto him, Lord, my Servant lieth at home sick of the Palsy, grievously tormented. Ver. 7. And jesus saith unto him, I will come and heal him. Ver. 8. The Centurion answered and said, Lord, I am not worthy that thou shouldest come under my Roof; but speak the Word only, and my Servant shall be healed. Ver. 9 For I am a Man under Authority, having Soldiers under me; and I say unto this Man, Go, and be goeth; and to another, Come, and he cometh; and to my Servant, Do this, and he doth it. Ver. 10. When jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great Faith, no not in Israel. In 1 Sermon, p. 459 Matth. 15.21. Then jesus went thence, and departed into the Coasts of Tyre and Sidon. Ver. 22. And behold, a Woman of Canaan came out of the same Coasts, and cried unto him, saying, Have Mercy on me, O Lord, thou Son of David, my Daughter is grievously vexed with a Devil. Ver. 23. But he answered her not a Word; and his Disciples came, and besought him, saying, Send her away, for she crieth after us. Ver. 24. But he answered, and said, I am not sent, but unto the lost Sheep of the House of Israel. Ver. 25. Then came she and worshipped him, saying, Lord, help me. Ver. 26. But he answered and said, It is not meet to take the children's Bread, and to cast it to Dogs. Ver. 27. And she said, Truth, Lord; yet the Dogs eat of the Crumbs which fall from their Master's Table. Ver. 28. Then jesus answered, and said unto her, O Woman, great is thy Faith; be it unto thee even as thou wilt; and her Daughter was made whole from that very Hour. In 1 Sermon, p. 466 John 8.56. Your Father Abraham rejoiced to see my Day; and he saw it, and was glad. In 1 Sermon, p. 474 Rom. 4.18. Who against Hope, believed in Hope, that he might become the Father of many Nations, according to that which was spoken, So shall thy Seed be. Ver. 19 And being not weak in Faith, he considered not his own Body, now dead, when he was about an hundred Years old, neither yet the Deadness of Sarah's Womb. Ver. 20. He staggered not at the Promise of God, through Unbelief, but was strong in Faith, giving Glory to God. Ver. 21. And being fully persuaded, that what he had promised, he was able also to perform. In 1 Sermon, p. 482 Mark 3.5. And jesus looked round about on them with Anger, being grieved for the Hardness of their Hearts. In 3 Sermons, p. 497 Exod. 4.21. I will harden his Heart, that he shall not let my People go. In 2 Sermons, p. 519 Gen. 3.15.— It (i e. the Seed of the Woman) shall bruise thy Head, and thou shalt bruise his Heel. In 2 Sermons, p. 533 Gen. 24.63. And Isaac went out to meditate in the Field at the Eventide. In 10 Sermons, p. 601 Part II. LUKE 16.30. And he said, Nay, Father Abraham, but if one went unto them from the dead, they will repent. Ver. 31. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead. In 2 Sermons, p. 671 Heb. 13.20. Now the God of Peace, that brought again from the Dead our Lord jesus, that great Shepherd of the Sheep, through the Blood of the everlasting Covenant, Ver. 21. Make you perfect in every good Work, to do his Will, working in you that which is wellpleasing in his Sight, through jesus Christ: to whom be Glory, for ever and ever. Amen. In 1 Sermon, p. 686 2 Chron. 32.25. But Hezekiah rendered not again, according to the benefit done unto him, for his Heart was lifted up: therefore there was Wrath upon him, and upon Judah, and Jerusalem. In 1 Sermon, p. 694 Luke 22.31. And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as Wheat. Ver. 32. But I have prayed for thee, that thy Faith fail not: and when thou art converted, strengthen thy Brethren. In 1 Sermon, p. 703 Heb. 1.9. Thou hast loved Righteousness, and hated Iniquity; therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. In 1 Sermon, p. 711 Acts 24.14.— Believe all things which are written in the Law and the Prophets. Ver. 15. And have Hope towards God, which they themselves also allow, that there shall be a Resurrection of the Dead, both of the Just and unjust. Ver. 16. And herein do I exercise myself, to have always a Conscience void of Offence towards God, and towards Man. In 2 Sermons, p. 720 Zech. 14.20. In that Day shall there be upon the Bells of the Horses, Holiness unto the Lord; and the Pots in the Lord's House shall be like the Bowls before the Altar. Ver. 21. Yea every Pot in Jerusalem, and in Judah, shall be Holiness unto the Lord of Hosts. In 1 Sermon, p. 737 John 3.14. And as Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up; Ver. 15. That whosoever believeth in him, should not perish, but have eternal Life. In 1 Sermon, p. 745 1 Thess. 5.16. Rejoice evermore. Ver. 17. Pray without ceasing. In 3 Sermons, p. 756 Mark 2.17. When jesus heard it, he saith unto them, They that are whole have no need of the Physician, but they that are sick. I came not to call the Righteous, but Sinners to Repentance. In 1 Sermon, p. 782 Psal. 8.2. Out of the Mouth of Babes and Sucklings hast thou ordained Strength, because of thine Enemies; that thou mightest still the Enemy and the Avenger. In 1 Sermon, p. 787 Josh. 6.26.— Cursed be the Man before the Lord that riseth up and buildeth this City Jericho; he shall lay the Foundation thereof in his Firstborn, and in his youngest Son shall be set up the Gates thereof. In 1 Sermon, p. 793 Micah 6.5. O my People, remember now what Balak King of Moab consulted, and what Balaam the Son of Beor answered him, from Shittim unto Gilgal, that ye may know the Righteousness of the lord In 1 Sermon, p. 801 Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the Voice of his Servant, that walketh in Darkness, and hath no Light? Let him trust in the Name of the Lord, and stay upon his God. In 1 Sermon, p. 809 2 Sam. 7.27.— Therefore hath thy Servant found in his Heart to pray this Prayer unto thee. In 1 Sermon, p. 816 Psal. 51.5. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice. In 1 Sermon, p. 825 Psal. 127.3. Lo, Children are an Heritage of the Lord; and the Fruit of the Womb is his Reward. In 1 Sermon, p. 833 Philip. 4.8. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good Report; if there be any Virtue, and if there be any Praise, think on these things. In 1 Sermon, p. 840 Luke 19.14. But his Citizens hated him, and sent a Message after him, saying, We will not have this Man to reign over us. In 1 Sermon, p. 846 Luke 2.52. And jesus increased in Wisdom and Stature, and in Favour with God and Man. In 1 Sermon, p. 855 Philip. 2.7. But made himself of no Reputation. In 1 Sermon, p. 860 1 Cor. 8.3. But if any Man love God, the same is known of him. In 1 Sermon, p. 868 Psal. 84.10. For a Day in thy Courts is better than a thousand: I had rather be a Doorkeeper in the House of my God, than to dwell in the Tents of Wickedness. In 1 Sermon, p. 877 Luke 19.10. For the Son of Man is come to seek and to save that which was lost. In 2 Sermons, p. 883 Psal. 90.1. Lord, thou hast been our Dwelling-place in all Generations. In 2 Sermons, p. 895 1 Tim. 6.9. But they that will be rich, fall into Temptation, and a Snare, and many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. In 1 Sermon, p. 908 1 Pet. 1.12.— Which things the Angels desire to look into. In 1 Sermon, p. 917 Gal. 5.5. For we through the Spirit wait for the Hope of Righteousness by Faith. In 1 Sermon, p. 927 2 Pet. 3.9. The Lord is not slack concerning his Promise, (as some Men count Slackness) but is long-suffering to us-ward; not willing that any should perish, but that all should come to Repentance. In 1 Sermon, p. 934 Rom. 10.5. For Moses describeth the Righteousness which is of the Law, that the Man which doth those things shall live by them. Ver. 6. But the Righteousness which is of Faith, speaketh on this wise; Say not in thine Heart, Who shall ascend into Heaven? (that is, to bring Christ down from above.) Ver. 7. Or who shall descend into the deep? (that is, to bring up Christ again from the dead.) Ver. 8. But what saith it? The Word is nigh thee, even in thy Mouth, and in thy Heart; that is, the Word of Faith which we preach. Ver. 9 That if thou shalt confess with thy Mouth, and shalt believe in thine Heart that God hath raised him from the Dead, thou shalt be saved. Ver. 10. For with the Heart Man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation. In 2 Sermons, p. 942 1 Cor. 8.6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord jesus Christ, by whom are all things, and we by him. In 1 Sermon, p. 958 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. In 2 Sermons, p. 969 Luke 16.25.— Son, remember that thou in thy Life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. In 1 Sermon, p. 984 1 Cor. 13.4. Charity suffereth long, and is kind; Charity envieth not; Charity vaunteth not itself, is not puffed up; Ver. 5. Doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no Evil; Ver. 6. Rejoiceth not in Iniquity, but rejoiceth in the Truth. Ver. 7. Beareth all things, believeth all things, hopeth all things, endureth all things. Ver. 8. Charity never faileth: but whether there be Prophecies, they shall fail; whether there be Tongues, they shall cease; whether there be Knowledge, it shall vanish away. In 1 Sermon, p. 995 Psal. 84.7. They go from Strength to Strength, every one of them in Zion appeareth before God. In 1 Sermon, p. 1000 1 Cor. 11.26. For as often as ye eat this Bread, and drink this Cup, ye do show the Lord's Death till he come. In 1 Sermon, p. 1009 Mal. 3.17.— And I will spare them as a Man spareth his own Son that serveth him. In 1 Sermon, p. 1016 2 Tim. 2.19. Nevertheless the Foundation of God standeth sure, having this Seal, The Lord knoweth them that he his; and let every one that nameth the Name of Christ, depart from Iniquity. In 1 Sermon, p. 1024 Acts 24.25. And as he reasoned of Righteousness, Temperance, and judgement to come, Felix trembled, and answered, Go thy way for this time; when I have a more convenient Season, I will call for thee. In 1 Sermon, p. 1031 Prov. 3.17. Her ways are ways of Pleasantness, and all her Paths are Peace. In 1 Sermon, p. 1038 Prov. 10.20. The Tongue of the Justice is as choice Silver; the Heart of the Wicked is little worth. In 2 Sermons, p. 1053 Acts 10.34. Then Peter opened his Mouth and said, Of a Truth I perceive that God is no Respecter of Persons: Ver. 35. But in every Nation he that feareth him, and worketh Righteousness, is accepted with him. In 1 Sermon, p. 1065 Mark 4.24. And he said unto them, Take heed what you hear: with what Measure ye meet, it shall be measured to you: and unto you that bear, shall more be given. In 1 Sermon, p. 1076 Heb. 2.11. For both he that sanctifieth, and they who are sanctified, are all of one: for which Cause he is not ashamed to call them Brethren. In 1 Sermon, p. 1083 Heb. 13.5.— For he hath said, I will never leave thee, nor forsake thee. In 1 Sermon, p. 1093 1 Thess. 5.8. But let us who are of the Day, be sober, putting on the Breastplate of Faith and Love, and for an Helmet, the Hope of Salvation. In 1 Sermon, p. 1100 Prov. 14.14. The Backslider in Heart shall be filled with his own ways; and a good Man shall be satisfied from himself. In 1 Sermon, p. 1108 John 1.29.— Behold the Lamb of God, which taketh away the Sin of the World. In 2 Sermons, p. 1116 John 18.11.— The Cup which my Father hath given me, shall I not drink it? In 1 Sermon, p. 1131 Luke 23.34.— Father forgive them, for they know not what they do. In 1 Sermon, p. 1138 John 19.30.— He said, It is finished; and he bowed his Head, and gave up the Ghost. In 2 Sermons, p. 1149 Eccles. 7.29.— But they have sought out many Inventions. In 1 Sermon, p. 1153 Eccles. 12.7. Then shall the Dust return to the Earth as it was, and the Spirit shall return unto God who gave it. In 1 Sermon, p. 1161 Rev. 1.5. And from jesus Christ, who is the faithful Witness, and the first begotten of the Dead, and the Prince of the Kings of the Earth; Unto him that loved us, and washed us from our Sins in his own Blood; Ver. 6. And hath made us Kings and Priests unto God and his Father; unto him be Glory and Dominion for ever and ever. Amen. In 2 Sermons, p. 1175 Levit. 19.17. Thou shalt not hate thy Brother in thine Heart, thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. In 2 Sermons, p. 1195 1 Cor. 15.19. If in this Life only we have Hope in Christ, we are of all Men most miserable. In 2 Sermons, p. 1209 Rom. 2.7. To them, who by patient Continuance in well-doing, seek for Glory, and Honour, and Immortality; eternal Life. In 1 Sermon, p. 1224 2 Cor. 13.14. The Grace of our Lord jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. Amen. In 1 Sermon, p. 1232 ADVERTISEMENT. THE Publication of this Fourth Volume, as also the Author's former Works in Folio, is due to the kind Encouragement of many worthy Persons, both Ministers and others, who from a public Spirit, and a true Sense of the real Benefit that may accrue thereby to the Church of God, have readily contributed their Assistance. But that it came out no sooner, it must admit of this favourable Excuse from those that were concerned in the Publication thereof, that notwithstanding the hopeful Encouragement it met withal when first proposed, yet many Persons (that did not decline it) were very backward in sending in their first Payments, by means of which there could not be any Paper procured before this last Summer to begin the Work: which Omission in Subscribers proves very injurious to the speedy finishing any Work of this Nature; and sometimes is the Cause of their being wholly laid aside. There are some also (that's very strange) that were not willing to promote this Work themselves, were not satisfied in that, but did very industriously endeavour to hinder others, by giving out, that what was printed were but Scraps, and not from his own Notes; and that (if published) would tend rather to the Dishonour than Credit of the Author. All which savours so much of Disingenuity, that it needs no more Words to refute it. But let such judge (if they are able) by this and the Doctor's former Works, if any thing has been published under Dr. Manton's Name that has not truly born his Character; and there is so little need of publishing Scraps, that there remains as many single Sermons under his own Hand, as would make as large a Volume as this; besides several whole Chapters, which would make one (if not more) large Folio's, viz. on Psalm 131. Isaiah, chap. 53. Ephesians, chap. 5. Philip. chap. 3. most of 2 Thess. chap. 1. most of the Chapters of the 1st Epistle of john, with many others not mentioned. ERRATA in the First Part. PAge 3. line 16. read no more Grace. P. 17. l. ult. r. Heat increaseth with Light. P. 21. l. 37. f. sure r. soar. P. 22. l. 29. r. we must hearken. P. 25. l. 10. r. of Argument. P. 28. l. 5. deal his. P. 29. l. 37. f. lurking r. hucking. P. 30. l. 28. f. Conversation r. Conversion, l. 44. f. Case r. Care. P. 32. l. 20. r. Practicals. P. 34. l. 56. f. though r. if. P. 47. l. 57 f. or r. of. P. 50. l. 25. r. after he is recovered. P. 60. l. 3. deal l. P. 64. l. 9 f. hinged r. honeyed, 1. 24. f. but r. and, l. 34. r. a wanton, l. 54. for remit r. vomit, l. 55. f. Case r. Care. P. 74. l. 14. r. a wanton. P. 75. l. 33. f. the Sin r. seen. P. 79. l. 16. r. envy it. P. 83. l. 20. f. these r. there. l. 26. deal his. P. 85. l. 42. r. It is apt, l. 52. r. Injustice. P. 86. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 90. l. 37. f. Darts r. Doubt. P. 91. l. 6. r. affective. P. 101. l. 25. f. boiled r. bogled. P. 106. l. 47. r. Istmick. P. 114. l. 39 for noting r. resting. P. 117. l. 21. r. Distraction. P. 121. l. 29. f. clearing r. cleaving. P. 122. l. 27. r. We shall not come. P. 128. l. 41. r. It was said. P. 133. l. 2. r. we may expect. P. 143. l. 54. r. the Sentence is accomplished, and deal to it. P. 147. l. 28. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 151. l. 19 deal And. P. 179. l. 8. f. River r. Laver, l. 55. f. from r. Form of. P. 182. l. 52. f. wherefore r. whether. P. 186. l. 56. f. some think r. something. P. 200. l. 39 f. or r. of God. P. 204. l. 39 f. desire r. deceive, l. 58. f. assuming r. assuring. P. 205. l. 18. f. Now r. You. P. 208. l. 27. r. I am not. P. 212. l. 40, 41. r. ravishing. P. 213. l. 6. f. Counsels r. Comforts. P. 219. l. 13. f. too r. so, f. fain r. faint. P. 222. l. 14. f. Causes r. can see. P. 223. l. 40. f. us r. as. P. 224. l. 46. f. up in r. upon, l. 55. deal Secondly. P. 231. l. 58. deal when. P. 233. l. 1. f. of r. for, l. 49. f. healed r. heated. P. 240. l. 3. f. care r. cure. P. 247. l. 17. f. of r. in. P. 250. l. 28. r. they have the same. P. 253. l. 19 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 255. l. 24. r. Comfort of them. P. 263. l. 26. f. Gild r. Quilt. P. 277. l. 8. for self r. soft Censure. P. 285. l. 52. f. which r. he. P. 293. l. 8. f. cast r. cut. P. 294. l. 17. f. may r. must. P. 296. l. 55. r. itinere. P. 297. l. 26. r. who can Jay I have. P. 298. l. 42. deal of. P. 306. l. 16. r. was not fit. P. 314. l. 20. r. but these belong. P. 315. l. 38. r. not. P. 317. l. 33. deal as. P. 332. l. 34. r. generali. P. 333. l. 45. deal wherein. P. 359. l. 35. r. propter jesum. P. 360. l. 11. f. mollified r. mortified. P. 366. l. 20. r. Hearts. P. 368. l. 4. deal etc. l. 48. r. is it not. P. 369. l. 47. r. honour it by. P. 370. l. 23. f. Have r. How, l. 53. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 371. l. 23. r. Is●e. P. 382. l. 22. f. or r. and. P. 384. l. 17. deal in. P. 393. l. 115. f. When r. Whom. P. 400. l. 40. r. otium. P. 406. l. 8. f. Will r. World will. P. 408. l. 56. r. Give God all the Glory. P. 429. l. 32. f. Wages r. Ways. P. 431. l. 13. r. potiori. P. 438 l. 21. r. by this Eye, l. 56. f. Relief r. relish. P. 445. l. 44. r. promittendo. P. 447. l. 48. r. that is, out of an holy, deal it begets, P. 449. l. 51. f. they r. she. P. 453. l. 36. r. Head and Root. P. 454. l. 24. r. and they have, l. 54. r. torque. P. 456. l. 41. r. and we are. P. 460. l. 37. f. distinguere r. distingue. P. 461. l. 53. f. a r. in time. P. 476. l. 55. f. Sight r. Light. P. 479. l. 11. f. State r. Stale. P. 480. l. 59 f. Love r. joy.. P. 502. l. 25. f. Favour r. Savour. P. 504. l. 17. for by r. bay. P. 508. l. 54. for yet r. not. P. 511. l. 37, 38. for discerning r. deserving. P. 518. l. 10. f. with r. without. P. 541. l. 1. add II. Sermon. P. 601. l. 5. add Verse 63. P. 606. l. 52. f. needful r. useful P. 611. l. 16. f. impute r. impure. P. 617. l. 16. deal but. P. 620. l. 44. f. sleeting r. fleeting. P. 622. l. 7. deal the before Flame, l. 22. f. justification r. Institution. P. 623. l. 13. f. as when r. though. P. 626. l. 24. add (3). P. 628. l. 47, 48. f. Ascent r. Access. P. 631. l. 51. r. in an orderly and apt. P. 633. l. 3. f. end r. sad. P. 634. l. 11. deal second. P. 637. l. 44. f. Wife r. Door, l. 56. f. more r. move. P. 639. l. 50. f. ravish r. lavish. P. 646. l. 43. f. divert r. direct. P. 649. l. 8. deal out. P. 652. l. 29. deal of. P. 657. l. 12. r. after, l. 44. f. by learning r. by observing. P. 658. l. 25. deal Man, and after recover add fallen Man. P. 660. l. 32. f. to be r. to us are. P. 661. l. 40. f. (1) r. (3). P. 663. l. 7. deal (1). P. 664. l. 51. f. enduceth r. educeth, l. 53. f. pleaseth r. pleadeth. P. 665. l. 11. r. able to create, l. 49. f. Gods r. God. P. 666. l. 34. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 669. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 670. l. 18. f. cry r. say. There are other literal Mistakes and false Pointings, which an observing Reader may easily correct. SEVERAL SERMONS UPON TITUS II. 11, 12, 13, 14. SERMON I. TITUS II. 11, 12, 13, 14. For the Grace of God that bringeth Salvation, hath appeared to all Men; Teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly in this present World: Looking for that blessed Hope, and the glorious appearing of the great God, and our Saviour jesus Christ: Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works. IN the immediate Context the Apostle had given Direction to Servants to walk amiably and faithfully in their Relations; and the Argument which he urgeth to persuade them is that by this means they would adorn the Doctrine of God our Saviour in all things, ver. 10. that is, represent it with Advantage, and render it acceptable to the Respects of others. Duties of Relations are of so much Use to the Quiet and Welfare of humane Society, that when they are faithfully performed, they do much commend any Way or Doctrine, and induce others to speak well of it; and therefore saith he, be faithful in your Relations, that you may make the Doctrine of God comely, and adorn the Gospel. Now this adorning the Gospel, it is not only an Act of Policy, but Duty, it is but a doing right to the Gospel, and giving it its proper▪ Lustre; why? because the same Gospel which calls for Duty to God as to his Worship, doth also enforce the Duties of our Relations. A Man may put a Varnish upon an evil way, by a plausible Carriage; and though his Principle have no Tendency to such a Practice, he may do it because it is comely in the World: But it is otherwise here; The Gospel that hath appeared to all sorts of Men, presseth all sorts of Duties. Yea (and which is more, it giveth Grace to perform them: for the Apostle doth not only argue here; but direct; he doth not only show them what they must do, but how they may come to do their Duty in this kind; for saith he, The Grace of God which bringeth Salvation, etc. In the Words you may observe, the Teacher, the Lesson, the Encouragement, and Inducements to learn. First, The Teacher is the Grace of God, described ver. 11. Secondly; The Lesson is the whole Duty of our Heavenly Calling, set forth ver. 12. and there 1st, Negatively, in departing from Evil, denying Ungodliness and worldly Lusts. 2dly, Positively, in cleaving to that which is good; We should live soberly, righteously, and godly in this present World. Where you may observe that the Duty of the Creature is distributed into three Ranks and Parts, according to the several Objects to which it is referred; soberly we must walk as to ourselves; righteously as to our Neighbour; and godly, that the Lord himself may not be defrauded of his Portion. There are (in a moral Consideration) but three things in the World, thyself, thy Neighbour, and God, and suitably doth the Apostle distribute and parcel out Christian Offices and Duties; soberly as to ourselves; righteously as to our Neighbour, and godly as to God. Thirdly; The Encouragements to learn, and they are two: If we look forward, there is Hope; if we look backward, there is Gratitude, or an Obligation arising from the Death of Christ. In short, the two great Motives and Inducements are, the Hope of eternal Life, and the End of Christ's Death. Hope of eternal Life, ver. 13. Looking for the blessed Hope, etc. the End of Christ's Death, ver. 14. who gave himself for us, etc. The Text being long, I shall forbear Exposition till I come to handle the several Branches. I shall first begin with the Teacher, described ver. 11. [The Grace of God that bringeth Salvation, hath appeared to all Men.] The Grace of God is described by its Property, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Grace bringing Salvation, or tending to Salvation, as the Word signifies; and by a special Adjunct, its present Manifestation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it hath appeared; suddenly broken out, like the Light of the Morning after a dark Night; and then there is the Extent of that Manifestation, it hath appeared to all Men. Some indeed refer this Extent, not to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (it hath appeared) but to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (bringing Salvation) and they read it as we do in the Margin; The Grace of God that bringeth Salvation to all Men hath appeared: there is not much Difference. To supersede all Doubt and Dispute about the matter, all Men here, signifies all sorts of Men: for the Apostle had spoken of Servants and Bondmen, that they in their Relations should glorify God; and he proves it by this Argument; The Grace of God hath appeared to all Men; that is, to the Bondman as well as to the Lord and Master; therefore they in their places are to discharge their Duties as well as others; for the Gospel (as I said) hath appeared to all Men, and presseth all sorts of Duties. I. I begin with the thing described, The Grace of God. It is a term that admits of divers Acceptations; sometimes it is put for God's eternal Favour and goodwill; sometimes for the Effects of this Favour, as Grace infused and bestowed upon the Creature, Ephes. 4.7. To every one of us is given Grace, according to the Measure of the Gift of Christ. Sometimes it is put for the Gospel, which is the Charter by which we hold this Grace, and so it is said, Rom. 6.15. You are not under the Law, but under Grace; i. e. under the State of the Gospel. Here I take it in the first sense, viz. for the gracious Will and good Pleasure of God, to do Good to Men, or to show Mercy to the Creature; for God's Kindness and Bounty to Men is expressed by several terms, the most usual are two, Grace and Mercy: I will show how they agree, and how they differ. They both agree in this, that they are Attributes which merely respect the Creature: The Love and Knowledge of God first falleth upon himself; God knows himself, and loves himself, and then the Creature. But now the Mercy and Grace of God are merely transient, and pass out to, and respect the Creature only; God cannot be gracious to himself, and merciful to himself, as he loves himself, and knows himself; and therefore herein they agree. But now in some respects they differ: Grace properly signifies the Freeness of God's Love; Mercy relates to the Misery of the Creature. God's external Motive is our Misery, and his internal Motive is his own Grace. Mercy respects us as we are in ourselves worthy of Condemnation; Grace respects us as we are compared with others that are not elected. As for Instance, if the Question be, Why any are chosen to Life? it is out of Mercy, because they are lost and undone Creatures. But then if the Question be, Why these are chosen above others? then the ultimate Reason is God's Grace. Once more, the Angels that never sinned, are saved merely out of Grace, and not out of Mercy; it is not proper to say they are saved out of Mercy, for they were never miserable; but Men that were once miserable are saved, not only out of Grace, but also out of Mercy. In short, Mercy signifies that Love of God which helps the Miserable, and Grace signifies a Property in God to give forth things freely and without desert; Grace doth all gratis, freely, and without any Merit or Precedent, Obligation or Debt. Note then, Doct. 1. That the original and first moving Cause of all the Blessings we have from God, is Grace. Survey all the Blessings of the Covenant, and from first to last you will see Grace doth all: Election, Vocation, Justification, Sanctification, Glorification, all is from Grace. There's a clue of Scriptures which will lead us through all these steps, and direct us to Grace. 1. For Election, Rom. 11.5, 6. There is a Remnant according to the Election of Grace: And then he adds presently, (for Paul cannot mention Grace, but he must run out into the Praise or Vindication of it) And if by Grace, than it is no more of Works, otherwise Grace is no more Grace. But if it be of Works, than it is more Grace, otherwise Work is no more Work. Mark the Context▪ The Apostles drift in that place is, to prove that all Israel are not cast away; that though the Nation of Israel were passed by, yet there were a Remnant chosen according to the Election of Grace. Grace is spoken of by the by, but he takes every little Occasion to digress into the Commendation of Grace: and what doth he say? The Foundation and Ground of Salvation is God's Election, and the impulsive Cause of Election is God's Grace. Why is there a Remnant? there's an Election; and why is there Election? it is according to Grace. 2. Our Calling when Election breaketh out in time, and becometh actual. Look, as the Heirs of Salvation are distinguished from others by Election in the Purpose and Bosom of God, so are they actually distinguished from others by effectual Calling. 2 Tim. 1.9. Who hath saved us, and called us with an holy Calling, not according to our Works, but according to his own Purpose and Grace, which was given us in Christ jesus before the World beg●●. Why doth God pick and choose, and cull here and there? The only reason is his own Grace, and his own Purpose. When we come to make choice, we cull and pick out those things that are worthy of our Love and Respect: And we favour none, but for something whereby we may be alured to love them; but God saw nothing lovely in us, but yet calleth us with an holy Calling according to his Purpose and Grace. The same gracious Purpose that distinguisheth them from others before all Time, doth in time make an actual choice and distinction between them and others by effectual Calling. 3. Justification, Rom. 3.24. Being justified freely by his Grace. Mark, the Apostle useth two words, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his Grace; and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely by his Grace, freely, to note the readiness of his Inclination, and by his Grace to exclude the Merit of our Works; or the mere Grace of God not excited or quickened by any Works of ours, but acting of its own accord. The Scriptures do with such emphatical and redoubled Expressions inculcate it, because there are deep Prejudices in the proud Heart of Man, rooted in his Nature against the Grace of God. 4. Sanctification, all the parts whereof are called the Graces of the Spirit; because, Gratiae grati●● d●tae, they are not only wrought by the Spirit, but freely given us of God. Thus Faith is said to be God's Gift; Ephes. 2.8. By Grace ye are saved through Faith, and that not of yourselves, it is the Gift of God. And it is given of mere Grace; Phil. 1.29. To you it is given to believe; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, graciously given; it is the same word that is used Rom. 8.32. He that spare 〈…〉 own Son, but delivered him up for us all; how shall he nor with him also freely give us all things? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Grace that giveth Christ, giveth Faith to believe in Christ, that we may be possessed of his Grace. 5. Glorification, which is the Compliment of all Salvation: So Ephes. 2.8. By Grace you are saved through Faith, and that not of yourselves, it is the Gifts of God. Not only all the Means, and all the Tendencies of Salvation are of Grace, but Salvation itself; from first to last it is all of Grace. So that when we come to Heaven, this will be our great Work, to sing forth the Praises of Grace, and to admire and glorify the Grace of God to all Eternity. II. To limit the Point. Tho' it is of Grace, yet not to exclude Christ, not to exclude the Means of Salvation. 1. Not to exclude Christ. The Merit of Christ stands well enough with the Grace of God; Rom. 3.24. Being justified freely by his Grace, through the Redemption that is in Christ jesus. Freely, you will say, How so, when it was not without so great a Price and Satisfaction as the Blood of the Lord Jesus? Yet however it is freely in respect of us, it is by no Work of ours, it was the exceeding Grace of God to appoint the Merit of Christ, that it might be the greater ground of Confidence to us. We do not look for things with such certainty, which depend upon mere Grace, and Favour, and goodwill, as we do when a thing is established by Merit and Desert. Now Merit in us there could not be without wrong to Grace; and therefore the Wisdom and Love of God hath found out this way of Merit in Christ, that we might be the more confident of the standing of our Privileges, they being bought at so great a Price. There was Grace in this, that God gave Christ, that the Satisfaction is not required of us; and therefore indeed there is nothing doth so gloriously discover the Grace of God, as the free giving up of Jesus Christ. God might require Satisfaction from the Party offending, or the Person that had so sinned might bear the Blame and Punishment; but the Lord hath so loved the World, that he gave his only begotten Son, and that not to Angels but to us. Well then, it is Grace to find out the Merit, and Grace by which we are interested in it: Christ's Merit is most free, both on the part of God: the Father freely sending Christ, and on the part of Christ taking this Office upon him. It was Grace that moved God to give Christ, and Grace that moved Christ to give himself, who loved me, and gave himself for me, Gal. 2.20. Nay, after all this, it is Grace that gives us Faith, that so we may be interested in the Merit of Christ, that we which sinned with both Hands earnestly, might take hold of God with both Hands: And our Salvation is carried on in such a way, that we may confidently expect his Mercy, without any violation of his Justice and Truth. So that it doth not derogate from the Grace of God, but much amplify and enlarge it: This is a great part of the Grace, that he freely sent Christ to make all sure between us and him. 2. Not to exclude the Means of Salvation; not Faith; nor Obedience also, if rightly understood. Not Faith, that may well enough stand with Grace; Ephes. 2.8. By Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God. There is a Condition required, and that's Faith; but God himself gives the Condition that he requireth. Grace cannot stand with any thing that is in Man, and of Man, as the Condition of the Covenant; yet it stands with Faith, because it justifies, not as an inherent Quality in us, or as a Work done by us, but as it layeth hold of Jesus Christ: and it is not of ourselves, but is the mere Gift of Grace. And then for Obedience, that is also subordinate to Faith, as a necessary Fruit and Effect of it. As Faith is the Instrument, so Obedience is required as a Fruit of Faith; though it come not into Justification, yet it is an Evidence of our Interest in Salvation. It is required as a Testimony of Faith, yet not as a Condition, which is a Cause of the Thing promised. It is required, because though it be not of Man, yet it is in Man; it is given of God, but it is our Work. The Papists (to excuse the grossness of Merit) say, That our Works do not merit, but as they come from the Grace of God, and as they are sprinkled with the Blood of Christ. But, mark, it is not enough so to ascribe our Works to the Grace of God; all Self-justiciaries will do so, as the Pharisee that pleaded his Works, Luke 18.11. God, I thank thee, I am not as other Men are. And you confound the Covenants, when you think that a Man may merit of God by his own Grace. Adam under the Covenant of Works, might then be said to be saved by Grace; Why? Because he could not persevere in the use of his own freewill, unless he had received it of God. Well then, Grace doth not exclude Faith, nor Works; not Faith as the Instrument of Justification, and as the Condition of the Covenant; not Works, as the Fruit and Testimony of Faith. There is a Concurrence of Works, but not by way of Causality, but Order; God will first justify, then sanctify, then glorify, and all of Grace. Obedience is the Conditio 〈◊〉 quâ non, the Condition without which we cannot be saved. The Grace of God is the first moving Cause▪ Christ is the meritorious procuring Cause, Faith is the Instrument, and Obedience is the Fruit of Faith. These are subordinate, not contrary. III. My next Work shall be to give you some Reasons why it must be so, that Grace is the Original Cause of all the Blessings we receive from God; because it is most for the Glory of God, and most for the Comfort of the Creature. 1. It is most convenient for the Glory of God, to keep up the Respects of the Creature to him, in a way suitable to his Majesty. Mark, God would dispense Blessings in such a way, as might beat down Despair, and carnal Confidence at the same time; Man had need of Mercy, but deserveth none; Despair would keep us from returning to God, and carnal Confidence from ascribing all to God: therefore as the Lord would not have Flesh to glory, so neither to be cut off from all Hope. It is of Grace that we may hope, and keep up our Respect to God; for there is nothing that keeps up the Devotion and Respects of the Creature to God, so much as Grace: The Psalmist intimates this, There is Forgiveness with thee, that thou mayest be feared, Psal. 130.4. Mercy in God makes us fear, love and respect him. And it is of Grace, that Flesh may not glory; Ephes. 2.9. Not of Works, lest any Man should boast, but that God may have all the Glory of his Grace. If God did not deal with us upon Terms of Grace, Despair would make us let go all sense of Duty; and a guilty Creature would stand at a distance, and fly from the sight of God. Some think, that the only way to gain Men to a sense of Religion, is by rubbing the Conscience, and keeping it raw and sore with Terror: But the Psalmist faith, There is forgiveness with thee, that thou mayest be feared; this is the best way to keep up the Creatures Respects. False Worships are merely supported by Terror and Fear; but God, that hath the best Title to the Heart, will gain it by Love and Grace. But as Despair standeth in the way of God's Glory, so doth carnal Confidence: Now Grace taketh off all boasting; 1 Cor. 1.31. He that glorieth, let him glory in the Lord. Here is nothing of Pre-engagement, Merit and Hire; yea, it is for the Glory of the Supreme Majesty, that he should act freely, and that his Blessings should come to us, not as a Thing deserved, but as a Gift; and that he should entertain us as a King, not as an Host. He that hath no Money, come ye, buy and eat, yea come, buy Wine and Milk without Money, and without Price, Isa. 55.1. Nothing can be more dishonourable to God, than the Merit of the Creature, for it takes off part of his Royalty and Supremacy. 2. It is most for the Comfort of the Creature; Grace is the original Cause of all the Good we expect and receive from God, that we may seek the Favour of God with Hope, and retain it with Certainty. (1.) That we may seek the Favour of God with Hope. If we had to do with Justice, there could be no Hope, for Justice giveth only what is due, and doth not consider what we need, but what we deserve. Now mark, the Apostle, in the behalf of God, makes the Challenge, Rom. 11.35. Who hath first given to him, and it shall be recompensed to him again? Come, let me see the Man that durst plead Desert with God, and claim any thing of him by way of Merit; Who will enter that Plea? Lord! give me what thou owest, I desire no more than is due to me: Let me not have Mercy till I deserve it. Merit-mongers are best confuted by Experience. Let them use the same Plea in their Prayers, which they do in their Disputes, and plead the Merit of their Works, and say, Lord, give me not eternal Life, and Grace, and Favour, till I deserve it at thy Hand. Let them thus dispute with God, or with their own Consciences, in the Agonies of Death, and under Horrors of the Lord's Wrath. Surely those that cry up the Merit of Works, are Men of little spiritual Experience, and seldom look into their own Consciences. Dare they thus plead with God? Lord, never look upon me in Mercy, if I do not deserve it. You shall see, the best Plea that the eminentest of God's Children could make, is mere Grace. The Church speaks thus, Host 14.2. Receive us graciously, so will we render the Calves of our Lips: It is the Form that is prescribed to returning Israel. If you would establish Hope with God, this must be your only Plea and Claim; Grace, Lord! Mercy, Lord! And David saith, Psal. 13.5. I have trusted in thy Mercy: There's the ground of my Confidence. And Chrysostom hath a sweet gloss upon that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If others have any thing to allege, let them plead it▪ Ah, Lord! I have but one thing to say and plead, and upon which to cast all my Hopes, and that's Mercy and Grace; Lord, I have trusted in thy Mercy. Thus Ambrose when he was to die, saith, Etsi non sic vixi ut pudeat inter vos vivere, etc. Tho' I have not so lived, as that I should be ashamed to live, I am not afraid to die: Why? not that I have lived well, but, quia bonum habeo Dominum, because I have a gracious Lord, and have made Grace my Confidence. So we read in the Life of Bernard, seeming to be cited before the Tribunal of God, when Satan had spoken in his Conscience, What! thou look for any Favour at God's Hand, thou art not worthy! He replies, I confess I am not worthy, nor can I by my own Deserts obtain the Kingdom of Heaven; but I have a double right, Haereditate Patris, & Merito Passionis, by the Grace of my Father, and by the Merit of Christ's Passion▪ hereby I can take hold of God with both Hands, by Grace and Merit; not my own, but Christ's. Thus God's best Servants, their Hopes have been established this way, by casting themselves upon Mercy and Grace. (2.) That we may retain the Favour of God with Certainty. Rom. 4.16. Therefore it is of Faith, that it might be by Grace, to the end that the Promise might be sure to all the Seed; We should never else be secured against Doubts and Fears. Believers that offend daily, would be left to a sad uncertainty; but now we can the better expect Glory, when the Foundation of it is laid in Grace. I remember the great Patron of the Merit of Works, Bellarmine, concludeth out of Bernard, Propter incertitudinem propriae justiciae, & periculum inanis gloriae, ●●tissimum est ●iduciam totam in solâ Dei misericordia & benignitate reponere; Because of the Uncertainty of our own Righteousness, and the Danger of Vain glory, I confess it is the safest course to put our trust in the sole Mercy and Grace of God. Use 1. Is to preswade us, if Grace be the cause of all the Good we enjoy, not to wrong Grace; Why? for this is to close and stop up the Fountain, yea, to make Grace our Enemy; and if Grace be our Enemy, who shall plead for us? Angry Justice must needs take up the Quarrel of abused Grace, and then there's no help; nay, Grace itself would complain of the Wrong received to God, and will solicit our Judgement and Vengeance; the Advocate will become an Accuser. But how do we wrong Grace? I answer, Five ways. (1.) By neglecting the Offers of Grace. Such make God speak in vain, and to spend his best Arguments to no purpose. 2 Cor. 6.1. We then as workers together with him, beseech you also, that ye receive not the Grace of God in vain: By the Grace of God is there meant the Offers of Grace in the Gospel. Now we receive it in vain, when all the Woo and Plead of Grace do not move us to bethink ourselves, and look after our Salvation. It is a great Affront you put upon God, to despise him when he speaks in the still Voice. Look, as when David had sent a courteous Message to Nabal, and he returns a churlish Answer, it put him into a Fury, 1 Sam. 25.34. Surely there had not been left by the morning Light, any that pisseth against the Wall. So how angry will the Lord be against those that despise his Grace, and all the renewed Offers and Messages of Love, and prefer the Profits and Pleasures of the World before him. It may be you do not return a rough and churlish Answer, and are not Scorners and Opposers of the Word; but you slight God's sweetest Message, when he comes in the sweetest and mildest way. The Complaint in the Gospel was, Mat. 11.17. We have piped unto you, and you have not danced: It is not, we have thundered unto you, and you were not startled; but we have piped, and ye have not danced: Not to take notice of these sweet Allurements and Blandishments of Grace, that's very sad: Heb. 2.3. How shall we escape if we neglect so great Salvation? The greatness of the Benefit aggravates the Sin; it is great Salvation that is offered; there is an offer of Pardon and Eternal Life, but it worketh not if you neglect it. There is a sort of Men, that do not openly deny, reject or persecute the Gospel, but they receive it carelessly, and are no more moved with it, than with a story of golden Mountains, or Rubies or Diamonds fallen from Heaven in a Night-Dream. You make God spend his best Arguments in vain, if you neglect this Grace. Scourge Conscience till it ache; What will you do? How will you escape, if you neglect so great Salvation? God sets himself a work to gain the Heart, and Grace hath laid open all its Treasures, as a Man in a Shop to draw in Custom; now it is grieved and wronged when it doth not meet with a Chapman. This is the Charge that is laid upon those, Mat. 22.6. when they were invited, they made light of it, they did not take it into their Care and Thoughts, did not seriously think with themselves, O that God should invite us to the Marriage of his Son! They do not absolutely deny, but make excuse; they do not say, non placet, but non vacant, they are not at leisure; and this made the King angry. When all things are ready, and God sets forth the Treasures and Riches of his Grace, and Men will not bethink themselves, their Hearts are not ready; How will this make God angry? Such kind of Neglecters are said to judge themselves unworthy of Eternal Life, Acts 13.46. You will say, Is there any Fault in that? Who is worthy? Should we not judge ourselves to be vile forlorn Creatures, unworthy of a look from God, much more of Eternal Life? I answer, It is not spoken of self-humbling, or of a holy self-condemning, but of those that turn their back upon Grace. Grace comes to save them, and God makes them an Offer, as though they were worthy; and they judge themselves unworthy, and plainly declare they were altogether not worthy of this Grace. All Men are unworthy enough of Eternal Life, and God hath cause enough to condemn them; but they chiefly judge themselves unworthy, that is, in Fact declare themselves to be so, that have received the Honour and Favour of a Call; Grace hath spoken unto them, and made them an Offer of Pardon and Salvation, and they turn the Back upon it, as if it were not worth the taking up on God's Terms; and such are all ignorant Sots, and deaf Worldlings. (2.) Another sort of Men that wrong Grace, are those that refuse Grace out of legal Dejection. Many poor Creatures are so vile in their own Eyes, that they think it impossible they should ever find Favour in God's Eyes. O but consider, cannot the Riches of Grace save? when God shall set himself on purpose to glorify Grace to the full, cannot it make thee accepted? Wherefore doth God bring Creatures to see their Unworthiness, but that Grace might be the more glorious? Grace would not be so much Grace, if the Creature were not so unworthy; therefore you should be glad you have your Hearts at that Advantage, to be sensible of your own Vileness: It is a wrong to Grace if you do not fly to it; you straighten the Riches, and darken the Glory of it; it is as if an Emperor's Revenue could not discharge a Beggar's Debt. Our Ephah is full, brimful, but God's Mercy is over-full. You can speak of Sins, and the Scripture speaketh of Mercy: Hast thou but one Blessing, O my Father? saith Esau, Gen. 27.38. So, hath God but one Mercy? Grace is a Treasure that cannot be spent, an Ocean ever full, and ever flowing. Where Sin hath abounded, Grace did much more abound, Rom. 5.20. There cannot be so much in Sin, but there is more in Grace. The Apostle makes new-coined words when he is to speak of the abundance of Grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Prodigal could say, There is Bread enough in my Father's House: Luke 15.17. How many hired Servants in my Father's House have Bread enough, and to spare? There is Grace enough in God. If we perish, it is not for want of Mercy, but for want of Faith. Why should we then put away this Grace that is revealed to us, yea, offered to us? If it were to be procured by any thing in us, we might despair. Take heed of slighting the Grace of God, it is God's Treasure; so far as you lessen Grace, you make God a poor God. Mark that Expression, Ephes. 2.4. God who is rich in Mercy. God is Lord of all things, but he counts nothing to be his Treasure but his Goodness and Mercy. He doth not say, rich in Power, though he is able to do beyond what we can ask or think; nor rich in Justice, though he be Righteous in all his Ways, and Just in all his Works; nor doth he say, rich in Creatures, though his are the cattle of a thousand Hills, but rich in Mercy. Therefore take heed of straightening Mercy, for so far you lessen God's Wealth and Treasure. (3.) Grace is wronged by intercepting the Glory of Grace. It is the greatest Sacrilege that can be, to rob God of his Glory, especially the Glory of his Grace. Above all things in the World, God's Glory is the most dear to him, he cannot endure to have a Partner; especially, is the Glory of his Grace dear to him, it is the whole aim of all his Dispensations to glorify Grace; Ephes. 1.6. To the praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved. You rob God of his chiefest Honour, when you take the Crown of Glory that is due to Grace, and put it upon your own Head. As for instance, When you think he accepts you, rather than others, for some Worth or good Qualities that he seeth in you more than in others. Alas, in the Light of the Gospel such Thoughts are not expressed, but they lurk secretly in the Heart. Deut. 9.4. Speak not thou in thy Heart, saying, For my Righteousness the Lord hath brought me in to possess this Land. A Man's Heart is very prone to these Thoughts, God seeth that I would bring him more Glory than another, it is for my Righteousness Grace is wronged also, when you are puffed up with any thing you have done for God, as if it were done by your own Power and Strength. A Christian in this Case should learn the Policy of joab, when he was in a fair way of taking Rabbah, he sent for David to take the Honour of winning it: 2 Sam. 12.28. Now therefore, gather the rest of the People together, and encamp against the City, and take it; lest I take it, and it be called after my Name. So when we have done any thing for the Glory of God, let us send for God to take the Honour. Thus the Apostle, 1 Cor. 15.10. I laboured more abundantly than they all; yet not I, but the Grace of God which was with me. If there be any Excellency, still throw the Crown at Grace's Feet. The industrious Servant said, Luke 19.16. Thy Pound hath gained ten Pounds; not my Industry, but thy Pound. (4.) Grace is wronged by turning it into Wantonness. It is a heavy Charge, and a black Note is set on them, jude 4. ungodly Men, turning the Grace of God into Lasciviousness. When Men sin freely, that God may pardon freely; when they presume upon Grace, as if that should bear all, and use it as a Dung-Cart to carry away all their Filth; or like riotous Children, who have a rich Father, therefore spend freely, their Father's Estate shall pay for all. It is a mighty wrong to Grace, when we make it pliable to such a vile purpose. You dishonour God, and disparage Grace, when you would make it to father the Bastards of your own Carnal Hearts. You are vile and sinful, and you are so under the Encouragements of Grace, and the rather, because of the abundance of Grace; and like the Spider suck Poison out of the Flower, and turn it into the Nourishment of your Lust; or as the Salt Sea turns the sweet Rivers and Dews of Heaven, and all that falls into it into Salt-Water; so Carnal Hearts do assimilate all that they meet with, and turn it into Fuel for their Lusts. Men would fain sin securely, and cum Privilegio, with Licence from Heaven; and therefore they take Liberty even from the Grace of God. This is a vile abuse, a quite contrary way the Grace of God teacheth us, to deny Ungodliness and worldly Lusts; and not to be more secure and careless because they have so much Grace. But they hale it, and wrest it from its natural End and Purpose, and sin freely, because God pardons freely. Grace giveth no such liberty to sin. This is done grievously by the Antinomians, who say, Grace gives them Freedom from the Moral Law. It is true, Grace makes us free, but to Duty, not to Sin. There is a sad Expression, Rom. 6.20. When ye were the Servants of Sin, ye were free from Righteousness; it is a Description of the Carnal State, Duty hath no awe upon his Heart; when Men think themselves free from the Law, rather than Sin; and when they expect Comfort, though they walk in the Way of their own Heart, they have abused Grace, and taken hold of the Devil's Covenant, and not of God's. There is never any Creature freed from the Law, God never made a Creature to be absolutely, sui juris, at his own disposal. The Angels themselves, though they have many Immunities and Privileges above us, as being exempted from Troubles, Diseases and Death, and from the Clog of Flesh which we carry about us; yet they are not exempted from Duty, or from a Law, They do his Commandments, and hearken to the Voice of his Word, Psal. 103.20. Earthly Kings may free some of their Subjects from their Homage; as Saul made a Proclamation, He that doth thus and thus, his Father's House shall be free in Israel, 1 Sam. 17.25. But God never made any Creature to be absolutely freed from a Law. But if a Man be right in Doctrine, though he hold the Obligation of the Moral Law on a Believer, yet he may be an Antinomian in practice, and abuse and wrong Grace; as thus, If a Man slacken any part of his Duty for Grace's sake, or le's lose the Reins of vile Affections with more freedom, and saith, God will not be so rigorous, he wrongeth Grace. If Men be not so watchful, and so strict; if Men grow more careless, secure and negligent; if they be not so constant in Duty; if they lessen aught of their Humiliation for Sin, or strictness and watchfulness in their Conversation, they are as a Spider that sucks Poison out of Grace. A Man hath never the more carnal Liberty for being acquainted with the Gospel. This is the great thing which puts us upon Duty and Watchfulness, and melts the Heart for Sin, and awes it, and disposeth it to Obedience. (5.) Grace is wronged by slighting it after a Taste, as Carnal Professors do; 1 Pet. 2.3. If so be you have tasted that the Lord is gracious. A Man hath at first a Taste, that he may have trial how sweet the Ways of God are. Now if after trial you are not satisfied, but make choice of the World again, it is a mighty Wrong and Contempt you put upon Grace; for you do as it were declare and pronounce, that you have made trial, and upon Experience have found the Pleasures and Profits of the World are better than all the Comforts that flowed from the Grace of God. The whole Aim of the Word is to persuade Men to make trial of the sweetness of Grace, Psal. 34.8. O taste and see that the Lord is good, and that his Grace is good; but now your Experience is a flat Negative and Contradiction to the Word, and you do as it were say, I have made trial, and I find no such Sweetness in it. None wrong Grace so much as they that have tasted of Grace, and yet have turned aside to the Profits and Pleasures of the World again, and grow weary after some Strictness of Profession. Use 2. To press you to glorify Grace. This is the Glory God expects from you; Ephes. 1.6. To the Praise of the Glory of his Grace, wherein he hath made you accepted in the Beloved. If an Artificer show you a curious Piece of Workmanship, he expects to be praised for his Skill. A Wrestler that hath foiled his Adversary, expects to be praised for his Strength, not for his Beauty, that is not a proper Praise. A King in his Royal Gifts expects to be praised for his Magnificence. So, suitably, the Lord (who doth all things freely, and according to the motion of his own Will) expects to be praised for his Grace; therefore you should be always echoing out, Grace, Grace, Zech. 4.7. and admiring the Dispensations of God's Love. It is a sure sign a Man hath received no Benefit by Grace, if his Heart be not stirred up to praise Grace; certaialy he that is a Partaker of it, must needs be most affected with it. Let us see a little, what cause we have to praise God above the Angels, and above other Men. 1. Above the Angels. I do not mean the bad Angels, with whom God entered not into Treaty, he dealeth with them in Justice, not in Grace; but even the good Angels. In some respects we have more cause to bless God than even the good Angels. Thankfulness and Gratitude looks to the freeness and graciousness of the Gift, rather than the greatness of it; it looks not to the benefit so much as the goodwill of the Giver. It is true, God hath been exceeding good and bountiful to the Angels, in creating them out of nothing, that they are the Courtiers of Heaven; but mark, how good and gracious he is to us above them! The Angels never offended him, but he is bountiful and gracious to us notwithstanding the Demerits of our Sin; his wronged Justice interposed and put in a Bar, yet Grace breaks out, and is manifested to us unworthy Creatures. There was nothing that hindered God from doing good to the Angels. A holy God hath a blessed, righteous, holy Creature; but Justice must be satisfied as to us, we are a Generation of sinful Men, the wretched Children of Apostatising Adam; we had forsaken God and cast him off, which the Angels never did, that had a long Experience of God's Goodness and Bounty: The very Angels wonder at the Grace showed to us, especially at that by which Justice is satisfied; 1 Pet. 1.12. Which things the Angels desire to look into. 2. Above other Men. There's a common and inferior sort of Grace which is made known to all the World. The whole Earth is full of his Goodness, but this Grace that bringeth Salvation, that's peculiar to the Elect, to a few poor base Creatures in themselves, a little handful whom God hath chosen out of the World: Joh. 14.22. How is it that thou wouldst manifest thyself unto us, and not unto the World? Free Grace doth pick and choose, and how? it chooseth out things that are in themselves of no account. Look, as when God chose a Sacrifice for himself, the Lion was not offered, but the Lamb and the Dove; so God hath chosen, not those that are accounted Gods, but a few despicable Creatures. Free Grace many times chooseth the worst, that all the Glory might be of God. If a Man might choose Trees for Building, he would not choose crooked ones, but those that are strait and fittest for his use and purpose: But when God comes to look among the Sons of Men, many times he chooseth the most crabbed Pieces, and calls them with a holy Calling, according to the purpose of his Grace. It is a wonder sometimes to see how Grace makes the difference between two Persons involved in the same Gild; Justice can make no Separation: when Men are in a like Case, they must look for the same Judgement; but Grace makes a great Separation. Many of God's Elect are as deep in Sin, as those now in Hell; yet God makes a difference. Both the good and bad Thief were involved in the same Condemnation, yet one is taken into Paradise, and the other went unto his own place. Thus praise and glorify Grace. — Hath appeared unto all Men. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appeared, signifies, it is broken out of a sudden, like a Star, or like a Light that was not seen before; and so it refers to the late Manifestation of the Gospel in the Apostles days: Now on a sudden it broke out. So Luke 1.78, 79. Through the tender Mercy of our God; whereby the Dayspring from on high hath visited us, to give Light to them that sit in Darkness, and in the shadow of Death: It is meant of the breaking out of the Gospel, as the Day doth after a dark Night; so here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth the same. Doct. 2. That Grace in the discoveries of the Gospel, hath shined out in a greater Brightness than ever it did before. This Grace appeareth in the Gospel, there and there only is it clearly manifested. In the Prosecution of this Point, I shall show, I. What Darkness there was as to the knowledge of Grace before. II. How much of Grace is now discovered. I. What a Darkness there was before the eternal Gospel was brought out of the Bosom of God. There was a Darkness both among Jews and Gentiles: In the greatest part of the World there was utter Darkness as to the knowledge of Grace, and in the Church nothing but Shadows and Figures. 1. This Grace was not known in the World, only a little of it was; Psal. 33.5. The Earth is full of the Goodness of the Lord; some inferior Grace was made known to them in the Creation, and in the course of Providence, by showers of Rain, and fruitful Seasons; Grace on this side Heaven; but nothing of the Secrets of God's Bosom, of the Incarnation of God, of the Expiation of Sin by his Death, of Salvation by Faith in the Mediator; this depends not upon the Connexion of natural Causes, but the free Pleasure of God: therefore the Angels knew it not till it was revealed in the Church; Ephes. 3.10. To the intent that now unto the Principalities and Powers in heavenly places, might be known by the Church the manifold Wisdom of God. The Gentiles by looking into the Order of Causes, could never find it out: They might find a first Being, and the chiefest Good, but not a Christ, not a Saviour, there they sat in the shadows of Death, and did not understand nor desire Eternal Life: Acts 14.17. Nevertheless he left not himself without Witness, in that he did good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. Much of God may be seen in the known courses of Nature, Rain from Heaven, and fruitful Seasons, but nothing of Christ. The Apostle speaks it there to dissuade them from the Worship of jupiter, and Mercury, and other of the Vanities of the Gentiles; he argues from the Grace of Nature, and common Benefits which they had received; this were enough to make them acknowledge a Divine Power. Pray mark, the Apostle saith, He left not himself without a Witness, yet he suffered them to walk in their own ways, because he did not reveal his Gospel, nor give them his Spirit. Psal. 147.19, 20. He showeth his Word unto Jacob, his Statutes and his judgements unto Israel. He hath not dealt so with any Nation; and as for his judgements, they have not known them. Rom. 16.25, 26. According to the Revelation of the Mystery, which was kept secret since the World began: But now is made manifest, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known unto all Nations for the Obedience of Faith. Ephes. 3.4, 5. Whereby when ye read, ye may understand my Knowledge in the Mystery of Christ; which in other Ages was not made known unto the Sons of Men, as it is now revealed unto his Holy Apostles and Prophets by the Spirit. Col. 1.26, 27. Even the Mystery which hath been hid from Ages, and from Generations, but now is made manifest to his Saints. To whom God would make known what is the Riches of the Glory of this Mystery among the Gentiles, which is Christ in them the Hope of Glory. But God suffered them to serve their own Lusts, and to carry on that Religion which they had feigned to themselves. But then he left not himself without a Witness, for they had many corporal Blessings, from whence they might easily collect, that they should not worship Stocks and Stones, and dead Men, but the living God, by whose Providence those Blessings were dispensed. Though he gave them not the Gospel, yet he gave them the Light of Nature, and the Looking-glass of the Creatures. There is much ado, whether this were auxilium sufficiens Gratiae, a sufficient Help to convert them, or to bring them to such a Condition, that they might gain the Grace of God. It was enough to oblige them to seek after God, and to convince them that they did ill in worshipping the Creatures, but it was not sufficient to find out the true God, and enjoy him. Saving-Grace is not granted by any Promise to the improvement of Nature. Well then, though the whole Earth be full of the Goodness of the Lord, that is, of the Fruits and Effects of his common Bounty, yet nothing of his Saving-Grace is known, till it appeared and broke out in the Gospel. (2.) To the Jews this Grace began to dawn, but it was veiled in Figures and Shadows, that they could not see clearly. The Substance of their Doctrine was the same with ours, but there is a great deal of difference in the manner of Dispensation; they had the dark Text, and we the Exposition. There was Grace and Shadow by Moses, but Grace and Truth came by jesus Christ, John 1.17. because here all the Types were revealed, and we have the Substance itself. Christ is the Light of the World. The Sun, the farther off it is from rising, the less Light it gives. Christ was not then risen, therefore there was but Twilight and full of Shadows: Grace is opposed to the Condemnation of the Moral Law, and Truth to the Shadows of the Ceremonial Law. Christ's Offices, his Benefices, his Person, were but darkly propounded to them. Take but one place for all: Of all the Ministers of the Legal Dispensation, john Baptist saw the clearest; yet, saith Christ, the least of Gospel-Ministers knows more than he, Matth. 11.11. Verily I say unto you, among them that are born of Women, there hath not risen a greater than John the Baptist; notwithstanding, he that is least in the Kingdom of Heaven, is greater than he. john drawing nearer to Christ, had a clearer knowledge of the Meaning and Application of the Types than others had. But now, those that have lived after the pouring out of the Spirit upon Christ's Ascension, under the Gospel-Dispensation, have a clear insight into the Doctrine of Grace, far more clear than it was in the days of john. II. What and how much of Grace is now discovered? I answer. (1.) The Wisdom of Grace. The Gospel is a mere Riddle to Carnal Reason, a great Mystery; 1 Tim. 3.16. Great is the Mystery of Godliness. There we read of God and Man brought together, and Justice and Mercy brought together by the Contrivance of Grace. Here we only see this Mystery, that is without Controversy great, for these Things could not come into the Heads of any Creatures. If Angels and Men had been put to study, and set down their Way of Reconciliation to God, how it should be, they could never have thought of such a Remedy, as the bringing of God and Man together in the Person of Christ, and Justice and Mercy together by the Blood and Satisfaction of Christ; this came out of no Breast but God, he brought the Secret out of his own Bosom. When the Question was put in the Counsel of the Trinity, How Man that was fallen might be brought again to God, from the Depth of Misery, to the Height of Happiness? Grace interposed, and propounded Christ to be God-Man in one Person. O the strangeness and wonderfulness of this Contrivance! If you consider the Weakness and Vileness of Humane Nature, the Infiniteness and Excellency of the Divine Nature, certainly such a Plot could not enter into the Head of any Creature. Upon what Grounds could any Creature expect such a Condescension, that Mortal and Immortal, Infiniteness and Finiteness should come together? And as the Person of Christ is wonderful, so also is his Work and Business, which was to bring Justice and Mercy to kiss each other; that Justice might have full Satisfaction for men's Sins, and Mercy have full Content in procuring their Salvation, that Grace might be glorified, and yet Justice be no Loser. When God redeemed the World, he had a greater Work to do than to make the World at first: The Object of Creation was pure Nothing; but then, as there was no Help, so no Hindrance: But now in Redemption there was Sin to be taken away, and that was worse than any thing. We deserved Ill, his Justice and Truth had a Quarrel against us, and therefore this was the harder Work, and needed more of his Wisdom, which now is discovered fully to us in the Gospel. When God was to make Man, though he was to be his noblest Creature, next the Angels, it was nothing to the Divine Power to make him of the Dust of the Earth. Now Sin makes us worse than Earth: Job 30.8. They were Children of Fools, Children of base Men, they were viler than the Earth. Our Condition was worse: here God's Justice opposed; but Grace found out the Contrivance, and sent Christ in the Form of a Servant, who was in the Form of God, thought it no robbery to be equal with God, Phil. 2.6, 7. (2.) We discern the Freeness of Grace in the Gospel, both in giving and accepting. Whatever God doth, is a Gift; and what we do, it is accepted of Grace. In giving, there's a great deal of Grace made known there. The Lord doth all freely, joh. 1.16. And of his Fullness have all we received, and Grace for Grace; that is, for Grace's sake: He gives Christ, gives Faith, gives Pardon; He gives the Condition as well as the Blessing. Certainly now we have to do with a God of Grace, who sits upon a Throne of Grace, that he might bestow freely to all Comers: Out of Christ and in the Law, there God is discovered, as sitting upon a Tribunal of Justice, as he is described, Psal. 97.2. Clouds and Darkness are round about him; Righteousness and judgement are the Habitation of his Throne. But now saith the Apostle, Heb. 4.16. Let us come boldly unto the Throne of Grace, that we may obtain Mercy, and Grace to help in a time of need; that we may have Mercy for Pardon, and for acceptance of our Persons; and Grace to help us against our Weaknesses. This was figured out in the Law; under the Law it was figured out by the Mercy-Seat between the Cherubims, from whence God was giving out Answers; but there the Highpriest could enter but once a Year, and the way within the Veil was not fully made manifest, Heb. 9.8. There was a Throne of Grace then, but more of God's Tribunal of Justice; there was Smoak and Thundering about his Throne: But now let us draw near, that we may obtain Grace, take all freely out of God's Hand. Then there is Grace manifested in accepting as well as giving; God accepts of serious Repentance for complete Innocence; of Sincerity for Perfection; of the Will for the Deed; of a Person for Christ's sake; and of the Works for the Person's sake. Thus God doth both give, and accept freely. That we do is not brought to the Balance, but Touchstone. Many times a good Work is not full Weight; God doth not look to the Measure, but to the Truth of Grace; he requires Truth in the Reins. (3.) The Efficacy and Power of Grace is discovered in the Gospel. Christ sendeth his Spirit to apply what he himself hath purchased. One Person comes to merit, and the other to accomplish the Fruit of his Merit. Mark, to stop the course of Grace, Divine Justice did not only put in an Impediment, but there was our Infidelity that hindered the Application of that which Christ was to merit; and therefore as the second Person is to satisfy God, so the third Person is to work upon us. There was a double hindrance against the Business of our Salvation; God's Justice, for the Glory of God was to be repaired, therefore Christ was to merit; and there was our Unbelief, therefore the Spirit must come and apply it. First, Christ suffered, and when he was ascended, then was the Spirit poured out. Had it not been for the Gospel, we should never have known the Efficacy and Power of Grace. The Apostle puts the Question, Gal. 3.2. This only would I learn of you, Received ye the Spirit by the Works of the Law, or by the Hearing of Faith? How did you come to be acquainted with Grace? This is the Seal which God would put upon the Excellency and Authority of the Gospel, that he will associate and join in assistance with it the Operation of the Spirit to accompany it. Look as it is with the Sun, Light increaseth with Heat; the Morning-Beams are faint and gentle, but at Noon the Sun shines out, not only with Glory, but with Strength: So it is here, the more the Light of the Gospel is increased, the more is the Efficacy and Power of it conveyed into the Sons of Men. The Dispensation of the Law is called the Oldness of the Letter, and the Dispensation of the Gospel the Newness of the Spirit; Rom. 7.6. But now ye are delivered from the Law, that being dead wherein we were held, that we should serve in Newness of Spirit, and not in the Oldness of the Letter. In the mere Law-Dispensation, there was only a literal Direction, but no strength and ability to perform what is suggested; Lex jubet, Gratia juvat; The Law commands, but all the Commands of Grace help. There is a Spirit that goeth along with the Gospel to qualify us for the Duties of it. 2 Cor. 3.6. Who also hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth Life. With the Dispensation of the Gospel, God joins the Virtue and Power of the Holy Ghost. The Letter convinceth, and so by consequence obligeth to Death, for we cannot perform what it requireth of us: but now there's a Spirit goes along with the Gospel, and so we are acquainted with the Efficacy of Grace. (4.) We are acquainted with the Largeness and Bounty of Grace. The Benefits that come by Christ, were not so clearly revealed in the Law; there was no Type that I know of, which figured Union with Christ. The Blood of Christ was figured by the Blood of Bulls and Goats; Justification, by the fleeing away of the Scape-Goat; Sanctification, by the Water of Purification. But now Eternal Life is rarely mentioned in express Terms; sometimes it is shadowed out in the Promise of inheriting the Land of Canaan, as Hell is by going into Captivity, but otherwise it is seldom mentioned: 2 Tim. 1.10. But now it is made manifest, (speaking of the Grace of God) by the appearing of our Saviour Christ, who hath abolished Death, and hath brought Life and Immortality to light through the Gospel. The Gentiles had but glimmerings, and gross Fancies about the future State; Life and Immortality was never known to the purpose, till Christ came in the Flesh; and therefore Heaven is as sparingly mentioned in the Old Testament, as Temporal Blessings are in the New. In the New Testament we hear much of the Cross, of Sufferings and Afflictions. Why? Because there's much of Heaven discovered; the Eternal Reward is strong enough, but Temporals are not of Consideration. Carnal Men are of a Temper quite contrary to the Gospel; they could be content to be under the Old Dispensation, to have Temporal Blessings, and let God keep Heaven to himself. But this is the great Privilege of the Gospel, that Life and Immortality, the Blessed Hope, the Eternal Recompenses are now mentioned so expressly, and propounded to our Desires and Hopes. (5.) In the Gospel we learn the Sureness of Grace. God will no more be disappointed; the whole Business lies without us in other Hands. In the first Covenant, our Salvation was committed to the indeterminate freedom of Man's Will; but now Christ is both a Redeemer and a Surety. The former Covenant depended upon something in ourselves, upon the mutability of our Will; but now it is put into the Hands of Christ, not only to reconcile us to God, but to preserve and keep us in such an Estate: Therefore, Heb. 7.22. he is said to be the Surety of a better Testament. Christ stands engaged to see the Covenant kept on both sides: God hath Christ to challenge for Obedience, and we to give us Grace to perform that which God hath required of us; so that now Grace in all its Glory is made known. The Apostle saith, Rom. 4.16. Therefore it is of Faith, that it might be by Grace; to the end the Promise might be sure to all the Seed. This is that which makes it sure to all the Elect, because God deals with us upon such gracious and free Terms. SERMON II. TITUS II. 11. — Hath appeared unto all Men. Use 1. LET us prise these Days of Grace. We are not apprehensive enough of the Mercy that Grace is so clearly revealed. The Gospel is the Light of the renewed World; we can no more be without the Gospel, than the World can be without the Sun: Psal. 19 David first speaks of the Sun, then of the Law, which signifies there the general Doctrine of the Scriptures. People would be in a miserable case, and all things would languish and suffer decay, if the Sun were gone; and such blackness there would be upon the new Creation, if we had not the Light of the Gospel. O how miserable were they that wanted the Light of the Sun for a few days, as in Egypt! And how barbarous and miserable should we be, were it not that Immortality and Life is brought to light by the Gospel? Tertullian saith, Gemmae à sola raritate gratiam possident, Jewels are commended for their scarceness and rareness. O we should the more seriously regard the Gospel, because God hath been so tender of revealing it; for four thousand Years in a great measure the Gospel lay hid. God kept it for a long time as a precious Secret hid in his own Bosom, and did not think the World worthy of it, till the Son of God came out from him to take our Nature, than was the Gospel discovered. Only as a King reveals his Secrets to some of his Intimates and Privy-Counsellors, and hides them from the rest of his Subjects; so God revealed it to some Prophets, and some Holy Men; and yet they had but a glimpse, and saw Christ at a distance: As when we see a Man a far off, we cannot tell his Shape, nor colour of his Clothes, nor other Circumstances, but only we see the Substance and Bulk of a Man; so they saw Christ, but it was at a distance, they could not tell the particular Circumstances of his Birth, Incarnation, Death and Resurrection, so clearly as now we can: therefore the Prophets are forced to study their own Prophecies, 1 Pet. 1.10. Of which Salvation the Prophets have enquired and searched diligently, who prophesied of the Grace that should come unto you. They saw there was a glorious Salvation at hand, but fully what to make of it they could not tell; therefore they studied their own Writings and Prophecies, that were brought to them by the Spirit of God: The very Prophets of God would have thought themselves happy to see the things that we see; Mat. 13.16, 17. But blessed are your Eyes, for they see; and your Ears, for they hear. For verily I say unto you, that many Prophets and Righteous Men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. We have a far more happy Estate, since the manifestation of Christ in the Flesh, and pouring out of the Spirit, than Abraham and David, and the Prophets and Righteous Men had, for God hath dealt more mercifully and kindly with us; they had but a glimpse, and how earnestly did they desire to see more? and therefore were enquiring after it more and more. The usefulness, necessity and rarity of the Gospel, should make it more dear to us, that we should prise these Days of Grace more than we do. Use 2. Let it put us upon trial: What are we the better for these Days of Grace? Have we more knowledge and clearness of Faith? Alas! we are far inferior to those that obtained but the Shadows; their Eagle-Eye discerned more of Christ in a Ceremony, than we can in the Substance. It is said, Zech. 12.8. He that is feeble among them at that Day, shall be as David; and the House of David shall be as God, as the Angel of the Lord before them. But we come short, not only of David, but of the meanest Believer in the Old Testament, and have little knowledge of the Covenant and Blessings of it. We lose the benefit of the days of Light wherein we live: as good we had never heard of the Gospel; nay, in some sense it had been better for us we had never enjoyed these days of Plenty, if we do 〈◊〉 profit by them. To stumble in the Night is more venial and pardonable; but it is dangerous to stumble there where we have the benefit of the Light to see our way. The Grace of God hath appeared, breaking out like a clear Light, yet we come short of Grace offered to us. Trees in a fertile Soil should be more fruitful, and cattle in better Pasture should thrive more: so we that are led forth by the pleasant Streams, and refreshed with the tender Grass of the Earth, should thrive more. Wherefore hath God set up a Candle, a Light in the Church, but that we should work by it? Therefore have you improved these days of Grace? What of Power have you got to subdue Corruption? Alas! to some the Gospel is but a dead Letter still, it gives them no strength to master their Corruptions; at best it is a directive Light, not persuasive, it is only as Light, not as Fire to consume and burn up their Lusts; therefore what of Strength can you speak of for subduing of Corruption? What of willingness of Heart to do Duties? The Love of Christ constraineth us, ● Cor. 5.14. You who are not acquainted with God's Love and Grace, have less Constraint: It should not be so, yet there is more recorded of the Piety, Zeal and Devotion of the Saints of the Old Testament, than we can imitate. And have we a greater measure of Comfort to carry us out against Discouragement? Have we a more full Joy to bear us up against all the Afflictions of this present Life, now there is more Grace discovered? Joh. 15.11. These things have I spoken to you, that my joy might remain in you, and that your Joy might be full. Is there a greater measure of Charity in doing good to them that need it, as more of the Bounty of God is discovered to us in these days of Grace? Under the Law all things were set down in so many positive Precepts; the exact Proportion what they should give and lay out, the tenth part was the Lord's: But under the Gospel it may be there was no such Precept, (though that be a great Question, whether the Tenth be not the Lord's still?) but God knows Love will not be backward, for it is trusted much in the days of the Gospel. In short, are we more acquainted with God's Covenant? Can we subdue Corruptions more? bear Afflictions better? and have we a greater Ability and Willingness to good Works? — Which bringeth Salvation to all Men. That is, to all that accept of Grace, bond or free, and that Salvation is taken for our complete Happiness, for eternal Life and Salvation, is clear enough. The Point than is, Doct. 3. That the Grace of God revealed in the Gospel, is the great means of Salvation, or a Grace that tends to Salvation. The Gospel is called the Power of God unto Salvation: Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the Power of God to Salvation; that is, a powerful Instrument which God useth. Therefore it is called the Arm of the Lord, Isa. 53.1. Who hath believed our Report? and to whom is the Arm of the Lord revealed? It's Force is not in Letters and Syllables, but it standeth in the Co-operation of the Spirit by which God owneth and honoureth it. It is said to Cornelius when Peter came to preach the Gospel to him, Acts 11.14. That he should tell him words, whereby he and all his House should be saved. There's no other way to bring Men to God but this, this will teach you how you and your little ones should be saved. Now the Gospel, or the Grace of God in the Gospel, is a means of Salvation, because it hath a moral Tendency that way, and because it hath the Promise of the Spirit's Work and Assistance. 1. It hath a moral tendency that way; for there is the History of Salvation, what God hath done on his part; there are the Counsels of Salvation, what we must do on our part; and there are excellent Enforcements to encourage us to embrace this Salvation. (1.) There is the History of Salvation, what God hath done on his part; there all things are ready, there you here of the Love of God, that he hath given his only Son, and of the free Election of those whom he means to save in Christ. There you hear of the Person of the Mediator, his Mission and sending into the World; his Incarnation, his Unction, or anointing to his Office; his Abasement, his Obedience, his Death, his Burial, his Satisfaction for Sin, his Purchase of Life; and then his Exaltation, with all the Fruits and Effects of it, to wit, his Intercession at the Right-hand of God, his Effusion and pouring out of the Spirit to be his Deputy here on Earth: and there you read of his Collection and manner of gathering of a Church by the Institutions of the Word and Sacraments: There we hear of the Humiliation of Christ, by which Salvation was purchased; and of his Exaltation, whereby the Graces that accompany Salvation are distributed and dispensed; and how Christ by his Spirit applies this Salvation. (2.) There is the Counsel of Salvation, what Man must do on his part, that he may partake of the Righteousness and Spirit of Christ, according to the good pleasure of God, which Christ purchased by virtue of his Humiliation, and dispenseth and distributeth by virtue of his Exaltation. I call all this the Counsel of God, because thus it is called in Scripture, Luke 7.30. The Pharisees and Lawyers rejected the Counsel of God against themselves. If you will be saved, here is God's Counsel, thus you must do. It is dangerous for a sick Man to alter the Physician's Method and Receipt, to be tampering, to be taking out and putting in; so it is very dangerous to alter the Counsel of God which he hath set down, how we may be brought to Salvation. Do not, as the young Man that came to Christ, and said, Matth. 19.16. Good Master, what good thing shall I do that I may inherit Eternal Life? and yet when Christ puts him to the trial, it's said he went away sad. So a natural Man, his Heart is raised up to hearken after Salvation, but he goes away sorrowful, when he cannot win Heaven in his own way, to enjoy Christ and the World, Christ and carnal Liberty, and Christ and his carnal Pleasures; therefore you must not only look to the History of Salvation, what God hath done, but to the Counsel of Salvation, what you must do. And Peter sums it up, and gives an Abridgement of the Gospel, Acts 2.37, 38. Men and Brethren, what shall we do? And Peter said unto them, Repent, and be baptised every one of you in the Name of jesus Christ, for the Remission of your Sins, and ye shall receive the Gift of the Holy Ghost. Repentance, that implies true and lively Grief because of Sin and Misery, by which a Man feeleth the Wrath of God, grieveth because he hath offended God, acknowledgeth that he hath deserved Condemnation, hungreth and thirsteth after Christ, and then waiteth till his Heart be settled in the Comfort of the Gospel, and he possessed of the Righteousness of Christ. Nay, Repentance implies more, you must lay down the Weapons of Defiance, and study Thankfulness to God, and walk in new Obedience, and love God, and love your Neighbour, and bear the Cross quietly, waiting for eternal Life. This is the Counsel of God to you, if you would be saved. And then he saith, Be baptised, by which Peter understands a religious use of the Seals, and all the Means of Salvation in which God is wont to meet us, and give us the Supplies of his Grace by his Spirit. (3.) There are excellent Enforcements to encourage us to embrace this Salvation; God is very impatient of being denied, now he speaks in the Gospel, and useth all kind of Methods. As a Man who cannot undo a Door, and having a bunch of Keys in his Hand, tries one after another, till the Lock doth fly open: So the Lord tries all kind of Methods, beseecheth, threateneth, promiseth, that the Heart of the Sinner might fly open. He beseecheth, God falls a begging to his own Creature, and deals with us as importunately as if the Benefit were his own; thus doth he pray us to be reconciled. And then God threatens eternal Death, to stir us up to take hold of eternal Life; he tells us of a Pit without a Bottom, and a Worm that never dies. Sometimes he seeketh to work upon our Hope, and sometimes upon our Fear; he not only tells us of the loss of Happiness, which is very grievous to an ingenuous Spirit, Heb. 12.14. Follow Holiness, without which no Man shall see the Lord: But he tells us of those eternal Torments that are without End and Ease, of a Worm than never dies, and of a Fire that shall never be quenched: O whose Heart doth not tremble at the mention of these things! Then (on the other side) we have Promises as great as Heart can wish for, and more, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises. It hath not entered into the Heart of Man to conceive of these things. Who ever hired a Man to be happy, or a thirsty Man to drink, or a hungry Man to eat? Salvation is so acceptable, and the heavenly and blessed Hope so glorious, that we should purchase it at any rate; but God taketh all Methods to awaken Man. Thus the Gospel may well be said to be a powerful Instrument of our Salvation, because it hath a powerful Tendency that way. 2. Because it hath the Promise of the Spirit's Assistance. Rom. 1.16. the Gospel is said to be the Power of God unto Salvation, not only because it is a powerful Instrument which God hath appropriated to this Work, but this is the Honour God puts upon the Gospel, that he will join and associate the Operation of his Spirit with no other Doctrine but this. And therefore the Apostle saith, Gal. 3.2. Received you the Spirit by the Works of the Law, or by the hearing of Faith? How come you to receive the Spirit? either by endeavouring to get Acceptance with God according to the Terms of the Law, or by the Doctrine of the Gospel? The Assistance of the Spirit is joined with no other Doctrine. This is the Authentic Proof of the Excellency of that Doctrine, that God hath reserved the Power of his Grace to go along with it, he will not associate and join his Spirit with any other Doctrine. The Law, as it is contradistinguished from the Gospel, it is called the Ministration of Condemnation, 2 Cor. 3.9. and the Ministration of Death to fallen Man, ver. 7. It is the Office of the Law to condemn a Man, not to save him: Not as if preaching of the Law did make us guilty, but shows us to be guilty; to him that is guilty of Death, it puts the Gild before their Eyes, that knowing it, and feeling it, he may be terrified, and despair in himself, and beg for Deliverance. To this end the Apostle gives us an account of his own Experience, Rom. 7.9. I was alive without the Law once; that is, I thought I was alive, and did not know myself, or feel myself guilty of Death; I thought myself to be in as good a condition towards God as any Man; but when the Commandment came, Sin revived, and I died, than I counted myself to be lost and utterly undone. A Sinner before the Law comes, is like a Beggar that dreams he is a King, and that he wallows in Ease and Plenty; but when he awakes, his Soul is empty, and he feeleth his Poverty, and his hungry Belly, and his Rags confute all his Dreams and false Surmises: So we thought ourselves to be alive, in a good condition towards God; but when the Law comes, than we see ourselves to be dead and lost. Therefore the Law, as it is opposed to the Gospel, is not the Means of Salvation, so it is only the Law of Sin and Death; Rom. 8.2. For the Law of the Spirit of Life, in Christ jesus, hath made me free from the Law of Sin and Death. Object. You will say, these seem to be hard Expressions, to call it the Law of Sin and Death; but you must understand it aright. To Man fallen, the Law only convinceth of Sin, and bindeth over to Death, it is nothing but a kill Letter; but the Gospel, accompanied by the Power of the Spirit, bringeth Life. Again, Psal. 19.7. it is said there, The Law of the Lord is perfect, converting the Soul: therefore it seems the Law may also be a word of Salvation to the Creature. I answer; By the Law there, is not meant only that part of the Word which we call the Covenant of Works, but there it is put for the whole Word, for the whole Doctrine of the Covenant of Life and Salvation; as Psal. 1.2. His Delight is in the Law of the Lord, and in his Law doth he meditate day and night. And if you take it in that stricter sense, than it converteth the Soul but by accident, as it is joined with the Gospel, which is the Ministry of Life and Righteousness, but in itself it is the Law of Sin and Death. Look as a thing taken simply, would be Poison and deadly in self, yet mixed with other wholesome Medicines, it is of great use, is an excellent Physical Ingredient. So the Law is of great use as joined with the Gospel, to awaken and startle the Sinner, to show him his Duty, to convince him of Sin and Judgement; but it is the Gospel properly that pulls in the Heart. Use. To press you to regard the Gospel more, as you would Salvation itself, for it bringeth Salvation. By way of Motive and Encouragement. (1.) Consider the greatness of the Salvation: Heb. 2.3. How shall we escape, if we neglect so great Salvation? It is not a slight matter, in the Gospel God doth not treat with you about Trifles, your eternal Life lies upon it; we preach to you a Doctrine that tends to Salvation. That so the Argument may be more operative, consider, what is Salvation? Salvation implieth a Deliverance from Danger and Distress, and a preservation in a condition of Safety. Sometimes he is called a Saviour, qui quod semel factum est conservat, ne pereat, that keepeth a thing in a condition of Safety, though it were never lost. In this sense God is said to save Man and Beast, Psal. 36.6. O Lord, thou preservest Man and Beast. As he doth preserve them from Decay and Ruin; so he is the Saviour of all Men, 1 Tim. 4.10. There is not a Creature but may call God Saviour: But this Salvation I speak of, is a Salvation proper but to a few Creatures; not a general Preservation or Act of Providence: here is not only Safety, but Glory; it is a translation to a place of Happiness. Again, he is said to save that delivers out of Danger and Destruction, as the Shepherd that snatcheth the Lamb out of the Teeth of the Lion, saveth him; and in common speech we call him a Saviour that delivers from Evil. But mark, this Salvation is not only privative but positive; Christ doth not only deliver us from Evil, from Sin, from the Wrath of God, the Accusations of the Law, and eternal Death; but positively he gives us Grace, and Righteousness, and everlasting Life; he is not only a Saviour to defend us, but a Saviour to bless us, a Sun, and Shield, Psal. 84.11. not only a Shield to keep from Danger, but a Sun who is the Fountain and Cause of Vegitation and Life; it is not Preservation merely, but Preferment. If Christ had only delivered us from Wrath to come, and been a Saviour privatively, it had been more than we could expect; or if he had procured some place where we might have been unacquainted with Pain or Trouble, yet than he had been a Saviour; but here is not only a Ransom and Deliverance, but an Inheritance, an Exaltation; Heaven and everlasting Glory are included in this Salvation: Instead of Horror and Howl, here are everlasting Joys, and we shall ever be with God, praising his Grace in the midst of all his Saints. The Blessing is so excellent, that we cannot neglect it without great danger; Heb. 2.3. How shall we escape, if we neglect so great Salvation? For what can we expect but that God's Mercy and Patience abused, should be turned into Wrath and Fury: and we cannot despise it without a great deal of Sin and Profaneness, Heb. 12.16. Lest there be any profane Person, as Esau, who for one morsel of Meat sold his Birthright. The Birthright was a Pledge of the Blessing; and a right of Priesthood, and Ministration before the Lord, depended upon it: This was Esau's by Birth, and he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a profane Man, for parting with it at so low a rate, and thinking so meanly of spiritual Privileges. O, but what Profaneness is this, to despise the great Salvation that will cause us ever to be before the Lord, and minister in his Presence? We count him a profane Man, that is guilty of Murder, Theft, Adultery, Perjury, because those Sins bring public Shame and Contempt, and because these Sins are most destructive to human Society: But he is a profane Man indeed that despiseth the Gospel, because it offereth such an excellent Salvation; that is Profaneness, to slight God's best Provision, to scorn his Bowels, and when the Lord hath made the Bait, an Allurement so strong to gain Man's Heart, yet to turn his back upon it. (2.) Consider the Compleatness of the Saviour; Jesus Christ is so by Merit, and by Efficacy and Power, and so every way fitted to do us good: He doth something for us, and something in us. Look as in the Gospel there is the History of Salvation, and there Christ doth all, he is a Saviour by Merit; and there is the Counsel of Salvation, and there he is a Saviour by Power, he helps us to do the Duty on our part. We have the Merit of his Humiliation, and the Power of his Exaltation: for us he prevails by the Merit of his Death, and in us by the Efficacy of his Spirit. When Christ was to save us, there were several Hindrances, one on God's part, and another on ours; there was Hindrance put in by God's Justice, and a Hindrance by our Unbelief: Justice requires Merit, and Unbelief Power; Christ was a Saviour both ways. Again, there are different Enemies to our Salvation, which were of several Qualities; God and the Law, and Sin and Death, and Satan and the World. Now God and the Law are to be considered in a distinct rank from Sin and Death, from Satan and the World. God was an Enemy that could not be overcome, therefore must be reconciled. The Law was an Enemy that was not to be disannulled and destroyed, but to be satisfied; the Precepts of it were not to be relaxed or repealed, but fulfilled; the Curses of it were not to fall to the ground; some must be made a Curse, that the Authority of it might be kept up. Now Jesus Christ he is made a Curse for us, and by his Merit he satisfies the Law, and the Justice of God. Then among the other Enemies, look to Satan, he is not only a Tempter, but an Accuser; as he is a Tempter, so Christ is to overcome him by his Power; as he is an Accuser, so Christ is to overcome him by his Merit. Certainly so far as Satan is an Enemy, so far must Christ be a Saviour, that the Plaster may be as broad as the Sore; and therefore against the Accusations of Satan, he interposeth as our Advocate, by representing his Merit, and by bringing his Blood unto the Mercy-Seat. Once again consider, that our Comfort may be full, Christ saves us by Merit and by Power: By his Obedience and Merit, he gives us jus ad rem, a Right and Title to Salvation; but by his Efficacy and Power, he gives us Possession, jus in re; he was first to buy our Peace, our Comfort, our Grace, our Glory of God, and then to see that we be possessed of it; and therefore we are said to be reconciled by his Death, and saved by his Life. He died, that we might rely on his Merit, and Ransom, and Blood, which was a Price to reconcile us to God; and he lives, that we might wait for his Power, and so be saved by his Life. (3.) Consider, As the Greatness of the Salvation, and the Compleatness of the Saviour, so the Excellency of the Gospel; how it manifests and sets out this Saviour, not in Shadows and Types, but with clear and express Explication. God bestowed many Benefits upon the Old Church, which were great Enforcements to Godliness, but not so powerful and effectual, because they were but Shadows of Salvation. Things that grow in the Shade, come not to such Perfection as Things that grow in the Sun. In the Old Testament they had many Blessings, but they were Typical Ones, and lasted but for a while; they had many Saviour's that delivered them from the House of Bondage, led them through the Red Sea, and through the Desert into Canaan; delivered them from their Enemies, destroyed the Nations round about them. But now these were Shadows of good Things to come; the New Testament shows what is the meaning of all these; that we are delivered from the Devil, and led into Heaven, and brought to the possession of Eternal Life by Jesus Christ. The Old Testament speaketh of calling Abraham out of Ur of the Caldees, and separating his Seed as a People to God: we can speak of Election, that we may obtain the Adoption of Sons. The Old Testament speaks of multiplying the Seed of the jews as the Sand of the Sea: The New Testament speaks of the multitude of Converts, a great Number which none can number. The Old Testament speaks of the bringing out of Egypt; the New, of bringing Sinners out of the Power of Darkness. The Old Testament mentions the Red Sea; the New, the Grace of Baptism, or Red Sea of Christ's Blood. The Old Testament speaks of God's Providence in the Wilderness, how the People of Israel were led up and down for forty Years, and fed, and clothed, and delivered: The New Testament speaks of God's Providence over his Church during the whole State of the present World: How he guides us by his Counsel, till he brings us to his Glory; Psal. 73.14. Thou shalt guide me with thy Counsel, and afterwards receive me to Glory. They were led into the Land of Canaan by jordan; and we have entrance into Heaven by Death: They could speak of Judges and Kings that were glorious, and did worthily in their Generations; but the New Testament shows all that have an Interest in Christ, shall judge the World together with Christ at the last Day; 2 Cor. 6.2. Do ye not know that the Saints shall judge the World? and as Kings shall reign with Christ for evermore, and be far more glorious than Solomon in all his Glory. Their Piety was like a Plant that grows in the Shade; now the Sun is risen, which scattereth his Light, Heat, and Influences. (4.) Consider what should be God's Aim in the Designation of his Providence, that he hath brought it and laid it before you: Acts 13.26. To you is the Word of this Salvation sent: The Apostle doth not say, we have brought it to you, but God sent it. God hath a special hand in bringing the Gospel: if you accept it, it will be God's Token sent to you in Love; for the present it is God's Message, sent for your trial. There's a mighty Providence that accompanieth the preaching of the Gospel. You will find the Journeys of the Apostles were ordered by the Spirit, as well as their Doctrine; as Acts 8.26. The Angel of the Lord said to Philip, Arise, go towards the South, unto the way that goeth down from Jerusalem unto Gaza, which is desert: If they went North or South, it was not by their own good Affection, or by the Inclination and Judgement of their own Reason, but by the Direction of the Spirit: So, Acts 16.7. They assayed to go into Bythinia, but the Spirit suffered them not. They were not left to their own Guidance and Direction, but still they were carried up and down by the Spirit: As Prophecy came not in old time by the Will of Man, but Holy Men of God spoke as they were moved by the Holy Ghost, 2 Pet. 1.21. So also the delivery of it to what People it should be disclosed, was not by the direction of Men, but by the Holy Ghost. The Apostles had not only their Commission what they should do, but where they should preach it. If God send a Minister to you to preach this Grace that bringeth Salvation, do not look upon it as a thing of Chance. The Gospel doth not run by Chance, and merely according to the Intention and Designment of Men, nor in an orderly stated Course as the Sun, but by the special Direction of God. You would stand admiring, and think it a special Benefit in a time of Drought, if the Rain should fall on your Garden, and upon none else, as it did upon Gideon's Fleece; or if the Sun should be shut up to others, and shine in your Horizon, as it did in Goshen; such a Distinction hath God made in sending of the Gospel; it is Darkness to others, but a Sun to you. God hath a special hand in the progress of the Gospel; certainly the preaching of it in Power, there is much of God in it: the Word goes from Place to Place; if you accept it not, God will go to another. When the Jews refused the Salvation of God, it is sent to the Gentiles: Acts 28.28. The Salvation of God is sent unto the Gentiles, and they will hear it. It is not tendered unto you out of Necessity, but by way of Trial, out of God's Choice. God cannot want Clients: when you yourselves are thrust out, others may get in. You may want Salvation, but God cannot want Guests at the Feast he hath prepared. (5.) Consider of the great Judgement that will light upon them that despise an Offer of Salvation. That which, by its natural tendency, is a Grace bringing Salvation, by your neglect may bring certain Condemnation and Ruin. Observe, God did never utterly cast off the People of the Jews for contempt of the Law; but when once they came to despise the Gospel, God would have no more to do with them. Indeed, for the contempt of the Law the Jews were punished, they went into Captivity, but still a Stock did remain, and it budded again: But when those glorious appearances of Grace were discovered to them, and they despised them, than the Wrath of God came unto them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the uttermost, 1 Thess. 2.16. When Salvation itself cannot save them, Condemnation must needs take place; and so Persons perish upon a double ground, as guilty Sinners, and as despisers of the Remedy. As a Man that is deadly sick, and will not take Physic, perisheth, both as he is sick, and as he will not take Physic; Or as a Man condemned by the Law, and being reprieved for a short time, yet neglects to sue out his Pardon. But you will say, Who are those Contemners of this Salvation offered in the Gospel? The Gospel is the Remedy; and contemning the Gospel, may be explained, by refusing the Counsels of Physicians. You know some are utter Enemies to Physic, and cannot endure any thing that is bitter and tart: and so Carnal Men, given up to Pleasure, cannot endure the Severities of the Gospel, which are God's Counsels and Receipts for sick Souls; if a few good Hopes and Wishes will carry them to Heaven, that's all they mind. Some see that the Endeavours of Physicians do not always succeed, and that there is great uncertainty in that Art, therefore slight all: Thus do Men slight the Gospel out of pure Unbelief. Every one that hears the Word are not saved; there are but few to whom it is manifested in Power: and so they contemn it, having no such high Thoughts of the Word of God. Some, out of Pride, refuse Physic, they know as much as the Physician; and so they throw away themselves by depending upon their own Counsel. So some, out of mere Pride and Conceit, slight the Gospel, they know as much as can be taught them; they think themselves alive, and need nothing, when they are stark dead. Others, out of negligence, they are sick, but are not at leisure to take Physic, do not mind the Condition of their Body till it proves deadly. Thus it is in the sickness of the Soul, some are slighters, Matth. 22.5. They made light of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: others distrust, others cannot endure God's Terms, others are selfconceited; but all neglect this great Salvation, and contemn the greatest Gift God ever offered to Men; therefore they shall meet with the greatest Judgement. (6.) Besides the wrong done to God and yourselves, consider the wrong you do to God's Messengers. This is the spiritual Honour God hath put upon them, that they are instrumental Saviour's; 1 Tim. 4.16. In doing this, thou shalt both save thyself, and them that hear thee. We are employed in a subserviency to his Grace, that so we might be Saviour's unto you. O do not rob us of the Honour God hath put upon us, let not our Employment be in vain. The Apostle urgeth this Argument, Phil. 2.16. Holding forth the Word of Life, that I may rejoice in the Day of Christ, that I have not run in vain, neither laboured in vain. Discover that it is a Word of Salvation in your Lives. This would be the Minister's Crown and Rejoicing, to see the Fruits of the Word of Life▪ now in your Conversation, and hereafter in your Glorification; when a Minister shall present himself and all his Converts to God, Behold, I, and the Children which thou hast given me, Heb. 2.13. Therefore do not rob us of the Honour God hath put upon us to be instrumental Saviour's. What shall we do? Take these Directions. 1. Get a sense of your dead and lost Condition by Nature. The kill Letter makes way for the Word of Life: The Law shows us that we are dead, and then we inquire after the way of Life and Salvation. The Son of Man came to seek, and to save that which was lost, Luke 19.10. We must be lost in our own sense and feeling, before we can be saved. It is very notable, that only those that were pricked in Heart, said, What shall we do to be saved? Acts 2.37. Now when they heard this, they were pricked in their Heart, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do? So Paul, Acts 9.6. And he trembling and astonished, said, Lord, what wilt thou have me to do? So the Jailor, Acts 16.29, 30. He came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, What must I do to be saved? Till we are pinched in Conscience, we trouble ourselves with other Questions. As the Disciples had many superfluous Questions, john 9.2. Master, who did sin, this Man, or his Parents, that he was born blind? and nice Disputes, Acts 1.6. Lord, wilt thou at this time restore the Kingdom to Israel? they were taken up with terene Expectations. Such a Question Peter propounded to Christ, john 21.21. Lord, and what shall this Man do? But when we are sound humbled, we say, Lord, what must I do to be saved? I see I am a lost Creature; an hunger-bitten Beggar will seek Relief. Such Questions are rare now, because the Law has not a kindly Work. Men think the Gate of Heaven wide, and the Way easy to find, they never came to see how far off they were. But those that know themselves to be lost, are inquisitive after a Remedy, and more pliable to God's Counsel; O, where is the Word of Salvation? what shall we do? They are ready to submit to any Terms God shall prescribe. Others make dry Confessions of Sin, and give in a Narrative, but are not so solicitous about the Remedies and Redresses: but poor wounded Spirits, that are sensible of their Misery by Nature, say, Good Sir, show us the way; let God write down what Articles he pleaseth, we would be glad to subscribe to them. Bonds of Iniquity are much more sure than Bonds of Duty. 2. Let us attend more conscionably, both upon the reading and hearing the Word of the Gospel, for both are instituted. Upon the reading of it, we should often consult with it, it is the Counsel of God to poor lo●t Souls, and the Charter of our Salvation. Do not think reading will be altogether unprofitable. The Eunuch was reading, and wanted an Interpreter; then God sent Philip, Acts 8.33. He that ●ent Philip to the Eunuch, will send the Spirit to thee. Then attend more upon the hearing of the Word of this Salvation. Hearing is necessary. He that refuseth God's Ordinance, refuseth Life and Salvation. When Men think they can get as much Good by reading at Home, as by hearing Sermons; they set up their foolish Judgement against God's Wisdom, as if they could tell a better Means of Salvation than God himself. God's Word read is an Ordinance, and God's Word taught is an Ordinance. Are we so wise as to be above the help of Church-Gifts? yet we are not above God's Ordinance. When God hath instituted two Things, we should observe both: He hath instituted Baptism, and the Lord's Supper; we must not, because we have been Baptised, neglect the Supper: so we must not neglect Hearing, because we have Reading. As God hath instituted Prophets and Apostles to write Scripture, so likewise Pastors and Teachers to open, explain, and apply Scripture▪ and therefore the Ministry must not be contemned. Object: But you will say, God's Blessing goeth with the Gospel; and when we read the Scriptures at Home, we are sure of pure Gospel; but we cannot say so of the Sermons of Men, who are liable to Miscarriage and Error. Answ. The Scripture is pure Gospel of itself, and by itself; and the Sermons of Men for the Scripture's sake, for they are but comparing one Scripture with another; they differ but as the Cloth and Garment; Scripture is the Cloth, and Sermons make it up into a Garment for use; or as Corn and Bread, the same Substance remaineth in both. An Apothecary, when he tempers several Ingredients to make a Medicine, he doth not destroy the Nature of the Simples, but compounds them, to make the Medicine more effectual; so by Gifts in the Church, the Gospel is not destroyed, but ordered and compounded, that it may be more useful. Indeed you must look to it, that there be no Sophistication in the Composition; a spiritual Man hath a distinguishing Appetite: therefore be much in Reading, much in Hearing. When the Wind is laid, the Mill stirs not; and a Ship under sail goes the swifter for Oars, so the hearing of the Word moves the Affections; but when we cannot come to hear it, our Affections are laid and stir not. 3. In reading and hearing the Word, receive all the Parts of it; Acts 20.27. I have not shunned to declare to you all the Counsel of God. The Receipts of a Physician must not be altered, neither by the Apothecary nor Patient; so We must not alter God's Receipts, nor You neither; We must not shun to declare, nor You to receive the whole Counsel of God. For instance, there is the History of Salvation: the Doctrinal and Historical Part must be kept pure, that's the Foundation. You read, in Gen. 26.20. there was a great strife between Isaac's Herdsmen, and the Herdsmen of Gerer, about Wells: O certainly we should earnestly contend for the Faith that was once delivered to the Saints, Judas 3. these are Wells of Salvation. Take away one of the Natures of Christ, or destroy one of his Offices, and you lose a Fountain of Comfort, there is a Well of Salvation dammed and stopped up. So the promissory and hortitory Part is necessary to quicken us, that we may not look for more than God hath promised, an earthly Kingdom without the Cross, or imperfect Justification that needs our Merit, or perfect Sanctification without the Relics of the Flesh. But especially let us have regard to the mandatory part of the Gospel, there we are apt to flinch and start aside; but we harken not only to what God hath done for us, but what he requires of us, that we may obey the Counsels, as well as believe the History of the Gospel. The Covenant is mutual, there is an Obligation upon God, and an Obligation upon us; therefore we read, Exod. 24.7, 8, 9 that half of the Blood was sprinkled upon the Altar, to note God took upon him his part of the Obligation; and half upon the People, to note they must take upon them their part of the Obligation. It is true, that God in the Covenant of Grace gives the Condition, as well as the Blessing promised; but our Obligation is to be acknowledged; though it be wrought of God, yet it is to be done by us. And there must be a Restipulation, the Answer of a good Conscience towards God, 1 Pet. 3.21. What Answer do you make to God's Proposals and Articles? It is an Allusion to the manner of admitting Persons to Baptism in those days, they were to answer to Questions; Credis? Dost thou believe? The Person to be baptised was to answer, Credo, I do believe. Abrenuncias? Dost thou renounce the World? he answered, Abrenuncio, I do renounce. Spondes? Dost thou undertake to obey God? Spondeo, I undertake, I promise so to do. We must not only regard what God and Christ have done, but there must be something in us before we can make use of what God and Christ have done for us. There is a mutual Consent of both sides; the Gospel is as it were an Indenture drawn between God and us; therefore as we look to God for Eternal Life and Salvation, which is made over to us in the Promises of the Covenant, so God looks for Obedience and Faithfulness from us, which is required of us in the Precepts of the Covenant. — To all Men. That is, to all sorts of Men, Bond or Free, to Servants as well as others; for in the Context he doth discourse of Servants. I shall only in brief observe this Note. Doct. 4. That this Salvation which the Grace of God bringeth, is free for all that will accept of it. God excludes none but those that exclude themselves. It is said to appear to all Men. 1. Because it is published to all sorts of Men, they all have a like favour in the general Offer; Joh. 6.37. All that the Father giveth me, shall come unto me; and him that cometh to me, I will in no wise cast out. There are two things in that Description; there is the Doctrine of Election, and the Offer of Grace. It is certain the Elect shall come; but then in the offer or tender of Grace, they have all alike favour. Therefore be not discouraged, for whoever comes, shall be sure of welcome; by this means the Reprobate are left without Excuse. The Gospel is wisely contrived, it gives no ground of Despair to any, one hath as fair ground to believe as the other; there is no Monopoly in the Offer: God doth not say, Come you, and not others, and I will not cast you out; but, Whosoever comes. The Wicked have as fair a ground to believe as others; in the general offer God speaks promiscuously. 2. All that accept, have a like Privilege; therefore this Grace is said to appear to all Men. There is no difference of Nations, nor of Conditions of Life, nor of lesser Opinions in Religion, nor of degrees of Grace. See all summed up by the Apostle, Col. 3.11. There is neither Greek nor jew, Circumcision nor Uncircumcision, Barbarian, Scythian, Bond nor Free, but Christ is all and in all. We are taken with the admiration of outward Privileges, and are altogether for impaling and enclosing the common Salvation, as it is called jude 3. The Lord accepts of all, be they jew or Greek, etc. To go over these Distinctions. The several Conditions of Life make no difference, Bond or Free, Rich or Poor. Servants or Bondmen in those times were in a miserable case, they were but animata Instrumenta, used as living Instruments; every Master had Potestatem Vita & Necis, Power over the Life and Death of his Servants, as over his cattle: But now free Grace doth overlook this Distinction, Bond or Free are all one in Christ. In the account of God, there is none poor but he that wants the Righteousness of Christ. Then for other differences in moral Excellencies, some Nations are more civil than others; but saith he, neither Scythian nor Barbarian, that doth not vary the case: he doth not mention only the Barbarian, but the Scythian, which were of all People most rude and savage, the very Dross and Dregs of Barbarism itself; they had little Knowledge in the Arts, Letters and Civilities of other Nations, yet all these are one in Christ. Then there is no difference of Nation, Greek or jew; some may live in a colder, some in a warmer Climate, as they are nearer or further off from the Sun; but all are alike near to the Sun of Righteousness. God hath broken down the Partition-Wall, and enlarged the Pale of the Church. Indeed Rome would fain rear up a new Partition-Wall, and confine God to their own Precincts, as if out of their Church there was no Salvation. Envious Nature cannot endure to hear that all Nations should stand upon the same Level. So again, for some lesser Differences in Religion, that do not destroy the Foundation, Circumcision and Uncircumcision, all is one in Christ, provided they submit to the main Duties of Christianity: They were the two known Parties and Factions in those Times, but yet such as did not exclude from the benefit of the common Salvation. When there was a Schism at Corinth, 1 Cor. 3.4. One saith, I am of Paul, another, I am of Apollo, Christ is only ours and not yours: Paul writeth to them, 1 Cor. 1.2. To all that call upon the Name of jesus Christ our Lord, both theirs and ours. We anathematise one another, and impropriate Christ by sacrilegious Censures. It is very natural to us to confine Grace within the Circuit of our own Opinions; and the worst sort of Christians for the most part do so; as if none should go to Heaven but those of their Party. Tertullian speaking of the Times in which he lived, It is Holiness enough with some (saith he) to be of such a Party, as if none could be saved but Men of their own Persuasion. Now saith the Apostle, Neither Circumcision nor Uncircumcision, all have the same common Privilege. Once more, though there be a difference in the degrees of Grace, yet all have an Interest in the common Privileges of Christians. Some have a stronger, some a weaker Faith; but saith the Apostle, Rom. 3.22. The Righteousness of God, which is by Faith of jesus Christ, is unto all, and upon all that believe; for there is no difference; they all take hold of the same Righteousness. Look as a Jewel held by a Man and by a Child, though the Man holds it more strongly than the Child, yet it is the same Jewel, and of the same Worth and Value: So the Righteousness of Christ is of the same Worth before God; the stronger Believer holds it faster than the weaker Believer; but though he cannot be so high in Faith as Abraham, and as other Worthies of God, yet he hath his holdfast upon God. Differences of Nations and outward Condition do neither help nor hinder Salvation; and different degrees of Grace, though they occasion some accidental difference in the spiritual Life, as some have more Comfort than others; yet as to the main, all that accept have a like Privilege. The Reasons of it are partly, because the same Grace is the cause of all. Free Grace acts for the good of all upon the same terms; Isa. 43.25. ay, even I am he that blotteth out thy Transgressions for my own sake, and will not remember thy Sins. God doth not take notice of Differences in them whom he forgives: God may pardon the Sin of Andrew and Thomas, as well as of Abraham and Paul; Grace's Motives lie within itself. And partly because they have the same Redeemer Jesus Christ, theirs and ours. Under the Law you shall find the Rich and Poor were to give the same Ransom; The Rich shall not give more, and the Poor shall not give less than half a Shekel, Exod. 30.15. to signify the Price of Christ's Blood for all Souls is equal; they have not a nobler Redeemer, nor a more worthy Christ than thou hast. And partly because your Faith is as acceptable to God as theirs, 2 Pet. 1.1. To them who have obtained like precious Faith with us; that is, for kind, though not for degree. It is of the same Nature, Worth and Property with the Faith of the Apostles, though every one cannot believe as strongly as Peter, nor come up to his height. Use 1. If the Grace of God hath appeared to all Men, then let us put in for a share, Why should we stand out? Are we excepted and left out of the Proclamation of Pardon and free Grace? If Persons be excepted by Name when a Pardon is offered to Rebels, they stand off, and will not come within the Verge of such Power; but if it be offered to all, why should we stand out? we must not add nor detract. If God hath said, Christ died for Sinners, believe him upon his Word, and say, I am Chief; do not say I am a Reprobate, God hath no Favour for me: Will you leave that Word, and hazard your Salvation for a groundless Jealousy and Scruple? Therefore confute your Fears, and put all out of question by a thorough believing. Use 2. For Comfort to weak Believers. Tho your Faith cannot keep time and pace with Abraham's, nor your Obedience with the Worthies of God, yet you are Followers of them, who through Faith and Patience inherit the Promises, Heb. 6.12. A little Faith is Faith, as a Drop is Water, and a Spark is Fire; it is free to all that have or will accept; say then as he, Mark 9.24. Lord, I believe, help thou mine Unbelief. The least dram of Gospel-Faith gives a Title and Interest. Indeed you must strive to make it more evident, you cannot have Comfort till then; and consider, Endeavours of Growth do better than idle Complaints, therefore follow on still with hope. SERMON III. TITUS II. 12. Teaching us, that denying Ungodliness, etc. II. THE next thing to be considered, is the Lesson that Grace teacheth us, Teaching us that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly in this present World. But before I enter upon the Discussion of the particular Branches, I shall observe some things in the General. Observ. 1. Grace teacheth us Holiness. It teacheth by way of Direction, by way Argument, and by way of Encouragement. 1. It teacheth by way of Direction, what Duties we ought to perform, and so it maketh use of the Moral Law as a Rule of Life. The Law is still our Direction, otherwise what we do, cannot be an Act of Obedience. Certainly the Direction of the Law is still in force; for where there is no Law, there is no Transgression; and Duty without a Rule is but Will-worship. If the Law were blotted out, the Image of God would be blotted out; for the external Law is nothing but the Copy of God's Image, that Holiness and Righteousness which is impressed on the Heart. Now Grace doth not blot out the Image of God, but perfects it. In the new Covenant God promiseth to make the Law more legible; Heb. 8.10. This is the Covenant that I will make with the House of Israel after those days, saith the Lord; I will put my Laws into their Mind, and write them in their Hearts. Well then, we are not freed from the Authority, and directive Power of the Law. Grace adopts, it doth not abolish the Law; the Commands of the Law sway the Conscience, and Love inclineth the Heart, and so it becometh an Act of pure Obedience. Obedience respects the Command, as Love doth the Kindness and Merit of the Lawgiver. 2. It teacheth by way of Argument; it argueth and reasoneth from the Love of God, Gal. 2.20. The Life that I now live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. There is Grace's Argument, Christ loved me: we should not then be so unkind as to deny God his Honour or Worship, or cherish his Enemies, 2 Cor. 5.14. For the Love of Christ constraineth us. What will you do for God, that loved you in Christ? The Gospel contains melting Commands, and commanding Entreaties. The Law and the Prophets do not beseech, but only command and threaten, but the Grace of God useth a different method in the New Testament. 3. It teacheth by way of Encouragement, as manifesting both Help and Reward. The Gospel doth not only teach us what we ought to perform, but whence we may draw Strength, and how kindly God will accept us in Christ. The Law is a Schoolmaster, and the Gospel is a Schoolmaster, but in the Discipline and manner of teaching there is a great deal of difference: the Law can only teach and command, but the Gospel is a gentle Schoolmaster, it pointeth to Christ for Help; Phil. 4.13. I can do all things through Christ which strengtheneth me; and to God for Reward, and Acceptance, Heb. 11.16. He that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him. I do but mention these things, because I shall handle the Encouragements hereafter. Use 1. Of Information. It showeth us, 1. What is true Holiness, such as cometh from the Teachings of Grace, obliging Conscience to the Duty of the Law, inclining the Heart to obey out of the sense of God's Love, and encouraging us by Faith drawing Strength from Christ, and looking to God for our Acceptance from him. Some Works of the Unregenerate are materially good, but it is not the Matter maketh the Work good, but the Principle. The Works of unregenerate Men are done by God's Enemies, out of the strength of a corrupt Will for carnal Ends, without any Conscience of God's Will, or Respect to his Glory. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are giftless Gifts. But now these done by Persons in a gracious State, are as good Fruit growing on a good Tree. Grace teacheth: he speaketh not of the external Direction of the Gospel, but the internal working of Grace in the Heart, it worketh by Faith, Love and Obedience. Obedience owneth the Obligation, Love inclineth to discharge the Duty, and Faith looketh up to God for Help and Acceptance, that we may do it in Christ, and for Christ's sake to God's Glory. There is a free loving Subjection of the whole Man, inward and outward, to the whole Will of God, with a Desire to please him. 2. That Grace and Corruption draw several Inferences and Conclusions from the same Premises. A Bee gathereth Honey from whence a Spider sucketh Poison. Corrupt Nature is out in Conclusions, Prov. 26.9. As a Thorn goeth up into the Hand of a Drunkard, so is a Parable in the Mouth of Fools. Let us do Evil that Grace may abound, says a corrupt Heart: Let us deny Ungodliness and Worldly Lusts, says a gracious Person. God doth all, says a corrupt Heart, therefore we need but lie upon the Bed of Ease, and expect his Help. No, says a gracious Soul, Phil. 2.12, 13. Work out your own Salvation with fear and trembling: for it is God that worketh in you, to will and to do of his good Pleasure. The Epicure says the time is short, Let us eat and drink, for to morrow we shall die, 1 Cor. 15.32. The Apostle argues otherwise, 1 Cor. 7.29. Brethren, I say unto you, the time is short; it remaineth that they that have Wives, be as though they had none, etc. So 2 Sam. 7.2. Then the King said unto Nathan the Prophet, See now, I dwell in an House of Cedar, but the Ark of God dwelleth within Curtains: compared with Hag. 1.2. This People say, The time is not come, the time that the Lord's House should be built. Eli said, 1 Sam. 3.18. It is of the Lord, let him do what seemeth him good. The King of Israel said, 2 King. 6.33. Behold, this Evil is of the Lord, why should I wait for the Lord any longer? We are apt to stumble in God's plainest Ways: Carnal Logic is one of our greatest Corruptions. 3. That it is the greatest Wrong one can do to Grace, to slacken any part of our Duty for Grace's sake. Judas 4. ungodly Men, turning the Grace of our God into Lasciviousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they hale it besides its purpose. There is no such Teacher of Holiness as Grace, it teacheth and giveth a Heart to learn: They know not what Grace meaneth, that grow wanton, vain and sensual; to make Grace Sin's Lackey, is a vile Abuse. Rom. 6.15. What then? shall we sin, because we are not under the Law, but under Grace? God forbid. You are under Grace, therefore yield yourselves unto God, as those that are alive from the Dead, and your Members as Instruments of Righteousness unto God; ver. 13. As Fulvius said to his Son when he slew him, I begot thee not for Catiline, but for thy Country. God justified us, not that we might live to Satan, but to himself. Use 2. Of Trial. Whether we are made Partakers of the Grace of God in the Gospel? Have we these Teachings and Arguings? Many can endure to hear that Grace bringeth Salvation, but that it teacheth us to deny Ungodliness, there they flinch. Men would have us offer Salvation, and preach Promises; but when we press Duty, they cry out, this is a hard saying. The Cities of Refuge under the Law, were all Cities of the Levites, and Schools of Instruction; to note, that whoever taketh Sanctuary at Grace, meeteth Instruction, it is no benefit to thee else. In the general, doth it persuade you to make a willing Resignation of yourselves to God? Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service. Every time you think of Mercy, do ye find some Constraint in this kind? More particularly, 1. Doth it press you to deny Lusts? Ezra 9.13, 14. Seeing thou hast given us such Deliverance as this, should we again break thy Commandments? Doth it recoil upon you? Gen. 39.9. How can I do this great Wickedness, and sin against God? Is this your Kindness to your Friend? 2. Doth it press you to good? 1 John 5.3. This is the Love of God, that we keep his Commandments, and his Commandments are not grievous. When God maketh a motion by his Word, or the Counsels of his Spirit; Well! I cannot deny it, what a small Service is this I owe to God? as jacob served seven Years for Rachel, and they seemed unto him but a few days, for the Love he had to her, Gen. 29.20. And Shechem underwent the pain of Circumcision for Dinah's sake. Obs. 2. Grace teacheth us, both to depart from Evil, and also to do Good. Psal. 34.15. Depart from Evil, and do good. Isa. 1.16, 17. Cease to do Evil, learn to do Well. We must do both, because God hates Evil, and delights in Good; we must hate what God hates, and love what God loves. That is true Friendship, eadem velle & nolle, to will and nill the same thing. I durst not sin, God hates it; I durst not omit this Duty, God loves it. Again, our Obedience must carry a proportion with the Divine Mercy. Now God's Mercy is not only privative, but positive; God not only spares and delivers us from Hell, but saves and brings us to Heaven. The Lord God is a Sun and Shield, Psal. 84.11. Not only a Shield to keep us from Danger, but a Sun to afford us Comfort and Blessing. Therefore it is fit our Obedience should be both privative and positive; not only cease to do Evil, but learn to do Well; as the description of a Godly Man runs, Psal. 1.1, 2. Blessed is the Man that walketh not in the Counsel of the ungodly, nor standeth in the Way of Sinners, nor sitteth in the Seat of the Scornful: But that is not enough, but his delight is in the Law of the Lord. Again, we must have Communion with Christ in all his Acts, in his Death, and in his Resurrection; and therefore we must not only mortify Sin, but be quickened to Holiness of Conversation. He that hath Communion with Christ in one Act, hath Communion with him in all; and therefore if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection, Rom. 6.5. We shall be dead to Sin, and alive to God. The same Divine Power that kills the Old Man, quickens the New. Again, I might argue from the Word which is our Rule, for there we have not only Restraints, but Precepts; therefore we must not only escape from Sin, but delight in Communion with God: We must eschew what God forbids, and practise what God commands. Use. Let it press us not to rest in abstaining from Sin merely. Many are not vicious, but they are not sanctified, they have no feeling of the Power of the new Life. The Pharisees Religion ran upon Negatives; Luke 18.11. God, I thank thee, I am not as other Men are, Extortioners, unjust, Adulterers, or even as this Publican. To enforce this, consider, both are contrary to the new Nature; it hates Evil, and loves Good. Where there is Regeneration, there is a putting on, and a putting off; Ephes. 4.22, 23, 24. That ye put off, concerning the former Conversation, the Old Man, which is corrupt according to the deceitful Lusts. And be renewed in the Spirit of your Mind. And that ye put on the New Man, which after God is created in Righteousness and true Holiness. The new Nature makes Conscience of abstaining from Sin, and obeying God's Precepts. And both are serviceable to the Work of Grace; Grace is obstructed by Sins of Omission and Commission, for Sins increase as well as unfitness for Duty. The Motions of the Spirit are quenched, and Lusts grow prevalent in the Soul, and both are odious to God. A barren Tree cumbers the Ground, and is rooted up as well as the poisonous Herb. Obs. 3. We must first begin with renouncing Evil; that's the first thing Grace teacheth. Since the Fall, the Method is Analytical, to unravel and undo that which hath been done in the Soul: So it is said of Christ, 1 john 3.8. For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. Sin is the first Occupant in the Soul, and claimeth Possession; six thousand Years ago it thrust out Grace, which was the right owner; therefore first there must be a Writ of Ejectment sealed against Sin, that Grace may take the Throne: Dagon must down, ere the Ark be set up. It cannot be otherwise, it must not be otherwise; there must be mortifying and subduing of Sin by Acts of Humiliation and Godly Sorrow, before there will be Experience of Grace. (1.) It cannot be otherwise, for the Devil hath a right in us, as long as we remain in Sin; therefore there must be a rescue from his Power, Col. 1.13. Who hath delivered us from the Power of Darkness, and hath translated us into the Kingdom of his dear Son. Christ and Satan cannot reign in the same Heart, nor God and the h●● World. joseph was taken out of Prison, and then preferred to Pharaoh. This is ●he Method, Luke 1.73. That he would grant unto us, that we being delivered out of the Hands of our Enemies, might serve him without fear, in Holiness and Righteousness before him, all the Days of our lives. Deliverance hath the precedence; first the Thorns must be rooted out, and then the Corn is sowed. (2.) It must not be otherwise; God will have nothing to do with us, till we have renounced Sin. A plausible Life is but a counterfeit Varnish, like gilding over a rotten Post, or a moral Integrity, till Sin be renounced. The Prodigal left his Husks, and then returned to his Father. This is the Method at our first Conversion: indeed afterwards there is some difference, when once Grace is once planted in the Heart, it hath the advantage of Corruption, and worketh first. Thus it is said of job, Chap. 1.1. That Man was perfect and upright, one that feared God, and eschewed Evil. First fearing God, then eschewing Evil. Grace having taken possession, and being seated in the Heart, it works first. Like a Man possessed and seated in his House, he seeketh to expel his Enemy: So at first, way is made for the Operation of Grace, and then all the Work afterwards is the destruction of Sin. Obs. 4. It is not enough to renounce one Sin, but we must renounce all. For when the Apostle speaks of denying Ungodliness, he intends all Ungodliness: Compare this with 1 Pet. 2.1. Wherefore laying aside all Malice, and all Guile and Hypocrisies; and jam. 1.21. Wherefore lay apart all Filthiness, and superfluity of Naughtiness. All Sins must be renounced, little Sins and great Sins. Great Sins, as Adultery, Drunkenness, and the like, are manifest, Gal. 5.19. that is, Nature doth abhor them, they stink and smell rank in Nature's Nostrils, even to a natural Conscience. Then for little Sins; Matth. 5.19. Whosoever shall break one of these least Commandments, and teach Men so to do, shall be called the least in the Kingdom of Heaven. It is spoken of Ministers principally, whoever shall give licence by the Gospel to the least Sin, either break it himself, or teach Men so to do, shall have no place, no room among Gospel-Ministers. No Sin can be little that is committed against the great God. Sins are not to be measured by the smallness of the Occasion, or by the suddenness of the Act, but by the Offence done to God, to an Infinite Majesty. The less the Sin, the greater many times it is. It argues much Malice to break with God upon every slight Occasion; there is more unkindness in it, and the more contempt of God; and it argues the greater depravation of Nature. As a little Weight will make a Stone move downward, because of its natural Inclination; so it is a sign we have an inclination that way, when a small Matter can draw us from God. Again, secret Sins must be eschewed, as well as Public; Isa. 55.7. Let the Wicked forsake his Way, and the unrighteous Man his Thoughts; the Thought as well as the Way is to be forsaken. By Way is meant his outward course of Life, by his Thoughts is meant the hidden workings of his Spirit. Nothing more transient and sudden than the Thought; therefore as we must not do Evil before Men, so we must not think Evil before God. God seeth the Thought, as well as Man the Actions, and infinitely more: The Thoughts are visible to him, and these fall under a Law as well as our Actions. Again, Sins of Temper, to which we are more incident, as well as other Sins to which we have less inclination, they must be mortified. Psal. 18.23. I was also upright before him; and I kept myself from mine Iniquity. That Sin which we call ours, should be most watched against, and most hated above all others. As a Man should be afraid of the Meat of which he hath once surfeited, so the Sin that hath once prevailed over us, we should be more cautious against. It is nothing for a sordid Spirit to be less proud, or a proud Man to be less covetous; or a covetous Man to be less sensual, or a sensual Man to be less passionate; still a Christian is tried by the revenge he takes upon his own Sin, his master-Lust. Again, not only Sins which lie at a distance from our Interest, but Sins that bring us most Profit and Advantage: In these things God tries us, it is the offering up of our Isaac, our Darling. In a corrupt World, some things bring Credit and Profit; but as for the right Hand, the right Eye, we must pluck out the one, and cut off the other: Mat. 5.29, 30. If thy right Eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy Members should perish, and not that thy whole Body should be cast into Hell. And if thy right Hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy Members should perish, and not that thy whole Body should be cast into Hell. Cannot we do so much for God, and for Grace's sake? I might give you several Reasons; one Sin is contrary to God as well as another. There's the same aversion from an eternal Good in all things, though the manner of Conversion to the Creature be different. Again, one Sin is contrary to the Law of God as well as another; there's a contempt of the same Authority in all Sins. God's Command binds, and it is of force in lesser Sins as well as greater; and therefore they that bear any respect to the Law of God, must hate all Sin. Psal. 119.113. I hate vain Thoughts; but thy Law do I love. God hath given a Law to the Thoughts, to the sudden workings of the Spirit, as well as to Actions that are more deliberate: and therefore if we love the Law, we should hate every lesser Contrariety to it, even a vain Thought. And all Sin proceedeth from the same Corruption; therefore if we would subdue and mortify it, we must renounce all Sin. He that hateth any Sin as Sin, hates all Sin; for there's the same reason to hate every Sin. Hatred (Philosophers say) is to the whole Kind. A Man that hates a Toad as a Toad, hates every one of the Kind; with the same kind of hatred must we hate every Sin. Again, one Sin let alone is very dangerous. One Leak in a Ship, if unstopped and neglected, may endanger the Vessel. One Sin let alone, and allowed and indulged, may quite ruin the Soul. A little Leaven leaveneth the whole Lump. A Man may ride right for a long time, but one turn in the end of his Journey brings him quite out of the way. If you do many things, yet if you commit any Sin with leave and licence from Conscience, you are guilty of all Sin: James 1.10. Whoever shall keep the whole Law, and yet offend in one Point, he is guilty of all: As one condition not observed, forfeits the whole Lease. There is an Indenture drawn between us and God, and every Article of this Covenant must be observed. If we willingly give way and allowance to the least Breach, we forfeit all the Grace of the Covenant. Use 1. Direction what to do in the Business of Mortification. We must deny all Ungodliness, not a Hoof must be left in Egypt. Grace will not stand with any allowed Sin; and in demolishing the old Building, not one Stone must be left upon another. 1. In your Purpose and Resolution, you must make Satan no Allowance; he standeth lurking, as Pharaoh did with Moses and Aaron; first he would let them go three days into the Wilderness; then he permitted them to take their little Ones with them, but they would not go without their cattle, their Flocks and their Herds also; they would not leave any thing, no not a Hoof behind them. So the Devil would have a part left as a Pledge, that in time the whole Man may fall to his share. 2 Kings 5.18. In this thing the Lord pardon thy Servant, that when my Master goeth into the House of Rimmon to worship there, and he leaneth on my Hand, and I bow myself in the House of Rimmon; when I bow myself in the House of Rimmon, the Lord pardon thy Servant in this thing. We would grant Christ any thing, so he would excuse us in our beloved Sins. We complain of the Times, and set up a Toleration in our Hearts, some right Hand, or right Eye, that we are loath to part with; something there is wherein we would be excused, and expect an allowance; either outward, as in Fashions, Customs, ways of Profit and Advantage; or inward, some Passions and carnal Affections that we would indulge. Grace will not stand with any allowed Sin. Herod did many things, but he kept his Herodias still. He turneth from no Sin, that doth not in his Purpose and Resolution turn from all Sin; he doth not break off an acquaintance with Sin, but rather make choice what Sin he will keep, and what he will part with. The Apostle speaks, Col. 2.11. of putting off the Body of the Sins of the Flesh. We must not cut off one Member, or one Joint, but the whole Body, totum Corpus, licet non totaliter, the whole Body of Sin, though we cannot wholly be rid of it. Dispense not there, where Christ hath not dispensed. 2. We should often examine our Hearts, lest there lurk some Vice, whereof we think ourselves free. Lament. 3.40. Let us search and try our Ways, and turn again to the Lord. Complete Reformation is grounded upon a serious search and trial. As those that kept the Passeover were not to have a jot of Leaven in their Houses, and therefore they were to search their Houses for Leaven; such a narrow search should there be to discover whatever hath been amiss. Commune with yourselves, Is there not a jot of Leaven yet left? somewhat that God hateth? some correspondence with God's Enemies? Is there nothing left that is displeasing to God? Thus should we often bring our Hearts and our Ways, and the Word together. 3. Desire God to show you if there be any thing left that is grievous to his Spirit. Job 34.32. That which I see not, teach thou me. There are many Sins I see, but more that I do not see, Lord, show them to me. So David appealeth to God, who must judge and punish Conscience; Psal. 139.23, 24. Search me, O God, and know my Heart; try me, and know my Thoughts; and see if there be any wicked Way in me, and lead me in the Way everlasting. Can you thus appeal to God, and say, Lord, I desire not to continue in any known Sin? 4. When any Sins break out, set upon the mortification of them. Do not neglect the least Sins, they are of dangerous Consequence, but renew thy Peace with God, judging thyself for them, and mourning for them, avoiding Temptations, cutting off the Provision for the Flesh. 1 Cor. 9.27. But I keep under my Body, and bring it into subjection. The Leper was to shave off his Hair; and if it grew again, he was still to keep shaving. Corruption will recoil, but still we must use the Razor of Mortification, though it be such a Sin as the World taketh no notice of, and others would not make Conscience of. Use 2. Of Trial. Do we renounce all Sin? But you will say, Who can say I have made my Heart clean, I am pure from my Sin? Prov. 20.9. I answer; 1. It must be done in Purpose and Resolution. In Conversation there is an entire surrender of the Soul to God: to reserve any Sin, is to part stakes between Him and Satan, not to leave Sin, but to choose it. But now in Vow and Purpose we must forsake every Sin; Psal. 119.57. I have said, that I would keep thy Word. And this Purpose must be entire, without Exception and Reservation; so that if they sin, it is besides their purpose. 2. There must be a serious Inclination of the Will against it. Carnal Men will profess a Purpose and saint Resolution; but there is no Principle of Grace to bear it, no Bent of the Will against it. Psal. 109.104. I hate every false Way. A Child of God doth not escape every false Way, but he hateth it, the Inclination of the New Nature is against it; and therefore Sin is not committed without Resistance, there are Dislikes and Denials in the renewed part; there is a fear of Sin beforehand, and a present striving against it, and an after-grief for it: The Consent is extorted by the Violence of a Temptation, and retracted by Remorse; for Remorse is as the withdrawing of the Consent, so that it is besides the Inclination of the Will. 3. There must be Endeavours against it. The Case of Obedience must be universal, though the Success be not answerable; Psal. 119.6. Then shall I not be ashamed, when I have respect unto all thy Commandments; not when I have kept them, but when I have a respect to them all: We should never be able to look G●od in the Face, if our Acceptance lay upon keeping all his Commandments; but we must respect them all, and endeavour to keep them all, and dispense with ourselves in no known failing; and still the Work of denying all Sin must be carried on by degrees. Thus much for the General Observations. — Denying Ungodliness. Having observed something from the general view of this Verse, I come to handle the particular Branches; and here let me first speak of the privative part, Denying Ungodliness and worldly Lusts; and the first thing to be denied is Ungodliness. First, I shall open the Terms of the Text. And, Secondly, The thing itself. First, In the Explication of the Terms, I shall show, 1. What is meant by Ungodliness. 2. What by denying it. 1. What is meant by Ungodliness; a Sin much spoken of, but little known. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its native Signification implies a denial of Worship. Worship you know is the chiefest and most solemn Respect of the Creature to God; and therefore when we deny any part of that Service, Respect, Honour and Obedience which we owe to God, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, want of Worship; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right Worship, is put for the whole Subjection and Obedience of the Creature to God. (1.) Ungodliness is sometimes applied to Pagans, and to Men that never acknowledged the true God, 1 Pet. 4.18. If the Righteous scarcely be saved, where shall the ungodly and the Sinner appear? The Ungodly being there opposed to the Righteous, and to the House of God, must needs be those that live without the Pale, Pagans and Heathens that were never acquainted with the true God. (2.) Ungodliness is sometimes put to imply the unjustified Estate, or our Condition by Nature. And thus the Apostle when he speaks of Abraham and David, gives God this Title and Appellation, Rom. 4.5. God that justifieth the ungodly: And Rom. 5.6. Christ died for the ungodly. The Reason why Ungodliness is put for the natural State before Conversion and Justification, I suppose, is, because the Septuagint always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies restless, turbulent; but usually it is translated ungodly, Psal. 1.1. Blessed is the Man that walketh not in the Counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ungodly. Now because such kind of Persons are usually brought forth to Judgement, and condemned, therefore it is put for condemned Persons; as Psal. 109.7. When he shall be judged, let him be condemned; in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exeat impius, let him go out guilty or wicked, as in the Margin of our Bible. Certainly in that place, Rom. 5.6. Christ died for the ungodly; the Apostle, to amplify the Love of Christ in dying for us, alludeth to the Custom of the Jews, who were wont to divide the People into three parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good and gracious Men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just Men; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked Men. For the good Men, a Man would even dare to die; by which are meant not only the just, but the bountiful Soul, that did good in his place, and deserved Love and Respect. For a just Man one would scarcely die: by the just Men are meant those of a rigid Innocency and strict Justice as to Matters external. But now saith the Apostle, we were neither good nor righteous Men, but were of the other sort, ungodly, Wicked, liable to the Process of the Law, and yet Christ died for the ungodly. (3.) The Word is yet more specially used for the Transgressions of the first Table: Rom. 1.18. The Wrath of God is revealed from Heaven against all Ungodliness, and unrighteousness of Men. There all Sin is distinguished into two Branches and Kind's, Ungodliness and unrighteousness. Ungodliness, that respects their Carriage towards God; and unrighteousness, their Carriage towards Men: and in this sense it is taken here; Ungodliness is put for that part of Sin, whereby we rob God of his Honour, Respect and Service established by the first Table: and Worldly Lusts, for all those Sins by which we wrong ourselves and others. Ungodliness then is not giving God his Right, and due Honour. And therefore that you may conceive of it aright, let me tell you, that there are four particular Notions engrafted in the Heart of Man, which are the Ground and Foundation of all Religion. (1.) That God is, and is one. (2.) That God is none of those things which are seen, but something more excellent. (3.) That God hath a care of Human Affairs, and judgeth with Equity. (4.) That this God is the Maker of all things that are without himself. These are grafted in the Heart of Man by Nature, and are the Sum and Foundation of all Religion. Now to these four Principles are suited the four Commands of the first Table. The first Principle is, That God is, and is one; and in the first Commandment there is God's Unity clearly established; Thou shalt have no other Gods besides me. The second Principle is, That God is none of those things which are seen, but something more excellent. And in the second Commandment we have God's invisible Nature; for Images are forbidden upon that ground, because God cannot be seen: Deut. 4.12. You saw no Similitude, only you heard a Voice. The third Principle is, That God hath a care of Human Affairs, and judgeth with Equity. And in the third Commandment, you have the Knowledge of Human Affairs, even of a Man's Thoughts, ascribed to God, for that is the Foundation of an Oath, Thou shalt not take the Name of the Lord thy God in vain. The chief intent of that Commandment is to forbid Perjury, it also forbids rash Swearing, and mentioning the Name of God without Reverence; for in an Oath God is invoked as a Witness, as one that hath Knowledge even of the Heart, there his Omniscience is acknowledged. And in an Oath God is appealed to as a Judge and Avenger, there his Justice and Power is acknowledged. For the fourth Principle, That this God is the Creator and Governor of all things that are without himself; that is established in the fourth Commandment, by the Law of the Sabbath: For the Sabbath at first was instituted for this very purpose, to meditate upon God as a Creator; a Day on purpose is instituted to keep up the Memorial of the Creation of the World. Well then, you see what is the Foundation of Godliness. Now out of these speculative Notions practically flow of their own accord, to wit, That God alone is to be worshipped, obeyed, honoured, trusted: And as far as we set up other Confidences, or are ignorant of the Excellency of the true God; or so far as we deny God his Worship and Service, or serve him after an unworthy manner, by superstitious or idolatrous Worship, or carelessly and hypocritically; or so far as we have gross Opinions of his Essence, or exclude the Dominion of his Providence, or cease to call upon his Name; so far we are guilty of Ungodliness, as will appear more fully hereafter. The second Question, What it is to deny Ungodliness? Denying is a word that properly belongs to Propositions. We are said to deny, when we contradict what is affirmed: but by a Metaphor it may be applied to Things which the Will refuseth; as some are said to deny the Power of Godliness, 2 Tim. 3.5. when they check and resist it, and will not suffer Godliness to work, though they take up a Form of it. Now there's a great deal of reason for that Phrase, whether we look to the inward Workings of the Heart, or to the outward Profession which they made in those days. 1. If you look to the inward Workings of the Heart, all things are managed in the Heart of Man by rational Debates and Suggestions; and we deny when we refuse to give Assent to ungodly Thoughts, Suggestions and Counsels. Before Sin be fastened upon the Soul, there is some ungodly Thought, some Counsel, which when we suppress, and will not hearken to those Thoughts which Sin stirs up, we are properly said to deny it. Every Corruption hath a Voice: If Envy bids Cain, Go, kill thy Brother, he hearkens to it. Ambition speaks to Absalon thus, Go, rise up against thy Father: and Covetousness speaks to judas, Go, betray thy Lord: So Ungodliness hath a Voice. Carnal Affection, urged by Satan, bids us neglect God, or serve him in a slight manner, mind thy own business, favour thyself. Corruption awakened by Satan, will solicit to Evil. Now suppressing and smothering such Thoughts and Suggestions with Hatred and Detestation, is fitly expressed by refusing to hearken to Sin's Voice, or denying Ungodliness. 2. Some ground there is for the Expression, if we look to the Custom of those Times. In making an outward Profession, probably here is some Allusion to the ancient manner of Stipulation. When any came to be admitted into the Church, there were Questions propounded to him, Abrenuncias? Dost thou renounce? Credis? Dost thou believe? Spondes? Dost thou promise to walk before God in all holy Obedience? And the Person answered, Abrenuncio, I do renounce; Credo, I do believe; and, Spondeo, I do undertake. This was that which Peter calls, The Answer of a good Conscience towards God, 2 Pet. 3.21. when in the presence of God they can answer to all these Demands. SERMON IU. TITUS II. 12. — That denying Ungodliness, etc. Secondly, NOW let me open the thing itself. In Ungodliness there is something Negative, and that is, denying God his due Honour; and something Positive, and that is, putting actual Contempt upon him. I. For the Negative Part, when God is denied his Honour. Now to find out how this is done, let us a little inquire, what is the special and peculiar Honour which God challengeth to himself. It stands in four things; To be the First Cause, the Chiefest Good, the Supreme Authority and Truth, and the last End. And therefore when we do not acknowledge him to be the First Cause, the Chiefest Good, the Supreme Authority and Truth, and the last End, we rob him of the Glory of his Godhead, and are guilty of this which the Apostle calls Ungodliness. I shall go over these Branches. First; God must be honoured as the First Cause, which giveth Being to all things, and hath his Being from none; and so we are bound to know him, to depend upon him, to observe his Providence, and to acknowledge his Dominion over all Events or Things which happen in the World. And so far as any of these are neglected, so far are we guilty of Ungodliness. Well then, under this Head, 1. Ignorance is a Branch of Ungodliness; and I name it in the first place, because it is the Cause of all our Disorder in Worship and Conversation. This is the first cause of all Wickedness, to be ignorant of God. The Apostle seconds the Observation, 3 Epist. john, 11. He that doth Evil, hath not seen God. Certainly he that makes a Trade of Sin, hath not a right sight and sense of God; he knows not God. A true sight and sense of God keepeth the Soul from Sin. There is nothing that keeps in the Fire of Religion, nor maintains Respect between Man and Man, nothing that preserves Honesty and Piety so much as right Thoughts and Apprehensions of God. But now generally People are ignorant of God; they know him as blind Men do Fire. A Man that is born blind, can tell there is such a thing as Fire, because he feels it warm; but what a kind 〈◊〉 thing it is, he that never saw it, cannot tell. So the whole World, and Conscience, proclaim there is a God; the blindest Man may see that, but little do they know of his Nature and Essence, what God is according as he hath revealed himself in the Word. Look as the Athenians built an Altar, and the Inscription was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the unknown God, Acts 17.23. so do most Christians worship an unknown God. And as Christ taxed the Samaritans, John 4.22. Ye worship ye know not what: so generally do People worship they know not what. Ask them what God is? and whom they worship? they cannot tell, they are carried on by Custom, and dark and blind Superstition, and they mutter over their Prayers to an unknown Power; such blind and wild Conceits have they of the Nature of God, till they see him by the Light of his own Spirit. This Ignorance is sad, because it is a sign of no Grace, and it is a pledge of future Judgement. In these days of Gospel-Light it is a sign of no Grace; Jer. 31.34. They shall all know me, from the least of them to the greatest of them, saith the Lord. God hath no Child so little, but he knows his Father. In the days of the Gospel, now it is so clearly preached, it is required of the meanest sort as well as those that have the advantages of better Education. And it is a Pledge of future Judgement, 2 Thess. 1.8. Christ will come in flaming Fire, to render Vengeance on them that know not God, and that obey not the Gospel. We have low Thoughts of the Gild of Ignorance, and think God will not be severe against such; many ignorant Creatures are harmless, and do no wrong: but to live and die in Ignorance, is a matter of sad Consequence. There is Vengeance for Pagans that know not God by showers of Rain and fruitful Seasons; and indeed they principally are intended. Divide Men into two sorts, those that have only the Light of Nature, Sense and Reason to guide them, and those that have the Light of the Gospel; there is Vengeance for Pagans that have no other Apostles sent to them, but those natural Apostles of Sun, Moon and Stars. They had Light shining to them in God's Works, and they had Sense and Reason, Eyes to see the Light; and so they were bound to know the first Cause, and might see God working and guiding all things in the World; but there is much more Vengeance for Christians, for those that have God's Word, the Light of Faith, and yet shut their Eyes against the Light: Usually come and talk with Men, they will acknowledge they are poor ignorant Creatures, and God that made them will save them, though the Scripture speaks quite contrary, Isa. 27.11. This is a People of no Understanding; therefore he that made them, will not have Mercy upon them; and he that form them, will show them no Favour. God is exceeding angry when all Advantages of Light are lost. A Pagan is ignorant of God, but you are worse, being unteachable. He that hath only Sun and Moon to teach him, shall be damned for his Ignorance of God: but if you do not profit by the Light of the Gospel, to conceive more worthily of the Nature and Glory of God, your Judgement will be greater. 2. We do not honour God as the First Cause, when we do not depend upon him, that is Ungodliness. Trust and Dependence is the ground of all Commerce between us and God; and it is the greatest Homage and Respect which we yield to the Creator, and First Cause. Now when Men can trust any visible Creature rather than God, their Estates rather than God, they rob him of his peculiar Honour. That there is such a Sin as trusting in the Creature, excluding God, is clear from Job 31.24. If I have made Gold my Hope, or have said to the fine Gold, Thou art my Confidence. job, to vindicate himself from Hypocrisy, reckons up the usual Sins of a Hypocrite; among the rest this is one, to make Gold his Confidence. Men are apt to think it the Staff of their Lives, and Stay of their Posterity, and Ground of their Welfare and Happiness; and so their Hearts are diverted from God, and their Trust is intercepted. It is a usual Sin (though little thought of) for Men to entrench themselves within a great Estate, and then think they are safe and secure against all the Changes and Chances of the present Life, and so God is laid aside. Let God offer to entrench us within the Promises, and leave his Name in pawn with us, yet we are full of Fears and Doubts, Prov. 18.10. The Name of the Lord is a strong Tower, the Righteous runneth into it, and is safe. But, ver. 11. The rich Man's Wealth is his strong City, and as an high Wall in his own Conceit. Such as think themselves safe in a great Estate, do not acknowledge God as the First Cause, which gives Being, and sustains all things: and therefore Covetousness is called Idolatry, Col. 3.5. and a covetous Man is called an Idolater, Ephes. 5.5. not so much because of his Love of Money, as because of his Trust in it. The Glutton counteth his Belly his God, Phil. 3.19. Whose God is their Belly: he mindeth the Gratifications of his Appetite; yet he doth not trust in his Belly-Chear, he thinks not to be protected by it, therefore he is not called an Idolater, as the covetous, who robbeth God of his Trust. We are all apt to make an Idol of the Creature; and poor Men think if they had Wealth, this were enough to make them happy; they trust in those that have it, which is Idolatry upon Idolatry: Therefore it is said, Psal. 62.9. Surely Men of low degree are Vanity, and Men of high degree are a Lie. To appearance Men of low degree are nothing, and Men of high degree are a Lie, because we are apt to trust in them: But chiefly it is incident to the Rich, they that have Riches, are apt to trust in Riches. Mark 10.23. How hardly shall they that have Riches enter into the Kingdom of God compared with ver. 24.— Children, how hard is it for them that trust in Riches to enter into the Kingdom of God? Now this is a secret Sin. A Man doth not think that he makes Money his Idol, if he he doth not pray or offer Sacrifices to it, or give it some perceivable Worship, and though he use it as familiarly as any thing in a House: But this Idolatry lies within; though a Man doth not entertain his Gold with Ceremony, yet there is his Trust and Confidence, that he shall be safe and do well, because he hath such an Estate, which he depends upon, and not upon God. We smile at the Vanity of the Heathens that worshipped Stocks and Stones, and Idols of Gold and Silver; and we do worse, but more Spiritually, when our Trust is terminated in the Creature. Though we do not say to Gold, Thou art my Confidence, or you shall deliver me, or I will put my Trust in you, or use any such gross Language; yet this is the Interpretation of our Carriage. A covetous Man may speak as basely of Wealth as another; he may say, I know Gold is but refined Earth; but his Heart resteth on it as his only refuge and stay, and he thinks he and his Children cannot be happy without it; which is a great Sin, it sets up another God; chains the Heart to the World, and keeps it from good Works. 3. We do not honour God as the first Cause, when we do not observe his Providence, either in Good or Evil, either in our Crosses or Blessings. The blind World sets up an Idol called Chance and Fortune, and do not acknowledge God at the other End of Causes, as swaying all things by his Wisdom and Power. If Evil come to them, they think it is by Chance and Ill-luck, as the Philistines said, 1 Sam. 6.9. It is not his Hand that smote us, it was a Chance that happened to us. So profanely do most Men judge of Providence, and of the Evil of the present Life, that it is a Chance. Isa. 26.11. Lord! when thy Hand is lifted up, they will not see. Men look to Instruments, and second Causes, and do not regard God. If things go ill, they snarl at the Stone, but do not look at the Hand of him that throws it; as if all this while God were but an idle Spectator and looker on, and had no hand in all that befalls us. job doth better, Chap. 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. Chrysostom hath a sweet gloss upon it; he doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Thief, the Caldean, the Sabean hath taken away, but the Lord. In all Afflictions we should look beyond the Creature, and not complain of ill Fortune, or Chance, or Stars, or Constellations, or altogether of Men, or Instruments, or any thing on this side God; he is the first Cause in any Evil that befalls you, therefore see God's Hand in it. So also in Mercies and Blessings, it is Ungodliness when we do not see God in them. Wicked Men receive Blessings, and never look up. They live upon God every moment; they have Life, Breath, Motion, Health, and hourly Maintenance from him, yet God is not in all their Thoughts. As Swine raven upon the Acorns, and never look to the Oak from whence they fall; and so they may enjoy the Comfort of the Creature, they are content, but never look higher than the next Hand. The Spouses Eyes are compared to Doves Eyes, Cant. 4.1. And some make this gloss upon it, (which is pious, though it doth not interpret the Place) Doves peck, and look upward. When we sip and peck upon every Grain of Mercy, we should look up and acknowledge God. The Lord complains of this Ungodliness in his People, Host 2.8. For she did not know that I gave her Corn, and Wine, and Oil, and multiplied her Silver and Gold. There cannot be a greater sign of an ungodly Spirit than this unthankful Profaneness. We all live upon the mere Alms of God, have all our Comforts and Blessings from him; and all that God expects, is but Acknowledgement, that we should take notice of him as the Author of all the Good we enjoy. Other Creatures live upon God, but they are not capable of knowing the first Cause; but he hath given us a Mind to know him, and Capacities and Abilities, therefore this is the Rational Worship which he expects from us. God hath Leased out the World to the Sons of Men; Psal. 115.16. The Heaven, even the Heavens are the Lord's; but the Earth hath he given to the Children of Men: But what is the Rent God hath reserved to himself? Glory, Praise, and Acknowledgement. But too usual is that Observation true, Qui majores Terras possident, minores Census solvunt; those that hold the greatest Lands, usually pay the least Rent; so those that enjoy most Mercies, seldomest acknowledge God; their Hearts are full and at ease, and they forget God. Men are most led by outward Enjoyments, they love their Bodies best, and the Comforts of the Body most. Now that we may not want Arguments to love and praise God, God tries us by these worldly Enjoyments which concern the Body, to see if we will acknowledge him; but usually we raven upon the sweet of Comfort, but look not from whence it comes. This was the Trial God used to the Gentiles; showers of Rain, and fruitful Seasons, filling their Hearts with Food and Gladness; Acts 14.17. Nevertheless he left not himself without a Witness, in that he did Good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. Every time thou eatest and drinkest, thou shouldst think of God: But alas, seldom do we give God the Honour of his Providence, we forget God when he remembers us. None more unworthy of any Good, and more unthankful to God for it, than Man. 4. Another piece of Ungodliness is, when we do not acknowledge his Dominion over all Events. If he be the first Cause, he will have his Government to be acknowledged. How so? By using and undertaking nothing in the course of our Affairs, till we have asked his Leave and Blessing. The Apostle saith, 1 Tim. 4.4, 5. Every Creature of God is good, and nothing to be refused, if it be received with Thanksgiving: For it is sanctified by the Word of God and Prayer; that is, by the Word we know our Liberty, and in Prayer we ask God's Leave and Blessing in all things that we use. To use another Man's Goods without his Leave, is Robbery; and so it is to use Food, Physic, or any Creature, till we have asked God's Leave; all should be sanctified by the Word and Prayer. When we go about any Business, or undertake a Journey, or fix our abode in the World, we ought to be enquiring of God; for things that seem to be most trivial and casual, God hath the greatest Hand in them, therefore we must still inquire at the Oracle. It is a piece of religious Manners, first to inquire of God; and therefore they are taxed, james 4.13. Go to now, ye that say, To Day, or to Morrow, we will go into such a City, and continue there a Year, and buy and sell, and get Gain. For that ye ought to say, If the Lord will, we shall live and do this or that, vers. 15. You forget to bid yourselves Good-morrow, or Good-day, or Good-speed, when you forget to consult and advise with God in Prayer. The Heathens would begin nothing weighty, but they would still consult with their Gods; for their Principle was, The Gods regarded greater Matters, but took no notice of those of a smaller Consequence. Now by this means would the Lord preserve a constant remembrance of himself in the Heart of the Creature. It keeps up the Memory of God in the World, to acknowledge him as one that hath an overruling Hand in all the Businesses and Affairs of this World. Prov. 3.6. In all thy Ways acknowledge him, and he shall direct thy Paths. The Children of God dare not resolve upon any Course, till they have asked Counsel of God. Thus God will be acknowledged as the first Cause; and so Men are guilty of Ungodliness, if they do not know him, depend upon him, observe his Providence, and acknowledge his Dominion over all Events in the World. Secondly; God will be acknowledged as the chiefest Good; and so if we do not often think of him, and delight in Communion with him, fear to offend him, and care to please him, all this is Ungodliness. 1. If we do not often think of him: if we did not want Hearts, we cannot want Objects to put us in mind of God; He is not far from every one of us, Acts 17.27. But though God be not far from us, yet we are far from God; and though he be everywhere, where we walk, lie and sit, yet he is seldom found in our Hearts. We are not so near to ourselves as God is to us. Who can keep his Breath in his Body for a minute, if God were not there? But though he be present with us, we are not present with him. There's usually too great a distance between him and our Thoughts. God is round about us in the Effects of his Power and Goodness, yet afar off in regard of our Hearts, and the workings of our Spirits; Psal. 10.4. God is not in all his Thoughts. O consider how many there are that live upon God, that have daily and hourly maintenance from him, yet regard him not. Wicked Men abhor their own Thoughts of God, and hate any savoury Speech and Mention of his Name. Look, as the Devils believe and tremble; the more they think there is a God, the more is their Horror increased: thus do carnal Hearts; and therefore they do all they can to drive God out of their Mind. How many Trifles do occupy our Mind, we muse of nothing, unless it be of Vanity itself; but God can seldom find any room there, we would fain banish God out our Minds. When David beheld God's Works, and looked upon the Creation, he cried out, Psal. 104. 34. My Meditation of him shall be sweet. O it is the Spiritual Feast and Entertainment of a gracious Soul to think of God We cannot put our Reason to a better use. None deserves our Thoughts more than God, who thought of us before the World was, and still thinks of us. Saith David, Psal. 139.17. How precious also are thy Thoughts unto me, O God How great is the sum of them! It is a great part therefore of Ungodliness and Ingratitude, not to present God with so reasonable a Service as a few Thoughts, not to turn the Thoughts, and set the Mind awork upon the Glory, Excellency, and Goodness of God, that is everywhere present to our Eye. 2. We do not honour him as the chiefest Good, if we do not delight in Communion with him. Friends love to be often in one another's Company: and certainly if we did value and prize God, we would say, It is good to draw nigh to God, Psal. 73.28. We would preserve a constant Acquaintance between him and us. God hath appointed two Ordinances to preserve Acquaintance between him and the Soul, the Word and Prayer, which are as it were a Dialogue and interchangeable Discourse between God and the Creature: In the Word he speaks to us, and in Prayer we speak to him: He conveys his Mind to us in the Word, and we ask his Grace in Prayer: In Prayer we make the Request, and in the Word we have God's Answer: In Prayer we come to inform God with our Wants, and seek for his Grace; and God answers by his Word to Salvation. Well then, when Men neglect public or private Prayer, or fit and meet Opportunities of Hearing, they are guilty of Ungodliness, for so far they break off Communion with God: especially if they neglect Prayer, that is a Duty to be done at all times, a sweet Diversion which the Soul enjoys with God in private; it is that which answers to the daily Sacrifice; and therefore it is said, Psal. 14.2. They seek not God: and ver. 4. They do not call upon the Lord. When Men are loath to come into God's Presence, whether it be out of Love to Ease, or carnal Pleasure; when Men care not though God and they grow strange, and seldom hear from one another, this is Ungodliness: Our Comfort and Peace lies in Access to God. So for Family-Worship; when God is neglected in the Family, it is a Sign Men do not delight in God as the chiefest Good. Many Families call not upon God's Name; jer. 10.25. Pour out thy Fury upon the Heathen that know thee not, and upon the Families that call not on thy Name. From one End of the Week to another there is no Prayer or Worship in the Family; the House that should be a Church is made a Sty; yea, there is not a Swine about the House but is better regarded than God: Morning and Evening, they shall have their Attendance; but God is neglected, and not worshipped. 3. If we do not fear to offend, God will be served with every Affection. Love is of use in the spiritual Life, so is Fear; 2 Cor. 7.1. Perfecting Holiness in the Fear of God: They are both of great Use; Love sweetens Duties, and Fear makes us watchful against Sin; Love is the doing Grace, and Fear is the conserving or keeping Grace: and therefore this is the Honour that God constantly expects from us, that we should always walk in his Fear: O think of the pure Eyes of his Glory that are upon us; Eccles. 12.13. Let us hear the Conclusion of the whole matter; Fear God, and keep his Commandments, for this is the whole Duty of Man; that is, the Sum of all practical Godliness. The internal Root of all Duty and Worship is a holy filial Fear and reverend Awe of God, when as obedient Children, we dare not grieve God, nor affront him to his Face, as Ahasuerus said concerning Haman, Esther 7.8. Will he force the Queen also before me in the House? God is always a Looker on; and can we grieve our good God when he directly looks upon us? But now when you are secure and careless, and sin freely in Thought, and foully in Act, and without any Remorse, you deny God his Fear. Fear is a Grace of continual Use; we cannot be always praying or praising God, or employed in Acts of solemn Worship, and special Communion with him, but we must be always in the Fear of God. You have not done with God when you have left your Requests with him in the Morning, you must fear him all the Day long; Prov. 23.17. Be thou in the Fear of the Lord all the Day long. A Man hath done with his Devotion in the Morning, but he hath not done with God: A Man should think of him all the Day long, in the Shop, in the Streets; especially when Corruptions arise, and we are tempted to Folly and Filthiness, or any unworthy Act, remember God looks on. Thus must we be in the Fear of God continually, rise in Fear, walk in Fear, feed in Fear, and trade in Fear; it is a Grace never out of Season. 4. If we do not care to please him, it is Ungodliness: If we make it our Work and the Drift of our Lives, to find out what may be pleasing and acceptable to God in order to Practice, and value our Lives for this End only, that we may serve God; it is a sign Grace is planted in the Heart. But now ungodly Men neither care to know the ways of God, nor to walk in them: They that are willingly ignorant, and do not search to know how God will be served and pleased, and make this their Work, they do not count God their chiefest Good: They search not, that they may not practise; they err not in their Mind only, but in their Hearts; Psal. 95.10. It is a People that do err in their Hearts, they have not known my ways. To err in the Mind, may be through invincible Ignorance; but a Man errs in his Heart, when he doth not desire to know God, and to know his Will, and what he must do in Worship and Conversation, but saith, I do not desire to know God; job 21.14. Therefore they say unto God, Depart from us, for we desire not the Knowledge of thy ways. Therefore he that doth not make it his great Work, and the Business of his Life, to find out what God would have him do, he is ungodly. Usually this is found in Men half convinced, they have not a Mind to know that which they have not a Mind to do; and so they are willingly ignorant. But now a godly Man makes it the Business of his Life still to follow God Foot by Foot, to know more of his Mind and Will: Rom. 12.2. That you may prove what is that good, and acceptable, and perfect Will of God. Ephes. 5.12. Proving what is acceptable unto the Lord. A true Christian always practiseth what he knows, and still searcheth, that he may know more; he would be always more useful for God, and more according to his Heart; that is the Study, the great Business and Project of his Life, to find out God's Will, and then practise it. What shall I do more for God? Thirdly; God must be acknowledged as the supreme Truth and Authority: and there if we be not moved with his Promises, with his threatenings and Counsels, as the Words of the great God, as if he had spoken from Heaven by an audible Voice; if we do not yield him Reverence in his Worship, and subject our Hearts and Lives unto his Laws, it is Ungodliness. 1 st. We must receive the Counsels of his Word with all Reverence and Veneration, as if God had spoke to us by a Voice from Heaven. This is to receive the Word as the Word of God; 2 Thess. 2.10. They received not the Love of the Truth, that they might be saved. The Heathens received the Oracles of their Gods with great Reverence, and were much moved when they had an Oracle; but when the Word comes with a mighty convincing Power upon the Heart, and you are not moved and affected; this argues your Ungodliness: So when we can drousily hear of the great things of Heaven, and the Death of Christ, and the Covenant of Grace, and the glorious Salvation offered, and are no more moved than with a Fable, or with a Dream of Rubies dropping down from Heaven in the Night; this is Ungodliness. That there is a great deal of Ungodliness in this kind, is clear by our Neglect of these Precious Things. If a Man should proffer another a thousand Pound for a Trifle, and he should not accept it, you would not say it was because he prized that Trifle that is not profitable, but because he did not believe the Offer: So when God offers Heaven and Christ to us upon such easy terms, as to part with nothing but our Sins, which are better parted with than kept; we do not honour him as the eternal Truth, if we do not accept it, but count him a Liar; and this is the greatest Affront you can put upon God: for he that believeth not, God hath made him a Liar, because he believeth not the Record that God gave of his Son, 1 John 5.10. He that doth not regard the Offer of the Gospel, certainly he believes it is not true, and so he dishonours God as the supreme Truth. 2dly. If we would honour God as the supreme Lord of Heaven and Earth, we must reverence him in his Worship. God is not only terrible in the high Places of the Field, and there where he executes his dreadful Judgements; and not only so in the Depths of the Sea, where the Wonders of the Lord are seen; but he is also terrible in his holy Places; Psal. 68.35. O God, thou art terrible out of thy holy Places. Then are the Hearts of his People filled with most awful Apprehensions of his glorious Majesty, and of his excellent Holiness, and this makes them tremble. But now when we do not come with these awful Apprehensions, we do not own God as the supreme Majesty: and therefore when they brought him an unbeseeming Sacrifice, saith the Lord, Mal. 1.14. Cursed be the Deceiver which hath in his Flock a Male, and voweth, and sacrificeth to the Lord a corrupt thing: for I am a great King, saith the Lord of Hosts, and my Name is dreadful among the Heathens. This is not becoming my Majesty. And the Saints of God never feel such Self-Abhorrency and Loathing of themselves, as when they are worshipping God: God is even dreadful then when he is most comfortable to his People; Deut. 28.58. That thou mayst fear this glorious and fearful Name, the Lord thy God. Thy God, this is the comfortablest Name in all the Scripture, this is the Foundation of our Hope, and this puts the Saints upon a Holy Reverence. But now ungodly Men come with slight, cold and careless Hearts; their Thoughts are upon the Shop, and the Cart, and the Plough, and any where else than upon God; they dream nigh to him with their Lips, but their Hearts are removed far from him: They do not come to him as a great King, and supreme Majesty and Authority of all, and so they dishonour God exceedingly. Our Thoughts in Worship should be more taken up with his Glory. 3dly. If we would honour God as supreme, there must be a willing Subjection of our Hearts and Lives to his Laws: Usually here we stick in a want of Conformity thereto. Men that love God as a Creator, naturally hate him as a Lawgiver: Men love him as a Giver of Blessings, but they would fain live at large. Thoughts that strike at the Being of God and Doctrines of Liberty, are welcome to a carnal Heart; therefore it is tedious to them to hear of one to call them to account; and it is pleasing to them to think (which is an Argument of the highest Hatred that can be) that there were no God to call them to a reckoning, that they might let loose the Reins to vile Affections. We would be absolute, and Lords of our own Actions: And this Subjection must be in Heart and Life. There must be a Subjection of the Heart. God's Authority is never more undermined than by a mere Form of Godliness; 2 Tim. 3.5. Having a Form of Godliness, but denying the Power thereof: This is the greatest Ungodliness that can be; they will not own his Authority in their Hearts, nor suffer him to have any Dominion in their Conscience, nor own him without in their Actions before Men. The Heart is his Chair of State, and Chamber of Presence; but Hypocrites and wicked Men rob God of his Dominion over the Conscience, therefore Hypocrisy is practical Blasphemy; Rev. 2.9. I know the Blasphemy of them that say they are jews, and are not, but are the Synagogue of Satan. Men pretend to obey God, yet blaspheme him in their Heart, and refuse the Power of that to which they pretend. And the Life must be conformed to God's Laws. God will be honoured in our Conversation, as well as have his Throne set up in the Conscience; his Laws must be visibly obeyed in the Sight of Men. It is the Glory of a Commander to be obeyed; Matth. 8.9. I am a Man under Authority, having Soldiers under me; and I say to one, Go, and he goeth; and to another, Come, and he cometh; and to my Servant, Do this, and he doth it. So God will have all the World know that he hath his Servants at a beck: If he bids them deny and abstain the Flesh, O they durst not meddle with it; or if he bids them practise Holiness, they must do it; his Honour is much promoted by your Lives. God will have all the World see, that he hath called you to his Foot, and that he hath an absolute Authority and Power over the Sons of Men, they are a People form for his Praise; he looks for Glory in this kind. Fourthly; God will be honoured as the last and utmost End, and so in all Acts natural, moral and spiritual. If we do not aim at God's Glory, we are guilty of Ungodliness: This is the proper Work of Godliness to refer all we do to the Glory of God; and this is the Distinction between Godliness and Holiness; Holiness minds the Law of God, and implies only a Conformity to the Law; Godliness minds the Glory of God, and is the Aim of the Soul to exalt God; 2 Pet. 3.11. What manner of Persons ought we to be in all Holy Conversation and Godliness? You see Godliness is distinguished from Holiness; Godliness refers all we do to God's Glory. But more particularly; 1. In natural Acts we must have a supernatural Aim; 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. If we are to take a Meal to sustain the Body, and refresh Nature, it is that we may be more serviceable to God. And he that eats and drinks to himself, to his own Pleasure, to satisfy his own Appetite, and hath no Respect to God, he doth but offer a Meat-Offering and a Drink-Offering to an Idol. And he that traffics for himself, merely to get Wealth, and doth not aim at Usefulness and Serviceableness to God, he is a Priest consecrated to Mammon, his eating is Idolatry; Phil. 3.19. Whose God is his Belly, and his trading is Idolatry: Matth. 6.24. Ye cannot serve God and Mammon. 2. In your moral Actions; Ephes. 6. where all moral Duties are reciprocally set down, as Duties of Husbands and Wives, Masters and Servants, Parents and Children: the Apostle presseth them to do all as in and to the Lord, not merely that they may live together in Contentment and Peace▪ but they must walk in their Relations, so as God may have Honour. A Christian by an excellent Art turns his second Table-Duties into first Table-Duties; and makes his civil Commerce a kind of Religious Worship. 3. So in all spiritual Acts: The whole Ordination of the spiritual Life must be to God; I through the Law am dead to the Law, that I might live unto God, Gal. 2.19. All the Motions and Tendencies of the Soul are to advance God, and glorify God. In the very spiritual internal Actions and Reaching forth of the Soul after God, why do I desire to have Grace and Pardon? That God may be glorified, that must be the last End. Our Desires can never be regular in ask Grace, till they suit with God's End in giving Grace. Now what are God's Ends in giving Grace? Eph. 1.6. To the Praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved. All that God aims at, is to make Grace glorious; and that Grace may carry away all the Praise. So in your Desires of Pardon, Heaven and Salvation, you are to desire them, that God may be glorified in your Salvation, and in the Pardon of your Sins. So in our external Actions, Prayer, Worship, Preaching, whatever we do. In sacred things it is dangerous to look asquint, and to serve ourselves, our own Lusts, our Covetousness or Pride upon the Worship of God; this is to put Dung in God's own Cup. It were a mighty Affront to a King to fill his Cup full of Excrements. Nothing alienates the Heart from God so much as Self-respect. God hath given us many things, but he hath reserved the Glory of all to himself; as Pharaoh said to joseph, Gen. 41.40. Thou shalt be over my House, and according unto thy Word shall all my People be ruled; only in the Throne will I be greater than thou. This is the first Branch of Ungodliness, the Negative Part, when we deny God his due Honour. II. For the Positive Part. Positive Ungodliness is more gross when we put an actual Contempt and Scorn upon God. We are guilty of this when we slight his Providence, and disobey his Laws. 1 st. When we slight his Providence; Heb. 12.5. My Son, despise not thou the Chastening of the Lord. Men harden themselves against Corrections, and count light of them: Men cannot endure to have their Anger despised. When the three Children despised Nebuchadnezzar's threatenings, it is said, Dan. 3.19. Then was Nabuchadnezzar full of Fury, and the Form of his Visage was changed against Shadrach, Meshech, and Abednego; therefore he spoke and commanded, that they should heat the Furnace one seven times more than it was wont to be heat. It is a mighty Affront to God, and a Contempt of him, when we provoke him, while we are under his afflicting Hand, if in Despite of God we break out into Sin, when he hedgeth up our way with Thorns; 2 Chron. 28.22. And in the time of his Distress, did he trespass yet more against the Lord. This is that King Ahaz. 2dly. When we are disobedient to his Laws. Open Irreligion is a Despite to God, when we cast off his Yoke: This is Ungodliness in the Height, when God is not only neglected, but rejected; jer. 2.31. We are Lords, we will come no more unto thee. We would be absolute Masters of our own Wills: This was the first Bait; Gen 3.5. Ye shall be as Gods, knowing Good and Evil. This endeth in open Profaneness, which groweth upon Men by Degrees: as Lactantius said of Lucian; Nec Diis nec hominibus pepercit; ad impietatem in Deos in homines adjunxit injuriam: He spared neither the Gods nor Men; to his Impiety against the Gods he added Injuries to Men: he was both ungodly and unrighteous. Use. Would we not then be counted ungodly? let us take heed of all these Sins; deny them all. 1. How else will you look God in the Face at the Day of Judgement? Psal. 1.5. The ungodly shall not stand in the judgement, nor Sinners in the Congregation of the Righteous: He shall not be able to lift up his Head; 2 Pet. 3.11. Seeing then that all these things shall be dissolved, what manner of Persons ought we to be in all holy Conversation and Godliness? The Day of Judgement is to take Vengeance of Ungodliness; jude 15. To execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly Deeds which they have ungodly committed, and of all their hard Speeches which ungodly Sinners have spoken against him. It is the Day wherein God, that is now hidden behind the Curtain of the Heavens, cometh forth to vindicate his Honour. 2. Great Judgements shall befall them in this World: 2 Pet. 2.6. And turning the Cities of Sodom and Gomorrah into Asbes, condemned them with an Overthrow, making them Examples unto those that should live ungodly. And 1 Pet. 4.18. And if the Righteous scarcely be saved, where shall the Ungodly and the Sinner appear? God's Jealousy is great; Isa. 59.17. For he put on Righteousness as a Breastplate, and a Helmet of Salvation upon his Head; and he put on the Garments of Vengeance for a Clothing, and was clad with Zeal as a Cloak. God is not only jealous of his Honour, but he will be known, and plainly profess himself so to be, the Cloak of a Man being his outward Garment. No such visible Providences as against Ungodliness: So Exod. 34.13. The Lord, whose Name is jealous, is a jealous God. That is fit to make the Name of a thing, which distinguisheth it from all other things of the same kind. This distinguisheth the true God from all Gods whatsoever; others are so far from being jealous Gods, that though their Worshippers went to never so many Gods, yet to them it was all one; they were good Fellow-Gods, and would admit of Partners: when they brought their Gifts, like common Whores, they received them without more ado. The true God will admit of no Partners; this he will severely punish, and do them as much Harm as ever he did do them Good. 3. It is the great Aim of the Gospel to promote Godliness: 1 Tim. 3.6. And without controversy, great is the Mystery of Godliness. 1 Tim. 6.3. If any Man teach otherwise, and consent not to wholesome Words, even the Words of our Lord jesus Christ, and to the Doctrine that is according to Godliness. So far Men are Christians, as they are godly. Men might be ungodly at a cheaper rate, when they had not so much Means. As the Angel said to jacob, Gen. 32.26. Let me go, for the Day breaketh. Now Grace appeareth, we should deny Ungodliness. 4. Ungodliness is the Root of all irregular Courses. Gen. 20.11. I thought, surely the Fear of God is not in this Place, and they will slay me for my Wife's sake. Godliness is the Bulwark of Laws, and of all honest Discipline: there can be no Honesty without Piety. The first part of the Law provideth for Respects to God, as being the proper Foundation for Respects to our Neighbour. Without the knowledge of the true God the Heart cannot be clean; Prov. 19.2. Also that the Soul be without knowledge, is not good. The Means are these. 1. Purge the Heart from all Principles of Ungodliness: There are many gross Maxims, as that it is Folly to be precise; that they have a good Heart towards God; that it were better when there was less Knowledge; that it is an easy matter to repent, and have a good Heart towards God; that it is in vain to serve God; that Thoughts are free; let us carry it fair before Men, and all will be well; when Men have done their best, petty Sins are not to be stood upon. These are the implicit Thoughts and Maxims of ungodly Men, which are the ground of all sottish Practices: purge your Hearts from them. 2. Suppress all ungodly Thoughts and Motions, all gross Thoughts of God; Psal. 14.1. The Fool hath said in his Heart, There is no God. Shame may lay a restraint upon the Tongue, but such Thoughts and Whispers do arise in the Heart. Again, that God is not so harsh as he is represented; Psal. 50.21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself. That God cannot see through the dark Cloud; job 22.12, 13. Is not God in the height of Heaven, and behold the height of the Stars how high they are? And thou sayest, How doth God know? can he judge through the dark Cloud? These are the Thoughts of carnal ungodly Men; have a care of giving them the least Entertainment; suppress them when they first rise in the Heart. 3. Mortify vile Affections. As the Air in some Countries is seldom clear, but dark and foggy, so it is with the Minds of carnal Men; vile Affections steaming in the Heart, cloud the Understanding and Judgement, and beget ungodly Thoughts; as a filthy Stomach sends up Fumes to the Head. 4. Keep close to God's Institutions; these keep up his Honour, and preserve his Memorial. Divine Truths breed Godliness. False Worship, and multitude of Ceremonies darken the Nature of God: Images beget a gross Opinion of God, as if he were a poor senseless thing, that could do little good or harm. God knows what is best, and how he will be worshipped: do not presume to be wiser than God; his own Institutions keep up the repute of his Nature and Essence. 5. Let us exercise ourselves unto Godliness; 1 Tim. 4.7. But refuse profane and old Wives Fables, and exercise thyself rather unto Godliness. Give God the Honour due to him; let him have your Love, Delight, Trust and Fear; do all things with an aim at his Glory; and worship him not out of Custom, but out of Conscience: so should we exercise ourselves unto Godliness. SERMON V. TITUS II. 12. — And worldly Lusts, etc. GRace that teacheth us to deny Ungodliness, doth also teach us to deny worldly Lusts. These are fitly coupled; Ungodliness feedeth worldly Lusts, and worldly Lust's increase Ungodliness. 1. Ungodliness feedeth worldly Lusts: because when we leave God the chiefest Good, than our Hearts go a whoring after every base Comfort. Jer. 2.13. My People have committed two Evils; They have forsaken me the Fountain of living Waters, and have hewed them out Cisterns, broken Cisterns that can hold no Water. If Men are ignorant of God, or do not seek after God, the Heart lies open to every Object; As when a worthy Match is refused upon some groundless dislike, in a fond humour, the next Suitor is entertained, how base and unworthy soever. It cometh to pass partly by Man's Wickedness: when God is refused, any thing serves the turn instead of God, to put the greater Affront and Despite upon him. And partly by God's just Judgement: to evidence our Baseness and Folly, God suffereth us to match our Affections with any thing that comes next to hand. 2. On the other side, worldly Lust's cause Ungodliness, for they withdraw our Hearts from God, and deliver them up to the Creature: As a sensual Man that loveth his Pleasure, maketh his Belly his God; Phil. 3.19. Whose God is his Belly. And a base-hearted Worldling, who suffereth outward Profits to intercept his Care, his Delight, and his Trust, makes Mammon his God; and therefore he is fitly called an Idolater, Ephes. 5.5. And a proud Man makes himself his God, and so is both Idol and Idolater; as the Sea sendeth forth Waves, and then sucketh them into itself: All their Esteem, all their restless Projects, are to exalt themselves, and set up themselves; and so they set their Heart as the Heart of God, Ezek. 28.2. All that they think, speak and do, is to set up the Idol of Self, their own Worthiness and Esteem. So that if we would deny one, we must deny both, not only Ungodliness, but worldly Lusts. A Man that is given to worldly Lusts, will surely be ungodly; and a Man that is ungodly, will be given to worldly Lusts. I shall prosecute this second Branch in this Method. I shall inquire, I. What are worldly Lusts. II. How they are to be denied. III. The difficulty of denying them. IV. The Grounds or Encouragements so to do, or what Course Grace teacheth to draw us off from them. I. What are worldly Lusts? Two Terms are to be explained, Lusts, and Worldly. 1. By Lusts are meant carnal Affections, or the risings of corrupt Nature, or all sorts of evil Desires: for it is usual in the New Testament to express Sins by Lusts; partly, because Lusts are more corrupted than the Thoughts; or than the Counsels are, as appears by constant Experience. There is more Light left in the Heart of Man concerning God, than there is Love to God; and many are convinced of better that do worse; they see more than they are able to perform, because they are over-set by their Lusts. Reason giveth good Counsel, but it is overmastered and disregarded: as in a Mutiny the Gravest cannot be heard. And we see, that when we give Counsel to another in a thing in which we have no Interest, we give commonly good Counsel; but when the Matter concerneth ourselves, we act otherwise, because our Desires carry us another way: therefore the Scripture expresseth Sin, rather by Lusts, than by Counsels and Imaginations; partly, because Lusts are the most vigorous commanding and swaying Faculty of the Soul. The desiring part of the Soul, is as the Stern to the whole Man, it is either the best or the worst part of the Man: a Man is as his Lusts are. For it is Desire that draws us to Action, we do not act because we know, but because we desire; as the Eye doth not carry the Body to a far Country, but the Feet. All Affections have their rise from some inclination and tendency of the Desire towards the Object; Amor meus pondus meum, It is Love or Desire that poiseth and inclineth the Heart. We are directed by the Judgement, but pressed and carried to a thing by the Heart. So Austin, Non faciunt bonos vel malos mores, nisi boni vel mali amores; A Man is not Good or Evil by his Thoughts, but by his Desires. It is true, before Man sinned, his Desires and Appetites were under Rule, and did not stir but at the Command of Reason; but now since the Fall, Desire doth all in the Soul, and Man consulteth with his Desires rather than any thing else, and there all Action and Pursuit beginneth. Thus you see the Reasons, why the word Lusts is used in this Case. 2. The next Term is, Worldly Lusts. Sometimes they are called Fleshly Lusts, and sometimes Worldly Lusts: 1 Pet. 2.11. Fleshly Lusts, Abstain from fleshly Lusts, which war against the Soul. They are so called, because they are most of all manifested in those things that belong to the Body, or the Flesh. But here they are called worldly Lusts; and that for three Reasons. Partly, because they are cherished by the greater sort of Men; which greater sort of Men is counted by the Name of the World; 1 John 5.19. The whole World lies in Wickedness; that is, the opposite malignant World. In this sense these Lusts are called Worldly, because they are most rife in the Multitude, or greater part of the World, who only regard the present Life. Partly, because they are stirred up by worldly Objects, by Pleasures, Honours, and Profits; Having escaped the Corruption that is in the World through Lust, 2 Pet. 1.14. He doth not name the Objects, but the Lusts, because the World becometh hurtful only by our own Lusts. The World affordeth the Object, and we find the Sin; as the Garden yieldeth the Flower, and the Spider sucketh the Poison out of it. Partly, because they serve only for a worldly Use and Purpose, to detain us in the Employments of the present Life; so that we have no Heart, no Desire, no Leisure to think of any other, or to apply ourselves to better things. Lust's depress the Heart, and sink it down to the present World, and the Contentments thereof, and therefore called worldly Lusts. You see now what is meant by the Terms here used. But that you may conceive a little better of the thing itself, let me give you a Distinction or two. First; These worldly Lusts are sometimes carried out, either to things simply Unlawful, or else to Lawful things in an unknown manner. 1. There are some Desires altogether Evil, in what sense soever you take them: As a desire of Murder, Theft, Adultery, Revenge. The Works of the Flesh are manifest, which are these, Adultery, Fornication, Uncleanness, etc. Gal. 5.19. that is, these gross and brutish Lusts are easily discerned, not only by Grace, but by the Light of Nature; therefore they must not be regulated, but extinguished, as a venomous Plant must be plucked up by the Roots; you cannot qualify them, it is a Sin to be moderate herein; to be a moderate Adulterer, a moderate Drunkard, here the least is too much, these Lusts must be wholly destroyed. 2. There are other Desires that are natural and necessary for the preservation of Mankind, as to eat and drink lawfully, to provide for our Families and Posterity. Here Men do ordinarily sin by Excess, by desiring these things otherwise than they should, and more than they should, and not for the Causes that they should. Now these natural and necessary Desires are not to be extinguished, but governed, and to be kept under the Coercion of Prudence and Honesty; Honesty must restrain them, that they may not exceed their Bounds, and so degenerate, lest a Desire be turned into a Lust, and its vehemency withdraw the Heart from God. As we know natural Heat from Unnatural, it is so temperately dispersed, that the Constitution of Nature is not disturbed or oppressed by it; but unnatural Heats oppress Nature: So Desires, as long as they do not disturb the Soul, they are not hurtful; but when they exceed their Bounds, they are to be under the Coercion of Reason. 1 Cor. 6.12. All things are lawful for me, but I will not be brought under the Power of any. He that will do all that he may, will do more than he should. It is good to keep at a distance from the Power of Sin, not always to walk on the Brink, lest we become Slaves to Lust. Secondly; Take one Distinction more of these Lusts. It is intimated by the Apostle, 1 john 2.16. All that is in the World, the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life; This is the Sum and Contents of the corrupt World. Let us see the meaning, and then make some Observations on the Place; All that is in the World. You will say, How can the Apostle speak thus? There are Sun, Moon, and Stars, and glorious Creatures in the World; why doth the Apostle instance only in the Sink and Kennel of the World? I answer; The World is taken for the corrupt World; all that is of Price, all that is of Account with carnal Men, all that takes up their Care and Thoughts, is Lust and Vanity; either the Lusts of the Flesh, the Lusts of the Eyes, or the Pride of Life. He doth not speak of the natural World, which is full of glorious Creatures, but of the corrupt World, which is opposite to the Kingdom of Christ, that's full of Lusts and Sins. But let us see a little particularly, what are the Contents of this World. 1. The Lust of the Flesh. 2. The Lust of the Eyes. 3. The Pride of Life. 1. The Lust of the Flesh. Flesh is sometimes taken in a large sense for corrupt Nature, for the whole Dunghill of Corruption that we brought with us into the World: And the Lusts of the Flesh, for the workings of this Corruption, the reaking of this Dunghill, whether in the Understanding, by Thoughts or carnal Counsel; or in the Will, by carnal Desires, so it is taken at large: But here it is taken more strictly for the Corruptions of the sensual Appetite, or for the immoderate Desire of soft and delicate Living; and for Sensuality, or the intemperate use of Pleasures, Meats and Drinks, and such things as gratify the Flesh. 2. The Lusts of the Eye, some expound by Curiosity, others by Wantonness. Indeed the Eye is the usual Broker of Temptations; the Eye lets out the Lust, and lets in the Temptation; all kind of Lusts make use of it. But I suppose Covetousness is here intended, or an inordinate desire of Profit. When we look upon the Bravery of the World, or upon Money, or any thing that pleaseth this kind of Corruption, the Eye seduceth the Heart as soon as we look upon a thing. This is charged upon the Eye; Eccl. 1.8. All things are full of labour, Man cannot utter it; the Eye is not satisfied with seeing. Prov. 27.20. Hell and Destruction are never full; so the Eyes of Man are never satisfied. All strong Desires look out by the Eye, especially insatiable Avarice. 3. The next part of the corrupt World is, Pride of Life; so called, because it cannot be kept in, but is manifested in our Lives; or rather, because 'tis a Sin of a diffusive Nature, that spreads itself throughout the whole Life of Man. Whereas other Sins are confined and limited, he ascribeth an universal and unlimited influence to Pride. The Lusts of the Flesh, they are but for the Flesh, to content the Body; the Lusts of the Eye, there he noteth the Instrument, the Eye purveyeth for the Heart; but Pride of Life, there he ascribes an universal and unlimited Influence, and calls it Pride of Life, because it taints every Action, it serves itself of every Enjoyment, it mingles with other Lusts; the whole Life is but Sphere enough for Pride to discover itself. Other Vices destroy only their Contraries; Covetousness destroys Liberality; Drunkenness, Sobriety; but Pride destroyeth all, it runs through all Enjoyments, Wit, Strength, Beauty, Riches, Apparel, Learning, Grace. There is nothing so low, but it yields Fuel to Pride; the Hair, which is but an Excrement, is often hung out as a Bush and Ensign of Vanity. And there is nothing so high and sacred, but Pride can abuse it; like Misseltoe, it groweth upon any Tree, but most upon the Best. Well then, all worldly Lusts are reduced to these three Heads, for he says, All that is in the World. Usually we understand by Worldliness, nothing but Covetousness, or an inordinate Desire of worldly Profit; but the corrupt World is of a larger extent; Pride is a worldly Lust, and so is Sensuality, or a love of Pleasure. For, look as the Ocean is but one, yet several parts of it have divers Names; so Worldliness is but one Sin, yet having divers kinds, it hath several Names. Those that mind Honours, are guilty of Worldly Lusts, Pride of Life. Those that mind Riches, are guilty of Worldly Lusts, the Lusts of the Eye: Those that are voluptuous, and mind Pleasure, are still guilty of Worldly Lusts, the Lusts of the Flesh. This is (as one saith) the World's Trinity, the Roots of all other Sins, against which we should bend the main Endeavours of our Souls. You do nothing in Mortification till the Axe be laid to the Root of these Sins, Sensuality, Covetousness, Pride. 1. The Lusts of the Flesh, viz. Sensuality, or an inordinate desire of Pleasures. It is the Happiness of Beasts to enjoy Pleasure with more Liberty than Man can, and without Remorse of Conscience; and therefore a Heathen could say, He is not worthy the Name of a Man (qui unum diem velit esse in voluptate) that would spend one day in Pleasure. Other Sins deprive us of the Image of God, but the Lusts of the Flesh deprive us of our own Image; they unman us of all Desires. These bring most Shame, because it is the lowest basest Act of Self-Love, and the matter of them is gross and burdensome, and they do emasculate and quench the Bravery of the Spirit, and embase it, and keep the Soul at the greatest distance from God, and spiritual Employments. How can they look after God and Heaven, whose Hearts are sunk in their Bellies? The Lusts of the Flesh quench the Vigour of Nature, how much more do they hinder the powerful Operations of the Spirit? jude 19 Sensual, not having the Spirit. The Spirit is divine and active, and raises the Soul to higher things; but sensual Persons have no Radiancy of Graces, nor Vigour of Gifts. Nay, in some sense, this is at the bottom, and is the Root of every Sin; it is the Devil's Bait, and the Sauce of every Temptation: Men take a pleasure in their proud Thoughts, in their Worldly and Carnal Practices. Other Sins are rooted in Sensuality and love of Pleasure. Again, it is a Sin most opposite to the Gravity and Severity of Religion. A garish frothy Spirit, that is addicted to carnal Delights, is not fit for such a grave thing as Religion, which requires a solid grave frame of Spirit; and yet as contrary as it is, it is very natural to us. We had but two common Parents, Adam and Noah, and both fell by Pleasure, they miscarried by Appetite; Adam by eating, and Noah by drinking. And when the Apostle gives us a Catalogue of the Lusts of the Flesh, Gal. 5.19, 20, 21. it is filled up in a great part with the Fruits of Sensuality, as Adultery, Fornication, Uncleanness, Lasciviousness, Drunkenness, Revellings. We are mighty prone to this, because Pleasures are tasted by the Senses, and Virtue is found out by Searches of Reason; therefore we are very apt to be carried away by our Senses: you must subdue this, or else you are utterly unfit for Religion, or any high Work. The Heart of Man is melted and dissolved, and all Vigour is quenched, and the Soul doth grow gross and dreggy, not fit for the chaste Consolations of the Gospel, for the Flagons of spiritual Wine, for the fullness of the Spirit, and for the sweetness of the hidden Manna. 2. The Lust of the Eyes, or an inordinate desire of Riches, when we can see nothing but we must wish for it; as Ahab falleth sick for Naboth's Vineyard. The Heart of Man naturally is all for a present good, and therefore nothing is more delightful and pleasing to our Corruption, than the Glory and Bravery of the World. Heaven (as it is set forth) is a fine place to a carnal Heart, but it is to come; so Men look upon it but as a Dream and Notion, they shall have time enough to consider it hereafter; but the World is at hand. This was Demas his Bait, the present World, 2 Tim. 4.10. Demas hath forsaken me, having loved the present World. Things at a distance, though never so glorious, lose somewhat of their Worth and Esteem, because they are so; 2 Pet. 1.9. They are blind, and cannot see afar off. All natural Men are troubled with a short Sight, they can see nothing but what is before them, they can see no Excellency in things to come: Without the Perspective of Faith we cannot look within the Veil, and therefore hunt after present Interests with all Earnestness and Greediness: Covetousness is a radical Evil, 1 Tim. 6.10. The love of Money is the root of all Evil. A Soul is fit for any thing, that is subdued and captivated with the Love of the World: Look what the Root is to the Tree, that is Covetousness to all Sin. All the Branches are nourished with the Sap which the Root sucketh from the Ground; so this is that which maintains the carnal State. Covetousness is a Sin more dangerous, because all other Evils bewray themselves by some foul Action, which bringeth Shame and Remorse of Conscience, and therefore they are sooner wrought upon; but this is close and reserved, Men are more serious than profane. O but this must be renounced! lessen your Esteem of worldly things, they are not your Portion: Christ gave the Bag to the worst of the Apostles, and it brought him to the Halter. 3. The next radical Evil, or worldly Lust, is Pride of Life: This grows upon any thing, Gifts, Graces, Parts, Estate. Paul's Revelations were like to puff him up, 2 Cor. 12.7. Lest I should be exalted above measure through the abundance of the Revelations, there was given to me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure: it is a Sin that sticks very close to us. It was the main Ingredient in Adam's Disobedience, and still it runs in the Blood, Pride is natural, we suck it in with our Milk. There is Pride in every Sin, a lifting up of the Creature against the Creator. The carnal Mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be, Rom. 8.7. and therefore the great Work of Grace is to subdue the Pride of the Spirit, not only to sanctify, but to humble us. Look, as Sensuality is the great Corruption of the brutish Part or Appetite, so Pride is of our Understanding, or the Angelical Part. Man is in part an Angel, and in part a Beast; his Appetite he hath in common with the Beasts, but his Understanding in common with Angels. Now look as inordinate Love of Pleasure is the Corruption of the Brutish Part, so is Pride the Corruption of the Angelical Part. By being sensual, we sink as low as the Beasts; and by being proud, we lift up our Hearts as the Heart of God. Sensual Men are called Beasts, 2 Pet. 2.12. These as unnatural brute Beasts, made to be taken and destroyed, speak evil of the things they understand not, and shall utterly perish in their own Corruption. And the worldly and covetous are called mere Men, 1 Cor. 3.3. Are ye not carnal, and walk as Men? But by Pride we are made Devils, 1 Tim. 3.6. Not a Novice, lest being puffed up with Pride, he fall into the Condemnation of the Devil. When we are puffed up with self-Conceit, and do all we do for self-Esteem; this is one of the last Sins we shake off, we leave it not till we come to Heaven, and therefore it is mentioned in the last place. One of the Heathens doth compare it to our Shirt which we put off last. In Heaven only when we are most holy, we are most humble. It's a Sin that incroacheth upon God's Prerogative, therefore mightily hated by God, Prov. 6.16, 17. These six things doth the Lord hate; yea, seven are an Abomination to him: A proud Look, etc. Prov. 8.13. Pride and Arrogancy, and the evil Way, and the froward Mouth do I hate. Pride is as much hated by God as Sensuality by us, and infinitely more. II. What is it to deny these Worldly Lusts? or how far they must be denied? There are three degrees in this Denial, they must be prevented and kept from rising, suppressed and kept from Growth; and (which is an inferior degree) they must not be accomplished, but kept from Execution, if they do prevail upon the Heart, and gain the Consent. Suitable to these three degrees, there are three Duties required of a Christian; Mortification, that we may prevent them; Watchfulness, that we may suppress them; and Christian Resolution, that we may not accomplish them, and suffer them to break out into Act. 1. The top and highest degree of this Denial, to deny Worldly Lusts, is to keep them from rising, and prevent the very workings of Lust or Pride. The Scripture doth press us not only to abstain from the Sin, but the Lust, 1 Pet. 2.11. Abstain from fleshly Lusts, which war against the Soul. Many keep themselves free from the Acts of Sin, when their Hearts boil with Lusts, and carnal Desires, and Thoughts of Envy, and proud Imaginations; therefore we must deaden the very Root, prevent the breaking out of the Lust, Gal. 5.24. They that are Christ's, have crucified the Flesh with the Affections and Lusts. We are to mortify the inward Affections, that if it be possible we may not so much as have a Temptation or Lust stirring; As Luther said, He had not a Temptation to Covetousness. Prevention is the Life of Policy, and better than Deliverance. He deserves great Praise that freeth a City from the Enemies, when they have beleaguered it; but he deserveth greater, that so fortifieth a Place, that the Enemies dare not assault it. It is somewhat to keep off Lusts, but it is more to keep them down, so to deaden the Affections, and exercise ourselves unto Godliness, that it cannot have room to work. She is chaste that doth check an unclean Solicitation; but she is more worthy of Praise, whose grave Carriage hindereth all Assaults: so should we be constantly mortified, and exercise ourselves to Godliness, and deaden the Root of Sin, that the Devil may despair of entrance, and be discouraged from making his Approaches. It is a step to Victory to hope to prevail. Possunt, quia posse videntur: Resistance is good, but yet utter Abstinence is a Duty, and falls under a Gospel-Precept; as much as we can we should prevent the rising of any carnal Thought, or disobedient Desire. 2. The next degree is timely to suppress them, to conquer Lusts, when we cannot curb and wholly keep them under. We must keep a watchful Eye, and a hard Hand over our Lusts, dash Babylon's Brats against the Wall; take the little Foxes, smother Sin in the Conception, and disturb the Birth: as the Apostle speaks of the conceiving of Sin, jam. 1.15. When Lust hath conceived, it bringeth forth Sin. Look as it is a great Sin to quench the Spirit's Motions, so it is also to be negligent in watching over your Hearts, not to take notice of the first thoughts and risings of Sin. The little Sticks kindle first, and set the great ones a fire; so Lusts kindle first, and then they break out into a Flame, and make way for greater Sins to come in upon the Soul. When a Country was infested with hurtful Birds, and they consulted the Oracle how to destroy them, it was answered, Niàos eorum ubique destruendos, their Nests were to be destroyed. We must crush the Cockatrice's Eggs, and not dwell upon Sin in our Thoughts. If there arise a wanton Thought, a lustful Glance, a distrustful or revengeful Injection, it should be cast out with Loathing and Detestation. Every Lust should have a Check from the contrary Principle, Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh. We have often Experience that the Flesh lusteth against the Spirit, we should have Experience also of the Spirit's lusting against the Flesh; deny it Harbour. We cannot hinder the Bird from flying over our Heads, but we must not suffer it to rest and nestle: So, many time's Corruption will get the start, though we mortify it never so much; but we must not suffer it to root in the Heart, to increase and grow there. If Carnal Thoughts and Desires arise in the Heart, they must not rest there; let it be only a Motion, let it not gain Consent. David chides away his distrustful Thoughts, Psal. 11.1. In the Lord put I my Trust; how say ye to my Soul, flee as a Bird to your Mountain? It is a Rebuke to his own Thoughts and Fears, no other Speaker is introduced. With such Indignation should we rise up against every carnal Suggestion, Avaunt evil Thoughts, distrustful Fears, fleshly Counsels. Remember, these very intervening Thoughts are Sins before God, though no Effect should follow; therefore do not give them Harbour and Entertainment. For a Man to have thoughts to betray his Country, or to have Communication with the Enemy, is a Crime punishable with Death, though it come not to Execution. It is done in God's sight, if it be resolved on; as God accounted Abraham to have offered up Isaac, because he intended it, Heb. 11.17. By Faith Abraham when he was tried, offered up Isaac. 3. Let not Worldly Lusts be put in Execution; if thou hast neglected Mortification and deadning thy Affections; if Sin hath got the start of thee, and gained the Consent of thy Soul, yet at least restrain the Practice. If the Conception be not disturbed, the Birth will follow, james 1.15. Then when Lust hath conceived, it bringeth forth Sin. There are the Works of the Flesh that follow the Lusts of the Flesh; Gal. 5.19. Now the Works of the Flesh are manifest, etc. Therefore it is good to put a stop, at least not to suffer Lusts to break out; Rom. 8.13. If ye through the Spirit mortify the Deeds of the Body, ye shall live. We should mortify the Lusts of the Soul, but if that cannot be, then prevent the Deeds of the Body. Tho Lust grieves the Spirit or God, yet the Work besides the Grief brings Dishonour to God, gives an ill Example, brings Scandal to Religion, makes way for an habit and proneness to Sin; therefore to act it is the worst of all. See what the Prophet saith, Mich. 2.1. woe to them that devise Iniquity, and work evil upon their Beds; when the Morning is light, they practise it, because it is in the power of their Hand. Mark, it is naught to harbour the Motion, to plot, to devise Evil, to muse upon Sin; but it is worse to practise, because every Act strengtheneth the Inclination; as a Brand that hath been once in the Fire, is more ready to burn again; and we know not how far Lust may carry us, when we give it scope and leave to work: Therefore it is good to interpose by a strong Resolution, and to cry out for Strength, and to continue fight, that we may not be utterly foiled. III. To show the Difficulty of this Denial of deadning, suppressing and hindering the Execution of worldly Lusts. There are many things which will solicit for Lusts, and plead hard; so that we have need of a great deal of Grace to give them the Denial; there's Nature, Custom, Example, and Satan. 1. Nature, that is strongly inclined to close with worldly Lusts; a carnal and worldly Disposition is very natural to us, as for a Stone to move downward, or Fire to move upward: Now the Course of Nature is not easily broken and diverted; if it be hindered a while, it will return again. That these worldly Lusts are rooted in our Nature, is clear from many Scriptures. Ever since Adam turned from the Creator to the Creature, he hath left this Disposition in all his Children that come of his Loins, that their Hearts hang off from God toward the Creature: The Nature we have from Adam is a carnal Nature which savours and affects things that are here below: And therefore it is the great Work of Grace to cure this Disposition, to take us from the World; first our Hearts, than our Bodies: It is made an Effect of the new Birth; 1 john 5.4. Whatsoever is born of God, overcometh the World. And 2 Pet. 1.4. By which we are made Partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. Heavenliness follows Grace; there is something Divine, a higher Birth than that we receive from Adam, else we should live as other Men do. There is the Spirit of the World, and the Spirit of God; now natural Men are endowed with the Spirit of the World; they use their Souls only as a Purveyor for the Body, to turn and wind in the World, to feed high, to shine in worldly Pomp, to affect Honours and great Places; these things we learn without a Master; we bring these Dispositions into the World with us. Therefore to deny worldly Lusts, is to row against the Stream, to roll the Stone upward, to go quite contrary to the Course and Current of Nature. When the Apostle speaks of the new Nature, he calls it, a putting off concerning the former Conversation, the Old Man, which is corrupt according to the deceitful Lusts, Ephes. 4.22. 2. Custom, which is another Nature. Carnal Affections are not only born with us, but bred up with us; we are acquainted with them from our Infancy, and so they plead Prescription. Religion comes afterward, and therefore very hard it must needs be to renounce our Lusts, because they have the start of Grace. The first Years of humane Life are merely governed by the Senses, which judge of what is sweet, and not of what is good: whence it cometh to pass that when a Man is come to that Age wherein he beginneth to have the Use of Reason, he can hardly change his Custom, and alter his Course of Life, and therefore continueth to live as he hath begun: still the Senses act in the first place. Earthly Contentments are present to our Sense, the other only to our Faith; these are before our Eyes, and we still see the Need and Use of them: We know how hard it is to break a Custom, especially if it yield any Pleasure or Profit; jer. 13.23. How can ye do Good, that are accustomed to do Evil? 3. Example increaseth Sin, though it doth not cause it. At first Sin is natural, it is not caused by Imitation, but yet Imitation doth much increase Sin; Isa. 6.5. I dwell in the midst of a People of unclean Lips: that's a Snare certainly. So we are born worldly, and the greatest part of those Men with whom we do converse, they are all for present Satisfaction; There are many that say, Who will show to us any good? Psal. 4.6. The Multitude are for worldly Wealth and Profit. A mortified Man is rare; one that renounces Interest and Contentments, is a Wonder in the World; 1 Pet. 4.4. They think it strange that you run not with them to the same Excess of Riot. Therefore this is a great Snare to the Soul; we are in Danger to miscarry by Example as well as by Lust: for Men will say, Why should not we do as others do? there are but a few that are otherwise given, and the World thinks them to be mopish, precise, and singular: The greatest part seek worldly Good. We easily contract Contagion and Taint one from another, and learn to be carnal and worldly. There are few heavenly and mortified Christians, and Men think these do thus and thus, and hope to be saved; we that have the same Nature, learn the same Manners; surely there is some what in the World, or else these wise Men would not follow it so earnestly. 4. Satan, he joins Issue with our Lusts, and makes them more violent; he finds the Fire in us, and then blows up the Flames: Therefore carnal Men are said to walk after the Prince of the Power of the Air, in fulfilling the Will of the Flesh and the Mind; Ephes. 2.3. Wherein in time past ye walked according to the Course of this World, according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. Among whom also we all had our Conversation in times past, in the Lusts of the Flesh, fulfilling the Desires of the Flesh and of the Mind. Satan hath a Hand in it; he presents Objects, poisons the Fancy, and stirs up those corrupt and carnal Motions; therefore the Apostle saith, 1 Cor. 7.5. Lest Satan tempt you for your Incontinency. He marks our Temper, and to what we are flexible and pliable, what is our Sin, and then he joins Issue with it; when Satan seeth our carnal Affections run that way, he makes an Advantage of it. As when the matter of a Tempest is prepared, the Devil joins and makes it more terrible and violent: so he doth deal here with our Corruptions, when he seeth our Hearts strongly carried out, either to the Delights, Pleasures, or Honours of the World, he blows up the Fire he finds in us into a Flame. Well then, to deal with Nature, Custom, Example, Satan, this is hard: All these plead for worldly Lusts. IV. Upon what Grounds and Encouragements are we to deny worldly Lusts? How doth Grace teach us to deny them? partly by way of Diversion; partly by way of Opposition; and partly by way of Argument, Discourse and Persuasion. 1. By Diversion; acquainting us with a better Portion in Christ. The Mind of Man must have some Oblectation and Delight. Love is a strong Affection, and cannot remain idle in the Soul, it must run out one way or another. Look as Water in a Pipe must have a Vent, therefore it runs out at the next Leak: So we take up with the World, because it is next at hand, and we know no better things. Well then, Grace for Cure goes to work by Diversion: Why should we look after these things when better are showed to us in Christ? Grace acquainteth us with Pardon of Sin, with the Sweetness of God's Love in Christ, with the Comfort of Forgiveness, with the spiritual Delight that is in Communion with God, with the Hopes of Glory. And look as the Woman of Samaria, John 4.28. when she was acquainted with Christ, left her Pitcher; so when Grace acquainteth us with Christ, and draws out the Stream of our Affections that way, the Course of them is diverted and turned from the World; why should you look after these things, when you have a better Portion? Rom. 13.14. There the Apostle describes this Diversion, or turning the Stream another way; Put ye on the Lord jesus Christ, and make no Provision for the Flesh, to fulfil the Lusts thereof. If Christ be put on, and take up the Heart, if he be delighted in as the Treasure of the Soul, Lusts will not engross so much of our Care and Esteem. Get Christ as near the Heart as you can; for those that are acquainted with him, and his Sweetness, with Pardon, Peace and Grace, they will lose their Savour and Relish of these things. It is an ill Sign, when we have not lost our Savour and Taste of carnal things; it is a Sign we are not much acquainted with Christ. It is no wonder for a Man that knows no better Fare, to love corpse Diet; and so it is no wonder that one that never tasted of the Sweetness of hidden Manna, should long for the Garlic and fleshpots of Egypt. 2. Grace goes to work by way of Opposition, it planteth opposite Principles in the Heart, and maketh Use of an opposite Power. It planteth opposite Principles. We have a new Divine Nature, and so escape the Corruptions of the World through Lust; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be Partakers of the Divine Nature, having escaped the Corruptions that are in the World through Lust. Lusts follow the Nature: as the Nature is, so are the Desires. The Old Man is full of deceitful and carnal Lusts; and the New Man is full of spiritual and heavenly Desires: than it makes Use of an opposite Power, of the Help and Supply of the Spirit of God; Gal. 5.16. Walk in the Spirit, and you shall not fulfil the Lust of the Flesh. There are two Principles, Flesh and Spirit, that are always warring one upon another, and that weaken one another. The Spirit, as a neverfailing Spring of holy Thoughts, Desires and Endeavours, doth dry up the contrary Issue and Spring of Corruption: So Rom. 8.13. If ye through the Spirit mortify the Deeds of the Body, ye shall live. The mortifying of the Body of Sin must be done through the Spirit: a natural Man may see better, but without the Spirit's Help he can do nothing. All the Reason in the World will not tame Lust: We may declaim against it, but nothing in Heaven or Earth will change our Dispositions, or work out our Corruptions, but only the Spirit of God. We have by the Spirit not only Direction, but a continued Influence and Supply of Power. 3. Grace goes to work by way of Argument and Persuasion: Grace out-reasons and out-pleads Lust, and so it cannot obtain a Grant from the Soul, but is denied. The chief Argument which Grace urgeth, is the Unsuitableness of Lust to our Condition, that so it may shame the Soul. Those things that become us while we are Children, as Toys and Rattles, will not become us when we are Men: so certainly those things that suited well enough with us while we were mere Men, become us not when we are Christians; 1 Pet. 4.1, 2, 3. He that hath suffered in the Flesh, hath ceased from Sin; that he no longer should live the rest of his time in the Flesh to the Lusts of Men, but to the Will of God. For the time passed of our Life may suffice us to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, Revellings, Banquet, and abominable Idolatries. Rom. 13.11. And that knowing the time, that now it is high time to awake out of Sleep. It is high time to leave worldly Lusts. For a Man after Grace to be addicted to Lusts, it is a Relapse into a spiritual Disease; and in all Diseases, Relapses you know are dangerous: as a Man that falls into a distempered Heat, is recovered out of a Fever; 1 Pet. 1.14. As obedient Children, not fashioning yourselves according to the former Lusts in your Ignorance. These were your former Lusts, when you were under spiritual Distempers, and were only fit for you then. But how are they unseemly and unsuitable to our Condition? 1. They are unsuitable to our Privileges, and to our Interest in the Death of Christ; Rom. 6.2. How shall we that are dead to Sin, live any longer therein? He argues not ab impossibili, but ab incongruo; it is an unfit thing for such to live in Sin. We disparage the Death of Christ, when we are not the better but the worse for it; Hath he redeemed us from Sin, that we might yet serve it? Did he humble himself for our sakes, that we should be proud? Did he put such Contempt on the World, that we should loosen the Reins to worldly Lusts? Was he at all this Pains to make us worse? You hereby put a Contumely and Reproach upon Christ's Death, and disparage his Purchase. 2. It is contrary to the Example of his Life. We do not worship the God of this World, nor Mammon, but Christ: Christ by his own choice hath put a Disgrace on the World; he chose a mean Estate, not out of Necessity, but Design: He came not in worldly Pomp; Matth. 8.20. The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his Head. John 18.36. My Kingdom is not of this World. Who is more able to judge what is best, We, or Christ? john 17.14. They are not of the World, even as I am not of the World. Who is fitter to choose, or wiser to choose, Christ or We? Who is in an Error, Christ or We? If there was so much in the World as we fancy, Christ was in an Error to despise it. 3. It is contrary to our Hopes, we look for better things. It is a most lamentable thing to see a Christian that professeth the Assurance of a better Life, to lie digging like a Mole in the Earth: 1 Pet. 2.11. Dear Beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lusts, that war against the Soul. Worldly Men are fastened to things present, but the Children of God do bend and tend to things to come. Worldly Men do not look for better things, and therefore they are more to be excused: We have Cause to blush every time we think of our Condition: What are you? Whence came you? Whither are you going? You are Passengers to Heaven; why do you stick and linger by the way? Something we may take for our Refreshment; as Men that pass through a Field of Corn, rub the Ears as they go. As the Angel roused Elijah, 2 Kings 19.7. Arise and eat, for the journey is too great for thee. You that affect to tarry in a foreign Country, have you a Father in Heaven? Would a Traveller hang his Room in an Inn? Will he buy such things as he cannot carry with him? Such things as we can carry with us to Heaven, should take up our Time and Thoughts: Piety outlives the Grave, but Honour and Wealth must be left behind us. 4. It is contrary to our Vows. We renounced them in Baptism. In Baptism there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Answer to God's Questions: Believest thou with all thy Heart? Renouncest thou with all thy Heart? 1 Pet. 3.20. Baptism saves, not the putting away of the Filth of the Flesh, but the Answer of a good Conscience towards God. You break your baptismal Vows, if you do not deny worldly Lusts. Christ doth not only call us off from Sin, but from the World, for he is to be accepted not only as our Lord and Lawgiver, but as our chiefest Good, as an All-sufficient Saviour. You are under a Vow, and alienate things once consecrated, when you withdraw your Affections, after you have once given them up to Christ: What have Lusts to do in an Heart that is once dedicated to God? Use 1. Information. It informeth us; 1. How little Interest in Christ they have, who are still under the Power of worldly Lusts. The Apostle giveth us this Note, Gal. 5.24. They that are Christ's, have crucified the Flesh with the Affections and Lusts. He doth not say, that they are Christ's that believe that he was crucified, or that he died for Sinners; but they are Christ's that feel that he was crucified, that by the Virtue of his Cross do crucify their own Lusts and sinful Affections. What, a Christian, and yet worldly! a Christian, and yet sensual! a Christian, and yet proud! You that are given to Pleasures, do you believe in Christ, that was a Man of Sorrows? You that are carried out after the Pomp and Vanity of the World, do you believe in Christ, whose Kingdom was not of this World? You that are proud and lofty, do you profess an Interest in the humble Christ? It is in vain for those to talk of his dying for Sinners, and boast of the Excellency of his Cross, that never felt the Virtue of it; Gal. 6.14. God forbid that I should glory, save in the Cross of our Lord jesus Christ, by whom the World is crucified unto me, and I unto the World. Your Affections to the World are still strong; how can you glory in his Cross? What Experience have you of the Goodness of it? Have you gotten any thing by the Cross? Are you planted into the Efficacy of it? Rom. 6.5. For if we have been planted together in the Likeness of his Death, we shall be also in the Likeness of his Resurrection. Do you feel any weakening of Lusts, and decay of Sin? at least doth it put you upon Endeavours in this kind? The Roots of Sin are in all, but do you seek to mortify them? Do you deny them in the way prescribed? do you seek to prevent them with Diligence, to suppress them with Watchfulness, to resist them with Strength and Resolution? When there is not a constant Course of Mortification set up, but Lust is let alone to reign without Control, you have no Interest in Christ. Mark, it is said, they crucify the Flesh; there is a Work on your part, Man is not wholly passive. 2. It informeth us, that true Mortification is proper to Grace. Grace teacheth us to deny worldly Lusts, mere Reason cannot. Reason may sometimes convince us of Lusts, but it cannot reform them; in many things it is blind, but in all weak. The sublimest Philosophy that ever was, could never teach a Man to go out of himself, to deny his Lusts, to despise the World. Many of the Heathens were to Appearance temperate, just, sober and liberal, but still the Lusts remained; and therefore some in Despair have pulled out their Eyes, because they could not prevail over a naughty Heart; Sapientia eorum abscondit vitia, non abscindit; they hid their Sins, but did not cut them off. As an Oven stopped up, is the hotter within; so the Excess and Execution of Lusts being prevented, they grew more outrageous. The Heart of Man will not be kept in order by any thing, but by the Power of Grace. We may argue, fast, vow, pray, promise, and watch against Sin; these are good means, but not to be rested in, for they are too weak to master Sin: God hath reserved this Honour for his Grace in Jesus Christ; Rom. 7.24, 25. O wretched Man that I am! who shall deliver me from the Body of this Death? I thank God through jesus Christ our Lord. We can have Deliverance no where else. Are not Counsels of Reason able to help me? No, they cannot. Is not a moral Course of Mortification able to help me; as Fasting, Watching, Prayer? No, these may restrain it somewhat, and lessen the Violence of it; Satan may be outed for a time, but yet he returneth with more Violence, as the Jailor hangeth more Irons on him that is caught again after an Escape. It is only the Grace of God that mortifies Sin. Use 2. Of Reproof of those that do not deny worldly Lusts, but feed and serve them, they act for their Sins rather than against them. Nature is bad of itself, and we need not make it worse; these tempt Temptations, and cater and purvey for Sin. Therefore the Apostle useth that Phrase, Rom. 13.14. Make not Provision for the Flesh, to fulfil the Lusts thereof. Men make it their Business to satisfy their boundless Desires, forecast to fulfil their sinful Desires and Affections. We must provide for the Body, but not to fulfil every wanton Lust and loose Desire. This may be done by outward Provocations, when Men feed their Distempers, and make Nature more lustful and more wrathful; james 5.5. Ye have lived in Pleasure on Earth, and been wanton; ye have nourished your Hearts as in a Day of Slaughter. The Heart is the Seat of Desires; they reared up their Concupiscence by Excess and dainty Morsels, and all those Courses by which Lust seemeth to be satisfied, but is indeed inflamed. As salt Water wets the Palate, but inflames the Stomach; so they nourished Lust by voluntary casting themselves on Occasions of Sin. He who truly desireth to shun Sin, will shun the Occasions of it; Who would bring Fire to a Barrel of Gunpowder? Gen. 39.10. And it came to pass as she spoke to Joseph day by day, that he harkened not unto her, to lie by her, or to be with her. As he would not yield to the Sin, so not to the Occasion. Or else it may be done by Meditation and Thoughts: By Thoughts the Heart and the Temptation are brought together, as a Match is first propounded before it is closed with. Thoughts are Sin's Spokesmen, and fasten the Temptation on the Heart, as worldly Thoughts, admiring outward Excellencies; Psal. 144.15. Happy is the People that is in such a case! Wrathful Thoughts debase Men, every Circumstance aggravates the Injury and Offence, and so inflames their Spirits: Or else by a free and uncontroled Use of the Senses; Matth. 5.28. Whosoever looketh upon a Woman to lust after her, hath committed Adultery with her already in his Heart. Death getteth in by the Windows. Eve saw the Fruit, Gen. 3.6. And when the Woman saw that the Tree was good for Food, and that it was pleasant to the Eyes, and a Tree to be desired to make one wise, she took of the Fruit thereof, and did eat. David saw Bathsheba, 2 Sam. 11.3. From the Roof he saw a Woman washing herself, and the Woman was very beautiful to look upon: and this inflamed his Heart. Solomon bids us, Prov. 23.31. Look not thou upon the Wine when it is red, when it giveth his Colour in the Cup, when it moveth itself aright. The Senses must be bridled. job made a Covenant with his Eyes, chap 31.1. I made a Covenant with mine Eyes, why then should I think upon a Maid? No Man is above these Rules. The Eyes transmit the Object to the Fancy, the Fancy to the Mind, the Mind to the Heart. SERMON VI. TITUS II. 12. — And worldly Lusts, etc. Use 3. EXhortation. Let us deny these worldly Lusts. I shall urge Arguments both on Grace's part, and then on the part of worldly Lusts. 1. On Grace's part. Grace hath denied us nothing, it hath given us Christ, and all things with him; and shall we stick at our Lusts that are not worth the keeping? Certainly God loved Christ with an inexpressible Affection, it was infinitely more than we can love the World. Tho Nature be much addicted to these Lusts, and though we be carried out with great strength of Affection to the World, yet we cannot love the World as much as God loved Christ; for his Love to Christ is infinite and unlimited, like his Essence: and God found a full Complacency and Satisfaction in Christ; yet God gave up the Son of his Love. Grace counteth nothing too dear for us, not the Blood of Christ, not the Joys of Heaven; and shall we count any thing too dear for Grace? A right Eye, or a right Hand cannot be so dear to us, as Christ was dear to God. At what cost is Grace to redeem and save us? And shall Grace be at all this cost for nothing? If God had commanded us a greater thing, ought we not to have done it? If God had commanded thee to give thy Body to be burnt, or to offer thy firstborn for the Sin of thy Soul; considering his absolute Right over the Creature, he might have required thy Life, and thy children's Lives: but he only requires thy Lusts, things not worth the keeping, things that will prove the Bane of thy Soul, and things that we are bound to part with, to preserve the Integrity and Perfection of our Natures. If God had never dealt with us in a way of Grace, we should have parted with our Lusts: And shall Grace plead in vain, when it presseth to deny Lusts? It will be the Shame and Horror of the Damned to all Eternity, that they have stood with God for a Trifle, and that they would not part with Dung for Gold, with a Stable for a Palace, especially being so deeply preingaged by God's Mercy in Christ. 2. On the part of worldly Lusts. There let me speak of them in general, then in particular. I. In general; they are Lusts, and they are worldly Lusts; both will yield us Arguments, why we should deny them. 1 st. They are Lusts; and therefore Lust should be checked, because it is Lust. That we may see what Victory we have over ourselves, it is a fit occasion to express our Self-denial, and to show what we can do for God. There can be no considerable Self-denial there but where the Lust is great; and there we show how we can renounce our Bosom-desires for God's sake. Mat. 7.13. it is said, Straight is the Gate, and narrow the Way that leads to Life. If we desire to go to Heaven, we must look to cross ourselves in those things we most affect and desire, and pass through a straight Gate; and therefore if you let Lust have its scope, you mistake the way: Without Self-denial there can be no good done in Religion. Again, Lust is the Disease of the Soul. Natural Desire is like the Calor vitalis, the vital Heat which preserves Nature; but Lust is like the feverish Heat that oppresseth Nature: We should get rid of our immoderate Desire, as we would of a Disease. Nature's Desires are temperate, and soon satisfied; but Lust's are immoderate and ravenous. Contentation is the Soul's Health, as Lust is her Sickness. If after much eating and drinking a Man is unsatisfied, it is a sign he is sick, and hath more need of Physic than of Meat and Drink, and to be purged rather than filled: So when we are not contented with God's Allowance in a moderate supply of Nature, we need to be cured rather than satisfied. Drink is sweet to a Man in a feverish Distemper, but it is better to be without the Appetite, than to enjoy the pleasure of Satisfaction. Who would desire a burning Fever to relish his Drink? Better mortify the Lust than satisfy it, in the issue it will be sweeter: for it is the Disease of the Soul, though it seem sweet. I am sure the Pains of Mortification will not be half so bitter as the Horrors of everlasting Darkness. And Lust let alone, begins our Hell; it is the burning Heat that at length breaks out into an everlasting Flame. Again, Lust is the Disorder of Nature: and Reason, that should be Monarch and King in the Soul, is enslaved, and under a base Bondage by strength of Desires: and it is the greatest Slavery for a Man to be a Slave to his own Desires, and the truest Freedom to command them. Consider what an odd sight it were, if the Feet should be there where the Head is, and Earth there where Heaven should be: there is as great a Monstruousness and Disorder within, when the Soul is under the power of a ruling Lust. All should be in subjection to the Law of the Mind. God made Reason to have the Sovereignty and Dominion, and we give it to Appetite and Lust. A Man is drawn away by his Lusts; james 1.14. Every Man is tempted, when he is drawn away of his own Lust, and enticed. The Affections are like wild Horses in a Coach, that have cast their Driver; they draw away the Soul by violence, and Reason hath no command. Again, Lusts make us not only brutish like Beasts, for Beasts are led by Appetite, and Man by Reason; but worse than Beasts: for Beasts can do no more, and aught to do no more; they have not a higher Rule, Appetite is made Judg. Yea, (and which is more) we exceed them in Lusts; Beasts, which are wholly led by Appetite, desire things only nigh at hand, and which are easy to be gotten: but Man's Lusts rummage throughout the whole Course of Nature; sometimes they desire things impossible. The Lust of Beasts is less inordinate than the Lust of Men; for the Beasts only desire to satisfy Nature, which is contented with a little. You cannot force a Beast to take more, when Nature hath its fill: but our Desires know no bounds; and we desire not only necessary things, but superfluous, such as are burdensome and cumbersome to the Soul; Lust only maketh them necessary. A Horse, when he hath taken his measure, will take no more. Every other Creature naturally is carried only to that which is helpful to its Nature, and shuns that which is hurtful and offensive: Only Man is in love with his own Bane, and fights for those Lusts that fight against the Soul. Again, it is Lust that makes our abode in the World dangerous; and it would be a safe Place, were it not for Lust; 2 Pet. 1.4. The Corruption that is in the World through Lust. The fault is not in the Object, in Gold, in Wine, but in the Heart of Man; not in the Creature, whom we abuse to this excess, but in our own Lusts. God made them to be Creatures for our help, and Lust turns them into Snares for our ruin. As when a Vessel is filled with filthy Liquor, and it runs dreggy, the fault is not in the Piercer that broacheth it, and giveth it vent, but in the Liquor itself. Lust is the cause of all the Hurt that is done us in the World: the Creature doth only broach the Barrel, gives vent to our Desires, and we run dreggy and filthy. Were it not for Lust, nothing in the World could harm us. All other things are conquered with ease, if a Man could subdue his own Affections; and all Temptations are so far under us, as we are above ourselves. Again, it is Lust that doth hinder our Peace. How quietly and happily would Men live, if they were more mortified? Men desire more than they have, and so are made poor, not by Want, but by Desire. He that expects little, is soon satisfied; and certainly he will never storm at Injuries, that hath overcome his own Passion: whereas a froward Man is at the command of others, because he hath not the command of himself: he doth not storm at Disgrace, that hath not set too high a price upon himself. If a Man be vile and little in his own eyes, when others contemn and slight him, they do but ratify his private opinion of himself; and who is angry with another, because he is of the same judgement with himself? But usually this is the cause of Discontent and Trouble, we set too high a price upon ourselves; and when others will not come up to it, we are troubled: Take away the Lust, and Trouble ceaseth. No Man is hurt but by himself. It is a Man's own Affection and Feeling that makes the Misery: Always the fuller of Lust, the fuller of Discontent. What need Haman be troubled, that Mordecai would not bow the Knee, but that he looked for it, and set a value and esteem upon it? The Inordinateness of Affection causeth the Greatness of the Affliction; and because Lust is not mortified, the Life is full of Trouble: We would have more than God allows us, and so our Trouble doth increase. Again, as Lusts deny them, for Lusts will end in gross Sins, and gross Sins in public Shame: and therefore as Elisha cast Salt into the Spring, to cure the Brackishness of the Water; so look to Lusts, they are the Spring and Rise of evil Actions. Let any Lust alone, (either Pride, or Envy, or Worldliness) if you do not destroy it, it will prove a bitter Root to some gross Sin, and it may be of final Apostasy and Desperation. A Man that is given to worldly Lust, one time or other is put upon the trial; if we find the Sin, Providence will find the Occasion, and then he comes off with visible Shame and Dishonour. There is the Root within; and to what an excess doth Sin grow in those that deny themselves nothing, and will not be denied in any thing? Lust's grow licentious and unruly: and because they usurp God's place in the Heart, therefore God suffers it; always it ends ill, in Shame and Judgement. judas at first was but a little worldly, he allowed his Covetousness, and it brought him to betray his Master, and that brought him to the Halter. Gehazi was first blasted with Covetousness, and then with Leprosy. Ananias and Saphira were taken off with sudden Judgement. Nay, God sometimes arms their own Hands and Thoughts against themselves. Covetousness begins with inordinate Desire, and ends in Injustice; and then that Injustice must be professed and vailed with Hypocrisy, (as in judas); and that Hypocrisy breeds hardness of Heart; and than God bringeth them to Shame, and that Shame leads on to Despair and Ruin. And so I may instance in other Lusts; Sensuality begins with Daintiness, and ends in Adultery, or some shameful Act, or else with Beggary, or some shameful Punishment; and both end with Despair: as Sodom began with fullness of Bread, than went on to foulness of Lust, and that brought Hell out of Heaven. The Lust of the Flesh can also boast of its Trophies and Spoils; it drowned the old World, burned Sodom, slew three thousand of God's own People in one day, Numb. 23. compared with 1 Cor. 10. Pride is not behindhand; proud Men have their Falls, and usually they are the more shameful, because God's Honour is most sensibly usurped by Pride. The great Work of Providence for these 6000 Years, hath been to pour Shame and Contempt upon Pride. The first Act of God's Judicial Providences, was the casting the Angels out of Heaven, than Adam out of Paradise: What, shall I tell you of Nabuchadnezzar turned a grazing, and Herod eaten up with Lice? Thus you see we had need to beware; Sin is an ill Guest, that always sets its Lodging on fire. Once more, why we are to deny these Lusts; it is Lust that blasts all your Duties and Services; it either hinders or poisons them; it either draws away the Heart from Duty, or in Duty. Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh; and these two are contrary one to the other; so that you cannot do the things that you would. And Rom. 7.19. For the Good that I would, I do not; and the Evil that I would not, that I do. Lust will not suffer God to have his due. The love of Pleasures cannot brook constant exercise in Religion; and the World is a great Encroacher: and Pride is all for the Public where it may be seen; in private Duties it is slight, or nothing. As a Mill stands still when the Wind blows not; so when the Wind of Popular Applause ceaseth, a proud Man cannot spread his Sails, or do any thing for God and Conscience: Thus it draweth away the Heart from Duty. Then it draws away the Heart in Duty: Observe it, and you will find it by constant Experience; the main Lust will surely be discovered by the working of the Thoughts; when you come to pray, or in your solemn Duties, that which your Thought is most taken up with, discovers the main Lust: Ezek. 33.31. They come unto thee as the People cometh, and they sit before thee as my People; and they hear thy Words, but they will not do them: for with their Mouth they show much Love, but their Heart goeth after their Covetousness. The Devil loveth to affront Christ to his Face, and therefore takes advantage of the chief Lust which occupies and possesses the Heart, to cast up Mire and Dirt even in God's presence: Therefore Lust hinders, poisons, or perverts Duty. All that Men do in Religion, if Lusts remain in force, is either to promote Lusts, or to conceal a Lust; to hide other Sins, or to feed a Lust: and therefore we had need to deny it as it is Lust. 2dly. You should deny them as worldly Lusts; so you must abstain from them, not serve them; as they are stirred up by worldly Objects, they keep us from better Employment; and therefore Grace teacheth us to deny them, as they tend only to such a vile purpose▪ Many Arguments there are: 1. Whatever is for this World, must be left on this side the Grave. Pomp, Pleasure and Estate, must be left behind us: Job 1.21. Naked came I out of my Mother's Womb, and naked must I return thither. There is no carnal Pomp and Pleasure in the next World. Here we bustle for Greatness, but Death ends the Quarrel: Like foolish Birds, we seek to build strong Nests, when to morrow we must be gone. Open the Grave, and look upon the Relics of Man's Mortality, thou canst not discern between the Rich and the Poor, the King and the Peasant; all are alike obnoxious to Stench and Rottenness. Those Desires that carry you out to the World, must be mortified. A Mill-wheel runs round all the Day, and at Night it is in the same place. So whatever we gain and purchase in the World, it must be left at Night when we go to Bed, when Death finds us, and in the same place; at Death we are as naked as we came into the World: 1 Tim. 6.7. For we brought nothing into the World, and it is certain we can carry nothing out. A Man's Wealth doth not follow him, but his Sins do; his Iniquity will find him out. Consider, at Birth a Man is contented with a Cradle, and at Death with a Grave; yet here we join House to House, and Field to Field, Isa. 5.8. as if the whole World could not contain us. 2. As they are only for this World, so our abode here is but short and uncertain; and therefore if it be worldly Lust, it should be less prized, for it lasts but for a time. Within a very little while, those that are most potent, powerful and shining in the Splendour of the World, shall be turned to Dust and Ashes. God hath made Life short, for many wise and merciful Reasons, that the time of our Labour might not last too long. He hath made us to enjoy himself; and because he loveth the Saints, he would have them the sooner with himself, and would not be long without their Company; and that we might love eternal Life, therefore this Life is short; and that he might gratify the Saints, (for he that hath a Journey to go, would pass it over as soon as he can) God makes their Journey as short as is convenient for his Glory; and to shame wicked Men, because they delight in that which is but of a short continuance, but their Torment is Eternal. The Pleasure of Sin is but for a Season, but the Torments of Sin are for ever and ever; therefore this should put a check to your Desires, it is only for a World that passeth away; nay, the Lusts of this World pass away; 1 john 2.17. The World passeth away, and the Lusts thereof. The time will come when we shall have no lusts to these things; it begins at Sickness, but at the Day of Judgement we shall have no relish of these things; and when the whole World is burnt up, it will be our torment that we have prostituted our Affections to such low and unbeseeming things, we shall see the Vanity when it is too late; Men will have little love to the World then. 3. If they be but worldly Lusts, they should not be cherished were they never so durable. Why? Because this is not our Happiness, and our Rest. Carnal Men have more of the World. Christ committed his Purse to the worst of his Disciples. Of the other he saith, They are not of the World, even as I am not of the World, John 17.16. In this World God is most liberal to the worst, therefore here we should not set up our Rest. Look as it is said of Abraham, Gen. 25.6. that he gave Gifts to Ishmael, and to the Sons of Keturah, but he gave the Inheritance to Isaac. Wicked Men have their Portion, but not the Inheritance. God will not be in their Debt, therefore they have Gifts: Therefore saith a Christian, Why should I cherish these worldly Lusts? this is not my Portion, but the Portion of others;— From Men of the World, which have their Portion in this Life, Psal. 17.14. The World is Satan's Circuit, he compasseth the Earth. It is the Saints Slaughter-house, they shed the Blood of Saints and Prophets, Rev. 16.6. It is the place where God is dishonoured. They are favoured and loved most by the World, whom Christ hath rejected and passed by. 4. Worldly Lusts do hinder us from our Work. We were made for another World; and this Life is lent us for a while to look after Heaven. We cannot drive on those two Cares at once, for the World and Heaven too; as a Man cannot look with one Eye to Heaven, and with another to the Earth: therefore why should we indulge worldly Lusts? Who would lose a Crown, to be owner of a Dunghill? And will you forfeit Heaven, and the Joys of God's Presence, for worldly Conveniences? Lust hinders your care of Heaven. It is true, a temperate and religious use of the World furthereth it, but worldly Lust doth take off your Heart from God and Heaven, and unfits it for it, so that your Heavenly Desires are hindered. 5. In a sense, worldly Lusts do hinder us of the Comfort of this World. Want increaseth with Enjoyment; as the Fire increaseth by laying on more Fuel. The more we enjoy, the more we desire; so we do not enjoy what we do possess. The more we have, the more we want; so that a covetous Man neither enjoys this World, nor the World to come. 6. If it be worldly Lust, then take heed of it; for thou art as thy Love is. If thou lovest this World, thou art a worldly Man; if thou lovest God, thou art a godly Man; if thou lovest Heaven, thou art a heavenly Man. A Man is not as his Opinion is, but as his Affections are. A bad Man may be of a good Opinion, but a bad Man can never have good Affections. The Soul, as Wax, receives the Impression from the Object. Thou art a Person of the World, if thou lovest the World. Take a Looking-glass, and put it towards Heaven, there you shall see the Figure of Heaven, the Clouds and things above; put it downward towards the Earth, you shall see the Figure of the Earth, Trees, Meadows, Fruits. So doth the Soul receive a Figure from the things to which it is set; if the Heart be set towards Heaven, that puts thee into a heavenly Frame; if thou appliest it to earthly Objects, thou art a Man of the Earth. 7. The more we mortify these worldly Lusts, the more we prevent Affliction. We might prevent the bitterness of the Cross, if we would subdue our own Lusts; but because we are negligent of that Work, God is forced to lay on heavy Crosses. Secondly; Let me now deal with these Lusts in particular, Pride, Sensuality, and Covetousness, these are immediate Issues of corrupt Nature; the Apostle calls them, Lusts of the Flesh, Lusts of the Eye, and Pride of Life. 1 st. Sensuality, or the Lust of the Flesh. Let me begin there, because we live first by Sense, before we live by Reason. These Lusts are deeply rooted in the Heart of Man. Other Sins defile a part; Covetousness and Pride defile the Soul, but sensual Lusts defile Soul and Body too; they leave Gild upon the Soul, and Dishonour upon the Body. By Gluttony and Drunkenness, the Body, which is God's Temple, is only made a Strainer for Meats and Drinks to pass through; and by Adultery, it is made the Sink and Channel of Lust. In short, (that you may know what these Lusts of the Flesh are) Sensuality is an inordinate desire of soft and delicate Living; an intemperate use of Pleasures, of what kind or sort soever; an undue liberty of Diet, Sports, and other Appurtenances of Life. There is allowed a due care of the Body, to keep it serviceable; and there is allowed a Delight in the Creature: for he that created Water for our Necessity, created Wine for our Comfort. The Body must not be used too hardly, that it may be serviceable to the Purposes of Grace. But then, what is this inordinate Desire, this intemperate Use, this undue Liberty? How shall we trace and find out the Sin? Different Natures and Tempers make Rules uncertain; but the two general Bounds which God hath set to our Liberty in this kind, are the Health of our Body, and the Welfare of the Soul: But when bodily Health is overturned, and the Soul clogged and perverted, than your Lusts have carried you too far. 1. When bodily Health is overturned. Too much care for the Body, destroys it. As the Romans were wont to have their Funerals at the Gates of Venus' Temple, to show that Lusts shorten Life. When Health is destroyed, or the Vigour of Nature is abated, (as too much Oil puts out the Lamp) than you sin. Host 4.11. it is said, Whoredom, and Wine, and new Wine, take away the Heart: The Heart, (that is) the generousness and sprightliness of Man. When gallant and active Spirits are effeminated, and brave Hopes are drowned and quenched in excess of Pleasures, and we lose our masculine Agility and Vivacity, all is melted away; then we sin against the Bounds and Limits God hath set us. Thus there is a Restraint that ariseth from the Body. 2. When the Soul is clogged or unfit for Duty, or disposed for Sin. (1.) Then we are unfit for Duty, when there's less aptitude for God's Service. The Matter of carnal Pleasure is burdensome and gross, it oppresseth the Soul, that it cannot lift up itself to God and Divine Things, because it is bowed down and humbled to Pleasures, and the Heart is overcharged: Luke 21.34. Take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting and Drunkenness, and Cares of this Life. Men drive on heavily, and Duty grows burdensome and irksome: by turning out our Affections to present Contentments and Delights, we cannot pray with that readiness. The strength of our Delight should be reserved for Communion with God, and for those chaste Pleasures that flow in his House, and are to be had in his presence. (2.) When there is more aptitude for Sin: Tit. 3.3. We ourselves were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures. Lusts and Pleasures are fitly coupled and put together: The Soul waxeth wanton, when natural Desires are too far indulged. If we do not watch over our Senses, but the Heart grows wanton and libidinous, and restraints of Grace grow weaker, and carnal Motions are more urgent; then Pleasure becomes a Snare; Grace is disturbed, and Nature is distempered, and the Heart is more free for Sin. Deny these Lusts of the Flesh, do not indulge them, suffer them not to grow wanton. By way of Argument consider. 1. Sensual Men have little of God's Spirit; jude, v. 19 Sensual, having not the Spirit. The Spirit is a free Spirit, and they are Slaves to their Lusts; the Spirit is a pure Spirit, and their Desires are unclean and gross; the Spirit is active, and they are heavy, and muddy, and of a Nature dull and slow. Sensual Men quench the vigour of Nature, much more the Efficacy and radiancy of the Graces of the Spirit. The Spirit works intellectual Delights, and they are all for Sensual. They love Pleasures more than God: 2 Tim. 3.4. Lovers of Pleasure, more than lovers of God, those dreggy Delights; whereas the Comforts and Consolations of the Spirit are Masculine, and they are got by Exercise. Look, as the manly Heat gotten by Exercise, is better than that which is gotten by hover over the Fire: So the Comforts of the Spirit, gained by much Communion with God, by being instant and earnest in Prayer, is better than that Delight which is gotten by hover over the Creature. Well then, which will you choose? will you live at large, and ease, and wallow in earthly Delights and Contentments? or would you be stirred up by the active Motion of the Spirit of God? Would you dissolve your precious Hours and Spirits in Ease and Pleasure, or else be employed in the solemn and grave Exercises of Religion? Frogs delight in Fens; and the worst Natures are most sensual, they are not fit for any worthy Action, or any great Exploit. 2. It is the first thing you must do, if you mean to do any thing in Religion, to renounce Pleasure; and therefore it is put in the first place, the Lusts of the Flesh. It is below Reason to live in Pleasure; therefore much more below Grace. Alas, you will do nothing if this be not done, but will lie open to every Temptation. If a carnal Motion arise, that bids you neglect Duty, or practise Sin, you lie open to it; therefore it is said, Prov. 25.28. He that hath no rule over his own Spirit, is like a City that is broken down, and without Walls. He that bridles not his Appetite, is like a City whose Wall is broken down. When a Town is dismantled, it lies open for ever Comer; so where the Appetite is unruly, there is no room for the Spirit, but for every Temptation. Ezek. 47.11. But the miry Places thereof, and the Marshes thereof shall not be healed, they shall be given to Salt. The Waters of the Sanctuary could not heal the miry Places; which is an Emblem of a sensual Heart. Pleasure brings a Brawn and Deadness upon the Conscience, a Cloud upon the Understanding, and a Damp upon the Affections. Daniel, that had the high Visions of God, lived by Pulse, he was a Man temperate. Those that mortify Pleasure, are of the clearest Understanding. And john the Baptist, which had most eminent Revelations of the Mysteries of the Gospel, (of all the Prophets, there was not a greater than john the Baptist) he was fed with Locusts and wild Honey; therefore mortify Pleasure. 3. By Custom this Sin is rooted, and so hardly left; because it doth not only pervert the Constitution of the Soul, but the Constitution of the Body. Now when the Body is unruly, as well as the Affections, Grace hath more to struggle with. A Man that hath habituated himself to carnal Pleasure, because his Body is distempered and perverted, is not so soon healed. That's the reason, that when the Apostle speaks of Meats and Drinks, 1 Cor. 6.12. he saith, he will not be brought under the Power of any. So again, when Men are given to Wine, it is their Custom, and rooted Disposition; therefore avoid, not only the gross Act, but the very Beginning, that it may not be a settled Distemper. Whenever you take Pleasures, they should be used with fear. It is the Charge the Spirit of God commenceth against those, jude v. 12. Feeding themselves without fear. Mark, it is not enough for your acquitment, that you do not drink to Drunkenness, or feed to actual Excess and Distemper, but suffer it not to be a rooted Disposition in your Hearts, for than it will be hardly left. Austin speaks of his own Experience in this kind, Ebrietas longe à me est, crapula autem nonnunquam subrepit servo tuo: Lord, I was never a Drunkard, it is far from me; but Gluttony creeps upon me unawares, and so hinders me from the Duties of the Spiritual Life. The Throat is a slippery Place, and needs to be guarded with much Watchfulness and Care, lest this Distemper be rooted in the Heart. job sacrificed while his Sons were feasting; chap. 1.5. For Job said, It may be that my Sons have sinned, and cursed God in their Hearts. In all these things should we use much caution. 2dly. The next Particular the Apostle mentions, is, the Lusts of the Eye, or Covetousness. This is an Evil very natural to us; and we cannot be watchful enough against the Encroachments of the World: We need it in part, and we love it more than we need it. Worldliness is a Branch of Original Sin, it is a Disease we are born with. The Tenth Commandment that forbids Original Sin, saith, Thou shalt not covet. The Best find Temptations this way. We are daily conversant about the things of the World, and we receive a Taint from those things with which usually we converse; we find by Experience that long Converse is a bewitching thing. Again, the World is a thing of present Enjoyment; we have the World in Hand, and Heaven in Hope. The Judgement of Carnal Men is quite different from the Judgement of the Word. The Word of God counts the World to be but a Fancy, and an Apparition, and Heaven to be the only Substance: Prov. 23.5. Wilt thou set thine Eyes upon that which is not? It is not in comparison of better things. And the Fashion of this World passeth away, 2 Cor. 7.31. But, Prov. 8.21. That I may cause those that love me, to inherit Substance. Heaven is the durable Substance; this is the Judgement of the Word, but wicked Men think quite otherwise. We have sensible Experience of the Profits of the World, and therefore we judge thus perversely, and call it durable Riches, and Heaven but a mere Fancy to make Fools fond withal. Besides, Worldliness is a serious thing, it doth not break out into any foul Act, therefore it is applauded by Men. Psal. 10.3. The Wicked boasteth of his Heart's Desire; and blesseth the Covetous, whom the Lord abhorreth. We think well of it, at least we struck it with a gentle Censure. A Drunkard is more liable to Reproach and Shame than a Worldling. Worldliness is consistent with the gravity and strictness of Profession; and therefore above all Corruptions it is usually found amongst them that profess Religion: but dissoluteness of Luxury will not stand with that external Gravity and Strictness which the Profession of Religion requires. Licentious Persons procure shame to themselves, and are publicly odious; but now this being a serious Sin, and possibly it may win the Soul from other Vices, therefore we indulge it the more. Again, it is a cloaked Sin; the Apostle speaks of the Cloak of Covetousness, 1 Thess. 2.5. It is a hard matter to discover and find it out, there are so many Evasions; necessary Providence, and Provision for our Families is a Duty, and it is a Duty enforced by Nature and Grace. Here Men evade the Charge of Covetousness, they think their carking is justified, as being no more than the prudent management of their Affairs. But consider, it is an Evil which the Lord hates. Covetousness bewrays itself by an immoderate care after the things of this Life, immoderate Desire, and immoderate Delight. 1. By an immoderate Care after worldly Comforts. When we are so solicitous about outward Supports, what we shall do, and what will become of us, that is a sure sign of a worldly Heart. We dare not trust God's Providence, but cark ourselves: Luke 12.29. And seek ye not what ye shall eat, and what ye shall drink, neither be ye of doubtful Mind. The words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Do not hang like a Meteor in the Air, hover between Heaven and Earth, between Doubts and Fears. This is to take God's Work out of his Hands; as the Care of the Son is a Reproach of the Father. It is a sign we dare not trust God's Providence, but will be our own Carvers, we reprove and tax his Providence as if he were not solicitous enough for us. Obj. But must we not be careful and provident? I answer, 1. Do your present Work, and for the future leave it to God. God would have us look no farther than the present day, provided we do not embezel our Estate by idle Projects, or in carnal Pleasures, or wasteful Profusion; and provided we be not negligent in our Calling: Let us do our Work, and let God alone for future Times. It is a Mercy. God would have our Care look no farther than the present day, Mat. 6.34. Sufficient unto the Day is the Evil thereof. God is very careful of Man's Welfare, he hath made carking a Sin, he might have left it as a Punishment. Every day hath Trouble enough for our Exercise, and that's as much as God hath required. 2. It is bewrayed by an immoderate Desire. The Temper of the Heart is very much discovered by the Current and Stream of the Desires. As the Temper of the Body is known by the beating of the Pulses, so is the Temper of the Soul by the Course of the Desires: Or, as Physicians judge of the Patient by his Appetite, so may you judge of your Spirits by your Desires, how they are carried out, whether to Heavenly Things, and the Enjoyment of God, or to the World. A carnal frame of Spirit will be known by an unsatisfied Thirst, and the ravenousness of the Desires, when they still increase with the Enjoyment, and Men crave more and more: Such a Dropsy as this is, argues a distempered Soul, especially when the Desires are transported beyond all bounds of Modesty and Contentment; Isa. 5.8. woe unto them that join House to House, and Field to Field, till there be no place, that they may be placed alone in the midst of the Earth. The inordinate Inclinations still increaseth, and Men never have enough, as if they would grasp all, that they might be blessed alone. Alas, those that have a heavenly frame, will stand wondering that God hath given them so much in their Pilgrimage; nay, that God hath given them any thing. But more especially doth this bewray Lust, when these Desires bring the Soul to that determinate Resolution, that this shall be the Project of their Lives. He that is rich hath many Temptations, how ever Wealth be gotten, or given by God; but he that will be rich is sure to miscarry, 1 Tim. 6.9. They that will be rich, fall into Temptation, and a Snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. The Bent and Resolution of the Soul argues the Heart is naught; he hath drowned himself already, he falls into a Snare, and into many Temptations. 3. By an immoderate delight in worldly Comforts. A Man may be worldly, that is, not carking and ravenous. Esa● saith, I have enough, my Brother, Gen. 33.9. Your Complacency in outward Enjoyments is a great Sin: When Men are satiated with their present Portion of the World, it is as great, if not a greater Sin, than to desire more. When Christ would represent a Covetous Man, he doth it not by one that grasps at more, but by one that found a greater Complacency in what he had, he blesseth himself as if he had Happiness enough, Luke 12.19. I will say to my Soul, Soul, thou hast much Goods laid up for many Years, take thine Ease, eat, drink, and be merry. It is a Question which is worse, a ravenous Desire after more, or a carnal Complacency in what we do enjoy? This last is worst; there is Discontent and Distrust in the former, but God is robbed and wholly laid aside by the latter: Our Delight, which is the choicest Affection, is intercepted. Many will say, I desire no more: but thy Heart is set upon what thou hast, and so God is robbed, who is to be the Soul's Treasure; and the Poor are robbed, they are loath to part with what they delight in; and the Soul is robbed of eternal Happiness which it should look after, and of present Comfort, in case God should blast all by his Providence; for a contented worldly Man will be soon discontented. It is a breach of the Matrimonial Contract, james 4.4. Ye Adulterers, and Adulteresses, know ye not that the Friendship of the World is Enmity with God? There is a Matrimonial Contract between God and the Soul, wherein God propoundeth himself as God All-sufficient. Now, as if God were not good enough, Men seek Delight elsewhere. Well then, deny these Lusts of the Eyes. To this purpose consider, (1.) Your Happiness doth not lie in these things. Luke 12.15. Take heed, and beware of Covetousness; for a Man's Life consisteth not in the abundance of the things which he possesseth; you may be happy without them. The Saints have a Candle that shall never be blown out: Neither your Safety nor Comfort lies in the World; your Safety doth not lie in it, you do not live by ordinary Supplies, but by God's Providence. Your Comfort doth not lie in it, it should be in God. We cannot see how we can be well without Friends, Wealth, present Supports: but consider, a Man lives not by visible means, but by the Providence of God. (2.) A little serves the turn to bring us to Heaven: He is not poor that hath little; but he that desires more, he is the poor Man. Enlarged Affections make us want more than the Necessities of Nature: We are not contented with God's Allowance, but pitch upon such a state of Life, and cannot live without such Splendour and Pomp, or without such an Estate. It is not want of Estate that makes a Man poor, but an unsatisfied Mind. He that doth not submit to God's Allowance, is poor. (3.) God will provide for us, if we do our Duty. He that hath given us Life, will give us Food that is less than Life, it is Christ's Argument; Mat. 6.25. Is not the Life more than Meat, and the Body more than Raiment? Nay, he that hath given us Christ, will he not with him also freely give us all things? Rom. 8.32. So a Man may argue, God hath given me Life, and that is better than Food and Raiment; as the Body is better than the Garment. Is any Man so illogical, and of so little Reason, as to argue thus, God hath given me Christ, and will he not give me Support? I have trusted him with my Soul, shall I not trust him with my Estate? God never sets any one to work, but he gives them Maintenance: He feeds the Ravens, and will he not feed his Children? Certainly a Father will not be more kind to a Raven than to a Child, to a Flower than to a Son. Mat. 6.26, 27, 28, 29. (4.) Wealth doth not make us more acceptable with God. Grace puts the Rich and the Poor upon the same level, james 1.9, 10. Let the Brother of low degree, rejoice in that he is exalted; but the Rich in that he is made low: because as the Flower of the Grass he shall pass away. The rich Man is not too high for God, if his Heart be kept humble with his Estate; and the poor Man is not too low for God, if he be preferred by Grace: so that Grace still is the ground of Acceptation. Riches profit not in the day of Wrath, Prov. 11.4. What is the Hope of the Hypocrite, though he hath gained, when God takes away his Soul? Job 27.8. These things will stand you in no stead. (5.) The more Estate you have, the more Danger, and the more Trouble. A Pirate doth not set upon empty Vessels; None are so liable to such Snares as those that have Wealth and Greatness. You can hardly discharge what you have already: if you had more, you would have the greater Trust; for to whom much is given, of them much shall be required, Luke 12.48. You must give account for more Time, for more Opportunities to do good, for more Acts of Mercy: A greater Estate is incident to more Cares, and more Duties. 3dly. The third Lust is, Pride of Life. The most natural Affection is Self-love, and Pride is nothing else but the Excess of Self-love; we suck it in with our Milk. Our first Parents fell by Pride, they soon catched at that Bait, You shall be as Gods, Gen. 3.5. and we see it takes with us, and surpriseth us upon every small occasion; a fine Garment, a Lock of Hair, a good Horse, or a serviceable Creature. There is nothing so high, and nothing so low, but Pride can make use of it: if we go back any degrees, it is to rise the higher. Yea, rather than not be proud, we can be proud of Sin; the Apostle speaks of some that glory in their Shame, Phil. 3.19. as their Revenge, and glutting themselves with their unchaste Pleasures. It is a Sin that will put us upon much Self-denial. How can Men rack their Spirits to promote their own Praise and Exaltation? How can they pinch themselves of the Conveniences of Life, to feed Pride, and to supply Pomp and State? Nay, a Man may be proud after his Death, in Funeral-Pomp, and in the Glory of the Sepulchre. Now Pride is twofold, in Mind, and in Desire; Pride in the Mind is Self-Conceit, and Pride in the Desire is an inordinate Affection of Glory, or high Place. Pride in Mind is when we ascribe to ourselves what we have not, or transfer upon ourselves the Praise of what we have. To boast of what we have not, is Folly; to boast of what we have, is Sacrilege, and we rob God; this is like a Man deeply in Debt, who boasts of an Estate he has borrowed. Pride in the Desire is an inordinate Affectation of our own Glory: all that Men do, is to set up themselves. 1. Against Pride in the Mind; consider what little Reason we have to be proud Poor Men! in whose Birth there is Sin, in whose Life there is Misery, and in whose Death there is Sorrow and Perplexity: What should we be proud of? Not of Strength, which is inferior to many Beasts: Not of Beauty, many Flowers are decked with a more glorious Paintry. Beauty it is but Skin-deep; it is blasted with every Sickness, it is the laughingstock of every Disease. And then he that is proud of his Clothes, is but proud of his Rags wherewith his Wounds are bound up. Clothes you know were occasioned by Sin; in Innocency Holiness was a Garment for Man, and Men might have conversed naked without Shame. And so for Birth, we have no reason to be proud of that, Omnis sanguis concolor, all Blood is of a Colour: He hath made of one Blood all Nations of Men to dwell on all the face of the Earth, Acts 7.26. Not of Estates, they are but as Trappings to a Horse, things without us: We do not value a Horse for his Trappings, but by his Courage, Mettle and Strength. Not of Learning; there is none so learned, but he hath Ignorance enough to humble him: To be proud of Learning, shows our Ignorance. A little River seems deep when it runs between narrow Banks; but when there's a broad Channel, it is very shallow: So Men seem to be profound till their Thoughts run out into the breadth of Learning. Nor should we glory in Preferment, and in being advanced; when Men are put into great Places, they grow proud, but it is their Folly: thy Preferment may be in Judgement; God many times chooseth wicked Men to rule. He gives Kingdoms to the basest of Men, Dan. 4.17. God's Providence is not only seen in preferring wise and godly Governors, but in setting up the Base for a Judgement to the Nation. Nabuchadnezzar is called God's Servant, jer. 25.9. the Sins of Egypt and judah did require such a Servant. A devout Man complained of a bloody Prince, Lord! why hast thou made him Emperor? he did seem to hear this Answer, Because I could not find a worse for such a wicked People. So when such a one was chosen Bishop, he grew proud upon it, and there was a Voice heard, Thou art lifted up, not because thou art worthy of the Priesthood, but because the City is worthy of no better a Bishop. Some may be preferred, not because they are worthy, but because the Sins of the Nation deserved no better Governors. So in any good Actions, when they are done commendable before Men, remember, God makes another Judgement. All the ways of Man are clean in his own Eyes; but the Lord weighs the Spirits, Prov. 16.2. Man hath but a partial hatred of Sin; but God hath an exact Balance, and he weighs the Spirits, Luke 16.15. Ye are they that justify yourselves before Men, but God knoweth your Hearts; for that which is highly esteemed among Men, is Abomination in the sight of God. When Men praise you, say, these Men cannot see my Heart: usually after some Eminency, there afterward comes a blasting. jacob wrestled with God, and then his Thigh was broken. Paul was wrapped up into the third Heaven, then presently there was sent him a Thorn in the Flesh. Sometimes God blasts the Creature before the Work, as Moses his Hand was made leprous, before he wrought the Miracle, Exod. 4.6. Sometimes after the Work, to show we are but vile Instruments; there is something left to remember the Creature of his own Vileness. Then be not proud of thy Holiness, for what is this to God's? Psal. 130.3. If thou, Lord, shouldst mark Iniquities; O Lord, who should stand? And God hates this Sin so much that he lets Men fall into many scandalous Sins, when they grow proud of their Holiness. The Ornament of a high and honourable Estate in the World, is not outward Splendour, but the humble Mind; james 1.10. Let the Rich rejoice in that he is made low. This is true Nobleness and Eminency, and an Argument of a great Mind, to be like a Spire, lest and low in our own account, when most exalted by God. 2. Against the other, Pride in Desires and inordinate Affectation of Greatness. Consider what God hath done for you already, and prise the Opportunity of a private Life, and improve it to frequency of Duty, and converse with God. It is better to be like a Violet, known by our own Smell, rather than our Greatness. The Mountains are exposed to Blasts and Winds, and they are generally barren; but the low Valleys are watered and fruitful: Therefore Men know not what they do when they seek great things. The true Ambition is to seek the great things of Heaven, and the great things of Christ; and for other things to refer ourselves to the fair Invitation and Allowance of God's Providence. A vainglorious Man is nothing in Christianity. Paul can count a Man's Judgement but a small thing; 1 Cor. 4.3. With me it is a very small thing, that I should be judged of you, or of Man's judgement. God is our Judge, and the Business of our Lives is to approve ourselves to God; Man's Judgement must not be valued. And besides, it is a vain thing to affect that in which we may be soon crossed: One Man's Opinion may disturb our Quiet: One Mordecai can cross Haman in all his Pomp. To dote upon that which is in the Power of those whose Humours are as inconstant as the Waves, or their Breath, or the Wind, is a very great Folly; where one Word may deject us, and cast us into Sorrow. And lastly, consider, this is nothing to eternal Glory. SERMON VII. TITUS II. 12. — We might live soberly, etc. THE Lesson which Grace teacheth was propounded Privatively and Positively. Privatively, wherein I have showed what we must eschew and avoid, viz. Ungodliness, and worldly Lusts. II. I now come to the Positive Part, where the Duty of Man is distributed into three kinds. Look as in a moral Consideration, there are but three Being's, God, Neighbours, and Self; so here the Apostle makes three Parts and Branches of our Duty; that we should live soberly as to ourselves; righteously as to our Neighbour; godly, that the Lord may not be defrauded of his Portion. Sobriety respects the Duties of our personal Capacity; Righteousness the Duties of our Relation to others; and Piety the Duties of immediate Intercourse with God. I begin with the first of the Apostle's Adverbs, That we should live soberly. Sobriety is a Grace very necessary, we can neither be righteous nor pious without it; for he that is not sober, he takes to himself more than is due, and so can neither give God nor Man their Portion. If he be unsober, he will be unjust; he robs the Church of his Parts which are quenched in Pleasure, the Commonwealth of his Service, the Family of their Maintenance and necessary Provision; and then the Poor are robbed, because that which should be spent in their Relief, is wasted in Luxury. And then he that is unsober, cannot be godly, for he doth not give God his Portion, he robs God of his time, and (which is worse) of his Heart; for that being carried out to Pleasure, it is deprived of the Fruition of God, and transported from better Delights. So that if we would discharge our Duty to God or Man, if we would live righteously and piously, we must live soberly. Once more (that you may a little conceive of the Weight and Consequence of this Discourse) Sobriety is a part of virtue's Armour; so much is intimated by the Apostle, 2 Pet. 1.5, 6. Add to your Faith Virtue, and to Virtue Knowledge, and to Knowledge Temperance, and to Temperance Patience. Virtue or Strictness of Life is rooted in Faith, directed by Knowledge, defended and maintained by Temperance and Patience; by Temperance on the right hand, and Patience on the left: as Fortitude or Patience is necessary to arm Grace against Dangers, so is Temperance or Sobriety to arm it against Pleasures and worldly Comforts. It is hard to say which we need most, Temperance or Patience; we must expect Hardships, and still we live among Snares, but only Snares are more frequent than Troubles; as more Birds are ensnared by the Net than killed by the Birding-piece. Persecution hath slain its Thousands, but Pleasures their ten Thousands: Therefore you see Sobriety is of great Use in the spiritual Life: As we need to press Faith as the Root of Virtue, and Knowledge as the Guide of Virtue; so we need to press Temperance and Patience as the Guard and Defence of Virtue; Patience against the Troubles and Hardships that we meet with, and Sobriety against the Comforts and Allurements of the present World. Before I enter upon the Discussion of the present Argument, let me first remove some Prejudices. 1. Some Men think, that to discourse of Sobriety, will be to give you a moral Lecture, not an Evangelical Discourse; they would have us to preach Christ, as if pressing the Duties of Religion were not a preaching Christ. Certainly we may preach that which Grace teacheth; now Grace teacheth to live soberly. The Truth is, Men would be hinged and oiled with Grace, and cannot endure the Strictness of moral Duties. Here Conviction is easy, and Conscience maketh Gild fly in the Face, and therefore Men cannot endure this kind of Preaching. I tell you, to preach Sobriety and Temperance, is to preach Christ. It is said, Acts 24.24. After certain Days, when Felix came with his Wife Drusilla, which was a jewess, he sent for Paul, and heard him concerning the Faith in Christ. Paul, Let us hear somewhat of Christ. Now what doth Paul preach of? ver. 25. And as he reasoned of Righteousness, Temperance, and judgement to come, Felix trembled. There is his preaching Christ. To preach Christ, is to press whatever the Christian Religion requireth, and in that manner, and upon those terms. And when Paul saith, 1 Cor. 2.2. I have determined not to know any thing among you, save jesus Christ and him crucified; it was because that was the controverted Truth, the Truth then in Question, and most opposed: for the Doctrine of the Cross was to the jews a Stumbling-block, and to the Greeks Foolishness; 1 Cor. 1.23. Now saith the Apostle, as foolish a Doctrine as it is, I have determined to know nothing else among you, not to prescribe in other Cases, but to confine our Meditations to the Doctrine of the Cross. There are other Arguments necessary, and must take their turn and place. 2. Some Men think that they are above these Directions, to be taught how to eat and drink, and that every Man hath Prudence enough to govern his Appetite. But consider, Christ thought meet to warn his own Disciples; Luke 21.34. Take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting and Drunkenness, and Cares of this Life. A Man would think it a needless Direction to such holy Men; yet saith Christ, Take heed. And certainly Sin is not grown less dangerous, nor we more holy than the Apostles. Besides, now, if ever, is there need of such kind of Preaching; some Men profess to live to the Height of the Creature, and so make Lust as wanton, as it is dangerous always to go near the Pit's Brink; and he that doth all that he may, will soon do more than he should. It is a Character of profane Men, jude 12. Feeding themselves without Fear. The Throat is a slippery Place, and had need be watched and kept with Fear. We find that an over-spiritual Preaching hath made Men loose and careless, and that moral Duties need to be pressed. 3. Another Prejudice there is against this Doctrine, Men shift it off to others. We conceive of Gluttony, Drunkenness and Covetousness, otherwise than Christ did, and therefore do not judge such Discourses necessary. We conceive Drunkenness and Gluttony to be an outrageous Excess; when we hear of Gluttons and Drunkards, we think of them vomiting, staggering, reeling, not being able to speak, or able to go, faltering in Speech and Language: But the Scripture sets out other manner of Drunkards, these are the Effects, the Punishment rather than the Fault. And so when we hear of Covetousness, than we think of some sordid Wretch, or else of some Oppressor that gets Wealth by Rapine and Extortion, or the apparent use of unlawful means; and so we wipe our Lips, and think we are clean. But now that which is counted Surfeiting and Drunkenness, and Covetousness before God, is the overcharging the Heart; Luke 21.34. Take heed to yourselves, lest your Hearts be overcharged, etc. A Man's Heart may be overcharged, though his Stomach is not, when he cannot freely meditate upon heavenly things, though he doth not remit and give up his luxurious Morsels in loathsome Ejections. And that is Covetousness before God, when the Ca●e of earthly things hinders us from Heavenly-mindedness and Heavenly Desires, the Heart is then overcharged, and loseth the Sense of spiritual things. These things premised, I come now to the Doctrine. Doct. One of the Lessons which Grace teacheth us, is Sobriety. Here, 1. I shall show you what Sobriety is in the General. 2. I shall open the particular Branches of it. First; I shall show what Sobriety is in the General: Sobriety is the Moderation of our Affections in the Pursuit and Use of all earthly things. To explain the Description [It is the Moderation.] Grace doth not take away the Affection, but governs it: It bridles the Excess, and then reduceth the Affection itself to a just Stint and Temper. Now the Rule according to which this Moderation must be made, must be either the Word; or where the Word interposeth not, then spiritual Prudence and Conveniency is to be a Judg. How the Word judgeth, I shall show in the Branches; but in matter of Conveniency, what is most convenient for ourselves, that we be not brought under the Power of any Creature, spiritual Prudence must be the Rule; 1 Cor. 6.12. All things are lawful for me, but all things are not expedient; all things are lawful for me, but I will not be brought under the Power of any. A Christian is to see, while he makes Use of one part of his Liberty, that he doth not forfeit and lose another, yea, the better part. As Men go to Law for Trifles, and spend a real and solid Estate; so by an intemperate Use of Christian Liberty, we forfeit that which is the best part, Freedom from Lusts, and from the Bondage of Sin. As for Instance; a promiscuous Use of Meats and Drinks, is a part of Christian Liberty; but Freedom from Lusts is another part: and therefore while a Man useth this Liberty in the Creature, and hereby brings himself in Bondage to his Lusts, or is enslaved to such a Creature, how inconvenient soever the Use of it be, he cannot leave it; he disappoints the main End of Christ's Blood, and forfeits the fairest part of that Liberty Christ hath purchased for him. God hath given us a large Liberty in Christ; let us not go too far, lest we forfeit the spiritual part of it: therefore it is a part of Sobriety, if it be likely to prove a Snare, to moderate and bridle the Affections. Yea, in another Case, which concerneth others, that may be lawful to one, which is not lawful to another: if the thing affected be lawful, yet if it be likely to give Offence, or to procure a Blot upon ourselves, it is a part of Sobriety to moderate ourselves, and abstain from it. In such a Case we owe so much to one another's Weakness, and to our own Credit, which should be preferred before the Satisfaction of any Appetite whatsoever; Phil. 4.8. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good Report; if there be any Virtue, and if there be any Praise, think of these things. And again, 1 Cor. 8.13. Wherefore if Meat make my Brother to offend, I will eat no Meat while the World standeth, lest I make my Brother to offend. Rather wholly abstain from this Liberty than give Offence. So that this Moderation is a reducing the Affections to the Limits of the Word, and the Rules of Conveniency and Charity. Of the Affections] I mean such as are accompanied with Pleasure in the Exercise; these are under the Command of Sobriety. There is a Moderation of our Passions that belongeth to Fortitude and Patience, as Sorrow and Anger, the Moderation of these belongeth to other Graces. But now such Affections as are accompanied with Pleasure in the Exercise, as Delight and Desire; Desire in the Pursuit, and Delight in the Use of worldly things; these belong to Sobriety. It is indeed a Question, which is worst, not to bridle Anger, or not to restrain Pleasures? Anger is unruly and violent, but Lusts work both ways; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, James 1.14. Every Man is tempted, when he is drawn away of his own Lust, and enticed. The most generous Natures are subject to Anger, and the basest to Pleasures. Anger is stirred up by Reason, though it runneth away without Deliberation; but Lust prescribeth to Reason: there is more of Plot and Counsel in Lust than in Anger. Reason sooner cleareth up, when the Storm of Passion is over, and then Men repent; but in Lust and Pleasure there is a long Bondage: So that not to restrain Lust, or those Affections that carry us out to corporal Delights, seemeth worst. But then again it may be inquired, which is harder, to endure Griefs, or renounce Pleasures? I shall answer, To renounce Pleasures; and Sobriety is more put to it than Fortitude. Many that have born Griefs with a stubborn Mind, yet have yielded to their own carnal Affectio●●, ●s Samson that broke so many Cords and Bands, yet could not break the Bonds of his own Lusts. It is true, Nature flieth from Grief, and therefore it is hard to take up our Cross; but Nature flieth from Grief, because it is addicted to Pleasures, and it is our Lusts that make the Cross so burdensome. Renounce the Desire and the Delight, and the Lust will be more easily overcome. In the Pursuit and Use] I name both, because as we must use worldly things moderately, so we must desire them moderately. The Sin is first in the Affection, and there may be an Immoderation in the Desire, when the Practice is restrained by Fear, or by Difficulty, or by danger of compassing our Lusts; and therefore the great work of Sobriety is to moderate the Lust. As a Bird when its Wing is broken, is eager to fly; so a Man that may abstain from excessive Practice, yet he may have much inordinate Affection: Col. 3.5. Mortify therefore your Members which are upon the Earth, Fornication, Uncleanness, inordinate Affection. Of all earthly Things] Profits, Pleasures, Pomps, Meats, Drinks, Apparel, Recreations; Sobriety reacheth all those Affections that are carried out to any of the good things of this natural Life. There is a dry Drunkenness, as the Prophet saith in another case, Isa. 29.9. They are drunken, but not with Wine; they stagger, but not with strong Drink. The Cares of this World have an inebriating Power, as well as voluptuous Living; and therefore Christ couples them together, Surfeiting and Drunkenness, and Cares of this Life, Luke 21.34. Look, as Wine disturbeth Reason, and oppresseth the Senses; so do these worldly Cares besot the Mind, and deprive us of the sense of spiritual Things: And therefore Sobriety is necessary to moderate our Cares, as well as to govern the use of Meats and Drinks. Secondly; I shall handle Sobriety in these four Branches. I. As to Pleasures and Recreation, Sleep and Pastime. II. In Meats and Drinks, and the necessary Supports of Humane Life. III. In Pomp and Apparel. IV. In the Cares of this World. Ist Branch, Sobriety in Recreation. The first Branch of Sobriety, in Recreation, in Sleep and Pastime, and other the Delights of Humane Life. For Sleep I need say but little; it is a soft Enemy, that steals away half our Time, and should be reckoned among our Burdens, and not our Pleasures; as a thing to be born with Patience, rather than to be taken with Delight. It is our Unhappiness, that so much of our Lives should be spent, and not one Act of Love and Kindness should be showed to God. The Angels that are wholly spiritual, are exempted from this Necessity; Night and Day they are always praising God, doing his Will, and harkening to the Voice of his Word. Yea, we may see many other Creatures are restless in their Motions, and obey the Law of their Creation without weariness: The Sun in a constant unwearied Course, moves from East to West, and from West to East, and never ceaseth. When thou liest upon thy Bed in the Morning, thou mayest think of it, how many thousand Miles the Sun hath traveled since thou weenest to rest the last Night, that he might come again this Morning to give thee Light to go about thy Labour and Exercise, and yet thou liest snorting upon thy Bed, and turning hither and thither, as Solomon saith, like a Door upon the Hinges. David contended with the Sun, who should be up first; as the Sun to represent God to the World, so he to acknowledge God in his Prayers and Supplications, Psal. 119.147. I prevented the dawning of the Morning, and cried. But of this I will speak no more; Common Prudence, and the Light of Nature, will give us sufficient Direction. But now for Sports, and other the Delights of Humane Life; accept of God's Indulgence with Thankfulness, and use it with Moderation. Adam in Innocency was placed in a Garden of Delight: and since the Fall, God hath provided not only for Necessity, but Pleasure. Certainly in Christ we have a great Liberty, but we should not use it as an Occasion to the Flesh. To the Pure all things are pure, Titus 1.15. Only let us take heed that we are pure in the use of these outward Comforts and Refreshments. Now we need not fear the Uncleanness of Meats and Sports, but let us fear the Uncleanness of Lusts. There is a double exercise of Sobriety in our Sports and Recreations, and the Delights of the Humane Life, to direct us in the Choice of them, and in the Use of them. 1. In the Choice of them, that they be lawful, not the Pleasures of Sin, Heb. 11.25. There is a strange Perverseness in Man's Nature: those Pleasures relish best that are seasoned with Sin; as if we could not do Nature Right, without Wrong to God, and putting an Affront upon his Laws. He that breaks the Hedge, a Serpent shall bite him, Eccles. 10.8. Now to prevent danger in this kind, and that we may not break through the Hedge, and the Restraints which God hath set us, and so find Remorse upon our Deathbeds, Conscience must be informed. Generally we may observe, that we offend God more in our Recreations than in any other Affairs of Life, and are more guilty of unlawful Recreations, than of unlawful ways of Gain and Traffic: and therefore it is good to be wary, and keep at a distance from Sin. And because Recreations are not among things absolutely necessary, but only convenient, if they be questionable, or of ill Fame, it is better to forbear; Phil. 4.8. Whatsoever things are of good report, etc. think of these things; that we may be sure not to be guilty of any contempt of God, and that we may not give offence to others. As for Instance, a Lusory Lot in Cards or Dice is very questionable, therefore better to be forborn than used, especially where they give offence. And again, because every thing is sanctified by the Word of God and Prayer, 1 Tim. 4.4. therefore we should seek to understand our Liberty by the Word, and venture upon nothing in this kind, but what we can commend to God in Prayer, and upon which we can ask a Blessing. Thus Sobriety directs you in the choice of Recreations. 2. In the Use. Usually we offend in such things as are for the Matter lawful, there the Soul is more secure: as in the Gospel, the Excuse is put in the handsomest terms, Luke 14.20. I have married a Wife, and therefore I cannot come. For the understanding of it, note, Christ's Parables do put the Dispositions of men's Hearts into Words: Now the Sensualist, or the Man that is addicted to Pleasures, is there represented; and mark, he doth not urge dalliance with Harlots, but I have married a Wife, and therefore I cannot come; implying, that excess in lawful Pleasures, keepeth many from Christ, and from the things of Grace: and therefore here is the Work of Sobriety, to set bounds and limits to the use and exercise of our Liberty, that it may not degenerate into Licentiousness. Well, but what Rules shall we observe? In short, than we offend in Sports, when they waste our Estate, rob us of our Time, cheat us of opportunity of Privacy and Retirement with God, and when they unfit the Heart for the Duties of Religion. 1. When they waste their Estates. You may not do with your Estates as you please; you are Stewards, and are to be accountable to God at the last Day for every Penny. Why should a Prodigal have a greater Liberty and Dominion over his Estate, than a covetous Man? I will tell you for what reason I speak it; Prodigals that waste their Substance with riotous Living, as he described in Luke 15.13. when they are taxed for this, they say, It is my own, and I may do with my own as I please. We are not content to take such an Answer from a rich and covetous Man, when you press him to Charity; if he should say, It is my own, and I shall give what I please: as Nabal said, 1 Sam. 25.11. Shall I take my Bread, and my Water, and my Flesh that I have killed for my Shearers, and give it unto Men whom I know not? The truth is, it is a mistake on both sides, it is not theirs, but God's, he is the great Owner. Therefore when Recreations are costly, and waste your Estates, you cannot give an account of it to God at the great Day; you rob your Families, at least the Poor. Lust starves Charity, and makes it a Beggar. It is sad when a Lust can command thee to do more than the Love of God can; when you can lavish away thus much upon your Pleasures, and account nothing too dear for them, and every Penny be begrudged that is for a Use truly good: You are guilty of Sacrilege to God, you rob him of his Tribute, and you rob the Poor of their Support, who are God's Receivers. 2. When they engross your Time, which is the most precious Commodity that can be, for it cannot be bought with Gold and Silver, and when once lost, can never be repaired. God hath appointed Pleasures after Labour, and when we are grown dull with Exercise; but then they should be moderate, that as little Time be wasted as may be. But now when Men make a Calling of their Recreation, and their Life is nothing else but a Diversion from one Pleasure to another, and they spend more time than will serve to quicken them to their Work, certainly this is a Sin; for than they alter the nature of them, and make it a Work, and not a Sport. They that spend their whole Time in Eating, Drinking and Sporting, live like Beasts rather than Men; for it is the Beasts Happiness to take pleasure without remorse; nay, they live rather like Plants, which are a less noble sort of Being's than Beasts: Beasts have their Labour, but Plants have only Life, and Time given them that they may grow bulky; for it is the perfection of Plants to grow bulky, and increase in Stature. And yet this is the Life of many Gallants, and idle Gentlemen, who live as if they were not born for Business, but Recreation. Nay, though you do not make a Trade of it, yet too much Time is not to be spent for the measure, only so much Time as will serve to quicken you again to the Labours of your general and particular Calling. An eminent Divine gives this Rule concerning Recreations; It is not lawful for a Man in an ordinary course, to spend more Time in the Day upon any Pastime, than in Religious Exercises: He means private Religious Exercises; he limits him only thus, not constantly. Now if we be tried by this Rule, how many of us would be taken tardy, and guilty of Sin? As one said, when he read Matth. 5. Aut hoc non est Evangelium, aut nos non sumus Evangelici; Either this is not Scripture, or we not Christians. So let us look upon this Rule, Either it is not true, or we do not act aright. Therefore let us debate it a little, and see whether is defective; Either we come short of Strictness and Circumspection, or the Rule comes short of Truth and Weight. Think of it: certainly it is most equal, that the most needful Duties should have most time bestowed upon them. To get Assurance, and enjoy Communion with God, this should be first in your Care; Matth. 6.33. Seek ye first the Kingdom of God, and the Righteousness thereof, and all these things shall be added to you. It is true, we cannot spend so much time in private Communion with God as in Business, because of the urgency of bodily Necessities; yet this is but equal that we should spend as much time in Duties of Religion, as we do in Recreation. Consider, the Soul hath its Delights, and Repasts, and Recreations, as well as the Body, and needs it as much: and therefore if our first Care should be for the Soul, it is but equal, that at lea●t as much Recreation as we bestow upon the Body, so much also should we allow to the Soul: Especially when we consider this, that it is some Refreshment to the Body to go aside from manual Labour, and converse with God. Once more, (that you may think charitably upon this Rule) there is a sad Character in Scripture given of that sort of Men, 2 Tim. 3.4. that are lovers of Pleasure more than lovers of God. Now consider, will not this too much describe the Temper of our Hearts? Will not this Text stare in the face of Conscience, when we are loath to give an equal time to God and to Religion, as to our carnal Sports and Delights? If your Expenses of Time were written in your Debt-Books, you would blush to look over the Accounts, so much for Pleasure, so much for Sports, so much for Business, and so little for Duty and private Converse with God. The Rule is too true, let Conscience be Judg. Certainly if we did prize Heavenly Comforts as much as Carnal, we should not complain of the Rule as too strict. What shall we think of them, who grudge no Time spent in Pleasure, and yet grudge all Time spent in God's Service? 3. When they unfit the Heart for any serious Work, by putting the Affections out of Joint, than they become a Snare, and it is high time to think of setting a restraint. All Things are to be measured by their End: Now the end of Pleasure is only this, to quicken the Mind, and revive the Body, and fit it for Work and Service. The end of Pleasure is not for Pleasure, but Work and Service. Well then, a thing is no longer good, than it conduceth to its End. Now when the Heart is set back, and unfit more for Duty, and less able to pray and meditate, and labour in our Callings, by reason of our Sports and Recreations, it is a sign we have too much let lose the Reins to Pleasure: For Pleasure was appointed to make us better, not worse, more cheerful in the Duties of our Callings; but now it proveth a Clog and a Snare. 4. Then is Sobriety to interpose, when our Pleasure doth cheat us of opportunity of Retirement, and religious Privacy with God and ourselves. Certainly it is a Duty to maintain a constant Converse with God; job 22.21. Acquaint thyself with him, and be at Peace. He delights to speak with his Creatures, and be familiar with them. This is that which is called Communion with God, a constant Correspondency that is kept up between God and the Soul. Now will a Man rob God? this is strange and monstrous. Well then, when Ease and Pleasure will not give way for Communion with God, and stops the Voice of Conscience when it pleads for God, than it is naught. And so for privacy with ourselves; it is a duty to commune with our own Hearts; Psal. 4.4. Commune with your own Heart upon your Bed, and be still. We and our Hearts should be often together. Now carnal Men give themselves up to Pleasure, because they cannot endure Solitariness and Self-conversing; they are loath to look into themselves: like a Mill, when it wants Corn, it will grind upon itself; they shall be forced to speak to themselves, which they cannot endure. Now Pleasures are unlawful, when they use them against holy Soliloquies, and as a Remedy against Conscience: as Saul would drive away his evil Spirit by David's Music. This is a great Sin: Amos 6.3. They put far from them the evil Day. And ver. 6. They drink Wine in Bowls, but remember not the Afflictions of Joseph. Men beguile their Consciences by turning from Pleasure to Pleasure, and so put off suing out a Pardon, the sense of their Sins, and humbling themselves before God, and making their Peace with God. This is the Work of your Lives. Therefore when Business, Entertainments, Sports and Pleasures, take up your Time, and will not allow you to be solitary, and you and your Hearts be together, you sin against God. Job 21.13. They spend their Days in Wealth, and in a moment go down to the Grave. It is dangerous to employ your whole Time in Mirth, and in Visits, and in Company, that should be spent in examining your Hearts, humbling your Souls, and seeking the Face of God; so that your Hearts grow dead and barren. Helps to Sobriety are two; to consider the Preciousness of Time, and the Vileness and Danger of Pleasure. First; The Preciousness of Time; that will appear in sundry Considerations. 1. Time is short. We have a great deal of Work to do, and but little Time; therefore we should redeem it from Pleasure, and rather encroach upon our Recreation, and spend it in Matters that most concern us. All complain of the shortness of Time, and yet every one hath more Time than he useth well. We should rather complain of the Loss of Time, than of the Shortness of Time; as Seneca said, Non accepimus brevem vitam, sed fecimus; nec inopes Temporis, sed prodigi sumus: We make our Lives far more short than otherwise they would be; and we do not want Time, but waste it. We spend it freely upon Mirth and vain Pleasures, as if we had more than we could well tell what to do withal. Life is short, and yet we throw it away, as if we had not such great work to do, as to mortify Corruptions, and to make our Peace with God; as if that Eternity, which cannot be exhausted in our Thoughts, did not depend upon this Moment. When Men are writing of a Sermon, and have but little Paper left, they write close. O consider, our Work lies upon our Hands; and therefore the Acts of Duty should be more close and thick: The Sun is even going down; we know not how soon Day may be over. 2. Too much Time hath been spent already; so will all the Godly-wise judge: 1 Pet. 4.3. For the Time passed of our Life may suffice us to have wrought the Will of the Gentiles. Rom. 13.12. The Night is far spent, the Day is at hand. And there's but little left to express your Love and Thankfulness, in glorifying God. Our Infancy was spent in Ease, and Youth in Sin, and Age in Business. Certainly that part of your Lives was merely lost, which was spent in an unregenerate Condition: Saith Austin, Perdit quod vivit, qui te non diligit; He loseth that Time which he lives, that doth not love the Lord. Properly we are not said to live, till we live in Christ. A Man may be long at Sea, tossed to and fro upon the Waves, and yet be but little from his Port, and cannot be said to have made a long Voyage: so a Man may abide long in the World, but cannot be said to live long, if he doth not live in Christ. Reflect this Truth upon thy Heart; Alas! my Life hitherto hath been a Death rather than a Life, useless, and lost to all spiritual Purposes; and shall I still waste my Time, and spend my Days in Ease and Idleness? Travellers that have tarried long in their Inn, mend their Pace, and ride as much in an Hour, as before they did in many: so we have stayed too long, O let us now mend our Pace! Say, I have lived thus long vainly, sinfully, carnally, in an earthly manner; I have little thought of God, and treasuring up for Heaven, or providing for my latter End: O how rich might I have been, if I had been a good Merchant for my Soul! How am I now outstripped by many my Equals, my Youngers in Age, but Seniors in Grace! They are in Christ before me. O why doth God spare me, but to recover that which is lost? 3. Consider, it is uncertain how long thou shalt enjoy the Season: the present time is always best, and shall we waste it vainly? We have not a Lease of our Lives. Ludovicus Capellus tells of a Rabbin, that being asked, When was the fittest time for a Man to repent? he answered him, One day before he dies, meaning presently, for this may be your last day. We know not how soon God may call us to himself. In an Orchard some Fruits are plucked green, few are left to rot upon the Tree. Mariners that have not the Wind in a Bottle, are ready to tackle the first Gale. We shall never have a better opportunity to consider our ways; in Youth we want Wisdom and Zeal, and in Age Strength; in the midst of Business we want Leisure, and in the midst of Leisure we want a Heart. There is not more Efficacy in the latter season than in the former. Do not think that Sickness and old Age will help you more in the work of Repentance than Youth? Moral Arguments work not without Evangelical Grace. The bad Thief had one foot in Hell, and yet he blasphemed. There will be more Difficulty in old Age, but no Help; Sickness and Age needs a Cordial, and not Work; and therefore no Season like the present. 4. They that have lost Time, know the worth of it. O, if they might have the happiness to live again that are now in Hell, would they waste their precious hours so wantonly and lavishly as you do? Dying Men that are affrighted in Conscience, discover to us the Passions of the Damned; they would give all the World for one Year, or one Month to repent. He that so passionately begged for a drop to cool his Tongue, how would he have indented with God for a Year's Respite from Torment? In the day of Death, all the Wealth of the World will not purchase one day longer. We never know what we lose in losing Time, till it be too late: It is better to be sensible of the worth of Time in Earth than in Hell. Knowledge of things that are evil and bitter, is more easily gained by Teaching, than by Experience and Feeling: But we do not lay these things to Heart. Christ mourned over jerusalem, because she lost her day: Luke 19.42. If thou hadst known, even thou, at least in this thy day, the things which belong unto thy Peace: but now they are hid from thine Eyes. 5. We must give an account for Time, and therefore let not Pleasure engross and take up too much of it. Whenever God comes to reckon with his People, the great thing for which he calls them to an account is their Time; he keeps an exact reckoning of the Years of his Patience, Psal. 95.10. Forty Years long was I grieved with this Generation: I have given them thirty, forty, fifty Years Respite to think of their Sins, and apply their Hearts to be wise for Eternity. So of the Times and Seasons of Grace, and Methods and Dispensations of Mercy; Luke 13.7. Behold, these three Years came I, seeking Fruit of this Figtree, and find none: by which is meant the three Years of Christ's Ministry with the Jews; for he was then entering on his last half-year. When the Scripture speaks in a round number, there's no Mystery in it; but when the Numbers are uneven and odd, there is something to be noted; these three Years Christ had been labouring with them. And jer. 25.3. From the thirteenth Year of Josiah the Son of Amon King of Judah, (that is the three and twentieth Year) the Word of the Lord hath come unto me, and I have spoken unto you, rising early, and speaking, etc. Such Passages are but Pledges of the great Process of the Day of Judgement. God will call to account then for the time of his Patience, and the Means and Mercies you have had. O then reflect this Truth upon your Hearts, and say, I must die and give an account for Time, and alas, I cannot give an account of one day among a thousand! my Time hath been spent in foolish Mirth, in troublesome Cares, in idle Company, in vain Sports and Revellings; and how shall I be able to look God in the Face, and answer him? Do but pass the Account with yourselves, and if you cannot answer Conscience, you will never be able to answer God. So much Time spent in Meals and Banquets, so much in Visits, so much in Sports, so much in Sleep, so much in Worldly Employments, and then think how little a Remainder there is for God O if we did but now and then cast up our Accounts, it would extremely shame us. If you hire a Labourer for the Day, and he should come at Night, and demand Pay, and the Master should say, What hast thou done for me? would he not be ashamed to say, thus much Time have I spent in Meals, thus much in loitering and sporting with my Companions, thus much in mending my own Apparel, and an hour, or half an hour in your Work and Service; can this Man expect a day's Wages? Christians! do you believe that there is a God of Recompenses? and that there will be a Day of Account, that you dare loiter thus, and waste away your Time, that should be spent in God's Service? Secondly; Consider the baseness and the danger of Pleasures, in four Considerations. 1. The base a Man is, the more he affects carnal Delights, and is addicted this way; Eccles. 7.4. The Heart of the Wise is in the House of Mourning; but the Heart of Fools is in the House of Mirth. That which wise Men prefer, certainly is better than that which Fools make choice of. Now this is the choice of Fools; wise Men know there is more to be gained by grave Exercises, and by Spectacles of Sorrow, than in the places of carnal rejoicing: They know there is nothing to be seen or heard there, but Snares or Baits; little Wisdom to be gained, and little improvement of Grace and Reason to be made. 2. All carnal Pleasures are mixed with Grief, and leave a Sting and Bitterness in the Issue. You never came away from your Sports with such a merry Heart as you do from the Throne of Grace. If Men would but consider their Experiences after Duty, and after Recreation, there's a Calm and Serenity in the Conscience after the saddest Duties when they are ended. Who ever repent of his Repentance? they yield some cheering and reviving to the Soul: As it is said of Hannah, 1 Sam. 1.18. That she went away, and did eat, and her Countenance was no more sad. Prayer gives Ease, as the opening of a Vein in a Fever. If all come not away alike cheerful from the Throne of Grace, and this be not a general Rule, yet it is no Addition to their Grief, that they have been with God; rather it is some lessening of their Trouble. As the pouring out of a Complaint into a Friend's Bosom, though it do not help, it is some Ease to the Mind: So though God do not come in with a high Tide of Comfort to the Soul, yet it is some Ease we have been with God, and presented the case to his Pity; there is some spiritual Mirth and Delight kindled, at least some lessening of Grief. But now (not to speak of wicked Men, when they come from their Pleasures) even the Children of God to whom all things are pure; yet because of the tenderness of their Hearts, there is always some Remorse after their Pleasures: And therefore Solomon propounds it as a general Rule, Prov. 14.13. Even in Laughter the Heart is sorrowful, and the end of that Mirth is Heaviness: it is an Allusion to outward Laughter, which causeth Pain by the too much dilation of the Spirits, and straining the Body, which is a Figure of that Remorse which accompanies all Worldly Joy. All Worldly Joy begets a sudden damp upon the Spirit in the departure. God will still remember us, that we are in our Pilgrimage, and complete Joy is not to be had here; that every Rose in the World grows with a Thorn, and would teach us to look after more solid Comforts. 3. Pleasures, if they be not watched, will soon make us unfit for Communion with God, and for any solemn Duty. Eccles. 2.2. I have said of Laughter, It is mad, and of Mirth, What doth it? Solomon in the former Verse was resolved to make an Experiment, and to let lose his Heart to Carnal Pleasures, that he might see what would come of it; to loosen the Reins, and turn his Heart lose to carnal Pleasure; and what was the Issue? O, it is mad! it soon transports the Mind, and puts Reason out of frame; it makes a wise Man to be like a mad Man: as mad Men in their freaks of Mirth have little use of Reason. And of Laughter it said, What doth it? that is, whither hast thou carried me? whither art thou now going and carrying my Soul? Satan hath a greater advantage upon you in your Sports, than in your Business; therefore to affect them is but playing with the Baits; and as the Bird sings in the Fowler's Snare, so do we in the midst of Temptation. If Christians would but consult with their Experience, how often have we smarted when we fall into it? A poor Beast fallen into an Hole, will not fall into the same Hole again. Tho we see the Inconveniency of it, yet our Hearts are addicted. 4. It is a sign Men have not received the Power of Grace, when they are immoderately addicted to Pleasures. It is a Description of the carnal State; Titus 3.3. We ourselves also were sometimes foolish, disobedient, serving divers Lusts and Pleasures. So much Grace as you have, so much Victory and Command over your selves; and therefore when Men are wholly led by Sense, they are at a great distance from the Life of Grace. Therefore as we would not be accounted carnal, we should be more sober in this kind; we may use Pleasures, but should not serve Pleasures; but rejoice as if we rejoiced not. If we use a thing, it is for some other end; we enjoy the End, and use the Means. You may use Pleasure for to quicken the Mind, and revive the Body, that it may be quick in the Service of God, and not unfit the Heart for Duties of Religion. SERMON VIII. TITUS II. 12 — We might live soberly, etc. TWO d Branch, Sobriety in Meats and Drinks. IF you ask, which is worst, Excess in Meat or Drink, Gluttony or Drunkenness? I answer, Drukenness is more odious, and doth more sensibly deprive a Man of the use of Reason, and put him upon Actions unseemly, and is the cause of more Diseases and Disorders in the Body: but then Gluttony is very dangerous, partly because it is not of such a great Disreputation among Men as Drunkenness: and Shame is one of the Restraints of Sin; partly because it insensibly creeps upon us, as Austin complained, Ebrietas longe à me est, crapula autem nonnunquam surrepit servo tuo: Lord! I abhor Drunkenness, but Gluttony creeps unawares upon me. If it be required again, which Sin is worst, he that is immoderate in the use of Pleasure, or he that is immoderate in Worldly Cares? I answer, gross Intemperance brings more Dishonour to God, and Worldly Cares more spiritual Disadvantage to our Souls. A Worldling doth not dishonour God openly so much as a Drunkard, but then he is more uncapable of Conviction, and of heavenly things; and by distracting his Heart with Cares, he shrewdly endangereth his Salvation. As for Drunkards and Sensualists, their Face declareth their Shame, and their Crime is written in their Foreheads, and so they have less of Defence against the Strokes of the Word: Therefore our Saviour saith, Mat. 21.31. That the Publicans and Harlots go into the Kingdom of God before you. These things premised, I come to speak of Sobriety in the use of Meats and Drinks. I join them both together, because Grace is exercised in the Restraint of both. Christians! as we are your Remembrancers to God, so we must be God's Remembrancers to you, and every part of Conversation falls under some Rule of Religion. The Apostle saith, 1 Pet. 1.15. As he that hath called you is holy, so be ye holy in all manner of Conversation; in every Point, and every Affair of Life; and therefore eating and drinking being one part of human Conversation, it is necessary to give you some Directions. It is very familiar with Men to miscarry by Appetite, more familiar with Man than with Beasts. There is no Beast but Swine will overeat themselves, they know their stint and measure: But, Lord, how far is Man fallen! Nature is not only blind in point of Worship, but weak in point of Appetite. The Relics of Inordinacy are in the Regenerate. The holiest Men had need of Caution, as Christ saith to his Disciples, Take heed and beware that your Hearts be not overcharged with Surfeiting and Drunkenness, Luke 21.34. And the Apostle bids Timothy to flee youthful Lusts, to be chaste and pure as he was, 2 Tim. 2.22. Flee also youthful Lusts, but follow after Righteousness, Faith, Charity, Peace with them that call on the Lord with a pure Heart. Yea, those that are wisest and most accomplished, many times are swallowed up in this Gulf. Who would have thought that Adam and Eve, endowed with the Image of God, should have miscarried by Appetite, by eating? or that Solomon, who had such large Gifts and Knowledge from the Cedar to the Hyssop, should miscarry by Women? and that Persons of excellent Abilities, are many times of a riotous Conversation? Certainly we are weakest where we think ourselves strong. When the upper part of the Soul is sufficiently fortified with Counsel and Knowledge, the Devil dare not assault us in point of Error; but then he draws us away by Appetite, and the Baits of the Flesh; and therefore we had need speak of Sobriety in Meats and Drinks. Now Sobriety becomes all Persons, especially Magistrates, Ministers, Women, and Youth: Magistrates and Ministers, because of the Dignity of their Office; Women, because of the Imbecility of their Sex; and Youth, because of the slipperiness of their Age. 1. For Magistrates: Prov. 31.4, 5. It is not for Kings, O Lemuel, it is not for Kings to drink Wine, nor for Princes strong Drink. Give strong Drink to him that is ready to perish. It is an Allusion to the Custom among the jews, if a Man were condemned to die, it was their Courtesy to give him spiced Wine to attenuate and thin the Blood that it might sooner pass out of the Body; and to inebriate the Senses, that he might be less sensible of his Pa●n. Now it is not for Kings to drink Wine, not for the Judge, but for the condemned Person. So Eccles. 10.16, 17. woe unto thee, O Land, when thy Princes eat in the Morning. Blessed art thou, O Land, when thy Princes eat in due season, for Strength and not for Drunkenness. Magistrates cannot be good or bad alone; when they are given to sensual Delights, ●t is more odious in them, for it unfits and diverts them from public Business: when they spend their time in Excess, they are totally indisposed for Counsel and wise Debates, and weighty Affairs; therefore the Carthaginians forbade Wine to Magistrates, during the time of their Magistracy. And by Solon's Law, a drunken Prince was to be slain. 2. For Ministers, their Work lies with God, therefore they had need live in constant Sobriety. Under Pain of Death, neither Aaron nor his Sons the Priests, were to drink Wine or strong Drink when they went into the Tabernacle of the Congregation; Levit. 10.9. Do not drink Wine nor strong Drink, thou nor thy Sons with thee, when ye go into the Tabernacle of the Congregation, lest ye die. It shall be a Statute for ever, throughout your Generations. It is probable Nadab and Abihu, their Miscarriage in offering strange Fire, was occasioned by Fumes of strong Drink, for presently God makes that Law for Aaron and his Sons. So the Apostle, 1 Tim. 3.3. A Bishop must be sober, not given to Wine, because of the Excellency of his Ministration, which requires Meditation and Freedom of Contemplation, which is hindered by the Fumes of Wine and strong Drink. 3. For Women, because of the Weakness and Modesty of their Sex. In some Nations it was Death for Women to be intemperate, because by this means they make Shipwreck of that Modesty which is the Ornament of that feeble Sex; and therefore Excess in them is more filthy and shameful. 4. For Youth, they need chiefly to be pressed to this Sobriety, because of the Slipperiness of their Age; their Judgements are weak and green, and their Affections are violent; Nature is strong in them, and Satan is diligent to seduce them, he prizeth young Affections; and they are but newly come to the Use of their Reason, from living the Life of Sense; and the natural Heat of the Stomach, that is found in Youth, is a great Provocation. Though all need to be fortified, yet especially these. But what is this Sobriety that is required? I answer, You may know it by the Sin that is contrary to it; and we sin against Sobriety when we offend by Quantity, Quality, and in the manner of Usage. 1. There must not be Offence in Quantity: Fullness of Bread was one of Sodom's Sins, Ezek. 16.49. that is, Excess in the Use of the Creature. Now how shall we state this Excess? Not merely by the Custom of Nations, for Sins may be authorized by general Practice, as Sodom's Sin was Fullness of Bread. Not merely by the Greatness of the Estate; Plenty doth not warrant Excess. If a Man have never so much Cloth, yet he would not make his Garment too big for him. If the Meat be too salt, it is no Excuse to the Cook to say, he had good store of Salt by him: So will it be no Plea that God hath given you Plenty, and a great Estate to warrant you in your Excess. The Heart may be overcharged when the Purse is not. Neither must it be measured by the Capacity of the Stomach: Christ doth not say, Take heed you do not over-charge your Stomach with Surfeiting and Drunkenness▪ but your Heart, Luke 21.34. Some Men are strong to drink Wine, they are Tubs and Hogsheads, as Ambrose calls them, rather than Men. But it is not when the Stomach is overcharged; but the Conscience, when it grows secure and carnal; or the Heart, when it is not fit for Duties, less apt to be lifted up to God in Prayers and Thanksgivings, and the Mind cannot be lifted up to heavenly things. So that the Measure in this kind must be our Fitness to perform the Duties of our general and particular Calling; and when that is exceeded, than we sin. 2. For the Quality. We must not hanker after Quails, and desire dainty Food, that's a sign Lust is made wanton; and Nature being perverted, is grown delicate, which otherwise aimeth but at Necessaries. Indeed it is God's great Indulgence to us, to give such things as are Refreshments to Nature, not only for Support but Delight. The Substance of our Food might suffice to nourish, but God hath created them with Smell, Taste and Colours, for our greater Delight, but we must not be too curious; this is nourishing your Hearts as in a Day of Slaughter, Jam. 5.5. And still the Disposition increaseth: Therefore it is good to check Curiosity at first. Curiosity in Diet God takes notice of, Deut. 14.21. Thou shalt not seethe a Kid in his Mother's Milk; affecting excessively the pleasing of the palate with too much Curiosity. It is said of the rich Glutton, He fared sumptuously every Day, Luke 16.19. I know Feasts are allowed, and sometimes a more liberal Use of the Creature; Christ honoured a Feast with a Miracle of changing Water into Wine: But a constant Delicacy brings a Brawn upon the Heart, and a Wantonness upon the Appetite. When Men do nothing else but knit Pleasure to Pleasure, they nourish their Hearts, that is, rear up their Lusts, and are fond of the Flesh. We are still to maintain and carry on the spiritual Conflict, and therefore this Curiosity and hunting after Novelties, is contrary to the Intent of the Christian Life, which is a War with the Flesh, not to make it wanton. 3. The manner of enjoying the Creature: It must be with Caution and with Piety. 1 st. With Caution. job sacrificed while his Sons feasted, job 1.5. We are apt to forget God most when he is best to us; and when our Hearts are warmed and inflamed with high and good Cheer, we are apt to sin; therefore your Heart should not be let loose to the fruition of outward Comforts. It is ill to trust Appetite without a Guard, as it is to trust a Child among a Company of Poisons: Prov. 23.1, 2. When thou sittest to eat with a Ruler, consider diligently what is before thee. And put a Knife to thy Throat, if thou be a Man given to Appetite: That's Solomon's Advice. And rejoice as if you rejoiced not, 1 Cor. 7.31. Consider, you are in the midst of Dangers and Temptations. When these Baits are before you, Self-denial is put to the Exercise; and here you are tried to see what Command you have over yourselves. Men lay aside all Care when they go to festival Meetings. It were well to lay aside worldly Cares, that you might not eat the Bread of Sorrow: but take heed of a secret Snare; you should not lay aside spiritual Care. 2dly. You must use them with Piety. God must not be banished from our Delights and Refreshments; we must receive them from God, enjoy them in God, and refer them to God. We must receive them from God, who is the Author, the Giver, the Allower, and the Sanctifier of them. You must take all your Comforts out of God's Hands with Thanksgiving, than your Table will not so easily be made a Snare. How sweet is this, when you can say in good Conscience, Lord! thou hast provided this for me, this is the Comfort thou hast allowed me. The Apostle saith, 1 Tim. 4.5, 6. Every Creature of God is good, and nothing to be refused, if it be received with Thanksgiving, for it is sanctified by the Word of God and Prayer. In the Word God hath declared the Use to be lawful; there we understand our Liberty and Right by Christ; and in Prayer we ask God's Leave and Blessing, that so we may act Faith upon his Providence; for Man doth not live by Bread alone, he must receive his Strength and Nourishment from God. All the Creatures since the Fall are armed with a Curse, and therefore we had need take them as Blessings out of God's Hand in and through Jesus Christ. And we must enjoy them in God, God must not be forgotten when he remembers us: as you refresh the Body with Food, let the Soul be refreshed too by Meditation, that's the Soul's Refreshment. Consider his Liberality; how many things doth God give at a Feast? It is God that gives Wealth to furnish our Table, Health to use them, Peace to meet together; and Christ hath purchased Liberty that we may make use of all these Blessings. The Soul must have its Refreshment. And so may we meditate upon Christ's Sweetness, the Fatness of God's House. In Luke 14. when Christ was eating Bread in the Pharisee's House, than he discoursed of the spiritual Wedding-Supper, and of eating Bread in his Father's Kingdom. Then you must use them to God, as the End and Scope; 1 Cor. 10.31. Whether therefore ye eat or drink, or whatever you do, do all to the Glory of God. No Pleasure should be its own End. The immediate End is the Sustentation of the Body, but the remote End should be Service, and God's Glory. We do not eat to eat, but eat to live. Pleasure is the Handmaid of Nature, but not the Guide. The End of Eating is to repair the Strength which hath been weakened in Duty, and fit us to attend upon Duty again; Eccles. 10.17. Thy Princes eat in due Season, for Strength, and not for Drunkenness; not for mere Delight, but for Service. Thus you see what it is to be sober in the Use of Meats and Drinks. III d Branch, Sobriety in Apparel. The third Branch of Sobriety is in Apparel. That this is a part of Sobriety, appears by that Scripture, 1 Tim. 2.9. That Women adorn themselves in modest Apparel, with shamefacedness and Sobriety. We must be moderate as to Apparel, as well as to other Delights and Comforts of Life. In managing this part of the Discourse, I shall first give you some Rules, and then some Helps. 1. For the Rules. The Work of Sobriety is to moderate the Affection, and then the Use. (1.) To moderate the Affection to vain and immodest Apparel, there the Disease begins; Col. 3.5. Mortify therefore your Members which are upon the Earth, Fornication, Uncleanness, inordinate Affection. There may be even in those that are poor, a Desire and an Envy at the Bravery of others, (which is grievous to the Spirit of God) when we want it ourselves. Pride in Apparel is not only the Sin in the wearing, but in the Desire of it; when we can no sooner see a vain Fashion, but we are taken with it, (as Ahaz was taken with the Altar at Damascus) and we must have another of the like Fashion. It is the Duty of Christians, to consider one another, to provoke to Love and to good Works, Heb. 10.24. who should be most sober, most modest in their Apparel: but we often provoke one another to Excess and Pomp, and strive who shall excel; therefore this Desire, when we are taken with vain Fashions, is sinful. And if our Hand will not reach to it, than we envy and speak against others, not out of Zeal, but Emulation, because we cannot attain to the like ourselves: as Diogenes trod on Plato's rich Garment with a greater Pride, Calco Platonis fastum. Envy shows we value these things. Now to moderate this secret Envy, take a Consideration or two. 1 st. If we have Food and Raiment to cover our Nakedness, why should we trouble ourselves about more? 1 Tim. 6.8. And having Food and Raiment, let us be therewith content. When God first made Adam and Eve Apparel, he made them Coats of Skins, plain and homely Ware; and they were greater Persons than we are. And it is said of the Children of God, those of whom the World was not worthy; Heb. 11.37. They wandered about in Sheepskins and Goatskins. Our Condition is much better, therefore let us not envy others, when they shine and excel in Pomp of the World; it is enough God hath given us any thing for Warmth and Use. 2dly. Consider how holy Men have behaved themselves upon a like Occasion. It is recorded in the Life of Bernard, if he saw a poor Man in corpse Habit, he would say, It may be this poor Man may be glorious within, and have a better Soul than thou hast: but if he saw a Man with a fine Garment, he would say, It may be he excels thee as much within as without. So Pambus when he saw one very curious in dressing herself, he wept, saying, Have I been as careful to please Christ, to deck my Soul with Grace in the Sight of God, as she is to please a wanton Lover? Thus should we make a spiritual Use of such a Spectacle, and strive to be as fine in God's Sight, as they are in Bravery without. (2.) The Work of Sobriety is not only to moderate the Affection, but to moderate the Use of Apparel and outward Ornament, that we may not be pompous and excessive. That there is such a Sin as Excess in Apparel, appears by the frequent dissuasives of the Word. The Scripture takes notice of it chiefly in Women, but Men have their Share. The Holy Ghost by the Prophet Isaiah is pleased to give us an Account of the Fashions of those Days, and to make an Inventory of their Wardrobe; chap. 3.18, to 24. In that Day the Lord will take away the Bravery of their tinkling Ornaments about their Feet, and their Cauls, and their round Tires like the Moon. The Chains, and the Bracelets, and the Mufflers, the Bonnets, and the Ornaments of the Legs, and the Head-bands, and the Tablets, and the Earrings; the Rings, and Nose-Iewels, the changeable Suits of Apparel, and the Mantles, and the Wimples, and the crisping Pins, the Glasses, and the fine Linen, and the Hoods, and the Vails: and therefore threateneth an heavy Judgement, ver. 24, 25. And it shall come to pass, that instead of sweet Smell, there shall be Stink; and instead of a Girdle, a Rent; and instead of well-set Hair, Baldness; and instead of a Stomacher, a girding with Sackcloth; and Burning instead of Beauty. Thy Men shall fall by the Sword, and thy Mighty in the War. Mark the Judgement, a Scab, which meeteth with their Aim, which was to set off their Beauty; and the Violence, Incivilities and Rudeness of the Soldiers, to meet with the matter of their Sin, who shall strip them of their Garments, that they should not have Rags to cover their Nakedness. So 1 Pet. 3.3. the Spirit of God takes notice of the outward Adorning, of plaiting the Hair, and of wearing of Gold, and of putting on of Apparel. By which he reproves, not a decent dressing, but a laying of it forth in Curls and Locks, and wanton Plates. So Luke 16.19. there it is taken notice of as a Luxury in the rich Man, that he was clothed in Purple and fine Linen, and fared sumptuously every Day. Curious Clothing is made to be one of his Crimes as well as Gluttony, and Neglect of the Poor: Usually they go together: And the Experience of all Ages showeth that there is such a Sin, and in these times more abundantly, when all Distinctions of Ranks and Place, and Superiors and Inferiors are taken away. But how shall we do to find out the Sin, Cases being so different, and the Custom of Ages and Nations so various? I answer in the general, Such a Modesty as is without Exception doth best become the Saints and Christians indeed, who are chiefly to regard the inward Ornament, to adorn themselves in the Sight of God rather than in the Sight of Men; 1 Pet. 3.4. Whose adorning let it be the hidden Man of the Heart in that which is not corruptible, even the Ornament of a meek and quiet Spirit, which is in the Sight of God of great Price. And again they are to stand at a Distance from a Snare, and to avoid all Appearance of Evil; 1 Thess. 5.22. Abstain from all Appearance of Evil. And again, they are to give no Offence, neither to jew nor Gentile, nor to the Church of God, 1 Cor. 10.32. Neither to their Fellow-Members within, nor to Observers without. Therefore if we had to do with a gracious Heart, the Case would be soon decided; they do not love to walk upon the Brink, nor to come near a Sin. An inoffensive modest Habit is free from all Exceptions; and if Men and Women were wise, they would soon see that it would neither lessen their Esteem with God or Men, but increase it rather. But more particularly, Persons guilty are clamorous, and say, why do we abridge them of their Liberty, and take upon us to condemn their Garb? I confess it is a Sin to condemn what God hath not condemned. There are two sorts of Superstition: Positive, when we count that holy that God never made holy. And Negative, when we condemn that for sinful, which God never made sinful. Therefore what Rules can be given to trace and find out the Sin? The Abuse will be best discovered by considering the Use. What are the Ends of Apparel? They are divers, either for Necessity to defend the Body against the Injuries of the Wether; therefore they that discover their Nakedness, sin against that; or else for Honesty or Modesty, to cover that Deformity of the Body, which was the Fruit of Sin; or else for Profit, such Apparel as suits with our Callings and Course of Life; or for Frugality, according to the Proportion of our Estate, that we may not waste the good Gifts of God, that should be kept either for Family-Uses, or for other good Uses; or for Distinction of Persons, of Age, Sex, and Rank; Deut. 22.5. The Woman shall not wear that which pertaineth unto a Man; neither shall a Man put on a Woman's Garment, for all that do so are Abomination to the Lord thy God. By these Ends the Abuse may be conceived. (1.) It is a foul Abuse of Apparel and Ornament, when Men and Women disguise Nature, and seek to mend that which God hath made, by patching, painting, and other Varnishes of Art. jezebel is infamous in Scripture for Painting; and dare any sober Woman that pretends to be a Christian, put herself into her Garb and Fashion? They reprove God, that seek to mend Nature. Cyprian saith, It is a Dislike of God's Work. So Tertullian before him, They dislike God's Workmanship in their own Faces, and consult with the Devil how to mend it. That which is natural is from God, and that which is artificial is from the Devil. How shall God own them at the last Day, when they are ashamed of his Workmanship? Will thy Maker own thy disguised Face? He will say, this is not the Face that I made. We should appear before Men with no other Face than we would appear before God with at the Day of Judgement. Would I have God see me thus disguised, patched and painted? Doth not Conscience startle at the thought of it, when God shall come to take knowledge of all the Works he hath made? wouldst thou appear then with these Spots and artificial Varnish? (2.) Addictedness to Fashions, certainly that argues such a Levity that doth not suit with the Gravity of Religion. That there is a Sin in Fashions, is plain by Isa. 3. where the Holy Ghost is pleased to give us an Inventory of the Wardrobe of the Women among the Jews; for what Reason, but to show they were vainly addicted to Fashions? So Zeph. 1.8. I will punish the Princes, and the King's Children, and all such as are clothed with strange Apparel. God takes notice of Pride in Apparel, though it be in Courtiers, Nobles, Princes, and Kings Children, their new and strange exotic Garbs; therefore much more is it evil in private Persons, and those that are of an inferior Rank. But you will say, if we must not follow the Fashion, of what Date should our Habits be? Should we go back as far as Adam to cloth ourselves with Skins and Leaves; and run back to the Rudeness of former Ages? I answer; There may be as much Vanity and Affection in being too much out of the Fashions of the times and places in which we live, as in being too much in it; therefore our Liberty in this kind is to be determined by the general and received Custom of the gravest and godly wise. It stands not with Christian Gravity to be first in a Fashion, and affect that which is new, nor to take it up when it is only the Fashion among those that are light and vain; they are not to be imitated, for that's conforming ourselves to the Fashions of the World, which the Apostle disproves, Rom. 12.2. Be not conformed to this World. The Apostle speaks in the Business of long Hair: and when he had spoken what an unseemly thing it was for a Man, Ruffianlike, to go with long Hair; 1 Cor. 11.14. Doth not Nature itself teach you, that if a Man have long Hair, it is a Shame to him? He adds, ver. 16. But if any Man seem to be contentious, we have no such Custom, neither the Churches of God. Which seems to carry this Sense, that if Women will come with their Nakedness into the Congregation, and if Men will wear long Hair; and if any Man or Woman will contend and say, the thing is indifferent, and they have a Liberty in this kind; this is the short Answer, We have no such Custom, neither the Churches of God. Therefore the general and received Custom of the Churches of God ought to be a Law in all such Cases. Mark, the vain World is not to give you a Precedent, but the Use of the Churches, and the Practice of godly Christians, and their Sobriety. (3.) When our Apparel exceeds the Proportion of our Callings and Abilities. There is more due to Persons of a higher Rank than to those of inferior place; Matth. 11.8. They that wear soft Clothing, are in King's Houses. It is more commendable in them that stand before Princes, than in others; and therefore our Rank and Place, and Estate, must be considered. It is a wrong to the Family, and the Poor, when our Garments exceed our Abilities. Nay, but take them both together, though they do not exceed our Abilities; yet if they exceed our State, Place and Calling, it is a Sin. As for Instance, For Ministers who should be mortified to the Glory and Pomp of the World, it is not fit for them to shine in Bravery as others do. So for Ministers Wives, the Scripture is pleased to take notice of Women in that Relation, above all other Women; 1 Tim. 3.11. Their Wives must be grave, sober. And for Servants it is odious to see them strive to be in a Garb exceeding their Station, and to do as others of better Rank and higher Place. As Habits were given for Necessity, so for Distinction of Ranks and Orders of Men: and as odd a Sight it is to see an Inferior exalting in Pomp, as to put the Attire of the Head upon the Feet, and Shoes on the Head. (4.) When it suits not with Modesty and Chastity. Garments were given to cover Nakedness, and the Deformity that was introduced by Sin: Therefore the Apostle saith, Let the Women adorn themselves in modest Apparel, with shamefacedness and Sobriety, not with broidered Hair, or Gold, or Pearls, or costly Array, 1 Tim. 2.9. And therefore the leaving the Breasts naked, in whole, or in part, is a Transgression of this Rule; they uncover their Nakedness which they should veil and hide, especially in God's Presence: As the Apostle saith, 1 Cor. 11.10. The Woman ought to have Power on her Head, because of the Angels. In the Assembly there you meet with Angels and Devils; Angels to observe your Garb and Carriage, and Devils to tempt you; therefore be covered because of the Angels. Yet usually Women come hither with a shameless Impudence into the Presence of God, Men and Angels. This is a Practice that neither suits with Modesty nor Conveniency; nothing can be alleged for it but Reasons of Pride and Wantonness; it feeds your own Pride, and provokes Lust in others. You would think they were wicked Women that should offer others Poison to drink; they do that which is worse, lay a Snare for the Soul; uncover that which should be covered; lest you provoke others of your Rank to imitate your Vanity, if they should not by the Fear of God be guarded from unclean Thoughts and filthy Desires. Now Christians should be far from allowing Sin in themselves, or provoking it in others. (5.) When dressing of the Body takes up too much of our Hearts and Time, so as to cause us to neglect the inward adorning, and by it we are tempted to Pride. Certainly there is a Sin in Fashions themselves, but the greatest Sin in the Pride of the Heart. The Garment falls under a Rule; but Apparel is not the Offence, but Pride; Isa. 3.16. The Daughters of Zion are haughty, and walk with stretched-out Necks, and wanton Eyes, walking and mincing as they go, and making a tinkling with their Feet. Better never wear Jewels or costly Raiment more, than to be tempted by it to Pride. Therefore the spiritual Ornament you should still preserve, is, being humble in Spirit; 1 Pet. 3.4. Let your Adorning be the hidden Man of the Heart, even the Ornament of a meek and quiet Spirit. When you forget that, it is a sad Exchange. Outward Adornment belongs to the Pomp of the World, but the inward Adornment is our spiritual Glory and Excellency: The outward adorning is to please Men, but the inward adorning pleaseth God: Now we should rather please God than Men, better never please Men than offend God. 2. To offer some Helps. (1.) Consider, Curiosity in Clothes argues Deformity of Mind; a godly serious humble Christian is above these things. Therefore how can we choose but think that a Man or Woman hath Vanity in his Heart, that is so clothed with it upon his Back? Look, as Plasters argue a Wound or Sore; so do these exotic and vain Attires argue a Wound and Blot in the Soul; that there is Pride, Vanity and Levity there. Clemens Alexandrinus observes that the Lacedæmonians permitted only Harlots and infamous Women, and common Prostitutes to go in gorgeous Attire. Clothes than are the Flag and Ensign which Pride hangs out, and the Nest of Wantonness. (2.) To be proud of Clothes, is to be proud of our own Shame. Before Sin came in, Man did not need a Garment. Look as the Sun is adorned with Light, it needs no Trimming and Ornament; so Man in Innocency was adorned with Grace, and needed no other Robe; but when he sinned, he needed Garments. So then he that is proud of his Clothes, is but proud of the Rags with which his Wounds are bound up. Clothes are a Memorial that we were once disobedient to God. Shall a Thief be proud of his Shackles; or a Malefactor of his Brand or Mark in his Forehead? This is a time of Mourning, not of Triumph; therefore God at first clothed Adam with Skins, an Habit that becomes Mourning. We shall not need these things in Heaven: Clothes are only there in Use where Sin is. (3.) Consider, that Habit makes not the Man. A Horse is not chosen by his Trappings, but by his Strength and Swiftness; the Trappings are things external that conduce nothing to his Goodness: so Man is not to be valued by his Habit, it is but the Excrement of Silkworms; not by the Ornaments of the Body, but the Endowments of the Mind: Imperatoria Majestas (saith Seneca) virtute constat, non corporis cultu. And therefore if you would excel others indeed, you should excel them in Grace and Virtue. Alas, many are but Dung finely dressed; the hidden Man of the Heart, that's the Man. Grace is the best Dressing, and that which is never out of fashion; by this Men are valued. The more wise and excellent Men are indeed, the less curious in their Apparel. Cato that had been Consul at Rome, never wore Apparel that exceeded an hundred Pence. Let great ones be known by their Modesty of Apparel. (4.) Consider, when you are most gorgeous, the Beasts excel you. Croesus' King of Lydia being gorgeously arrayed, asked Solon, if ever he had seen a more beautiful Spectacle? he answered, Yes, Sir, I have seen Peacocks and Pheasants, and other Birds. And Matth. 6.29. Christ takes notice of this, that Solomon in all his Glory was not arrayed like one of the Lilies. The Draughts and Colours of Nature are more beautiful than Art. Therefore neither delight in Bravery or Envy; when thou seest the Bravery of others, thou hast a fairer Flower in thy Garden. (5.) Think often of Jesus Christ hanging naked upon the Cross, who was stripped of his Garments to satisfy for thy Excess: O! shall we again put him to open Shame, as if he died in vain? Say, Shall Pride live when Christ died to subdue it, and mortify it, and to expiate for it? IV th' Branch, Sobriety in worldly Cares. The next Branch is Sobriety or Moderation in worldly Cares. These also besot the Mind, and deprive it of the Sense of spiritual things. By a strange Fascination and Enchantment, our Care becometh our Pleasure, and Men grow quite drunk with the World, so that they are always scraping and raking here as if their whole time were given for nothing but getting Wealth. First; What this carking and worldly Care is that must be moderated. The Scripture doth not only allow but require an honest Diligence: It is a Command as well as a Threatening; In the Sweat of thy Face thou shalt eat thy Bread, Gen. 3.19. The Grievousness and Burdensomness of Labour falls under the Threatening; but the Labour itself is a Command, as moral as any of the Ten. The Apostle saith, Phil. 4.6. Be careful for nothing; but he doth not say, Do nothing. The Scriptures would not have us to be idle and careless, they commend the diligent Hand. To let Children and Family shift for themselves, were not only unchristian, but unmanly; we see the very brute Beasts provide for their young Ones. Diligence is one of the means by which God provideth for us: But yet though the Scriptures do allow a diligent Care, yet they forbid a carking Distrust. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Care of Diligence; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Care of Diffidence; the first is a Duty laid upon us, the second is a Sin. Faith is painful, but not distrustful. It is represented by the Emblem of a pair of Compasses, while one Foot is fast in the Centre, the other wanders about in the Circumference: So the Heart is fixed in God by Faith, it depends upon him, and looks for the Success and Issue of all from his Blessing, though the Hand in the mean time be employed in the Use of Means. Certainly God allows us careful Provision against all visible Evils, though they be to come; as joseph stored the Granaries of Egypt against the dear Years. But not to distract ourselves with a Supposal of future Contingencies; therefore our Saviour saith, Matth. 6.34. Take no Thought for the Morrow: and ver. 31. Take no Thought, saying, What shall we eat? or what shall we drink? and wherewithal shall we be clothed? This is that the Scripture forbids. You ought not to trouble yourselves with uncertain future Events, but to refer yourselves to the Disposal of God. Briefly, sinful Cares may be thus discerned. 1. Distrustful Care is troubled about the Event, what shall be the Issue, but lawful Care is employed in the Use of Means. The Event is God's Act, Duty is ours; and to trouble ourselves about it, is to take God's Work out of his Hands: We set ourselves in God's stead, when we think to accomplish our Ends by our own Industry. The Lord might lay this Burden upon us as a Punishment of Sin, but he would have us cast it upon himself; 1 Pet. 5.7. Casting all your Care upon him, for he careth for you. To neglect the Means, were to neglect Providence: but then to trouble ourselves about the Event, what will be the Issue, and how these Means will succeed, that is to renounce Providence, to reproach God as if he were not solicitous for us. A Christian is not to trouble himself, what will become of him and his Posterity, that is God's care; and it is altogether needless in us, for God is alsufficient: but he is to be diligent in a lawful Calling, and then let God do what seemeth him good. 2. Sinful Care flieth to unlawful Means, but Religious Care keepeth within the bounds of Duty: Prov. 16.8. Better is a little with Righteousness, than great Revenues without right. It useth no Means that are indirect and sinful. Men that will not trust God with success, will soon go out of God's way. The Unbeliever looketh not to what is just, but to what is gainful: as those that gathered Manna on the Sabbath-Day, and trod Wine-presses, and brought in Sheaves, and laded Asses, Neh. 13.15. 3. Sinful Care is immoderate in the use of lawful Means. Eccles. 2.23. For all his Days are Sorrows, and his Travel Grief; yea, his Heart taketh not rest in the night. Those that have none else to trust to, no wonder if they make use of their own Endeavours to the uttermost: but he that hath an Heavenly Father, should not so cumber and distract his Spirit. Eccles. 4.8. There is one alone, and there is not a second; yea, he hath neither Child nor Brother: yet is there no end of all his Labour; neither is his Eye satisfied with Riches; neither saith he, For whom do I labour, and bereave my Soul of Good? The World will not let them be quiet: they toil and moil, and there is no end. When Men multiply Means, they have no trust in God. God is tender of all his Creatures, much more of the reasonable Creature. 4. Sinful Care increaseth upon good Duties, but diligent Care fairly complieth with them. Christ warns his Disciples, Luke 21.34. Take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting and Drunkenness, and Cares of this Life. Our care for eternal Things, doth not carry any proportion to the Excellency of them, but they are laid aside; Mat. 13.22. He heareth the Word, and the Care of this World, and the Deceitfulness of Riches, choke the Word, and it becometh unfruitful. They take up the Room, Travel and Affection, which Heavenly things should have, so that they have no time to converse with God, or to look into their Souls; so that the Heart groweth poor, lean, distempered, and unfit for holy Uses; they are greedy of Wealth, and prodigal of Salvation. Secondly; Whence it ariseth? From a distrust of God, and discontent with our Portion. 1. From a distrust of God. Carking takes his Work out of his Hands, as the Care of the Son is a Reproof to the Father. You tax his Being and Providence. A Child at School taketh no care for Maintenance, because he hath a Father: Mat. 6.32. Your heavenly Father knoweth that ye have need of all these things. 2. From discontent with our Portion. We have never enough, and expect more than God will allow: Heb. 13.5. Let your Conversation be without Covetousness; and be content with such things as you have: for he hath said, I will never leave thee nor forsake thee. It is not our Necessities, but the enlargement of our Desires, that causeth carking. We would have more and more worldly Goods, which hindereth us from trusting God's Promise, I will never leave thee, nor forsake thee. The Sea hath Banks and Bottom, but not Man's Heart. We begin and end with nothing, and yet nothing will suffice us. There is a Story of a Discourse between Pyrrhus and Cynicus, when he told him of his Designs: When thou hast vanquished the Romans, what wilt thou then do? Conquer Sicily: What then? Subdue afric: When that is effected, what then? Then we will sit down, and be quiet, and spend our Time contentedly. And what hinders, but thou mayest do so before, without all this Labour and Peril? Thirdly; The Cure of it. Cure it by Christ's Arguments; Matth. 6.25. Take no thought for your Life, what ye shall eat, or what ye shall drink; nor yet for your Body, what ye shall put on: Is not the Life more than Meat? and the Body than Raiment? etc. 1. Life is more than Meat, and the Body than Raiment, ver. 25. Deus donando debet; God by giving, is become a Debtor. Life, without any Aid of ours, is a Pledge of more Mercy. God provided us two Bottles of Milk when we were new born; Psal. 22.9, 10. Thou art he that took me out of the Womb; thou didst make me hope, when I was upon my Mother's Breast. I was cast upon thee from the Womb; thou art my God from my Mother's Belly. Who form us, and suckled us, and continued us hitherto? We are unthankful to God, if we ascribe it to ourselves. 2. Consider God's Providence to other Creatures: God feeds the Fowls; Matth. 6.26. Behold the Fowls of the Air, for they sow not, neither do they reap, nor gather into Barns; yet your Heavenly Father feedeth them: Are not ye better than they? God paints the Lilies, ver. 28, 29. Consider the Lilies of the Field how they grow, they toil not, neither do they spin: and yet I say unto you, that Solomon in all his Glory was not arrayed like one of these. Luke instances in the Raven, which is Animal cibi rapacissimum, a Creature ravenous of Food; chap. 12.34. Consider the Ravens, for they neither sow nor reap, which neither have Storehouse nor Barn, and God feedeth them. The Raven is a Bird of Providence; Psal. 147.9. He giveth to the Beast his Food, and to the young Ravens which cry. The Raven assoon as it is hatched, it is left to Prayer; for the Crying of the Ravens is their Prayer. Now ask the Beasts, if there be not a Providence? Job 12.7. But ask now the Beasts, and they will teach thee; and the Fowls of the Air, and they shall tell thee. These Creatures have no ordinary Means, they neither sow, nor reap, nor gather into Barns; the Lilies spin not; and yet God feedeth and clotheth them; And shall he not much more cloth you? O ye of little Faith! Mat. 6.30. 3. Consider the fruitlesness of our Care, unless God add a Blessing; Ver. 27. Which of you by taking thought, can add one Cubit to his Stature? A Man never gets any thing of God by not trusting him: He that will not take God's Word, must look elsewhere. The way to obtain earthly things, is to be less careful and distracted about them. 4. Consider it is for them to distrust, who know no Providence, or no particular Providence; Ver. 32. For after all these things do the Gentiles seek. Distrust and carking becometh none but those that will not grant a Providence: Shall our Profession be Christian, and our Practice Heathen? 5. Set your Minds on a higher Interest. Ver. 33. But seek ye first the Kingdom of God, and his Righteousness, and all these things shall be added unto you. You then promote both Cares at once. Christianity is a compendious way; the Body followeth the State of the Soul. Man was made to contemplate, and enjoy better things; and when he doth so, these things shall be given in over and above. SERMON IX. TITUS II. 12. — Righteously, etc. I Now come to the second Branch, wherein the Duty of Man is expressed, and that is justice or Righteousness, which implies the Duties of our Public Capacity, and Relation to others. Tho the Discourse be moral, yet it may conduce to spiritual Ends. Therefore let us see what may be spoken concerning Justice and Righteousness. Justice is a Grace by which we are inclined to perform our Duty to our Neighbour. There are many Distinctions usual in this Matter, which I shall omit, and only deliver you the Nature of this Grace in some general Rules; and then show you how much it concerns us to look after this Grace, to be just and righteous in the Course of our Conversation. First; To give you the Nature of this Grace in some general Rules, and they are such as these; To give every Man his own; to do Injury to no Man; to make Restitution; to bear the Injuries of others with Patience; in many cases not to demand our own extreme Right; to do as we would be done unto; Public Good to be preferred before Private; and that according to our power we must be useful to others. 1 st. To give every Man his own. This is laid down, Rom. 13.7. Render therefore to all their Deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. This Due ariseth either by virtue of the Law of God, or by virtue of a Bargain and Contract, or by virtue of a voluntary Promise. (1.) There is a Due that ariseth by virtue of the Law of God: such things cannot be dispensed with, therefore the Obligation cannot be made void: as for instance; A Child is to honour his Parents by the Law of God: and a Father cannot discharge his Child from Obedience, as we may remit a Duty or thing that is due by Bargain and Contract, because we have greater power over ... There is a Due to every one, as Reverence to Parents, Obedience and Tribute to Magistrates, double Honour to Ministers, and the Guides of the Church. It 〈◊〉 Injustice to deny Parents a Respect; it is Theft and Robbery to defraud Magistrates of their Tribute, or Ministers of their Maintenance; it is not a Gift, but a De●● 〈◊〉 ●he Scripture saith, they are worthy of double Honour, 1 Tim. 5.17. Let the Ela●●●●hat rule well, be counted worthy of double Honour, especially they who labour in the W●rd and Doctrine. And it is not in a begging way, as a Contribution, but as an honorary Stipend. Things that are due by natural Duty, cannot be dispensed with, as things due by Bargain and Contract, because the Obligation cannot be made void. (2.) There is a Due that ariseth by way of Bargain and Contract: Rom. 13.8. Owe no Man any thing, but to love one another. If Money be borrowed, but not restored, it is Theft and Injustice. If you bargain with another, the full Bargain is due to him. 1 Thess. 4.6. Let no Man go beyond, or defraud his Brother in any Matter, because that the Lord is the Avenger of all such, as we also have forewarned you and testified. He is to enjoy his full Bargain. The Apostle saw a need of enforcing this Doctrine in the Church, to prevent the Iniquity of Traffic. The Seller is not to work upon the Simplicity of the Buyer, nor the Buyer upon the Necessity of the Seller; but all things must be done equally, else God will be offended. But chiefly is this Iniquity committed, (and that it is in an high degree) when the Reward you are to give, is not bought with Money, but earned with Labour. Defrauding the Hireling and Servants of their Wages, is a very crying Sin, the greatest height of Iniquity; it cries in the Ears of the Lord of Hosts; james 5.4. Behold the Hire of the Labourers which have reaped down your Fields, which is of you kept back by Fraud, crieth: and the Cries of them which have reaped, are entered into the Ears of the Lord of Sabaoth. God is their Patron. This is a grievous Sin, because it is their Life, and their Support and Solace: Deut. 24.14, 15. Thou shalt not oppress an hired Servant, that is poor and needy, whether he be of thy Brethren, or of the Strangers that are in thy Land within thy Gates. At his Day thou shalt give him his Hire; neither shall the Sun go down upon it; for he is poor, and setteth his Heart upon it: lest he cry against thee unto the Lord, and it be Sin unto thee. It is often spoken of in Scripture: There is a greater and more pressing Inconvenience to defraud the Labourer, than to defraud others. (3.) Again, there's a Due ariseth by voluntary Promise. We make ourselves Debtors; and it is part of Justice to make good our Promise, though it be to our own hurt and loss: Psal. 15.4.— He that sweareth to his own hurt, and changeth not. All Promises must be kept but those that are evil, and those are void in making: Why? because they are Bonds of Iniquity, so they must be broken, and not kept; and again, because they are contrary to the former Promise we have made to God to obey his Laws: it is evil to make a sinful Promise, and it is a greater Sin to keep it. 2 d Rule, Do Injury to no Man: Jer. 22.3. Do no Wrong, do no Violence. Do no Wrong to their Persons, their Names, or their Goods. (1.) Not to their Persons, that will not suit with the Mildness of Religion. The Apostle saith, Phil. 2.15. Be blameless and harmless, the Sons of God without rebuke. Man by Nature is fierce, hateful, and hating one another, Titus 3.3. that is, his Disposition: but now the Children of God their Nature is changed: The Spirit of God is in all his Members. Now Christ went about doing Good, he did no Harm; neither was Guile found in his Mouth: And if you would be the Children of God; you must be like him, be harmless. That we may be mindful of this, the Lord hath given us an Emblem of it almost in all things, among the Birds, the Beasts, the Plants, the Worms. Among the Birds; Natural Men are compared to the Eagle and the Kite, Birds that are ravenous; and a Christian to the Dove; Matth. 10.16. Be harmless as Doves. Among the Beasts; Natural Men are compared to the Wolf and the Lion, and a Christian to the Lamb. Among the Plants; Natural Men are compared to Briars and pricking Thorns that cannot be touched: saith the Spirit of God, The Sons of Belial shall be as Thorns thrust away, because they cannot be taken with Hands, 2 Sam. 23.6. And the Children of God are compared to the Lilly. And then among the Worms; Wicked Men are compared to Vipers, Mat. 3.7. O Generation of Vipers: And the Children of God to an innocent Worm apt to be trod upon, to receive Injury, and do none; Psal. 22.6. I am a Worm, and no Man. Usually in a well-ordered Kingdom, the Fierceness of Men is restrained by the Severity of Laws; but yet it is bewrayed, and breaks out in fury against those that fall under the Displeasure of the Magistrate, especially for Matters of Religion, out of blind Zeal; these Civil Men are fierce and cruel. And therefore it is notable that Paul▪ when he makes an acknowledgement of his Natural Condition, saith, 1 Tim. 1.13. I was a Blasphemer, a Persecutor, and Injurious. That Paul was a Blasphemer of God, and a Persecutor of the Saints, is clear; but how doth he say he was Injurious, since elsewhere he said, He walked in all good Conscience to this Day? I suppose it relates to the Violence of his Persecution, to his haling and dragging the Saints out of their Houses, having a Commission from the Rulers, Acts 8.3. and that he calls his Injury. Thus it falls out, Men are transported by Irregularity, Heats and Violence; and forget Humanity. Now in such Cases, though the Cause be right, yet this violent dragging and insulting over those that are in their power, is but natural Rage let loose: and this Paul confesseth to be his Injuriousness, and a Crime that kept the same pace with his Blasphemy and Persecution. True Zeal is manifested by Pity and Compassion. The heights and fervours of Zeal are only necessary, when evil Men are countenanced, and when it is dangerous to appear against them; not when they fall under our power, than there is some Pity due to their Humanity. (2.) Do no Wrong to their Names; next to their Persons this is to be valued. A Slanderer is worse than a Thief: the one is publicly odious, but the other robs us of our better Treasure; Prov. 22.1. A good Name is rather to be chosen than great Riches, and more conducible to our Usefulness for God, than Wealth. A Wrong done to the Estate is sooner repaired, than a Wrong done to the Name of others; for a Reproach divulged, is hardly recalled; when the Wound is cured, yet the Scar remains: And therefore this is a very great Evil to do wrong to their Names: Especially when you reproach the Godly, and wrong them, because their Discredit lights upon Religion. God is much concerned in the Credit and Honour of his Servants. You hinder their Service, and lay them open to the Rage of the World. A blemished Instrument is of little use. Numb. 12.8. saith God, Were ye not afraid to speak against my Servant Moses? To speak against Persons eminent and useful for God in their Age, is to render them suspected to the World. And who would drink of a suspected Fountain? You hinder their Use and Serviceableness. And the Wrong is greater when one Christian blemisheth another: For one Scholar to speak against another, and one Lawyer against another, so for one Christian to speak against another, it aggravates the Injury. Therefore when there is cause to speak against a Man, it should be with Grief. (3.) There must be no wrong to their Goods, no invading of Right and Property: Eph. 4.28. Let him that stole, steal no more. Every one is against a gross Thief: but the more plausible and secret ways of Wrong, and getting Estates into your Hands, or abusing Trusts, is Theft. The Apostle there writes to the Ephesians that lived in the City, and by Iniquity of Traffic were likely to heap up an Estate to themselves. I shall here take occasion to handle a Question or two about Property. 1. Is there any Property yea or no? or must all Goods lie in common? This was Plato's fancy. Some Men think that if all were levelled, and reduced to a Parity, and we did live as Fishes in the Sea, there would be less Confusion in the World. But this is contrary to God's Appointment, who by his Wisdom hath cast the World into Hills and Valleys. God is the Maker of Rich and Poor; Prov. 22.2. The Rich and the Poor meet together, the Lord is the Maker of them all. And Christ saith, Mat. 22.11. Ye have the Poor always with you. A World of Mischief would follow otherwise; if there were no Property, there would be no Justice, whose chief Property is to give every Man his own: there could be no Charity; How can we give, if we have nothing that we can call our own? It would hinder Diligence and prudent Administration; the Idle would have as great a share as the Industrious and Diligent: Rewards of special Eminency and Virtue would be taken away; Who would undertake the hardest Labours, and the condition of Servants? Superiority and Inferiority is the Bond of human Society; it is God's Wisdom to dispose of the Conditions and Estates of Men, that one should need another, and supply each others Wants and Defects: the Poor need the Bounty of the Rich, and the Rich the Labour and Service of the Poor. Obj. But what shall we say to the Example of the Primitive Times? Acts 4.32. And the Multitude of them that believed, were of one Heart, and of one Soul; neither said any of them, that aught of the things which he possessed, was his own, but they had all things common. Answ. This was extraordinary, and it was done freely, and not by virtue of any Precept, as appears by what Peter said to Ananias, Chap. 5.4. Whilst it remained, was it not thy own? and after it was sold, was it not in thine own Power? still they kept a Property to dispose of it as they saw cause. And pray mark, it is not said, that they did equally divide among them all the things that were sold; but, Acts 2.44, 45. All that believed were together, and had all things common; and sold their Possessions and Goods, and parted them to all Men, as every Man had need. Here was no levelling, but an orderly Charity; there was great necessity, and they believed the Destruction and Desolation of judea, and therefore in wise foresight took this course. And therefore it is notable, that it is not said that they sold all they had, but only their Possessions and Inheritances, Acts 4.34, 35. As many as were Possessors of Lands or Houses, sold them, and brought the Prices of the things that were sold, and laid them down at the Apostles Feet, etc. And still it was free; yet it was not taken from them, but freely given by them; it was not catch who catch can, but Distribution was made unto every Man according as he had need, ver. 35. Some good People kept their Houses still, as Mary had her House, Acts 12.12. He came to the House of Mary. 2. Have wicked Men any Right in what they do possess? or may they be spoiled as the Canaanites were, and outed of all their Possessions? I answer, Wicked Men have a civil Right, and that is Bank enough against Violence and Invasion of Property; or suppose there were no other Title but Grace, and a Man that had not Grace were an Usurper, what a World of Inconveniences and Confusions would follow? If one Man were made Judge of another Man's Grace, how should we know who had a Right? Give unto Cesar the things that are Cesar's: if it were so, we could not trade with them: but Abraham bought the Field of Mamre. Wicked Men have a civil Right: but that is not all, they have a Right before God, a common Right of Providence, so that they are not Usurpers of what they do possess, it is their Portion, Psal. 17.14. From Men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid Treasure. It is true, they have made a Forfeiture as to God, and deserve to lose all, but the Sentence of the Law is not executed upon them; and therefore by the Gift and Indulgence of God they have a just and free use of such things as fall to their share and portion. There cannot be a better Title than God's own Gift: now God in the general course of his Providence, giveth wicked Men many things, as he gave Tyrus to Nabuchadnezzar. He that giveth them their Lives, giveth them Meat and Drink; they do him common Service, and God rewardeth them with common Mercies. But they have not such a Right as God's Children, a Right from the Covenant of Grace, from God's Love, and for their good, but their Blessings are salted with a Curse. 3 d Rule of Justice. If Wrong be done, Restitution must be made. It is not enough to reconcile yourselves to God if you have thriven by unjust Gain, but you must make Restitution to Men, else the Sin remains. There is in all such Acts the Sin, and the Injury. Now many seek to take away the Sin while the Injury remains, but that cannot be; and some may seek possibly to do away the Injury while the Sin remains, they do not reconcile themselves too God. In the Law of Moses, he that wronged his Neighbour was to make Restitution, Levit. 6.5. He shall restore it in the Principal, and shall add the fifth part thereto, and give it unto him to whom it appertaineth, in the day of his Trespass-Offering. That Law speaks of Wrong done against our Will. The Thief that wronged with set purpose, was to restore fourfold; but if a Man did by chance, and against his Will, wrong another, when he was convinced of it, he was to restore the Principal, and the fifth part in the day of his Trespass-Offering. Our Lord renews and repeats this Sentence of the Law, Mat. 5.24. First be reconciled to thy Brother, and then come and offer thy Gift. It is an Allusion to this Law, where on the day of their Offering they were to make Restitution; this is the only way to retract the Wrong. As long as you retain the use and fruit of your fraudulent Practices, the Sin and the Injury is continued, and there can be no true Repentance. In the very counterfeit Repentance of judas there was a kind of Restitution, it is a necessary Fruit of Grace. When Salvation was come to Zacheus his House, and he was converted, he offers the Restitution of the Law; If I have taken any thing from any Man by false Accusation, I restore him fourfold, Luke 19.8. ' Therefore the continuance of Gain gotten by Fraud, upbraideth the tender Conscience with the Sin. Non remittitur peccatum, nisi restituatur ablatum: and if you should be disabled from Restitution, your acknowledgement must be very serious and humble, and take Shame to yourself, and do what you can. And if Servants have purloined from their Masters, or if any have thriven by Iniquity of Traffic, restore as far as possibly you can: He that can rectify the Injury, and doth not, doth not repent, and God will not accept him. If the Party wronged be not living, it must be given to the next Heir: if none of the Line be found, it must be given to God; for as long as it remains with you, it is an accursed thing, and will bring a Curse on all the rest. If you have wronged others in their Names, make them all the Satisfaction you can. Christ drew from Peter a treble Profession of his Love, to answer his threefold Denial. By all public Vindications you should seek to heal the Wound you have made. Take an Instance of one that accused a Bishop at jerusalem falsely, God touched his Heart that he wept his Eyes blind. 4 th' Rule of Justice: You must bear the Injuries of others with Patience, rather than revenge them. If Patience be not a part of Justice, I am sure private Revenge is a part of Injustice; because you take God's Work out of his Hands, and you make yourselves Magistrates without a Commission. Rom. 12.9. Dear beloved, avenge not yourselves, but rather give place unto Wrath: for it is written, Vengeance is mine, I will repay, saith the Lord. You must leave it to God and his Deputies. It is an Usurpation, and against all right to avenge yourselves; that a Man should be Accuser, Judge and Executioner, and all in his own Cause, where Self-Love is, is apt to make us partial. If we are fit to be an Accuser, certainly not to be Judge and Executioner. ●t crosseth the Ends of just Revenge, which are to right the Party wronged, or mend the Party offending, or to provide for public Safety. He that avengeth his own Quarrel, doth but more and more enrage his Adversary, scandalise others, and not right himself. In taking Wrong we suffer Evil, in returning Wrong we do Evil; the one is our Affliction, the other is our Sin. It will be no Excuse for you to say, you were wronged first. See how the Spirit of God takes off these Pleas, Prov. 24.29. Say not, I will do so to him as he hath done to me; I will render to the Man according to his Work. This is but a continuance and reciprocation of Justice. So Prov. 20.29. Say not thou, I will recompense Evil; but wait on the Lord, and he shall save thee. I remember Lactantius hath a pretty saying in this Case; Qui par pari referre nititur, ipsum à quo laesus est imitatur. Revenge and Injury differ only in Order; he that begins the Injury, goeth before in Mischief; and he that requites it, comes as fast after as he can; he doth but delight to follow that which he saw go before him. If you judge it evil in others, why do you fall into the like yourselves? What care hath he of Justice and Goodness, that imitateth that which he acknowledgeth to be evil? It is no Excuse to say he began; his doing Wrong to thee doth not dissolve the Obligation of God's Law, or the binding Power it hath upon thy Conscience. Nay, the return of Injuries argues you to be the more malicious, because it is a more willing, a more knowing Act. 5 th' Rule: We must be so far from wronging any Man, that in many cases we must not demand our own extreme Right; Phil. 4.5. Let your Moderation be known unto all Men, the Lord is at hand; your Moderation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies the mitigating of the extremity of Justice. James 3.17. The Wisdom that is from above, is peaceable and gentle. Extreme right is but an Injury, when you do not all you may do by the Letter of the Law out of Lenity and Christian Forbearance. Power stretched to the utmost, is but Tyranny; and when the words of the Law are urged contrary to the end, the Law is made a Pattern of Sin and unjust dealing. In short, this Equity and Moderation lieth in not interpreting things doubtful to the worst sense, Eccles. 7.16. Be not righteous overmuch. When we do not interpret things rigorously, that are receptive, and capable of more plausible Interpretations; when we depart from our own Right for just and convenient Reasons, Psal. 69.4. I restored that which I took not way. For Peace sake much may be done, that we may not dishonour God, nor vex others for every Trifle; the good of others is to be considered, that we may not undo them, though it be our Right. Thus Paul departed from his own Right, to cut off occasion from them that desire occasion, 2 Cor. 11.12. He would labour with his Hands rather than lose an opportunity of spreading the Gospel. 2 Thess. 3.8. Neither did we eat any Man's Bread for nought, but wrought with Labour and Travel night and day, that we might not be chargeable to any of you. Paul took no Maintenance, the spiritual things we sow are above your best carnal things: considering our Labour and Pains, the Bread we eat is bought at the dearest rate. We have a Right; but for God's Glory, and not to lay a stumbling-Block in the way of young Converts, we recede from it. You are not to exact all your Labours, Isa. 58.3. When you hold poor Men to a Bargain that is burdensome, it is Injustice. And thus our Lord Christ himself paid Tribute to avoid Scandal. 6 th' Rule: Do as you would be done unto, Mat. 7.12. Therefore all things whatsoever ye would that Men should do unto you, do ye even so unto them; for this is the Law and the Prophets: this is the scope of Scriptures. This saying the Roman Emperor Severus much admired, and wrote it upon many places of his Palace; for it is a Rule serves in all cases. If we would do as we would be done unto, what Lives might we lead? We are very tender of our own Interest, give a favourable Sentence in our own case, and are very sensible of the Wrong done to us; we would not be circumvented by a fraudulent Bargain, we would not be detracted in our own Names, we would have our Infirmities hidden and not divulged, we would be succoured in such Distresses; now do so to them. If in all cases we would do aright and judge aright, let us change the Persons; and suppose ourselves in another's case, would I have others thus do with me? But how is this Law to be understood? Some lay violent hands upon themselves, others desire things sinful, as to be drunk, and to commit Adultery. I answer, it is meant of what we wish to ourselves, by a regular Self-love, and a free and unperverted Will. Again, it holdeth not in Duties of Relations; it is not just that the Father should do that to the Children, which he would have the Children do to him, as to give Honour and Reverence, and the like: So in all Relations between Inferiors and Superiors, it is to be understood if we were in their place, and in the like condition, as if I were a Son, or if I were a Servant; still take the Person of him with whom thou dealest, upon thyself; that Right which you would have others do to you, as you would be kindly dealt with in buying and selling, in pardoning Injuries, forgiving unadvised Wrongs, do you the same to others. This will help us to keep a good Conscience in all our dealings. 7 th' Rule. Public Good is to be sought as well as private, and in many cases to be preferred before it. No Man is born for himself, and therefore it is Injustice when Men mind only their own things, and are wholly taken up with fulfilling their own Wills and Desires. God hath commanded us to love one another, he hath devolved upon one Man the Respects of all the World in effect, for all Men are bound to love thee, and seek thy Good: What's the reason of this? but to engage and oblige us the more to seek the good one of another. Rom. 12.5. We are all Members one of another; the Members seek the good of the Body. The Stomach receives Meat not for itself, but to disperse it for the use of the whole Body. When Men are of a narrow private Spirit, and do not seek the Welfare of others, they sin against Nature and Grace. Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable Creature; if he could live by himself, than he might live to himself. Human Society is founded upon Communion and Commerce, and therefore we are bound to seek the good one of another. There is a great Body, to which all the Members must have respect. As in a Clock all the Wheels move one another, and each part receiveth help one from another; so every one should mind the common Good, and be sensible of the common Evil; 1 Cor. 10.24. Let no Man seek his own, but every Man another's Wealth; not his own exclusively, it is not to be understood in sensu conjuncto, not his own so as to neglect and exclude the Care of the Public. We are not to live as Beasts, every one to shift for himself; but Human Society is maintained by Communion and Converse. Yea, in many cases others Good is to be sought more than our own; Rom. 15.3. For even Christ pleased not himself: for the common good of the Elect, he regards not his own Life. And this Example we are to follow: 1 john 3.16. Hereby perceive we the Love of God, because he laid down his Life for us; and we ought to lay down our Lives for the Brethren: that is, my single Life to save the Community; I must promote their Spiritual Good with the loss of my Temporals; my Interest must be exposed to hazard for a more public Good. 8 th' Rule: We must help others according to our Power: This is a part of Righteousness. In the Law it is said, It shall be Righteousness unto thee before the Lord thy God, Deut. 24.13. when it speaks of the Poor's due. Carnal, wicked, covetous Men stand upon Property; 1 Sam. 25.11. Shall I take my Bread and my Water, and my Flesh that I have killed for my Shearers? etc. Thy Estate is not thy own, but God's; it is ours in Law, but God's in Use; and you are but Stewards for him. This will be no Plea in the Day of Judgement to say, It was my own, and I did not rob others: thou art a Thief before God, if thou givest not. He that useth not his Estate as God would have him use it, is a spiritual Thief; Prov. 3.27. Withhold not good from them to whom it is due, when it is in the Power of thy Hand to do it. When the Poor are cast upon thee by God's Providence, they are a kind of Owners; that which thou detainest from them is theirs: it is not ours when Christ calleth for it, and his Members need it. Ambrose saith, Non qui capit aliena, sed qui non dedit sua, etc. Though we have done no wrong, yet if we have not disposed our Goods and Estate for God's Glory, it is Injustice and Sin; as Stewards must dispose of Goods according to the Mind of the Master. Secondly; What reason have we to look after this Grace of Righteousness, and to be just? 1. It is a piece of God's Image, Ephes. 4.24. That ye put on the New Man, which after God is created in Righteousness and true Holiness. Nothing makes us so like God as Righteousness; we must be like God not only in Holiness, but in Righteousness. See the distinction between these two, the one signifies Purity of Nature, and the other Justice and Equity in our Dealing and Conversation. For God is holy in all his Ways, and righteous in all his Works; his Essence is holy, and his Administrations just. So the new Man is created after God in Righteousness and true Holiness: be like God in both. 2. It is an Evidence of the Truth of Grace, to walk in all your Relations righteously, amiably and justly. We are bidden to bring forth Fruits worthy of Repentance, Luke 3.8. that is, such as are meet Evidences that there is a Change wrought. What are these? Defraud no Man; Exact no more than is appointed you, ver. 13. And when the Soldiers came to ask, What shall we do? he said, Do Violence to no Man, neither accuse any falsely, and be content with your Wages, ver. 14. And that is the reason the Children of God so much stand upon their Righteousness, because it is an Evidence of their Interest in Grace. job 27.6. My Righteousness I hold fast, and will not let it go. Acts 10.35. In every Nation, he that feareth 〈◊〉 and worketh Righteousness, is accepted with him; still it is made to be the Evidence that God hath taken us into his own Grace, and that we are Heirs of Salvation. 3. It is a delight and rejoicing to God, to see his Children just and righteous in all their Dealings. God exceedingly hates Iniquity in Traffic and Commerce. Deut. 25.15, 16. Thou shalt have a perfect and just Weight, a perfect and just Measure shalt thou have; that thy days may be lengthened in the Land which the Lord thy God giveth thee. For all that do such things, and all that do unrighteously, are an Abomination to the Lord thy God. And it is repeated again, Prov. 20.10. Divers Weights, and divers Measures, both of them are alike Abomination to the Lord. But now it is said, Prov. 15.9. He loveth him that follows after Righteousness. So Psal. 106.3. Blessed are they that keep judgement; and he that doth Righteousness at all times. 4. It is necessary for the Honour of Religion; Grace teacheth us to live soberly and righteously. Truants at School are a Reproach and Disgrace to the Skill of the Teacher: And so carnal Professors are a Reproach to God. If Men are unrighteous, they never learned it of Grace. Hypocrites usually abound in Acts of Worship and Duties of the first Table, but they seldom make Conscience of Duties of the second Table; here they bewray themselves. What's the Cry of the World? None so unjust and unrighteous in their Dealings as those that profess Religion; this brings a Reproach upon the Ways of God. Neh. 5.9. It is not good that ye do; Ought ye not to walk in the fear of our God, because of the Reproach of the Heathen our Enemies? It is high time to vindicate Religion, and do it all the Right we can, and make it comely, Rom. 12.17. Provide things honest in the sight of all Men. The wicked World are apt to speak ill of the Gospel of God. Now the Lord would have the World know, that there is no such Friend to Human Society as his Grace. The ancient Fathers were wont to make Challenges, Dent Imperatores tales, tales consuls, tales Exactores fisci, talem exercitum, etc. Let all the World show such Emperors, Princes, Magistrates, such Treasurers, such Soldiers as the Christian Religion can. But Religion is mightily made a Contempt, when Men make it to be the pretence of vile Practices. 5. It will be for your own Comfort, whatever falls out in the World, Good or Evil. Samuel could say, 1 Sam. 12.3. Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any Bribe to blind mine Eyes therewith? If Good come, Prov. 16.8. Better is a little with Righteousness, than great Revenues without Right. And in Death you will die comfortably, when you can wash your hands in Innocency. 6. Consider how just some of the Heathens have been, and shall Grace come short? What a Disparagement is this, as if Grace did teach thee to be unjust? Regulus when he had passed his Word, though it were to endure an exquisite Torment, yet he would not break it. Curius Dentatus, when he had been employed in the highest Services of State, as General of an Army, yet after he returns to the Plough again, not enriched at all with public Spoils. Of Aristides it was said, You may sooner pull the Sun out of Heaven, than turn Aristides out of his course. Scevola buying a piece of Ground, and the Seller setting too low a Price, saith he, This is too little, and he gave a great deal more. Abimelech would not have took Sarah, if he had understood she was Abraham's Wife. Now shall Nature do more than Grace? SERMON X. TITUS II. 12. — And Godly, etc. I Come to the third Branch used by the Apostle, wherein the Duty of Man is expressed, and that is Godliness. Here we have a perfect Distribution of the Duty of the Creature. The Duties of our personal Capacity are expressed by Sobriety: the Duties of our public Relation and Commerce with others, are expressed in the word Righteously: and then all those Intercourses that are to pass between God and us, and the whole Tendency of the Soul towards God, is expressed by the word Godly. The Scripture speaks of Godliness, and of the Exercise of Godliness; 1 Tim. 4.7. Exercise thyself unto Godliness. Therefore I shall inquire, I. What Godliness is. II. How it must be exercised, or what it is to live godly, the Phrase used here. I. What Godliness is. It is a thing not only distinct from Righteousness and Honesty, but also from Holiness: It is the opposite part of the distinction to Honesty; 1 Tim. 6.11. Follow after Righteousness, Godliness, Faith, etc. By Righteousness he meaneth the Duties of the second Table; and by Godliness the Duties of the first. More expressly, 1 Tim. 2.2. That we may live a quiet and peaceable Life, in all Godliness and Honesty. The Apostle presseth Christians there to pray for the Conversion of the Magistrate, who is custos utriusque tabulae; that so he may promote the Duties of both the Tables. If any Difference should arise about Godliness, or about the Institutions of Christ, there the Magistrate may interpose for the Defence and Safety of the first Table; and that we might live peaceably for the Exercise of it; and so for Honesty in the second Table. But it is also to be distinguished from Holiness; 2 Pet. 3.11. What manner of Persons ought ye to be in all holy Conversation and Godliness? Holiness notes Purity of Heart and Life, and an Abhorrence from Evil: but Godliness denoteth more distinctly a Tendency of the Heart and Carriage towards God; and therefore God is said to be Holy, but not to be Godly; because it is a Grace proper to the Creature, and implies Inferiority and Subordination, a Tendency towards God as the highest Lord, and chiefest Good, as Holiness denoteth Excellency and Perfection. Briefly, Godliness may be thus described: It is a religious temper and frame of Heart, by which we are inclined to look after the right Worship, and to aim at the Glory of the true God. To the Constitution of Godliness there are Graces necessary, and Ordinances; that which swayeth and inclineth the Heart, is Grace; that about which it is conversant, are the Ordinances of Worship. Therefore I shall inquire, First; What Graces are necessary to make up this religious temper and frame of Heart. Secondly; What are the Ordinances about which it is conversant. First; The principal Graces that are necessary to this Frame of Heart, are Faith, Fear and Love. 1. Faith is necessary, partly that we may have a right Apprehension of God, which by Nature we cannot have. It is not Godliness, but Idolatry, Superstition and Formality, until we have a right Knowledge of God. The Samaritans worshipped the true God, and yet it is said, john 4.22. Ye worship ye know not what. To worship God out of Form and blind Custom, it is to make him an Idol. But chiefly is Faith required, because Trust is the Ground of all the other Respect that passeth between God and us. Look as Unbelief is the Ground of all Disrespect and Departure from God; Heb. 3.12. Take heed lest there be in any of you an evil Heart of Unbelief, in departing from the living God. So is Faith and Trust the Ground of all true Respect. You know our first Parents fell by Unbelief: First Satan seeks to weaken their Faith in the Promise: first he told them, Ye shall not surely die, Gen. 3.4. than ye shall be as Gods, ver. 5. First he persuaded them to Unbelief, before he persuaded them to Ambition, and aspiring after the Dignity of the Divine Nature. This is the Root of all; Men care not for God, because they do not believe him upon his Word. But now Faith is the Mother of all Respect, of all Devotion and Obedience to God. When we believe that he is, and is a Rewarder of those that come to him, this is that which makes us seek him diligently. To evidence this by the Influence which Faith hath upon the Soul: there are two powerful Affections by which the spiritual Life is acted and carried on, and they are Fear and Love; and they both need the Influence of Faith. There can be no Fear till we are persuaded of his Being and Power, whom we cannot see with bodily Eyes; but put on the Spectacles of Faith, and so we see him that is invisible, Heb. 11.27. God is within the Curtain of the Heavens; and carnal Men say, Tush! he cannot see; job 22.12, 13, 14. Is not God in the height of Heaven? and behold the height of the Stars, how high are they? And thou sayest, How doth God know? can he judge through the dark Cloud? Thick Clouds are a covering to him, that he seeth not, and he walketh in the Circuit of Heaven. They cannot see him, and think he cannot see them: As the Panther hideth his Head in a Bush, and then thinks the Hunter doth not see him; and that is the Ground of all Disobedience and carnal Conversation. But now Faith opens the Eye, and carrieth us within the Curtain and Vail, and discovers the invisible God upon his Throne of Glory, without which Sight we cannot fear him. So for Love (the other powerful Affection) that flows from Faith, for our Love is but a Reflex of God's Love, but a Reverberation and Beating back of God's Beam upon himself; 1 john 4.19. We love him, because he loved us first. There must be first a Sense and Persuasion of his Love to us in Christ, and then we love him again: The more we feel the comfortable Effects of God's Love in the Conscience, the more is the Heart inflamed with Desire of performing Love and Service, and Subjection to God again; and therefore Faith is said to work by Love, Gal. 5.6. and make use of the Sweetness of God's Love to carry on Duty and Obedience. Look as the more directly the Beams of the Sun do fall upon any solid and smooth Body, the more strong is the Reflection of Heat again: The less of Jealousy and Darts of God's Love; and the more God's Love is darted and reflected upon the Soul, there is the more Service and Care to glorify God, and to do him Respect and Honour. Thus Faith, the radical Grace, is necessary for this temper and frame of Heart which is called Godliness, and inclineth us to worship and glorify God. 2. Fear and Love are likewise necessary. I join them together, because they do best mixed; Love with Fear, that it may not be servile; and Fear with Love, that it may not be careless and secure: both are Gospel-Graces. In the Old Testament, when God's Dispensations were more legal, and God is represented as a Judge, Fear is more spoken of; but in the New Testament, where more of Grace is discovered, Love is more spoken of: but both are necessary. Fear and Love are indeed essential Respects of the Creature to God; therefore both continue in Heaven; and they are of great Use in the spiritual Life to maintain Piety. Fear is necessary, that we may keep God always in our Eye; and Love, that we may keep him always in our Hearts: Fear restrains from Offence, and Love urgeth to Work and Service: Fear thinks of God's Eye, and represents him as a Looker on; and Love remembers God's Kindness. Fear makes us cautious and watchful, and stirs up awful Thoughts that we may not offend God, and grieve his Spirit; and Love works a Desire to enjoy him, and a Care to glorify him, wherein indeed true Godliness consists; for Godliness in its proper Notion importeth a Tendency of the Heart towards God, either to enjoy him, which is our Happiness, or to glorify him, which is our Work and Duty: And therefore Love is of great Use, it stirs up Desires to enjoy God; and Fear which stirs up Care to glorify God. Fear makes us upright, because of God's Eye; and Love makes us diligent and earnest, because we are about God's Work, who hath been gracious to us in Christ; the one makes us serious, the other active: so that they are both of great Use to constitute that frame and temper of Heart wherein Piety consists. Well then, he is godly that feareth God, for he would not offend him; and he is godly that loves God, because all his Care and Desire is to serve him, and enjoy him. Secondly; The Ordinances about which Godliness is conversant. Because Particulars are most effective, let me speak a Word of each: The Ordinances which manifest, which nourish, which increase Godliness, are these, Reading, Hearing, Meditating, Prayer, the Use of the Seals, and keeping of the Sabbath. 1. Reading the Word. The Words of Scripture have a proper Efficacy. The Holy Ghost is the best Preacher, therefore it is good now and then to go to the Fountain ourselves; and not only to have the Word brought to us by others, but to read it ourselves. As the Eunuch, Acts 8.28. when he returned from public Worship, he was reading the Scripture, and God owned it by sending him an Interpreter. Every Ordinance hath its proper Blessing, and when we use it out of Conscience, God will not be wanting. He that sent Philip to the Eunuch, will send his own Spirit to help thee, therefore read the Word. Daniel the Prophet that had the highest Visions from God, yet he studies other Prophecies, those of jeremiah, Dan. 9.2. I Daniel understood by Books the Number of the Years, whereof the Word of the Lord came to Jeremiah the Prophet. Mark, the Study of the Scripture is a Duty that lies upon those that are most gifted, and most eminent for Parts. Nay, the Prophets and holy Men of God read over again, and studied their own Prophecies; 1 Pet. 1.10. Of which Salvation the Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you. And if they that were guided by an infallible Spirit, immediately inspired by the Holy Ghost, if they thought fit to read, and read again and again their own Prophecies, and inquire diligently into the Salvation they spoke of; much more is it our Duty to read the Word: None is above the Ordinance of Reading: That's one Ordinance which nourisheth Godliness. 2. Hearing. One Institution must not justle out another. It is not enough to read at home, but you must also hear and attend upon public Preaching; Rom. 10.14. How shall they believe in him, of whom they have not heard? It is God's Ordinance. Seldom is Grace got by Reading: We have our Confirmation by Reading, but usually Conversion is by Hearing; therefore do not reason against this Duty, and say, you can provide yourselves with Books: you are not wiser than God; his Will should be Reason enough, though the Institution should be never so mean and despicable; 1 Cor. 1.21. It pleased God by the Foolishness of Preaching to save them that believe. All God's Institutions are full of Wisdom, and full of Reason. There is some Help certainly in Hearing, there's a Ministerial Excitation which is of some Use. Look as warmed Milk is fitter to nourish than that which is cold: so the Word of God delivered by a lively Voice, hath a greater Congruity and Sutableness to the Work of Grace. As the Ear was the Door by which Death got into the Soul, by harkening to the Temptation; so God would have the Ear to be the Sense of Grace, and the Door of Life and Peace. In the Church Hearing is exercised, as in Heaven Seeing. Our Happiness in Heaven is expressed by Vision and Sight; but in the Church Hearing is our Duty, and our Benefits and Advantages come in by attending upon the Word: therefore it is good to take all Occasions, and to be swift to hear, James 1.19. Though we know a great deal already, and have never so great Parts, yet we need a Monitor to represent the things of God to us, and to awaken our Consideration, and lay them before our Eyes; and though we know many things, we are forgetful, and do not think of them. It is good to come to this Duty, that we may be put in Remembrance. 3. Meditation, a neglected thing: but it falleth under the Care of Godliness as well as others. It is not enough to exercise the Eyes and the Ears, but the Thoughts. God deserves the best Use, and the Flower and Strength of our Reason; and the things of God deserve Consideration, being so difficult and so excellent. Especially should we meditate upon the Word we hear, for then there's matter to work upon, and somewhat whereby to fix the Thought; Psal. 62.10. God hath spoken once, twice have I heard this. That which God speaks, we should go over again and again in our Thoughts: As when a Man hath been hearing of Bells, the Sound hovereth in the Brain when the Bells cease. Thus and thus hath God spoken to day, and what shall I say to these things? This is like grinding of the Corn, it prepares and makes it fit Nourishment for the Soul. So meditate upon what you read, josh. 1.8. The Book of the Law shall not depart out of thy Mouth, but thou shalt meditate therein Day and Night. And this I suppose is that Meditation which is required of the simpler sort of Christians. Certainly it is every one's Duty to meditate, but every one hath not Riches of Invention, and cannot command their Thoughts, they are slow of Conception: what then, shall they continually live in the Neglect of a necessary Duty? No, here is a Help, read, and ponder what thou readest; urge thy Soul, do as the clean Beasts, chue the Cudd, go over and over it again. You have often seen the Beasts, when they have done feeding, chew over their Food again, and so prepare it for the Stomach: thus may the meanest Christians do, they may urge their Hearts with what they read; whereas their Thoughts are not like a Ball struck against a Wall, that cometh to hand again, but as a Ball struck into the open Air, that returneth not. Certainly Meditation is one of the Exercises of Godliness; and they that delight in the Law of God, will be meditating, pressing and fixing it on their Hearts; Psal. 1.2. His Delight is in the Law of the Lord, and in his Law doth he meditate Day and Night: for we muse upon what we love. 4. Prayer, that's another Exercise of Godliness. Here we have our constant Commerce with God. If there were no other Use of Prayer, but only to appear before God, to do our Homage, to profess our Service and Dependence upon him, it were enough, but it is a means of spiritual Acquaintance; by these private Soliloquies God and the Soul grow intimate, and we unbosom ourselves to God, as intimate Friends are often together speaking one to another. Prayer is such a necessary Duty, and a part of Godliness, that it is often put for the whole Worship of God; Acts 2.21. Whosoever shall call upon the Name of the Lord, shall be saved: it is only expressed by that. On the other side, Atheism is expressed by not calling on God's Name; Psal. 14.4. Who eat up my People as they eat Bread, and call not upon the Lord. There is not a Swine but is better regarded than God; they are tended Morning and Evening, but God is forgotten. O what Honour is put upon Dust and Ashes to speak to the great God Prayer is to be reckoned among our Privileges. If we had such Freedom of Access to an earthly Prince, we would not reckon it a Burden. It is a part of our Liberty by Christ that was purchased at a dear rate; therefore let us often call upon God with Thankfulness: God hath been at a great deal of Cost to erect a Throne of Grace, that we may pray with Confidence; Having Boldness to enter into the Holiest by the Blood of jesus, Heb. 10.19. If a charitable Man should see a Company of Beggars wand'ring in the Street in the time of Worship, and their Pretence is, that there is no room for them in the public Place of Meeting, and he should build a Chapel for them, they would be without Excuse. God hath been at great Cost to provide a Throne of Grace, that we might not neglect Prayer. 5. Singing of Psalms, that is one of the Exercises of Godliness, and is of great Use in the spiritual Life, though usually it be performed perfunctorily and customarily. It is chiefly required as a solemn Profession of Worship. As far as the Voice will extend, we proclaim it to all the World that we are not ashamed of God's Worship. David calls upon the Nations to make a joyful Noise to God; Psal. 66.1, 2. Make a joyful Noise unto God, all ye Lands; sing forth the Honour of his Name, make his Praise glorious. As it is the Custom of Nations to proclaim what they would have noted and observed, by Sound of Drum and Trumpet: so by Singing we manifestly own God's Worship and Service. But this is not all, it is an excellent way of Instruction; Col. 3.16. Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs; singing with Grace in your Hearts unto the Lord. It was one means of Austin's Conversion; Quantum fluminis in hymnis & canticis suavi sonantis Ecclesiae? How did he weep and mourn when he heard the Psalms sung by the Church? to think of the Mercies and Dispensations of God to the Church. And it is a Fruit and Effect of spiritual Delight, the Vent we give to it. Look as Drunkards when filled with carnal Mirth, they howl out their wanton Songs: So when the Soul is filled with spiritual Consolation, it breaks out into Singing. The Apostle alludes to it, Ephes. 5.18, 19 Be not drunk with Wine, wherein is Excess, but be filled with the Spirit; speaking to one another in Psalms, and Hymns, and spiritual Songs; singing and making Melody in your Heart to the Lord. It gives vent to strong spiritual Affections, when the Heart is ravished and overcome with the Love of God. It is a more distinct and fixed Reading, a Reading with Meditation. Singing and Meditation are put for the same thing, Psal. 104.33, 34. I will sing unto the Lord as long as I live; I will sing Praises to my God while I have my Being: my Meditation of him shall be sweet. Singing is but a more distinct Pronunciation, that we may have more liberty for Thought and Meditation, as we go over those Portions of Scripture that are sung in the Church. 6. A religious use of the Seals. Baptism must not be forgotten, though not to be reiterated. Look as Christ told Peter, when he washed his Feet, john 13.7. What I do, thou knowest not now, but thou shalt know hereafter. So you are to look after the Fruits and Effects of your, Baptism, and of your Engagement to Christ in your Infancy, and what Benefit you have by virtue of your being baptised into Christ. But especially the use of the Supper, that's one of the Exercises of Godliness; it is the Seal of the Covenant. It is called, The New Testament in Christ's Blood, Luke 22.20. that is, it is a Sign and Seal of it. Sacramental Speeches must be understood sacramentally. Now this is a high Condescension on God's part, (with what Reverence should we come to such an Ordinance!) as if his Word did not suffice, but we must have all ways of Ratification and Assurance. The Lord's Supper is the Map of the Gospel; all the Mysteries of Salvation are here abridged; it is the Epitome of the Gospel, Christ's public Monument to the Church. Look as Kings will not only have their Royal Acts and Deeds recorded in faithful Chronicles, but also erect a public Monument to keep up their Memory: so the Lord Christ would not only have his Royal Acts recorded in the Chronicles of the Scripture, but hath erected this public Monument, that we may remember what he did for us, how he triumphed over Principalities and Powers, and made a Spoil of them openly. It is a visible Pledge of his second Coming; Christ would have it celebrated in the Church, to awaken our Hopes, our Thoughts, and our Desires, till he come again in person to convey us into his Father's Bosom. It is a mysterious Instrument, and Means God hath found out to convey Comfort and Grace to the Soul, to work out a Union between him and the Creature: We do not only draw nigh to God, but are united to him. It is the Beginning and Antipast of Glory; so much Christ intimates, Mat. 26.29. I will not henceforth drink of the fruit of the Vine, until the day when I drink it new with you in my Father's Kingdom. It is a Taste of the new Wine we shall drink with Christ, those spiritual Consolations we shall receive from him in his Kingdom. 7. Keeping the Sabbath-day holy. It is a sure mark of an ungodly Person, to be a Sabbath-breaker; as a conscionableness to celebrate it to God's Glory, is both a mark and a work of Godliness. It is the description of the godly Eunuch, Isa. 56.4. Thus saith the Lord to the Eunuches that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. Mark, it is one of the chiefest things that is taken notice of there, the observation of God's own Day. If you would exercise yourselves to Godliness, this is a great means. Profaning the Lord's Day, is the cause of Profaneness all the week after: and so a careless keeping the Lord's Day, is the cause of the Carelessness and Formality you are guilty of in the business of Religion. God hath appointed this Day for a repose for the Soul, that by a long uninterrupted continuance in Worship, it might be more seasoned, and fit to converse with God all the week after. Dost thou love Christ? then observe his Day. Ignatius calls it the Queen of Days. The primitive Christians were very careful of the Sabbath, they would run all hazards rather than not keep the Sabbath-day. When they were accused as guilty of Sabbath-violation, they would answer, I am a Christian, how can I choose but love the Lord's Day? This is the Day wherein we do most solemnly and publicly profess the Worship of God, therefore it is to be celebrated with all care. Thus much for the Description of Godliness from the Disposition of the Heart, and the Duties about which it is conversant. II. I am to speak of the Exercise of Godliness. 1 Tim. 4.7. Exercise thyself to Godliness. It must be exercised both in Worship and Conversation; 2 Pet. 3.11. What manner of Persons ought ye to be in all holy Conversation and Godliness? First; In Worship. What is the part and office of Godliness in Worship? 1. There must be a care that it be right. God will not be at the Creature's carving; his Honour is best kept up by his own Institutions, and therefore he will accept nothing but what he requires. The Woman of Samaria, as soon as she was converted, enquired after the right Worship: Christ had convinced her of Lewdness, and living in Adultery; john 4.18. The Man thou now hast, is not thy Husband. The great thing that troubled her, was her present standing, and the Superstition she was nuzzled and brought up in; ver. 20. Our Fathers worshipped in this Mountain; and ye say that in Jerusalem is the Place where Men ought to worship. Assoon as Men are awakened, that is the question; they can no longer be content with their ignorant, senseless, careless, ceremonial worshipping of God, and say, Thus our Fathers did: this will not serve the Conscience when it is a little stirred. It is said of the People of God, jer. 50.5. They shall ask the way to Zion, with their Faces thitherward. Zion was the place of God's Residence and solemn Worship, and it is the disposition of his People still to be inquisitive after the way to Zion, how God is worshipped. I speak not this to unsettle Men, and to draw them to Scepticism and Irresolution, but partly that they might settle upon better grounds than Tradition, public Consent, and the Example of Men. Cyprian observes, that this is the reason Men are so fickle, so inconstant, so soon off and on, they do not practise those things upon good grounds. None so unconstant as they that practise things right and good, but not upon Principles. And partly that Men may not content themselves with a cheap Worship, such as costs them nothing, as when they do not inquire about the grounds and reasons of what they do, or when they do but even as others do. We should be still searching and proving what is acceptable unto the Lord, Eph. 5.10. and seek for Knowledge as for Silver, and search for her as for hid Treasures, Prov. 3.4. It is a thing of great care and exactness to be a Christian, to be right in God's Worship. Usually Men serve God at random, and at peradventure; and if they be right, it is but a happy Mistake, they do not inquire and search, and so miss of a great deal of Comfort, Settlement, and Experience in the Way of God. 2. There is required Constancy and Zeal in the Profession of God's Worship. This is Religion, to be zealous for God's Institutions, to contend for the Faith of the Saints, and hate what is contrary to right Worship and sound Doctrine: Psal. 119.104. Through thy Precepts I get Understanding, therefore I hate every false Way. And ver. 128. Therefore I esteem all thy Precepts concerning all things to be right, and I hate every false Way. This is the effect of the knowledge of the Truth, to hate all Falsehood, Idolatry and Superstition, as much as they love God's Institutions, that they may not be entangled, and so either deceive others, or be deceived themselves, by the Craft of them that lie in wait for such an Enterprise. Whenever they hear or read any such Doctrines, the Heart nauseateth them; there is a rising of Heart not only against Corruptions of Manners, but Falsehood of Doctrine. But if Men be indifferent, come what may come, Christ or Antichrist, they care not greatly, their Religion is worth nothing. If you do not hate Heresy, and corruption in Worship, there is no true Religion or Godliness in you. Heretics, and Men in a false way, seldom hate one another, though they differ in Principles: Why? because they have not a love to Truth: but those that love the Truth, prise the Institutions of God, there's a keen displeasure in their Hearts against any false Way. 3. There must be frequency in the practice of it. God and their Souls must not grow strangers. Things that are not used, contract Rust; as a Key seldom turned in the Lock, turns with difficulty: so it will not stand with your spiritual Welfare to omit Duty long. Much spiritual Exercise keeps the Soul in Health, and sweet; as the oftener they drain the Well, the sweeter the Water is. By running and breathing yourselves every day, you are the fitter to run in a Race; so the oftener you come into God's Presence, the greater Confidence and Freedom and Enlargement it will bring. The way to be fervent in Prayer, or in any holy Exercise, is to be frequent. Rest breeds many Distempers, which are prevented by Exercise. The Right Arm is bigger and stronger than the Left, and fuller of Spirits; Why? because it is most agitated, and in exercise: so the oftener you are with God, the more full of Life, Strength, and spiritual Enlargement. The Field of the Sluggard is overgrown with Thistles. You grow barren, raw, sapless, and lose the choiceness of your Spirits, and the savouriness of your Thoughts, when you are seldom with God. The soul runs out of repair, when you pray but now and then. And therefore a Christian indeed cannot be long out of God's Company; there is a strong bent in his Heart towards God. Can a Man love God, and be a stranger to him? is it possible? Briefly, there are so many Necessities, so many frequent Impulses, and Excitations of Grace, that it cannot be imaginable that a Man be a Christian, and neglect Worship. Certainly if we did not want a Heart, we could never want an Occasion to come to God, either for ourselves, Children, Friends or Relations. God hath left the more Wants upon the Creature, that he may the oftener hear from him. The Throne of Grace was erected for a time of need, Heb. 4.16. Many Needs are left upon us, that we may have continual recourse to God; many Doubts to be resolved, many Graces to be strengthened, many Corruptions to be mortified. A Christian in good earnest, will be sensible of these things. It is true, it is not expressly set down in Scripture, how often we should pray, meditate, read, or perform other Duties. In these Days of the Gospel, God trusts Love, which is a Grace that is wont to keep the Heart open and free. We are left to our liberty more than those under the Law, not that we may come short of them, but that we may do more. However, there is no gap opened to Looseness, because the Terms wherein Duty is enjoined, are very large and comprehensive: 1 Thess. 5.17. Pray without ceasing. Ephes. 6.18. Praying always, that is, upon all occasions. And we have high Patterns; we are referred to the Angels that are never weary: David had his seven times a day, Psal. 119.164. Seven times a day do I praise thee, because of thy righteous judgements. And Daniel thrice, chap. 6.10. He kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did afore-time. Certainly it must be done every day; for Christ saith, Matth. 6.11. Give us this day our daily Bread. Every day we stand in need of the Blessings of Providence, and it must be sought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, day by day. Every day we live as it were a new Life; it is but the lesser Circle of Time, and it should not pass without some Worship. From the Morning and Evening-Sacrifice, we may plead for Morning and Evening-Prayer; Numb. 28.4. The one Lamb shalt thou offer in the Morning, and the other Lamb shalt thou offer at Even. This is expounded, Psal. 141.2. Let my Prayer be set forth before thee as Incense, and the lifting up of my Hands as the Evening-Sacrifice: there is the Exposition of the Sacrifice. Certainly there is a standing occasion; who dares venture on the Temptations of the Day without Prayer, or the dangers of the Night? In the Morning we are to beg Direction, in the Evening Protection. Can God's Children go to Bed without leaving their Hearts with him over Night, or awake without God in the Morning? It is an ill sign when Men wrangle and dispute away Duties, rather than practise them. Secondly; There is Godliness in Conversation. In all you do, Godliness must bear sway: Even in the Actions of the Civil Life, they must be done from God, to God, and for God; with a sense of his Eye, a dependence upon his Strength, and an aim at his Glory. All such Actions as proceed from Self-love, and tend only to Self-welfare, they cannot be godly, for Godliness comes from God, and brings to God, it hath another Alpha and Omega than Nature hath. 1. In the course of our Conversation there must be a sense of God's Eye. The World is a great Stage, Men are the Actors, God and Angels are the Spectators and Looker's on; therefore all must be done in God's presence. All Actions and Duties which lie between Man and Man, must be done in and to the Lord: You must love your Neighbour for God's sake. The swaying reason of all your Actions must be the Love and Fear of God; by this means you make your Commerce to be a kind of Worship, and turn Duties of the second Table into Duties of the first Table: Ephes. 5.19. Submitting yourselves one to another in the fear of God. Remember he seeth thee, it is done to him. Submission is the usual effect of fear of Man. When Men have power, they cast off the Yoke. This is the fairest Bond and Tie. So to Servants; Ephes. 6.5. Servants, be obedient to them that are your Masters according to the Flesh, with fear and trembling, in singleness of Heart, as to Christ. What would you do to God and Christ, if they were present? Use yourself thus often to think of God, for this is to walk with God, to keep always in his Eye and Presence. 2. Dependence upon his Strength. It is notable, when the Apostle had laid down reciprocal Duties of Relations, between Children and Parents, Husbands and Wives, Masters and Servants, he concludes all, Ephes. 6.10. Finally, Brethren, be strong in the Lord, and in the Power of his Might. It is an Error to think that the Supplies of Grace are only necessary for Duties of Worship, they are necessary also for Duties of your Civil Relation. We are like a Glass without a bottom, when it comes to stand of itself, it is broken in pieces; so we shall surely miscarry, and walk unworthy of our Relation, if God do not help us, but we be left to ourselves. It is a good part of Godliness to look to God, and wait upon him all the day for Counsel and Strength. You give him the Honour of a God, when you acknowledge him in all your Ways: Prov. 3.6. In all thy Ways acknowledge him, and he shall direct thy Paths. By a constant dependence you acknowledge him most: and this preserves a constant Intercourse between us and God, when we lift up the Heart that we may receive Grace and Strength to walk in all our Relations to his Glory. 3. An Aim at God's Glory, that must be the supreme End of all our Actions, be they of never so small a consequence; 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. Whatever we do, Eating, Drinking, Trading, all must be done, that God may be honoured by ourselves and others. This is to make every Meal an Act of Worship, your Trading a solemn Praise. It is God's design that all our Life-time we may do him Service; this must be our fixed Scope, that his Honour and Glory may be at the end of every Natural and Civil Action. Look as in all the Works of Creation, Providence and Redemption, God made it his Aim to glorify Himself in all; so we should make it our fixed Aim and Scope to bring Honour to God in all our Work: all other things are nothing to this. Use 1. Examination. Art thou godly? Hast thou been a diligent Hearer and Reader of the Word? a religious Observer of the Lord's Day? an earnest Worshipper of God? zealous for his Glory against those that profane his Name, corrupt his Doctrine, make void his Institutions? an Enemy to Idolatry and Superstition? a Lover of God's Ordinances? It is an evidence of Interest in Grace, to live godly. Only there is a Form of Godliness, (2 Tim. 3.5. Having a Form of Godliness, but denying the Power thereof) which is discovered by a pretence of Worship, and a neglect of Honesty; as the Pharisees made long Prayers, but devoured Widows Houses: or else by a disproportionate Zeal against Idolatry, but not against Heresy, or such Falsehoods as yield no Gain. It is not Zeal for God's Institutions, when you do not hate every false Way; 2 Tim. 2.16. But eat profane and vain Babble, for they will increase to more Ungodliness. The Apostle speaketh of some that suppose Godliness is Gain, 1 Tim. 6.5. that make a Merchandise of their Zeal. Rom. 2.22. Thou that abhorrest Idols, dost thou commit Sacrilege? He speaketh to the Jews, that gloried in their Privileges; he had said before, Dost thou steal? dost thou commit Adultery? But here, Dost thou commit Sacrilege? That was their Glory, that they did not serve Idols, but they rob the true God; they would not endure a false God, or an Idol to be set up, but in the mean time they defrauded the Temple of its Maintenance, and Things consecrated. But the closest Rebuke is, ver. 23. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God? They were much in Worship, but were not bettered by it, they were not changed in Heart. You do not feel the Power of it, if the Heart be not new fashioned, and put into a godly Frame. Use 2. To press you to exercise yourself to Godliness. 1. It is the Aim of the Gospel. The Gospel is called, 1 Tim. 6.3. the Doctrine which is according to Godliness, invented on purpose to maintain and keep Godliness alive. So Titus 1.1. The Truth which is after Godliness, which preserveth the true Worship of the true God, and right Thoughts of God. Here in the Gospel the way to Eternal Life is discovered. 2. It is the Aim of Providence. All God's Dispensations seem to put us in mind of God, and to draw us the nearer to him; Afflictions to increase our Reverence and Watchfulness, and Mercies to engage our Love and Trust. God complains of Israel, that he had inflicted many Judgements on them, and— yet ye have not turned unto me, saith the Lord, Amos 4.8, 9, 10, 11. So he complains of their abuse of Mercies, Hosea 2.8. She did not know that I gave her Corn and Wine and Oil, and multiplied her Silver and Gold which she prepared for Baal. The Mercies of God should be Cords and Bands of Love to draw us to God. 3. Consider how God hath deserved it. We are God's. You that have Servants, expect they should work for you, their Strength and Time is yours: Rom. 14.8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. A Christian is not Master of any thing; his Affections, his Interests, his Time, his Care, his Strength, all is the Lord's. 4. Consider God hath given us sufficient Grace to live godly: 2 Pet. 1.3. According as his Divine Wisdom hath given unto us all things that pertain unto Life and Godliness. We cannot complain as the Israelites did of Pharaoh, that he required Brick where he gave no Straw; or as the Servant did of his Master, that he expected to reap where he never sowed: the Divine Power is engaged to help us. How much do we walk beneath that Divine Power which he is ready to afford us! Do not sa●▪ I shall never be godly, if this be to be godly! I am but Flesh and Blood, what would you have me do? 5. Consider the worth of Godliness, it is our chief Duty. First we must show our Respects to the first Table, because there are the great Commandments: Matth. 22.37, 38. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind: This is the first and great Commandments. De loco modum, de ordine statum, de confinio meritum cujusque praecepti cognosces, says Te●tullian. It is the first Table, and therefore most worthy: the Object is greater, God is greater than Man; by the breach hereof, we do more immediately sin against God. He that wrongeth his Neighbour, sinneth against God; 1 Cor. 8.12. But when ye sin against the Brethren, and wound their weak Consciences, ye sin against Christ, but not so immediately. Godliness directeth Honesty, which is otherwise but a civil Action, proceeding from Interest and Self-love. This is the great Commandment, without it all other Graces are worth nothing. 2 Pet. 1.5, 6. Add to your Faith Virtue, and to Virtue Knowledge, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godliness. Civility is nothing, Temperance is nothing, Abstinence from Pleasures is nothing without Godliness. Many Virtues are reckoned up, as Patience, Knowledge, Temperance; all these things the Lord requires not without Godliness, therefore add Godliness. God requires nothing but that which draweth the Creature to himself; this bringeth us to the Wellhead. 6. Consider the Profit of Godliness. I mention this to counterbalance the Discouragements which you would meet with in the Ways of Godliness: It will cost you trouble; 2 Tim. 3.12. Yea and all that will live godly in Christ jesus, shall suffer Persecution. Mark, if they will live godly, not civilly only, if they are zealous for Christ's Institutions. A Gallio will escape well enough; but you have Encouragements, 1 Tim. 4.8. Godliness is profitable unto all things, having the Promise of the Life that now is, and of that which is to come. They have an Interest in both, but the Promises of this Life are subservient to that which is to come. If the Things of this Life hinder our progress to Heaven, Grace should be content to be without them. There is much Comfort with a little; 1 Tim. 6.6. Godliness with Contentment is great Gain. SERMON XI. TITUS II. 12. — In this present World. HAving shown you the Substance of the Lesson; let me now speak of the Season of it, when this is to be performed; and that is, in this present World. Doct. That our Abode in the present World is the only time wherein we are to discharge the Duty of our Heavenly Calling. I shall, I. Draw forth the Force of the Expression. II. Give you the Reasons of it. I. The Force of the Expression, In this present World. It implies three things; timely Beginning, zealous Discharge, and final Perseverance. Whatever we are to do upon the teaching of Grace, we are to do it speedily, earnestly, constantly: Speedily, now or never, take hold of the present Occasion: Earnestly, it is the Work of our Lives, wherefore we are sent into the World: and Constantly, that is, all the time of our living here. 1. Speedily: Now or never must it be done: We must set upon this Work speedily upon two Grounds; because time to come is uncertain, and it is not fit to neglect it. (1.) Time to come is uncertain: We have nothing to command but this Instant; that which is to come is not in our Power. One being invited to a Feast the next Day, made Answer, Ego à multis annis crastinum non habui; For these many Years I never had a to Morrow. The present Time is put into thy Hands, thou hast no Security for the next Day but thy own Word; and how is he the better assured that is Security to himself? When you promise yourselves many Years, you are liberal upon another Man's Goods; and it is the Fashion of Madmen to reckon other men's Estates to be theirs. The Father hath reserved Times and Seasons in his own Power, and taken them into his own Hands. We are not Masters of a Day; therefore now or never must we set upon this Work of living soberly, righteously, godly. O how sad is it to be surprised, and Death to find us unprovided! 2 Pet. 3.14. Wherefore Beloved, seeing that ye look for such things, be diligent that ye may be found of him in Peace. This is the great Business of our Lives, to be found in a Condition pleasing to God. A Man should live every Day as he would be found of God, for usually Death comes by way of Surprise, it finds us before we look for it, and steals upon us ere we are aware. (2.) Because it is not fit to neglect it till Death, and to provide Work for that time when we need Cordials: the Infirmities of Age and Sickness need Supports, and not Work. O how sad is this, that many times we are going out of the World before we begin to think why we came into it! Our great Business here is to save our Souls; and when Time is gone, than we begin to think of it. He is a foolish Traveller that would set out at Night, and begin his Journey when the Sun is setting, and the Darkness of the Night is coming on: so when Time appointed is gone, then to think of saving our Souls. It is too late to be sparing when we have spent all upon Prodigality. The foolish Virgins came to buy Oil too late. Who would expect to conquer then, when his Enemy is strongest, and himself weakest, or purposely delay it till such a time? If you do not presently set about the Work, you do but provide Grief and Sorrow for your last Age, when you are least able to bear it. 2. Earnestly: It is the Reason why we are sent into the present World: It is the Work of our Lives. We were not put into the World as Leviathan was put into the Sea, to take our fill of Pleasure; but we were sent into the World for our Trial and for our Exercise: For this End was Life given us, not to get Wealth and Honour, and great Estates; or only to eat, drink and sleep, and so live as if we were never to die, and then die as if we were never to live more; such lose the End of their Lives. God hath appointed a Time for every thing under the Sun, and the Time of Life is appointed to work out our Salvation; and therefore it is but reason that our best Business should have the greatest Share of our Time and Strength, and that this Work should go forward according to our Years: still should you increase and be bettering yourselves in the great Business of your Lives. It is some Work of Grace to raise the Soul to desire Things within the Veil; it is more to hope for them; it is more to seize upon them as our Right and Portion, and lay hold of eternal Life, 1 Tim. 6.19. This is the great Work of our Lives, first to raise up the Soul and carry it within the Veil, to be always increasing our Assurance of Heaven, and looking after a better Life; john 9.4. I must work the Works of him that sent me, while it is Day; the Night cometh when no Man can work. Hereafter there is no Prophecy, nor Labour, nor Faith, nor Repentance. We have a little Time, and a great deal of Work, and a great many Temptations: It's a great Work to get out of a State of Nature into a State of Grace, to fit ourselves for a better World. Now because we have no long Continuance here, we should be doing it with all our Might: Therefore let us not forget the main thing, that which is the Business and Employment of our Lives; let not your Time pass unfruitfully, for the Night cometh wherein no Man can work. 3. Constantly: It is in the present World as long as we are here, without any Limitation, and therefore it hints final Perseverance, without which as good we had never begun. It is notable that under the Law, the Nazarite, if he had made a Vow he should touch no Wine, or any thing that was forbidden, for so many Days or Months; but if he had defiled himself before the Days of his Purification were accomplished, he was to begin again; Numb. 6.12. The Days that were before shall be lost, because his Separation was defiled. So when we have renounced the Vanities and Delights of the World, and given ourselves to God, all is lost, when we turn Apostates, and go off from a Course of Godliness; Ezek. 18.24. But when the Righteous turneth away from his Righteousness, and committeth Iniquity, and doth according to all the Abominations that the wicked Man doth, shall he live? all his Righteousness that he hath done, shall not be mentioned; in his Trespass that he hath trespassed, and in his Sin that he hath sinned, in them shall he die. As good never have begun, if we fall off and tyre before we come to the End; nay in some respect it would have been better if we had never begun, than not to have continued; for it is said, the latter End is worse with them than the beginning, 2 Pet. 2.20. A Malefactor who hath made an Escape out of Prison, if he be taken again, he is loaded with Chains and Irons: So when any have made some show of Escape out of the Devil's Clutches, by keeping a constant Course of Duty and Communion with God, and then turns and breaks off again, none in such Bondage and Slavery as they. Nay, and this Apostasy is a mighty Dishonour to Christ, as well as a Disadvantage to yourselves: for a Man that hath begun to be strict, and careful, and holy, and righteous, and profess himself to be taken out of the Kingdom of Darkness, and made experience of the Ways of Christ, yet if he falls off, he doth as it were after Trial pronounce to the World that Satan's Service is better than Christ's. As jacob kept wrestling till Daylight appeared, and would not let go his holdfast; so till the Morning of Glory come, still keep on and continue your Courage. Or as Elisha would not leave his Master till he was taken from him into Heaven; so be constant to the last, let the World know you see no cause to leave Christ, or to be weary of his Service, and to begrudg the Strictness of Religion. Matth. 20. you read some were called into the Vine-yard sooner, some later, but they all kept working to the End and Close of the Day. There's a different time of Calling, some begin with God in Infancy, some in riper Age, but none must be weary of well-doing. But how apt are we to turn aside from God? Our Righteousness must be as the Morning Light, that always increaseth till High-noon; but our Righteousness is like the Morning-Dew, it is gone as soon as the Sun breaks out in Strength and Power. We have a great many Resolutions when we begin a Course of Godliness, but soon grow weary. Look as a tired Horse is ready to turn in at every Inn; so upon every Occasion and Temptation we are ready to turn away from God: but it is not enough to begin to live godly, strictly, righteously, but while Life lasteth, you must hold on in God's ways, it must be during your whole present State and Abode here in the World. II. The Reasons why this Duty of our heavenly Calling must be in the present World. 1. Because this is the Time of Grace. There is no other Time to get the Favour of God, and an Interest in Heaven, but here upon Earth. Now we have the Means, hereafter the Recompenses. Now Christ saith, Come unto me all ye that labour and are heavy laden, Matth. 11.28. Hereafter he will say, Come ye Blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World, Mat. 25.34. Now he calls us to receive Grace, hereafter we must receive either Vengeance or Glory. In the Angel's Song we find, Luke 2.14. Peace upon Earth. Here God proclaims Tidings of Peace and Reconciliation to the Creature, if it will submit to God. Now the Golden Sceptre is held out, and you will have no more such a Season. This is God the Father's, God the Son's, and God the Spirit's Time, but after this Life you shall have it no more: It is the Time of God the Father's Patience; and these are the Days of the Gospel when God the Son is offered to us; and now we have the Advantage of the Spirit's Impulses, and his Convictions upon our Hearts: But after this Life, there's neither Prophecy, nor Gospel, nor Conviction, nor Means offered any more; then comes Recompense and Retribution. Zanchy speaks of some which had a Fancy that the Gospel should be preached hereafter in the other World, to those that never heard of Christ in this World; as to Children, to Turks and Pagans: to justify this Conceit, they allege that Place, 1 Pet. 3.19. By which he went and preached to the Spirits in Prison: But that's a clear Mistake. The Apostle speaks there how the Spirit of God went forth by Noah's Preaching in warm Conviction upon the Hearts of those that are now in Prison, that were sometimes disobedient to the Warnings of Noah, and are now held with Chains of Darkness in the Prison of Hell. But however there is nothing to this World. Now you have the Means, and God's golden Sceptre is held out. Now Christ saith, Come; but if you refuse, hereafter he will say, Depart: Now is the accepted Time, now is the Day of Salvation, 2 Cor. 6.1. 2. This is the Time of our Exercise and Trial. (1.) There must be this Exercise before we come to Heaven. We do not leap into Heaven without any Preparation: The Vessels of Glory must first be seasoned with Grace; Col. 1.12. Who hath made us meet to be Partakers of the Inheritance of the Saints in Light. First we are qualified and seasoned, then filled brimful. As when the Virgins were chosen for Ahasuerus, they were to accomplish their Months of Purification; so we must have a Time of purifying and cleansing from Corruption, before we can get to Heaven. Balaam would die the Death of the Righteous, but not live his Life; Numb. 23.10. Let me die the Death of the Righteous, and let my last End be like his. As it is said of the Snake, that when it is stricken with Death, stretcheth out itself strait, though crooked before; at oportuit sic vixisse, you should have so lived: You should be sober, righteous and godly. Enoch before his Translation had this Testimony, that he pleased God, Heb. 11.5. Something must be done here; there is no Triumph without a Warfare. 2 Tim. 2.5. If a Man strive for Masteries, yet is he not crowned unless he strive lawfully; that is, according to the Laws of the Race or Exercise: so we cannot expect to die in the Lord, unless we live in the Lord; Rev. 14.13. Blessed are the Dead that die in the Lord, from henceforth: yea, saith the Spirit, that they may rest from their Labours, and their Works do follow them. Your Works die not when you die; Eccles. 11.3. If the Tree fall toward the South, or toward the North; in the Place where the Tree falleth, there it shall be. In the time of the Law there was nothing to be gathered upon the Sabbath-Day, but a double Portion to be gathered before; those that provide nothing on the sixth Day, had nothing on the Sabbath-Day. The Sabbath is a Figure of Heaven, of that eternal Rest we shall have there; if we do not make Provision during the time of Life, there can be nothing done afterwards. (2.) It is only here, this is the fittest Place for Exercise: Here are Difficulties, Snares and Temptations; and these serve to discover the Glory of Grace; and this makes it worthy of Praise, that we can act for God in the present World, where so many miscarry; 2 Tim. 4.10. Demas hath forsaken us, having loved this present World. Here is the fit Place for our Trial, where we have so many Difficulties, Snares, Baits, Avocations and Scandals, to take us off from performing the Duty of our Heavenly Calling. As Death leaves us, so Judgement finds us. Upon our Behaviour in the present Life, both our everlasting Woe or Weal depends. Hereafter is not a time of Labour, but of Reward and Punishment; there is no room for Exercise and Trial there, no Snares in the next World: Grace cannot be found worthy of Praise there, for that is God's Day, called the Day of the Lord, 2 Pet. 3.10. The Day of the Lord will come as a Thief in the Night. Here is our Day, because God affords Time to us as a Space and Season of Repentance and Reformation; but the Day of Judgement, that is the Lord's Day, the Day of Recompense, Rewards and Punishments. Use 1. To reprove them that delay the Work of Repentance, and their Change of State. There is nothing more usual than Delays and Put-offs: Some are full of Employment, and after their Business is a little over, than they will think of saving their Souls; Luke 9.59. Suffer me first to go and bury my Father: still there is something in the way. Others when they have arrived to such a Degree of Wealth, and made such Provision for their Families, than they will look after their Souls. Others when their youthful Heats are spent, than they dream of a devout Retirement, and a religious Age: there is nothing more usual. The Lord knows these are our inward Thoughts, still there is something in the way when we should act holily, righteously and godly. This is Satan's last shift, to elude the Importunity of a present Conviction by a future Promise. As a bad Debtor promises Payment for the future, to be rid of the importunate Creditor, though he means no such matter; so we make Promises for the future. Felix when his Conscience boiled, dreams of a more convenient Season; Acts 24.25. Go thy way for this time, when I have a more convenient Season, I will send for thee. And Matth. 22. when they were invited to the Wedding, the Answer is not scornful, but civil; it is not non placet, but non vacat: they do not deny, but make Excuse; they had present Business, and were not at leisure to comply with God's Will. Always God comes Unseasonably in the Sinner's Esteem, Reckoning and Account: and Satan's usual Clamour is, when we begin to be serious and mind our Salvation, Art thou come to torment us before our time? Matth. 8.29. The Devil would fain have a little longer Possession, and therefore something is pleaded by way of Bar and Hesitancy. You find it in particular Cases, when you go to perform any thing that is good, to pray, to meditate, to renew your Communion with God, something is in the way; if such a Business were over, than I were at leisure. Thus we dream of another time, a more convenient Season, and we linger and draw back as Lot in Sodom. O consider, the Work must be once done, or you are for ever miserable, and you will never have a better Season than now, when you are under Conviction, and the warm Impulses of the Spirit of God. David takes hold of the present Season when his Heart was engaged, and he had a religious bent towards God; Psal. 119.60. I made haste, and delayed not to keep thy Commandments. So when there is such a strong bent in your Souls, strike while the Iron is hot; you may have more Hindrances, but never more Helps. Again, we owe more than we are worth already, and why should we run more in Debt? The longer you continue in Sin, the higher will your Accounts rise. A Tenant that cannot pay the Rent of one Year, if he let it run on, how will he be able to discharge the Rent of two Years? So if it be so troublesome now, do you think it will be more easy hereafter, when the Heart is hardened by a constant Resistance? If there were a sound Conviction, you would not delay. A sensible Sinner is always in haste; Heb. 6.18. He flies for Refuge to lay hold upon the Hope set before him. It is an Allusion to the Man pursued by the Avenger of Blood; he that hath Wrath at his Heels, he runs as for Life to Jesus Christ. It is but a slender and insufficient Touch upon the Conscience. He that knows the Danger, can never make haste enough to come to Christ; as the pursued Man could never make too much haste to get into the City of Refuge that is before him. Nay, it argues little Love to God, and a great deal of Disingenuity of Spirit, to continue in Rebellion against God, and think to come in at last, when you can stand out no longer: This is merely Self-love, when you care not how much God is dishonoured, and his Spirit grieved, provided at length we be saved. The Lord did not so deal with us, his whole Duration and Existence is for our sakes; from Eternity to Eternity he is God; and from Eternity to Eternity his Lovingkindness is great to them that fear him, Psal. 103.17. The Mercy of the Lord is from everlasting to everlasting to them that fear him. If God thinks of us from one Eternity to another, before the World, and after the World, can we be content to thrust him into a narrow Corner of our Lives? Can you satisfy your Hearts, when you have nothing to give God but the Rottenness, Weakness, and Aches of old Age and Sickness? Consider once more, Sin leaves thee in Sickness, thou dost not leave Sin, it is not a Work of Choice, but of Necessity; as a Merchant throws his Goods overboard in a Storm, though he loves them well enough. At least it is a very suspicious Act, a natural Aversation from our own Misery, and a desire of our own Happiness; it is a yielding upon force; when a Man never yields to God, but when God hath him under, and he can sin no longer. And what assurance have we, that we shall have a Heart to mind Salvation at all, and turn to God hereafter? When all our Distractions are out of the way, is Grace at our beck? There is an offer of it to day, Heb. 3.15. While it is said, To day if ye will hear his Voice, harden not your Hearts. Nay, there's a shrewd Presumption to the contrary, that Obduracy, Hardness of Heart and Despair will grow upon us. Long use makes the Heart more obdurate, and long Resistance grieves the Spirit of God, and makes him more offended with us. By putting off the Change of your Lives, you put your Souls into Satan's hands by Consent, for a while. He that delays his Conversion, doth (as it were) pawn his Soul into the Devil's Hands, and saith, if he do not fetch it again at such a day, it is his for ever. Again, it is a great Honour to seek the Lord betimes. Mnason was an old Disciple. Seniority in Grace is a very great Honour. The Apostle saith, Rom. 16.7. Salute Andronicus and Junia,— who were in Christ before me. And the Lord saith, jer. 2.2. I remember thee, the kindness of thy Youth, and the love of thine Espousals. God prizeth these pure Virgin-Affections, when before our Hearts be prostituted to the World we apply ourselves to seek his Face. You lose the Advantage of much early Communion with God, whenever you are called to Grace; and if ever you taste of the Sweetness of Grace, it will be your Grief that you were acquainted with it no sooner, and all the time that remains will be little enough to repent the loss of that which is past. Consider, a Man can never come soon enough into the Arms of Mercy, nor soon enough out of the Power of Satan. Present Necessity admits of no Deliberation, therefore charge yourselves to be more solid and serious. Sin, if you let it alone, will gather more Strength. Jer. 13.23. Can the Ethiopian change his Skin, or the Leopard his Spots? then may ye also do Good that are accustomed to do Evil. When a Stick hath been long bend, it will hardly ever be set right again. Some that have been late converted, have much bewailed their Disadvantage, their standing out so long, till their Inclinations were fixed, and that they have got a stubborn Nature so strong, and ever apt to recoil upon them. Consider, we would not have God to put us off when we come for Mercy, and are in present need, and shall we put off God? We would count a Delay to be as bad as a Denial; therefore take heed of Delays in this kind, for if ever you be called to Grace, you will smart for it sound. Christ waited upon the Spouse for Entrance, Cant. 5.2. My Head is filled with Dew, and my Locks with the drops of the Night: and then the Spouse waited for Comfort, ver. 6. I opened to my Beloved, but my Beloved had withdrawn himself and was gone; my Soul failed when he spoke; I sought him, but I could not find him; I called him, but he gave me no Answer. What is the Reason, when the Work is begun, and the first stroke is given to Sin, that Christians walk so mournfully for a great while? O they have made God wait long, and stood out many a Call, therefore the Lord exerciseth them with waiting. Let all this work thee to comply with the Importunity of the present Conviction of the Holy Ghost. Use 2. Is to reclaim us, when we are greedily set upon other Businesses and Projects than the great Business of our Lives, as to get Wealth, Honour and great Estates. Remember what is thy Duty and Work in this present World. Consider, 1. The shortness of Life. We have a great deal of Work to do in a little time, therefore we should not waste it; every day we are nearer to the Grave. We are sensible of the Decays of others, but not of our own; thou seest others wax old and die, remember thou thyself art going that way. When two Ships meet one another in the Sea, the other Ship seems to fail faster than yours, though both pass away alike; because you are not sensible, or do not observe your own Motion. We see others are mortal, but do not number our own Days. This is a Point of Prudence, Psal. 90.12. So teach us to number our Days, that we may apply our Hearts unto Wisdom. A Man would think of all Points that were plainest and soon learned, yet it is very hard to learn the lesson of our own Frailty; I mean to learn it by Heart, to learn it practically. 2. The Uncertainty of Life. We know not when Death will surprise us, it is ill to be taken unprovided; when Death comes, to say, Hast thou found me, O my Enemy? Every day we have cause to look to it; more are mistaken in reckoning upon Life than upon Death. Thou art asleep in the Wolf's Mouth; there is no Remedy but imploring the Shepherd's Help. A Carnal Man that goeth on in Sin, provoketh God to his Face, and trieth whether he will cut him off yea or no. We are sure to live to enjoy what we provide for Heaven, but we are not sure to live to enjoy what we provide for the World. A Man may not roast what he took in hunting; but when he cometh to enjoy his Estate, God cutteth him off: Luke 12.20. Thou Fool, this night thy Soul shall be required of thee; than whose shall those things be which thou hast provided? And shall my Master come and find me idle? 3. After Death followeth Eternity, the great Amazement of the Soul. Now if Death find you at Peace with God, Eternity will be comfortable, and Death sweet; Body and Soul part, but God and the Soul meet. When we can see Angels ready to do their Office, and Conscience becometh our Compurgator, I bear you witness you have spent your time in this World in obeying and serving God; and then Body and Soul take leave of one another, it is a blessed parting. But now when you have not regarded your Work, you are then delivered up to Satan by such an Excommunication as shall never be reversed, Accursed till the Lord come; and then Body and Soul meet to be tormented for ever. It is a sad parting, when Conscience falls a raving, and we curse ourselves, and the day of our Birth; O that ever such a Creature were born! O that I had been stifled in the Womb, and never seen the Light! 4. The necessity of working out our own Salvation. God's Stipulation with Mankind is not made up all of Promises, something is required; Holiness is the way to Salvation. Men that live as they list, can claim nothing. The World is a common Inn for Sons and Bastards; in the time of God's Patience he keeps open House for just and unjust; but no unclean thing entereth into Heaven. At the great Rendezvouz God maketh a Separation, Psal. 1.5. The ungodly shall not stand in the judgement, nor Sinners in the Congregation of the Righteous. The wicked shall not be able to look Christ in the Face, nor veil themselves in the glorious Assembly; 1 Cor. 6.9, 10. Know ye not that the Unrighteous shall not inherit the Kingdom of God? Be not deceived; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor abusers of themselves with Mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. Our Desires settle into Opinions, we think God will not damn his own Creatures, and an universal Hope is natural. 5. The Folly of not doing our Business. To get bodily Supports is but our Errand by the by; these Souls were not given us to scrape up Wealth, and only to provide and purvey for the Body: Let us use them to the end that God gave them, to think of Eternity; Luke 10.41, 42. Martha, Martha, thou art careful, and troubled about many things: but one thing is needful. And Mary hath chosen that good part, which shall not be taken away from her. Martha was careful to entertain Christ in her House, but Mary to entertain him in her Heart. The one thing needful is the Care which every one ought to have of his own Salvation. Every thing is best that helpeth us on towards Heaven, and that is evil that hindereth us in our pursuit of Heaven. This will appear to be the greatest Wisdom at length, and not to spend your Lives in getting Honours or Pleasures, or screwing yourselves into the Favour of great Personages. It is commonly said of a Man that hath gotten an Estate, that he hath spent his Time well; but the Apostle commands, Eph. 5.15, 16. See that ye walk circumspectly, not as Fools, but as Wise; redeeming the Time, because the days are evil. Those other are the worst Fools, who make no Provision for the future; they part with Jewels for Trifles. SERMON XII. TITUS II. 13. Looking for that blessed Hope, etc. I Observed, (1.) The Teacher, The Grace of God. (2.) The Lesson, the whole Duty of our Heavenly Calling, To deny Ungodliness, and Worldly Lusts, and to live soberly, righteously, and godly, etc. (3.) I come to the third general Branch, The Encouragements to Learning; here are two, Eternal Life, and Christ's Death. There are two great Principles of Obedience, Gratitude and Hope: Gratitude or Thankfulness, because of the Obligation that is left upon us from Christ's Death; and then Hope, because of the glorious Reward that is set before us. So that whether we look backward or forward, we meet with Obligations to Obedience: Backward, there is an excellent Merit, ver. 14. Who gave himself for us, to redeem us from all Iniquity, etc. Forward, there is a glorious Hope, Looking for that blessed Hope, etc. There is nothing lost by God's Service: the Lord might deal with us out of Sovereignty, and rule us with a Rod of Iron, but he is pleased to draw us with the Cords of a Man, and with Bands of Love, Host 11.3. to indent with us, and propound Rewards, as if we were altogether free before the Contract. Men do not use to covenant with their Slaves; we are bound to serve him whether there had been any Reward or no; but the Lord will not leave us without an Encouragement. We are apt to have hard Thoughts of God, and to think him harsh and austere, requiring Work, but not giving Wages. But consider, we have the highest Motives, as well as the noblest Work; we are not only to live soberly, righteously and godly in the present World, but to look to the blessed Hope. Life and Immortality is brought to light by the Gospel. There is no such Encouragement to virtuous living any where as in the Gospel. Lactantius saith of the Heathens, Virtutis vim non sentiunt, cujus premium ignorant; They do not feel the force and transforming Power of Virtue, because they are ignorant of the Reward of Virtue. The Heathens had no such Encouragement as Immortality and Eternal Life, and the happy Enjoyment of God and Christ for evermore. But to handle the words a little more distinctly: We have here, (1.) the Reward it self, called a blessed Hope. Then, (2.) the time when it shall be accomplished to the full, at the coming of the Lord. Both these things you must look for. Christians, as often as you think of Eternal Life, you must also think of Christ's Appearing. Before we enter into Glory, we must first give an Account. Carnal Men fancy a Heaven without a Day of Judgement; they would be saved, but they would not be called to an audit and reckoning with God. Many can brook sitting upon the Throne with Christ, but not coming before his Tribunal; but they that would live holily, must look for both, the blessed Hope, and the glorious Appearing of Christ. Many Points may be observed out of this Verse. Doct. I. That looking for the blessed Hope, conduceth much to the Advancement of the Spiritual Life. I. What this Looking is. II. What Influence and Power it hath to work us to the Spiritual Life. I. What this Looking is? It implies Patience, but chiefly Hope. 1. Patience in waiting God's Leisure. Patience is a Grace very needful in our Pilgrimage where we are exercised with so many Difficulties; Heb. 10.36. For ye have need of Patience, that after ye have done the Will of God, ye might receive the Promise: you do not only need Holiness, but Patience. It is long before we can bring our Hearts to do the Will of God; but after that is done, you have need of Patience, that you may wait God's Leisure for your Reward: For the Reward is not given, till there be time for Labour and Exercise; and Troubles coming on, make time seem very long. Whatever Grace we may spare, we cannot spare Patience, if we would persist in well-doing, for we are to wait for the blessed Hope. The good Ground bringeth forth Fruit with Patience, Luke 8.15. Look as the Ground endures the Plough, the Harrow, the Cold, the Frost, that in due time the Seed may spring up; so we have need of Patience, that we may wait upon God for the blessed Hope. And as Patience is very needful in the present Life, so it is inseparable from Hope, 1 Thess. 1.3. it is called the Patience of Hope. To every Grace he gives a proper Action; there is the Work of Faith, the Labour of Love, and the Patience of Hope. Faith propounds Work, Love makes us to labour and sweat at it, and Hope makes us wait with Patience for our Reward and Recompense. Rom. 8.25. But if we hope for that we see not, then do we with Patience wait for it: What we hope for, we wait with Patience for: between Hope and Having there is an intervening time to exercise Patience. There is want of the thing desired, and Delays are troublesome. Now to keep looking, is a Work of Patience. 2. It chiefly implies Hope. This looking for is the formal Act of Hope, an actual Expectation of Blessedness to come. Now because there's a bastard and blind Hope, and there is a regular and good Hope, 2 Thess. 2.16. Who hath given us everlasting Consolation, and good Hope through Grace: therefore let me tell you; First; What this Expectation is not. Secondly; What it is. First; Negatively, what it is not. 1. It is not a blind Hope, such a Hope as is found in Men ignorant and presumptuous, that regard not what they do. Presumption is a Child of Darkness, as Hope is a Child of Light: Presumption is the Fruit of Ignorance and Inconsideration. When Men are once serious, they find it the hardest matter in the World to hope; for guilty Nature in itself is more presagious of Evil, more inclinable to Fear and Sorrow, than to Joy and Hope. But yet a blind Confidence is very common, because Men do not consider what they do, but hand over head make a full account that they shall go to Heaven, without Warrant and without Evidence. And therefore you shall find it is one of the first things God works by the Word, to break down our former carnal Hopes, and make Men see they are out of the way, lost and undone Creatures. Paul in his presumptuous State thought he had as much to show for Heaven as any Man in the World; Rom. 7.9. I was alive without the Law once; but when the Commandment came, Sin revived, and I died. The Commandment coming in full Conviction upon his Heart, he began to be serious, and then he found himself lost, and obnoxious to God's Judgement. The Excellency of Hope doth not lie in the Strength of Confidence, but in the Clearness of your Ground and Warrant. In Matth. 7. latter end, the Scripture takes notice of two Builders, the foolish, and the wise; there was no difference in the Building itself, both might raise a Structure equally ●air; but the difference lay in the Groundwork and Foundation; the one built upon the Sand, the other upon a Rock: therefore you are not to look so much to the Strength of your Hope, as to the Evidence, the Ground, the Foundation of it. Do you know what you do, when you so confidently believe your Salvation? Presumption grows upon Men they know not how, it is not an Act of Advice and Consideration, and therefore will leave us to Shame. A Man had need have good grounds for his Hope. True Hope is a serious Act, arising from Grace, longing after its Perfection; and therefore we are said to be begotten to a lively Hope, 1 Pet. 1.3. Seed desireth Growth; every thing aimeth at Perfection: when Grace is infused, presently there is a Tendency and Motion this way. Others may have strength of Confidence, though a weak Foundation whereon to build it, therefore their Hope comes to nothing but Shame, and the greater Confusion. job 8.14. the Hope of the Hypocrite is compared to a Spider's Web: O what a curious Web doth she spin out of her own Bowels! but assoon as the Besom comes, down goes the Spider and the Web too, both are swept away, and trodden under foot. So it is with Hypocrites, they spin a fine Web out of their own Bowels, conceive rash, but strong Hope, a Hope of their own forming and making; but when Death comes, the Man dies, and his Hopes die with him. So Prov. 11.7. When a wicked Man dies, his Expectation shall perish; and the Hope of the unjust Man perisheth. It is not meant only of his worldly Expectations; though that is true, he that aspired to be great, and to feather his Nest, and excel in the World, when he dies, all his Plots and Projects die with him: but it is meant of his heavenly Hopes: when they come to enter upon their everlasting State, than they are sensible of their Mistake. We are more sensible of what is near at hand, than what is at a distance: Men grow wise when they come to die: Eternity is near at hand, and Men begin to awake as out of their Dream, and lose all their Confidence; and when they thought they were full, they find themselves hungry. Again, the Hope of the Hypocrite is compared to the giving up of the Ghost, job 11.20. Their Hope shall be as the giving up of the Ghost. When the Frame of Nature is dissolved, it is done with bitter Gripes and Pain; the Soul in a Moment takes an everlasting Farewell of the Body: so all the Hopes of the Wicked vanish, and are lost in an Instant, and they are full of Horror and sad Despair. It is the greatest Evil that can befall you, to lose all your Hopes in an Instant. Well then, this looking for the blessed Hope, is not a slender Imagination, an unadvised rash Confidence, such as is lost whenever we begin to be serious, either by the conviction of the Word, or the approaches of Death. 2. It is not some Glances upon Heaven, such as are found in worldly and sensual Persons. Sometimes worldly Men have their lucida intervalla, their good Moods, and now and then have some sober Thoughts of Heaven that rush into their Mind. Balaam had his Wishes, Numb. 23.10. Let me die the Death of the Righteous, and let my last End be like his. And the Apostle speaks of some that had a Taste, Heb. 6.4. snatch now and then some savour of the Sweetness of Heaven and spiritual Comforts. A wretched Worldling, in whose Fancy the World plays all the day, riseth with him, goeth to Bed with him, yet now and then hath his Wishes, and some sudden Raptures of Soul, some Flashes and Motions; but alas, this is not the looking for the blessed Hope, for that is a constant viewing of Happiness to come. Sudden Motions are not operative, they come but now and then, and leave no Warmth upon the Soul; as Fruit is not ripened that hath but a glance of the Sun: and you know a sudden Light rather blinds a Man than shows him his way; so these sudden Flashes, enlightenings, and heavenly Thoughts, vanish, and leave a Man never the better. 3. It is not a loose Hope, a possible Salvation, that can have such an Efficacy upon the Soul to urge and incline it to the spiritual Life. James 1.8. A double-minded Man is unstable in all his Ways. When a Man is double-minded, divided and distracted between Hopes and Fears, there will be much Irregularity and Unevenness in his Conversation, he will be off and on with God. As their Hearts are up and down, and divided, because the Success is doubtful; so also is their care of Strictness weakened and broken. 1 Cor. 9.26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the Air. He alludes to the Istmich Games: In an ordinary Race a Man might run, and be outstripped, the Event was very uncertain, he might miss of the Goal; if the other sensibly got ground, than he was discouraged, and began to slack his pace as out of hope: but saith the Apostle, I run not as one that is uncertain; here we are all sure to obtain, though we cannot keep pace with the foremost: And this is that which quickens Industry, and stirs up those holy Endeavours. The surer your Hope is, the greater Strength you find, and the greater Power upon your Conversation. Thus it is not a blind Hope, or some Glances upon Heaven, and the blessed Things to come, that rush into the Mind of a cursed Worldling, nor a loose Hope and bare Conjecture; a possible Salvation hath not such Efficacy and Power upon the Soul. Secondly; Positively, what this Expectation is of Blessedness to come. It is an earnest and lively Hope, a solid Expectation of Blessedness to come: and it bewrays it self by three things, serious Thoughts, earnest Groans, and lively Tastes. 1. By frequent and serious Thoughts. Thoughts are the Spies and Messengers of Hope sent into the promised Land, to bring the Soul Tidings of what is to come. It is impossible for a Man to hope for any thing, but his Mind will run upon it, and he will be thinking of it. We find it in all earthly Matters, that Hope sets the Mind on work; and so we preoccupy and forestall the Contentments that we expect; we enjoy them before they come, by serious Contemplation, feasting the Soul with Images and Suppositions of the Happiness we shall have when we come to Fruition. Contemplation of Heaven is the Feast of the Soul. Hope brings in the Image and Suppositions of what is to come, as if it were already present. Certainly wherever the Treasure is, the Heart, the Thoughts will be there. Hope carries the Mind above the Clouds, in the midst of the Glory of the World to come, as if we did see Christ upon his white Throne, and Paul with his Crown of Righteousness, and all the faithful Ones in Abraham's Bosom. If a Beggar were adopted into the Succession of a Crown, would he not please himself in forethinking of the Happiness, Honour and Pleasure of the Kingly State? So we vile Creatures that are adopted to be Coheirs with Christ, if we did hope to be Heirs of the Kingdom of Heaven, Heaven would have more of our Thoughts, and take up more of the Muse of our Souls. We should still observe what we muse upon most: carnal Thoughts, and carnal Projects discover a carnal Heart. When we are always thinking of plucking down Barns, and building greater, advancing our Families, and providing worldly Increase; when we are talking to ourselves, as Luke 12.18. He thought within himself, What shall I do, because I have no room where to bestow my Fruits? And he said, This will I do, I will pull down my Barns, and build greater, etc. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, he was framing Dialogues with himself of bestowing his Goods; this shows a carnal Heart. So james 4.13. To day or to morrow we will go into such a City, and continue there a Year, and buy and sell, and get Gain. It is usual with Men to live upon the Reversion of their Hopes, and feed themselves with the pleasure thereof. As young Heirs spend upon their Hopes, and run out their Estates ere they possess them; so doth the Soul either in Matters carnal or heavenly still feed upon its Hopes. And therefore if there be such an earnest Hope, you will be entertaining your Spirits with Suppositions of Heaven, and framing Images of the Glory of the World to come. 2. It bewrays itself by hearty Sighs, and Groan, and Longings after this Happiness. Rom. 8.23. And not only they, but ourselves also, who have the first Fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. They that have once tasted of the Clusters of Canaan, that have the first Fruits of the Spirit, have tasted of the Goodness and Sweetness of God in Christ, think they can never be soon enough with him in Heaven; When shall it once be? They are still looking out; and the nearer they come to Enjoyment, the more impatient they are of the Want. As natural Motions are swiftest in the end; a Stone the nearer it is to the Centre, it moves the faster: so the longer a Christian lives in Christ, the more he sends forth his Desires and Heart after his Happiness, and therefore groans, waiting for the Revelation of the Sons of God, and for this blessed Hope. The Apostle says, The earnest Expectation of the Creature waiteth for the manifestation of the Sons of God, Rom. 8.19. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a lifting up of the Head, as we are wont to put out our Head to see if we can spy a thing a great way off; as judg. 5.28. Sisera's Mother and the Ladies looked out at the Window, and cried through the Lettuce, Why is his Chariot so long in coming? as if they would spy him afar off: So the Soul is still looking out, When will the Change come? when will it once be? They would have a fuller Draught of the Consolations of the Spirit, more Freedom from Sin, and a more entire Love of God: they have had some Taste already, therefore they long for the increase and full perfection of it. 3. By lively Tastes and Feelings. It is said of a Believer, He hath eternal Life, john 3.36. that is, in the beginnings of it, he hath some Taste here upon Earth. Hope is called not only Living, but lively Hope, 1 Pet. 1.3. because it quickens the Heart, and fills it with a solid spiritual Joy. And Rom. 5.2. We rejoice in hope of the Glory of God. It is a Joy that is for Enjoyment and Possession. In worldly things there is Pain, and Travel, and burdensome Expectation till we come to enjoy a thing; but a Christian rejoiceth in his Hopes. So 1 Pet. 1.8. In whom believing, ye rejoice with joy unspeakable, and full of Glory. It is true all feel it not in such a degree, it depends on a Sense of Grace, which all Believers have not always; but all Believers whenever they meditate upon Heaven, they find Sweetness shed abroad in their Hearts when they think what is provided for them by Christ. Worldly Hope is only as a Dream of a Shadow, there is Pain and Travel in Expectation, and there is no Satisfaction when we come to Fruition; but our Hopes in Christ fill the Soul with this lively Joy. Look as the Patriarches that waited for the Coming of Christ, the Consolation of Israel, they hugged the Promises; O here's a sweet Promise that will yield a Messiah at length, that shall save the World! Thus they rejoiced in what they foresaw concerning Christ in Vision, Type and Figure. So Christians that wait for Happiness and Blessedness to come, how do they find a great deal of Sweetness shed abroad in their Hearts, by meditating upon their Hope? II. To show the Influence it hath upon the spiritual Life. 1. It purgeth the Heart from Lusts, and the Filthiness of Sin; 1 john 3.3. Every Man that hath this Hope in him, purifieth himself even as he is pure. How doth this Hope make him purify himself? Thus; the things we look for are all holy and pure; it is a great part of our Portion in Heaven, to be freed from Sin, to be Consorts of the immaculate Lamb: Now the Soul will say thus, Do I look upon this as my Happiness? Do I hope to be like Christ hereafter, and be freed from the Burden of Corruption, and can indulge and allow these Lusts in my Heart? A Man hopes for nothing de futuro, which he would not presently compass, were it in his Power. We do not look for a sensual Paradise, but for a pure and blissful Estate, that is made up of Sinlesness and Purity; and therefore whoever hath set his Heart upon the Hopes of Christianity, the Vision of God, and Fruition of Christ, he must needs begin here, especially since God hath required Preparation: here we are to be made meet, seasoned and qualified, to accomplish the Months of our Purification, to prepare ourselves more and more for these glorious Hopes. 2. It withdraws our Hearts from present things; Phil. 3.20. Our Conversation is in Heaven, from whence also we look for the Saviour, the Lord jesus Christ. A Christian lives in the Earth as if he were in the midst of the Angels. We are weaned from the World by looking for better things, and so the World is out-shined. As a Man that hath looked upon the Sun, his Eyes are dazzled, and cannot see an Object less glorious: So when we look within the Veil upon our blessed Hopes, the Glory of the World is obscured. The Apostle renders this as a Reason why Abraham was a Stranger in the promised Land, there where he had most right, yet he dwelled in Tents; Heb. 11.9, 10. For he looked for a City which hath Foundations. Abraham had other Expectations, he did not look upon the walled Cities of the Amorites, but upon Heaven that was founded by God himself; he had other Thoughts. They that live to the World and to the Flesh, never tasted what eternal Life means. Look as the Israelites longed for the fleshpots of Egypt, before they had tasted the Clusters of Canaan: so here, the Heart is carried out after better things; the Soul must have some Oblectation and Delight, for Love cannot be idle; it is carried out to present things if we know no better. See how fitly they are joined together in the Text; denying worldly Lusts, and looking for the blessed Hope; thereby do we come to deny worldly Lusts, by looking for the blessed Hope. We should soon return to worldly Lusts, if we do not often look up and consider what God hath provided for us in Heaven. A Man whose Heart is much in Heaven, his Affections are preingaged, and therefore the World doth him little hurt. Birds are seldom taken in their Flight, but when they pitch and rest: O if we had more of these heavenly Flights, if the Soul did mount upward more, it would better escape the Snares of worldly things. 3. It urgeth to Care, Diligence and Constancy in Obedience. Hope is the great Spring that sets the Wheels going; Phil. 3.13, 14.— Forgetting those things that are behind, and reaching forward towards those things that are before, I press towards the Mark, for the Prize of the High-calling of God in Christ. What is the Reason Paul was so earnest, that a little Grace would not content him, but he was striving for more so earnestly and zealously? he was called to enjoy a high Prize, a glorious Reward. There is an excellent Glory set before us, this Race is not for Trifles: Christians are the more cold and careless in the spiritual Life, because they do not oftener think of Heaven. The End quickens to the Use of Means; as it is the measure of the Means, so it sweetens the Means, notwithstanding all Difficulty: Why? because it will bring us to such an End; 1 Cor. 15.58. Be ye steadfast, unmovable, always abounding in the Work of the Lord; forasmuch as you know your Labour shall not be in vain in the Lord. You can never do enough for the Lord: Why? Your Labour is not in vain in the Lord. This will make you to be instant and earnest, and to hold out to the End in the midst of Difficulties; Heaven will pay for all. You have no cause to begrudg God any Service; though it put the Body to Pains and Labours, do not spare it, Christ will honour it sufficiently. The Apostle hath an Expression, 2 Thess. 1.10. That Christ will be glorified in his Saints, and admired in all them that believe. The Soul will remember the Body, as Pharaoh's Butler did joseph: How? in Prayer and Fasting, and holy Exercises. And when Christ comes to raise the Body, he will put so much Glory and Clarity upon it, that the Angels shall stand wondering what Christ is about to do with a poor Creature, that is but newly crept out of Dust and Rottenness. Before a Feast we use to take a Walk. There is a World of Glory provided for us in Heaven: though the Work of God be painful, yet it is very fruitful: God will reward you as much as you can desire; and this makes you to be earnest and zealous, and to labour in the spiritual Life. We compare the Pains of Duty with the Pleasure of Sin, but the Comparison is not rightly made; you should compare the Pleasure of Sin with the Reward. I confess you may compare Christ's Worst with the World's Best; the Pains of Duty with the Pleasure of Sin; the former is more sweet to a gracious Heart: but the Comparison should rather be made thus; Compare the base dreggy Pleasures of Sin, with those pure Pleasures that are at God's right Hand, and with the Happiness that is to come, which we expect in Christ. 4. It maketh us upright and sincere in what we do: That's Hypocrisy and Guile of Spirit to look asquint upon secular Rewards. You know the Hypocrites that Christ taxeth, when they Pray, Fast, and do other Duties to be seen of Men, they have their Reward, Matth. 6.2. They have given God a Discharge, they look for no more than they have already. As hired Servants must have present Wages, and Pay in Hand, they wait not for the Inheritance as Children do: so carnal Affections they look to the Rewards here below: If they may have the World, and live in Honour and Pleasure here, they give God an Acquittance for any thing else. But now this is Sincerity to make God our Paymaster, to do all we do upon the Encouragement of the blessed Hope; Col. 3.24. Knowing that of the Lord ye shall receive the Reward of the Inheritance, for ye serve the Lord Christ. You have a Master good enough, you need not look elsewhere for your Wages. And nothing on this side Heaven will satisfy the Soul, nothing but these glorious Hopes. 5. This blessed Hope it supports the Soul under Afflictions and Difficulties that do befall us in a Course of Godliness. We counterbalance what we feel with what we expect. We feel nothing but Trouble, yet it is not in vain to serve God. I confess we are apt to think so: saith David, Psal. 73.13, 14. Verily I have cleansed my Heart in vain, and washed my Hands in Innocency. For all the Day long have I been plagued, and chastened every Morning. My Innocency is to no purpose. Mal. 3.14. Ye have said, it is in vain to serve God, and what Profit is it that we have kept his Ordinance? It is a usual Temptation; for we measure all things by Sense and Feeling, and Sense makes Lies of God. Ah but consider, that which you feel is not worthy to be named the same Day with that which you hope for; Rom. 8.18. I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us. Glory is revealed to our Ears in the Gospel, but it will be revealed in us hereafter; 2 Cor. 4.17. Our light Affliction which is but for a Moment, worketh for us a far more exceeding and eternal Weight of Glory. Alas, this light Affliction is but the Scratch of a Pin, compared with the weighty massy Crown of Glory; For (saith the Apostle) we look not at the things which are seen, but at the things that are not seen. Christians, what do you make your Scope? (for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Is it to preserve your Interests, to live delicately? then the blessed Hope is not for your turn: but when you have fixed your Hopes upon these things, you will see this is but a small matter in comparison of what God hath provided for you. A Christian's Blessings are future, his Crosses are present, therefore we need some Support. Now Hope is of great use in Affliction and Temptation, this appears by the Comparisons that are used; it is called an Anchor in the stormy Gusts of Temptations, and a Helmet in all Spiritual Conflicts. There are Fightings without, and Fears within; here is an Helmet, here is an Anchor, Hope is the Anchor of the Soul; and the Apostle reckons up all the Properties of a good Anchor, it must be firm, sharp and enter into good Ground; so saith he, Heb. 6.19. Which Hope we have as an Anchor of the Soul, both sure and steadfast, and which entereth into that within the Veil; here is a sure holdfast, upon good Ground, it is a weighty Anchor, which will not bow nor break. Mariners when they have cast out a good Anchor, which is fastened to the Ship with a strong Cable, they sleep quietly; though the Winds blow, and the Storms and Tempests arise, they know the Anchor will keep them from floating and dashing upon the Rocks: So Hope is a good Anchor. Then it is an Helmet, Ephes. 6.17. And take the Helmet of Salvation, that is, Hope; 1 Thess. 5.8. And for an Helmet, the Hope of Salvation. The Apostle reckons up all the pieces of the Spiritual Armour; Faith, that is a Shield for the Body; but Hope that is an Helmet for the Head; as long as we can lift up our Heads, and look up to Heaven, we are safe whatever befalls us, it will hold out in the midst of all the fiery Darts that are cast at us. 6. This looking for the blessed Hope is of use to resist Temptations. Sin makes many Promises, and so prevaileth by Carnal Hopes. Balaam was moved to curse God's People against his Conscience; but when he boggled and stuck at it, Come, saith Balac, I will give thee Gold and Silver, this putteth quickening into him. The Fool in the Gospel promised himself long Life, Luke 12.19. Soul, Soul, thou hast Goods laid up for many Years, take thine Ease, eat, drink and be merry. So jer. 44.17. We will certainly do whatsoever thing goeth out of our own Mouth, to burn Incense unto the Queen of Heaven, as we have done, we and our Fathers, our Kings, and our Princes, in the Cities of Judah, and in the Streets of Jerusalem; for than had we plenty of Victuals, and were well, and saw no Evil. And so the Devil comes to Christ, and makes the Temptation as strong as he can, Mat. 4.8, 9 He showeth him all the Kingdoms of the World, and the Glory of them: And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. And Babylon's Fornication was presented in a Golden Cup; there are Baits of Honour and Preferment to draw them to Popery and Heresy. Now Faith sets Promise against Promise, and Heaven against Earth, and the Pleasure at God's Right-hand against Carnal Delight. As one Nail drives out another, so one Hope, and one Promise drives out another. Carnal Motions are defeated by Spiritual Promises, and those Motions that are presented to the Soul. SERMON XIII. TITUS II. 13. Looking for, etc. Use 1. INformation. 1. It informs us, that we may look for the Reward. Those Men would be wiser than God, that deny us a Liberty to make use of the Spirit's Motives, they begrudg God's Bounty. To what end should God propound Rewards, but that we should close with them by Faith? Grace's may be exercised about their proper Objects without Sin. It requireth some Faith to aim at things not seen. The World is drowned in Sense and present Satisfactions, they are Mercenaries that must have Pay in hand, their Souls droop if they do not meet with Credit, Applause and Profit, they make Man their Paymaster: They have the Spirit of a Servant, that prizes present Wages above the Inheritance; but it is the Work of Grace to look for the blessed Hope, and a great help to us in our Work. It was the Comfort of Christ's Human Soul, Heb. 12.2. Who for the joy that was set before him, endured the Cross, despising the Shame. Christ as Man, was to have rational Comforts and human Encouragements. Nothing is sinful, but coveting the Reward whilst we neglect the Work; when we will be Mercenarii, but not Operarii; we would receive the Reward, but not do our Work. We are all born Libertines, we would sever the Reward from the Duty. Hosea 10.11. Ephraim is an Heifer that is taught, and loveth to tread out the Corn, but not to break the Clods; in treading out the Corn there was Pleasure and Profit, but in breaking the Clods Pain and Labour. Or else we sin, in having a carnal Notion of Heaven; our looking for Heaven, is like their looking for Christ as the Consolation of Israel. Some of the Jews look for a carnal Messiah, so do many Christians for a carnal Heaven, for base Pleasures, fleshly Delights; such Hopes debase the Heart: it is the Privilege of our Profession, that we have a sublime Hope. Or else we sin in looking for the Reward as the Fruit of Merit; if we expect it as Wages for Work done, we are Mercenaries. Sin and Death are as Work and Wages, Rom. 6.23. The Wages of Sin is Death, but the Gift of God is Eternal Life, through jesus Christ our Lord. Eternal Life is a Donative. What is the reason of this Difference? because wicked Men stand upon their own bottom, but Christ hath obtained this Privilege for us. Wicked Works are ours, merely evil, but the Good we do is by God's Grace, as a Servant tradeth with his Master's Estate. I am bound to do Good, and am forbidden to sin; when I do that which is forbidden, I deserve Punishment; but when I do that which is commanded, I do not deserve a Reward, because I am bound to do it: Judas 21. Looking for the Mercy of our Lord jesus Christ unto Eternal Life. It is Mercy that we are called, Mercy that we are glorified; neither before Conversion nor after Conversion do we deserve any thing. We serve a good Master, he hath provided Comforts for us, not only against our Misery, but our Unworthiness; we have not only Glory as a Reward, but Mercy as the cause of it, Glory out of the hands of Mercy. Thus must you look for the Reward, and build your Hopes of it. As you pray, so must you expect: now you will not pray, Lord! give me Heaven, for I deserve it: natural Conscience would blush at the Immodesty of such a Request. Who would not have the Title of Inheritance rather than of Hire? Again, our own Happiness must not be our ultimate End; Man was made for a twofold End, to glorify God, and enjoy him for ever; they must both go together, we must desire the Enjoyment of God, that we may glorify God to all Eternity, otherwise Interest swayeth us more than Duty. First, we love God out of Interest, and are drawn with the Cords of a Man; as first the Fire is kindled, and then it sendeth forth much Smoke; afterwards we love God out of pure Affection: at length as the new Nature gathers Strength and Perfection, Men rejoice in God's Glory as much as in their own Salvation; it is a simple Act of Adoration, in Heaven it will be so, we shall rejoice in God's Glory as much as in our own Interest and Profit. 2. It informs us of the Reason why the World and Sin have such a Power over Men, why they lie under the Power of present things; we do not awaken our Hopes, and consider Blessedness to come so much as we should. It is not only a difference between Sinners and Saints, but between Christian and Christian, one is more heavenly than another. As there is a difference between ordinary Subjects and Courtiers, those that are always in their Prince's Eye and Company are more polite in their Manners than others: so the oftener the Soul is in God's Court, the more holy; our Hopes will have an Influence upon our Practice. It is Hope that carries the Soul aloft out of the reach of Temptation; as Birds when flying on high in the Air, need not fear Nets nor Snares, nor the Crafts of the Fowler. Keep Hope alive, and then a Christian cannot fail, Heb. 3.6.— Whose House we are, if we hold fast the Confidence, and the rejoicing of Hope firm unto the end. If a Man had such a lively Hope, and some taste and feeling of Heaven, and Blessedness to come, and a constant groaning after them; if we could but glory in our Hopes as much as if we had present Possession, than we need not fear miscarrying. 3. It informs us, that it is a false Hope that doth not urge to Practice and Strictness of Life. Some Men make full account to go to Heaven, but make no preparation for it, their Course is another way, there is not only an Unsutableness to their Hopes, but a Contrariety: If there were only an Unsutableness, it were enough to discover the Cheat, for we are to be made meet to be Partakers of the Inheritance of the Saints in Light, Col. 1.12. and to walk worthy of God, who hath called us to his Kingdom and Glory, 1 Thess. 2.12. and to walk worthy of the Vocation wherewith we are called, Ephes. 4.1. There is a Sutableness between a Man and his great Hopes. When David was a Shepherd, he spent his time in keeping his Father's Sheep, and had the Heart of a Shepherd; but when he was called to be King, than he behaved himself like a King, like a Shepherd of the People: So a Christian discovers his Hopes in his Disposition, and in his Practice, and doth walk as an Heir of the Grace of Life. There may be a slight Hope which hath no Efficacy, but those serious Sighs, and hearty Groans I speak of, certainly they will work a Sutableness in the Temper of our Hearts, and the Constitution of our Souls, and we shall be more holy, there will be more worthy walking, more Detestation of Sin, more Contempt of the World, more Diligence in the Spiritual Life. When you walk as if your Hopes were altogether in this World; when Princes in Scarlet embrace a Dunghill; when those that are called to great and glorious Hopes, live as if their Happiness were only here below, heaping up Wealth, Treasure and Worldly Conveniences to themselves, it is a Lamentation. If you saw a Man labouring in filthy Ditches, and sullying himself as poor Men do with Mire and Dirt, who would believe he were an Heir apparent to a Crown, and called to inherit a Kingdom? So when we live as Men of the World, when there is an Unsutableness between us and our Hopes, how do we walk as the Heirs of Grace? But now when there is not only an Unsutableness, but an open Contrariety in their Practice, and yet they think to go to Heaven; it is as if a Man whose Journey lay North, should travel just South. Can that Man look to be filled up with God, when God is not in all his Thoughts? Can he long for the Company of Christ that slights his Ordinances? Can he prise the Communion of Saints, to whom good Company is a Prison? Can he look for an immaculate and sinless State, to whom Purity is an Eyesore, and who hates the Power of Godliness? Yet many such deceive themselves with false Hopes, when there is not only Unsutableness, but a plain Contrariety. 4. It informs us, That an assured Interest in Heaven is no Ground of Looseness or Laziness. Comfort serves to quicken, but not to slacken our Endeavours. The more we look for Heaven, the more it engageth us to Strictness of Life. The Apostle after he had professed his Assurance, We are confident and willing rather to be absent from the Body, and to be present with the Lord, 2 Cor. 5.8. What then? v. 9 Wherefore we labour, that whether present or absent, we may be accepted of him. Here is a sure Recompense, our great Care is, that we may live and die in his Grace, because we are confident we shall live with the Lord when we depart from the Body. Judas 21. Keep yourselves in the Love of God, looking for the Mercy of our Lord jesus Christ unto Eternal Life. When God is so gracious in Christ, providing such great things for such unworthy Creatures, as Eternal Life, and we come to receive Glory out of the hands of Mercy, what a mighty Engagement is this to make us watch against all Decays and Coolings of Love. Use 2. To exhort us to this Expectation, or looking for the blessed Hope. The method and way is first to believe, then to apply, then to expect. 1. Believe it, that there is such a Happiness reserved for the Children of God. Next to God's Being, we are bound to believe his Bounty, Heb. 11.6. He that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him. These two Principles, that God is, and that he is a Rewarder, are the Fundamental Notions that keep up all Religion. There is a Mist upon Eternity to a carnal Heart, they are led by Sense, and believe no more than they see; Heb. 11.1. Faith is the Substance of things hoped for, and the Evidence of things not seen. Fancy and Nature cannot outsee Time, and look beyond Death. Faith holdeth the Candle to Hope, and then we are able to look into the other World, and to see a happy State to come. Now because Faith is weak in most, and we waver more in the Belief of God's Bounty, than of his Being; his Godhead is manifested by present sensible Effects, but we scruple his Rewards, which are wholly to come; therefore let us strengthen and help Faith as much as we can. The Word is clear in this Point. Now God hath been true in all things: Fidelis in omnibus, in ultimo non deficiet; He that hath been faithful in all things, will not fail us at last. The calling of the Gentiles, the rejection of the Jews, the sending of the Messiah, these were things as invisible, and as much to come, as Heaven is to us: new all these things have been fulfilled, and why should we not trust God to the last? Experience is wont to beget Hope, Rom. 5.4. And Patience Experience, and Experience Hope. Can God lie, or Truth itself be false? What need hath God to flatter thee, or deceive thee? If we did preach a God that needed the Creatures, than you might suspect what we tell you in his Name; but he hath no Interest to be gratified: his vehement Longings are for your Good and Profit; Deut. 5.29. O that there were such an Heart in them, that they would fear me, and keep all my Commandments always, that it may be well with them, and with their Children for ever! God doth not say, that it may be well with me, but with them. Again, let Reason be heard to speak how suitable it is to God's Nature. Consider, the Being of God is infinite and eternal, and so is the Reward; the Apostle calls it, 2 Cor. 4.17. a far more exceeding and eternal Weight of Glory. Ara●nah gave like a King. God's Gifts are like himself, suitable to his infinite Mercy, and eternal Duration; how likely is it, that God will once show himself like himself! And they are suitable to the Merit of Christ: Is God at such expense for Trifles? The Comforts of this World may be bought with Gold and Silver; but the Apostle saith, 1 Pet. 1.18, 19 Ye were not redeemed with corruptible things, as Silver and Gold, etc. but with the precious Blood of Christ, as of a Lamb without blemish, and without spot. Why would God give so great a Price out of his own Treasury, but to take a Debt upon himself, and to oblige his Justice to be our Friend? If Christ can be in the Womb, and in the Grave, why may not we be in Heaven? It is more credible to believe that a Creature should be in Heaven, than a God should be in the Grave: and Christ's Abasement (which is first) is more than our Advancement. There is not so great a distance between us and Happiness, as between Christ and Misery. Men naturally being made capable of an higher Condition of Mind and Affections, to love and know God, Godliness must have a better Recompense than is to be had in the World. These are but the Offals of Providence enjoyed by God's Enemies, they have the greatest Share; Psal. 17.14. From Men of the World, which have their Portion in this Life. The wiser Men are, the more they contemn these things: Children are taken with Rattles. Grace cannot be satisfied with the World, without an higher Enjoyment of God. Pleasures are common to us with the Beasts; wicked Men flow in Ease and Plenty. A Reward there must be; it is impossible a Creature should rest in its own Action. We see that natural Actions that tend to maintain Life, have a Sweetness and Pleasure mingled with them, that we may not neglect them, or our own Preservation, as Eating and Drinking, and the like. Therefore virtuous Actions, much more such as are against the hair and bent of Nature, must have a Reward, a Reward better than the Work, or else it would be lost Labour. There is a disposition and instinct of Nature towards Eternal Happiness: Man's Soul, like a Sponge, is thirsty, and seeketh to be satisfied; Psal. 4.6. Who will show us any Good? And every Good will not serve their turn. Men at first take up with the Creature, because it is next at hand, but it satisfieth not; their Sore runneth till they come to enjoy God: Acts 17.27. That they should seek the Lord, if haply they may feel after him, and find him. When we have all outward Blessings, the Soul of Man is not filled up; there is something wanting to our Peace and Quiet: Solomon made Experiments, but had no satisfaction. Thus you see there is no such Reward so suitable to what is declared of God, of Christ, of the Nature of Man, of Grace, as this blessed Hope. 2. Apply it. Besides the Truth of the Promises, look to the clearing up of your own Interest and Title. It is a poor comfortless Meditation to think of a blessed Hope, and the certainty of it, unless we have an Interest in these things; this will be but like the gaze of an hungry Man upon a Feast. The Reprobates hereafter are lookers on; and David speaks of a Table spread for him in the presence of his Enemies, Psal. 23.5. Hope hath never a more lively Influence, than when it is founded in Property, and a sense of our own Interest. Job 19.25. I know that my Redeemer liveth. And 2 Cor. 5.1. We know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens. 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous judge shall give me at that Day. There is not only an Heaven, but for me. Thus are the Saints wont to profess their Interest and assured Hope. But is Hope only the fruit of Assurance? I answer, It is the fruit of Faith, as well as of Assurance or Experience: but certainly it is very comfortable, when we can discern our own Interest, and in some sort necessary. Before we can hope for ourselves, our Qualification is to be supposed, for that is our Evidence. Therefore I shall, 1st. Press you to get this Assurance. 2dly. Show what kind of Application is absolutely required, that you may thus look for the blessed Hope. 1 st. Let me press you to get an assured Title to Heaven. In a Matter of such moment, would a Man be at an Uncertainty? Can he be quiet, and not sure of Heaven? Not to look after it, is a bad sign: A godly Man may want it, but a godly Man cannot slight it. A Man may want it, he may creep to Heaven: some are scarcely saved, 1 Pet. 4.18. Others have an abundant Entrance, 2 Pet. 1.10, 11. Give diligence to make your Calling and Election sure; for if ye do these things, ye shall never fall: For so an Entrance shall be ministered to you abundantly into the everlasting Kingdom of our Lord and Saviour jesus Christ. For want of this, you quite lose your Heaven upon Earth, which consisteth in Peace and Joy in the Holy Ghost; and you lose much of the Influence of Hope: Uncertain wavering Thoughts have little Efficacy. But a good Man cannot slight it, it is a breach of a Command which requireth Diligence. It argueth spiritual Security, when Men can be content to live long, and yet do not know what will become of them: How can you think of the Coming of Christ without Terror? That which others look for, and long for, is your Fear: as Felix trembled assoon as he heard of Judgement to come. 2dly. I shall tell you what Application there must be, if we cannot attain to Assurance. There are three degrees of Application beneath Assurance. (1.) Acceptation of God's Offer, that is one degree of Application. job 5.27. Hear it, and know thou it for thy good. Put in for these Hopes, and take God on his Word; stipulate with him, and undertake thy part of the Covenant, upon a confidence God will not fail thee. As Moses, when the Book of the Law was read, Exod. 24.6. took half the Blood, and sprinkled it on the Altar, to show that God undertook to bless them: and ver. 8. the other half he sprinkled on the People, by which they were engaged to obey. There must be in all Christians, the Answer of a good Conscience, 1 Pet. 3.21. (2.) Adherence. Stick close to this Hope in a course of Obedience. If we do God's Work, we shall not fail of Wages: 1 Cor. 9.26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the Air. (3.) Affiance, noting waiting upon God, though with some Doubts and Fears, for the Revelation of this Glory. Tho you cannot say, It is yours, yet wait with hope till your Change come, looking for the Mercy of Christ; so that you durst venture your Soul in that Bottom. This is committing our Souls to him in well-doing, as to a merciful and faithful Creator, 1 Pet. 4.19. You put your Souls into God's Hands that made them. 3. Expect it. This is the formal Act of Hope, which is pressed in the Text. This Hope and Expectation of Blessedness, is the Strength of the inward Man. The Devils have a Faith, but because it is without Hope, it yieldeth no Refreshment: James 2.19. Thou believest that there is one God, thou dost well; the Devils also believe and tremble. The word signifies such a trembling as the raging of the Sea; it is a Light that does not refresh, but scorch. There would be Comfort in Hell, if there could be Hope there. It is the Duty now in season, here we must expect: Rom. 8.24. We are saved by Hope. In Innocency there was little or no use of Hope; and in Heaven there will be none at all; the Object of Man's Happiness will be present and enjoyed; but now all is to come: we have only a Taste and Pledge to make us long for more, and expect more. Faith by Hope maketh them present Substance; Heb. 11.1. Faith is the Substance of Things hoped for. Things of Eternal Life seem as a Shadow and Fiction to a carnal Heart. This Hope is an earnest Elevation of the Mind to look for what Faith counteth real. Use 3. To direct us how to look for this blessed Hope. 1. Consider it. Hope is a temperate Ecstasy, a Survey of the Land of Promise. As God said to Abraham, Gen. 13.14, 15. Lift up now thine Eyes, and look from the Place where thou art, Northward, and Southward, and Eastward, and Westward. For all the Land which thou seest, to thee will I give it, and to thy Seed for ever. So Psal. 48.12. Walk about Zion, and go round about her, tell the Towers thereof. It is a great Advantage to think often of Heaven, it maketh it present to us. Heaven deserveth our best Thoughts. We should always do it; in the Morning it were a good Preservative to keep us from being under the power of present things; Psal. 17.15. I shall be satisfied, when I awake, with thy Likeness. In some special Seasons doth Hope set the Mind awork: in times of Trouble and present Sufferings, we enjoy a happy Dedolency: the Mind is untouched, whatever the Body suffereth. When we are summoned to the Grave, and bodily Sicknesses put you in mind of Death, when Sense and Speech fail, the Love of God never fails; this pale Horse is sent from Christ to carry us to Glory: and though we go down to the Grave to converse with Worms and Skulls, this Hope may comfort us, job 19.26, 27. And though after my Skin Worms destroy this Body, yet in my Flesh shall I see God: whom I shall see for myself, and mine Eyes shall behold, and not another, though my Reins be consumed within me. 2. Long for it. Hope cannot be without Groans. Every day wind up your Affections, for here is nothing but Conflicts and Sorrows. Love to Christ cannot be without him, it will never be content. Nature desires Perfection; Col. 3.1, 2. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right Hand of God. Set your Affections on Things above, not on Things on the Earth. There is our God, our Christ, our Rest: Where your Treasure is, there will your Heart be also, Mat. 6.22. not only the Mind, but the Heart: what we are much thinking of, the Desires will be working that way. The new Nature cannot be without these Desires; every thing tendeth thither whence it came: Eph. 1.3. Who hath blessed us with all spiritual Blessings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in heavenly Places. God sits in Heaven that dispenseth Grace, Christ that conveyeth it; thence come our Mercies, Comforts and Joys: therefore it is against the tendency of the new Nature not to be tending thither, where Christ is, who is our greatest Happiness. There is your Father, your elder Brother, the best of the Family, and your spiritual Relations, whom you most valued; the best Company is in the other World. Here you have Maintenance, as in a foreign Land, but there is your Interest and Estate. How unworthy soever we are, there is infinite Mercy to give it, there it acts like itself; infinite Merit to purchase it, there we receive the full Fruits of our Redemption; and the present Fruits of the Spirit are the Earnest of it, as an Earnest is something in part of a greater Sum. 3. Wait for it. There are Groans of Expectation as well as of Desire. You have a fair Charter granted by God the Father, written with the Blood of Christ, sealed by the Spirit. To make your Expectation more firm, consider; (1.) Christ's Goodness and Mercy. Looking for the Mercy of our Lord jesus Christ unto eternal Life, Judas, v. 21. He never discovered any backwardness to thy Good, or inclination to thy Ruin. (2.) God's Faithfulness. Heb. 9.18, 19 That by two immutable things, in which it was impossible for God to lie, we might have strong Consolation. God stands more on his Word, than on Heaven and Earth. If an honest Man has made a promise of any thing, he will make it good; much more may we depend on the faithful God. (3.) God's Power. If our Souls were in our own keeping, we might fear; but we are kept by the Power of God through Faith unto Salvation, 1 Pet. 1.5. Abraham being persuaded of God's Power, against Hope believed in Hope, Rom. 4.18. (4.) Christ's Merit and Intercession. Rom. 8.34. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right Hand of God, who also maketh Intercession for us. By his Merit our Right to Heaven is purchased, and by his Intercession it is maintained for us. SERMON XIV. TITUS II. 13. — That Blessed Hope, etc. Doct. II. THE Hope of Christians is a blessed Hope. Hope is here put for the thing hoped for, as Col. 1.5. For the Hope that is laid up for you in Heaven. Where Hope is put for the Object of Hope. Now this Matter or Object of our Hope is sometimes called Life, sometimes Glory, sometimes Joy and Pleasure. It is a Life that never shall be quenched or put out; jude 21. Looking for the Mercy of our Lord jesus Christ unto eternal Life. It is a Glory that is Eternal for Duration; 2 Cor. 4.17. it is called a far more exceeding and Eternal Weight of Glory: for the measure of it, it is above our Conceit and Expression, as much as a Creature can bear. It is Joy and Pleasure without Mixture and without End; Psal. 16.11. In thy Presence is Fullness of joy, at thy right Hand there are Pleasures for evermore. Now this Hope is said to be blessed, because it puts us into the Fruition of absolute Blessedness. We cannot conceive of it now to the full; when we come to enjoy it, we shall find it above all that ever we could conceive or hear of it: As much as we see and know of it, sheweth it is a blessed thing; but we shall understand it best when we hear the great Voice calling us, Come up and see. But a little to set it before you. In Blessedness there must be a Removal of all Evil, and a Coacervation and complete Presence of all that is Good. As long as the least Evil continueth, a Man is not blessed, only he is less miserable. If a Man had all things that Heart could wish for, what would it avail him? as Haman, when he wanted Mordecai's Knee, Esther 5.13. All this availeth me nothing, so long as I see Mordecai the jew sitting at the King's Gate. Ahab had the Kingdom of Israel, but yet he fell sick for want of Naboth's Vineyard. If a Man were never so well fitted for a Journey, a little Gravel in his Shoe would founder him. As in Carriages of War, though there be a great Train, yet if one Peg be missing or out of Order, all stoppeth. Or in the Body, if one Humour be out of Order, or one Joint broken, it is enough to make us sick, or ill at Ease, though all the rest be sound and whole; so if there be the least Evil, a Man cannot be a complete happy Man; Complaining will not suit with Blessedness. Now, First; In the Hope that we look for, there is a Removal of all Evil. Evil is twofold, either of Sin or of Punishment; and in Heaven there is neither Sin nor Misery. 1. To begin with Sin, that is the worst Evil. Affliction is Evil, but it is not Evil in itself, but only in our Sense and Feeling; if a Man had a Dedolency, it is no Pain to a benumbed Joint to be scourged. But Sin is evil, whether we feel it or no, but it is worst when we feel it not. Certainly that is Evil which separateth from the chiefest Good; Affliction doth not separate from God, it is a means and an Occasion to make us draw nigh to him; many had never been acquainted with God, but for their Afflictions: but Sin separateth us from God; Isa. 59.2. Your Iniquities have separated between you and your God, and your Sins have hid his Face from you, that he will not hear. Let a Man be never so loathsome, yet if he be in a State of Grace, he is dear to God; the Lord taketh Pleasure in him, though rough-cast with Ulcers and Sores, and thrown into a Prison, yet God will kiss him with the Kisses of his Mouth. There is nothing so loathsome and odious to God as Sin: This grieveth the Saints most; Rom. 7.24. O wretched Man that I am! who shall deliver me from this Body of Death? If any Man had Cause to complain of Afflictions, Paul had, he was often in Perils, whipped, imprisoned, stoned; but he doth not cry out, When shall I be delivered from these Afflictions? O but this Body of Death was worst of all, Lusts troubled him more than Scourges, and his Captivity to the Law of Sin more than Chains and Prisons. This is the Disposition of the Saints, they are weary of the World, because they are sinning here, whilst others are glorifying God, not only that they are suffering here, whilst others are enjoying God. A Beast will forsake the Place where he hath neither Meat nor Rest. Carnal Men, when they are beaten out of the World, have a Fancy to Heaven, as a Place of Retreat; but that which troubles Godly Men is their Sin. Well, but in Heaven there is no Sin; Eph. 5.27. That he might present it to himself a glorious Church, not having Spot or Wrinkle, or any such thing, but that it should be holy, and without Blemish. There is neither Spot nor Wrinkle upon the Face of the glorified Saints. Their Faces were once as black as yours, but now Christ presenteth them to God as a Proof of the cleansing Virtue of his Blood. And how pure and clean they are, without Spot or Wrinkle, the Apostle's Words, that he might present it, imply, as if Christ did glory and rejoice in their Purity, as the Fruits of his Purchase. There you are freed from all Sins. With much ado we mortify one Lust, but Nature recoileth: as Ivy in the Wall, if you cut it down, it breaketh out again. It is much here if the Dominion of Sin be taken away: there the being of it is abolished, in Heaven it is not at all; you will displease God no more, and are freed from all the immediate and inseparable Consequences of Original Sin, detraction in Duty, and the like. Here is no perfect Love, and therefore the Soul cannot be fixed in the Contemplation of God; that's the Reason of wand'ring Thoughts: but there the Heart cleaves to God without straggling. In Heaven we shall be freed from Pride, which lasts as long as Life, therefore called Pride of Life, 1 John 2.16. We cannot have a Revelation now, but we grow proud of it; 2 Cor. 12.7. And lest I should be exalted above measure through the abundance of the Revelations, there was given to me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. Nor can there be an Influence of Grace, but we are apt to be proud of it. There is a Worm in Manna, but then we are most high and most humble, because most holy. O Christians! is not this a blessed Hope, that telleth you of a sinless State, of being like Christ in Purity and Holiness? 1 john 3.2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him, for we shall see him as he is. What is it that you have struggled with, and groaned under all your Lives, but Sin? Now that is blotted out, when the Days of Refreshing shall come. And as there is no Sin, so there are no Temptations: in Paradise there was a Tempter, but none in Heaven: Satan was long since cast out thence, and the Saints fill up the vacant Rooms of the Apostate Angels. The World is a Place of Snares, a Valley of Temptations; it is the Devil's Circuit, where did he walk but to and fro in the Earth? but in Heaven nothing entereth that defileth, Rev. 21.27. No Serpent can creep in there, though he could into Paradise. O Christians! lift up your Heads, you will get rid of Sin, and displease God no more. Here we cry, Lord deliver us from Evil! and than our Cries are heard to the full. Grace weakeneth Sin, but Glory abolisheth it, and the old Adam is left in the Grave never to rise more. 2. The next Evil is the Evil of Affliction. Whatever is painful and burdensome to Nature, is a Fruit of the Fall, a Brand and Mark of our Rebellion against God; therefore Affliction must be done away as well as Sin, if we be completely happy. As in Hell there is Evil, and only Evil, a Cup of Wrath unmixed, without the least Temperament of Mercy; so in Heaven there is Happiness, and only Happiness; Sorrow is done away as well as Sin. It is said, Rev. 21.4. God shall wipe away all Tears from their Eyes, and there shall be no more Death, neither Sorrow, nor crying; neither shall there be any more Pain. The Afflictions of the Soul are gone, there are no more Doubts of God's Love, nor Sense of his Displeasure; here though we are pardoned, and the Wound be cured, yet the Scars remain. Absalon could not see the King's Face when he was restored. In wise Dispensation God sometimes hideth his Face from us here upon Earth. We need to be dieted, and to taste the Vinegar and the Gall sometimes, as well as the Honey and Sweetness, that we may the better relish our Christian Comforts. The World is a middle Place, standing between Hell and Heaven, and therefore hath something of both: the Saints have their Mixture of Pleasure and Sorrow; job 2.10. Shall we receive Good at the Hand of the Lord, and shall we not receive Evil? But there is Fullness of Joy, and Pleasures for evermore; Psal. 16.11. Thou wilt show me the Path of Life; in thy Presence there is Fullness of joy, at thy right Hand there are Pleasures for evermore: there is no Mixture of Sorrow. Here we complain that the Candle of the Lord doth not shine with a like Brightness as in the Months that are past; there our Sun remaineth in an eternal High-noon, without Clouds and Overcasting, Nox null● secuta est, no Night follows. The Afflictions of the Body are done away. Heaven is a happy Air, where none are sick, there is no such thing there as Gouts and Aches, and the grinding Pains of the Stone. Here it is called a vile Body, Phil. 3.21. as it is the Instrument of Sin, and the Subject of Diseases. We have the Root of Diseases in the Soul, and that is Sin; and the Matter and Fuel of them in the Body, peccant Humours and Principles of Corruption. As Wood is eaten out with Worms that breed within itself; so there are in our Body's Principles of Corruption, that do at length destroy them; but there we are wholly incorruptible. Yea, because Deformity in the Body is a Monument of God's Displeasure, one of the penal Events of Sin, introduced by Adam's Fall, it is done away; the Body riseth in due Proportion: Whatever was monstrous or mishapen in the first Edition, is corrected in the second, like the Erratas in a second Edition. And for Violence without, Heaven is a quiet Place; when there are Tumults in the World, God is introduced as sitting in the Heavens, a quiet Posture; Psal. 2.4. He that sitteth in the Heavens shall laugh. There is nothing to discompose those blessed Spirits, wicked Men cannot molest them nor abuse them. Here the very Company of wicked Men is a Burden; as Lot's righteous Soul was vexed with the filthy Conversation of the Wicked, 2 Pet. 2.7. David complains, Psal. 120.5. Woe is me that I dwell in Mesech, and sojourn in the Tents of Kedar. But there the Son of Man shall send forth his Angels, and gather out of his Kingdom all things that offend, and them which do Iniquity, Matth. 13.41. The Wicked shall be bound Hand and Foot, and cast into utter Darkness; as when Men will not be ruled, they are sent to Prison. Here poor Saints are subject to a Number of Infirmities, Labour, Thirst, Hunger, Cold, Nakedness and Want, which all cease then. It is a rich Inheritance, as well as a glorious one; Ephes. 1.18. That ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. These Distinctions of Poor and Rich, as they are understood in the World, do not outlive Time; we shall have enough of true Riches, which is eternal Glory, and the full Fruition of God. Labour ceaseth, though there be a continual Exercise of Grace: all things rest when they come to their proper Place, so do they that die in the Lord; we still serve God, but without Weariness. Yea, we are freed from the Necessities of Nature, Eating and Drinking, and Sleeping, to which the greatest Potentates are subject. Though they are exempted from hard bodily Labour, yet they are not exempted from the Necessities of Nature: but there the Use of Meats and of the Belly and Stomach is abolished; 1 Cor. 6.12. Meats for the Belly, and the Belly for Meats, but God shall destroy both it and them. It is a piece of our Misery, that our Life is patched up of so many Creatures; as a torn Garment is pieced and patched up with Supplies from abroad; the Sheep or Silkworm supplies us with Clothing, the Beasts of the Earth and Fishes of the Sea with Food, and all to support a ruinous Fabric, that is ever ready to drop about our Ears. But there we are above Meat and Drink and Apparel: it will be our Meat and Drink to do our Father's Will; Nakedness will be no Shame, we shall have Glory instead of a Robe. And the Body will not be a Clog to the Soul, but a Help. This Mass of Flesh we carry about with us, is now the Prison of the Soul, where it looketh out by the Windows of the Senses; but there it is no longer the Prison of the Soul, but the Temple of it. In short, all that I have to ●ay upon this Branch, is comprised in Rev. 21.4. And God shall wipe away all Tears from their Eyes; and there shall be no more Death, neither Sorrow, nor Crying, neither shall there be any more Pain; for the former things are passed away. There is quite another kind of Dispensation, no Distraction of Business; our whole Employment there will be to think of God, and study God, but without Weariness, Satiety or Distraction. Secondly; In Blessedness there is a Confluence of all Good. To the Happiness of the Creature it is necessary, that his Comforts should be full and eternal; Psal. 16.11. In thy Presence is Fullness of joy, and at thy right Hand are Pleasures for evermore. 2 Cor. 4.18. The things which are seen are temporal, but the things which are not seen are eternal. That they may be full for Parts, full for the Degrees, and the manner of Enjoyment, and that they should continue for ever; that he may possess this Happiness without fear of losing it, let us examine these things. 1. He must enjoy all Good, for the Parts of it; the whole Man in all his Relations must be blessed: For Man being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable Creature, is to be happy not only in his Person, but in his Company and Relations; so we hope for an Estate when our Persons shall be happy, both in Body and Soul conformed to Christ, and we shall be blessed in our Company and Relations; we are brought into the Presence of God, which is Blessedness itself, and into the Sight and Fellowship of his blessed Son, and into the Company of blessed Angels and Saints. First; The Happiness of his Person, and there both of his Body and his Soul. 1 st. Of his Body. It is good to consider that: It is now a Temple of the Holy Ghost, and he cannot leave his Mansion, and quit his ancient Dwelling-Place, and therefore he raiseth it up, and formeth it again into a complete Fashion, like to Christ's glorious Body; Phil. 3.21. Who shall change our vile Body, that it may be like to his glorious Body, for Clarity, Agility, Strength and Incorruption. Solomon's Temple was destroyed, but the latter Temple was nothing so glorious as the former: Men wept when they saw it; Ezra 3.12. But many of the Priests and Levites, and chief of the Fathers, who were ancient Men, which had seen the first House, when the Foundations of this House was laid before their Eyes, wept with a loud Voice. But it is not so here, what is raised shall be quite another Body. For the present there is to be seen a beautiful Fabric, wherein God hath showed his Workmanship, every Member, if it were not so common, would be a Miracle, all is so ordered for the Service and Comeliness of the whole: but now it is a vile Body, subject to Diseases, fed with Meat, humbled with Wants, many times mangled with Violence, dissolved by Death, and crumbled to Dust in the Grave, like a dry Clod of Earth. This is the Body that we carry about with us, a Mass of Flesh, dressed up to be a Dish for the Worms. Men labour with a great deal of do by embalming it with Spices, to keep it from Putrefaction, but all will not serve the turn, it moulders at last. But this vile Body shall rise in another manner, like to Christ's glorious Body. When the Sun appeareth, the Stars vanish, their lustre is eclipsed and darkened. But the Sun of Righteousness, when he appears at the last Day, doth not obscure but perfect our Glory. But wherein shall our Bodies be like to Christ's glorious Body? The Apostle will tell us that in another Place; 1 Cor. 15.42, 43, 44. It is sown in Corruption, it is raised in Incorruption; it is sown in Dishonour, it is raised in Glory; it is sown in Weakness, it is raised in Power; it is sown a natural Body, it is raised a spiritual Body. Let me single out three Expressions, it is raised in Incorruption, it is raised in Glory, it is raised a spiritual Body. (1.) It is an incorruptible Body. Now it yielded to the Decays of Nature, and is exercised with Pains and Aches, till at length it droppeth down like ripe Fruit into the Grave; but hereafter it shall be clothed with Immortality, wholly impassable. What a Comfort is this to them that are racked with Stone and Gout, humbled with Diseases, or withered with Age, to think they shall have a Body without Aches, and without Decays, that shall be always in the Spring of Youth! The Trees of Paradise are always green. (2.) It is a glorious Body. Here it is many times deformed, at least Beauty, like a Flower, is lost in Sickness, withered with Age, defaced by the several Accidents of Life; but then we shall be glorious like Christ's Body. The naked Body of Man at first was so beautiful, that the Beasts of the Field admired it, and thereupon did Homage to Adam, but we shall not be conformed to the first Adam, but the second Adam: When Christ was transfigured in the Mount, it is said, Matth. 17.2. His Face did shine as the Sun, and his Raiment was white as the Light: There was such strong Emissions of the Beams of Glory, that they could not endure the Shining of his Garments, but it astonished the Disciples: his Garments could not veil, nor their Eyes endure those Beams of Glory. Paul could not endure that Light that shined on him, when Christ appeared to him from Heaven, but was utterly confounded and struck blind: Acts 9.3, 4. And as he journied, he came near Damascus, and suddenly there shined round about him a Light from Heaven; and he fell to the Earth, and heard a Voice saying unto him, Saul, Saul, why persecutest thou me? By this you may guests a little what the Glory of our Bodies shall be, for we shall be like him. Moses by conversing with God forty days, the Complexion of his Face was altered, so that he was forced to put a Veil upon it. In this low Estate in which we are, we must make use of these hints. If we lose a Limb or a Joint, he that healed Malchus his Ear will restore it again. (3.) It is a Spiritual Body, either for Agility, caught up into the Air to meet the Lord, not clogged as now. Or rather, because more disposed for spiritual Uses, for the Enjoyments and Employments of Grace. Here it is a natural Body, a great Clog to us; it is not a dexterous Instrument to the Soul: we are not in a Capacity to bear the new Wine of Glory: there it is made more capacious, as wide Vessels, to contain all that God will give out. The Disciples fainted at Christ's Transfiguration, Mat. 17.6. And when the Disciples heard it, they fell on their Faces, and were sore afraid. We cannot receive such large Diffusions and Overflowings of Glory as we shall then have; every strong Affection, and raised Thought doth overset us, and causeth Ecstasy and Ravishment; eminent Objects overwhelm the Faculty. But there it is otherwise, God maketh out himself to us in a greater Latitude, and we are more able to bear it. 2dly. For the Blessedness of the Soul, which is the Heaven of Heaven. Our Happiness is called the Inheritance of the Saints in Light: Col. 1.12. Giving Thanks to the Father, who hath made us meet to be Partakers of the Inheritance of the Saints in Light. It is not for a Man, that knows no other Heaven, but to eat, drink, sleep and wallow in filthy and gross Pleasures; it is an Inheritance in Light, and for Saints that know how to value Intellectual and Spiritual Delights. But wherein doth the Happiness of the Soul consist, in Knowledge, or in Love? Divines are divided, but certainly it is in both; our Happiness consists in the Love and Knowledge of God, from whence resulteth Union with God, and Fruition of God. But now which is to be preferred, to know God, or to love God? that is a Question. In one place it is said, john 17.3. This is Life eternal, to know thee the only true God, and jesus Christ whom thou hast sent: so that it seemeth to be the Heaven of Heaven, to have the Understanding satisfied with the Knowledge of God. And Psal. 17.15. As for me, I shall behold thy Face in Righteousness; I shall be satisfied when I awake, with thy likeness. That is our Happiness, we go to Heaven to know more of God, and the Acts of the Understanding are most noble. On the other side, 1 john 4.16. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. It is not Sight merely that makes us happy, the Embrace of the Soul is by Love, the Possession of the Soul is by Acts of Love. One saith, though not modestly enough, Libentius sine aspectu te diligerem, quam te videndo non amarem Stella de amore Dei; I had rather not see thee than not love thee. Here in the World the Hatred of God is worse than the Ignorance of him, and therefore it should seem Love should have the Pre-eminence. But we need not make a Fraction between these Graces; by knowing, we come to love; and by loving, we come to know God: as Light is, so is Love, and so is Enjoyment. Here we love little, because we know little, john 4.10. If thou knewest the Gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked, and he would have given thee living Water. And the more we love, the more we know, this is a Fire that casts Light. But to speak more distinctly. 1. There is the Perfection of Knowledge. All the Faculties must be satisfied before we can be happy, especially the Mind, which is the noblest Faculty, and that which maketh us Men. There is a natural Inclination to Knowledge, and the Soul taketh a great deal of Contentment in the Contemplation of any Truth; Prov. 24.13, 14. My Son, eat thou Honey, because it is good; and the Honeycomb, which is sweet to thy Taste. So shall the Knowledge of Wisdom be unto thy Soul, when thou hast found it. Right and clear Thoughts of God breed a rejoicing; Psal. 19.10. More to be desired are they than Gold, yea, than much fine Gold; sweeter also than the Honey, and the Honeycomb. A Man given to Pleasures hath no such choiceness of Delight: Therefore this is no small part of our Happiness in Heaven to have more Light and Knowledge of God, and of his Ways. We shall know many Mysteries of Salvation, that now we are ignorant of; as the Nature of God, Psal. 17.15. As for me, I shall behold thy Face in Righteousness; I shall be satisfied, when I awake, with thy Likeness. The Union of the two Natures in the Person of Christ, john 17.24. Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my Glory which thou hast given me. Our Union with Christ, and by Christ with God, john 14.20. At that day ye shall know that I am in my Father, and you in me, and I in you. The course of God's Decrees and Providences for our good, 1 Cor. 13.12. Now I know in part, but then shall I know, even as also I am known: that is, we shall be able to see how the unchangeable Counsels of God for our Salvation have been carried on, through all the Passages of the present Life, to bring us safe to the heavenly State. These are the Deeps of God; and now there is a Darkness on the Face of these Deeps. The Church is but a Grammar-School; Heaven is an University. We shall have better Eyes, and other Light: here Prophecy is but in part, but there our Intuition is immediate. 1 john 3.2. We know, that when he shall appear, we shall be like him; for we shall see him as he is. Now it is sicut vult, as he is pleased to reveal himself; than sicut est, as he is. Now we see what he is not, not corruptible, not mortal, not changeable, rather than what he is. Now we see him as he is in us, and as he is in other Creatures; we tract him by the Effects of his Power, and Wisdom and Goodness: but then we shall see him as he is in himself: ipsum cognoscemus per ipsum, we shall know him by himself. 1 Cor. 13.12. Now we see through a Glass darkly, than face to face. In the Creatures there are Vestigium, the Tract and Foot-print of God; in the Law there is Vmbra, the Shadow of God; in the Gospel there is Imago, the Image of God, a fair Draught of God, as in a Picture; but in Heaven there is Fancies Dei, the Face of God. We shall have excellent Books to study, the large Manifestations of Glory, the Majesty of Christ's Person, the Lamb's Face, who is the Bride; we shall be always sitting about the Throne, and the Lamb in the midst. There God maketh out himself in the highest Manifestations we are capable of. 2. There is complete Love. There is a constant clearing of Heart to God, without Change and Weariness, a Love that never ceaseth working, without Weakness and Distractions. If we delight in any thing here, we soon grow weary, and have a Change of Objects; but God in heavenly Communion is always fresh and new. Here are Distractions and start aside to the Creature; but there is an eternal Solace and Complacency, a continual Sabbath that never groweth weary and burdensome. All the Heart and Bowels run out after Christ, we shall never want the actual breathe of the Spirit: The Spirit came upon Samson at times, so it doth upon us here, we have several Motions and Fleetings, but there Jesus Christ is a more lovely Object, and the Delights of the Soul are carried out to him without Satiety; we shall have a sweet Complacency in, and liking of him. Also outward things clog the Appetite, as soon as we have them we despise them, because our Desires are restless; we sip of them, as the Bee doth of the Flower, and then we must have Change, and go to a new Flower; but here is an eternal Complacency in Christ. Here we are troubled when we want outward Comforts, and cloyed when we have them; Curiosity is soon satisfied, and Fruition discovereth their Imperfection: still the more they are enjoyed, the less they are beloved; as Amnon hated Tamar, when his Lust was satisfied. Imperfections that before lay hid, then appear to view, and so our Affections are confuted by Experience. But there the more we enjoy God, the more his Infinite Perfections are manifested, and our Pleasure is augmented by our Enjoyment. 3. There is a complete Union with God, and Fruition of him. 2 Cor. 5.6. Knowing that whilst we are at home in the Body, we are absent from the Lord. Phil. 1.23. I am in a straight between two, having a Desire to depart and to be with Christ. Here we are united to Christ by Faith, but that is nothing to Sight, and immediate Intuition; we lay hold upon Christ, but have not such an absolute Possession of him: He is a Head that gives out himself, not by Necessity, but Choice and Pleasure, therefore our Communion with Christ is not so perpetual and familiar as it shall be then. As an Iron that lieth long in the Fire, seemeth to be changed into the Nature of it; so we are then more conformed and changed into the Likeness of Christ: Psal. 16.11. In thy Presence is fullness of joy; at thy Right-hand there are Pleasures for evermore. All Comforts in this Life we enjoy in God's Absence, and have them at the second, third and fourth hand, by the Ministration of the Creatures, Sun, Moon and Stars, or by the Ministry of Men. Now these are not Vessels capacious enough to convey so much of God to us, as we shall receive when God is All in All immediately; 1 Cor. 15.28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be All in All. There is no Temple nor Ordinances in Heaven, but the Lamb is the Light thereof. We shall enjoy God without Means, or intervention of Ordinances. We are fed among the Lilies, but it is but till the Day break, and the Shadows flee away. Cant. 2.16, 17. My Beloved is mine, aend I am his; he feedeth among the Lilies, until the Day break, and the Shadows flee away: turn my Beloved, and be thou like a Roe, or young Hart upon the Mountains of Bether. Secondly; The Happiness of his Relations and Society. In our Company we shall be blessed, God, and Christ, and Saints and Angels, Heb. 12.22, 23, 24. But ye are come unto Mount Zion, and to the City of the living God, the heavenly Jerusalem, and to an innumerable Company of Angels; to the general Assembly, and Church of the Firstborn, which are written in Heaven, and to God the judge of all, and to the Spirits of just Men made perfect, and to jesus the Mediator of the new Covenant, etc. We shall see God in Christ; the bodily Eye that cannot look upon the Sun, shall be perfectly glorified and strengthened; though it cannot see the Essence of God, yet it shall see greater Manifestations of his Glory, than it is able to behold here. How will the Father welcome us, as he welcomed Christ! Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. So he will say to us, as Mat. 25.21. Well done, thou good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things: enter thou into the joy of thy Lord. We shall come into his Presence with Shame. Sin causeth Shame, and maketh us shy of God: but as the Eye cannot endure the Light if it be wronged, so a wronged Conscience makes us afraid of the Presence of God; but when we shall be perfectly sanctified, and Sin shall be done away, we shall be able to stand in the Presence of God. So as to Christ, he cannot be contented without your Company, and you should not be satisfied without his. John 14.3. And if I go and prepare a place for you, I will come again, and take you to myself, that where I am, there ye may be also. O what a joyful meeting will there be between us and our Redeemer! it will be much sweeter than the Interview between jacob and joseph. Christ longeth for the blessed hour as you do. The wise Men came from far to see him in a Manger; Zacheus climbed up the Tree to see him riding to jerusalem. There will be another manner of Sight of Christ in Heaven, than there was of him in the days of his Flesh. When joseph discovered himself to his Brethren, and said, Gen. 45.4. I am Joseph, your Brother, what rejoicing was there? much more will there be Joy in Heaven, when Christ shall say, I am Jesus, your Brother, your Saviour, your Redeemer; when he shall lead us to God in a full Troop, and goodly Company, and say, Behold, I and the Children which thou hast given me, Heb. 2.13. what a blessed Sight will that be? Then as to the Angels, what Welcome will there be between you and them? When Christ entered into Heaven, they entertained him with their Applauses and Acclamations: Psal. 24.11. Lift up your Heads, O ye Gates; and be ye lift up, ye everlasting Doors; and the King of Glory shall come in: So will they welcome the Saints to Heaven with Acclamations. They delight in the good of Men, in their Creation, Redemption, Conversion, so surely will they delight in the Glorification of a Sinner. And as to the Saints, your Acquaintance, with whom you have prayed, suffered, and familiarly conversed; Memory is not abolished in Heaven, but perfected: Those whom we knew here, we shall know again. A Minister shall see his Crown, and the Fruit of his Labours, 1 Thess. 2.19. You are our Crown and our joy.. And those which have been relieved by us, shall welcome us into Heaven, who therefore are said to receive us into everlasting Habitations, Luke 16.9. Yea, we shall know those that we never saw; why else is it made a part of our Privilege to sit down with Abraham, and Isaac, and Jacob in the Kingdom of Heaven? Mat. 8.11. As Adam knew Eve as soon as he saw her; and in the Transfiguration Peter knew Moses and Elias, who were dead many hundred Years before; so shall we know one another: certainly we shall not go to a strange People where we know no body. As Men at a Feast are free and familiar with one another, we shall be discoursing of God's Wisdom, Mercy and Justice in the Work of Redemption. So did Moses and Elias talk with Christ, Luke 9.30, 31. Behold, there talked with him two Men, which were Moses and Elias, who appeared in Glory, and spoke of his Decease, which he should accomplish at Jerusalem: Of the wonderful Providence of God in conducting us to Glory; as Travellers in their Inn take Pleasure in discoursing with one another of the Dirtiness and Dangers of the Way. The Saints are clothed with Majesty and Glory, more lovely Objects than ever they were upon Earth; and here is an innumerable Company of them▪ With what Joy were the Disciples wrapped when they saw but these two Prophets, Moses and Elias? Mat. 17.4. Heaven is called not only a Palace, but a City, a World to come, where there is a Multitude which no Man can number. This for the Parts of this Happiness. 2. For the Manner and Degree of enjoying, it is full. We are filled with the Fullness of God, and shall eternally lose ourselves in an Ocean of Sweetness; the Soul is more capable, stretched out to the greatest Capacity of a Creature, yet God filleth it. Here we have but a few drops, there we shall be filled up to the Brim, and have as much as we can hold; Psal. 17.15. I shall be satisfied, when I awake, with thy Likeness. There shall be complete Joy and Satisfaction, all Want, Sorrow and Sin shall be done away: we shall enter into our Master's Joy. We do not say, the Sea entereth into a Bucket or Cup, or a River into a Man. In Heaven the Soul is so full of Joy and Glory as is inexpressible. 3. For the Duration of it, it is eternal. Our Happiness is immortal, we can never lose it; which doubleth the Joy and Contentment of that State. God's Love is everlasting, and so shall our Happiness be, there will be no fear of losing it, Rev. 22.5. They shall reign for ever and ever. We shall never lay aside our Diadem of Glory, it is a Garland that shall not wither. It is not only a certain and eternal State, but a State of actual Delights. Christ's Manifestations are not lessened by Enjoyment, but they are like the Widow's Barrel of Meal, and Cruse of Oil, never spent; but we shall always have the actual Comfort of his Presence. SERMON XV. TITUS II. 13. — That blessed Hope, etc. Use 1. FOR Information, in seven Particulars. 1. That the Children of God are not so miserable as they appear, they have other Hopes and Enjoyments than are seen, a large Estate that lies in an invisible Country; it is not Terra incognita, a Land unknown, but it is a Land unseen. Pearls and precious things lie out of sight; so doth the Glory and Blessedness of a Christian. Our Happiness is a Mystery to a carnal Heart, it lieth in another World; 1 john 3.2. It doth not ye● appear what we shall be. Here we have a Right, but the Children of God are subject to the Chances and Accidents of the present World as well as others. Our Happiness is only to be seen with a spiritual Eye, and with spiritual Light; Ephes. 1.18. The Eyes of your Understanding being opened, that ye may know what is the Hope of your Calling, and what the Riches of the Glory of his Inheritance in the Saints. However Christians seem in the Eye of the World, mean, afflicted, despicable, yet they are blessed Creatures. Look as Beasts know not the Excellency of a Man, so carnal Men know not the Excellency of the Saints. The Whore of Babylon, the corrupt Church, is set out in her glorious Outside, with a Golden Cup; so carnal Men (saith the Apostle) make a fair show in the Flesh, Gal▪ 6.12. (that is) excel in Pomp and Worldly Splendour: but a Christian's Glory and Blessedness is under a Veil and Disguise, which shall not be fully taken off till the Day of Judgement; Col. 3.3, 4. Your Life is hid with Christ in God: When Christ, who is our Life, shall appear, then shall we also appear with him in Glory. Look as in a Darklanthorn the Light is hid; till the Cover be removed, little of the brightness of the Light is seen: So there is an Eclipse upon the Christian's Glory, now it is covered and vailed; and therefore now the Christian passeth under Censures and Reproaches: thus was Christ in the World, and we must be like him; but then all shall be discovered. A Garden and a Field differ little in Winter; so doth a Christian and other Men, till the great Imperial Day of Christ, then shall we put on our best Robes. Yea, this Happiness in a great part is hidden from ourselves. If we harken to Sense and present Experience, there is not such a miserable sort of People in the World as God's dearest Servants are: 1 Cor. 15.19. If in this Life only we have hope in Christ, we are of all Men most miserable. It is true, by the Perspective of Faith, we may have a glimpse now and then. Holy Meditation strikes out and opens a Window into the New jerusalem, and we have some sight of it. A young Heir doth not know the Particulars of his Estate, neither do we exactly know the Happiness of our Portion and Inheritance in Light. 2. It informs us what Cause we have, not only to be patient, but to be thankful during the time of our Pilgrimage here, while we are liable to Sin and Sorrow; we may bless God aforehand. That's one Reason why God hath revealed these things before we came to enjoy them, that we may give Thanks for our Hopes. Abraham when he had only a Grant and a Promise of Canaan, not a Foot of Land actually possessed, there he built an Altar, and offered Sacrifice and Praise, Gen. 13.17, 18. So this is one Effect of the certainty of Faith, it beginneth the Life and Work of Heaven, and can praise God before enjoyment. Though we be subject to Sin and Misery here, yet in despite of Sense, Faith will praise God, and rejoice in him before we enjoy him. Thus the Apostle blesseth God for his Hopes, 1 Pet. 1.3, 4. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant Mercy hath begotten us again unto a lively Hope, by the Resurrection of jesus Christ from the Dead, unto an Inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for you. Certainly we may bless God, where God blesseth us; our Blessing is but the Echo of his: Ephes. 1.3. Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual Blessings in heavenly places in Christ. And therefore we have cause to bless him for our Hopes as well as our Enjoyments, for the best of our Portion is to come: therefore whenever we think of Eternity, we should presently fall a blessing of God, however it be with us for the present. To this end let me show you how much we expect, and how much we are engaged to every Person of the Godhead. 1 st. How much we do expect. There is freedom from Eternal Torments, and possession of Eternal Glory: 2 Thess. 1.10. Even jesus, who hath delivered us from Wrath to come. Wrath present, is nothing to Wrath to come. Now God manageth all things by Creatures, and no Creature is sufficient to manifest all God's Wrath. Those Everlasting Flames that are the Portion of the Damned, this is that from which we are delivered. We tremble at the Name of Hell; what should we do at the sense of those Torments that are without End and Ease? The Gripes of Conscience for an Hour, how terrible are they? Then what is it to lie under the Wrath of God for ever and ever? We were involved in the same Gild, in the same polluted Mass with others; therefore we might be bound up in the same Bundle, to be cast into Hell as well as they. Why are we taken, and others left to perish? O bless God for this, that we are as Brands plucked out of the Burning; we are bound up in the same Gild and Misery; Zech. 3.2. Is not this a Brand plucked out of the Fire? Though you feel the smart of the Rod upon your Backs, remember this is nothing to Hell, Damnation, and Wrath to come: And this is given to prevent that, 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that we should not be condemned with the World. What cause have we to bless God, that we may think of Hell as a Danger that we have escaped by Christ? But then for Heaven, the positive part of this Blessedness, you have a Right, though not an actual Enjoyment. Sometimes Heaven is said to be kept for us, and sometimes we are said to be kept for Heaven; 1 Pet. 1.5. Who are kept by the Power of God through Faith unto Salvation. Christ holds Heaven in our Right, in our Stead, and in our Names; and we are kept by the Power of God for Heaven. Again, Heaven is prepared for us, Matth. 25.34. Come, ye blessed of my Father, inherit a Kingdom prepared for you from the Foundation of the World. And we are prepared for Heaven: Rom. 9.23. And that he might make known the Riches of his Glory on the Vessels of Mercy, which he had afore prepared unto Glory. 2dly. The greatness of your Engagement to all the Persons of the Godhead. (1.) To God the Father. Admire the Love of God, that poor Worms should be so exalted; that a Clod of Earth should shine as the Sun; that those dark and impure Souls of ours should be purified and glorified. God could not satisfy himself with temporal Kindness, with loving us for a while, but he must love us for ever; Psal. 103.17. The Mercy of the Lord is from Everlasting to Everlasting, to them that fear him. From Eternity to Eternity, God is God, and our God. Nay, and small things would not content him, but we must be interessed in a complete Blessedness. 1 John 3.1, 2. Behold, what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God Beloved, now are we the Sons of God, but it doth not yet appear what we shall be: but we know, that when he shall apappear, we shall be like him; for we shall see him as he is. O we should often work this upon our Hearts, the great Love of God in predestinating us to such a Glory. There is a great deal of Mercy laid out upon us during our Pilgrimage, but more laid up for us: Psal. 31.19. O how great is thy Goodness, which thou hast laid up for them that fear thee! O the greatness of Love! Infinite Mercy sets itself awork, to see what it can do for Man, a poor wretched Creature, a thing of Yesterday, a Rebel, an Enemy to God: think of it we may, but we cannot express it to the full. The least of God's Mercies is more than we can acknowledge, and deserves praise; much more this full Portion, for here God sets himself to make a Creature as happy as it is capable. The Lord hath gone to the utmost in nothing but his Love; he never showed so much of his Wisdom and Power, but he could show more; but he hath no greater thing to give us than Himself, and his Christ, he cannot love us more; there can be no more done, there can be no higher Happiness, than the eternal enjoyment of Himself: All the Promises of the Word comes short of what you shall enjoy. That which Paul saw and heard in Heaven in his Ecstasy, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Words that could not be uttered, 2 Cor. 12.4. The Scriptures that are sufficient to make the Man of God perfect here, profess an Insufficiency, Weakness and Imperfection, when they come to speak of Heaven, and the Glory of it; 1 Cor. 13.9. For we know in part, and we prophecy in part, is spoken with respect to Heaven and Happiness to come; there the Scripture can speak but in part, there are no Words nor Notions in the World sufficient to express what God hath provided; and we have not Ears to hear it. All the Notions now we have of things, must be taken from what is obvious to sense, and present apprehension; and therefore certainly, because Heaven surpasseth all that hath been, we cannot apprehend the Glory of it. The Scripture leaves it rather to be admired in silence; there are Joys unspeakable; there is no Language intelligible to us that is fit to represent Heaven. O then admire the Love of God the Father, that hath provided such great things for us. 2. Consider how deeply we are engaged to Jesus Christ, to deliver us from Wrath to come: He himself was made a Curse, and tasted the Vinegar and Gall; Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. Something he suffered that answered Wrath to come. In Hell there is poena damni, and poena sensus, the Loss, and the Pain and Sense of God's Wrath. The Lord Christ had for a while the suspension of the Joys and actual Consolation of his Divine Nature, a loss that cannot be imagined: Mat. 23.46. My God, my God, why hast thou forsaken me? there's his Loss. Then he had an actual feeling of the Wrath of God; therefore he saith, Mat. 27.38. My Soul is exceeding sorrowful, even unto Death; there was his Sense of Pain. He was forsaken, that we might not be separated from God for ever; and his Soul was heavy to the Death, that we might not be cast into Eternal Burnings. Then for the positive Part, that we might have Everlasting Glory, Christ left his Heaven, that we might enjoy ours: he came from Heaven, and is gone to Heaven again, and will come from Heaven the second time, and all to bring us thither with the more triumph; so that going and coming, coming and going, he is still ours. He came at first out of the Bosom of God, to establish the Merit, and pay the Price for our Glory. God sold it not at an easy Rate; the Blood, and Agonies, and Shame of the Son of God, must go for our Glory: it was no easy matter to bring sinful Creatures so near to God. The Lord would not so much as treat with Apostate Angels; when once they were Sinners, they were no more to remain in his Presence, nor to come near him, but they were cast out of Heaven. The Door was shut against sinning Creatures, but Christ came to open it. Christ came to open Paradise, that was guarded with a flaming Sword; he catched the Blow, that we might have Communion with God, and therefore he sueth it out as the Fruit of his Sufferings. When Christ was about to die, he made his last Will and Testament. Heaven was his by Purchase, to bestow upon all his Heirs. He had bought it at a dear Rate, therefore now he shows what he would do with it; john 17.24. Father, I will that those whom thou hast given me, may be where I am, that they may behold my Glory. And then he is gone to Heaven again as our Harbinger, to prepare a Place for us; joh. 14.2. I go to prepare a Place for you, to take up Mansions and Rooms for us in his Father's Palace. He is gone as a Guardian or Feoffee in trust, to seize upon Heaven in our Right, to keep it during our Nonage, and he will come again in Person, as the Husband of the Church, to bring us into his Father's House with Triumph: therefore it is said, Rev. 4.10. That the Elders did cast their Crowns before the Throne, not as despising their Glory, but as professing their Homage and Dependence; and Rev. 5.8, 9 The four Beasts, and four and twenty Elders, fell down before the Lamb, etc. saying, Thou art worthy to take the Book, and to open the Seals thereof; for thou wast slain, and hast redeemed us to God by thy Blood. His Abasement was for our Preferment; and therefore even here upon Earth may we bless God (for the Elders represent the Church upon Earth) for his great Mercy to us in Christ. (3.) Consider how much we are engaged to God the Spirit, who fits and prepares us for this happy State, and seals up our Interest to us; therefore it is called the Earnest of the Spirit: Now he that hath wrought us for the selfsame thing, is God, who also hath given to us the Earnest of the Spirit, 2 Cor. 5.5. The Holy Ghost shapes and fashions all the Vessels of Glory, fits and prepares them for Heaven. It is the Spirit of God dwelling in us, that wrought us, and fits us for this great and blessed Hope: therefore whenever you think of it, your Hearts should be raised in Thanksgiving. It is not only their Duty to praise God, that are in actual possession of Glory, but ours also to whom these Hopes are revealed. Rev. 5.8. There was a mixture of Harps, and Vials full of Odours, which are the Prayers of all Saints. Compare this with Vers. 11. And I beheld, and heard the Voice of many Angels round about the Throne, and the Beasts and Elders. Not only Angels, and blessed Spirits, but Saints on Earth, all join in Consort, praising the Lamb. We must praise the Lord in the time of our Pilgrimage, for this great Estate reserved for us in Heaven. 3. It informs us, how desperately wicked the Hearts of sinful Men are, that can run the hazard of eternal Death, and forfeit this blessed Hope of eternal Life, for a little carnal Satisfaction. Survey all the Temptations of the World, how much they come short of it. If the Heart were not desperately wicked, we would not be carried out to these things. What is Vain Glory to Eternal Glory? What are a few dreggy Delights, to those Pleasures which are at God's right Hand for evermore? What are the Riches of the World, to our glorious Inheritance? You would count him a mad Gamester, that would throw away whole Lordships and Manors at every Cast A Sinner forfeits a blessed Hope, that is above all the Kingdoms and Possessions of the World. It is for this you will be the Scorn of Angels at the last Day: Psal. 52.7. Lo, this is the Man that made not God his Strength, but trusted in the abundance of his Riches, and strengthened himself in his Wickedness. This will make you ashamed in the great Congregation, that you were so foolishly bend to your own Ruin: Nay, this will torment you for ever; nothing torments Men more, than their foolish Choice; Conscience will for ever tell them, with what disadvantage they have forsaken God for a thing of nought. Disappointment to a reasonable Creature, is the worst vexation; and what Disappointment is more, than to be disappointed of our glorious Hopes, and that for Trifles, and a little carnal Satisfaction? This will be our Shame and Torment to all Eternity. We may guests at the gnawings of Conscience in the Damned, by the Horrors of carnal Men when they come to die: O then how do they bewail the Folly of their Choice! O that they had been as mindful to serve God, as to provide for the World! as careful to satisfy the Motions of the Holy Ghost, as to satisfy a Lust and carnal Desire! When they are on a Deathbed, and upon the Confines of Eternity, than all worldly Comforts cease; and there is a real confutation of the folly of their Choice, a Sting than begins that never ceaseth. Jer. 17.11.— At his End he shall be a Fool. When he comes to die, his Conscience will rage and call him Fool, Beast, and Madman, for hazarding such eternal Joys for a Trifle. 4. It informs us of the Excellency of the Gospel, or Christian Profession. Wisdom should be justified by her Children. And all that do profess Religion, should see the Excellency of it, what there is in their Beloved, more than in another Beloved, Cant. 5.9. This there is in the Christian Religion; there are purity of Precepts; Psal. 19.7, 8. The Law of the Lord is perfect, converting the Soul▪ the Testimony of the Lord is sure, making wise the Simple. The Statutes of the Lord are right, rejoicing the Heart; the Commandment of the Lord is pure, enlightening the Eyes. Then there is sureness of Principles, of Trust and Dependence established between us and God, that we may depend upon God with Comfort and Satisfaction; there do you find rest for the Soul, jer. 6.16. Stand ye in the Ways and see, and ask for the old Paths, where is the good Way, and walk therein, and ye shall find rest for your Souls. Then there are no such Rewards any where, as in the Christian Profession; 2 Tim. 1.10. Life and Immortality are brought to Light by the Gospel. The Heathens had Dreams of Elysium Fields; and Mahomet tells his Followers of a sensual Paradise; but Life and Immortality is a Revelation proper and peculiar only to the Gospel. The Heathens were at a loss for the Reward of Virtue: Austin out of Varro gives us an account of 288 Opinions concerning Happiness, and the chief Good of Man: but now here is all brought to Light; we may look beyond the Grave now, and there is not such a Mist and Darkness upon Things to come, God having acquainted us with the Gospel. Nay, there's more revealed than was in the time of the Law. If God had still kept this Secret in his own Bosom, what a Support should we have wanted in our Trouble, what Encouragement to the practice of Holiness? O therefore prise the Gospel, it is the Charter of your blessed Hope. 5. It informs us what little cause we have to be slack in God's Work, or to begrudg the pains of his Service; 1 Cor. 15.58. Be ye steadfast, unmoveable, always abounding in the Work of the Lord, for as much as ye know that your Labour will not be in vain in the Lord. The Children of God are wont to think they can never do enough for God, that hath found out such a Reward for them in Christ. A thousand Years Service will not deserve one hour's Enjoyment of this blessed Hope, much less eternal Happiness. When we come to see what shall be bestowed upon us, we shall be ashamed that we have done no more Work for God, having so much Wages, and such excellent Encouragement. Mat. 25.37. the Saints are brought in there, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee Drink? being ashamed. Ah Lord! this is nothing; What have we done? At the Day of Judgement there will be the highest Exaltation of the Saints, and yet the lowest Self-abasement; they will wonder even to admiration of Angels. There will be Christ's owning them, and they disclaiming their own Services, and all their Works, and Christ rewarding them. And therefore grudge not if you have the strictest Precepts of any Religion, remember you have the noblest and highest Reward. 6. It informs us, what cause we have to contemn all earthly things, though they be never so great and glorious, because of this blessed Hope. There are two Considerations that will make us contemn the World, and they are suited to the two essential Parts of Man; and we should ever think of them. We carry about us a mortal Body, and an immortal Soul; the Body lasts but for a while, and the Soul survives and outlives the Body's Happiness. Now we toil ourselves in gathering Sticks to our Nest, when to morrow we must be gone. Alas! here we dwell in Houses of Clay, whose Foundation is in the Dust, which are crushed before the Moth, Job 4.19. Our Estate in this World is represented by a Tabernacle, which is a movable Habitation; but our Estate in Heaven is represented by a Temple. Here it is but a Tabernacle, and that of Clay, that will be crumbled into Dust; nay, we are said to be crushed before the Moth, and a Moth is but a little enlivened Dust, and so is Man. The World is but a House of Potter's Vessels, that will be soon broken; And shall we for the Conveniences of a Temporal Life, prejudice, and run the hazard and loss of our Eternal Hopes? Shall we injure the Soul, to gratify the Body? that is the way to destroy both for ever. Our great care should be for that Place where we live longest: in the other World we have the longest Life, and the most glorious Possession; therefore our great Care should be for that. 7. It informs us what little cause we have to envy carnal Men; the Hope of your Profession is a blessed Hope. This was David's Preservative, he was daily in danger of his Life, and his Enemies were fat, and shining in the Pomp of the World; and how doth he comfort himself? Psal. 17.15. When I awake, I shall be satisfied with thy Likeness: as if he had said, Alas, their Felicity is but a sorry thing; they are filled, and I shall be filled too. David sums up their Happiness under two Heads. Whatever here we have, it is either for personal Use, or for our Posterity. A worldly State is only valuable upon these two Grounds, what we may use for the present, and what we may transmit to our Children. Now what a sorry Happiness is this to what I expect? (1.) For personal Use; ver. 14. Their Bellies are filled with thy hid Treasure; that is, with the rarest Dishes, and best Meats which God's Storehouse doth afford. By hidden Treasures, is meant Food and other worldly Comforts, therefore called hidden Treasures, because it doth not lie within every one's grasp and reach, they are not vulgar and common Delights. The meaner sort their Hand will not attain to it: Lo, here is all that which God allows them for their Portion, the filling of the Belly; and alas, this is but the Happiness of Beasts, who eat with less remorse: yet all their Happiness is to fill their Belly with better Food than the poorer sort; which indeed is a Misery rather than a Happiness: for what doth this but nourish sensual Lusts, and strengthen and hearten our Enemy? And gorgeous Apparel is but a Supply from Creatures beneath us; it is but Stercus in volutum, Dung neatly wrapped up: here's the Sum of all a Carnal Man's Happiness, that which God allows him for his Portion. But a Christian hath better Fare; if he goes into the Sanctuary, there's enough; but if he goes into Heaven, there's a great deal more. David defeats the Temptation by this, Psal. 73.16, 17. When I sought to know this, it was too hard for me; until I went into the Sanctuary of God, to enjoy God in his Ordinances, and the present Glimpses of God's Face. Present Communion with God is far to be preferred above all the Dainties in the World. But that is not all, we shall be satisfied for ever. We may go into Heaven as well as into the Sanctuary, and behold God's Righteousness: When I awake, that is, out of the Dust, I shall be satisfied with thy Likeness. A Child of God hath his Content and Happiness to the full, when he comes to die. A carnal Man his Back hath been richly clothed, and Belly filled; but when he comes to die, he hath a sad Doom; Son, remember thou in thy Life-time receivedst thy good things, and likewise Lazarus his evil things; but now he is comforted, and thou art tormented, Luke 16.25. was said to Dives, who fared deliciously every day, and was clothed in Purple and fine Linen: Well, you have your Portion, and must look for no more, you give God a discharge for aught else. But for God's Children, than their Happiness begins, they are going down to sleep in the Grave; and when they awake, they shall be filled: they have not only God's Favour here, but Eternal Felicity hereafter. They that are called to a Feast, will not fill themselves at home with courser Fare. The rich Glutton who had his Belly full of hid Treasure here, was shut out; but Lazarus is carried into Abraham's Bosom, and feasted there: for this was their Table-gesture to lie in one another's Bosoms. Christians, reserve your Appetite a little, you will be satisfied; it is but staying a little longer for a better Meal. We expect to be like Angels, let others be like Beasts, whose Happiness lieth in feeding. (2.) Then for the other part, the transmission of Honour and ample Revenues to Posterity. It is true, Man is much carried out this way, he would fain advance his House, and live gloriously in his Posterity. Posterity is a shadow of Eternity; Children are but the Father multiplied; when the Father's Thread is spun out, than the Knot is knit; his Name and Memory is continued in the World by his Children: therefore Men would live in their Posterity, and have their Families great. But this is a sad Exchange, to forfeit Heaven, that our Children may enjoy the World; as many times it falls out that the Father goes to Hell for getting an Estate, and the Son goes to Hell for spending it: Tho they have an ample Patrimony, yet they know not who shall enjoy it; Who knows whether he shall be a wise Man or a Fool? Eccles. 2.19. A Man hath no knowledge of future Events, nor no power of them. So that you see still, we have no cause to envy worldly Men even in this Happiness. We are better provided for, having a Covenant-Interest that countervails all, I am thy God, and the God of thy Seed. Tho we cannot leave them Gold, Land, and ample Estate, yet you leave them a God in Covenant, who hath undertaken for you and yours. And many times they have Temporal Blessings for their Father's sake, the Blessings of Ishmael, if not of Isaac. Use 2. Direction, that we may not seek Blessedness elsewhere. Some seek it in a wrong way. Carnal Men think that there is no such Happiness as in letting loose the Reins to carnal Lusts, and living as they list. This is the basest Bondage that can be; 2 Pet. 2.19. While they promise them Liberty, they themselves are the Servants of Corruption: for of whom a Man is overcome, of the same is he brought into bondage. The Work is Drudgery, and the Reward is Death; they are entangled in Snares, and held in Chains; and is this an happy Life? This doth but increase our Misery, and make way for more Shame. Yet carnal Men are much taken with this kind of Life, they wonder how Men can abjure the Pleasure and Contentment which they fancy; 1 Pet. 4.4. Wherein they think it strange, that you run not with them to the same excess of Riot. They think themselves very wise in following the Counsels of their own Hearts, and doing as others do that are like themselves. You do but make yourselves more responsible to God's Justice. Worldly Comforts cannot make us happy, it appeareth by our many Inventions; Eccles. 7.29. God made Man upright, but he hath sought out many Inventions. Every Sinner hath his wander; Man being off from God, never cometh on again of himself, but wandreth infinitely, and beats out himself with his own Inventions: As a way-faring Man, who hath once lost his Directions, turneth up and down, and knoweth not where to pitch; so are all Endeavours fruitless till God direct us. We are to follow God's Counsel, not the Counsel of the Ungodly; Psal. 73.24. Thou shalt guide me with thy Counsel, and after receive me to Glory. As a Clock runs at random, when the Balance is once out. The Lord is willing to direct us; Psal. 25.8. Good and upright is the Lord; therefore will he teach Sinners in the way. He is too wise to be deceived, and too good to deceive. O Sinners! learn the upright Way. When we are weary of wand'ring, and willing to be directed, such as submit themselves to God, shall never want a Guide. Creatures cannot make us happy: such is the Restlessness of the Soul, that we must have shift and change. Envying one another, showeth the narrowness of our Comforts. Gripes of Conscience spoil all; as Belshazzar in his Cups was affrighted with an Handwriting upon the Wall. Says the young Man in the Gospel, Mat. 19.16. Good Master, what good thing shall I do that I may have eternal Life? What lack I yet? saith the Moralist. In false Worship Men are unsatisfied. Micah 6.6. Wherewithal shall I come before the Lord? and bow myself before the High God? It is not a loose Profession of the Gospel that will make us happy: Mat. 11.29. Take my Yoke upon you, and learn of me, for I am meek and lowly in Heart, and ye shall find Rest for your Souls. Nothing can make us happy, but what is a full Relief from Sin and Misery. Here is Rest for our Souls, the Foundation is laid in Justification and Sanctification. Here is our Reconciliation with God, hereafter is our Advancement. Use 3. It is an Invitation to the Practice of Holiness. Blessedness is a great Motive, David begins the Book of Psalms with it, and Christ his Sermons; there is enough in it to allay the Sorrows of the present Life, and fill up the Desires of the Life to come. All would be blessed and happy, but we must take the right course; say as Christ's Hearers, john 6.34. Lord, evermore give us this Bread. As Balaam, Numb. 23.10. Let me die the Death of the Righteous, and let my last End be like his. Be not content as Balaam with a Vision of Iacob's happy Seats, Numb. 24.5. How goodly are thy Tents, O Jacob! and thy Tabernacles, O Israel! As the Nobleman that saw the Plenty of Israel, but did not eat thereof, 2 Kings 7.20. And so it fell out unto him, for the People trod upon him in the Gate, and he died. The Damned at the last Day are Looker's on, but not Partakers of the Blessedness of the Righteous; Luke 13.28. There shall be weeping and gnashing of Teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and your yourselves thrust out. Use 4. Exhortation to those that have an Interest in this blessed Hope; Behave yourselves as those that are called thereunto; think of it often, discourse of it often, and live suitable to it. 1. Often meditate of the Happiness that is laid up for you, and warm yourselves with the thoughts of it. The Mind ruminateth on Happiness. Your Minds should be there; Col. 3.2. Set your Affections on Things above, not on Things on the Earth. 2. Confer of it often. 1 Thess. 4.18. Comfort one another with these Words, against all the Changes and Dangers of this Life. Alas, how carnal and flat is our Discourse? He that is of the Earth, is earthy, and speaketh of the Earth, Joh. 3.31. 3. Live more suitable to it. 1 Thess. 2.11, 12. As you know, how we exhorted, and comforted, and charged you, as a Father doth his Children, that ye would walk worthy of God, who hath called you unto his Kingdom and Glory. Make Eternity your Scope: 2 Cor. 4.18. Looking not to the Things that are seen, but to the Things that are not seen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There should be a greater proportion between your Hopes and your Lives. Behave yourselves as those that are interested in this blessed Hope; be not dejected with every Cross, nor overcome with every Bait and Temptation, nor live in a base and low manner; this is not becoming your Hopes. Show your Interest herein, by the Heavenliness and Courage of your Spirits. SERMON XVI. TITUS II. 13. — And the glorious Appearing, etc. IN the Encouragement to the Duty of our Heavenly Calling, we have the Substance of our Hopes, and the Seasons when we shall come to enjoy them to the full. 1 st. The Substance of our Hopes, Looking for the blessed Hope. 2dly. The Time when our Enjoyment shall be full, when Body and Soul shall be glorified, that is, at the time of Christ's Appearing; At the glorious Appearing of the Great God, and our Saviour jesus Christ. Every one would have the blessed Hope; but first there is a glorious Appearing. In this second Branch there is the Person that must appear, and the Kind or Manner of his Appearing. 1. The Person who must appear, jesus Christ, described by a Name of Power, the Great God, and a Name of Mercy, and our Saviour; as usually such kind of Attributes are mingled in Scripture, Power and Goodness. 2. The Kind or Manner of his Appearing, it's glorious; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Appearance of the Glory of the Great God. The Apostle opposed the second Coming of Christ to the first; than it was an humble mean Appearance, now it is full of Glory. But what is meant by this glorious Appearing? Some dream of his Personal Reign before his coming to Judgement, but that is a Fancy. The Scripture only acknowledgeth two Comings of Christ; Heb. 9.28. He shall appear the second time without Sin to Salvation. There is only his first and his second Appearing. After he had once offered himself, and ascended into Heaven, and sat down at the Right Hand of God, there is no more Corporal Presence of Christ upon Earth. But will there not be at least a Glimpse? Will he not come in the Clouds for a while to convert the Jews, and set things to rights in the World? Will he not appear for a very little while, and so vanish again? as he appeared to Paul at his Conversion, Acts 9.3. So some think, and therefore distinguish between his Appearing and his Coming, but without Warrant from Scripture; for these two, Appearing and Coming, are all one; and the Expressions are promiscuously used in Scripture; Col. 3.4. When Christ who is our Life shall appear: 1 John 3.2. When he shall appear, we shall be like him. So that this Appearing is his Coming to Judgement; this is that we must look for. And therefore the Point I shall first observe is this; Doct. That it is the Duty and Property of God's Children, to look for Christ's second Coming to judgement. There are two choice Scriptures that do describe the Communion of the Church with Christ, and the Dispensations of Christ to the Church; and they both conclude with a Desire of his Coming. In the Canticles, where the Church's Communion with Christ is described, this is the last, the Swanlike Note which the Church sings, Come, Lord! And so in the Revelations, where God's Providences to the Church are described, this is the last Note, the Swanlike Song, Even so, come Lord jesus! Compare Cant. 8.14. with Rev. 22.20. In the former it is said, Cant. 8.14. Make haste my Beloved, and be thou like to a Roe, or to a young Hart upon the Mountains of Spices. Christ is not slack, but the Church's Affections are very strong and vehement; all the seeming Delay is occasioned by the Earnestness of our Desire. A Harlot would have her Husband defer his Coming; but the Church, like a chaste Spouse, thinks he can never come soon enough. Those that go a Whoring after the World, neither desire Christ's Coming, nor love his Appearing; but those that are faithful (as the Spouse is to Christ) this is the Desire of their Souls, Make haste, my Beloved! So Rev. 22.20. Christ saith, Surely I come quickly: and the Church, like a quick Echo, takes the Words out of Christ's Mouth; Even so, come Lord jesus! There is the same Spirit in the Church that was in Christ, the Spirit of the Head is in all his Members, and therefore they speak the same thing, and long for the same thing. Christ speaks in a way proper to himself; Surely I come: and the Church speaks in a way proper to herself; Even so, come Lord jesus! He by way of Promise, and we by way of Supplication; Christ's Voice and the Church's Voice are Unisons: Here is his Proclamation, Surely, I come: and here is the Church's Acclamation; Even so, come Lord jesus! Christ says, I come, as desiring our Company; the Church says, Lord, come, as desiring his Company. And thus we are taught to pray in the Lord's Prayer, Thy Kingdom come; that we may always keep those Desires afoot, that Christ's Kingdom in the whole Flux, from the Beginning to the last Period, may come. The Day of Judgement is the most Imperial Act of Christ's Kingly Office; and therefore we do not only pray for the Beginnings here, but also for the Consummation hereafter. And mark, we that live in the latter Ages of the World, have an Advantage of the Church in the Primitive Time. It was the solemn Prayer of the Church heretofore, (as Tertullian showeth us) pro morâ finis, for the Delay of Christ's Coming, that his Designs and Decrees might be accomplished in the World; that the Kingdom of Grace might be spread far and near. And we that live in the Dregs of Time, pray for the hastening of Christ's Coming, for the embracing of our great and glorious Hopes; that the Name of God may be no longer dishonoured, that the Kingdom of Sin, Satan and Antichrist may have an End. They expected the Revelation of Antichrist, and we his Destruction. Thus the Saints are described to be those that look for a Saviour; Phil. 3.20. For our Conversation is in Heaven, from whence also we look for a Saviour, the Lord jesus Christ. Paul speaks in his own Name, and in the Name of all that were like himself; We look, etc. The Saints here are a Company of Expectants, always waiting for the good Hour of their Preferment, when Christ will come, that he may conduct them to everlasting Glory. And they not only looked for it, but longed for it; and therefore it is said, they love his Appearing, 2 Tim. 4.8. It is notable, Paul doth not mention there other Marks and Characters; not for me only, but all that believe and faithfully serve and obey Christ; but he describes them by this, which is an essential Character of the Saints, for it notes the Disposition of their Hearts, not for me only, but for all those that love his Appearing. There are several Reasons may be given why this is the Duty and Property of the Children of God still to look for Christ's glorious Appearing: Look upon their Temper, their Relation, their Privileges, and the Profit they gain by this Expectation. 1. Look upon the Temper of the Saints; within them there's the Spirit, Faith, Love and Hope, and all these put them upon this Desire: there is the Spirit, Rev. 22.17. The Spirit and the Bride (that is, the Spirit in the Bride) say, Come. The Holy Ghost breeds and stirs up Desires, and begets those holy Motions in their Hearts, and the Church answereth his Motions. This is a Disposition above Nature: Carnal Nature saith, Stay; but the Spirit saith, Come. If it might go by Voices in the World, whether Christ should come or no, do you think carnal Men would give their Vote this way for Christ's Coming? The Voice of corrupt Nature is, Depart; job 22.14. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy Ways: that's the Language of their Hearts. Carnal Men are of the Mind of the Devil, when Christ wrought a Miracle in casting out a Devil, and discovered somewhat of his Divine Power, the Devils were afraid, as if he were coming to Judgement already; Matth. 8.29. Art thou come hither to torment us before the time? The Devil cannot endure to hear of Christ's Coming; no more can carnal Men, for they are of his Mind. If Thiefs and Malefactors might have the Liberty to choose, whether there should be Assizes, yea or no, do you think they would look for and long for the Judg's Coming, and the Day of his Approach? So corrupt Nature hath no Desire of this Day. It is the Spirit in the Bride that says, Come; as soon as the Spirit of Grace works in us, there is a Bend and Inclination this way; 1 Pet. 1.3. Who hath begotten us again unto a lively Hope. Spiritual Desires come from Heaven, and thither they tend. As soon as the Spirit works Grace in the Heart, it looks out this way; the Heart is bend thither from whence it receives all it hath, as all Creatures love the Place of their Original. The great Work of the Spirit is to bring us and Christ together. The Spirit comes from the Father and the Son, to bring us to the Father by the Son; and therefore the Spirit stirs up those holy Groans in us, When will he come? Then look upon the Graces of a Christian; there is Faith, Love and Hope. (1.) Faith: The Ground of this Looking is the Promise; now Faith stands waiting for the Promise, as if it were already begun to be accomplished. Look as Rebeka espied Isaac afar off; so Faith espies Christ afar off. Faith is the Evidence of things not seen, and looks upon Christ as if he were already on his way, and so makes the Soul stand ready to meet and receive him. As a loving Wife stands upon the Shoar, and looks for the Return of her Husband; and the Sight of every Ship makes her to realize by an active and loving Fancy the Sweetness of an Interview: So Faith stands waiting for the Coming of Christ, and the Approaches he makes towards the Church. (2.) Love: 1 Pet. 1.8. Whom having not seen, ye love. The Saints love Christ whom they never saw. We know Christ by hear-say here in the Church, not by Sight; he woos us, as Princes use to do, by Picture; therefore they long for his Appearing. Whosoever is a Friend to Christ, will find his Heart long for Christ, of whom he hath so often heard in the Word, and so often tasted in the Supper. Love is an Affection of Union, it desires to meet the Party loved: so is Love to Christ; it is not satisfied with the present State, but it cries out, Come, come; Why is his Chariot so long a coming? It longs to see him whom it hath heard of so often and so much, and of whose Sweetness it hath already tasted; for this Love is not only kindled by the Knowledge we have of him by hear-say, but by Experience. Christ first comes in the Heart by Grace, and then the Soul having tasted the Sweetness of it, longs for another Coming; When will he come in the Clouds, that we may see him as he is? And as Love to Christ, so also Love to the Saints enkindles this Desire. We have not all our Company here in the World; and till we all meet together, we shall never be satisfied. (3.) Hope, that is another Grace: God sitteth us with Graces as well as Happiness. The Lord doth not only provide a glorious Estate for us, but Grace to expect it, and stirs up Affections in us suitable thereunto: As in the privative Part of Salvation, Christ doth not only deliver us from the Hurt of Death, but from the Bondage and Fear of Death. Despair is the Beginning of Hell. So in the positive Part of Salvation, the Lord doth not only provide Heaven and Happiness for us, but Hope that we may look for this Happiness: We are begotten again to a lively Hope, 1 Pet. 1.3. And to wait for his Son from Heaven, 1 Thess. 1.10. Hope was made on purpose for this thing, that we expect our full and future Happiness. When the Affection of Hope is elsewhere placed, and turned to carnal things, it is like a Member out of Joint. It was made and framed on purpose that we might look for this glorious Appearing of Jesus Christ. 2. Look upon their Relation to Christ. There are two Relations the Scripture usually takes notice of with respect unto the Day of Judgement, Christ is our Master and our Husband. As he is our Master, we must look for him. It is the Property of a good Servant to wait for his Master's Coming; Mat. 24.46. Blessed is that Servant whom his Lord when he cometh, shall find so doing. Here we have only present Maintenance, but hereafter we shall receive our Wages; Rev. 22.12. Behold, I come quickly, and my Reward is with me. A Servant of God should remember, that when Christ comes, he will not come emptyhanded; he is your good and bounteous Master. Here you have but an Earnest, as when you hire a Man, you give him Earnest. But now because God would not have our Affections to be servile, therefore there is a sweeter Relation; we are to look for him not only as a Lord and Master, but as an Husband; and therefore it is the Bride that saith, Come, Rev. 22.17. Here we are only contracted to Christ, he hath passed his Promise to us, but the Day of Judgement is the Day of solemn Espousals; Host 2.19. I will betrothe thee unto me for ever. Here in the Covenant of Grace, Christ doth pass a Promise to the Church; here he comes to give us a Pledge, and take a Pledge from us. As Tertullian saith, Christ took from us the Token and Pledge of our Flesh, and is gone to Heaven to make all things ready; and he hath left with us the Token of his own Spirit, that so we might long for the time when he shall come again for the Consummation of this happy and glorious Marriage that is between him and us. We are to wait for Glory, as a Servant for his Master; and as a Bride or Virgin betrothed, doth wait for the Coming of him that hath promised Marriage to her. 3. Look upon a Christian's Privileges which we shall then enjoy, and certainly Christians must needs desire Christ's Coming. The Day of Judgement is the Day of Manifestation, the Day of Perfection, the Day of Congregation, and the Day of Glorification. (1.) It is called a Day of Manifestation of the Sons of God; Rom. 8.19. The earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God. All now is under a Veil, your Christ, your Life, your Glory is hid. Our Persons are hid under Obscurity and Abasement; Col. 3.3, 4. Your Life is hid with Christ in God; but when Christ who is our Life shall appear, then shall ye also appear with him in Glory. Look as Moses told those Rebels, when they would levelly the Officers of the Church, Numb. 16.5. To Morrow the Lord will show who are his: So when once the Night of Death is passed over, to Morrow when we awake out of the Dust of the Grave, than Christ the natural Son will appear in all his Royalty and Glory, as the great God and Saviour of the World, and then also the adopted Sons shall be manifested; we shall put on our best Robes, and be apparelled with Glory, even as Christ is. In Winter the Tree appears not what it is, the Life and Sap is hid in the Root; but when Summer comes, all is discovered: So now a Christian he is under a Veil, but in this great Day all shall be manifested. (2.) It is a Day of Perfection. Every thing tends to its perfect State, and so doth Grace. We see the little Seed that lies under Ground, breaks through the Clods, and works its way farther, because it is not come to the Flower and Perfection: So Grace still tends and longs for Perfection; then we shall have perfect Holiness and perfect Freedom, Christ to the glorified Saints will be a perfect Saviour. Death which is a Fruit of Sin, is still continued upon the Body, therefore Christ is but a Saviour in part to the Spirits of just Men made perfect; but then the Body and Soul shall be united and perfectly glorified, that we might praise God in the Heavens. Christ's Coming is to make an End of his Redemption, of what he hath begun: At first he came to redeem our Souls, and break the Power of Sin, but then he comes to redeem our Bodies from the Hand of the Grave, and from the Power of Corruption; the one is done by Humiliation and Abasement, the other by Power. The Scripture speaks, as if all our Privileges in Christ were imperfect till that Day; Regeneration, Adoption, Union with Christ, they suffer a kind of Imperfection till then. Regeneration, the Day of Judgement is called by that Name; Matth. 19.28. In the Regeneration, when the Son of Man shall sit on the Throne of his Glory. Then all things are made new; Heaven and Earth is new, Bodies new, Souls new. Then Adoption is perfect; Rom. 8.23. Waiting for the Adoption, to wit, the Redemption of our Bodies. What is the meaning of the Apostle's Expression? As soon as we are planted into Christ, are we not the Sons of God? Yes, now we are Sons, but the Heir is handled as a Servant during his Nonage; 1 john 3.2. Beloved, now we are the Sons of God, but it doth not yet appear what we shall be; we wait for the Adoption. Justification that is perfect then; Acts 3.19. Repent therefore and be converted, that your Sins may be blotted out, when the times of Refreshing shall come from the Presence of the Lord: Then our Pardon shall be proclaimed in the Ears of all the World; and we shall have Absolution out of Christ's own Mouth; then shall we come to understand what it is that the Lord saith, I will remember your Sins no more, and your Iniquity shall be blotted out. Then for Redemption; Ephes. 4.30. Grieve not the Holy Spirit of God, whereby ye are sealed to the Day of Redemption. Luke 21.28. Look up, and lift up your Heads, for your Redemption draweth nigh. O how doth the Captive long for his Liberty; so should we long for that Day, for it is the Day of our Redemption. Now the Body is a Captive; and when the Soul is set at Liberty, the Body is held under the Chains of Death. Ay, but then Christ comes to loosen the Bands and Shackles of the Grave, and free the Bodies of the Saints. Look as the Butler was not afraid when he was sent for by Pharaoh, because joseph had assured him he should be set at Liberty: So Christ comes to set you fully at Liberty, not only the Soul, but the Body. Therefore to think and speak of that Day with Horror, doth ill become them that expect such Perfection of Privileges, to be acquitted before all the World, and to be crowned with Christ's own Hands. (3.) It is a Day of Congregation or gathering together. The Saints are now scattered, they live in divers Countries, Towns and Houses, and cannot have the Comfort of one another's Society. But then all shall meet in one Assembly and Congregation. It is said, Psal. 1.5. The ungodly shall not stand in judgement, nor Sinners in the Congregation of the Righteous. There will be a time when Christ's Church shall be gathered all together into one Place. As the Stars do not shine in a Cluster, but are dispersed throughout the Firmament for the Comfort and Light of the World; so are the Saints scattered up and down in the World, according as they may be useful for God: but then when the four Winds shall give up their Dead, and the Saints shall be gathered from all the Corners of the World, this shall be the great Rendezvouz. Look as the Wicked shall be herded together, as Straw and Sticks are bound in a Bundle, that they may set one another a fire; Drunkards with Drunkards, Adulterers with Adulterers, and Thiefs with Thiefs: Matth. 13.40, 41, 42. As therefore the Tares are gathered and burnt in the Fire; so shall it be in the End of the World. The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do Iniquity: And shall cast them into a Furnace of Fire, there shall be Wailing and gnashing of Teeth. The Wicked shall be sorted with Men like themselves, and so increase one another's Torment: so shall all the World of the Godly meet in one Assembly and Congregation, and never separate more. In this Life we cannot enjoy one another's Fellowship for divers Reasons, God hath Service for us in divers Countries; but such a happy time shall come, when we shall all make but one Body: therefore the Saints are still groaning and longing for that happy Day; we for them, and they for us; not only the Saints upon Earth that are left to conflict with Sin and Misery, but the Saints in Heaven are still groaning, as the Souls under the Altar; Rev. 6.9, 10. How long, O Lord! Holy and True. Look as those in a Shipwreck that have gotten to the Shore, stand longing and looking for their Companions: So glorified Saints that have gotten safe to Shore, still they are longing and looking when the Body of Christ shall be made perfect, and all the Saints shall meet in one solemn Assembly. This is the Communion between us and the Saints departed, they long for our Company, as we do for theirs. Here the Tares are mingled with the Wheat; and besides the Persecutions of the Wicked, their very Company is a Burden. Iacob's Cattle, and Laban's are together; but then they shall be separated, and the Saints shall be gathered together, and sit as Judges of them, giving their Vote with Christ in their Condemnation. (4.) It is a Day of Glorification to Christ, and therefore the Saints long for it; a Day when Christ shall be honoured, and get to himself a glorious Name. God got himself a great Name when he drowned Pharaoh and the Egyptians in the Sea: O what will it be when he shall cast all the Wicked into Hell! Now Christ will come to show the Fullness of his Majesty, the Terror of his Wrath, and to glorify his Justice upon wicked Men. Christ showeth his Majesty every day, but we have not Eyes to see it, our Eyes are dazzled with Worldly Splendour; but then all Mists shall vanish. The Saints that love the Glory of God, must needs long for that time when Christ shall be seen in all his Glory, when God shall be dishonoured no more, and the Kingdom of Sin and Satan have an end, and wicked Men shut up under their everlasting State. And then from the Saints God hath perfect Glory in them and from them: here God hath not his perfect Glory from us, nor in us. This is the Comfort of God's Children, that God is glorified in their Glory, that they may live to praise him for ever, without Weakness and Distraction; and that's the reason of those Expressions, To whom be Glory for ever and ever. They delight in their own glorious Estate, because they shall ever be in a Capacity to bring Glory to God. Nay, than God shall be glorified in all his Counsels and Decrees, in the Wisdom of his Providence, and in the course of his Judgements; for in the Day of Judgement the full History of the World shall be brought before the Saints, whereas now we see it but by pieces. 4. Why the Saints look for Christ's Appearing, is the Profit of this Expectation which they shall receive; partly as it engageth to a heavenly Conversation, Phil. 3.20. Our Conversation is in Heaven, from whence we look for a Saviour. Where should we converse most, but where Christ is? Now where is Christ but in Heaven? and therefore our Minds should be ever running upon it, our Eyes ever looking that way, and our Hearts ever longing for him. Partly as it engageth us to Faithfulness in our Relations: there is a Day coming when we shall give an account for the Duties of our Relations, because that is the particular Sphere of our Activity. 2 Tim. 4.1. I charge thee before God, and the Lord jesus, who shall judge the Quick and the Dead at his Appearing, and his Kingdom. Paul there presseth Timothy to discharge the Duty of a Minister, and so for a Master of a Family, and for a Servant. Your Relations are not things of chance, but they fall under the special Care of God's Providence, and therefore you must be accountable for them: here God hath confined you by the Wisdom of his Providence to serve the great Ends of your Creation; therefore whatever is omitted, you are to give an account of your Relations; Magistrates, Ministers, Masters, Servants, all of their several Relations. Partly, as it calms the Heart against the Injuries and Molestations of the present Life: 1 Pet. 2.23. our Lord Christ when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judged righteously: So you must learn of him, when you meet with Trouble, and hard Usage, and unworthy dealing in the World, commit yourselves to God; the Judge is at the Door, and he will review all things again. Look as Paschalus, a Minister of the Albigenses, when he was burnt at Rome, cited the Pope and his Cardinals before the Tribunal of the Lamb; thus do you. Partly, as it engages to Perseverance. If a Man hath followed a distressed and afflicted Party for a long time, if nothing comes of it, he tires; but remember, if we follow Christ here, all our Pains will be recompensed to us; 1 john 2.28. Abide in him, that when he shall appear, we may have Confidence, and not be ashamed before him at his coming. Christ will come, and that with Salvation to them that look for him; therefore let me be faithful in my Duty. Obj. 1. But how can we look for it, when we know there are some Signs that precede the Coming of Christ? therefore certainly he is not like to come in our days; Will he alter the prefixed time of his Approach, and change the Jacets of that great Journey? Answ. (1.) Tho Christ keepeth his pace, yet it is good for us to alter ours; though we cannot hasten his coming, yet let us be always ready, 2 Pet. 3.12. Looking for, and hastening unto the coming of the Day of God. It is good for us to get ground upon our Fears, and our Sins, and to declare our readiness to meet with Christ: every day we live in the World, is a day lost in Heaven. (2.) If any Age had cause to think Christ would come, certainly we have. It was not far off in the Apostles days, they were called the last days; but ours are the very Dregs of Time. When we see an old Man weak and feeble, Aches and Diseases of the present Life increase upon him, we say, certainly he cannot live long: So if we look upon the Temper of the World, sure it cannot endure long; Christ will come to set all things at rights. One Forerunner of Christ's coming, are the Dreams and Delusions that are abroad. Mundus senescens patitur phantasias; as the World grows old, it is much given to Fancies, as old Men are to Dotage and Dreams. (3.) If Christ come not in our days, yet Death is at hand; Heb. 9.27. It is appointed unto Men once to die, and after that the judgement. Every Man's particular Judgement follows upon his departure out of the World, and then the general Judgement follows, as Death finds him, either among the Sheep or Goats. judas died sixteen hundred Years ago; yet as he died, so shall he be found. After Death there's no change of State: therefore your business is always to be ready to depart in Peace, and hasten to an eternal State. Obj. 2. How can this be the Property of God's Children to desire his coming? Are they always in this Temper and Frame? many weak ones tremble at the thought of it for want of assurance of God's Love, it is the Terror and Bondage of their Lives to think of Christ's coming; and sometimes the Saints do not actually feel such an Inclination and Strength of Desire. Answ. (1.) The meanest Saint hath some Inclination this way: Can a Man desire that Christ may come into his Heart, and will there not be such Desires that he may come to Judgement? since Comfort and Reward is more naturally embraced than Duty. The very first Work of Grace is to raise and beget this Hope, 1 Pet. 1.3. Who hath begotten us again unto a lively Hope. (2.) There may be sometimes a Drousiness and Indisposition, when their Lamps are not kept burning, Luke 12.36. And be ye always ready, as those that wait for their Lord. When they are fallen asleep, they may for the present wish, that Christ may not come and take them in this condition. As the wise Virgins slept as well as the foolish; so God's own Children many times find themselves indisposed for his coming: careless Carriage weakens their Hope, and the Remissness of their Watch; yet in all there is a Spirit this way, which beginneth with the new Birth. A Wife desires her Husband's coming home, but it may be all things are not ready, and in so good order as they should: So all Christians desire the coming of Christ, but sometimes they are not so exact and watchful, and therefore their Affections are not so lively. Drousiness creeps upon their Hearts, and then God rouzeth them by Afflictions. Obj. 3. But is this the Property of God's Children, when we see carnal Men sometimes out of Weariness of the present Life, and Trouble of the World, will even long for his coming, and wish for Death? Answ. That is an Offer of Nature after Ease, this is a Desire stirred up by the Spirit. Sometimes God's Children in their Passions desire to be taken out of the World, as jonah 4.8. He fainted, and wished in himself to die, and said, It is better for me to die than to live. And Elijah, 1 King. 19.4. He requested for himself that he might die, and said, It is enough, now, O Lord, take away my Life; for I am not better than my Fathers. But this is but a shameful Retreat from Duty, and the Heat and Burden of the Day, and the Labours of the present Life; these are froward Thoughts, not sanctified Desires; Words of a feverish Distemper, not of Affection, but it comes from the Sickness and Weakness of their Souls. But this I speak of is a solid looking for, desire and longing for the glorious Appearing of Jesus Christ. Use 1. It showeth what they are, who wish that it may never come. Some would be glad in their Hearts to hear such News, that Christ's Coming would never be; it is their Burden and Torment to think of it; as Felix trembled when he heard of Judgement to come. These Men have the Spirit of the Devil in them; if they had the Spirit of God in them, would it be so? Surely no. A carnal Man cannot say the Lord's-Prayer, for he is afraid he shall be heard. Optas ut veniat, quem times ne adveniat? saith Austin. How canst thou say, Thy Kingdom come, when thou art afraid lest God should come? Use 2. To press us to this earnest Looking. Christ looketh, he is not slack, 2 Pet. 3.9. The Lord is not slack concerning his Promise. If all things were ready, he would come presently. Before he came in the Flesh, his Delights were with us, Prov. 8.31. Rejoicing in the habitable Parts of the Earth, and my Delights were with the Sons of Men. And he longeth now he is in Heaven, Rev. 22.12. Behold, I come quickly, and my Reward is with me. The Angels expect it, they would not be found Liars, they told us of it, Acts 1.11. This same jesus that is taken up from you into Heaven, shall so come, in like manner as ye have seen him go into Heaven. The Saints groan. How long, O Lord! how long! Devils tremble at the thoughts of it, Mat. 8.29. Art thou come hither to torment us before the time? The Creatures expect it in their kind, Rom. 8.19. For the earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God. All things by a natural Instinct are carried to their Perfection. Evil Men cannot endure to think of it; as Felix trembled at the thoughts of Judgement to come: Let not the Saints stand out, but expect it earnestly. How much was the first coming of Christ wished for and desired: Abraham rejoiced at the thoughts of it, john 8.56. Your Father Abraham rejoiced to see my Day, and he saw it, and was glad. Kings and Prophets desired to see these things; Luke 10.24. For I tell you, that many Prophets and Kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Old Simeon, Luke 2.25. was just and devout, waiting for the Consolation of Israel: yet than he was a Child in the Cradle, now in Glory riding on the Clouds; then he came in the Similitude of sinful Flesh, Rom. 8.3. God sent his own Son in the likeness of Sinful Flesh; but now he shall appear without Sin, Heb. 9.28. Unto them that look for him shall he appear the second time, without Sin, unto Salvation. This earnest looking implieth strong Faith, longing Desires, frequent Thoughts. 1. Strong Faith. Reason saith it may be, Faith saith it shall be. Divine Justice must have a solemn Triumph, Conscience is afraid of it. Our Reward may be delayed, but it cannot stand with the Justice of God, that it should be abolished and taken away. There is Confusion in the World: Dives flowed with Ease and Plenty, when Lazarus was rough-cast with Sores. We need to be awed with Shame, as well as Fear. Faith saith he will come, we have his Word for it: as unlikely things have come to pass that have been foretold. Were the old Believers deceived that expected his coming in the Flesh? That a few Fishermen should preach the Gospel to all Nations? this is already done. Christ is contracted with us now, he will come to marry us; he went not away upon Discontent: He that loved us so as to as to come from Heaven to Earth to take our Nature, will he not come in Glory? We have of his Spirit, and we enjoy his Ordinances as a Memorial till he comes, and we have many Love-tokens sent us as a Pledge that he will come. 2. Longing Desires. Our Hearts should even spring and leap within us when we hear of Christ's coming. Thus the Believers of the Old Testament, how did they rejoice to hear of a Messiah to come? john 8.56. Your Father Abraham rejoiced to see my Day, and he saw it, and was glad. Abraham rejoiced to think that a Son should come of his Loins, in whom all the World should be blessed: Heb. 11.13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them. How did the Patriarches hug the Promises, O sweet Promise! this will yield a Messiah, a Christ to the World. 3. There should be frequent Thoughts of his coming, as if you always heard the Trumpet. Every time thou lookest to Heaven, think, I have a Christ there, a rich Jewel kept safe; and when ever you see the Clouds, think of Christ's coming and going: These Clouds were Chariots by which Christ went triumphing into Heaven, and in like manner he will come again; Dan. 6.10. Daniel went into his House, and his Windows being opened towards Jerusalem, he kneeled upon his Knees three times a day, and prayed and gave Thanks unto his God. Daniel had reason to look towards the Temple, though ruined, because of the Promise of God to his People that prayed towards the Temple; so now and then we should look up to Heaven, there is Christ above within the Heavens. We are called often to lift up our Hearts to God, and our Eyes to Heaven, from whence we look for a Saviour; there's our Treasure and our Jesus. Use 3. Of Trial. It is good to see how we stand affected towards this Appearing. Nothing can content true Christians in the World; Do we look beyond it? Whither is the bend of our Hearts? how is it with them? 1. If there were this Looking, there would be Preparing. A Man that expecteth the coming of a King to his House, he will furnish his House accordingly, and make all things ready. Surely you look for no Body, when you do not suit and prepare yourselves to entertain them: When the House is sluttish, and the Kitchen cold, do you look for great Guests? What are we to do to prepare ourselves for Christ's coming? (1.) Judge yourselves. 2 Cor. 13.5. Examine yourselves, whether ye be in the Faith; prove your own selves: Know ye not your own selves, how that jesus Christ is in you, except you be Reprobates. By judging yourselves, God's Act is anticipated. (2.) Get into Christ. Rom. 8.1. There is no Condemnation to them that are in Christ jesus. They that are in Christ, need not fear God's Judgement; you may set Christ's Righteousness against Christ's Judgement. Guilty Felons desire not the Judge's Presence. Art thou in the Case wherein thou wouldst be found of him? 2 Pet. 3.14. Be diligent, that you may be found of him in Peace, without Spot, and blameless. (3.) Walk strictly. We are between the two Comings of Christ, his first and his second Coming; let us live Soberly, Righteously and Godly. When a Man is providing Matter of Condemnation for himself, can he be said to look for Christ's Coming? 2. How do you entertain Christ for the present in your Hearts, and in his Ordinances? Can a Man slight Ordinances, and expect Christ's second Coming? A Woman that never careth to hear from her Husband, cannot be said to desire his Coming: So if Christ has often knocked at the Door of our Hearts, and we will not give him entrance, how can we be said to look for his Appearing? SERMON XVII. TITUS II. 13. — And the glorious Appearing, etc. I Proceed to the Manner of his Appearance, the glorious Appearing. The Note is, Doct. II. That Christ's second Coming to judgement will be very glorious. Here I shall show, I. How glorious it will be. II. Why it will be so glorious. I. How glorious it will be. You may conceive of it, if you consider, the Preparation for his Approach, the Appearance itself, and the Consequences of it. First; It will be glorious in regard of the Preparation for his Approach. The Scripture mentions two, the Trumpet of the Archangel, and the Sign of the Son of Man. 1. There is that great Noise of the Voice of the Lord, that begets a Terror in the World, which is ministerially managed by an Archangel, though the Power and Success be of God. That great Noise startles the Dead in their Graves, and summons all the World to appear before Christ's Tribunal. There's much spoken of this in Scripture; 1 Thess. 4.16. For the Lord himself shall descend from Heaven with a Shout, with the Voice of the Archangel, and with the Trump of God. Matth. 24.31. He shall send his Angels with a great sound of a Trumpet, and they shall gather together his Elect, from the four Winds, from one end of Heaven to the other. Some expound this Trumpet Analogically, some Literally. Analogically; some think it only signifies the Power and Virtue of Christ, by which all the Dead are awakened out of their Sleep, and forced to appear before his Tribunal; and they say it is therefore expressed by a Trumpet, because the solemn Assemblies of Israel were wont to be summoned by the sound of a Trumpet. But why may we not take it Literally, for the audible sound of a Trumpet? Look as at the giving the Law, the Voice of the Trumpet was exceeding loud; so such an audible Voice, like the Voice of a Trumpet is there, when Christ comes to Judgement, to require an Account of the performance of the Law; which is, as it were, a terrible Summons to all the World, and a near Sign of his coming. Look as at his first coming, Christ had his Forerunner and Harbinger, john the Baptist, the Voice of one crying in the Wilderness, The Kingdom of God is at hand; so at his second coming Christ hath his Forerunner, an Archangel, that shall sound a Trumpet, which maketh his Coming glorious, because it shall awaken and startle all the World. This Sound shall be heard all the World over by the Dead; as the Prophet speaks, Ezek. 37.7, 8. of a noise and clattering among the Bones, and Bone ran to Bone, and then they were clothed with Flesh and Sinews: so such a noise shall there be among the Bones when Christ comes to Judgement. Here in the Church God speaks in a stiller Voice, but it is not regarded: He speaks by his Angels and Messengers, they sound the Trumpet to the Spiritual Battle; they pipe, but few dance, till by his mighty Power he raiseth Sinners from the Dead. So at the last Day God hath his Messengers; there is the Archangel that is to manage the Ministerial Excitation, and the mighty Power of God accompanies it to make the Dead live and awaken out of Sleep. 2. There is a Sign of the Son of Man; that is spoken of Mat. 24.30. Then shall appear the Sign of the Son of Man in Heaven; and then shall all the Tribes of the Earth mourn, and they shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory. What it is we cannot certainly tell, until Experience manifests; sure we are it must be such a Sign, as shall make the World sensible of his Approach. Some think it shall be some strange Star, such as there was at his first Coming, the wise Men were conducted to Christ by a Star: this is but a mere Conjecture. Others suppose it shall be the Sign of the Cross which shall appear in the Heavens, because that is Christ's Badge, by which he was known here in the World. The great Subject of the Gospel is Christ crucified, therefore it is called the Word of the Cross; and so they think the Sign of the Cross shall be impressed upon the Heavens in the sight of all the World. To confirm the Conjecture, they urge the Appearance that was made to Constantine in his War against Maxentius the Tyrant and Persecutor of the Church, he saw the Sign of the Cross, say they, with this Inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By this shalt thou Overcome. But Eusebius describes it otherwise, as an X, the first initial Letter of Christ's Name. But many of the ancient Writers went this way, they thought that this way the Scandal of Christ is best taken away; the Cross, which is now the Scandal and Offence the World takes at Christ, then shall be his Ensign and Royal Standard, which shall be impressed upon the Heavens. Look, as Kings when they make a triumphant Approach, have their Banner carried before them; so Jesus Christ shall have his Cross, which is the Sign of the Son of Man: but in such a Point I dare not thus peremptorily dogmatise. Others more probably (and to which I incline) interpret it of some forerunning Beams of Majesty and Glory, which shall darken the great Luminaries of the World, the Sun and Moon, and so strike Terror into the Hearts of Men. The Glory of Christ, which is described to pass through the Heavens like Lightning, shall be like those Morning-Beams and Streeks of Light, before the Body of the Sun be risen. As Paul was struck blind with the sight of Christ, he saw a Light from Heaven, above the brightness of the Sun, shining round about him, Acts 26.13. Certainly some Sign there shall be, that shall make the World fall a Mourning. And it is notable, that these Preparations and Beams of Majesty are sometimes expressed by Light, and sometimes by Fire; by Light, to note the comfortableness of it to the Godly; it is as the Light of the Sun, which doth not scorch, but refresh and revive, and cheer the Heart: Light is comfortable. But then at other times it is represented by Fire; 2 Thess. 1.8. it is said, The Son of Man shall come in flaming Fire; or, as the Apostle's word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Fire all a flame, to show the dreadfulness of his Appearance to the Wicked. Look, as joseph told the Butler and the Baker, what Pharaoh would do to them, hang the one, and exalt the other; therefore when the Messenger comes for them, the Butler's Heart leaps for joy he was to be preferred; but the Baker thought of nothing but dreadful Execution that was presignified: Just thus shall it be with the Wicked and the Godly; the Sign of the Son of Man shall be comfortable to the Godly, but it shall be as a flame of Fire, and devouring Burnings, dreadful and formidable to the Wicked, whose Execution and final Judgement now draws near. So much for the Preparation. Secondly; The Appearance itself. And there you must consider, Christ's personal Glory, his Attendance, and his Work. 1. His personal Glory. Certainly that must be exceeding great, if you consider the Dignity both of his Person, and Employment. (1.) The Dignity of his Person. Mat. 24.30. it is said, he shall come in great Glory; at other times in the Glory of his Father, Mat. 16.27. that is, he shall come as God's own natural Son, with such a Glory as cannot be communicated to any Creature. His first Coming is like the Carpenter's Son, mean and despicable; but his second Coming is like God's Son. Now that you may conceive of this Glory, you must guests at it by several hints. There shall be great Glory put upon the Saints; Then shall the Righteous shine forth like the Sun in the Kingdom of the Father, Matth. 13.43. And Christ will be glorified in his Saints, and admired in all them that believe, 2 Thess. 1.10. But we do not come in the Glory of the Father; when we are glorified, we are not deified; yet our Glory shall be so great, that Men and Angels shall stand wondering what God hath done to us. But now Christ is God-Man in one Person, and that Mystery is now to be discovered to the uttermost, the Union of the two Natures in his Person; and therefore he must have such a Glory as never Creature was capable of, nor can be. He doth not only appear (in the Text) as our Saviour, but as the Great God. Guess at it again we may by other Appearances of God: When Christ came to give the Law, his Voice shook Mount Sinai, that Moses trembled and quaked at the hearing of it; Heb. 12.21. So terrible was the Sight, that Moses said, I exceedingly fear and quake. Guess at it by the Light at Christ's Birth, that came from Heaven, and shone round about the Shepherds, so that they were exceedingly afraid; Luke 2.9. The Glory of the Lord shone round about them, and they were sore afraid. Guess at it by the Glimpse of his Divine Glory which Christ gave us in his Transfiguration, Mat. 17.2. His Face did shine as the Sun, and his Raiment was white as the Light, when his Disciples fell upon their Faces, and could not endure the shining of his Garments. So by the Appearance of Christ to Paul, that was struck blind for three days: Acts 9.3. And suddenly there joined round about him a Light from Heaven. And by the Terror the Prophet Isaiah felt when he saw God in Vision, Isa. 6.5. Woe is me, I am undone, because I am a Man of unclean Lips; and mine Eyes have seen the King the Lord of Hosts. Because of some relics of Corruption, therefore was it terrible and formidable to him. But this Glory, though it shall be very great, yet it shall be comfortable to the Saints, for Sin and Weakness shall be done away. (2.) Especially if you consider his Office. He is a Judge of all the World, and therefore he shall come with all things that are becoming such a Judg. He shall sit upon a visible Throne, where he may be seen and heard of all. You know, in earthly Judicatories, when great Malefactors are brought to Trial, the whole Majesty and Glory of the Nation is brought forth, the Judge comes in gorgeous Apparel, accompanied with the Flower of the Country, Nobles and Gentlemen, and a great Conflux of People, to make it the more magnificent. So here Christ, the Judge of all the World, comes becoming the Judge of the World that sits upon a Throne of Glory and Majesty: Mat. 25.31, 32. When the Son of Man shall come in his Glory, and all his holy Angels with them, then shall he sit upon the Throne of his Glory. And before him shall be gathered all Nations. All the World shall be summoned before him. Thus for his personal Glory. 2. In regard of his Attendants, who are Angels and Saints, this Appearance must needs be very glorious. (1.) There are Angels, multitudes of them that come with Christ, and with such a Glory as cannot be conceived of; Matth. 25.31. When the Son of Man shall come in his Glory, and all the holy Angels with him. Mark the Emphasis of the Expression, All the holy Angels shall come with him. When a Prince removes, the whole Court removes with him; so when Christ removes out of Heaven, the whole Court of Heaven removes with him. As Chrysostom saith, Heaven now shall be left void; all the Angels shall come out with Christ, that they may be present at this great Act: Those blessed Mansions shall be forsaken for a while, that they may be present with the Judge of the World. Look, as the Angels were present at the giving of the Law; so also will they be present when the Sentence of the Law comes to be executed. Thrones, Principalities, Powers and Dominions, Angels, however distinguished, were all made by Christ; he is their Head, and they are given to Christ by his Father, as he is Mediator, to be his Servants in the Mediatory Office. And therefore Christ always useth Angels; in his Conception the Angel Gabriel came to Mary. At his Nativity, an Host of Angels came down to acquaint us with the glad Tidings of Salvation; in his Passion, he was comforted by an Angel; at his Resurrection, there were Angels at his Grave; at his Ascension, he was carried to Heaven by Angels; and in the Government of the Church, in the present Dispensation, Christ useth Angels more than we are aware of: these Principalities and Powers are conversant about and in the Church; and in the last Day's Act he shall come with his Holy Angels. Whether these Angels shall then visibly appear, I dispute not; certainly their Attendance upon Christ is, partly as a Train, to make his Appearance more full of Majesty; and partly, because Christ hath a Ministry and Service for them. Partly, as a Train to Christ, and to make his Appearance more full of Majesty: They that waited upon Christ at his Ascension, will now come to wait upon him at his coming to Judgement▪ Public Ministers of Justice are made formidable by their Attendance and Officers. Christ will come like a Royal King in the midst of his Nobles; and partly, because they have also a Ministry and Service at that Day, they are to gather the Elect from the four Winds, Mat. 24.31. The Angels love to be conversant about the Saints. They that carried their Souls to Heaven, shall now be employed to bring their Bodies out of the Grave. The holy Angels shall conduct the Souls of those that die in the Lord, to Heaven: Luke 16.22. The Beggar died, and was carried by the Angels into Abraham 's Bosom. So also those Angels shall now be employed in bringing their Bodies out of the Grave. They are still serviceable to the Saints, and this is the last Office of Love they can perform to them, therefore they do it cheerfully. And to the Wicked, their Office is to force them into Christ's Presence, and to bind them up in Bundles, as Tares for the Fire, Mat. 13.40, 41. Also, the Angels have this Ministry and Service, to be employed as Witnesses; they attend now upon the Congregation, to observe your Behaviour: therefore the Apostle disputes concerning unseemly Gestures, 1 Cor. 11.10. For this cause ought the Woman to have Power on her Head, because of the Angels. They are privy to our Conversations, and able to give an Account of our Lives. In the Assemblies there are more meet than are visible, Devils meet, and good Angels likewise, to observe your Carriage, that they may give account to God. And no sooner shall the Sentence be pronounced, but it shall be executed. In a condescension to our Capacity, God is pleased to represent the Work as done by the Ministry of Angels. We can understand better the Operations of an Angel, than the Operations of Almighty God, because they are nearer to us in Being, and are of an Essence finite and limited. (2.) The Saints, they are his Attendants too. Some shall come from Heaven with Christ, others shall be caught up in the Air to meet the Lord, 1 Thess. 4.17. Certainly the Wicked shall be left still to tread upon the Earth. And this contributes much to the Glory of the Day, because when Christ appears, we appear with him in Glory, we shall be like him, we shall suddenly attain to that Fullness of Glory that their Hearts could never conceive of. O what a glorious Day must that needs be, when so many Suns shall meet together! Every one of the Elect shall shine more than the Sun. Then our spiritual Empire and Dominion begins, we come to share with Christ in the Glory of his Kingdom, to be associated with him in judging of the World. Do not then please yourselves with Fancies of temporal Happiness. The Upright shall have Dominion over them in the Morning, Psal. 49.14. When is that? After they have slept their Sleep of Death, than God's Saints and Servants that are now Scorned, Censured and Persecuted; but in the Morning of the Resurrection, when they awake to meet with Christ, then doth our Glory begin. We are all for a while to stand before the Judgment-Seat of Christ. But look upon all the Draughts of the last Judgement, and you shall find this Method; Sentence begins with the Godly, but Execution begins with the Wicked. The Books are opened, the Godly are called, and they are first acquitted, that afterwards they may join with Christ to judge the World: 1 Cor. 6.2. Do you not know that the Saints shall judge the World? The first Process is with the Godly, that their Faith may be found to Praise; but first the Wicked shall go into Everlasting Punishment; Mark 25.46. These shall go away into Everlasting Punishment, but the Righteous into Life Eternal; that by others Misery they may be more apprehensive of their own Felicity. 3. Another thing that makes the Day glorious, is his Work, and powerful executing the Work of the Day. Jesus Christ is to gather the Wicked together, dragging them out of their Graves with Horror: then to extend and enlarge their Consciences, that all their Doings may come to remembrance; and then to cast them into Eternal Darkness, to chase them with the Glory of his Presence into Hell, dragging them out of their Graves with Terror: Rev. 6.16. They said to the Mountains, and to the Rocks, Fall on us, and hide us from the Face of him that sitteth on the Throne, and from the Wrath of the Lamb. They are ashamed to look Christ in the Face, whom they have slighted, despised, neglected in the World. Then they shall be ashamed to see the Godly preferred: As Haman did fret to see Mordecai put upon the King's Horse, and led through the City with Triumph; so they are envious to see the Preferment of God's Children. Then they are cursed out of Christ's Presence, and go away yelling and howling, and are led away to their final State; as Haman's Face was covered, and then led away to Execution. Now Christ hath the most glorious Conquest over his Enemies that ever he had; now he shows himself like a King, in punishing his Enemies, and rewarding his Friends. In punishing his Enemies, stubborn Knees shall bow to him, it is not done fully till now. Isa. 45.23. There is a Decree, I have sworn by myself, the Word is gone out of my Mouth in Righteousness, and shall not return, That unto me every Knee shall bow, and every Tongue shall swear. It is a Prediction of Christ's Sovereignty, and it is ratified with an Oath; all God's Holiness and Glory is laid at Stake, that it shall be accomplished. Now this Prophecy is twice alleged in the New-Testament; Phil. 2.10, 11. At the Name of jesus every Knee shall bow, of things in Heaven, and things in Earth, and things under the Earth. And every Tongue shall confess. There it is made the Fruit of Christ's Ascension; what is swear in the Prophet, there is confess, they are both Acts of Worship, and given to Christ: Presently God gave him this Power upon his Ascension, for his Ascension was his solemn Inauguration into the Kingly Office. Christ was a chosen King, and anointed from all Eternity. While he was here in the World, he was a King; but when he ascended up on high, than he was a Crowned King, and God undertook to make good this Prophecy, That every Knee should bow to him: as David was anointed by Samuel, but crowned at Hebron. But some will say, we do not see that all things are put under him; there are damned Spirits that resist his Counsels, and there are wicked Men that rebel against his Laws, every Knee doth not bow, and every Tongue doth not call him Lord. But wait a little, the Work is a doing; Christ's Royal Office receiveth several Accessions of Glory, and Degrees of Perfection, till the Day of Judgement, and then it is discovered in a most Imperial manner. The Apostle quoteth this Place to prove the Day of Judgement, Rom. 14.10, 11. Why dost thou judge thy Brother? and why dost thou set at nought thy Brother? We must all stand before the judgment-seat of Christ. How doth he prove that? For it is written, As I live, saith the Lord, every Knee shall bow to me, and every Tongue shall confess to God; implying, that at the Day of Judgement this Promise shall be fully made good. This is the consummate Act of his Regal Office; then Devils and wicked Men shall all be made to stoop to Christ. Christ's Kingdom is a growing Kingdom; Isa. 9.7. Of the Increase of his Government and Peace there shall be no end: Not only of his Government, but of the Increase of his Government; than it is at its full strength. Therefore it is called the Day of the Lord, 2 Pet. 3.10. The Day of the Lord cometh as a Thief in the Night. Then Christ discovereth himself as Lord in all his Royalties and Greatness, and makes his Enemies shake before him. Then also he shows himself to be a King to his People, Mat. 25.34. Then shall the King say unto them on his right Hand. Mark the special Title that is given to Christ when he invites the Saints into his Bosom: then we come to receive from Christ the most Royal Donative, and highest Fruit of his Kingly Office. Thirdly; The Consequents of that Day. I shall name three; sending of Persons judged to their everlasting State; giving up the Kingdom to his Father; and burning the World. 1. The sending of Persons judged to their everlasting State, the Elect into Glory, and the Wicked into Torments. For the Elect, Matth. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World. O you have been too long absent: Come, blessed Children! come into my Bosom; Come, possess that which was prepared for you before you had a Being in the World. And then for the Wicked, by a terrible Ban and Proscription they are excommunicated and cast out of the Presence of the Lord: Ver. 31. Depart from me, ye cursed, into everlasting Fire, prepared for the Devil and his Angels. A terrible Ban and Proscription! As Haman's Face was covered when the King was angry, and so he was led away to Execution; so the Wicked banished from Christ's Presence, are accursed to all Eternity, and so enter into their Eternal State. Now from this Sentence, either of Absolution or Condemnation, there's no Appeal; 'tis pronounced by Christ as God-Man. On Earth many times God's Sentence is repealed: God may speak of the Ruin of a Nation, but Freegrace may interpose. Jer. 18.7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from their Evil, I will repent of the Evil that I thought to do unto them. Deus mutat Sententiam, non Decretum. In the World, though God doth not change his Decrees, yet he changeth his Sentence many times; the Sentence shows what might be, the Decree shows what shall be. But now this Sentence shall never be reversed. Now is the Day of Patience, then of Recompense: the Day of Patience is past. It is said, Luke 2.14. Peace upon Earth. God may proclaim War against a Soul or People, that he may awaken them to look after their Peace; but this is a Sentence that shall never be changed. The Execution is speedy: here many times the Sentence is past, but not speedily executed against an evil Work, Eccles. 8.11. But here Christ's Sentence presently begins, and the Wicked in the very sight of the Godly are thrust into Hell; Mat. 13.30. Gather ye together first the Tares, and bind them in Bundles to burn them; but gather the Wheat into my Barn: Which doth awaken the Grief and Envy of the Wicked, when they shall see others gathered into the Great Congregation, and themselves thrust out. And then the Godly have a deeper sense of their own Condition. When Contraries are put together, they do mutually illustrate one another; so when we see the Misery of the Wicked, this matures our Apprehensions, and makes us have larger Thoughts of our Deliverance by Christ. And then this Sentence to it is upon the whole Person, and that for ever: Upon the whole Man, Go ye cursed, and Come ye blessed; both Body and Soul share in the Reward and Punishment. And then the Sentence is Eternal, it remains for ever: Why? for the Reward is built upon an infinite Merit; the Lord Christ his Blood is of an infinite value, the Virtue of it lasts to all Eternity to secure Heaven to us. And the Punishment is Eternal, because an Infinite Majesty is offended. In short, God is never weary of blessing the Godly, and never weary of cursing the Wicked, and accomplishing his Judgement and Displeasure against them. 2. The next Consequent is the resigning and giving up of the Kingdom to the Father. You have it described, 1 Cor. 15.24, to 28. I suppose this giving up of the Kingdom, is not taken for a resigning of his Kingly Office; for Christ still holds the Government, and wears the Crown of Honour to be the Head of the Church. But Kingdom here is put for the Subjects of the Kingdom. He shall finish the present Manner of Dispensation, and present all the Elect to God, and give them up as a Prey snatched out of the Mouth of the Lion: and this is called presenting his Spouse to God, Ephes. 5.27. That he might present it to himself a glorious Church. Christ hath shed his Blood, and washed her clean, and decked her with all the Jewels of the Covenant; and then he shall present her to God: and the Form of Surrender you have, Heb. 2.13. Behold I, and the Children God hath given me. Behold, here I am, and all thou hast given me, there is not one wanting. O what a glorious Sight will this be to see the great Shepherd of the Sheep leading his Flock into their everlasting Folds, and all the Elect following Christ with their Crowns of Glory upon their Heads, singing to the Praise of the Lamb, O Death, where is thy Sting? O Grave, where is thy Victory? etc. To see them with Harps in their Hands, triumphing thus in the Salvation of God, all Enemies gone, and the Church lodged in everlasting Habitations! Besides, consider the Acclamation and Applause of the Angels. O how should we strive to be one of this Number! 3. The next Consequent is, the burning of the World; that's described at large, 2 Pet. 3.10, 11, 12. how that Fire shall come out from God, and burn and devour all things, and melt the very Firmament. Certainly that Fire is to be taken literally, for it is opposed to Water, the first Water by which the World was destroyed. Now by this Fire I conceive the World shall not be consumed, but renewed and purged, because in the everlasting State God will have all things new; he will not only have the Bodies and Souls of the Saints new, but will have new Heavens and new Earth: for it is a deliverance from the Bondage of Corruption, Rom. 8.21. If the World shall be no more the Habitation of the Saints, yet God will renew the World, that it may be a continual Monument of his Power. Now this burning of the World some place it in Preparation before the Day of Judgement; but I conceive it is a Consequent, for it seemeth to be an Instrument of Vengeance on the Wicked. I will not say with the Schoolmen, the feculent and drossy part of this Fire is reserved for the Torment of the Wicked in Hell: but in general, it shall be the Instrument of God's Vengeance upon them; so much is asserted, 2 Pet. 3.7. The Heavens and Earth that now are, by the same Word are kept in store, and reserved unto Fire against the Day of judgement, and the Perdition of ungodly Men. There are some that say this Fire shall begin the Day of Judgement: Et causam dicent in flammis, the Wicked shall plead their Cause in Flames; but this were to execute before the Sentence. Sodom's Fire was dreadful, but nothing to this Burning. It was a dreadful Sight, when God reigned Hell out of Heaven, and the poor tormented Creatures ran screeching and yelling to and fro because of those Flakes of Fire and Brimstone; but this Fire shall come out of the Throne of the Lord; Dan. 7.10. A fiery Stream issued, and came out from before him, to consume his Adversaries, and to remain in Hell with them for evermore, which will be much more dreadful. God hath Diluvium Ignis, as well as Aquae, a Deluge of Fire as well as of Water. As one saith very wittily, As at the first he drowned the World, propter ardorem libidinis, because of the Heat of Lust; so in the end he will kindle a Fire to burn the World, propter teporem charitatis, because of the Coldness of Love. The Object of your Adulteries will be burnt; God will have nothing impure in the everlasting State, the World shall be purged with Fire. Thus you have seen how the Appearance of Christ will be glorious. II. Why the Appearance of Christ will be so glorious. 1. To recompense his own Abasement. His first Coming was in Humility; he came riding upon the Foal of an Ass, but now on the Clouds, they are as it were his Royal Chariot. Then he came with Fishermen, a few Apostles to be his Messengers; but now he comes with Angels. Then he came in the form of a Servant to be judged; now he comes as the Son of God, to be the Judge of all the World. When the Day of Judgement is spoken of, Christ is called the Son of Man; Mat. 25.31. When the Son of Man shall come in his Glory, and all his holy Angels with him, then shall he sit upon the Throne of his Glory. Mat. 26.64. Hereafter ye shall see the Son of Man sitting on the right Hand of Power, and coming in the Clouds of Heaven. And Dan. 7.13. Behold one like the Son of Man— came with the Clouds of Heaven, and came to the Ancient of Days, and they brought him near before him. Why so? He that was the Son of Man, that came in such a mean Condition at first, shall then be glorious; and so it taketh off the Scandal of his present Estate. He that appeared in so low a Condition, that was betrayed, crucified, spat upon, pierced, dead, buried, then shall be crowned with Glory and Honour. When he came to teach us Righteousness, he comes as the Son of Man; but when he comes to reward Righteousness, than he comes as the Son of God. 2. That he might show himself to be fully discharged of Sin. The Glory bestowed upon his Humane Nature by God the Father, noteth his plenary Absolution as our Surety. We hear that he is taken up into Glory, that God hath acquitted him, that he was taken from Prison and from judgement, Isa. 53.8. but then we shall see it with our Eyes, when the Father sends him from Heaven with Power and great Glory. At the first Christ came like a Man, charged with Sin, in the Garb of a Sinner; therefore it is said, Rom. 8.3. God sent his own Son in the likeness of sinful Flesh. But then, Heb. 9.28. He shall appear the second time without Sin. The first time the World looked upon him as one that was forsaken, stricken, and smitten of God; but then he comes as one that is honoured of God: his second Coming shall make it evident, that he is discharged of the Debt which he took upon himself. The Apostle doth not say, Those that look for him shall be without Sin, but he shall be without Sin. The discharge of our Surety is enough, it is a sign the Debt is paid. 3. He comes in great Glory, that he may be as a Pledge, and Pattern, and Cause of our Glory. Christ's Coming is still suited to his Work: There is his first Coming, and that is in Humility, for we fell by Pride; he came to redeem us, therefore he comes humbly and lowly, in the form of a Servant, as one that came to suffer, not to ruffle it in the World, and tread upon the Necks of Kings. Then there is his spiritual coming into the Heart to sanctify it; this coming is invisible; it is with great Power, but hidden. But when he comes to glorify us, his Coming is suitable to his Work, that is visible in Power and great Glory; therefore it is said, Col. 3.3. When Christ who is our Life shall appear, then shall we also appear with him in Glory. Christ is to have all first, and we at second-hand, when he comes in Grace; john 17.19. For their sakes I sanctify myself, that they also may be sanctified through the Truth. So we must be glorified at second-hand, first Christ, and then we. 4. Christ comes not simply to glorify us, but to bring the Saints to Heaven with the more State. O Christians! remember Christ thinks he can never do you Honour enough: Christ doth not send for us, but he will come in Person; john 14.3. I will come again, and receive you unto myself, that where I am, there ye may be also. Look as the Bridegroom comes with the Youth and Flower of the City, to bring in his Bride in State; so Christ brings the Flower of Heaven, all his holy Angels to conduct us in State to our everlasting Mansions. 5. He comes in Glory, that all Creatures might see his Glory to the full. Men and Angels were made for this Spectacle, that they might behold the Glory of Christ. It was evidenced in part at the Resurrection; Rom. 1.4. And declared to be the Son of God with Power, according to the Spirit of Holiness, by the Resurrection from the Dead. But that was but a private and more covert Declaration to the Jews; and when it was published to the World in the Gospel, many believed not. We have the spiritual Evidences of it to Faith, but not to Sense and Sight. But now the Personal Union shall fully and undeniably appear, which before appeared but in part; he is now declared to be the Great God. 6. His Appearing shall be glorious, because than Christ shall have the full Conquest over all his Enemies. Some of his Enemies are still let alone for our Exercise, Satan is not destroyed. The infernal Spirits are held with the Chains of an irresistible Providence, and shall then be brought trembling into the Presence of Christ: Judas, v. 16. The Angels which kept not their first Estate, but left their own Habitation, he hath reserved in everlasting Chains under Darkness, to the judgement of the Great Day. They are now in expectation of greater Doom and Terror: Mat. 8.29. Art thou come hither to torment us before the time? The good Angels come forth as Christ's Companions, the evil Angels as his Prisoners. The Saints shall judge Angels as well as Men: 1 Cor. 6.3. Know ye not that we shall judge Angels? Christ will have his People come and set their Feet upon the Necks of their Enemies; for the present God hath a Ministry for them: But though the Devils now tempt, trouble and molest the Saints for their Exercise; yet than the Saints shall triumph over them, when they shall be brought like Captives into Christ's Presence. Use 1. For Information in two things. 1. That Humility is the way to Glory. This Lesson we learn from the two Comings of Christ, first in an humble manner, and then in a glorious manner. The Devils aspired after Greatness, they would be great, and not good. The fallen Angels set us an ill Copy, but Christ came to set us a better: He came not from Heaven to teach us to make Worlds, and work Miracles, but to teach us to be humble and lowly; Mat. 11.29. Take my Yoke upon you, and learn of me, for I am meek and lowly in Heart. The way to spiritual Preferment is to be low and vile in our own Eyes: as the Ball that is beaten down, riseth the higher. 2. We learn what cause we have to be patient under present Abasement. Jesus Christ is contented for a while to lie hid, and not to show himself in all his Glory till the End of the World. In the Days of his Flesh he was trampled upon by wicked Men; and now he is in Heaven, he is despised in his Gospel, in his Cause, and in his Servants, though his Person be above Abuse: but he is content to tarry till the Day of Manifestation, when he will appear in all his Glory; so should we. Use 2. 1. Here is Comfort to the Godly. To you Christ's Appearance is glorious, but not terrible; it is as Light, but not as Fire: the Trumpet sounds, but it summons you to be crowned: The Sign of the Son of Man shows your Lord is come, it is as the Shadow of the Husband before his Person appeareth: this is your Jesus. Certainly they that have an Interest in him, will not be afraid of him; fo● his Angels are your Guardians, his Saints your Companions; his Appearance is to pronounce your Pardon; a Crown shall be set upon your Heads in the face of all the World. That which is so formidable and dreadful to our Thoughts in itself, is all comfortable to a Child of God. Christ came as God, but still in the Humane Nature as your Brother: if he be glorious, it is for your sakes, that you might be like him; he comes as a Pattern of your Glory. 2. Here is Terror to them that lie in their Sins. How can they hear of these things without Astonishment? You that despise the still-Voice when God speaks to you by the Angel of the Church, what will you do when you hear the Great Trump which will be an Alarm to Death and Execution? Your Avenger is come: Christ's Sign is not Light, but Terror to you. If you tremble not, you are worse than Felix an Heathen, for Felix's Heart trembled when he heard of Judgement to come, Acts 24.25. he had a more tender Conscience. Nay, such as do not, they are worse than Satan; for the Devils fear and tremble, james 2.19. Loose and carnal Persons scoff at that at which Devils tremble. It is storied of a King that wept when his Brother came to him: being asked the Reason; O, saith he, I that judge others, must be judged myself! Shall not I tremble at the great Trumpet that shall awaken the Dead! O take Sanctuary in Grace. 3. Here is Advice to All. It is a good check to Sin, it stays the boiling of the Pot. Remember, when thou art in the career and heat of thy Lusts, for all these things God will bring thee to judgement, Eccles. 11.9. Whenever thou sinnest, thou art entering into the Lists with Christ, as if thou wert stronger than he. But Man, canst thou grapple with him? then it is an Engagement to Repentance. When jacob heard Esau was coming with a great Power and Force against him, he sends to make Peace with him. You have heard that Christ comes in a glorious manner, and will be terrible to his Enemies. Let us compromise all Difference between us and God. O go and make Peace with him: it is Christ's own Advice, Luke 14.32. Or else while the other is yet a great way off, he sendeth an Ambassador, and desireth Conditions of Peace. And repent, saith the Apostle, that your Sins may be blotted out, when the times of refreshing shall come from the Presence of the Lord, Acts 3.19. Then it is of Use to make you constant in walking in the Fear of the Lord; Eccles. 12.13, 14. Fear God, and keep his Commandments: for this is the whole Duty of Man. For God shall bring every Work into judgement, with every secret thing, whether it be good, or whether it be evil. Especially it is an Engagement to Faithfulness in your Calling, especially Ministers; 2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted of him. Again, it urgeth you to keep the Commandments, Christ will bear you out; Keep this Commandment without Spot, unrebukable, until the appearing of our Lord jesus Christ, 1 Tim. 6.14. And then it presseth to Diligence: He comes with Crowns in his Hands to reward all that are faithful to him; 1 Pet. 5.4. And when the chief Shepherd shall appear, ye shall receive a Crown of Glory, that fadeth not away. 2 Tim. 4.1. I charge thee therefore before God, and the Lord jesus Christ, who shall judge the quick and the dead, at his Appearance, and his Kingdom. 1 Thess. 2. ●9. For what is our Hope, or joy, or Crown of rejoicing? Are not even ye in the Presence of our Lord jesus Christ at his Coming? The Day of Judgement respects our Callings, especially as Ministers, Christ's Officers must give an Account; and in whatever Condition God hath set us in, wherein he expects a Trial of our Faithfulness, we are to consider what we must do. SERMON XVIII. TITUS II. 13. — Of the Great God, and our Saviour jesus Christ. I Come to the Description of the Person who shall appear, who is described by a Title of Power, and a Title of Mercy and Love: because in Christ's Person there is Greatness and Goodness mixed; for he is called the great God; there is his Attribute of Power and Majesty: and then there is a comfortable Name and Title, Our Saviour. That both these Titles do belong to the same Person, the Fathers have abundantly proved against the Arians. In the Original there is but one Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that grea● God and our Saviour. We have just such another Expression, 1 Cor. 15.24. He shall deliver up the Kingdom to that God and Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) to God even the Father. So here the great God and Saviour (that is) the God that is the Saviour. Besides, there is another Argument that the Words must be referred to the same Person, because it is never said any where the Father doth appear, but only Jesus Christ, and therefore the Appearance of the great God must needs be applied to Jesus Christ. I shall handle these Titles conjunctly and severally. I. Look upon them conjunctly and together, and there you may observe the mingling of Words of Power, and Words of Goodness and Mercy in Christ's Style and Title. I observe it the rather because it is often found in Scripture. But for what Reasons are these Titles of Mercy and Power thus mingled and coupled together? 1. For the Comfort of the Saints, to show that Christ in all his Glory will not forget himself to be a Saviour. At the Day of Judgement when he comes forth like the great God with all his Heavenly Train, than he will own us, and will be as tender of us as he was upon the Cross. The Butler in his Advancement when he was at Court and well at Ease, forgot joseph in Prison: but Christ in his Advancement doth not grow shy and stately. We may have Boldness in the great Day, for he will not only come as the great God, but also as our Saviour. We have the like Expression, Heb. 8.1, 2. We have such an high Priest who is set on the right Hand of the Throne of Majesty in the Heavens: And what follows? a Minister of the Sanctuary. Jesus Christ certainly had a gracious Welcome into Heaven, and was exalted by the Father; but even now he is our faithful Agent in Heaven. This is made to be the Excellency and Height of his Condescension, that he came in the Form of a Servant, in the Fashion of an ordinary Man, poor and despicable: then he came to do the Church Service, and now he is gone to Heaven in all his Glory, still he is there as a Servant, as one that is to negotiate with God for holy things, to tender our Prayers to the Lord, and to pass out Blessings to us: this is Christ's Employment in Heaven. 2. To show the Mystery of Christ's Person, in whom the two Natures meet; there is not only the Majesty of the Godhead, but also the humane Nature by which he claims Kin of us. I observe it, because the Scripture takes notice of it; Isa. 9.6. To us a Child is born, to us a Son is given, and the Government shall be upon his Shoulder; and his Name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. What a Mixture of Titles is here! He is called a Child, yet the everlasting Father; Wonderful, yet the Counsellor, one that is intimate with his People, he gives sweet Counsel to them; He is called the mighty God, and then presently the Prince of Peace. Christ's Person is the greatest Mystery and Riddle in the World, he is God, and yet Man. He is, as the Apostle saith, Heb. 7.3. Without Father and without Mother, as Melchisedec; yet he had both Father and Mother, a Father in Heaven, and a Mother upon Earth; He was without Mother as to his Divinity, and without Father as to his Manhood. Another Place where the same Method is observed; Zech. 13.7. Awake O Sword against my Shepherd, and against the Man that is my Fellow. He is called the Man, but yet God calls him his Fellow: our Brother, and God's Son. There are so many Mysteries that meet in Christ's Person, that under the Law he could not be figured and represented by one Sacrifice; Levit. 16.15, 21. There were two Sacrifices chosen to represent Christ; there was the Goat to be slain for the Sin-Offering, and then the Scape-Goat: one was not enough, because there are in Christ two Natures, a God that could not die, and a Man that could not overcome Death. The Goat that was slain, showed he was crucified in the Flesh; and the Goat that was let go, showed that he did yet live by the Power of God; 2 Cor. 13.4. For though he was crucified through Weakness, yet he liveth by the Power of God. Or as another Apostle hath it, 1 Pet. 3.18. Being put to Death in the Flesh, but quickened by the Spirit. There was his humane Nature as he was Man, that he might die to answer the Goat that was slain; then his Divine Nature, that he might live and overcome Death. 3. To compare his two Comings, and to show that Christ doth not forget his old Work. His first Coming was in Humility, to save, not to judge; john 12.47. I came not to judge the World, but to save the World. So 1 john 4.14. We have seen and do testify, that the Father sent his Son to be the Saviour of the World. But then his second Coming is in more Majesty, than he comes as a God to judge. To consider him as a severe Judge, that would make our Heart tremble; but to consider him as a Saviour, that's comfortable; then he remembers his old Relation for the Elect's sake. In short, he is the great God, and our Saviour, to show his double Work and Office at the last Day; he is a Saviour to his own People when he comes to show himself to be the great God, to punish the Wicked that would not accept of Grace and Salvation. 4. To give us a Taste and Pledge both of his Willingness and Ability to do us good: He is a mighty God, and yet a Saviour: Certainly there is a Difference between God and Man. If we pardon and do good, it is out of need, because we dare not do otherwise: but Jesus Christ is the mighty God, strong enough to revenge, yet our Saviour, gracious enough to save and pardon. The coupling of these Words show that Christ is not a Saviour out of Necessity, but good Will. Men forbear their Enemies out of Policy, not Pity; 2 Sam. 3.19. These Men the Sons of Zerviah are too hard for me. Power makes us cruel: Who finds his Enemy, and slays him not? If a Man find his Enemy, will he let him go well away? 1 Sam. 24.19. Among Men observe it, and you will find the weakest are most pitiful and merciful: Why? because they need Pity and Commiseration themselves from others. But now Jesus Christ that hath the greatest Power, hath also the greatest Mercy, and the greatest Love; he is the mighty God, but yet the Prince of Peace: He will be a mighty God rather in saving than in destroying: though he hath all Power in his Hands, yet he will exercise it in Acts of Mercy. We abuse our Power to Acts of Oppression and Violence. O when shall we learn of Christ to be mighty, and yet saving? There cannot be a happier Conjunction than when Greatness and Goodness, Power and good Will are met together. Remember, Power is only given us to do good with it; and to do good, is some Resemblance of Christ. What a Comfort is this to the Faithful, that Christ is the great God, and also a Saviour, both able and willing to do them good, and to bestow abundance of Grace upon them! 5. To show what Christ is to the Saints; wherever he shows himself a Saviour, there he doth also show himself to be a mighty God. Together with Acts of Grace and Favour, there are issued out Acts of Power and Strength: there's a concomitant Operation of Power, together with an Act of Pardon and Grace. I find the Scripture speaking of this; he pardoneth as a strong God; Mich. 7.18. Who is a God like unto thee? pardoning Iniquity, etc. In the Original, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a strong God like unto thee. And so junius renders it. So Exod. 34.6, 7.— The Lord, the Lord God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strong God, merciful and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. Moses plainly alludes to it, Numb. 14.17, 18. Now I beseech thee let the Power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering, and of great Mercy, forgiving Iniquity and Transgression. Whenever God shows Grace in pardoning Sin, he shows Power also in subduing Sin. So Psal. 62.11. God hath spoken once; twice have I heard this, that Power belongs to God. And presently, ver. 12. Also unto thee, O Lord, belongeth Mercy. Both these are dispensed together. Those that come to God for Relief, are under a double Trouble, distempered Affections as well as a guilty Conscience: therefore know for your Comfort, Mercy and Power belong to God; and in the Dispensation they usually go together; 2 Pet. 1.3. According as his Divine Power hath given unto us all things that pertain to Life and Godliness. Christians! if you go to God aright, you go to him not only for Life, that you may be respited from Destruction, but for Godliness; not only for Acts of Grace, but for Acts of Power; as Wrath and Power are suited to the Reprobate, so Mercy and Power to the Godly. 6. To show that Christ is not only a desirable Friend, but a dreadful Adversary. You must close with him as a Saviour, or else you shall find him to your cost to be a mighty God; you must submit to him, or be destroyed; you must accept of Mercy▪ or feel the Power of his Wrath. And thus in Scripture Christ is represented with a golden Sceptre, and with an Iron Mace, to dash his Enemies in Pieces like a Pot●e●●● Vessel; you must touch his golden Sceptre, or feel the Weight of his Iron Rod: He that saveth can punish, and crush as well as comfort. Again, we read of a Banner of Love, and of a flying Roll of Curses; and therefore as there is Mercy and Sweetness in Christ, so he is represented as a dreadful Adversary. Usually we presume on God's Mercy, and fear Man's Power; but this should not be so. O! observe the Counsel the Lord gives, Isa. 27.5. Let him take hold of my Strength, that he may make Peace with me. Blessed God who is able to grapple and deal with thee in thy Strength? but we overcome by yielding. Let us humble ourselves betimes, that's taking hold of his Strength, and making Power our Friend: It is an Allusion, not to a Wrestler, for so how can our Hands be strong, and our Heart endure in the Day he shall deal with us? but to a Suppliant, when a Parent or Master is ready to strike, the Child takes hold of his Arm, and seeks terms of Peace, and entreats him to pacify his Wrath: So saith the Lord, make Strength your Friend, than his Power, which otherwise would be your Enemy, is engaged to you. 7. To preserve that mixed Affection which best becomes the present State we are in: Our State is mixed, and we act best under a mixed Affection. God would have us not only love him, but fear him: And therefore he is represented as a mighty God, as well as a gracious Saviour; that we may come to him with Reverence, and yet with Confidence. That's the proper temper of a gracious Spirit in all our Addresses to God; Psal. 2.10. Serve the Lord with Fear, and rejoice with Trembling. Fear mixed and tempered with Love, is most regular, so is Love that is guided with Fear: Therefore when you pray to him, and worship him, and serve him, remember he is the great God; but lest that should breed Bondage and Dejection in your Spirits, remember he is also our Saviour. How sweet would this be, if we could but make use of both these Titles, whenever we have to do with him? Our Affections should be mixed as Christ's Titles are. It is said of the Church, Acts 9.31. They walked in the Fear of the Lord, and in the Comfort of the Holy Ghost. This doth well together, fear God, and rejoice in God. Do not dally with a Saviour, and please yourselves in cherishing a loose Comfort, when you neglect Duty, and are touched with no Awe of God: and then do not indulge a legal Dejection, the great God whom you dread and reverence, is your Saviour. Therefore are the Titles of Christ mixed, to beget a sweet Temperature of Fear and Love. So much for the conjunct Consideration of the Words. II. Let us come to handle them apart particularly, but briefly. First of the Style of his Power, The Great God. Here is a pregnant Testimony of the Deity of Christ. Doct. That jesus Christ, together with the Father and the Holy Ghost, is the Great God. He is called the great God, partly in opposition to those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that are only called Gods, the Vanities of the Gentiles: there are many that are called Gods; 1 Cor. 8.5, 6. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many) but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord jesus Christ, by whom are all things, and we by him. And partly in opposition to the Gods of Man's making; so the Devil is gotten to be a God; The God of this World hath blinded the Eyes of them which believe not, 2 Cor. 4.4. So we read of those whose God is their Belly, Phil. 3.19. As the Strength of men's Desires run out, so they set up many Gods, either Mammon or Bacchus. And partly in Opposition to those representative Gods, Magistrates, who are called Gods; Psal. 82.6. I said ye are Gods: They resemble God in their Power and Sovereignty, and Administration of Justice, and large Opportunity of doing Good. But the chief Reason why Christ is called the great God, is, to show that he is not inferior to the Father, to remove the Scandal of his Abasement. He is not a God by Courtesy or Grant, but by Nature, equal in Power, and Majesty, and Glory, to God the Father. To confirm this I shall prove, First; That considering his Work, he ought to be God, no inferior Mediator could serve the turn. Secondly; That he is God, and able to perform this Work. First; Consider his Work, and so he ought to be God: The Work of the Mediator could be dispatched by no inferior Agent. Consider the Mediator in all his Offices, as Prophet, Priest and King. 1. For his Prophetical Office. As a Prophet, he was to be greater than all Prophets and Apostles. It is above Man's Capacity to be the grea● Doctor of the Church. In regard of his outward Work, the Discovery of the Gospel, and of the Riches of God's Grace, it could be made by none but he that was in the Bosom of the Father; john 1.18. No Man hath seen God at any time; the only begotten Son, which is in the Bosom of the Father, he hath declared him. None could tell us what Bowels, what Affections, what Purposes of Grace the Father had concerning Sinners, but Christ that was in his Bosom; Mat. 11.27. No Man knoweth the Father but the Son, and he to whomsoever the Son will reveal him. As an external Lawgiver in the Gospel, Christ the great Doctor of the Church, aught to be Authentic, a Lawgiver, from whose Sentence there is no Appeal, a Lord in his own House; Heb. 3.4, 5, 6. For every House is builded by some Man, but he that built all things, is God. And Moses verily was faithful in all his House as a Servant, for a Testimony of those things which were to be spoken after; but Christ as a Son over his own House. Moses was but a Servant, who received the external Law from Christ upon Mount Sinai, it was Christ whose Voice shook the Mount, Heb. 12.26. But chiefly in regard of his inward Work, as he is to be a Fountain of Wisdom to all the Elect; 1 Cor. 1.30. But of him are ye in Christ jesus, who of God is made unto us Wisdom. Men may teach the Ear, but Christ must teach the Heart. Blind Men cannot see the Sun though it shine never so clearly. Light is come into the World, but Darkness comprehends it not; we must have Eyes as well as Light: now it is only Divine Power can open the Eye of our Understanding, and give us spiritual Illumination. (2.) As for his Kingly Office: a finite Power would never suffice for that; Christ is to break the Force of Enemies, to raise the Dead, to pour out the Spirit, to bestow Grace and Glory; all these are Christ's Donatives as King of the Church: As a King he is to be an Original Fountain of Life to all the Elect: As the living Father hath sent me, and I live by the Father; so, he that eateth me, even he shall live by me, John 6.57. All these things are the Glory of God, which he will not give to another, and they cannot be performed by any but God. The Creatures are limited, they have not such a Vastness in them, that out of their Fullness we might receive Grace for Grace, as we do from Christ, john 1.16. Of his Fullness have we all received, and Grace for Grace. 3. For his Priestly Office, this shows he ought to be God. Of this there be two Acts, his Oblation, and Intercession. (1.) For his Oblation and Sacrifice; he must offer up himself, one for all, and that but once, and that to expiate Sin, and procure the Favour of God for ever; now who could do this but God? And he must offer up himself; he must be Priest as well as Sacrifice, therefore must have a Power over his own Life, to lay it down, and take it up; and that no Creature hath: for whether we live or die, we are the Lord's. And thus had Jesus Christ an absolute Power of Life and Death over that Nature he assumed: therefore it is said, Heb. 9.14. Who through the eternal Spirit offered himself without Spot to God. Then one must be offered for all, 2 Cor. 5.14. If one died for all, then were all dead. Therefore that Person which suffered, was to be virtually all those for whom he suffered, that is, infinitely as good and better than all. Look as they said to David, Thou art better than ten thousand of us; so Jesus Christ that was given one for all, must be such a Person as is better than all Men. A General given in Ransom will redeem thousands of private Soldiers; so the Worth of Christ's Person made him equivalent in Dignity to the Wor●h of all those, whose Persons he sustained. In all Ages his Death is a standing Remedy; God had more Satisfaction than if Angels and Men had been made a Sacrifice. And mark, it was done but once. The Wages of Sin was eternal Death; now something there must be to recompense and countervail the Eternity of the Punishment, and nothing could counterpoise this, but the Infiniteness and Excellency of Christ's Person; therefore we are said to be redeemed by the Blood of God: Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood; that is, with the Blood of that Person that was God. It was necessary he should come out of his Sufferings; for if he were always suffering, we could have no Assurance that God was satisfied. If our Surety were not taken from Prison and Judgement, how should we know the Debt was paid? Isa. 53.8. How shall this be reconciled; that he is to suffer but once, and but a while, and yet to do that which should countervail Eternity? It was because of the Value of his Person, as a Payment in Gold takes up lesser room than if paid in Silver. Then his Aim in all was to expiate Sin, and nothing but an Infinite Good could remedy an Infinite Evil. The Person wronged is Infinite, so is the Person suffering; and then he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ransom to redeem us from Hell, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Price given to God, to purchase for us Heaven, and eternal Glory. An ordinary Surety, if he pays the Debt, he frees the Debtor from Bonds, and hath done his Work: but Jesus Christ was no ordinary Surety, he was to bring us to Grace and Favour with God, and to merit Heaven for us; now such a Person as could lay an Obligation upon God, must needs be Infinite. (2.) Then for Intercession, the other Act of his Priesthood. He that intercedes with God, must be God, to know our Wants and Necessities; as the High Priest had the Names of the twelve Tribes upon his Breast and Shoulders, Exod. 20.12, 29. so Jesus Christ hath the Names of all the Elect; he knows their Desires, Wants, Conflicts; he is to negotiate with God in behalf of all Believers, that he may dispatch Blessings suitable to their State. Now who can do this but God, who knows the Heart and tries the Reins? Who could know our Needs, our Wants, our Thoughts, Sins, Prayers, Groans, Desires, Purposes throughout all the World? Who can wait upon our Business day and night, and continually interpose, that Wrath do not break out upon us, but such an All-sufficient Saviour as he is? Secondly, That he is God, and so fitted for this Work. In times of Delusion it is good to settle Foundations, and give you Grounds of Faith. It may be, a Discourse upon the Godhead of Christ Men may think unnecessary; 1 joh. 5.20. This is the true God and eternal Life. Isa. 9.6. The mighty God; and here in the Text he is called the great God. Rom. 9.5. God blessed for ever. These Proofs are so pregnant that they need no Illustration. And certainly he is not God by Grant or Courtesy; but it doth unavoidably follow, if he be God, he must be so by Nature, for the Lord will not give his Glory to another. Nay, Col. 2.9. In him dwelleth all the Fullness of the Godhead bodily, that is, essentially; not only Divine Qualities, such as are infused into us, but the whole Essence of the Godhead was in him as in its proper Residence. Again, Phil. 2.6. Who being in the form of God, thought it not Robbery to be equal with God. It was not a Usurpation of another's Right. And you know this Doctrine Christ himself preached, john 5.18. Therefore the jews sought the more to kill him, because he said, that God was his Father, making himself equal with God. Certainly when Christ said God was his Father, he did not mean it in an ordinary sense, as he is our God and Father, but as his eternal everlasting Son. Thus Christ is the great God. Use 1. Let us observe the Love of Christ in becoming Man, and let us improve it. 1. Observe it. Men show Love when they have fewer Picture about their Necks. What Love did Christ show, when he took our Natures! To see the great God in the form of a Servant, hanging upon the Cross, this is wonderful Condescension. Christ's Incarnation was a glorious Contrivance; 1 Tim. 3.16. Great is the Mystery of Godliness, God manifest in the Flesh. If God had not revealed it, it would have been Blasphemy for us to think it; Angels stoop to see it, the Prophets studied it again, how should the Saints admire it! Among the Friars they count it a mighty Honour done to their Order, if a great Prince, when he is weary of the World, cometh and taketh their Habit, and dieth in their Habit. Certainly it is a mighty Honour to Mankind, that the Son of God should take upon him the Nature of Man, and die in our Nature; and that the Word should not only be made Flesh, but be made Sin, and made a Curse for us. 2. Improve it. (1.) Let us be desirous to be made Partakers of his Nature, as he is of our Nature; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye may be partakers of the Divine Nature. Christ's partaking of our Nature was his Abasement, the Sun of Righteousness went backward; but our partaking of the Divine Nature is our Preferment. (2.) Let us use ourselves more honourably for Christ's sake. The Philistines would no more tread on that Threshold on which their Idol Dagon fell, 1 Sam. 5.5. Shall we defile that Nature which the Son of God assumed? Certainly every one of you should know how to possess his Vessel in Sanctification and Honour, 1 Thess. 4.4. Use 2. Here is an Invitation to press us to come to Christ, or by Christ to God, Christ is worth a thousand of us. We are to seek a Match for our Master's Son. Our way to win you, is to tell you what he is; that those who have given up their Names to him may keep themselves as pure Virgins till his Coming. 2 Cor. 11.2. I am jealous over you with godly jealousy: for I have espoused you to one Husband, that I may present you as a chaste Virgin unto Christ. Now that you may be wrought upon, I will tell you what he is; he is God-Man in one Person: he is Man, that you may not be afraid of him; and God, that he may do you good: He is the Lord of Lords, the King of Kings, the Heir of all things, the Saviour of the World, a proper Object for your Faith; 1 Pet. 1.21. Who by him do believe in God, who raised him up from the dead, and gave him Glory, that your Faith and Hope might be in God. He knows your Wants, and is able to supply them: yea, he is able to save them to the uttermost, that come unto God by him, Heb. 7.25. Tho we are unworthy, yet he needeth no Portion with us; we can bring nothing to him, but he hath enough in himself, I am God All-sufficient; as Esther had all things for her Purification given her at the King's Cost. Nay, it is danger to neglect him; Heb. 12.25. See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on Earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. It is God wooeth you, he will take you with nothing; you bring him nothing but Necessity, but he will pay all your Debts. Nay, nothing can hurt you, as long as he is on your side, Rom. 8.31. If God be for us, who can be against us? Do not leave then, till you can say as Thomas, Joh. 20.28. My Lord, and my God. Take him, but give him the Honour of a God, Adoration, Invocation, Faith and Love. Use 3. Direction. 1. If we would see God, let us look on Christ, as we look on the Sun in a Bas●n of Water. Christ is the Character of his Father's Person; Heb. 1.3. Who is the Brightness of his Glory, and the express Image of his Person. 2. If we would see Sin without Horror and Despair, let us look on Christ; all the heavenly Powers could not bring us into favour with God again. Secondly; For the Title of Mercy and Love. Christ is a Saviour as well as the great God. How is Christ the Saviour? Take it thus, Positively as well as Privatively; he doth not only free us from Misery, but gives us all spiritual Blessings; Ephes. 1.3. Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. As he frees us from Misery, so he gives us everlasting Life: John 3.16. That whosoever believeth in him, should not perish, but have everlasting Life. Then he is a Saviour, not only by way of Deliverance, but by way of Prevention; he doth not only break the Snare, but keeps our Feet from falling; he not only cures our Diseases, as a Physician, when we are sick, but he leads, guides and keeps us as a Shepherd. We do not take notice of preventive Mercy; How many times might we fall if we had not a Saviour? Prevention is better than Escape; better never meet with Danger, than be delivered out of Danger. There is an invisible Guard, we are not sensible of it, but the Devil knows and is sensible of it; job 1.10. Thou hast made an Hedge about him, and about his House, and about all that he hath on every side. Again, he is a Saviour by way of Merit, and by way of Power; not only to rescue us from Satan, but to redeem us to God. If a Man would deliver a condemned Person, it is not enough to take him by force out of the Executioner's hands, but he must satisfy the Judg. Thus hath Christ done, not only delivered us from the Power of Darkness, but God in Christ is well-pleased, he hath satisfied his Father's Wrath. Again, before his Exaltation he redeemed us, than he deserved our Salvation, and afterwards he works our Salvation. When he was upon Earth, he was a Saviour by Merit, therefore it is said, we have Salvation by his Death, 1 Thess. 5.9. God hath not appointed us unto Wrath, but to obtain Salvation by our Lord jesus Christ, who died for us. And after his Exaltation he works out our Salvation, and so we are saved by his Life; Rom. 5.10. Much more being reconciled, we shall be saved by his Life. Living and dying, he is ours, that so living and dying, we might be his. Again, he saves not only for a while, so as we might be lost afterwards, but for ever; therefore it is called eternal Salvation, Heb. 5.9. And being made perfect, he became the Author of eternal Salvation unto all them that obey him. He saves us not only from Temporal Misery, but from Hell and Damnation; he saves not only the Body, but the Soul: Nay, he saves not only from Hell, but the very fear of it; Heb. 2.15. And deliver them who through fear of Death, were all their Life-time subject to Bondage. He not only delivers us from the hurt of Death, but the fear of it: He doth not only give us Heaven, but Hope, and frees us from Bondage and Despair. He not only saves us from the Evils after Sin, but from the Evil of Sin: So Mat. 1.21. Thou shalt call his Name jesus, for he shall save his People from their Sins; and there is the chief Point of his Salvation. In short, he not only saves us in part, but to the utmost, Heb. 7.25. Wherefore he is able also to save to the uttermost, all that come unto God through him. He not only gives us Grace at first, but all things that are necessary to Life and Godliness. Use 1. Bless God for Christ, that he hath taken the care of our Salvation into his own Hands; he would not trust an Angel with it, none was fit for it but him; Isa. 59.16. He saw, and there was no Man, and wondered that there was no Intercessor: therefore his Arm brought Salvation unto him, and his Righteousness it sustained him. Christ did as it were look down from Heaven, and say, Alas! there are poor Creatu●es like to perish for want of a Saviour; I will go down and help them myself. Look as when jonah saw the Storm, he said, Take me up, and cast me into the Sea, and then shall the Sea be calm to you, Jonah 1.12. So when the Lord Christ saw the Tempest raised, he said, Cast me into the Sea. Lo, I come to do thy Will, O God, Heb. 10.9. The Storm was raised for Ionah's sake; but we raised the Storm, and yet Christ would be cast in to appease it: Therefore bless God for Christ. Use 2. Get an Interest in him. O be not quiet till you are able to say, Our Saviour. You can take no Comfort in the great God until the next Title follows, and you can call Christ your Saviour: but that is matter of Joy and Comfort; Luke 1.46, 47. My Soul doth magnify the Lord, and my Spirit hath rejoiced in God my Saviour. But what shall we do that we may apply this? 1. Reject all other Saviour's. Neither is there Salvation in any other; for there is none other Name under Heaven given among Men whereby we must be saved; Acts 4.12. Mark, when God threatened a Deluge to sweep away the old World, there was no Safety but in the Ark: if the World had devised other Ships, yet they would not hold out against the Flood. So whatever you do, unless you close with Christ, and are grafted and implanted into Christ, as Members of his Body, (for he is only the Saviour of his Body) you are not safe. But especially take heed of making a Saviour of Self, that we are wont to set up instead of Christ; of setting up the Merit of thy Works, and the Power of thy Nature, the one renounceth the Humiliation of Christ, the other his Exaltation. Be at a loss till you close with Christ, for Christ came to seek and to save that which was lost. The sinking Disciples cried, Lord, save us, we perish, Mat. 8.25. It is long ere God bringeth us to this; we never look after Christ till we are ready to perish and be undone. Why should we make choice of a Saviour but in case of Danger? Faith necessarily implies this, a renouncing ourselves, not in Words, but in the Temper and Frame of our Hearts. You cannot practise swimming on shore, or on the firm Land; but then we strive to swim, when we are ready to perish in the Flood; so when you are utterly lost in yourselves, than you will look after Christ. 2. Be earnest with God for an Interest in Christ, and for the Manifestation of it; cry out with David, Psal. 35.3. Say to my Soul, I am thy Salvation. You must choose Christ as a Saviour. Faith is a Consent to take Christ as God offers him: you must consent to the Articles of the Covenant of Grace, that you will have no other Saviour but Christ, Lam. 3.24. The Lord is my Portion, saith my Soul. And go to God that he would ratify your Choice by his Consent; desire God that he would say Amen, that Christ might be thy Saviour. You had better be a Beast than a Man, if you have not an Interest in this Salvation. The Death of a Beast is the end of his Woe and Labour, but then yours begins. The greatest part of Salvation is to be delivered from Evil to come; therefore be earnest with God, that your Interest in this Salvation might be cleared up. SERMON XIX. TITUS II. 14. Who gave himself for us, etc. IN this Paragraph I have observed, (1.) The Teacher. (2.) The Lesson. (3.) The Encouragements to Learning. The Teacher is the Grace of God. The Lesson is the whole Duty of our Heavenly Calling. The Encouragements to Learning are twofold; some taken from the Hope of eternal Life, and some from the End and Effect of Christ's Death. I have finished the former, and now come to the latter sort, taken from the End and Effect of Christ's Death. So that whether we look forward or backward, we still meet with Obligations to Obedience: Forward, there is a glorious and blessed Hope; backward, there is a great Obligation established upon the Creature, The Lord Christ gave himself for us, to redeem us from all Iniquity. Certainly there is a lawful use of Hope, that hath a great Influence upon Grace; but the great Principle of the Gospel is Gratitude and Thankfulness to Christ; therefore let us look upon this second Encouragement. We enter upon other Services out of Hopes, but we enter upon Christ's Service out of Thankfulness and Gratitude; it is an ingenuous Service. In this Verse you have, 1. Christ's Act, He gave himself for us. 2. His Aim, to redeem us, etc. And this is expressed partly by the Privative Part, to redeem us from all Iniquity; and partly by the Positive Part of it, and purify unto himself a peculiar People, zealous of good Works: Here is Redemption and Sanctification. I observe it the rather, because both parts are suited to the Exhortation. There was the Privative Part, denying Ungodliness and Worldly Lusts; and suitably hereunto we are redeemed from all Iniquity; then the Positive Part, living soberly, righteously, godly. So Christ did not only die to free us from Hell, but to make us holy: where we have the inward Constitution, to purify unto himself a peculiar People; and the outward Conversation, or the Sign and Manifestation of it, zealous of good Works. All these things are Arguments to enforce the Matter in hand. There is the Act of Christ; Shall Christ die for us, and we cherish his Enemy? Shall he be our Saviour, and we hug and cherish that which is contrary to him, Worldly Lusts, and Ungodliness in the Heart? Then his Aim, he died to free us from the Bondage of Sin: therefore they that would have their Sins live, are said to put their Redeemer to Shame, and make his Kindness void. Then Christ died to make us a peculiar People, and shall we live as the rest of the Multitude do? We expect great Benefit from him, therefore certainly we must be holy, and not pick and choose how we would have him a Saviour unto us. I begin with the first thing, Christ's Act, He gave himself for us; that is, to be an Expiatory Sacrifice: he gave himself to die for us, john 17.19. I sanctify myself for their sakes; that is, set apart myself as a Sacrifice. 1 Tim. 2.6. Who gave himself a Ransom for all. The Point is, Christ's Willingness to suffer for the fallen and lost Creature. I. I shall demonstrate it by some Expressions by which it is discovered. II. Give the Grounds why Christ gave himself by such a willing Resignation to be our Propitiatory Sacrifice, to be a Ransom to God. I. For the Expressions of his Willingness. And there I shall begin with his Eternal Longings to be with the Sons of Men, before ever there was Hill or Mountain in the World: Prov. 8.31. Rejoicing in the habitable Parts of the Earth; and my Delights were with the Sons of Men. Mark, long before ever the World was, Jesus Christ was feasting himself with the thoughts of his own Grace, and what he would do for Men. He desired the making the World, and fixing the Bounds of our Habitation that he might be with us; there was his End. Angels were the Workmanship of his Hands as well as Men; nay, in their Frame and Constitution, they were more noble Creatures than Man; yet Christ doth not say, My Delight was to be with Angels, but with the Sons of Men. I was thinking of the Day I should come into the World, and die for Men, and purchase exceeding Grace for them. The next Expression is Psal. 40.7, 8. when God's Decree came to be expressed and made known to the Church; see what Christ saith, Lo, I come; In the Volume of the Book it is written of me. I delight to do thy Will, O my God: yea, thy Law is within my Heart. For the understanding of this place, you must know, the Divine Justice is there introduced as proposing its Demands; God in his Justice, as it were, speaking thus to Christ, Son, I am weary of Sacrifice and Burnt-Offerings: Hitherto I have showed myself gracious to the World, whilst Burnt-Offerings stood; now I resolve to show myself Just, as the Apostle explains this, Rom. 3.26. To declare, I say, at this time his Righteousness, that he might be just. As long as God accepted of Burnt-Offerings, he was a God of Patience and Forbearance, and not willing to execute his Wrath upon Creatures, Burnt-Offerings served the turn: But, saith God, the World shall know, though I pardon, yet I will be just; therefore now you must take a Body, Man's Blood is tainted, and you must be form in fashion like one of them, and stand in the Sinner's stead; I shall expect from you Satisfaction for every Elect Person; you must give your Cheeks to the Nippers, and your Back to the Smiters; you must be tempted by the Devil, hunted and baited by Men, to be responsible to my just Wrath. The Decree is past, a Body is prepared, you must take it, and go down to the Sons of Men: you are the Sinner in the Law, if you take this Body. These were the Demands of God to Christ. Now, saith Christ, Lo, I come to do thy Will. Father, I am willing to stand in their stead, to accept of all, to be responsible to thy Justice. So when Christ was come in the Flesh; john 4.34. My Meat is to do the Will of him that sent me, and to finish his Work. What was the Work for which God sent Christ? Sad Work, to make Reconciliation for Sinners, to die in their stead; and yet, saith Christ, this is my Meat. Look, as a hungry Man prizeth his Food, so doth the Lord Christ value and prise his Work, nay, infinitely more. Christ himself was then hungry, and had sent to the Market to buy Provision, but he had now met with other Meat to eat, he was dealing with a poor lost Soul. Nay, we have not yet the Full of the Expression, for Christ seems to speak there by way of Excellency, this was his choice Dish, the Diet that suited with his Appetite. God hath vouchsafed us great store of Creatures, but some Meats we relish better than others; as Isaac loved his Venison, that was Meat for his Tooth. And when we come to a Feast, every one saith of the Dish he most affects, This is my Meat: So Christ seems to speak, my Meat, by way of Eminency, that is the Dish I affect, that my Soul longs to taste of; it is to do my Father's Work, and to be employed for the Salvation of Sinners. Nay, yet further, Christ seems to speak by way of Appropriation, my Meat; that is, mine alone; he alone tasted of this Cup. At this Table none eat but he, none was to taste of his Father's Wrath but he, none was to drink of this bitter Cup but he. Again, Luke 12.50. I have a Baptism to be baptised with, and how am I straitened till it be accomplished! The Baptism Christ speaks of there, was the Baptism of Blood, to make a Laver of his own Blood: He was about to make a Bath for Sinners, to wash our Garments white; and he thought he never could soon enough empty his Veins, and go to the last Work wherewith our Redemption was to be accomplished, to close up all with his Death; I am straitened and troubled in Spirit till the time come. Another emphatical Expression we have, Luke 22.15. With desire have I desired to eat this Passover with you before I suffer. Why was Christ so earnest to eat that Passover? Because it was the last; it was a Passover that was sauced with Gall and Vinegar, much more sharp than that which the Jews offered him upon the Cross; it was the immediate Forerunner of his Agonies and bitter Sorrows in the Garden, yet with desire have I desired it; it is a Hebraism, O my Soul vehemently and earnestly hath longed for this time. Another Expression we have, Mat. 16.22, 23. Peter had dissuaded Christ from suffering; Be it far from thee, Lord, this shall not be unto thee. Christ rebuked him, Get thee behind me, Satan; compared with Mark 4.10. with the same Indignation that he rebukes the Devil tempting him to Idolatry, he rebukes Peter dissuading him from Suffering. His Heart was set upon the Work of our Redemption, therefore Peter is thus rebuked. Another Expression of his willingness, is his bidding judas hasten his Work; john 13.27. What thou dost, do quickly. Certainly it was not out of an Approbation of his Sin, but a Testimony of his Love, the sooner the better. Christ when he considered that poor Creatures had Souls to save, and all was not finished, thought the Traitor was too slow, for he desired to get his Body upon the Cross, and finish all his Work for our Salvation. Again, his Behaviour at his Death showed his willingness. Christ had the command of Legions of Angels, but would not suffer one Disciple to draw his Sword. He might have prevented all, and have withdrawn himself from their Fury, for he foreknew what would befall him. He had been discoursing with his Disciples, and encouraging them to bear the Trial patiently; yet doth not forsake the place of his usual resort, he goes to the Garden where he knew judas would betray him, being willing to dispatch all. One Expression more we have, which gives you an account of his Patience in Suffering: Isa. 53.7. He was oppressed, he was afflicted, yet he opened not his Mouth; he was brought as a Lamb to the Slaughter, and as a Sheep before her Shearers is dumb, so he openeth not his Mouth. The poor Sheep, when under the Shearers hands, is meek and dumb; and the Lamb goes to the Slaughter without howling and crying, so doth the Lord Christ go to the Altar quietly without struggling. II. For the Grounds of this Willingness. They are his own Love, and his Obedience to his Father's Will. Sometimes it is said, that Christ gave himself; and sometimes it is said, that God the Father gave Christ. Christ gave himself, Gal. 1.4. Who gave himself for our Sins. God the Father is said to give him, john 3.16. God so loved the World, that he gave his only begotten Son. In some places it is made an Act of his own personal Love, Gal. 2.20. Who loved me, and gave himself for me: And, Ephes. 5.25. Christ loved the Church, and gave himself for it. At other times it is made to be an Act of Obedience, Phil. 2.8. He became obedient to Death, even the Death of the Cross. And, john 10.18. This Commandment I received of my Father. Indeed there was a concurrence of both, of Love in Christ, and Obedience to his Father. 1. There was a Love to us. Christ was drawn to this Work with no other Cords but his own Bowels. It was Love that brought him out of Heaven, and Love nailed him to the Cross, and Love laid him in the Grave, and made him free among the Dead. If you ask, Upon what Errand came the Son of God out of the Bosom of the Father? I answer, Upon a Design of Love. Of what Sickness he died? I answer, Of Love; not by Constraint certainly; though he died a violent Death, it was merely by Consent; john 10.18. No Man taketh it from me, but I lay it down of myself. Rev. 1.5. To him that loved us, and washed us from our Sins in his own Blood. 2. There was his Obedience to God. As Jesus Christ was God, so by one and the same Will doth the Father give Christ, and the Son give himself; for the Father's Will is his Will: they are one in Essence, therefore one in Will, and one in Operation; and what the Father doth, the Son doth, because of the Unity of Essence: john 5.19. What things soever the Father doth, these also doth the Son likewise. But this is not all, consider Jesus Christ as Mediator; so there is a Consent of Obedience to the Father, and so as the Father appoints, he presents himself as the Price and Sacrifice for Sin; Homines, non propter homines, sed propter Deum dilexit; He loved Men, not for men's sake, but God's: The meaning is, the Goodness of the Creature is not the Cause of Christ's Love, but his Love to God; and that gives us sure ground of Hope: Christ loves us not for our own sakes▪ but for his Father's sake. Now give me leave to show, why it was necessary that Christ should give up himself; partly out of Love, and partly out of Obedience. 1. It was necessary that he should give up himself out of Obedience, partly that his Love might be Rational. The Lord is a God of Judgement, a wise God, and all he doth is with Reason. Now the only supreme Reason why Christ loves us, is the Will of God, and the Command of his Father. Solomon saith, Prov. 17.18. A Man void of Understanding striketh Hands, and becometh Surety in the presence of his Friend. How is that? that is, before his Friend asks or desires it: it is a Fault to be overforward and prodigal of Favours. It is a Rational Love that is in Christ, and partly he doth it out of Obedience, to preserve a Respect to God the Father. Christ loves us for his sake, and therefore we should love God in Christ the more. And partly it is the Wisdom of God, that the Reasons of Love should lie without Man himself, and be found among the Divine Persons, because of the Father's goodwill and Command. 2. It was convenient that Christ should give himself out of his own Love, partly that Christ might be a fit Mediator. It cannot stand with God's Justice, to punish an Innocent Person for a Nocent, unless he himself be willing; therefore that Christ might be a Mediator, he had a Will of his own, otherwise God could not in Honour exact the Debt of Christ, but that there was a voluntary Susception, he took it upon himself. The Lord Christ, when he condescended to the Father's Motion, when by his own Will he gave up himself, and set himself wholly apart to be our Redeemer, God might justly require the Debt of him. When Paul would take Onesimus his Debt upon himself, Philemon might justly require it of him; Philem. v. 18, 19 If he have wronged thee, or oweth thee aught, put that on mine Account. I Paul have written it with mine own Hand, I will repay it. Or I may illustrate it thus; In the Case of jonah, the Mariners were loath to throw him Overboard; but when he saw the Tempest, and said, Cast me into the Sea, and there shall be a Calm, than they took him up and cast him in. So when the Lord Christ saw the Tempest of his Father's Wrath that was rising against Sinners, he saith, Cast me into the Sea. Indeed there was a difference, the Tempest there was for Ionah's sake, but this was for our sakes; I saw there was no Intercessor, therefore my own Arm brought Salvation. The Father's Ordination had no place or room without Christ's voluntary Susception and Undertaking. And partly too, to set off the worth of his Love. Willingness and Freeness commends a Kindness, and makes it great. What more free than a Gift? Therefore his Passion was voluntary. Extorted Courtesies lose their Value, therefore Jesus Christ gave up ●imsel● to be a Sacrifice for us. But the chiefest Reason is this, Christ willingly offered up himself, that all things might come freely and sweetly from his Father to us; that so God might rejoice over us to do us Good, as the Expression is, jer. 32.41. All a wicked Man's Blessings seem to be extorted from Providence; they have them not from the Heart of God, but from God's Anger, as the murmuring Israelites had Quails. But now that we might have Mercies from God's Heart, and not from his Hand only, that Mercy might come from Love, and all run in a free Channel to us; and as a Gift therefore did Christ give himself. Object. But did not Christ pray that the Cup might pass from him? And did not he fear, and his Humane Nature stagger and recoil at the Greatness of his Sufferings? We read of Prayers, Tears, and strong Cries, Heb. 5.7. and therefore how was Christ so willing? Answ. Christ's Prayers were rather for our Example and Comfort, than to decline the Suffering. Heb. 4.15. He was in all Points tempted like as we are, yet without Sin. He was to show himself true Man, and therefore was to have humane Love, humane Abhorrencies, and humane Aversations. He was to put on all the innocent Passions of our Nature; it was not convenient Christ should suffer as a Stock, and dead lump of Flesh. In short; in his Sufferings, Christ was to discover a double Relation; he was to act the part of a private Person, and of a public Person: Of a private Person, to show the Verity of his humane Nature; and of a public Person, to discover his Willingness to die for the Elect. Now he doth both these. It is the Nature of Man to shun that which is grievous and painful to him; he was to look upon his Sufferings as contrary to the Perfection and Liberty of his humane Nature, and so he was to pray, Father, if it be possible, let this Cup pass from me. But now, as a public Person, and as Mediator, so he was extremely willing to do this Office of Love for us. The innocent Passions of his humane Nature, discover the Greatness of his Sufferings, they made his Manhood recoil and stagger, as being amazed at the dreadfulness of that he was to suffer. And though his private humane Nature be allowed to speak, Father, let this Cup pass; yet his public Relation hath a casting Voice, and his submission as a public Person, showeth his willingness to endure these Sufferings; therefore, he saith, Not my Will, but thine be done, and freely yields up himself. These Fears of Christ, certainly were no shrinking from the Work, but only a natural Consternation and Retirement from what is dreadful. Christ's Fears were a part of that Fire wherein our Sin-offering was to be burnt and roasted; and therein he showed his willingness, that he freely gave up himself to be scorched with those dreadful Apprehensions of God's Wrath. For it is very notable, his Agonies came not upon him before he pleased, for it is said, Matth. 26.38. he went into the Garden, and then began to be sorrowful; Christ could have kept it off longer, and brought it on sooner. And then his Tears were but the overflowing of his Love; he had an Ocean in his Heart, and suffered it to flow out in his Eyes; it was part of the Deluge wherein he would drown the World of Sin: therefore these do not disparage, but increase his Willingness. Use 1. To press us to Thankfulness. Here are many Circumstances; the Giver, the Gift, the Manner of Giving, the End of Giving, and the Persons to whom. 1. The Giver, and that is Jesus Christ, who is God over all, blessed for ever. Usually Men make a Market of their Courtesies, they give to them that can give again, and make them Recompense; but he is that blessed Lord, to whom nothing could accrue from us. In short; the Father gave him, and he gave himself. There is infinite Love, in that God the Father gave him; john 3.16. God so loved the World, that he gave his only begotten Son. It tells you not how, but leaves you to wonder and admire at it. I would represent it a little to you, and therefore let us measure it by created Affections. The Affections of the Virgin Mary to Christ, is the fittest Glass I can represent it by. From her he took his Substance, that had the Interest of an earthly Mother. Now, how was she troubled? What Commotion was in her Bowels? The Holy Ghost expresseth it, Luke 2.35. Yea, a Sword shall pierce through thy own Soul also, that the Thoughts of many Hearts may be revealed. She was like one wounded to the Heart, when she saw Christ hung upon the Cross; yet he took but his humane Body from her. If there was such a Commotion in the Bowels of the Virgin Mary, the Mother of the Lord, what then was it for God the Father to give up his only Son? His Love was Infinite, yet he gave up Christ. We read of some Fathers who have much denied themselves; Abraham offereth Isaac; jeptha offereth his Daughter; Lot would have given his Daughters to save his Guests. These are but obscure Shadows of the Father's giving up of Christ, in whom he took infinite Complacency and Contentment. And then bless God for this willing Condescension of the Lord Christ, that his Heart was so taken with the Motion the Father makes to him, Son, you must be responsible to my Justice, and take a Body; Christ replied, Lo, I come. And, Isa. 53.11. He shall see of the Travel of his Soul, and be satisfied. To bring Sons to Glory, cost the Lord Christ much travel of Soul; but, he saith, all this is well enough, if he shall see the Fruit of it, it is enough, I am satisfied; this is enough for all the Temptations in the Wilderness, enough for all the Agonies in the Garden, enough for all the Sorrows on the Cross, if a few Creatures might be saved and brought to God. And consider, the Father's Giving, and the Son's Giving, they are not contrary, and do not destroy one another. The Father's Love doth not lessen Christ's, but commend it, that he hath the same goodwill to us as the Father had. Jesus Christ as Mediator, is the Servant of God's Decrees. Many times the Servant hath not the same Affection to the Work as the Master hath. But it is otherwise here, God's Heart and Christ's Heart, is set upon the Work; God sets him apart to be a Mediator, and Christ sets himself apart to see what he can do to save Creatures. O bless the Lord. Thus for the Giver. 2. The Gift, He gave himself, not an Angel. Among all the Treasures of Heaven and Earth, there was nothing more excellent and precious than the Lord Christ: He doth not give Gold and Silver, but himself to die for us; 1 Pet. 1.18, 19 Forasmuch as ye know that ye were not redeemed with corruptible things, as Silver and Gold, etc. but with the precious Blood of Christ. And how doth he give himself? Certainly his whole Self, Body and Soul; his Godhead was engaged in this Work, though that could not suffer: He shall make his Soul an Offering for Sin, Isa. 53.10. Christ's Soul was to stand in our Soul's stead. His Soul was heavy to the Death, as well as his Body abused, mangled with Whips, and exposed to Sufferings. And the Godhead itself assisted, all was interested in it: So that look as when the Sun shines upon a Tree, though you cut the Tree, you do not cut the Sun; so the Godhead stood by, but suffered nothing. Christ suffered not only Death, but Desertion. The Soul's forsaking of the Body at Death, was nothing so heavy as God's forsaking of the Soul, when he cries out, My God, my God, why hast thou forsaken me? Mat. 27.46. Many forsaken him, his Disciples left him; they all fled, but Christ complains not of this: but there was the suspension of the wont Joys of the Godhead, and that troubled him: This was the Passion of his Passion. The Moon loseth no Brightness when it suffereth an Eclipse by the Interposition of the Earth, but shines as bright as ever: so the Lord Christ lost nothing, but only there was an Eclipse of God's Countenance, and this was the Terror and Anguish of his Soul. 3. Consider the Manner of giving, it was free and voluntary, without reluctancy, which was the great Argument of his Love; freely and willingly he gave up himself. Gal. 2.20. The Life that I live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. Faith pitcheth upon this Circumstance, Who loved me, and gave himself for me, to urge us to the spiritual Life. 4. Consider for what End it was. Ephes. 5.2. He gave himself for us an Offering, and a Sacrifice to God, for a sweet-smelling Savour. The Sacrifice that was offered for the whole Congregation, was to be killed without the Camp, and the Blood to be brought with sweet Perfume to the Mercy-Seat. So the Lord Christ comes out of Heaven to be killed on Earth, and then is gone to Heaven to represent his Sacrifice to God as a sweet Perfume. He gave himself to be a Ransom for us, to die a shameful and accursed Death on the Cross: he gave himself to be substituted in our room and stead. The sadness of every Loss is according to the measure of Enjoyment. Life died, Righteousness was made Sin; O blessed Exchange! 5. Consider for whom he doth it. The Apostle saith, it was for us, not for Angels: Tho they did far exceed Man in Excellency of Nature, yet God would not treat with the lost Angels, they were never recovered; but he gave himself for us Men. Nay, not only for us that were his Creatures, but that were his Enemies, vile and unworthy Sinners; Rom. 5.8. God commendeth his Love towards us, in that while we were yet Sinners, Christ died for us. A Man would even die for a good Man, though there be but a few such Persons in the World: but here the Just dies for the Unjust; 1 Pet. 3.18. For Christ also hath once suffered for Sins, the Just for the unjust, that he might bring us to God. Now this commends his Love indeed, in that it was for us vile Miscreants, Dust and Ashes. Adam sold us for a thing of nought, an Apple, and so the Lord might have condemned us, cast us off, and created another World of nobler Creatures than the present Race of Men, or might have redeemed us at a cheaper rate. Let all this quicken us to Thanksgiving. Use 2. Exhortation. If Christ hath given himself, it presseth us, 1. To accept Christ, and entertain him in our Hearts. Shall Christ give himself, and will not we accept the Gift? It is true, when he gave himself for us, he gave himself to God the Father: as you know the Price must be paid to the Creditor. Satisfaction is made to the Judg. But as he gave himself for us, so he gives himself to us; and thus he is offered in the Gospel: Therefore it is said, Rom. 3.25. Whom God hath set forth to be a Propitiation for our Sins. In the Gospel God holds out Christ, and makes an Offer; Sinners, will you take him? Shall Christ offer himself thus, and shall not we esteem and value this Gift, and entertain it in our Hearts with all Thankfulness? Certainly we do not know what a Gift Christ is, and therefore we do not prise it: John 4.10. If thou knewest the Gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked, and he would have given thee living Water. Here is the best Gift ever God can give. If we knew Christ, our Affections would not be so cold. God is represented in Scripture with two Hands, and he hath Gifts in his Right Hand, and Gifts in his Left Hand. There is Jesus Christ, Grace, Pardon and Salvation, and all that is dear and precious; these are the Blessings of his Right Hand. In his Left Hand there are Riches and Honour, Estate, Lands, Houses, Supplies of the present Life. Now art thou a Goat or Sheep? one that shall stand at God's Left or Right Hand? Thou art known by thy Choice. All that are for the World, run for a worldly Portion, and neglect Christ. We count those Children foolish, who prefer an Apple before a Jewel: So here the Lord sets out to us Christ, and the Things of this Life, and Men prefer the base Contentments of the World before Christ. Therefore let us accept of Christ, if he hath given himself for us. 2. It exhorteth and presseth us to a spiritual Consecration, to give up ourselves to Christ. Rom. 12.1. I beseech you, Brethren, by the Mercies of God, that you present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable Service. Jesus Christ gave himself as a Sin-offering, and we must give up ourselves as a Thank-offering unto God. Now let me tell you, your giving up yourselves is a far other manner of giving up, than Christ gave up himself. You never keep yourselves so much as when you give up yourselves to God: All the receiving is on our part. God would have us give up our Hearts to him; How? that we might be made better. Better be given up to God, than left to ourselves. Christ gave up himself to be crucified, but we give up ourselves to be glorified. And Jesus Christ gave up himself voluntarily, there was no necessity lay upon him: but woe unto us if we give not up ourselves to God, there is a necessity laid upon us; we do but give God his due and his own, but Jesus Christ had power over his Life, to lay it down, and take it up; for he was an absolute Master of his Life: but we are dependant, under an Obligation; therefore our giving is but to make our Relation to God more explicit. And again, Jesus Christ could sanctify himself; he was Priest; Altar and Sacrifice, and brings all out of his own Store; but all we have is from God: it goeth under the name of our Deed; but the Sacrifice, Fire and Altar, all come down from Heaven; yet the Act must be done by us. And here take these two Cautions. 1. You must do as Christ did, give up your All, Body, Soul, Estate, Goods, good Name, Life, Parts, Interest, Relations; write upon all, Holiness to the Lord; there must not be a Hoof reserved: for these things are but Trifles in comparison of what Christ parted withal for us. Some stick at one thing, some at another: some divide the Body and the Soul. In times of Safety, when the public Profession of Religion is honourable, than Men will give up their Bodies to Christ; their Eyes shall be lifted up in Prayer, and their Tongues shall speak well of Christ, but their Heart is not given him. In times of Trouble, than they could give God their Souls, but Profession is suspended, the Body must be spared and excused. And then in the Soul, some make an untoward Division between Conscience and Affections; fain they would have Christ to pacify and satisfy their Conscience, but they give their Hearts and Affections to the World. Some could give up their Parts for Christ, O they could plead for him, and do some good Act of Kindness, but not a Penny of their Estates. Christians, you must not thus stand hucking with God, and play Pharaoh's Trick, but all must be given up. The Devil knows, when we divide, the Whole will fall to his share. It would be sad if God should deal with you as you deal with him, and glorify no more than you give him, take the Body into Heaven, and leave the Soul in Hell. 2. You must not retract your Vows. It is dangerous to alienate things once consecrated, to say with him, I go, Sir, and went not, Mat. 21.30. or as Ananias, to keep back part of the Money for which he sold his Possession, and yet the thing was in his own power. But you are not in your own power, it is not indifferent whether you will give up yourselves to Christ or no, but it is a Duty; and therefore live as if thou wert not thine own Master, but act for Christ, think for Christ, and do for Christ; it is not an hard Law. Consider what Christ did, Christ pleased not himself, Rom. 15.3. He had a private Will as well as you, but he denied it, and yielded to the public Will: Christ did not obey his private Will to the prejudice of his public; therefore let it not be grievous to renounce your Will: 2 Cor. 5.14, 15. For the Love of Christ constraineth us, because we thus judge, that if Christ died for all, then were all dead: And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. 3. It presseth you again to a like Readiness in Christ's Service, as the Lord Christ showed in the service of our Souls. Why should we be so backward to come to the Throne of Grace, when Jesus Christ was not backward to go to the Cross? We go grudgingly, when he went so willingly to suffer for us. When the Business was propounded to him, he said, Psal. 40.7, 8. Lo I come: in the Volume of the Book it is written of me, I delight to do thy Will, O my God. So when there's a warm Suggestion upon your Hearts; Psal. 27.8. Thou saidst, Seek my Face; my Heart said unto thee, Thy Face, Lord, will I seek. Lord, what wilt thou have me to do? said Paul when he surrendered himself up to God, Acts 9.6. If Christ was longing, when will the World be made, and the Bounds of their Habitation fixed, that I might dwell with them? O we do not long for Heaven as Christ longed for Earth: He could expect nothing but hard Usage, Grief and Death; he came to taste the Vinegar and Gall, and we do not long to taste of the Feast of Love. If Love brought down Christ to us, why cannot it carry us up to God? When you are backward to believe and pray, let it shame you that Christ was so willing. And in the Lord's Supper, let it shame us, that we have less Appetite to feast our Souls with the Benefits of the Cross, than Christ had to endure the Death of the Cross. Can we say with Christ, With desire have I desired to eat this Passover? Here is a Cup of Consolation tempered with Christ's Hand, and we have no earnest Groans after it. Christ could say, It is my Meat to do the Will of God; and certainly it should be so to us. In the Lord's Prayer, Thy Will be done, immediately goes before a Petition for daily Bread; to show it should be more desirous for us to do God's Will, than to eat our daily Bread. Christians, when will you learn of Christ? We plead and stand disputing every Inch with God. When you feel any Reluctancy and Regret of Spirit, remember, Christ offered up himself willingly. Christ's Work was sad Work; but he did not say it is a hard Work, and is like to cost me dear, and I shall meet with an unthankful World, and my Doctrine is like to be despised among the Nations; he pleaded none of these Discouragements. O when shall we learn to do as Christ, not to reason, but run the Ways of God's Commandments? Psal. 119.10. With my whole Heart have I sought thee. It is not Obedience, if it be not willing; Psal. 110.3. Thy People shall be willing in the Day of thy Power. When Difficulties arise, consider Christ's Torment and Suffering abated nothing of his Love; john 13.1.— Having loved his own that were in the World, he loved them unto the end. In the midst of his Agonies he still said, Luke 22.42. Not my Will, but thine be done. Let us be content not only to do, but to suffer; 2 Sam. 15.26. Behold, here I am, let him do to me what seemeth good unto him. Use 3. Here is Encouragement in Believing. 1. In Troubles of Conscience. Christ willingly offered up himself; he went as a Lamb to the Slaughter, therefore he is the Lamb of God, that taketh away the Sins of the World, John 1.29. Willing Sacrifices are acceptable to the Lord, he loveth a cheerful Giver. God had no respect to Cain, because he offered with a grudging Mind. The Sacrifice that came to the Altar struggling, was counted unlucky; if the Beast did roar, or bleat much, or showed much reluctation, it was an ominous sign. More particularly, the great Aggravation of Sin is the willingness of it; not the grossness of the Act, so much as the propension and bent of the Will. If thou hast been a willing Sinner, and art now troubled about it, here is a willing Saviour; he suffered as earnestly, and with as much strength of Desire, as ever you committed Sin; Luke 22.15. With Desire have I desired to eat this Passover with you before I suffer. Stop the Mouth of Conscience, by considering the burning Desires of his hearty good Will, with what desire, haste and speed, with what vehemency he did long to suffer. 2. In your Prayers and Addresses for Mercy. He that gave himself for us, will he not give us any thing? He that was ready to die, will be ready to help; Lo, I come, Psal. 40.7. So when we call upon him; Isa. 58.9. Thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. Rev. 22.12. Behold, I come quickly. He giveth the same Answer to our Requests, as to the Father's Commands. Wait with Hope; Christ that gave himself for us, will give himself to us. SERMON XX. TITUS II. 14. — That he might redeem us from all Iniquity, etc. I Come to handle the second Encouragement, namely, that which is taken from the Merit of Christ's Death: And therein, (1.) Here is Christ's Act, he gave himself for us, to be an Expiatory Sacrifice and Ransom for Souls. (2.) I come to the second Branch, and that is Christ's Aim, He gave himself: but why? To redeem us from all Iniquity, etc. Here is the Privative and Positive Part of this Deliverance; first Redemption, than Sanctification. The Privative Part we must first take notice of, and that is Redemption, a Phrase which the Apostle useth here to enforce us to a Denial of Ungodliness and worldly Lusts. Here I shall first handle the Nature of Redemption in General; and then particularly show how we are redeemed from Iniquity. I. For the Nature of Redemption: It is the great Gospel-Privilege, and therefore needs to be explained. To redeem another, it signifies to free them from any Distress, especially from Captivity and Bondage. The Word will be best explained with respect to the Customs and the Figures of the Law of Moses, for certainly from thence it was taken. Now under the Law there was a twofold Redemption; such as was immediately made to God, or else to Man. 1. To God. I observe that there was a kind of Ransom that every Man was to give for his Soul; Exod. 30.12, 13, 14, 15. When thou takest the Sum of the Children of Israel after their Number, than they shall give every Man a Ransom for his Soul unto the Lord, when thou numbrest them; that there be no Plague amongst them, when thou numbrest them. This they shall give, every one that passeth among them that are numbered, half a Shekel after the Shekel of the Sanctuary; an half Shekel shall be the Offering of the Lord. Every one that passeth among them that are numbered from twenty Years old and upward, shall give an Offering to the Lord. The Rich shall not give more, and the Poor shall not give less than half a Shekel, when they give an Offering unto the Lord, to make an Atonement for your Souls. Whenever they were numbered by Head and by Pole, that the Plague might not break out among them, they were to give a Ransom for their Souls; which showed that all our Souls were forfeited by Sin to God, and it was in God's Power to take them when he pleased; therefore every Man was to give this Acknowledgement. And some conceive the Plague which fell out in David's time for numbering the People, was for want of giving this Ransom to God. Now the Poor and Rich were both to give equally the same Ransom, the Poor to give no less, and the Rich no more, viz. half a Shekel, to show that all Souls before God are equal, the Debt was equal, and that the Price of Christ's Blood was equal. We were all forfeited to God, but all the Elect have an Interest in the same Redeemer: This will somewhat explain the Mystery. 2. In that Law there was another Redemption that was to be made to Man; and so there was a twofold Redemption figured in the Legal Dispensation. (1.) There was a Redemption of the Inheritance, or of the Person of the Brother that was waxen poor, and so through Poverty had sold himself, or sold his Land; Levit. 25.25. If thy Brother be waxen poor, and hath sold away some of his Possession; and if any of his Kin come to redeem it, then shall he redeem that which his Brother sold. And ver. 47, 48. And if a Sojourner or Stranger wax rich by thee, and thy Brother that dwelleth by thee wax poor, and sell himself unto the Stranger or Sojourner by thee, or to the Stock of the Stranger's Family. After that he is sold, he may be redeemed again, one of his Brethren may redeem him. The Goel, or the next of Kin was to redeem both the Land and Person so sold. All this noteth our State by Nature, we forfeited our Inheritance, and sold ourselves to work Iniquity; there was a voluntary Forfeiture on our Part; and we could not redeem ourselves, for we were waxen poor: And when we had sold ourselves, all of the Kindred were altogether waxen poor, and could not redeem us; Psal. 49.7, 8. None of them can by any means redeem his Brother, nor give to God a Ransom for him: For the Redemption of their Soul is precious, and it ceaseth for ever. Therefore Jesus Christ comes from Heaven, and takes Flesh, that he might be of our Blood and Kin, and so jure Propinguitatis; as being next of Blood, he had a Right to redeem and help us, when we had forfeited ourselves, and were become Slaves and Vassals of Sin and Satan. (2.) There was the Redemption of Captives. I confess I do not find express mention in the Law of this kind of Redemption, though some Types of this Captivity there were, and therefore here we must allude to the Customs of all Nations: Therefore I shall show; First; To whom we were Captives. Secondly; The manner of redeeming Captives both among the Jews and all Nations. First; To whom we were Captives: to God, to Satan, to Sin. 1. To God. We were the Prisoners of his Justice and Wrath, and therefore called Prisoners in the Pit, in which there is no Water, Zech. 9.11. It is a Description of our natural Bondage. In our Original State we were God's Creatures, but in our degenerate and fallen Estate we are God's Prisoners. 2. We were Captives to Satan, as God's Executioner, given up to his Power, that he might blind, harden and lead us to all manner of Sin by a just Tradition; 2 Tim. 2.26. That they may recover themselves out of the Snare of the Devil, who are taken captive by him at his Will. Natural Men are at the Will of another; as Christ told Peter, John 21.18. Another shall gird thee, and carry thee whither thou wouldst not. So Satan leads and carries us up and down, but it is there where we would ourselves be; we consent to this Bondage, and are acted by the Spirit of the Devil, and are at his beck. Nay, that is not all, but we are also given up Captives to Satan, that we might be tormented by him; therefore he is said to have the Power of Death, Heb. 2.14. The Devil, as God's Executioner, hath a great Power over carnal Men, to stir up Bondage and Fear, and Horrors of Wrath, and to take them away to Torment, though not as he will, but as God willeth. Satan is our Keeper, as God is our Judge; and Conscience which was made to be God's Deputy, is as it were Satan's Underkeeper, stirs up Fear, and holds us in Chains of Darkness. 3. We are Captives to Sin. Every natural Man is a Slave to his own Lusts; Tit. 3.3. Serving divers Lusts and Pleasures. Man in his natural State is a Slave to his own Affections. For the explaining of which let me tell you, while Man was in his Original State and Condition, his Actions were to be thus governed, the Understanding and Conscience were to prescribe to the Will, and the Will according to right Reason and Conscience was to stir up the Affections; and the Affections according to the Counsel and Command of the Will were to move the Spirits and the Members of the Body: This was the Order settled in Man's Nature before the Fall. But now by Corruption there is a woeful Change and Disorder, and the Head is where the Feet should be; the bodily Spirits move the Affections, the Law in the Members prescribes many times to the Law of the Mind; carnal Pleasures move the Affections, and the Affections carry away the Will by Violence; and the corrupt Bend of the Will blinds the Understanding, and so Man is led headlong to his own Destruction; and therefore the Apostle saith, that carnal Men are sold under Sin; Rom. 7.14. I am carnal, sold under Sin. As Captives in War were sold to be Drudges to those that bought them; so Man by Nature is sold to be a Drudge to his own Lusts, and to be at the Beck of every carnal and unclean Suggestion. Here is the Captivity of Man by Nature, there is the Judge, and that is God, to whose Wrath we are subject; there is the Prison, that is Hell; there is the Keeper of the Prison, that's Satan; and there are the Ropes and Chains by which we are bound, and they are partly our Sins; Prov. 5.22. His own Iniquities shall take the Wicked himself, and he shall be holden with the Cords of his Sins: And partly the Terrors of Conscience, for the Devils are said to be reserved in everlasting Chains under Darkness, unto the judgement of the great Day, Judas 6. which signifies the Horror that is upon the damned Spirits, expecting more Judgement from the Wrath of the Lord, and at the Judgement of the Great Day. The Devils that are most sensible of their Estate, as being actually in Torment, are said to be held in those Chains of Darkness; and we as their Fellow-Prisoners are held in the same Chains, though in the time of God's Patience we do not feel it. Secondly; Let us come to the way of redeeming these Captives. Among the Nations there's a fourfold way of redeeming Captives; either gratuitâ manumissione, by free Deliverance; or else Permutatione, by way of Exchange; or else violentâ ablatione, by way of Force and Arms; or else soluto lutro, by paying the Price or Ransom. The two last are most proper to this Case, taking away by Force, or paying a Ransom; though to me the former also have their Place. 1. By free Dismission on God's Part, that holdeth in the present Case; we are freely dismissed, namely, as there is nothing done on the Captive's Part to free himself. It is said, Rom. 3.24. Being justified freely by his Grace through the Redemption that is in Christ jesus. Mark, there is a Redemption in Christ, a Price paid, but no humane Satisfaction made; Freegrace found out the Remedy, not excited by any Works of ours. 2. For Deliverance by way of Exchange, that seems to have some Place here; for Christ was substituted into our Room and Place, so far as would stand with the Dignity of his Person; and he was made a Captive, that we might go free from the Wrath of God, though he was never in Bondage to Sin; so it is said, 2 Cor. 5.21. He was made Sin for us; that is, a Sin-Offering: and he was made a Curse for us, Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. He was substituted into our Room and Place: saith Austin, Suscepit sin● malis meritis poenam, ut nos sine bonis consequeremur gratiam: He did not deserve the Punishment, as we do not deserve the Glory; only he took our Chains and our Bonds upon himself. In Ecclesiastical Story mention is made of one Pambo, a Monk, a charitable Man, after he had given all his Goods for the Redemption of Captives, and had nothing left but his Bible; Nay (says he) I will give this away also that hath taught me to give other things: and when that was gone, Socrates reports of him, that he gave himself, he went in their stead to stay as a Pledge for them. This I have brought as a Shadow, and some kind of weak Adumbration of Christ's Love to Men, he himself would become the Ransom, and be put in our Place and Room, that we might go free. 3. Another way of Deliverance is by Force and powerful Rescue: and thus Christ hath redeemed us, as we were under Satan's Power, and held under Sin. As Abraham rescued Lot when he was taken captive, Gen. 14. So did Christ make a Rescue of us when we were led captive by our own Lusts; or rather (for this was the Type of it) as God by a mighty Hand recovered Israel out of Egypt. Egypt signified the Kingdom and Power of Darkness; so we are said to be snatched and recovered out of the Kingdom of Darkness; Col. 1.13. Who hath delivered us from the Power of Darkness. By a powerful Rescue hath God snatched and taken us out of our spiritual Egypt, out of our natural Bondage. The Blood of the Passover was sprinkled on the Door-Posts, as the Blood of Christ on our Hearts, which is a Mark of Preservation. On the Devil's Part our Captivity was a mere Tyranny and Oppression: for when God was once satisfied, Satan had no more Power by Right over us; and therefore Christ redeems us from the Devil by Force and Violence, he needs not make Satisfaction to him. Therefore it is notable, that in the Sufferings of Christ there was not only the Lord's own Hand and Counsel, but also the Powers of Darkness had a hand in them; therefore it is said, Luke 22.53. This is your Hour, and the Power of Darkness. Though the Devil did not immediately afflict Christ, as some Divines hold, though I dare not positively assert it; yet by his Instruments, the Jews, he crucified him; and therefore justly for this Injury done to Christ, was his Power made void. When Christ did something to God, he was doing something to the Devil; he triumphed over Principalities and Powers by his Cross; Col. 2.15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it. Thus the Elect, the Prisoners of Hope, are called out and set free. 4. Another way is by paying a Price and Ransom, 1 Tim. 2.6. Who gave himself a Ransom for us. Eph. 1.7. In whom we have Redemption through his Blood. His Blood was the Price paid to God. Tho Satan held us Captive, yet the Satisfaction must be made to God, because Man had not sinned against the Devil, but against God; and therefore to him it belonged either to condemn, or absolve us, and let us go free; therefore Christ gives Satisfaction to God, and by that means he dissolves the Power of Satan; for God being satisfied, Satan hath no Power over us. Thus you see we are several ways redeemed, freely as to ourselves, by way of Price and Satisfaction as to God, Christ being substituted in our room and place; but by way of Power and Force as to Satan. Thus I have discovered our Redemption by Christ with Allusion to the Figures of the Law, and Custom of Nations. II. I shall more particularly show you, how we are redeemed from Iniquity. We were under a double Bondage of Sin, the Gild of Sin, and the Power of Sin, both which made our Condition slavish. The latter is chiefly understood, yet I shall speak a little of both; we are redeemed from the Gild of Sin by Christ's Satisfaction, from the Power of Sin by his Spirit. First; From the Gild of Sin. Redemption is made mainly to consist in Remission of Sins; Col. 1.14. In whom we have Redemption through his Blood, even the Forgiveness of Sin. So Eph. 1.7. The Apostle in both places explaineth wherein it mainly consists. Now concerning this part I note, 1. That it is the Ground and Pledge of all the rest. Sin being pardoned, the Power of the Devil is abolished, the Wrath of God removed, the Gild of eternal Death is taken away. Acts 5.31. Him hath God exalted with his Right-hand, to be a Prince and a Saviour, for to give Repentance to Israel, and Forgiveness of Sin. So Luke 24.47. And that Repentance and Remission of Sins should be preached in his Name. Repentance is the beginning of all new Obedience, and Remission of Sins is the Seed of eternal Life; all Duties are included in Repentance, and all Blessings in Pardon. The Gospel is nothing else but a Doctrine of Repentance and Remission, so that the Devil cannot hold us as his Captives, nor Sin rule in us as in Slaves. This is the Ground and Pledge of the rest. 2. Sin being pardoned, we are freed from the Penalties of Sin, viz. the Evils after Sin. Sin hath a long train of Judgements, all which are done away when Sin is pardoned. It will not stand with the Honour of his Mercy to forgive the Debt, and yet to require Payment; it is a mocking to say, I forgive the whole Debt, and yet to expect part of Payment. Certainly God forgiveth us our Debts, as we are bound to forgive others; so we are bid to pray, Mat. 6.12. Forgive us our Debts, as we forgive our Debtors. Now we are bound to forgive them wholly, and not in part: It would not stand with God's Justice to exact the Debt twice, of Us, and of our Surety. Isa. 53.4. Surely he hath born our Griefs, and carried our Sorrows. Obj. But we are still subject to Corruption and Misery, the Miseries of the present Life, and Death hereafter. Answ. (1.) As to Miseries. The Afflictions of God's People seem to be Punishments, but are not, and differ as much as a Punishment and a Medicine. God acts the part of Physician, not of a Judge; he burneth us, cutteth us, puts us to pain, but not to do us hurt; not to satisfy Vengeance, but to better our Hearts. Hic ure, hic seca, Domine! modo parcas in aeternum. Our Afflictions are troublesome to the Flesh, as Punishments are, we cannot expect full Security, or total Exemption from them. Again, they come not by chance; Affliction doth not spring out of the Dust, but they come by special Dispensation; as Punishments also they do not come by chance, Sin is for the most part the occasion of them. God chasteneth them because they have sinned, as we quench a Brand plucked out of the Burning; or, he warneth them that they may not sin again. The Chastisements of the Godly serve for Examples, as well as the Punishments of the Wicked. But they are not properly Judicial Acts to satisfy the Law; as a Judge taketh no notice of the Repentance of the Delinquent, but of his Fault. They are Acts of Love, and a part of God's Family-Discipline. Brambles are not pruned, but Vines; Heb. 12.6. For whom the Lord loveth, he chasteneth; and scourgeth every Son whom he receiveth. Bastards are leftto live more at large. Again, they are for the exercise of Grace, not for the destruction of our Persons. A Judge doth not punish Offenders because he loveth them, but because the Law requireth it. If Corrections were Punishments, wicked Men should have the greatest share. Heb. 12.10. He chasteneth us for our Profit, that we might be Partakers of his Holiness. A Judge looketh to the Good of the Commonwealth, to keep Authority, and the Majesty of Government, not the Benefit of the Malefactor. 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that we may not be condemned with the World. The Godly are punished here, that they may not be condemned hereafter. The Scripture everywhere maketh it a part of our Blessedness; james 1.12. Blessed is the Man that endureth Temptation. Phil. 1.29. Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They are Dispensations of Love. Answ. (2.) For Death. This was the primary Effect of Sin, yet it remaineth; Gen. 2.17. In the day thou eatest thereof, thou shalt surely die. But the Curse of the Law is become a Blessing of the Gospel; Death is ours, 1 Cor. 3.22. Whether Paul, or Apollo, or Cephas, or the World, or Life, or Death, etc. all are yours. Adam might have lived here happily for ever, but Christ hath provided a better place for us; there is a deep Gulf, which cannot be passed but by Death; our present Earthly Nature is not fit for that happy State, 1 Cor. 15.50. Flesh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorruption. If Christ could have contented himself with giving us an Earthly Paradise, Death had not been necessary. That State in the Garden was an innocent and happy, but an Earthly State: These Bodies of ours that need Meat and Sleep, would have sufficed for the Earthly Garden; but we expect a greater Benefit, and therefore we must be contented with the Way and Passage. Sense and Reason telleth us, that these Bodies which we now carry up and down, are not fit for that State; we must lay what we received from Adam in the Grave, that when it is purged and renewed, we may be like to Christ. The Grain liveth not, except it die; the Shed and old House is pulled down, that God may raise a more glorious Structure. If all Believers should be wrapped up into Heaven, and changed, Miracles would be multiplied without need. It is no Punishment to lose our Corruption and Mortality. 3. The next Proposition is this, That the fairest part of this Redemption is hereafter, than our Happiness in Christ is perfect. Luke 21.28. When these things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh. Ephes. 4.30. Grieve not the Holy Spirit of God, whereby ye are sealed unto the Day of Redemption. Then we are passed Gun-shot, and out of Harm's way. We are fully redeemed from the Gild of Sin, when there is no Monument of God's Displeasure left. We must be like our Head in all Conditions. We are not fully freed from the Relics of Sin till the Resurrection, that we may have new Matter to glorify God when we come to Heaven. Old Adam is not quite abolished, till God be all in all. Secondly; He hath delivered us from the Power of Sin. He paid the Price on the Cross; therefore it is said, Rom. 6.6. Our Old Man is crucified with him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin. When Christ lay a dying, Sin lay a dying, and bled with him on the Cross; then was Grace purchased: and therefore Faith should look upon Sin as dead and actually crucified, it is done in the Mystery. And then he ascended, and poured out the Spirit now to accomplish this Work. God is satisfied, and Christ's Work lieth now with Satan, and our own Hearts. 1. For Satan. He is dispossessed and cast out at Conversion. Luk. 11.21, 22. When a strong Man armed keepeth his Palace, his Goods are in Safety. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his Armour, wherein he trusted, and divideth his Spoils. Then Christ taketh away the Prey. The Devil may trouble us, but he is but a Tyrant cast out, he can no more reign. And by preserving Grace, he keepeth possession; Christ will not lose Ground, when once he hath got Footing. Rom. 16.20. The God of Peace shall bruise Satan under your feet shortly. As joshua called unto his Companions, chap. 10.24. Come near, put your Feet upon the Necks of these Kings. 2. As for our own Hearts. He breaketh the Yoke, and sets the Will at Liberty, and maketh us free for God. Rom. 6.17. But God be thanked, ye were the Servants of Sin, but ye have obeyed from the Heart that form of Doctrine which was delivered to you. It was a willing Bondage, but now we are made a willing People; then our Consent was voluntary, now our Resignation is so too. There are indeed some Relics of Corruption and Opposition left; there are inward Monuments of the Fall as well as outward, as there are some grudge of a Disease after a Cure; but in Heaven all is perfect, and even now there is not a willing Subjection, but a Resistance made to Sin. Use 1. To exhort us to Thankfulness to our Redeemer. Remember your former Bondage; it is a woeful Captivity to be under Sin. Those that are under Sin, are under the Curse of the Law, and the Tyranny of the Devil; we could have no boldness with God as a Father, nor look him in the Face; the Law is against us, God is the Judge, Satan the Jailor, our own Consciences an underkeeper. Our Fears of Death, Judgement and Hell, are a part of our Bondage: But now what cause have we to bless God? Rom. 8.1. There is no Condemnation to them that are in Christ jesus. Then to be under the Power of Sin, is a woeful Bondage, to be at the beck of every Lust and carnal Suggestion. Men rejoice in their Bondage, they think there is no such Life as to live at large, and to do as we list; but the more liberty we take in Sin, the greater Slavery; the Work is Drudgery, and the Reward is Death. Sin hath reigned unto Death, Rom. 5.21. 2 Pet. 2.19. While they promise them Liberty, they themselves are the Servants of Corruption: for of whom a Man is overcome, of the same is he brought into Bondage. It is the saddest Judgement to be given up to our own Will, to be given up to Satan, to be given up to Self. What a Slavery is this, when we see Mischief, and know not how to avoid it? Conscience is held a Prisoner; we cannot see a Vanity, but the Heart lingereth after it, and groweth sick, as Ahab for Naboth's Vineyard. Duties of Godliness are esteemed an heavy Task; the Law of God is impelling to Duty, and the Law of Sin impelling to Evil. What Thanks is due to God for delivering us from so great a Bondage? Use 2. To press us to avoid Sin. Mortify the Lust, and prevent the Action; let it not reign in the Heart, nor be discovered in the Life and Conversation. Christ died, that the Body of Sin might be destroyed, Rom. 6.6. And he died, to redeem us from our vain Conversation, 1 Pet. 1.18. Consider, when Sin remains in its Power, and while you serve Sin, what Dishonour you do to God, and what Disadvantage it is to yourselves. 1. The Dishonour you do to God, to all the Persons in the Godhead. To the Father, by making void the whole Plot of Redemption. This was the eternal Project and Design, as it were, of God the Father, the wise Counsel his Wisdom found out to remedy the Fall of Man. Jesus Christ was ordained before all Worlds, to redeem us from our vain Conversation; 1 Pet. 1.20. Who verily was fore-ordained before the Foundation of the World. The Lord projected this way of Restitution from all Eternity, that this Course should be taken to destroy Sin: Now will you go about to make all this void? Then you wrong God the Son, and that many ways: You disparage the worth of his Price, as if it was not sufficient to purchase Grace, and so seek to put your Redeemer to shame: Nay, you disparage the Purity of his Person, for you were redeemed with the Blood of Christ, as a Lamb without spot and blemish. Nay, you disparage the Greatness and Extremity of his Sufferings: It cost him dear to purchase Grace and Deliverance from Sin, and you slight it, and make nothing of it. Then you rob him of the Greatness of his Purchase, he bought us with this great Price, that we might not be our own, and live to our Lusts. Such as are bought with Money, are theirs who bought them: 1 Cor. 6.20. For ye are bought with a Price, therefore glorify God in your Body, and in your Spirit, which are his. Did Christ pay our Debts, and shall we, like desperate Prodigals, do nothing but increase them by our Sin? Then you disparage the Holy Ghost, the Spirit whom Christ doth shed abroad to accomplish his Work: 2 Cor. 3.17. Where the Spirit of the Lord is, there is Liberty. The great Work of the Holy Ghost is, to free us from the Bondage of Sin. Have you the Assistance of such a Spirit, and can you not resist carnal Motions? And are you taken with every vain Delight, a Fashion, a sensual Bait? Thus consider what a dishonour it is to God to let Sin live, if Christ died to redeem us. You do as much as in you lieth to defeat the Project of God the Father, the Purchase of the Son, and the Work of the Spirit. 2. It is a Disadvantage to yourselves. You cut off your own Claim, and declare you have no Interest and Share in Christ if Sin live, for he came to redeem us from Iniquity. We cannot have an Interest in any part of Christ's Redemption till this be, for all these go together: God's Anger is not appeased, the Devil's Power is not restrained; the Law's Curse is still in force as long as Sin lives. You can have no Comfort, if you be not freed from Sin; the Wrath of God is against you; and Hell is your Portion; nay, if you are not redeemed from all Sin, for he redeems us from all Iniquity. A Bird that is tied by the Leg, may make a show of escape, but it is fast enough: So though many may abstain from gross Sins, (for they that commit such, show plainly they are acted by the Spirit of the Devil) yet if one Sin remains unmortified, it enthralleth as well as many; but if it reigns in the Soul, you have no Interest in Christ. Object. You will say, Why should we mortify? what should we trouble ourselves about this? Christ hath done all this. Answ. No; Christ hath redeemed us from all Iniquity; but his Redemption doth not make void, but oblige our Endeavours: for he undertook as God's Surety that Sin should be destroyed; and as our Surety, that we should not serve Sin; Rom. 6.6. Our Old Man is crucified with him, that the Body of Sin might be destroyed; that henceforth we should not serve Sin. There's a Work on God's part, he undertook for the pouring out of Grace; and on our part, that we should be watchful, and strive against Sin, and watch against all Occasions of it: And he hath given us encouragement so to do; Non pugna sublata est, sed Victoria; It is not the Conflict against Sin that is taken away by Christ, but the Victory of Sin. Look, as when the Israelites had a Promise, that God would give their Enemies into their Hands; the meaning was not, that they should not strike a Stroke, but they were to fight the Battles of the Lord: So when Christ hath redeemed us from Iniquity, yet we are to use all spiritual means of Mortification, to subdue the Lusts, and to prevent the Act of Sin. It will be our great Condemnation, when we have so much help, that still Sin should remain. Certainly, he is very lazy that will not ply the Oar, that hath both Wind and Tide on his side: And when the Lord Christ hath purchased Grace and the Spirit, yet we will not endeavour against Sin. Stand fast therefore in the Liberty wherewith Christ hath made us free, and be not entangled again in the Yoke of Bondage, Gal. 5.1. Use 3. Direction. whenever you are troubled with your Sins, and Lusts are too hard for you, go to Christ. It is his Office to redeem you from your Iniquity, and the Tyranny of Sin: Therefore when you feel any Corruption stir, go and complain to him, as Paul did, I cannot do the things I would, Gal. 5.17. Go to Christ for help; he was sent for this purpose to redeem you from Iniquity, and dissolve the Devil's Work. 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. It is his Office to purge the Church, to set us at Liberty, to destroy Satan's Power, to free us from our Passions and Corruptions; therefore go, complain to him of the strength of your Sins, for he will help you. Use 4. Comfort in our Conflicts. You are sure of a final Victory, before you enter into the Combat; e'er long we shall be out of the reach of Temptation, and the Spirit shall be all in all. Use 5. Examination. 1. Art thou sensible of thy natural Bondage, so as to grieve under it? As the Apostle, Rom. 7.23, 24. I see another Law in my Members, warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin, which is in my Members. O wretched Man that I am, who shall deliver me from the Body of this Death▪ If it be not thus with thee, Redemption by Christ will never be precious; there is sighing and weariness, they lay their sad Estate to Heart, as the Church hung their Harps upon the Willows; it is the Grief of their Souls, that their Lusts held them in Captivity. The Children of God complain more of the Relics of Sin, than wicked Men do of the full Power of it. 2. Hast thou any Freedom? Sense of Bondage is a good Preparative, but it is not enough. All Christ's Subjects are Kings, they rule over their own Lusts, though not freed from them altogether, they strive against them, and keep them under. And there is not only a freedom from Ill, but a freedom to Good: Psal. 110.3. Thy People shall be willing in the Day of thy Power. They do not serve God by Constraint, but are free to Good, and serve God with a great cheerfulness, as before they served their Lusts. Rom. 7.22. I delight in the Law of God after the inward Man. They consult with the Word of God, which was before their Bondage and Terror, they have an Ability and Strength to do that which is Good; there is a new Life in them, yet so as they are still excited by the Spirit. Use 6. It informeth us what is true Liberty, not to live at large. John 8.36. If the Son therefore shall make you free, you shall be free indeed. Not to have Power and Sovereignty over others; not to exercise Command and Authority over others, but to subdue our Lusts; not to be left to ourselves, to do what we please, that is the greatest Bondage. Rom. 6.20. When ye were the Servants of Sin, ye were free from Righteousness; but to do the Will of God, 1 John 3.5. And ye know that he was manifested to take away our Sins, and in him is no Sin. He died to take away Sin, and to make us like himself, that the World might know, that he was a pure and holy Saviour. SERMON XXI. TITUS II. 14. — And purifying unto himself a peculiar People, etc. IN this latter Branch I observed, Christ's Act, and then his Aim: His Act, he gave himself: His Aim and Intention; And here is the privative part of Deliverance, To redeem us from all Iniquity. This I have finished. I come to the Positive part, And purify to himself a peculiar People, zealous of good Works. He never communicates his Blessings, where he doth not bestow his Grace: He did not only free us from Hell, but from Sin. It is well for the Godly, that Christ came to take away the proud and carnal Heart, to take away Corruption and Iniquity, which is their greatest Eyesore. But this is not all, there is a positive Blessing; Christ did not only come to deliver us from Sin, but communicate Grace, That he might purify to himself a peculiar People. Two Points I shall open to you. I. That whomsoever Christ maketh his People, he first purifieth them; or, by purifying them, maketh them his People. II. Those that are purified, are reckoned his Treasure, or peculiar People. Doct. I. That whomsoever Christ maketh his People, he first purifieth them; or by purifying, maketh them his People. Here I shall show you, 1st. The Necessity. 2dly. The Manner of it. First; The Necessity of this Purification. 1. In regard of God, Father, Son, and Holy Ghost. Every Person in the Godhead, in the dispensation of Grace, hath a distinct personal Operation; Election is ascribed to the Father, Redemption to the Son, and effectual Application to the Holy Ghost. Now every one of these Operations respects Holiness: Election, Ephes. 1.4. According as he hath chosen us in him before the Foundation of the World, that we might be holy, and without blame before him in Love. Redemption, Ephes. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word. Sanctification, 2 Thess. 2.13. God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the Truth. It is for the Honour of every Person, that their Intention may not be frustrate, and chiefly upon this ground, because by this means they would justify and honour their personal Operation to the World. Those that are chosen by the Father, must be of a choice Spirit: Christ will not be the Head of an ulcerous Body; he will not be like Nebuchadnezzar's Image, whose Head was of fine Gold, his Breast and his Arms of Silver, his Belly and his Thighs of Brass, his Legs of Iron, his Feet part of Iron, and part of Clay, Dan. 2.32, 33. A beautiful Head upon a Negro's Body, is monstrous. We are Vessels form and set apart for the Master's use: Those that are under his forming, come new out of the Forge. Unclean Vessels can never be used to any good purpose, unless they be washed and sweetened. They are to be looked upon as God's Choice, Christ's Purchase, and the Spirit's Charge. Or if you will have it in other Relations, they are God's Children, Christ's Members, and the Spirit's Temples: God's Children must resemble their Father; Christ's Members must be like their Head; and the Holy Ghost will not dwell in a defiled Temple. 2. With respect to themselves, and their relation to one another, they must be purified. 1 Pet. 1.22. Seeing that ye have purified yourselves in obeying the Truth through the Spirit, unto unfeigned Love of the Brethren, see that ye love one another with a pure Heart fervently. The Purification of our own Souls maketh us to love Purity in others; for Similitude is the ground of Delight and Complacency. No Man can delight in the Purity of others, unless he be in some measure purified himself. Holy Men are only fit for this Communion and Society, others go in the way of Cain, Judas, v. 11.— Who was of that wicked one, and slew his Brother: And wherefore slew he him? because his own Works were evil, and his Brother's righteous, 1 Joh. 3.12. Carnal Professors that creep into the Church unawares, are full of Envy, Strife and Wrath. How can we edify one another in the holy Faith, unless we be first holy? A Man would think they should be purified to the Love of God; nay, but they must be purified to the Love of the Brethren. 3. With respect to the World. A distinct Body should have a distinct Excellency. They are a People distinct from the World, they are set apart for God: Psal. 4.3. Know that the Lord hath set apart him that is godly for himself. They are a chosen Generation. Many other Societies excel the Church for Strength, Policy and worldly Pomp; but Holiness and Purity is the Church's Badge; Psal. 93.5. Holiness becometh thy House, O Lord, for ever. God's peculiar People must have a peculiar Excellency upon a double ground. (1.) Because of Likeness to God: Exod. 15.11. Who is like unto thee, O Lord, among the Gods? who is like thee? glorious in Holiness. It is God's Glory, and therefore the Churches. God is rich in Mercy, but glorious in Holiness: his Treasure is his Goodness, but his Honour is his Holiness and immaculate Purity: as among Men, their Wealth is distinguished from their Honour. (2.) Because all the Ordinances hold it forth, especially the Ordinance of Initiation. So that it is the greatest Hypocrisy in the World to pretend to be God's People, and not to be holy, because they wear the Badges of Holiness; they all come in by the washing of Water. Men forget their Baptism; 2 Pet. 1.9. He hath forgotten that he was purged from his old Sins. Men that are only whited over with the Name of Christians, and Sin is still new and fresh, as an old thing, they forget the Effect of their Baptism: That a washed Man should be so foul and noisome still, sure they forget, or do not know what it is to be baptised into Christ. Secondly; The Manner how he purifieth them. There is on Christ's part the Spirit, and Ordinances, and his Merit reacheth to both; and on our part Faith. 1. On Christ's part. (1.) The Spirit is necessary. Titus 3.5. He saved us by the washing of Regeneration, and renewing of the Holy Ghost. The Holy Ghost applieth all the Grace which the Father intendeth, and Christ hath purchased. We are usually said to be saved by the Blood of Christ, that was the Merit and Price. There was a Grant on God the Father's part: Rev. 19.8. To her it was granted to be arrayed in fine Linen clean and white. An Authentic Act passeth in the Court of Heaven, that we shall have fine Linen; as Esther had Garments out of the King's Wardrobe. But this is founded on Christ's Merits; the Stream in which we are washed, flowed out of Christ's Heart; 1 john 1.7. The Blood of jesus Christ his Son cleanseth us from all Sin. But then the Holy Ghost, as the Executor of Christ's Will and Testament, worketh and applieth all. The Merit of the Creature is excluded by Christ's Merit, and the Father's Grant; the Power of the Creature is excluded by the Work of the Spirit; he worketh with a respect to Christ's Blood. As in the cleansing of the Leper, the Bird was to be killed over running Water, Levit. 14.5. So in the cleansing of the Sinner, there is the Merit of Christ, and the Work of the Spirit; 1 Cor. 6.11. But ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord jesus, and by the Spirit of our God. If we come to the Father, the Father sends us to the Son, otherwise he could not look upon us; the Son sends us to the Spirit; the Spirit sends us to Moses and the Prophets. (2.) The Ordinances. Ephes. 5.26. That he might sanctify and cleanse it with the washing of Water, by the Word. These are the Ordinances that are specially consecrated, and to which Christ's Merit reacheth; he hath not only procured the Gift of the Spirit, but a Blessing on the Means, that we may use them with Confidence. The Word helpeth us by way of Declaration and Offer; and Baptism concurreth sacramentally, by way of signing and sealing, and so it is a Means to confirm and provoke the Faith of a Receiver to lay hold on this Grace. The Ordinances are an help to call to mind Baptism. It is not good to balk the known and ordinary Means of Grace. Christ hath purchased a Treasure that cannot be wasted; john 17.19. And for their sakes I sanctify myself, that they also may be sanctified through the Truth. When you come to hear, you come to receive the Fruits of Christ's Purchase. 2. On our part there is required Faith, which also purifieth; Acts 15.9. Purifying their Hearts by Faith. Christ's Blood cleanseth, the Gospel cleanseth, Baptism cleanseth, the Spirit cleanseth, Faith cleanseth; all these are not contrary, but subordinate: neither Christ, nor the Word, nor the Spirit worketh without an Act on our parts: As under the Law, the Priest was not only to wash and cleanse the Leper, who herein represented God, but also after the sprinkling of the Priest he was to wash himself; Leu. 14.8. And he that is to be cleansed, shall wash his Clothes, and shave off all his Hair, and wash himself in Water, that he may be clean: to show that some Work is required on our part. The Work of Faith is to apply, to wait, to work by Reflection, and to stir up Love. (1.) To apply the Promises of God, the Offers of Grace in the Word, and the Blood of Christ, and all these to purge out Corruption. It applieth the Blood of Christ, urgeth the Soul with it; he died to purchase that Grace which thou wantest. The Water and Soap cleanseth, but the Hand of the Landress must apply it, and rub the Clothes that are washed. This is called sprinkling the Conscience with the Blood of Christ; Heb. 10.22. Let us draw near with a true Heart, in full assurance of Faith, having our Heart sprinkled from an evil Conscience, and our Bodies washed with pure Water. We should thus argue with ourselves; Surely Christ died to sanctify Sinners, his Death cannot be in vain. Grace is bought at a dear rate: in the offers of the Word, God maketh a tender; why should I not accept of it? Heb. 4.2. For unto us was the Word preached as well as unto them, but the Word preached did not profit them, not being mixed with Faith in them that heard it. But we do not say, What shall we say to these things? By Faith the Plaster is laid on the Sore. (2.) In the Use of Means it waiteth for the sanctifying Virtue of the Blood of Christ, and looketh upon them as Ordinances under a Blessing; Isa. 45.24. Surely shall one say, In the Lord have I Righteousness and Strength. It casts out the Net at Christ's Commandment; Micah 7.19. He will turn again, he will have Compassion on us, he will subdue our Iniquities, and thou wilt cast all their Sins into the Depth of the Sea. They see an All-sufficient Mercy and Power, and they wait till God manifests himself. (3.) It worketh by Reflection, and so stirs up Love; Gal. 5.6. Faith worketh by Love. It sets Love on work, and by little and little drieth up the Fountain of Sin. Shall I love that which God hateth? jer. 44.4. Howbeit I sent unto you all my Servants the Prophets, rising early, and sending them, saying, O do not this abominable thing that I hate. Faith representeth God pleading with us, and beseeching us by all his Bowels in Christ. Is this thy Kindness to thy Friend? Do I thus requite the Lord for all his Kindness to me? There is an Exasperation against Lusts; the Soul saith, Get ye hence. Hosea 14.8. Ephraim shall say, What have I to do any more with Idols? The Soul hath its expulsive Faculty, it is at the beck of Love, and Love is stirred up by Faith; and when it cannot expel Sin, it mourneth and groaneth under it as its Burden. Use 1. Are you thus purified? Have you passed this Laver? The Priests under the Law, before they went to the Altar, they first washed in the great Laver. You are not his People till you are sanctified. Esther was purified before she was brought to Ahasuerus, Esther 2. Christ telleth Peter, John 13.8. If I wash thee not, thou hast no Part in me. Though he took humane Nature, yet he owneth no Relation to any but the Sanctified; Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one; for which Cause he is not ashamed to call them Brethren. The Devils cannot say, He is Bone of our Bone. But what though he took your Natures? this is not enough, he will disclaim you if you be not sanctified; I took Flesh, but not for you; I died, but not for you. There is a double Notion of Purification in this Place, it noteth Cleansing and Dedication; there is a Difference between them and others, and between them and themselves; Whereas I was blind, now I see. I could before discourse and hear Sermons for Notions, but now my Conscience is more serious, I am more freed from Bondage, I have a more distinct Hope towards God in Christ; my Will is not obstinate and unpliable to the Counsels and Motions of the Holy Ghost; my Affections are reduced to a better temper as to earthly things. Thus examine yourselves; Is any thing washed off? Use 2. Information. It informeth us that we are all polluted by Nature, for we need to be purified ere we are Christ's People: Nay, it sticketh to us; we change our Skin, our outward Conversation, but no other Laver will wash our Hearts but Christ's Blood. If we had Eyes to see our natural Filth, we should loathe ourselves more than we do. We are all infected with Self-love and fleshly Natures; Tit. 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Malice and Envy, hateful, and hating one another. But we are partial to ourselves, we have no spiritual Eyesight. Sin is of a defiling Nature. You abhor dirty nasty Creatures, all of us are polluted with Sin. God that is a Spirit hath other Affections, he doth not abhor a Creature because of his Sores, but because of his Sins. We judge by the Senses; Psal. 14.3. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one: So we are in the Eyes of God, who is a pure Spirit. Sin maketh us odious and loathsome to him: but we that have Bodies abominate things that are sensibly unclean. Use 3. Let it stir us up to purify ourselves yet more and more. 1. See yourselves in the Glass of the Word. They that have most Light, do most complain of the Filthiness and Impurity of their Hearts; not because there is more Defilement, but more Light. Sluttish Corners are not seen in the dark. Carnal Men are loath to see their own Faces, they will not come to the Light. We love a flattering Glass, but a searching Ministry is hated. You have not looked in the Glass enough, till it hath stirred up Shame, Sorrow, and Self-abhorrence. Raging against Conviction, argueth the Heart is bad. When Men cannot endure to see themselves, but think all is clean and well, it is a Sign of a secure careless Spirit. If we keep ourselves from foul Sins, we do not think of our odious Natures. 2. Desire Cleansing; as Peter, John 13.9. Simon Peter saith unto him, Lord! not my Feet only, but also my Hands and my Head. Or David, Psal. 51.2. Wash me throughly from my Iniquity, and cleanse me from my Sin. Sin is a deep Stain, hardly got out; let it keep us humble. God carrieth on his Work by Degrees. 3. Use God's Means; Zech. 13.1. In that Day there shall be a Fountain opened to the House of David, and to the Inhabitants of Jerusalem for Sin and for Uncleanness. Rev. 7.14. These are they which come out of great Tribulation, which have washed their Robes, and made them white in the Blood of the Lamb. The Church knoweth no other Laver, and the Effect of it you receive in the Ordinances. 4. Keep yourselves clean by a constant Watchfulness. james 1.27. Pure Religion and undefiled before God and the Father is this, to visit the Fatherless and Widows in their Affliction, and to keep yourselves unspotted from the World. The World is a dirty Place, you will soil your Garments, therefore you must avoid all Appearance of Evil; hate the Garment spotted with the Flesh. We cannot keep at too great a Distance from Sin; a bold Use of our Liberty showeth the Heart hankereth after Sin, as a Raven hovereth within the Sent of the Carrion. Doct. II. Those that are purified, are reckoned to be God's Treasure and peculiar People. The Word in the Original which we translate Peculiar People, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Vulgar renders it Populus acceptabilis, an acceptable People, but not emphatical enough. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Wealth, Plenty, Treasure, that which we have above our necessary Substance: Yea, not only Treasure, but the principal Part of it, that which is locked up in the Cabinet, and takes up but a little Room, as Jewels. The Expression is taken out of the Septuagint, and alludes to those Places in the Old Testament, where God calls his People his Jewels or special Treasure; Exod. 19.5. Ye shall be a peculiar Treasure to me above all People; which is rendered by the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And you have another Expression, 1 Pet. 2.9. Ye are a chosen Generation, a royal Priesthood, a holy Nation, a peculiar (or purchased) People: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Populus Acquisitionis, or Possessionis; a People of Possession, such as God counts his Heritage, his Jewels; Mal. 3.17. They shall be mine, saith the Lord of Hosts, in that Day when I make up my jewels. The Word imports any choice and precious thing; that God loves those that are purified, as a covetous Man loves his Treasure, or a proud Man his Jewels and Honours. Give me leave to illustrate it by a few Scriptures, where the World and the Saints are compared. The World are said to be not a People, 1 Pet. 2.10. How so? not for want of Prowess, or Policy, or Pomp, or worldly Splendour, or civil Arts or Crafts; many times in these things they excel the Church: but they are said to be not a People, that is, in God's Account and Esteem they are but a confused Heap of Nations spilt upon the Earth by a general and loser Providence. In Isa. 55.5. There is another Emphatical Expression; Behold, thou shalt call Nations that thou knowest not; and Nations that know not thee, shall run unto thee, because of the Lord thy God. It is spoken to Christ: It is a strange Expression. Is there any Terra incognita, any Land that is unknown to him? The meaning is, which thou hast no more taken notice of, nor taken Care of, than a Man doth of those whom he never knew; a People of no Esteem and Respect with God, as if he had taken no notice that there were any such in the World. So Acts 17.30. The times of this Ignorance God winked at. In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he overlooked them. The Vulgar read it, despiciens, he did despise them: and our old Translation is better than the new, God regarded them not. It is usually taken to signify God's Indulgence, that he did not deal so strictly with the World, because they had so little means to keep them from Sin; whereas the Scope carrieth it quite otherwise in another Sense, God overlooked, or lightly passed over those times, not caring what became of them that then lived before they were his peculiar People; he overlooked and regarded them not, but let them go on in their Sins, though not unpunished. Thus you see Foreigners to the Church are Strangers to God, and wicked Men are as if they were not; not in regard of God's general Providence, so they are sustained and regarded: he preserves Man and Beast; not in regard of calling them to an account for their Sins; they that are sometimes called no People, are at other times called the People of his Curse▪ But in regard of Value and Esteem, as to special Communion with him, they are not at all. But now look upon the Terms that are bestowed upon the Church and Godly▪ those that are purified, james 1.18. they are called the first Fruits of his Creatures. Under the Law the first Fruits were the Lord's Portion: so all that are regenerated and called to Grace, are the Lord's Portion. O●cumenius gloss●th upon the Place: the World is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Creature; but the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Possession: the World are his Goods, and they are his Treasure. The vast Territories of the blind World are but as a Common and Heath, which God doth not look after, but the Church is as a Garden enclosed, in regard of his Love and special Dispensation. Heretofore this was the Privilege of Israel, to be God's Portion; it was confined to them; and that's the Reason of that Expression, Isa. 19.25. Assyria the Work of my Hands, and Israel mine Inheritance, or Portion. God made all People, but he chose these for his Delight and Habitation. It was confined to them heretofore, but it is not confined now, the People of any Nation may be preferred to this Estate: Those that are purified, wherever they are, they are the Lord's Treasure and People. But why doth the Lord esteem them as his peculiar People? I shall give Reasons with respect to every Person of the Godhead. 1. Because of God the Father's Choice, he hath picked and culled them out of the World, and therefore he esteemeth them above all others. See what the Apostle saith, 1 Pet. 2.9. Ye are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People: Therefore a peculiar People, because a chosen Generation: they are set apart, singled out of the World for himself. So Psal. 135.4. The Lord hath chosen Jacob for himself, and Israel to be his peculiar Treasure. He hath called them out, and left all the World besides: God's Choice puts a Value upon things. Common Gold and Silver is not of such Value, as that which was consecrated and dedicated to God: Nay, Gold and Silver was not so good as Goat's Hair that was consecrated to the Uses of the Tabernacle. The Dedication of a thing to an holy Use, inhanceth the Price of it. Now those that are chosen are consecrated and set apart by God for himself; The Lord hath set apart him that is godly for himself, Psal. 4.3. And therefore of greater Value than all the World, because designed by God to be his Portion. 2. Because of Christ's Purchase, they are bought at a dear Price; 1 Pet. 2.9. A purchased People, that is the marginal Reading. The Saints are valued, not from themselves so much as in Christ; he hath put Honour upon us, as Adam put a Disgrace upon us: Adam sold us for a Trifle, but Christ did not redeem us at so cheap a Rate; Ye are redeemed not with corruptible things, as Silver and Gold, etc. but with the precious Blood of Christ, 1 Pet. 1.18, 19 We prise that which cost dear; Christ was given in Ransom for us, therefore doth God prise us. 3. Because they are Vessels of the Spirit's forming. God delighted in all his Creatures, they were all good, the Product of the Spirit's Incubation; Gen. 1.2. The Spirit of God moved upon the Face of the Water. But much more doth he delight in the new Creature, his Workmanship in Christ, Eph. 2.10. Partly because there is more goes to form the new Creature than the old; and partly because their Being is more noble than the Being's of all other Creatures in this lower World. (1.) There is more goes to form them; there is discovered more Wisdom, more Power, more Goodness: The new Creature discovers more of his Power than the old. It was a wonderful thing the making of the World, and disposing of the Creatures into so many several Forms and Ranks, a mighty Effect of God's Power: but as there was no Help, so there was no Let or Hindrance; nothing to oppose God's Work, as nothing to facilitate it. But when God comes to frame a new Creature, there's a Spirit of Rebellion and Opposition. Then more of his Wisdom: The Gospel is a better Theatre whereupon to see God than the World. In the World there is much of his Wisdom, but much more in the Mystery of Grace, and in all his Transactions to bring Man to a purified State; therefore here's his special Delight. Then for his Mercy, Goodness and Love. A great deal of Love God showed in making Angels out of nothing, but in some Sense there is more Love showed in sanctifying Man; for in the former there was no Hindrance to his Goodness, but here wronged Justice interposed, and put in something by way of Bar against us; yet notwithstanding the Demerit of our Sins, he would take us into his Favour. In the Creation God showed himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lover of Angels; but in Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lover of Man; Tit. 3.4. After that the Kindness and Love of God our Saviour towards Man appeared. (2.) Chiefly, because of the Life they live; the new Creature hath a more noble Being than all the Creatures in the World, and lives a more noble Life. Put the whole World in the Balance, and it is not worthy to be compared with the new Creature; those that are purified and sanctified, the World is not worthy of them; Heb. 11.38. Of whom the World was not worthy. Look as the Life of Reason excels that of Sense, and the Life of Sense that of Vegitation; the Life of Beasts is better than the Life of Plants; and the Life of Man better than the Life of Beasts: so doth Grace excel Reason, and the Life of Saints is a more noble Being than that of Men. I confess if you go upward, we cannot say the Life of Glory as much excels the Life of Grace, as the Life of Grace excels the Life of Reason; there is a greater Difference between the Life of Reason, and the Life of Grace, than between the Life of Grace and the Life of Glory; or between a carnal Man and a Child of God, than between the most glorified Saint in Heaven, and the weakest Believer on Earth. The Difference between Glory and Grace is gradual; but the Difference between the carnal Life and the spiritual Life is essential. Glorified Saints, and Saints here living the Life of Grace, differ only in Degrees; but the Life of Grace and the Life of Nature differ in kind. There is more Difference between a Toad or Beast and a Man, than between a Child and a Man: Grace and Glory differ but as a Child and a Man, only in Degree; but Grace and Sense, and Grace and Reason, differ as the Life of a Toad, and the Life of a Beast, from the Life of a Man. Use 1. Information. 1. That we should not value Men by their secular Interests, but by their Relation to God. The Lord doth not call the Potentates of the Earth his Treasure, as he doth his Holy Ones; Prov. 12.26. The Righteous is more excellent than his Neighbour. Men may be mighty in the World, yet base and vile in God's Esteem; Dan. 4.17. He gives Kingdoms to the basest of Men. It is notable, in the prophetical Visions of the great Monarches of the World, they are compared to wild Beasts. Alexander the Mighty, yet is called the Goat of Graecia. Paul calls Nero a Lion. They that brave it in the World, as if they were Gods upon Earth, yet in the Lord's Account they are but Beasts. But now the Saints are the precious excellent ones of the Earth, Psal. 16.3. Therefore we should not value Men by their outward Greatness: James 2.1.— Have not the Faith of our Lord jesus Christ, the Lord of Glory, with respect of Persons. If you have Relation to Christ, he puts a Glory and Excellency upon you, you are his Treasure. Saith Tertullian, Non ex personis fidem, sed ex fide personas; We must not measure the Faith by the Person, but the Person by his Faith. They are Fools that despise and vilify those upon whom God sets the greatest Price; and admire those that are of lowest Esteem with God. 2. It informeth us, that the Judgement of God, and the Judgement of the World are very contrary. The World counts the Saints the Filth, the Scurf and Off-scouring of all things; and God calls them Jewels and Treasure. Alas! with God carnal Men are nothing, worse than nothing. It had been better for them, saith the Spirit of God, that they had never been born; and they are viler than the Earth. The blind World knows not how to value the Stamp and Seal of the Spirit. When God hath impressed his own Image, the World knows not how to value them; but God values them: These are Coins and Medals God will keep in his own Treasure. Certainly they are worthless Souls that despise them, that count Purity a Disgrace. It hath always been the World's Fashion to crucify God in Effigy, in his Picture; to despise, oppress and scoff at them that bear his Image, and resemble him, and malign and scorn the Lustre of Holiness. 3. It informs us how much it concerns us to be holy and purified, for those he counts to be his Treasure: God's Church is his Heritage, but every one that lives in the Church God doth not count them to be his Jewels. Many claim Acquaintance of him by virtue of Offices and Ministration in the Church, yet they are disclaimed and disowned by God; Mat. 7.22, 23. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful Works? And then will I profess u●●● them, I never knew you; depart from me ye that work Iniquity. The Holy Ghost brings in some that had great Gifts and Employments in the Church. And as when a Man entertaineth another with Strangeness, we use to put him in mind by some Tokens; so carnal Professors put Christ in Mind as it were by some kind of Tokens; Do you not remember that we prophesied in your Name? etc. and we were employed in special Offices in the Church. No, verily, I know you not; he disclaims and disowns them. 4. It informs us, that it is dangerous to molest, oppress and prosecute the Godly, those that are purified, because they are God's peculiar ones; you meddle with the Apple of his Eye, and to destroy them is Sacrilege. Israel is a holy thing, jer. 2.3. Israel is Holiness unto the Lord, and the first-fruits of his Increase: all that devour him shall offend; Evil shall come upon them, saith the Lord. Sacrilege hath been always deadly; robbing of Temples among the Heathen hath been always observed to be fatal to those that attempted it: the Lord by his wise Providence was pleased to suffer the Devil to follow them with Tempests and Punishments, to keep up the Notion of a Divine Power, which is the Fundamental Principle and Ground of all Religion. So when you oppress and destroy the People of God, and malign them, you devour that which is holy, which will prove fatal and deadly. Look as he told the Governor, Acts 22.26. Take heed what thou dost, for this Man is a Roman. So God is very tender of these kind of Men, they are his Jewels, his Treasure, take heed how you use them. Use 2. Exhortation; and that both to carnal Men, and to God's People, who are his peculiar ones. First; It exhorts carnal Men to put in for a share in this great Privilege, to be one of God's peculiar ones, those that he counts his Treasures and his Jewels. Let me first exhort, then direct. 1 st. I shall exhort you by these Considerations, how God will own his peculiar People above all the World besides, and how he doth value them above all the World. 1. How he owns them; privately in their own Consciences, he owns them in his Ordinances, he owns them publicly in his Providence, and most publicly he will own them in the Day of Judgement. (1.) He owns them privately in their own Consciences. God's holy ones are said to be sealed by the Spirit, Ephes. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed unto the day of Redemption. God sets his own Seal upon them, to signify his Right and Property in them; As a Man marks his Sheep, or a Merchant seals his Wares to declare his Right and Property: so all that are God's, they are sealed by his Spirit, and they bear his Mark. As the Worshippers of the Beast have the Mark of the Beast; so the People of God have the Lord's Seal, he owns them. There is the Spirit's Witness to tell them God is theirs, and there is the Spirit's Work to cause them to become God's; the Spirit witnesses to them by Impressions, and tells them, God is your Salvation, and seals them by Expressions, and makes them choose God. There is a mutual Appropriation, Cant. 6.3. I am my Beloved's, and my Beloved is mine. He chooseth them for his peculiar People, and they choose him for the peculiar Treasure of their Souls. Whom have they in Heaven but God? and who doth God regard in the World but they? they have his Privy-Seal in their own Consciences. (2.) He owns them in his Ordinances, so as to maintain Communion with them, as he doth not with others. When others pray, God takes no notice that such a Prayer is made; they hear, but cannot say God owns them. But now he owns his People in their Approaches; Isa. 58.9. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. God doth as it were say, It is the Voice of my People, What would you have? here I am, ready to help you, and to give you Grace. No King will do so much for his Favourites; as God will do for his People; Zeph. 3.10. he calls them his Suppliants. This is not a peculiar Privilege for some peculiar Saints, that they are thus honoured of God, and answered by him in Prayer, but all are a peculiar People, and God hath Affections and Blessings enough for them all. When the Wicked come and pray, God takes no notice of them, as if no such Men were in the Congregation; Isa. 1.15. When you spread forth your hands, I will hide mine Eyes from you; yea, when you make many Prayers, I will not hear. They have no Visits from the Spirit, nor sensible Returns of Prayer. It is sad to come to Ordinances, and God to take no notice of us; when the Spirit of God comes into the Congregation to bless the Worshippers by Head and Pole, and you are left out of the Account, and past over. You know what is said in the Law, Exod. 29.42, 43.— At the Door of the Tabernacle of the Congregation, before the Lord; where I will meet you, to speak there unto you: And there I will meet with the Children of Israel. God did not only promise to meet with Moses, but with all the Congregation: and certainly the Services of the Church now are not less fruitful than the Services of the Tabernacle. When God's People come together, God meets with them, and talks with them, and sends them away with Gifts of Grace, and spiritual Increase; for they are his Suppliants, and his peculiar People. (3.) God owns them in the course of his Providence sometimes with outward Blessings. Thus God set up Abraham as a Mark of Envy to the Nations about him. As Benjamin's Mess was five times as much as the rest, so many times in outward Blessings God owns his People. But I cannot much press this; but the aim of Providence principally concerns them, Rom. 8.28. All things work together for good to them that love God. All things may seem to work against them, but they work for them. It is a Mercy that God takes notice of them, and visits them day by day, job 7.18. That thou shouldst visit him every Morning, and try him every Moment. Brambles are not pruned and paired as Vines are. Wicked Men they are as Sheep whom no Man taketh up, God doth not look after them. But God's Children may take notice how the special Care of Providence serves their special Necessities; and particularly as to their Afflictions, they do not spring out of the Dust, but every day God is mindful of them, and ordereth such Dispensations to keep them in order; whereas wicked Men are only under the general Care of Providence, they cannot discern such particular Love and Aim at their Good and spiritual Welfare. (4.) He will own them before all the World at the last Day; I will confess them (saith Christ) before my Father which is in Heaven, Luke 12.8. These are the Fruits of my Purchase, he will present them to God, Heb. 2.13. Behold, I, and the Children which God hath given me. But wicked Men are disclaimed, Then will I profess unto them, I never knew you, Mat. 7.23. O, how will their Faces gather Blackness when Christ shall disclaim all Acquaintance with them; I never had any real and familiar Converse with you in public or private Worship. 2. How he values them. He doth not stand upon other Nations for their Safety, either to preserve them, or to divert the Destroyer from them. As for Instance, when God raiseth up some furious Instrument, that is Flagellus Dei, the Scourge of God, to pull down and waste, God finds Work for them abroad to save his People; and therefore he saith, Isa. 43.3, 4. I am the Lord thy God, the holy One of Israel, thy Saviour: I gave Egypt for thy Ransom, Ethiopia and Seba for thee. Since thou wast precious in my Sight, thou hast been honourable, and I have loved thee; therefore will I give Men for thee, and People for thy Life. He let the Sword go into other Countries to save judah, that was his Heritage; if the Sword must drink Blood, and eat Flesh, let it go to Egypt, Ethiopia, Seba, into Idolatrous Countries: He puts other Nations in their stead, and counts them as a little Chaff, to save the Jews. And then the highest among the Nations (which is another Argument) are rebuked for their sakes. God plucked the Sceptre out of the Hands of Kings, and the Diadems off from their Heads, Psal. 105.14, 15. He suffered no Man to do them Wrong; yea, he reproved Kings for their sakes, saying, Touch not my Anointed; meaning those that are anointed with his Grace: God will rebuke the mightiest Potentates. Again, though they are never so despicable, yet Countries, whom God hath deemed to Destruction, hath he saved for their sakes. It is a notable Expression of God to Lot, Gen. 19.22. Haste thee, escape thither; for I cannot do any thing till thou be come thither. These are the Blessings in the Cluster that keeps the Vine alive, which otherwise would be destroyed; the Chariots and Horsemen of Israel: nay, they are the Pillars of the whole World, the Creation would not continue a jot longer if God had not a peculiar People. As the Ship tarries till all the Passengers be entered, than they hoist up Sails; God's Providence only tarries till all the Elect be gathered, and his Jewels shall be made up, than the World shall be no more. There are some few hidden ones that keep up the World, and preserve the course and frame of Nature. Now will you not put in for this Privilege to be of that number? You must pass the great River and be washed, before you can come to serve and minister in holy Things to God. 2dly. For Direction. 1. You must earnestly desire this Privilege, Psal. 106.4, 5. Remember me, O Lord, with the Favour that thou bearest to thy People: O visit me with thy Salvation: That I may see the good of thy chosen, that I may rejoice in the gladness of thy Nation; that I may glory with thine Inheritance. This should be the greatest Ambition of your Souls, that you might be one of God's peculiar ones. As Theodosius counted it a greater Honour to be a Member of the Church, than to be Emperor of the World. And Moses, Heb. 11.24, 25. when he came to Years, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he was grown great, that is, when he had Ability to judge, he refused to be called the Son of Pharaoh 's Daughter: Choosing rather to suffer Affliction with the People of God, than to enjoy the Pleasures of Sin for a season. The Honour of Pharaoh's Court was nothing so lovely to him, as to be a Member of God's People, and to enjoy Communion with the Saints, though with great Affliction and Reproach. 2. Whenever you are brought in to be one of that number, you must take an Oath of Allegiance to God, for so do all his People, they take hold of the Covenant of God: See Deut. 26.17, 18. Thou hast avouched the Lord this day to be thy God, and to walk in his Ways, and to keep his Statutes, and his Commandments, and his judgements, and to hearken unto his Voice. And the Lord hath avouched thee this day to be his peculiar People, as he hath promised thee, and that thou shouldest keep all his Commandments. God will bind you fast when you come to partake of this Privilege, it must be by solemn Consecration, and by Covenant to walk in all his Ways, and in all his Statutes. So Deut. 29.12, 13. That thou shouldest enter into Covenant with the Lord thy God, and into his Oath, which the Lord thy God maketh with thee this day. That he may establish thee to day for a People unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy Fathers, to Abraham, to Isaac, and to Jacob. There is a Covenant by which God and the Church do own one another. If you expect Protection and Provision for this Life, and for a better, give God the Hand, and take hold of his Covenant: Jesus Christ hath all manner of Relations to the Church. All Titles you know to a Crown are either by Purchase, Conquest, or by Covenant, or Consent of Nations. Thus Christ will be King of the Church by Covenant, and by Consent; you must take an Oath to him of Allegiance to him, to be faithful to him, to observe all his Ways and Statutes, that so you may become his People. Secondly; The other Branch of Exhortation is to God's People, to walk as his peculiar Ones, and to carry yourselves as becometh the People of God. 1. Praise him for enrolling you in this Company, Psal. 135.3, 4. Praise the Lord, for the Lord is good; sing Praises unto his Name, for it is pleasant. For he hath chosen Jacob to himself, and Israel to be his peculiar Treasure. To quicken you, consider what you were; you were not a People, God raised you up from the very Dunghill to this Preferment; remember your past Estate. Look as old jacob considered what he had been when God preferred him, Gen. 32.10.— With my Staff I passed over this Jordan, and now I am become two Bands. So do you say, I am a worthless Creature, it is God that hath taken me into Grace, praised be the Lord that hath chosen me. Then consider how many are left to perish in the wide World. Some live out of the Church's Pale, that never heard of Christ; and many others have only a loose General from Christianity; O blessed be God that hath chosen me to be of the number of his peculiar People. It is said, Zech. 13.8. And it shall come to pass in all the Land, saith the Lord, that two parts shall be cut off and die, but the third shall be left therein. We pass through many Bolters before we come to be God's peculiar People; as the Corn is ground, bolted, seared before it comes to be fine Flower. There are many Nations have not the knowledge of God, and others live in the Church, but are carnal; and I to be one of his peculiar People, an invisible Member of Christ's Mystical Body, O what a Privilege is this! And then what moved him to all this? nothing but his own free Grace. Thus Moses debates the Case with Israel, Deut. 7.6, 7, 8. For thou art an holy People unto the Lord thy God: the Lord thy God hath chosen thee to be a special People unto himself, above all People that are upon the face of the Earth. The Lord hath not set his Love upon you, or chose you, because ye were more in number than any People (for ye were the fewest of all People): But because the Lord loved you, and because he would keep the Oath which he had sworn unto your Fathers, hath the Lord brought you out with a mighty Hand, and redeemed you out of the House of Bondmen, from the Hand of Pharaoh King of Egypt. Therefore praise the Lord. 2. Improve it for Confidence. Zech. 13.9. And I will bring a third part of them through the Fire, and will refine them as Silver is refined, and will try them as Gold is tried: They shall call on my Name, and I will hear them: I will say, It is my People; and they shall say, The Lord is my God. In time of great Affliction, than it is time to plead our peculiar Interest in God, as the Church doth, Isa. 64.9. Behold, see we beseech thee, we are all thy People. It is a ground of Audience and Confidence. Interest is the sweetest Argument that we can use in Prayer; Psal. 119.94. I am thine, save me. He is worse than an Infidel that doth not provide for his own Family. Now what ground of Confidence is this, Lord, we are thine! therefore cast yourselves upon God. 3. Carry yourselves as a peculiar People to him. Wherein? (1.) You must not be contented with common Mercies. Every distinct Society have distinct Privileges: Now the Elect are a peculiar People, and therefore should look after peculiar Privileges. A Man may have outward things; and here is nothing peculiar, no Argument of God's special Love. Castaways may have these things: Psal. 119.132. Look then upon me, and be merciful unto me, as thou usest to do unto them that love thy Name. Look not upon me as thou usest to do on the World in general, but as thou dost on thy own People. You must have renewing Mercies, and sanctifying Mercies, a holy Heart, be kept from Sin, and conformed to God. Other Mercies a Man may have, and go to Hell; therefore be not satisfied with them. Luther protested to God, he would not be put off with Estate, and the Favour of the World, and with increase of Honour and Esteem. Alas, the multitude may have these things, it is their Happiness. Psal. 4.6. There be many that say, Who will show us any Good? Lord, lift thou up the Light of thy Countenance upon us. (2.) Be not contented with common Graces: Thus far a Man may go, and not be saved. As for instance, There are moral Inclinations in Heathens, and they make Conscience of gross Sins. It is not enough to keep from Theft, Drunkenness, Adultery; a Heathen would discover those Sins by the Light of Nature, and by such Arguments and Reasons as Nature suggests would avoid them. And then Hypocrites may have flashes of Comfort, Glances, Wishes and good Moods; though they have no constant Delight in Communion with God, yet they have superficial Hopes, and are much taken with Evangelical Strains and Tenders of the Gospel, they have a desire to keep their Consciences quiet and peaceable; but you should labour for Uprightness, and special Graces. Carnal Men desire to be secure, rather than sincere, that they may have some Delectations, and superficial Tastes; but you are to look after things that accompany Salvation, Heb. 6.9. In the Original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things that have Salvation in them; you should be contented with no Grace, but that which is an undoubted Pledge and Evidence of Heaven, not a loose Hope of the Gospel. (3.) Be not satisfied with a common Conversation. How is that? Partly thus. You must not live according to ordinary Privileges, and ordinary Hopes: You must discover Self-denial, as one trained up in the School of Christ. It is an Accusation the Apostle brings against the Corinthians, 1 Cor. 3.3. Are ye not Carnal, and walk as Men? When Men pretend to be God's peculiar People, and have nothing singular, but are given to worldly Cares, vile Passions, and corrupt Affections, as other Men are, this hardens carnal Men. A Christian should live like a Wonder in his place, by discovering much Self-denial and Mortification in his Conversation: Mat. 5.4. For if ye love them which love you, what Reward have you? do not the Publicans the same? It is the greatest Hypocrisy that can be in the World, to profess to be a peculiar People, and to deny yourselves in nothing, but do as others do; we should live at another rate, and be more Holy, more Charitable, more Heavenly. (4.) Do not live according to ordinary Examples. We may not frame and fashion ourselves to the Guise of the World, because we are the Lord's peculiar People. Deut. 14.1, 2. Ye are the Children of the Lord your God; ye shall not cut yourselves, nor make any baldness between your Eyes for the Dead. For thou art an holy People unto the Lord thy God; and the Lord hath chosen thee to be a peculiar People unto himself, above all the Nations that are upon the Earth. Dead Fishes swim with the Stream. A Christian should live in a Countermotion to the World. You cannot do as others do, for you profess yourselves to be distinct. Especially we should consider this, in times of general Defection, not to run away from God; Mich. 4.5. For all People will walk, every one in the Name of his God, and we will walk in the Name of the Lord our God for ever and ever. When every Man sets up a distinct Religion, (that is the meaning of it) than the peculiar People of God should hold together, and show forth special Zeal, and special Strictness in the Ways of God, in times of Coldness, Indifferency, and Neutrality in Religion. Josh. 24.15. And if it seem Evil unto you to serve the Lord, choose you this Day whom you will serve, whether the Gods which your Fathers served, that were on the other side of the Flood, or the Gods of the Amorites, in whose Land ye dwell; but as for me and my House, we will serve the Lord. SERMON XXII. TITUS II. 14. — Zealous of Good Works. I Come to the last Circumstance, the outward Manifestation of Christ's Puririfying, that he might make us zealous of good Works. I shall consider it, partly as the Note of Evidence of God's peculiar People; and partly as it falls under the Aim of Christ's Death. Doct. Zeal for, or in good Works, is a Note of God's People, and a Fruit of Christ's Purchase. Here I shall inquire; I. What good Works are. II. What it is to be zealous of good Works. III. In what Respect and Place we are to put this Zeal, or how it stands in order to the Death of Christ. 1. What good Works are. I shall show the Kind's of them, and the Requisites to them. First; The Kind's of good Works. Good Works, for the Matter of them, may be distributed into four Sorts or Ranks; Opera Cultûs, Acts of Worship; Opera Vocationis, Works of our own particular Function and Calling; Opera justitiae, Works of Righteousness; Opera Charitatis, Works of Mercy. 1. Opera Cultûs, Acts of Worship, both Internal and External; External, to Pray, Hear, Read, Meditate; to be much in Communion with God. So for Internal Acts, as Faith, and Repentance, and Love. All these are good Works, and fitly placed in the first Rank; of these we must be chiefly zealous, because our Happiness lies in Communion with God. It is notable, Daniel would not omit Prayer for one Day, though he was forbidden by the King, and in danger of Death; Dan. 6.11. Now when Daniel knew that the Writing was signed, he went to his House; and his Windows being open in his Chamber towards Jerusalem, he kneeled upon his Knees three times a Day, and prayed, and gave Thanks before his God, as he did afore-time. Certainly they have little Zeal in them, that care not to be frequent in Communion with God, and call not upon his Name. These are the chiefest parts of those good Works we must press and exhort you to, where we are to be the more punctual, because the Offence is immediately done to God. If we do not Works of Mercy and Justice, there the Offence is done to Men; but neglecting the Works of Piety and Godliness, the Offence is done immediately to God, who is very jealous of being defrauded of his Worship: and a failing in the least Circumstance, is a Sin of a high Nature; witness Vzzah slain for touching of the Ark, and the fifty thousand slain at Bethshemesh, for looking into the Ark. And there is a notable Instance of Daniel, as he would not omit Prayer, so neither the opening of his Casement. A Man would have thought, being in imminent danger of his Life, he might have dispensed with that Circumstance. Why would he open his Casement? I answer, Because Solomon, at the Dedication of the Temple, required this Ceremony as an Act of Faith, they were to pray towards the place where the House of God was, which was a Type of Christ; to show their Eye and Heart should be to Christ whenever they call on God: therefore would he not dispense with opening his Casement. Danger of Life should not diminish our Zeal here. These good Works must be done with all exactness and care, God very precisely requires them. It is notable, that Will-worship is only in the Duties of the First Table; in love to our Neighbours, there is no place for Superstition and Will-worship. That may be done at one time, that is not to be done at another. But in the Expressions of our Love to God, there Precepts are immutable, we are to be exact. God here would not leave us at liberty, and be at the Creatures finding; he knows his own Institutions are the best Means to keep up and preserve a Respect and Honour to himself, therefore here we must be punctual. 2. There are Opera Vocationis, the Works of our Calling: Every Man should labour in that Work to which he is called. Though such Works be for our own support, yet God is pleased to interpret it as an Act of Obedience, by which he is glorified. Thus Christians may honour God in the meanest Calling. Servants in their Relation are said to make the Doctrine of God comely, Titus 2.10. That they may adorn the Doctrine of God our Saviour in all things. Though they be in the Condition of Slaves, (as then they were) bought and sold like Beasts in the Market, yet the Apostle speaks to them, you may adorn the Gospel of God. It is good to be profitable to humane Society in your way and place; for that is the Account Paul gives of Onesimus, speaking of his former and present Estate; Philem. v. 11. Which in time past was to thee unprofitable, but now profitable to thee and me. It is a great Honour to God, when we are faithful in the Work of our Relations. God tries us by the Duties of our personal Calling, what Honour we will bring to him there. Public Acts of Worship may be counterfeit, as Prayer, Hearing, Receiving; but here is a constant and daily Trial, whether we have Grace or no; whether we have only our good Moods, or a constant Spring of Grace in our Hearts; and therefore he that is not good in his Relation and Calling, is no where good, for that is the Sphere of his Activity; there he is to glorify God, and to discover the Power of Godliness. It is notable, when john had preached a Sermon of Repentance, his Hearers came to him, and said, What shall we do? Luke 3.10. As possibly you may say, What are these good Works? And he presseth them to Duties proper to their Relations: To the Publicans, Exact no more than that which is appointed you, vers. 14. To the Soldiers, Do violence to no Man, neither accuse any falsely, and be content with your Wages, vers. 15. 3. There are Opera justitiae, Works of Righteousness; as to give every Man his due, to hurt none, to live without wrong to any, or wrack of, or breach upon our own Consciences. Acts 24.16. Herein do I exercise myself to have always a Conscience void of Offence towards God, and towards Man. These are good and profitable to humane Society; and the Credit of Religion is much concerned in them. Hypocrites that abound in Worship, and are zealous for the Institutions of Christ, most commonly are here defective, they are not Just, Righteous and Conscionable in their Dealing; therefore they are strictly required, Mich. 6.8. He hath showed thee, O Man, what is good; and what doth the Lord require of thee, but to do justly, and to love Mercy? God requires it of all, but especially of Men professing Piety; because making Conscience of Justice and Equity in their Dealing, is both an Argument of their Sincerity, and an Ornament of their Profession. God will have the World know, that Religion is a Friend to humane Society. Indeed there are some that would be accounted Religious Persons, yet live as if the whole Second Table were to be blotted out, and so they prove a Stain and Blot to their Religion. Men judge by what is visible, and therefore when you break all Restraints of Honesty and Conscience, you disparage your Profession. Nehem. 5.9. Ought ye not to walk in the Fear of our God, because of the Reproach of the Heathen our Enemies? Our Adversaries are watchful, therefore keep up the Credit and Renown of Religion; do Justice, deal Righteously, for that is the Case in hand. Austin asserts, (and so do the Fathers generally) the Primitive Glory of the Christian Religion; that none were so just, so good in their Relations, so true and faithful to their Trust as the Christians were: Dent exercitum talem, tales Imperatores, etc. Let them show such Magistrates, such People, such Merchants, such Soldiers, as the Christian Religion affords. 4. There are Opera Charitatis & Misericordia, Works of Charity and Mercy; as to relieve the Poor, to do good to all, to help others by their Purse, Estate, Counsel, Admonition; but especially, to do good to them that are good. Gal. 6.10. As we have therefore opportunity, let us do good unto all Men, especially unto them who are of the Household of Faith. These are usually, and by a proper term, called Good Works: Therefore Dorcas is said to be full of good Works, and Alms-deeds, Acts 9.36. And, 1 Tim. 6.18. Charge them, that they do good, that they be rich in good Works, ready to distribute, willing to communicate. It is not a thing left Arbitrary to you, but laid upon you as a part of your Charge and Duty. It is a due Debt you owe to God, if not to the Poor; and we are Thiefs, not only in robbing and taking from others, but in not giving to others: And therefore the Holy Ghost useth that Expression, Prov. 3.27. Withhold not Good from them to whom it is due, when it is in the power of thine hand to do it. It is due by the Law of God to those that are in distress. When God casts us upon Objects of Pity and Christian Commiseration, there is something due. By virtue of God's Command, the Poor are a kind of Owners; and Charity is a part of Righteousness. Christians, you are Stewards, and to dispense the Estate you have according to the Master's Command. An unfaithful Steward, that keeps all to himself, is a Thief. A Noble Man hath need of Money, and sendeth to his Steward; Go to my Steward, and demand such a Sum: Will he deny him his own when his Lord hath need of it? God hath commanded to give when he sendeth to you. How doth God send to us, but in the course of his Providence? We are one day to give an Account; And what a sorry Account shall we make? So much for Pomp, so much for Pleasure, so much for gorgeous Apparel, so much for Riot and Luxury, and so little for the Master's Use. If a Man to whom the Care of Children is committed, should feed Dogs and Whelps, and neglect the Children, what a sorry Account would he give of his Trust? God hath demanded his Right by our poor Brethren, he hath made them his Proxies: Our Bounty reacheth not to God himself, therefore he offereth them to our Pity; what we do for them, he accounteth as done to himself. Acts of Mercy are required, that we may acknowledge God's Property; it is our Rent to the great Landlord of the World. It is an Honour put upon you, you are as Gods to them, to relieve them and comfort them: He could give without thee, but he trieth thee, and will have them interested in the Act. It is a great Honour to Religion, the World is taken with Bounty. Rom. 5.7. Peradventure for a good Man, some would even dare to die. Titus 3.14. And let ours also learn to maintain good Works for necessary Uses, that they be not unfruitful. Let not others that have not such high Motives, or such glorious Advantages, be more forward than ours. Secondly; There are the Requisites to a good Work; there is the State of the Person, and the Uprightness of our Principle, and the End and Rule of our Actions. 1. The State of the Person; the Person must be in Christ. Do we gather Grapes of Thorns, and Figs of Thistles? We expect good Fruit from a good Tree. The Person must first be in Christ, as the Apostle saith, Titus 3.8▪ These things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good Works. When the Foundation of Faith is first laid, and that is the Root, then good Works flow kindly, as the Fruit that grows upon this Tree. So in the Text, first a peculiar People, and then zealous of good Works. The Leper under the Law, till he was cleansed, all that he touched, and all he went about was unclean: so till you are purified and cleansed by the Work of Grace passing upon your Hearts, all that you do is abominable and filthy in God's Eye. A natural Man cannot be acceptable to God, nor perform an Act of pure Obedience, for he is an Enemy; and therefore his Gifts are giftless Gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Method the Apostle lays down, Ephes. 2.10. For we are his Workmanship, created in Christ jesus unto good Works. First his Workmanship created in Christ, there is the fitness and preparation for good Works. Works materially good may be done by God's Enemies out of the strength of an unrenewed Will, for carnal Ends, without any Respect and Love to God; therefore first we must be reconciled to God: first we stir up Men to love God, and then serve him. Will you have the Graft or Cyon bear Fruit till it be set in the Stock? So, can we bear Fruit to God, until we be planted in Christ? All the Issue that is born before Marriage is illegitimate, the Acts are but Bastard-Acts; and our Graces are but Bastard-Graces, till we are contracted to Christ. 2. The Principles of Operation must be right for the constitution of good Works. These Principles are Faith, Love and Obedience: Faith receives Help from Christ; Love inclines the Heart; and Obedience sways the Conscience. In every good Work these are the true Gospel-Principles: Obedience sways the Conscience by virtue of God's Law; Love inclines the Heart out of Gratitude and Thankfulness to God; and Faith expects Help and Supply from Christ. In short, every good Work is an Action commanded by the Law, but arising from Faith in the Gospel: it is done out of Conscience, and because of God's Command, but yet willingly, because God is so good in Christ, and Faith gives both help and encouragement. Without Faith whatever is done is but Sin; without Obedience it is but customary; and without Love it is but Legal, and no Evangelical Work. 3. As the Principle and Operation, so the End must be right, to glorify God in whatever we do; not to gratify Interest, that is carnal; not barely to promote the welfare of Nature, that is but an Act of natural Self-love, aiming at his own preservation; not to pacify God, that is legal, and so a renouncing of the Merit of Christ. So that every Act of Duty must be made a Branch of Gospel-Obedience arising from Gratitude, that God may be glorified. 4. Those are good Works which are commanded by God, and conformable to the Rule laid down in Scripture. As Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Transgression of the Law of God; so a good Work is a Conformity to the Law of God. That is a good Work which is agreeable to that Rule that is the proper measure of Good and Evil: Psal. 119.6. Then shall I not be ashamed, when I have respect unto all thy Commandments. A Strictness beyond the Word, or besides the Word, is a Bastard and an Apocryphal Holiness, and but counterfeit Coin, which is not currant in the Kingdom of Grace. II. What is it to be zealous of good Works? 1. We should be forward and cheerful in well-doing. Zeal is ferventior Amoris gradus, a higher degree of Love: the more Love, the more forward in acting. Certainly Zeal will readily set us awork to do all we do willingly, freely and cheerfully, as the Apostle intimates, 2 Cor. 9.2. For I know the Forwardness of your Mind, for which I boast of you to them of Macedonia, that Achaia was ready a Year ago: and your Zeal hath provoked very many. It is not Zeal to stand hucking and disputing every Inch with the Spirit of God. You are not only called to the bare practice of good Works, but you must be first and most forward, and Leaders of others: Watch opportunities to do good, and take hold of them when they are offered. We should be glad of an opportunity offered, wherein to discover our Affection to God, and our Hatred to Sin. This is Zeal to be willing and forward. 2. To be zealous, is to be selfdenying and resolute notwithstanding Discouragements. Zeal is a mixed Affection, it consists partly of Love, and partly of Indignation; and so when I am zealous of a thing, I love that thing, and shake off and hate all that lets and hinders it. Zeal sets us awork, and holds us to it, notwithstanding Discouragements. Zeal will not stick at a little Labour and Charge; the more Resistance, the more Glory. God's Children are glad that they may not serve God with that which cost them nothing; as David professeth, 2 Sam. 24.24. I will not offer a Burnt-offering unto the Lord my God of that which did cost me nothing. Certainly Men are not zealous, and their Hearts are not set upon the Ways of God, when every slight Excuse will serve the turn, and every little Profit draws them away, and every petty Business doth hinder them, and break off Communion with God; and every slender Temptation doth interrupt and break off all their Purposes and Resolutions to Duty and Obedience, be it Prayer, Charity, or Acts of Righteousness. We must be resolute; for, Gal. 4.18. It is good to be zealously affected always in a good thing. 3. To be zealous of good Works, imports Diligence and Earnestness to advance Piety to the highest pitch; when we are not contented with any low degrees of Obedience, but would fain carry out a godly Conversation to the uttermost, to do it with all our Heart. Is he zealous that is contented with a little Charity, with a little Worship only? Sloth and Idleness will not stand with Zeal: Rom. 12.11. Not slothful in Business, fervent in Spirit, serving the Lord. Thus it will be when we are seething hot in Spirit, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies. A large Affection cannot be contented with mean things, and low degrees of Holiness: nor lay a dead Child in the room of a living one. This the Apostle calls being rich in good Works, 1 Tim. 6.18. One or two Acts will not serve the turn. Thus Dorcas is said to be full of good Works, Acts 9.36. How full? It is not an Allusion to the fullness of a Vessel that is full of Water, or a Chest full of Clothes, but to the fullness of a Tree loaden with Fruit: James 3.17.— Full of Mercy, and good Works. Those that are planted into this noble Vine, Jesus Christ, are full of good Works. 4. To be zealous of good Works, is to be constant to the End. The Fire on the Altar never went out, but it was always maintained and kept in: so we must never let the Fire of Zeal go out. Zeal is not like Fire in Straw. Alas! sudden Fervours are soon spent, they are but Freewill-Pangs, the Birth of an unrenewed Will; but it is like Fire in Wood, that casts a lasting Heat. Gal. 4.18. It is good to be zealously affected always: Not at first only for a Fit or Pang, that doth not come from Sanctification; therefore you should keep up your Fervour. Watch against all Decays, especially in Age. The Motions of Youth are very vehement, for Youth is full of eager Spirits, and seems to be all on fire: but many times these Motions are not so sincere; but the Actions of Age are more solid, though many times they want Vigour and Heat. Therefore strive to keep up your Zeal. Gal. 5.7. Ye did run well, who did hinder you? Carnal Men, when their first Heats are spent, give over, they grow cold, careless, and indifferent in Matters of Religion. But shall all these Heats and Desires of Reformation be in vain, and shall we give over at length? In worldly things we will not give over, when we have been at great cost: but shall all that is passed in Religion be in vain? Gal. 3.4. Have you suffered so many things in vain, if it be yet in vain? His meaning is, It is not like to be in vain, it will but tend to your greater Condemnation. An Adulteress is punished more than an Harlot. It is more Dishonour and Ingratitude to God to tyre at length. III. The Respect and Place of Zeal in good Works, it is a Note of God's People, and a Fruit of Christ's Death. 1. It is a Note of God's People. Vnumquodque operatur secundum suam formam. There is in the New Creature a Propensity and Inclination to good Works. As all Creatures are created with an inclination to their proper Operations, such a willing tendency is there in the New Creature to those Actions which are Heavenly. As Sparks fly upwards, and a Stone moves downward; so the New Creature is carried to Obedience and Holiness from a free Principle within. The Nature of every thing is the Principle of its Motion. Faith will discover itself; therefore we read of God's fulfilling the Work of Faith with Power, 2 Thess. 1.11. Hope is called lively, from the Effect, 1 Pet. 1.3. He hath begotten us to a lively Hope, by the Resurrection of jesus Christ from the Dead. Love constraineth; 2 Cor. 5.14. The Love of Christ constraineth us. Good Works are a Note of the New Creature. We are the Workmanship of God, created in Christ jesus unto good Works, Ephes. 2.10. As an Artificer sets a Mark upon his Workmanship that he might know it; so God sets a visible Mark upon his Servants: he doth not make a new Creature for old Works. Good Works are Christianae Fidei quasi testes, Witnesses that you can bring to evidence the Truth and Power of Grace. Luther saith, Good Works are Faith incarnate; that is, Faith is manifested by them, as the Son of God was manifested in the Flesh. They are Witnesses to the World, to yourselves, and unto God that you are his. They are Signs and Witnesses to the World. This is the Badge by which God would have his peculiar Children known; not by Pomp and worldly Splendour, not by any outward Excellency, Riches, Greatness and Estate, but by Zeal to good Works. There are no barren Trees in Christ's Garden, it is not for the Honour of God; for our heavenly Father would be glorified in his Servants bringing forth much Fruit; John 15.8. Herein is my Father glorified, that ye bear much Fruit; so shall ye be my Disciples. God standeth much upon his Honour. Now it is for the Honour of God, that all which are planted and grafted into Christ, should be full of good Works. And they are Testimonies to ourselves: 2 Pet. 1.10. Give diligence to make your Calling and Election sure. Some Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make your Calling and Election sure by good Works: certainly it may be collected from the Context; he bids them, ver. 5. add to their Faith, Virtue; to Virtue, Knowledge, etc. and so they might come to make their Calling and Election sure. Grace's are not discerned by their Habits, but by their Acts and Exercise. Look as in a Tree, the Sap and Life is hid, but the Fruit and Apples do appear; so Zeal of good Works is that which appears, and so it manifests, and clears up your Condition. This is the great Note of Difference between us and the Profane; they are zealous for the Devil's Kingdom, Factors for Hell; john 8.44. Ye are of your Father the Devil, and the Lusts of your Father you will do. They are known by their Works; they are earnest for Satan, zealous for the Devil, follow Sin with earnestness, and do Evil with both hands earnestly, Micah 7.3. It is the difference between us and civil Men, but unregenerate; they are like Cypress Trees, fair and tall, but fruitless; of a comely Life, but none of these good Works are to be found in them. It is the difference between us and Hypocrites: A Hypocrite, like a Carbuncle, seems to be all on a fire; but when you touch it, it is quite cold: so they pretend to Religion, talk much, but have no true regular Zeal, no spiritual Warmth. It is notable, our Lord himself proves his Divine Original by his Works; john 10.38. Tho ye believe not me, believe the Works, that ye may know and believe that the Father is in me, and I in him. So is this the sensible Evidence you are in Christ, and Christ in you. Grace's are not always evident in feeling, but in Fruit; the Effects cannot be hid. Then they are Signs and Evidences to God himself, the Lord will look upon them as Marks and Evidences of his People. Look as the destroying Angel was to be guided by a Sign, Exod. 12.12, 13. by the sprinkling of the Door-posts; not that he needed it, but because God would have it to be so: So the Lord suits his Dispensations, and guides them by a Sign. It is true, God in his Gifts is arbitrary, but in his Judgements he proceeds by Rule, according to our Works. At the last Day God will judge you not by your Profession, but by your Practice, what you have done: he will not say, You have prophesied in my Name, you have eaten and drunk in my Presence; but you have fed me, clothed me, visited me. That the Faith of the Elect might be found to Praise and Honour, he will have Works produced. Not that God wants Evidences of our Sincerity, but he will have all the World know we have not been unfruitful. A Man that expecteth to be posed, is preparing to answer, and would give somethink to know the Questions aforehand. Christ hath told us what are the Questions upon which we shall be examined and taxed at the Day of Judgement; he will say, Have you fed and clothed my People? have you ministered to their Necessities? have you relieved them with spiritual Counsel and Admonition? have you been good, holy and just? Therefore let us provide to give an Answer, that we might not be ashamed at the last Day. Thus this Zeal for good Works hath the place and room of a Witness; to God, as the Rule and Measure of his Process; to ourselves, as the ground of our Assurance; and to the World, as the great vindication of the Honour of our Profession. 2. It is a Fruit of Christ's Death; partly by way of Obligation, for certainly God hath not been at all this cost and labour for nothing; he did not project the sending of Christ, and Jesus Christ did not so give up himself in the Work of Redemption for nothing, but to inflame us to a great height of Piety. They that live at a low rate of Holiness, cross and disgrace the whole Design of the Gospel; they are not apprehensive of the Love of God in giving Christ, nor the Love of Christ in giving himself. Our Redemption was carried on in such a way, not only that the Comfort, but also the Duty of the Creature might be raised to the highest. Partly again, as Christ hath purchased the Gift of the Spirit to fit us for good Works, yea to make us zealous in them; Titus 3.5, 6. According to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through jesus Christ our Saviour. Now the Spirit dwelleth in our Hearts, to set our Graces a working; john 4.14. The Water that I shall give him, shall be in him a Well of Water springing up into everlasting Life. So john 7.38, 39 He that believeth on me, as the Scripture saith, out of his Belly shall flow Rivers of living Water: This spoke he of the Spirit, which they that believe on him shall receive. The Spirit is not a Fountain sealed up, but flowing forth. The Spirit of God is a mighty Spirit, and comes in upon the Soul not only as a gentle Blast, but as a mighty rushing Wind; he comes not only in the appearance of a Dove, but of cloven Tongues of Fire, Acts 2. He comes as a Spirit of Power to quicken and awaken the Soul to great heights and fervours in Obedience. Look as Men acted by Satan, the unclean Spirit, are restless in Evil, and carried headlong as the Herd of Swine into the Sea; so those that are acted by the Spirit of God, are much more carried on with great Earnestness in the Ways of God. The Devil hath not such Advantages to work upon his Instruments, as the Spirit of God hath upon us. The Devil works and operates in all the Children of Disobedience; Ephes. 2.3. The Spirit that now worketh in the Children of Disobedience. But the Devil cannot work but by Man's Consent, neither can he work immediately upon the Soul, but only by the Senses, and by the Fancy; but the Spirit of God can work immediately upon them in whom he acts. Therefore being acted by him, they must needs be zealous and earnest; for the Spirit of God nescit tarda molimina, knows no slow Motions. The Soul in itself is dead and slothful, and apt to yield to Laziness and Delays; but when we are acted and quickened by the mighty Spirit, then draw us, and we will run after thee, Cant. 1.4. When the Spirit puts forth its Force upon the Soul, such as are drawn by the Holy Ghost, they are not in jest, as carnal Men are, but in earnest; they do not dally with Religion, but make it their great business to surprise Heaven, and carry on constant Communion with God: Matth. 11.12. The Kingdom of Heaven suffereth Violence, and the Violent take it by force. Use 1. Information. 1. That Grace is no Enemy to good Works. Libertinism is ancient and natural. Christ died to improve Piety, not to lessen it, but to raise it to the highest, to make us zealous of good Works, that we might be carried on to Heaven with full Sails. Therefore he that grows loser, less watchful against Sin, less diligent in the exercise of Holiness, less frequent in Communion with God, less humble and penitent after committing of Sin, offers the greatest Abuse to Grace that may be, and perverts its natural Use. There is no freezing by the Fire; we may freeze indeed by painted Fire, that may make us contract Chilliness and Drowsiness; but true Grace is a Fire that warms and inflames our Affections. Christ came to make us more cheerful and lively, but not slack, careless and cold. 2. It informs us, what little Reason the World hath to cry out upon Zealots, for Christ died to make us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, zealous of good Works. Men that are only contented with a brain Religion, speculative Notions, they cannot endure Heats and Fervors; they would have a Religion to talk of, but not to live by; therefore they are cold and indifferent; and when the Children of God offer a holy Violence to the Kingdom of Heaven, they become a Matter of Scorn and Opposition to them. And besides, formal Men cannot endure to be outstripped, and therefore malign what they will not imitate; as those that are at the Bottom of the Hill fret at those that are at the Top: and Men of a lazy and slow Pace envy them that are more zealous, strict and holy: but they have little Cause to envy them, for Christ died to make us zealous of good Works. 3. It informs us, if we would expect any Benefit by Christ's Death, we must be zealous of good Works, and more warm in the Service of God. A cold Christian will have but cold Comfort: For whom did Christ die? for those that are zealous of good Works; Matth. 11.12. The Kingdom of Heaven suffereth Violence, and the Violent take it by Force. It is an Allusion to Exod. 19.23, 24. where there was a Rail about the Mount of God, that the People might not break through: but when john the Baptist began to discover the Grace of God, and pointed to the Lamb of God, than the Kingdom of God suffered Violence, Men began to break through and press upon God; there is a free Access to God, and Men are earnest and will not be denied Entrance. Matth. 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no Case enter into the Kingdom of Heaven. It is not cold Prayers, and yawning Devotions, and drowsy Wishes, when Men are half asleep, that will serve in this Case; Heaven is gotten by Force, and surprised by Onset and Storm; it signifies breaking through the Rail, and all Restraints that are set to keep us off from God. Use 2. To stir us up to this Zeal of good Works: In a dead and drowsy Age we need an Alarm. Knowledge hath now devoured Practice in these decaying times. Seneca complains Men are altogether studious for filling their Brains, not warming their Hearts: And when once Men became more learned, they were less good. The World is altogether for storing the Head with Notions, empty and airy Strains, so that if Christ should come amongst us, he would find few zealous, but a Company of lazy Christians that live at a low cheap Rate of Christianity. Highflown we are indeed in our Fancies, in Notions and Pretences, but low and flat in Practice and Conversation. Usually thus it is in the time of the Church's Prosperity, like a River it loseth in Depth what it gains in Breadth; than it hath many Friends, but their Love is not so strong, nor so hot as at other times. Salvian complains, Multiplicatis fidei populis, fides diminuta est; & crescentibus filiis, mater aegrotat, etc. When Professors were multiplied, their Faith was lessened; and as a Mother grows the weaker, the more Children she bears; so doth Religion grow weaker and weaker: when every one takes up a cold Profession, they learn Formality one of another. And he goes on, Quantum copiae accessit, tantum disciplinae recessit; as a large Body is less active: In audito genere processus & recessus, crescens simul & decrescens: When the Church increaseth in Multitude, and decreaseth in Vigour and Strength, it loseth in Spirit what it enjoyeth in temporal Felicity. Thus it often falls out with the Church of God, that when Religion is fair, many take up the Profession; but alas! it is but weak and spiritless, without any Life and Vigour. Therefore in such a drowsy Age and dead times, we need Alarms and quickening Excitations to awaken our Zeal again for solid Piety, for those good Works that are commended to us in the Scripture. Therefore let us inquire what kind of Enforcements and Considerations are likely to be most operative to press us to this Zeal and Care of good Works. 1. Consider how violent and earnest carnal Men are in the Ways of Sin, and shall they serve Satan better than you serve God? O consider, you have a better Master, better Work, and better Wages; their Master is the Devil, their Work is the basest Drudgery, being Slaves to their own Lusts; and their Wages are suitable, their Reward is everlasting Damnation, and a Separation from the Presence of the Lord. How active are wicked Men for the Kingdom of Darkness? How zealous and earnest to ruin themselves, as if they could not be damned soon enough? Isa. 5.19. They draw Iniquity with Cords of Vanity, and sin as it were with a Cart-rope: The meaning is, they would sin, though it cost them a great deal of Pains and Sorrow, and though they could not sin at a cheap rate. The Prophet doth not say, they were drawn into Sin, as into a Gin and Snare, but they themselves did draw on Sin; it is horrid Work, yet they delight in it, toiling and tiring themselves as Beasts at a Plough; they were sinful, though it cost them Sorrow and Pain. There is no Corruption but it puts you to some Self-denial. Luxury is costly, and he that loves Wine and Oil, saith Solomon, will be poor. Pride, we say, will endure the cold; and Vainglory will expose a Man to Danger and Ruin. Worldliness incroacheth upon Pleasantness and the Comforts of Life; a Worldling will rise early, sit up late, and eat the Bread of Sorrows, Psal. 127.2. With what Earnestness and unwearied Diligence do carnal Men pursue after a few Trifles? How do they lay out all their Wisdom and all their Sagacity about worldly things; Luke 16.8. The Children of this World are wiser in their Generation than the Children of Light. As Children are busy about Toys and Puppets, so they cumber themselves about much Serving; and all their Life is but Care and Disquiet, and a constant Self-denial; Psal. 39.6. Surely every Man walketh in a vain Show, surely they disquiet themselves in vain. They make a great deal of Stir and Bustle, and many times when all is got, what is it? A sorry Comfort, and that which must be left on this side the Grave. Thus wicked Men are active and restless in their way. So for Idolatry: with what Cost and Diligence do Men promote false Worship, and compass Sea and Land to make a Proselyte; they will give Rivers of Oil, and thousands of Rams; they do not stand at Pains and Cost. God bids the Prophet look upon this Sight (as indeed it is worthy of a Christian Consideration) jer. 7.17, 18. Seest thou what they do in the Cities of Judah, and in the Streets of Jerusalem? The Children gather Wood, and the Fathers kindle the Fire, and the Women kneed the Dough to make Cakes to the Queen of Heaven, and to pour out Drink-Offerings unto other Gods. What a busy Diligence is here to promote their false Worship? Fathers, Children, Husbands, Wives, they all put their helping Hands to the Work, and find some Employment or other. Where will you have a Family so earnest and zealous to set up the Work of God? O how can you look upon such a Spectacle as this without Shame, that a Lust should have more power with them, than the Love of God with you? Is it not a shame that Amnon can be sick for Tamar, and yet you cannot be sick for Christ, as the Spouse was for her Beloved? You have high Motives, nobler Employment; your Work is the Perfection of the Creature; the noblest Faculties are exercised in the noblest way of Operation: your Rewards are more excellent, and you have greater Advantages and Helps. Shall they take more pains to undo their Souls, than you do to save your Souls? We read in Ecclesiastical Story, when Pambus saw a Harlot curiously dressed, he wept; partly to see one take so much Pains for her own eternal Ruin; and partly because he had not been so careful to please Christ, and to dress up his Soul for Christ, as she was to please her wanton Lover. Christians! whenever you are cast upon such a Sight or Spectacle; when you come by a Shop, and see Men labour and toiling out their Hearts, and all this for temporal Gain; doth it not make you blush and be ashamed, that you are so negligent and careless in the Work of God? 2. Consider, you yourselves have been violent and earnest in the ways of Sin, and will you not do as much for God? How may every one say, when I was a wicked and carnal Man, I followed it with all my Heart, and shall I do less now in a State of Grace? The Apostle hath a notable Expression, Rom. 6.19. I speak after the manner of Men, because of the Infirmity of your Flesh: for as ye have yielded your Members Servants to Uncleanness and to Iniquity, unto Iniquity; even so now yield your Members Servants to Righteousness, unto Holiness. Mark how the Apostle brings it in with a Preface, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I speak after the manner of Men: that is, Men in common Sense and Reason judge it equal that they should be as diligent to come up to the Height of Sanctification, and as zealous of good Works, as ever you were to come up to the Height of Sin, and were zealous for Hell: Should you not have as much Care to save yourselves, as to ruin and damn yourselves? You made haste to do Evil, as if you could not be damned soon enough: Now in Reason you should be as zealous for God as for Satan. Heretofore we could riot away the Day, and carded away the Night; and shall not some Days be spent in Fasting and Prayer? Shall every Hour be begrudged that is bestowed upon God? You will say, it is good Reason God should be served as well as the Devil; but the Flesh is weak, and how shall we be able to serve God? But says the Apostle, I speak according to the Weakness of your Flesh: It is an equitable, modest and just Proposal that I make, and with condescension to your Infirmities, that you should be as earnest and zealous for God, and to grow in Grace, as ever you were zealous to increase your Gild and Sin. Formerly I never ceased till I got to the top, till I was so wicked, that I could hardly be more wicked; why should I not now labour to grow in Grace? Can Conversion be right, when Sin had more of our Thoughts than ever God had? The Apostle's Rule holds thus, so much Time, so much Cost and Care, so much Love and Delight as hath been spent in Sin, so much must be spent in the Service of God. O, say then, why should I not be as earnest to grow in Grace, to be as zealous and holy as I can? It is observed of Paul, that in his natural Condition he was mad against Christ, Acts 26.11. I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities. Look upon him converted, and see, is he not as earnest and mad for Christ as ever he was against him? 2 Cor. 5.13. For whether we be besides ourselves, it is for God. Do but look back and see what a Drudge you have been to Sin? with what Zeal and Self-denial you hazarded your Souls? O your pace was swift and furious, like Iehu's March, and will you be cold and slow in the Work of God? Nay, it may be this is your case to this very day, you are very busy and painful to undo your Souls; O this active Industry that is misplaced, and misemployed, if the Object were but changed, would do well for Heaven! Who would pay as dear for Hell as for Heaven? Who would pay as dear for Glass as for Jewels? What a stir is there to serve a Lust? half of this, through the Blessing of God, might have conduced to save a Soul. 3. It may be you have set out late, and then it is but reason you should mend your pace, and be earnest and zealous for God; 1 Pet. 4.3. The time passed of our Life may suffice us to have wrought the Will of the Gentiles, whilst you lived in Lasciviousness, Lusts, excess of Wine, Revellings, Banquet, and abominable Idolatries. O it is enough, enough! Travellers that tarry long in their Inn, ride faster in an hour when they set forth, than in two before: you have tarried long, therefore put forward. We see that slow Plants bring forth the most Fruit; as if Nature would recompense the Slowness with the Plenty: so you that were long ere you were called to God, what reason have you to be diligent, and earnest, and zealous in the Work of the Lord? You will think this concerns some that are called in the doting time of their Age, but all Men set forth too late. If we consider God's eternal Love, we should be ashamed that we began no sooner. God loved us before we were; The Mercy of the Lord is from everlasting to them that fear him, Psal. 103.17. from one Eternity to another. God loved us before we had a Being, before we were lovely; and when we had a Being, he loved us when we knew not that he loved us. We were Transgressor's from the Womb, defiled and polluted Creatures in our Birth and Original; and afterwards, we knew how to offend and grieve him before we knew how to serve and love him. If we have any Gratitude to God, we should be ashamed that we began so late. God began early with us, from all Eternity he was our God; as long as God is God, he is our God, therefore now we should mend our pace, and double our Diligence, and be more earnest and zealous in the Ways of God. 4. Consider what Christ hath done in purchasing our Salvation. It was no Play and Sport to redeem the World. Christ was not in jest when he yielded up himself to be tempted, to be persecuted, to be crucified, to be exercised with bitter Agonies; and is all this Expense and Cost for nothing? The Temptations of Christ, and the Sorrows of his Cross, they all show that it is no easy matter to bring a Soul to Heaven; and therefore shall not we be zealous? Carnal and careless Christians do lessen Christ's Sufferings interpretatively, as if they were not so great; they trifle and dally, and compliment in Religion, and so do not make it so weighty a matter to save their Souls. Luke 24.26. Ought not Christ to suffer these things, and to enter into his Glory? And ver. 46. Thus it behoved Christ to suffer. As matters were laid in God's Decree, nothing else would serve the turn, Christ ought to suffer, it was fore-ordained. But you will say, How do you force this Zealousness, and Earnestness for good Works out of what Christ hath done? for if he hath done so much, what need we do any more? I answer, He is gone to Heaven as the Captain of our Salvation, and we must follow him in the same way; he is gone to seize upon Heaven in our Right, but we must force our way thither. Canaan was given to Israel, but they were to take Possession by the Sword; or as Caleb was to drive out the Giants out of Hebron, though it was given him: So though Heaven be given, and Christ hath seized upon it in our Right, yet we have our Conflicts. Indeed the Power of Satan is broken, his Head bruised, yet there are some Relics of the Battle left for our Exercise; and therefore be earnest, be zealous. 5. Consider, to quicken you to this Zeal, the Enemies of Religion are violent and earnest. The Devil is busy, always compassing the Earth to and fro, therefore we had need stand upon our Guard; 1 Pet. 5.8. Be sober, be vigilant; because your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. In your Duties, in your Shops, in your Closets, in the Congregation, the Devil is still at hand; O how should we bestir ourselves! The Enemy watcheth, and dost thou sleep? The Devil makes an Advantage of our Carelessness and Security; While Men slept, the Enemy came and sowed Tares, Mat. 13.25. While we are cold and careless, the Devil doth prevail over us, he doth but watch to make an Advantage of our Carelessness and Security. Birds are seldom taken in their flight, but when they rest and pitch: So Satan hath no Advantage against us when we are upon our Course and Wing, when we make speed to Heaven, and are zealous and earnest in our Flight. Satan hath busy Agents in the World, that are watchful and zealous Factors for Hell, they ever shame the Church; Luke 16.8. The Children of this World are wiser in their Generation than the Children of Light. They do more against God, than we do for God: Satan's Cause is most befriended in the World, and it is sure to be followed diligently and earnestly; as a Stone runs downhill of its own accord. The Children of this World in their Employments, in their Sports, are wise, active and diligent, and follow it earnestly. While the Disciples were asleep, judas and his Company were watchful and plotting. Usually Satan's Instruments get the start of us; we are cold and frigid in the Cause of Christ: therefore shall we not be earnest and zealous for God? 6. Consider, a small measure of Grace will not become you that profess Christ and Christianity, because you are to exceed others; there must be something more than ordinary in your Conversation; Mat. 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven: and ver. 47. What do you more than others? A peculiar People must live in a peculiar manner. There must be something over and above in you of what is found in others. The Pharisees were very strict; the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most straitest Sect, Acts 26.5. they did excel all others, Luke 18.11. The Pharisee stood and prayed thus with himself, God, I thank thee, I am not as other Men. There were Washings, Tithing, Fast, almsgiving, and corporal Mortifications, O how did the Pharisees profess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to increase the Law, and supererrogate, they exceeded all others. Now, saith Christ, you must exceed their Exceed. It were wondrous to tell you what a painful and costly Profession of Holiness they made, insomuch that the jews thought that if but two Men were to be saved, one should be a Scribe, and the other a Pharisee: Such were their long Devotions, their sad Looks, their hard Penances, their bountiful Alms; they did excel in all these things. Therefore do not tell me merely of hearing much, and praying much; except your Righteousness exceed the Righteousness of the Scribes and Pharisees, Christ will shut you out of the Kingdom of Heaven. Christians! it would make a Man's Heart to tremble to consider how far a natural Man may go by the strength of an unrenewed Will; how just, and patient, and temperate, and meek some of the Heathens were, how much they could overcome their Passions, and deny their Worldly Concernments: to tell you how far a Hypocrite, a temporary Believer, or a convinced Man may go, and yet there must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be something over and above in you, something more than a Heathen can do, or a Hypocrite can do, or a temporary Believer, or a convinced Hypocrite can do: you need to carry Piety to greater Heights, and endeavour after a greater degree of Sanctification; for there must be something excellent and exceeding both in your Hearts and Lives. 7. Consider, that all things in the Christian Religion are transcending and high, and call for somewhat more than ordinary. There are great Obligations, holy Precepts, rich Advantages, glorious Hopes. Great Obligations: God was devising what he should give us, and in the Covenant he hath given us Himself, and could give us no greater thing; he gave us his Son to die for us, and his Spirit, and with Christ he hath given us all things. It should constrain and urge us more than it doth, 2 Cor. 5.14, 15. For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. What a poor Requital is the best that we can do? We have too many Mercies, as too much Wood puts out the Fire. God's Love is gone to the uttermost; therefore we should not be cold and careless, but double our Diligence in the Work of God. Then we have rich Advantages, the Supplies of the Spirit. A poor Heathen may torture and rack his Brain how to find out a Remedy for Sin; some of them, because they could not mortify a Lust, hanged themselves, and some put out their Eyes, and offered Violence to Nature: O, but we have a mighty Spirit: mark! there is not only a Person of the Godhead to merit our Salvation, but a Person of the Godhead to work it out: Next to the Gift of Christ, we have the Gift of the Spirit. O it should be a shame, that when we have such a keen Sword to cut the Throat of our Lusts, that we act so faintly, use it so feebly, and are no more valiant. And then what pure and excellent Precepts have we in the Christian Religion, reaching not only to the Act, but the very Aim, to the Intents and Thoughts and secret workings of the Heart; Psal. 19.7. The Law of the Lord is perfect, converting the Soul: And not only to the Sin, but to the Lust: Thy Commandment is exceeding broad, Psal. 119.96. Then we have glorious Hopes. The Scriptures that are a perfect Rule in all other Cases, yet herein they profess their Imperfection, 1 Cor. 13.9. We prophecy but in part; Words not fit and great enough to tell us of our Hopes, 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the highest strain and reach of Fancy. In all other things the Garment of Fancy is too great for the Body wherewith it is to be clothed. Fancy never takes a right measure of things; but the highest Suppositions are too short to express the Greatness of those Hopes that are provided for you. And then for the dreadful Punishments, we are told of a Worm that never dies, of a Fire that shall never be quenched, of a Pit without a Bottom, of Torments that are without End, and without Ease. Ours Hearts are filled with Horror when we do but think of these things; and shall we not burn now with Zeal for God, when we are in danger of burning in Hell-fire for ever hereafter? If now we are cold and slow in good Works, it were the most incongruous thing in the World, where there is such a high Elevation of Duty and Comfort. The whole Scriptures are form to elevate these things to the highest pitch, that we may not be backward and slow in the Christian Religion. All things are sublime, and therefore call for something more than ordinary. 8. Consider the great danger of Coldness both to ourselves and others. To ourselves; where there is no Zeal, there will be Decay, Prov. 18.9. He also that is slothful in Work, is Brother to him that is a great Waster. Not to go forward is to go backward. Standing Pools corrupt: as a Man that rows against the Tide and Stream, if he doth not ply the Oar, he will lose ground, and be carried away apace: So if we be not zealous, we cannot stand and keep our ground, there will be a Decay. Bernard observes to this purpose, that all the Angels in Iacob's Ladder were either ascending or descending: there is no stay, but either going up, or going down. When they lose their first Love, their Zeal is gone, Rev. 2.4, 5.— Thou hast left thy first Love. Remember therefore whence thou art fallen, and repent, and do thy first Works. What is the reason Men grow weary of Truth, weary of Holiness, weary of Prayer, Ordinances? they do not keep up a constant Diligence: First they lost their Zeal, they became indifferent, cold and careless, then off goes the Service of God; first their Love, and then their Works. So consider the danger of it to others; Men grow formal by Imitation. When Christians high in Profession grow formal, cold and careless, this makes their Neighbours so. There is nothing hardens more than a cold Professor, it makes Men sit upon their Lees. Mortified and strict Christians upbraid others by their Example. A Man cannot come into the Company of a mortified strict Christian, but his Heart will upbraid and shame him. And therefore if in this general Decay, we have learned Deadness, and Formality one of another, let us strive now who shall be most forward in the Ways of Grace: Heb. 10.24. Let us consider one another, to provoke to Love and good Works. You shall see, in the Times when Idolatry was like to go down, Isa. 41.6, 7. They helped every one his Neighbour, and every one said to his Brother, Be of good Courage. So the Carpenter encouraged the Goldsmith, and he that smootheth with the Hammer, him that smote the Anvil, etc. They were strengthening one another to plead for their Shrines, and to get up their Pictures and Idols again, that their Trade might not go down. Thus Idolaters hold in a String. O what a Religious Correspondency should there be in the Children of God? When the Power of Godliness is like to decay and go down, how should we strengthen and encourage one another, and provoke one another by holy Example to be more zealous, that we may not contract the Gild of their Deadness and Formality? 9 Consider, There is no danger in Zeal, we cannot do too much in solid Piety. The least is more than enough in Sin, because every thing is too much there; but in Grace there is never enough. In External Worship indeed, there may be too much, as in Pomp and Ceremonies; when Men will be decking God's Ordinances with Gawdery, it is not proportionable to the End of Worship, therefore there may be too much. And in particular Exercises there may be too much; it is good to keep a decorum in Praying and Hearing. But now, in the Love of God, and Zeal for God, and the Service of God, and solid Piety, there can be no excess; you cannot be too Heavenly, or too Holy. There is a great deal of Danger of doing too little. Many come short of the Glory of God, Rom. 3.23. O Christians, you cannot be too busy for saving your Souls, nor too earnest. 2 Pet. 1.11. we are pressed to labour after an abundant Entrance. There are some that are afar off, that do not enter at all, that neither strive nor seek to enter, that are as Swine, filthy, abominable, unprofitable, good for nothing but to ruin themselves, as profane Persons and Heathens: And some are very nigh to the Kingdom of God, as the moral Man upon the Brink and Border, and as he that was almost persuaded to be a Christian, Acts 26.28. Others again make a hard shift to get to Heaven, they are scarcely saved, or saved as by Fire. But others are carried on with full Sails, their Hearts are enlarged to God. This is our Duty, to labour to get this abundant Entrance. Some seek to enter, and are not able; they go far, and yet perish: Luke 13.24. Many shall seek to enter, but shall not be able. 10. Consider; If your Hearts be dead and cold, you lose the comfort of all your Christian Privileges. A dead Christian is as bad as none at all. You cannot take comfort in your Conversion: a Change without Life and Zeal, is but a moral Reformation, not a Regeneration; for Regeneration is a quickening, and a begetting to Life; Ephes. 2.5. Even when we were dead in Trespasses and Sins, he hath quickened us together with Christ. That is true Conversion, where they are not only changed, but quickened. Heathens have been changed from Profaneness to a moral course. If you pretend to close with Christ, and find no Life, you can take no comfort in your Faith, it is but a Cloud, a Fancy: John 10.10. I am come that they might have Life, and that they might have it more abundantly. So for Repentance and trouble for Sin, if no Zeal follows it, it is naught: Rev. 3.19. Be zealous therefore, and repent. So for being Members of the Church, you cannot take comfort of being Christ's Members, without Zeal; for all the true Members of Christ's Mystical Body, are living Stones; 1 Pet. 2.5. Ye also as lively Stones are built up a Spiritual House. It is true, in the outward Building, there are some carved Stones. So in the visible Church there are many polished with Gifts, which may serve in their place to hold up the Building; but they are not living Stones, for they want Life. And then for Hope, it is but a Fancy and Dream, if we be dead and sluggish: It is called a lively Hope, 1 Pet. 1.3. And if thou art drowsy still, and neglectful of God, surely thou art but in a Dream. Canst thou take Comfort in this, that thou art a constant Hearer of the Word, if thou art as backward to Holiness and good Works as ever? Phil. 2.16. Holding forth the Word of Life. The Word is the Word of Life, it doth not leave us dull, slow and backward: If there be not Life and Zeal, all is nothing. 11. Consider how odious want of Zeal is to God: He will not own a cold, careless, neutral Spirit: Rev. 3.16. So then because thou art lukewarm, and neither hot nor cold, I will spew thee out of my Mouth. Cold lazy Professors, that have nothing but a dead Form, are as lukewarm Water to the Stomach; and there is nothing the Stomach nauseates so much, as that which is lukewarm. So will God cast them out with much loathing, he will uncase and pluck off their Masks, and reveal them to the Congregation, and make them odious; this is worse than stark cold. It is not enough that we are not violent against the Ways of God, but are you zealous for God? otherwise you are odious to God. Mat. 25.30. Cast ye the unprofitable Servant into outer Darkness; and not only the grossly Wicked, but the unprofitable Servant. Though he did not abuse his Talon, nor embezel it away, yet he hid it in a Napkin. If you hide your Talon, be it Parts, Estate, or Authority, are you then zealous for God? Useless, Sapless, Lifeless Christians, incur the Penalty of Damnation, as well as the openly Wicked, they are cast into Hell: therefore rest not in a dead Form. 12. Consider how dishonourable it is to the living God to serve him with a dead Heart and cold Affections, when he hath indented with you upon such glorious and noble Terms. Heathens that worship the Sun, offer to him a flying Horse, because of the swiftness of his Motion: 2 Kings 23.11. He took away the Horses that the Kings of Judah had given to the Sun. So our worshipping of the living God must not be dead and cold. Heb. 9.14. How much more shall the Blood of Christ, who through the eternal Spirit offered himself without Spot to God, purge your Consciences from dead Works, to serve the living God? God that is a living God, must have lively Service; but Men worship him as a dead Idol. In an earthly Matter, we would not be so cold and careless in our Treaties and Transactions. Malachi 1.8. Offer it to thy Governor; will he be pleased with you, or accept your Person, saith the Lord? What you do, it must be done with all the Heart, and all the Might. Consider, Religion is not a Fancy: You do not worship the Vanities of the Gentiles, therefore be not dead, cold and careless. You worship the living God, and he will be served with Life, Zeal, and strength of Affection. SERMONS UPON HEBREWS VI 18. SERMON I. HEB. VI 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation, who have fled for Refuge to lay hold upon the Hope set before us. TO give you the Occasion of these Words, we must look back into the Context. The Apostle proveth the firmness of the Promises, and yet the great need of Faith and Patience ere they be accomplished. He proveth both by the Instance of Abraham, who was long exercised in waiting, and had God's Promise ratified with the most solemn Assurance that can be conceived under Heaven, with an Oath, which is held sacred and inviolable among all Nations. But here some might object, That if Abraham had such a special Assurance from God, what is that to us? To this the Apostle replies, That though God's Oath were given to Abraham, yet it concerns all the Heirs of Promise, every Believer hath the same ground of Certainty that Abraham had; so it is asserted, ver. 17. Wherein God willing more abundantly to show unto the Heirs of Promise the Immutability of his Counsel, confirmed it by an Oath. There is an Emphasis in the Phrase, more abundantly. God's Oath was not given out of Necessity, but out of Condescension. Not out of Necessity, as if his Word was not valid and authentic without an Oath, but he would give his Oath, that over and above, and by all solemn ways of Assurance, the Lord would provide for our Certainty and Assurance, that we might have strong Consolation upon solid Grounds. That by two immutable things, etc. In the Words we have the Purport, and the Aim of God's Oath, which is to give Believers more solemn Assurance. Take notice of three things. 1. The Ground of this Assurance, That by two immutable things, in which it is impossible for God to lie. 2. The Fruit of this Assurance, That we might have strong Consolation. 3. The Persons to whom God hath given this Assurance, we who have fled for Refuge to lay hold of the Hope that is set before us. Suitable to the three Parts, there are three main Points. I. God's Word and Oath are the immutable Grounds of a Believer's Certainty and Confidence. II. That the Fruit of this Confidence and Certainty is strong Consolation. III. That the Persons to whom God hath deposited his Oath, and by it administereth so strong a Comfort and Consolation, are those who fly for Refuge to take hold of the Hope that is set before them. Doct. I. That God's Word, and God's Oath, are the immutable Grounds of a Believer's Confidence and Certainty: for these are the two immutable things spoken of. I shall speak of each distinctly. First; God's single Word is an immutable Ground; having this, you have enough. And so it will appear, if you consider the Power, and the Certainty of it. 1. The Power of God's Word. His Word is nothing else but the Declaration of his powerful Will, the Force of it was discovered in creating the World. God created all things by his Word; Psal. 33.9. He spoke, and it was done; he commanded, and it stood fast. This whole Fabric of Heaven and Earth, which we now behold with wonder, was made with a Word. And mark, God's creating Word, and Word of Promise, do not differ, they are both the Word of God; and there is as much Force and Power in this Word, I will take away the Heart of Stone, as there was in this Word, Let there be Light. There is as much Power in this Sentence, I will make your vile Bodies to be like to Christ's glorious Body, as there was in that Word, Let there be a Firmament. God's Word was powerful enough to make a World, when it was nothing before. All the Works of God subsist by the Force of his Word: Heb. 1.3. Upholding all things by the Word of his Power. It is but for God to say, Let it continue, let it be, and either are accordingly. One Word is enough to undo the World, and one Word is enough to uphold and preserve it. God's Word is the Declaration of his Almighty and powerful Will; whatever he did in the World, he did it by his Word. Therefore if you have this immutable Ground, if God hath deposited and plighted his Word, you have enough to establish strong Consolation, for it is powerful to all Purposes and Intents whatsoever. 2. Consider the Certainty of it. When the Word is gone out of God's Mouth, it shall not be recalled. The Lord prizeth his Faithfulness above all things. The Scripture must be fulfilled, whatever Inconveniences come of it. Mark the whole Course of Providence, and you will find that God is very tender of his Word, he valueth it above all his Works: Luke 21.33. Heaven and Earth shall pass away, but my Words shall not pass away. God is not so tender of Heaven and Earth, but that he will break it all to pieces, rather than not make good his Word; though it be a curious Frame and Fabric, in which he hath displayed much of his Glory, yet that shall be dissolved. Heaven and Earth do only continue, till all that is prophesied of in the Word be fulfilled. We shall enjoy the Comfort of his Word in Heaven, when all these things are melted away with a fervent Heat. Nay, (which is more) God valueth his Word above the humane Life of Christ his own Son. If God passed his Word for it, his Son, who was the Delight of his Soul, equal to him in Glory, must come from Heaven, take a Body, and suffer a cruel Death. Lo I come: in the Volume of the Book it is written of me, I delight to do thy Will, O God, Psal. 40.7. God had passed his Word to the Church, that it should be so; therefore rather than he would go back from his Word, he sent Christ to die for a sinful World. There was no Promise of more difficulty for God to grant, nor for us to believe, than this of the Incarnation and Death of Christ; yet rather than go back from his Word, Christ must come and die an accursed and shameful Death. Secondly; The main thing is, what ground of Consolation we have in God's Oath. And there I shall, I. Show the Reasons why God gives us his Oath over and above his Word. II. The several Advantages which we have by his Oath in Believing. I. For the Reasons why God should give this Oath. An Oath you know is given in Matters doubtful. Philo saith, An Oath is given for the manifestation of a Matter which is secret and doubtful, and which cannot otherwise be determined. To swear in Things apparent, and Matters clear, is to take the Name of God in vain. All Matters which are clear, are otherwise decided; Matters of Opinion, by Argument; Matters of Fact, by Testimony; Matters of Promise, by the single Word of the Party that promises, if he be a Person of Honour and Credit: but always an Oath supposes some Doubt and Controversy, that cannot otherwise be determined. And so much the Apostle intimates, when he says, Heb. 6.16. It is the End of all Strife or Controversy. Well then, God's Promises being of such absolute Certainty, why doth the Lord deposit his Oath with the Creature, since his single and bare Word is enough? I answer, the Matter itself needs it not, but only in regard of us. We look upon the Promises with doubtful Thoughts; there is a Controversy between God and us: we have hard Thoughts of God, as if he would not be so good as his Word; therefore his Oath is given, not to show the Doubtfulness of the thing that is sworn, but the Greatness of our Unbelief. Austin saith, Est exprobatio quaedam infidelitatis nostrae, God hereby upbraids us with our Unbelief, when he gives us an Oath for the Confirmation of any Matter. Briefly, God's Oath is given us for two Reasons, to show us the Certainty, and to show us the Excellency of our Privileges in Christ. Reason 1. To show us the Certainty of our Privileges in Christ. The World makes it a Controversy and doubtful matter whether Christ came to die for Sinners, yea or no? whether God will save those that take Sanctuary at Christ? God saith, Ay, and we say, No; and how shall the matter be decided? Observe it, and you will find, that there are two things which we are apt to suspect in God; his good Affection in making the Promise, and his Truth in keeping the Promise. We suspect his good Affection, especially when we are in Pangs and Gripes of Conscience; and we suspect his Truth in Straits and Difficulties, whenever in the Course of God's Providence we are cast into such a Condition, that we think he hath forgotten his Promise. Now the Lord might be highly offended with us for those wicked Thoughts we entertain of his Majesty; but in a gracious Condescension he is pleased to put an End to the Controversy by an Oath. As if the Lord had said, Do you doubt of this? Will you put me to my Oath? Here I am ready to take it; and that the matter may no longer remain in Suspense, I swore by my Life, by my Holiness, by whatever you count sacred and excellent in me, That whoever among you, whatever he be, that is touched with a Sense of his Sin and Misery by Nature, if he will run to Christ for Refuge, take Sanctuary in Christ, if he doth belong to my unchangeable Purposes of Grace, I will surely without miscarrying bring him to a sure and eternal Possession of Glory; and for the present I will be a Father to him, and guide him and keep him as the Apple of mine Eye, I will be his present Help, his Guardian, his Counsellor, during the whole time of his Abode in the World, where he is only liable to Dangers. This was the matter in Controversy, and this is the Substance of God's Oath. And I shall show you how apt we are to distrust God in all this. We suspect (as I said) either his good Affection in making the Promise, or his Truth in keeping the Promise; so that we need this solemn way of Assurance. Therefore, First; I shall speak to this, that we distrust his good Affection, and will not believe God upon his single Word: What should be the Reason that Nature is so abhorrent from this Certainty and Assurance, which so much concerneth our own Peace and Comfort? Take six Reasons. 1. Partly because Gild is full of Suspicion: We hate those whom we have wronged; Proprium est humani ingenii odisse quos laeserit. First we hurt a Person, than we hate him; so out of Fear of Revenge we suspect all that he doth, all Acts of Kindness, all Tenders and Offers of Reconciliation which come from him. Let me exemplify it in Men. Thus David speaks of his Enemies, Psal. 120.7. I am for Peace, but when I speak, they are for War. David was the wronged Party, and Doeg and Saul's Courtiers had slandered him, and done him wrong; David was willing to forget all this Injury, and he comes with an Offer of Peace, but all Treaties of Peace are in vain. This you will find to be the Fashion of the World, when they have wronged a Person, never to trust him any more, lest they should give him Opportunity of Revenge. Thus do we deal with God, Conscience knows we have wronged him, flighted his Love, and put Affronts upon his Grace; and therefore though he makes the first Offer, we believe it not. Revengeful Man cannot think God will be so gracious and merciful, therefore we cannot believe those ample Purposes of Reconciliation. It breaks the Back of Patience to think of forgiving seven times; Must I forgive seven times, saith Peter? And therefore how can we believe the Lord will pardon so many thousand Affronts we put upon him Day by Day? Thus we wrong God, and sin away our Faith, and therefore are not capable of so rich a Comfort. 2. Partly because the way of Salvation is so rare and wonderful, that a Man can find no Faith for it. The Gospel is a Mystery, so called by the Apostle, 1 Tim. 3.16. Great is the Mystery of Godliness. Nature affords no Help here. Theology is natural, but not Christology. Nature believes there is a God, but not that there is a Christ. The Sun and Moon preach up a God, their Sound is gone out into all Lands, and proclaim every where that there is one Infinite and Eternal Power. And Conscience preacheth up a Judg. But all these natural Preachers are dumb and silent concerning Christ, not a Word concerning a Saviour and Mediator. It could not enter into the Thought of an Angel to pitch upon such a Remedy, if God had not revealed it to them by the Church; Eph. 3.10. To the Intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God. The Angels did conceive of this great Mystery, by observing God's Dispensations to the Church. Well then, the way of Salvation being so rare and wonderful, we should never acquiesce and rest satisfied with bare Declarations, but we need God's Oath, that the Controversy may be determined. When an Angel came to bring Tidings of it to the Virgin Mary, though she were a holy Woman, and had such an extraordinary way of Assurance, yet you find her Unbelief out-starts her Obedience and Submission to the Will of God; How shall this be? Luke 1.34. The Incarnation of God, the Conception of a Virgin, the Death of Life itself, all these things are Riddles and golden Dreams to Reason; and without a higher Assurance than a bare Word, we should not be easily satisfied. 3. Partly because the Blessings and Privileges we have in Christ are so great, and the Persons which enjoy them so unworthy, as being nothing, and deserving nothing, that they exceed all Thought and Belief; 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things that God hath prepared for them that love him. Mark, all the ways by which we can gain any Knowledge of a thing, they come short; Sense, Fancy, Reason; Eye, Ear, Heart of Man cannot conceive, and cannot tell what to make of these excellent Privileges we have in Christ: they cannot furnish him with fit Notions and Apprehensions of such excellent Glory as is revealed to us in him. To illustrate it by the Creatures; If a Man had been by when God made the World, as the Angels were; if he had seen God laying the Foundations of all things, he would have wondered what God was about to do, for what rare Creature the Lord was about to frame this stupendious and wonderful Fabric, arched with Heaven, floor'd with Earth, interlaced with Waters, decked with Fruits and Plants, stored with Creatures, and glazed (if I may so speak) with Stars; who would ever have thought that all this Furniture and Provision was for Man, a handful of Dust, a poor Worm not six Foot long, that he might be Lord of all things, Vice-king and Deputy under God? Now if a Man would wonder at the Honour and Glory God put upon Man at his Creation, much more at the Privileges of our Redemption by Christ; they are Matters to be wondered at indeed; 2 Thess. 1.10. Christ shall be glorified in his Saints, and admired in all them that believe. This Place chiefly concerns the Angels, when God puts such Clarity and Splendour upon the Body, that they shall wonder what Christ is about to do with such a contemptible Creature as Man, that newly came out of the Grave of Rottenness and Dust. This Text I am upon, speaks of a Hope set before us. If this were but a little opened, (as our Ear hath received a little thereof) if we should tell you what Preparation Christ hath made to bring the Saints to Glory, with what a glorious Train of Angels he will come from Heaven, what Mansions he hath prepared for us in his Father's House, and all this for those that have nothing, and deserve nothing, unless it be Extremity of Misery: if a Man should tell you Christ would come in such a State, and entertain the Saints with such Dearness of Affection, and receive Sinners into his Bosom; that he would make them his Fellow-Judges, liken their Bodies to his own glorious Body for Brightness and Splendour; that such Pieces of Worms, and Clods of Earth shall be many times brighter than the Sun; I tell you this would require a strong Faith to believe it, and we had need of all the Averment and Assurance that can be given us under Heaven. If an Angel admires at the Saints, certainly inferior Creatures will suspect it. Alas, what a valuable Price can we bring and pay to God for all this Glory? We that judge all things by the Laws of Reason and commutative Justice, (for we give nothing but upon valuable Consideration) what valuable Price can we bring to God? What Consideration can we give him for so great a Glory, and how shall we think ever to be Partakers of an Estate so disproportionable to our Merit and Condition? Therefore because our Privileges in Christ are so great and wonderful, we need not only God's Word, but also his Oath. 4. Partly, because we ourselves are so false and fickle in all our Contracts with one another, especially in our Dealings with God, that we need to be bound with Promise upon Promise, and Oath upon Oath, and all little enough to restrain and hold us within the Bounds of Duty. Man is changeable, and breaks Vows, and Covenants, and Promises, and snaps them asunder as a Thread and Tow is burnt asunder with Fire, and will not be held with any Obligation. It is a Greek Proverb, Children play with Nuts, and Men with Oaths. It is too often so. Perjury, though it be monstrous and barbarous, and dissolves the Bonds of humane Societies and Confederacies, yet it is no rare thing in the World, especially in the latter times: they are said among other Sins to be infamous for Covenant-breaking; 2 Tim. 3.3. Truce-Breakers, etc. Thus we deal with one another. But if we should be more faithful to Men for the Safety of our Interest, yet how often do we break with God, and compass him about with Lies? 2 Sam. 23.5. He hath made with me an everlasting Covenant, ordered in all things, and sure. We are false and fickle, when God is sure. To Day we promise, to Morrow we fail: what Vow did we ever make to God and kept it? Now we are apt to judge of God's Promises by our own. It is usual with Man to transform God into his own Likeness, and to muse of him as we use ourselves. The Heathens did it grossly, and by a sensible Picture; the Apostle chargeth it upon them, Rom. 1.23. They changed the Glory of God into an Image made like to corruptible Man. They shaped God into the Picture of Man, and still according to the particular Genius and Fancy of each Nation. The Spartans' being a Warlike People, painted their Gods in Armour, suiting most with their Disposition: the Ethiopians painted their Gods black, and their Devils white, because they were a black People. But now we do it all spiritually; Psal. 50.23. Thou thoughtest I was altogether such an one as thyself. We judge of God by ourselves, and draw a monstrous misshapen Picture of him in our Minds, as if he were revengeful, fierce, fallacious, fickle and changeable as we are. Therefore to meet with this Sin, doth the Lord so often disclaim the Dispositions of a Man, that we should not fancy him according to the Lineaments of a Man; Host 11.9. I will not execute the Fierceness of mine Anger, I will not return to destroy Ephraim, for I am God, and not Man. As if he had said, Do not measure me according to your Model, I am not revengeful as you are, and changeable as you are, this is not my Fashion. So Isa. 55.8, 9 For my Thoughts are not your Thoughts, neither are your Ways my Ways, saith the Lord. For as the Heavens are higher than the Earth, so are my Ways higher than your Ways, and my Thoughts than your Thoughts. You see the Distance between Earth and Heaven is so wondrous great, that the Earth cannot reach it with its Mountains, Cedars, Turrets, Smoke and Vapours; it is so great, that a Star of the Heavens, as big as the Earth, seems to be but a Spangle: so infinitely more are the Workings of my Thoughts, and my Heart different from your Thoughts and your Heart. More particularly and suitable to the present Case; Numb. 23.19. God is not a Man that he should lie, neither the Son of Man, that he should repent. Hath he said, and shall he not do it? or hath he spoken it, and shall he not make it good? Man is as unstable as Water, his Point varieth according to the different Posture of the Times, and Situation of his own Interest and Advantage; but it is not so with me, saith the Lord. Men say and do not, but God's Yea is always Yea, and his No is always No. This was the Speech of Balaam, who was called a false Prophet, not from the matter of his Prophecy, but only from his Aims. But if you will have it from a more authentic Hand, you have it out of the Mouth of Samuel, 1 Sam. 15.29. The Strength of Israel will not lie, nor repent; for he is not a Man that he should repent. Mark the Reason, for he is not a Man. To be a Man, and to be changeable, is all one. Certainly the frequent Inculcation of such Passages in Scripture, showeth, that we are apt to measure Infiniteness by our own scantling and size. And therefore this being Man's natural Thought, God in a Condescension, and by way of Check, is pleased to give the Creature this Assurance, we have his Word and his Oath. So that if we would but afford him the Favour we use to show to an honest Man, we have no ground of Diffidence and Distrust. 5. Another Cause of this Unbelief is Enmity to the Gospel. There is a natural Contrariety in our Hearts both to the Privileges and Duties of the Gospel; and because we hate it, we do not easily believe it. The Pride of Man's Heart sets him against the Privileges of the Gospel, and carnal Liberty against the Obedience of it. Man is a proud Creature, and would be self-sufficient; he is loath to be beholden to God: as a proud Man loves a Russet Coat of his own, better than a Silken Garment that is borrowed of another. Thus the Apostle complains of the Jews, Rom. 10.3. They being ignorant of God's Righteousness, and going about to establish a Righteousness of their own, have not submitted themselves to the Righteousness of God. There needs some Submission and bearing down of the Pride of Man, all is borrowed: here Christ is all, and doth all; he hath merited for all, and suffered for all. Now this suits not with the Pride of Man's Heart, who would be sufficient to himself, and establish a personal Merit in himself. And then especially is this Pride bewrayed, when a Man hath any thing to trust to and rest in, as civil Righteousness, or a formal Profession; it is a hard matter then to bring Men to submit to the Righteousness of God, to come hungry and thirsty for Christ's Righteousness. There is no Pride so deadly and mischievous, and opposite to the Gospel, as the Pride of Self-conceit, and Selfsufficiency; yet this is natural to us; therefore God doth not only say, but swear that we shall never enter into his Rest, unless we take this course, and run to this Hope that is before us. And as Pride opposeth the Privileges of the Gospel, so carnal Liberty opposeth the Obedience of the Gospel. Men are loath to stoop and submit to God's Terms: Christ is to be Lord as well as Saviour. Now the World will not hear of Laws and Restraints. You know the Nations were all for casting away the Bonds and Cords; Psal. 2.3. Let us break their Bands asunder, and cast away their Cords from us. In the latter Ages of the World, it is foretold in the Prophecies of Scripture, that the Church is in danger of turning to Libertinism: we cast away Yoke after Yoke, till we have left Christ nothing but an empty Title. How busy are Men now to find out a North-East-Passage, a nearer cut to Heaven; and therefore the Lord swears, and ratifies the whole Tenor of the Gospel by an Oath, to meet with our Enmity, and natural Contrariety, which makes us so apt to misbelieve. 6. Another Cause why those that are touched with a sense of Sin, suspect God's good Affection, is a Jealousy of Assurance, or a secret fear of presuming. All the Doubts and Scruples of a troubled Conscience come to this Issue, and may all be referred to this Head, a fear of presuming. Many will plead the number of their Sins, and how many Affronts they have put upon the Grace or God. Some will plead the Greatness and the Aggravations of their Sins, Relapses into Sin, Sins against Light, against the Advantages of Grace; but they all end in this one thing, a fear of being too bold with the Comforts of the Gospel, and that Comfort doth not belong to Persons in their case. This is the Cable-Rope which keeps them from floating out amain upon the Ocean of God's Mercy, as if the Lord delighted in their Grief rather than in their Assurance and Satisfaction. Usually thus it is with disturbed Consciences. Trouble that is once swallowed, is hardly got up again; and Men think Sadness is more pleasing to God than Comfort; and that Doubts suit with a Christian Frame rather than Confidence; and so they hug a Distemper instead of a Duty. Therefore the Lord is fain to swear that certain it is. Nay, it is not for nothing that this makes the Heart of Christ so joyful, that we live upon the Provision he hath made for us; john 15.11. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is the very Aim of God's Oath, he would show (as I shall further clear by and by) that our Assurance is more pleasing to him than our Doubting; that he is better pleased with our Comfort, nay, though it rise up to strong Comfort, than with our Sorrow. Thus you see that Diffidence and Incredulity is deeply rooted in our Nature; yea Believers themselves are liable to many Doubts, out of the Relics of Atheism and Unbelief that yet remains in them. Secondly; I am to show, that we are apt to suspect his Truth in keeping his Promise. When Straits and Difficulties come, and things go cross to our Expectation, we had need of more than God's single Word. There is not one of an hundred that lives by Faith, and can bottom his Comfort on a single Promise, and can rejoice in the Lord his God, when outward Supports fail. We are led altogether by Sense, and therefore in cross Providences we look upon Promises as words of course, and are apt to say, Where are his Promises, and the Soundings of his Bowels? and, where is the ready Help which God hath promised in the time of Trouble? And therefore as a Prop to the Soul, he hath backed his Promise with an Oath. Mark it, Christians! it is very usual, even with God's dearest Children, to unravel their Hopes, and to question all upon a cross Providence, as David, Psal. 116.11. I said in my haste, All Men are Liars. Why doth David retract that Charge, and impute it to his haste? The Apostle saith, Rom. 3.4. Let God be true, and every Man a Liar. We are changeable Creatures, our Being's are a Lie; to day we are, and to morrow we are not; and so our Promises are a Lie, we say, and do not; and therefore why doth David impute it to his haste, as if he had spoken something that were untrue? Certainly there was some blame in the Expression, for he acknowledgeth it was spoken in haste. The Speech hath respect to those Messages and Assurances which were brought to him from the Mouth of God by Samuel, Nathan, and other Prophets. They comforted him with God's Promises, and now he was Thunderstruck, blasted with some sore Affliction, far enough from the Case of a Man that had many Assurances from Heaven; now all Men are Liars, Prophets and all. Once more, Psal. 31.22. I said in my haste, I am cut off from before thine Eyes: nevertheless thou heardest the Voice of my Supplications, when I cried unto thee. God hath cast off all care of David, he doth not look after a poor banished Man, which wandreth up and down in the Wilderness, a poor Flea that is chased and hunted to and fro. Such Pets and Passions of Distrust, such irregular and unbelieving Thoughts usually have we upon any cross Providence, when Sense contradicts the Promise. Always we find Sense and Distrust making Lies of God; therefore a single Promise will not serve the turn, but we need an Oath. Surely if God hath sworn, we may wait upon him. Doubts, now God hath passed his Oath, do but accuse him of Perjury. And therefore you shall see the Oath of God hath always been the Refuge of the Saints even in the worst of Times, when they seemed most of all to ●lour upon their Hopes and Expectations. Hab. 3.9. The Affairs of the Church were at that time desperate; but saith the Prophet, Thy Bow was made quite naked, according to the Oaths of the Tribes, even thy Word. Selah. God for his Covenant and Oath's sake revived the Affairs of the Church, when they were at a desperate pass. It is there expressed in the Plural Number, Oaths, because they were often renewed with the Church; and they are called the Oaths of the Tribes, because this was the Church's Treasure, because of the Oath God made with the Tribes, for it is not meant of the Oaths the Church made with God. Look as the Covenant of Abraham is God's Covenant made with Abraham, and the Mercies of David were God's Mercies bestowed upon David: So the Oaths of the Tribes are not taken actively, for the Oaths which the Tribes deposited with God: but passively for the Oath God deposited with the Tribes, that is, the Church. God took this Bow out of the Case, and bestows the Arrows of his Vengeance upon the Adversaries of the Church. That this Exposition is true, it appeareth in what follows, even thy Word. Selah. There is his Word, and that confirmed by an Oath, the two immutable things; these relieve the sinking State of the Church. It goes ill with the Church along time, that we might have Experience what God can do. Look what Florus said of the State of Rome, Romani praelio saepe victi, bello nunquam; The Romans were often overcome in Battle, but never in War: So of the Church, they go by the worst in some particular Cases, and in some particular Times, that we might try God, and God may try us: but we are safe, God will remember the Oaths of the Tribes; the Oath of God will relieve the most desperate Case. It is rude Blasphemy to say, God will not make good his Oath. Thus you see why God would deposit his Oath. Reason 2. God sweareth, as for the confirmation of his Grace in Christ, and to show the certainty of our Privileges in Christ; so for the Commendation and Excellency of them. An Oath is not lawful but in weighty Matters; it must be taken in judgement, as well as in Righteousness and Truth, Jer. 4.2. In judgement, that is, considerately, upon weighty Occasions. It is a profaning the Name of God, and of such a solemn Ordinance and part of Worship, to make an Oath to lackey upon Trifles, and upon every small Matter; it must be in Matters of weighty Concernment. There is a severe Penalty and Sanction annexed to the taking of God's Name in vain, either rashly or falsely; The Lord will not hold him guiltless that taketh his Name in vain. So whatever is established by God's Oath, must needs be great and excellent. Certainly God would not swear but in weighty Matters: Therefore one of his Aims was, that we might the more regard our Privileges in Christ. The Apostle proveth the Excellency of Christ's Priesthood by the Oath wherewith it was ratified; Heb. 7.20, 21. And inasmuch as not without an Oath he was made Priest: For those Priests were made without an Oath, but this with an Oath by him that said unto him, The Lord swore, and will not repent, etc. He alludes to Psal. 110.4. where God is brought in, saying to Christ, The Lord hath sworn, and will not repent, Thou art a Priest for ever after the Order of Melchisedec. Such Administrations as are confirmed with an Oath, have upon them a Seal and Mark of special Excellency. The Lord foresaw, that as we were apt to disbelieve the Gospel, so also to despise it: and therefore to shame us for our Neglect as well as our Unbelief, to awaken our Attention, and quicken our Speed and earnest Pursuit, the Lord swears; his Word should be regarded, much more his Oath. When we are busy about the World, and neglect the Great Salvation, we put a Scorn upon God, as if the things he hath confirmed by Oath, were not worth the looking after. When we prefer worldly Comforts as more certain, O what an Injury is this to the Oath of God We read of the sure Mercies of David, but you are all for lying Vanities: We are naturally for the Comforts that are before us, and look upon it as a Riddle to grow rich in Promises, and to live by Faith. Are uncertain Riches more to be trusted, and a better Refuge and Sanctuary for your Souls than God's Oath? It is a sign you slight his Confirmation and Commendation, and so count him false and foolish in all the things he proposeth to you. God forbid (say you) that we should be guilty of such a Blasphemy! You do it not in Word, but this is the necessary Interpretation of your Actions. If a Man should offer you a good Bargain upon very easy Terms, that would bring you a thousand pounds' Profit, and should confirm it by Oath; though you did not tell him, that he did deceive you with Words, yet if you go away never heeding it, but should run after smaller Matters which you purchase with great hazard, would not this argue you counted him but false and foolish, or the thing not worth the taking and looking after? So when God hath pawned his Oath, that his Grace and immutable Counsel for Salvation belonged to you, if you would but take Sanctuary in Christ, do you not count him false and foolish in the Proposal, when you run after carnal Satisfactions, which are purchased with the loss of your Souls? SERMON II. HEB. VI 18. That by two immutable things, in which it was impossible for God to lie, etc. II. THE Advantages we have by God's Oath. What greater Assurance can we have? 1. Consider the Sacredness of an Oath in general. You know among all Nations an Oath is accounted a sacred and most solemn way of Engagement among the Sons of Men. The Apostle saith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of Strife; Heb. 6.16. An Oath for Confirmation is to Men an end of all Strife. When Men solemnly call God to witness; though the Matter were never so doubtful and controverted before, when they take an Oath, we have no more to say, but believe every honest Man upon his Oath. The Heathens have spoken much of an Oath: One saith, This is the final Assurance; we are bound up, and contented when Men swear. Another, That it is the highest Faith that Men can expect. We owe so much to Humanity. All Nations by the Light of Nature have found out this Remedy and Way to end Differences. So among the Jews; if there were a Strife between Israelite and Israelite, Exod. 22.11. Then shall an Oath of the Lord be between them both, and he shall accept thereof: There was no more stir to be about the matter. Perjured Persons are the Scorn of Men, and they have forfeited the Privilege of Humanity. Well then, if the Oath of Man be so sacred and valuable, how much more is the Oath of God? It is impossible for God to lie. He can do all things which argue Power, but nothing which argueth Impotency and Weakness, for this were to deny himself. 2. This Oath is so sacred, because the Name of God is invoked in it. It is the Name of God that giveth Credit to all other Oaths: When Men swear, saith the Apostle, they swear by a Greater, Heb. 6.16. by a higher Power. Men by Sin have lost their Credit, and therefore they pawn the Credit of God. Every Oath is an Appeal to God as Witness and Judge: For want of other sufficient Proof, we appeal to God as a Witness; so we acknowledge his Omnisciency, that he is the Searcher of the Heart and Reins. And indeed herein an Oath differeth from a Vow; In a Vow we deal with God as a Party, but in an Oath we appeal to God as a Witness. Nay, and in case of forswearing, we appeal to him as a Judge, and challenge and imprecate his Vengeance, wherein we acknowledge his Justice and Power to avenge the Wrong that is done to his Name. For mark, if a Man violate his Oath, and forswear himself, the Wrong is directly done to God, his Truth is falsified, his Witness is abused, his Name is blasphemed; therefore there is an implicit Appeal to him for Vengeance, if not expressed. Sometimes the Execration and Imprecation is expressed in an Oath, as 1 Kings 2.23. Then King Solomon swore by the Lord, saying, God do so to me, and more also, etc. So Ruth 1.17. The Lord do so to me, and more also, if ought but Death part thee and me. Sometimes it is suppressed, as Psal. 95.11. Unto whom I swore in my Wrath, if they enter into my Rest. If! What then? then count me not a God; the Imprecation is suppressed; because the Expression is dreadful, it is not mentioned. Furious Gallants belch out Curses against themselves; whereas usually the Imprecatory Part in Scripture is not expressed, but left to be conceived in silence. However, every Oath ends in an Imprecation and Curse, and it is understood, if it be not mentioned and expressed in all Oaths. And this is that which makes the Oath to be the more binding; for in Charity it is not to be supposed that a Man will draw God's Curse upon himself wittingly and willingly. Now it is the Name of God which makes all other Oaths to be valid and binding: we swear by a higher, because our own Credit is lost. Now when the Lord swears by Himself, shall not he be believed, when he could swear by no higher? 3. This Advantage Faith hath by God's Oath, it is a Pledge of his Love and good Will, that he would condescend so far to give us his Oath for our Assurance and Satisfaction. Man's Oath is necessary in weighty matters, because we are vain and foolish, and deceive, and are deceived, and our Vanity makes our Speech to be less believed: but God's Oath is not necessary, but only to show his Love and Condescension; he would satisfy us in the highest manner that possibly he could. Man takes it ill if he be forced to his Oath; O how far then doth the great God stoop to give us this Satisfaction! over and above his Word, he hath deposited his Oath. What could God say more? he is willing to do what he can, not only for our Safety, but for our Assurance. Take this Observation, the Lord not only hath given us an assuring Oath, but an inviting Oath in Ezek. 33.11. As I live, saith the Lord, I have no Pleasure in the Death of the Wicked, but that the Wicked turn from his Way and live. And all showeth his Readiness to do good to his Creatures. 4. God's Oath is an Argument that he delighteth in our Comfort and Assurance. Some look upon doubting as a kind of Humility; but it is quite contrary to the Aim of God's Oath. With what care doth he provide, not only for our Salvation, but Security? He would deliver us, not only from Hurt, but from Fear. Certainly a fluctuating Spirit always, like the Waves of the Sea tossed to and fro, displeaseth the Lord exceedingly. His Promise is confirmed by an Oath, that the Comfort might be more strong, and remain with us both in Life and Death; and that he might take away all Doubt and Scruple. Certainly it is not a thing acceptable with God, always to be uncertain, and in terms of Suspense. Nothing can be more directly contrary to his purpose, than a course of Doubting: therefore it is not presumption to rise to Assurance, as carnal Men think, and godly Men fear. 5. Consider the special Nature of God's Oath. In every Oath God is invoked as a Witness, and as a Judg. As God is called upon as a Witness, so there is an Appeal; and as he is called upon as a Judge, so there is an Execration. With Reverence and Wonder think of it: In God's Oath there is, as it were, an Appeal to our Thoughts of him; God appeals to the Reverence and Confidence we put in his Holiness, Excellency, and Power: Nay, and there is somewhat that answers the Imprecation and Execration, and all his Excellency is laid at Pawn, and exposed (as it were) to Forfeiture, if he doth not make good his Word. To clear it by Instances; Sometimes the Lord swears by himself, Jer. 51.14. Sometimes by his Holiness, Amos 4.2. And in other places by his Excellency, Amos 6.8. And by his Life; As I live, saith the Lord. Now in all these there is something answers the Appeal: as if the Lord should say to the Creature, What do you think of me? Can you think that I will 〈◊〉 you? As you esteem of me a Living, Holy, Excellent, Glorious God, so surely will I perform all my Promises. Then there is something answers to the Execration or Appeal to God as a Judge, there is his Honour laid at stake upon such an Issue; never count me a Living, Glorious, Excellent God more: God draws an Imprecation (let me speak it with Reverence) upon himself, If I do not accomplish this for you. All the Glory of his Godhead is laid at Pawn and Pledge with the Creature. APPLICATION. Use 1. Information. 1. We see the greatness of the Condescension of God. Herein God considereth rather what is fit for our Infirmity, than his own glorious Excellencies. Such is the Sovereign Majesty of God, that it is enough for him to declare his Mind to his Creatures, to command what he would have done, and to forbid what he dislikes; but he addeth a Promise; and would indent with us in the solemn way of a Covenant, as if we were altogether free before the Contract. Now as if his Word were not enough, (though it be enough, he can as well deny his Nature as his Truth; he can do all things, but he cannot lie) he addeth his Oath. We take it ill to be forced to our Oath. That God should engage himself at all, is much, for he is Debtor to no Man. We account it a wrong to a Friend, to require a Bond of him for the assuming of a free Gift. God is willing to do any thing, not only for our Safety, but Assurance, that the Comfort might be more strong, and remain with us in Life and Death. It is not acceptable to God, that we should always fluctuate, and be upon Terms of Uncertainty; therefore he was pleased to yield thus far. 2. What Reason we have to bind ourselves too God. There was no need on God's part why God should bind himself to us; but great need on our part why we should bind ourselves too God. We start aside like a deceitful Bow, and therefore we should solemnly bind ourselves too God. Psal. 119.106. I have sworn, and I will perform it, that I will keep thy Righteous judgements. We need the strongest Cords: we have sometimes Motions to Good, but they die presently, and come to nothing. Well then, out of Necessity, as well as out of Gratitude, let our Engagement in the Covenant answer to the Lord's: Only take heed of resting in it, and take heed of breaking it. Take heed of resting in it; remember, Peter's confident Promise would not bear him out; a rash and presumptuous Confidence is soon disappointed. What Feathers are we, for all our Vows and Oaths, when the Blast of a Temptation is let loose upon us! Take heed of breaking it, remember Ananias, Acts 5. God hath a double Right: an Oath bindeth us more than a bare Promise. Better never have sworn, than not perform our Vows. 3. Now see the great Wrong you do to God in giving so little Credit to his Promises. You make God a Liar, 1 john 5.10. He that believeth not God, hath made him a Liar. But john 3.33. He that hath received his Testimony, hath set to his Seal that God is true. It is a great Dishonour to God not to receive God's Testimony; you put the Lie upon him, and so make him to be no God. You would not do so to your Equals. A Lie is the greatest Reproach, it rendereth a Man unfit for Society and Commerce. It is a fearful thing to make the God of Truth a Father of Lie. When God hath given his Word, and Oath, and Seals, all this while shall he not be believed? God never gave us cause to distrust him, he never failed in one Promise; all that have had to do with him, have found him a faithful God. Nabuchadnezzar doth him this Honour and Right after he had tasted of the Whip, and was again restored to the Use of Reason; Dan. 4.37. Now I Nabuchadnezzar praise and extol, and honour the King of Heaven, all whose Works are Truth; not only Justice, but Truth, not only as I deserved, but as he foretold. It is a Shame that you have made no Observations upon Providence, that you may give it under Hand and Seal, that God is true and faithful. God expecteth such a Testimony from his People; all that have long had to do with him, have found him a true God both in a way of Justice and Mercy, that he ever stood to his Word. God cannot lie; Tit. 1.2. In Hope of eternal Life, which God that cannot lie promised before the World began. God can do all things that argue Power and Perfection of Nature, but he cannot lie, for that argueth Weakness and Impotency▪ 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself: he should then cease to be God. He is Truth itself, the primitive and supreme Truth, the Original Author of all Truth: If he should not be true, who should be so? But is any so impudent as to put the Lie upon God? I answer, Yes; 1 john. 5.10. He that believeth not God, hath made him a Liar, because he believeth not the Record that God gave of his Son. We accuse him not only of a Lie, but of Perjury: (1.) By our Carelessness, and the little Regard we have to those great and precious Promises that he has given us. Great things are offered, and you look upon them as Notions and Fancies: It was otherwise with the Patriarches of old; Heb. 11.13. All these died in Faith, not having received the Promises, but having seen them afar of, and were persuaded of them, and embraced them. We cast off the Tenders of Grace, as Matters of which we never made any great Account. We grasp after the World, and let Heaven go; when we mind it not, we believe it not. A Man toileth hard all Day for a small Piece of Silver, do we seek Heaven with a like Earnestness? How many Adventures do Merchants run, when the Gain is uncertain? but we are not uncertain of our Reward; 1 Cor. 15.58. Forasmuch as ye know, that your Labour shall not be in vain in the Lord. Did we more steadfastly believe this, we should not be so cold in Duties, and so bold in Sinning. (2.) By our Despondencies in all cross Providences. We have a sure Word, and why are we up and down, and so full of Distractions and Unquietness of Soul? james 1.8. A double-minded Man is unstable in all his Ways, unsettled in all his Thoughts, uneven in all his Ways, raised up and cast down with contrary Hopes and Fears, off and on; as worldly things ebb and flow. We shall never want Discouragements if we live upon Sense; but if we could live upon the Promises, we should not be at such a Loss. The Fruit of Faith in the Promises is strong Consolation, too strong to be overcome by Sin, Death or Hell. A Believer is content with the Promises, though all the World say, No; 2 Cor. 1.20. For all the Promises of God in him are, Yea; and in him, Amen. Yea to our Hopes, Amen to our Desires. Whatever Changes happen, the Promises are the same; upon Desire of such a thing, Amen saith the Promise; upon Hope of such a thing, Yea saith the Promise. In difficult Cases you ask of the Creatures, they say, No, but the Promise saith, Yea. (3.) When we will venture nothing on the Promises. Christ told the young Man of Treasure in Heaven, and he went away sad; he doth not like such a Bargain; Luke 18.22, 23. Sell all that thou hast, and distribute to the Poor, and thou shalt have Treasure in Heaven, and come follow me. And when he had heard this, he was very sorrowful, for he was very rich. Thus God dealeth with us, Prov. 19.17. He that hath pity upon the Poor, dareth to the Lord; and that which he hath given, will he pay him again. Eccles. 11.1. Cast thy Bread upon the Waters, for thou shalt find it after many Days. But the Words and Engagements of Men that deceive and are deceived, are esteemed above them. We would trust a Man of Sufficiency upon his Bond with Hundreds and Thousands, if we have his Hand and Seal to show for it; but we refuse God's Assurance. Who is careful to provide Bags that wax not old, and to draw over his Estate into the other World? Luke 12.33. Sell that ye have, and give Alms; provide yourselves Bags that wax not old, a Treasure in the Heavens that faileth not, where no Thief approacheth, neither Moth corrupteth. What Adventures do you make upon God's Bond or Bill? Do you account no Estate so sure as that which is adventured in Christ's Hands? Can we believe the Promises, and part with nothing for them? with neither our Lusts nor our Interests? (4.) When temporal things work far more than eternal things, visible things than invisible. If we had such Promises from Men, we would be more cheerful. If a Beggar did hear of a great Inheritance fallen to him, he would often think of it, rejoice in it, long to go see it. We have a Promise of eternal Life, who thinks of it, or puts in for a Share of it? We are contented with any slight Assurance in matters of such Weight. Men love great Earnest, and great Assurance in temporal Affairs, but any slight Hope serves the turn in spiritual Affairs. Why do we so little rejoice in it? If the Reversion of an earthly Estate be passed over to us, how are we contented with such a Conveyance? but God hath made over Pardon and Grace, and we are not satisfied. (5.) Our Confidence bewrayeth it. The pretended Strength of our Faith about Christ and Hopes of Glory, showeth the Weakness of it, and that it is but a slight overly Apprehension. Most Men will pretend to be able to trust God for Pardon of Sin, and Heaven, and yet cannot trust God for daily Bread; they find it difficult to believe in Temporals, and yet very easy in Spirituals and Eternals. What should be the Reason? Heaven and things to come are greater Mercies, the way of bringing them about more difficult; if Conscience were opened, and the Heart serious, they are more hardly obtained; there are more natural Prejudices against our Coming to Christ, and coming to Heaven. The whole Earth is full of his Goodness, God feedeth all his Creatures, even the young Ravens that cry; there is not a Worm but he provides for it: but he pardoneth but a few, blesseth but a few with spiritual Blessings, saveth but a few. But here is the Reason, Bodily Wants are more pressing, and Faith is presently put in Exercise; Men are careless of their Souls, and content themselves with some loose Hopes of Ease and eternal Welfare. Certainly he that dareth not venture his Estate in Christ's Hands, he dareth not venture his Soul there: they say they find no Difficulty in believing in Christ for Pardon of Sin and eternal Life, and yet cannot trust God for such Maintenance and Support as he giveth the young Ravens. john 11.24. Martha saith unto him, I know that he shall rise again in the Resurrection at the last Day. As if it were an easier matter to raise him up after so many Years, than after four Days. But the Reason is, Faith is not put to a present Trial, and Men are careless of things to come, and do not mind the Danger and Hazard of Eternity. Certainly he that dareth not in the Use of means trust God for this Life, doth not trust him for everlasting Life. Eternal things are counted a Fancy, but worldly things are desired in good earnest. Use 2. To press us to improve these two immutable Grounds, that we may grow up into a greater Certainty. His Saying is as immutable as his Swearing; God's Word is valuable enough of itself, but only because we count an Oath more sacred, God hath added it over and above; Men are slight in Speech, but serious in an Oath. Well then, since you have a double holdfast on God, make use of it in Prayer, and in Meditation; in Prayer, when you speak to God; in Meditation, when you discourse with yourselves. 1. In Prayer, you may urge God with his Promise and Oath. We put ourselves in remembrance by pleading with God, therefore God alloweth the humble Challenges of Faith. Put me in remembrance, saith God, Isa. 43.26. or rather put yourselves in remembrance. By pleading with God, we wrestle with him, that we may catch a Heat ourselves. Tell the Lord what an holdfast you have upon him▪ show him his Handwriting. As Austin said of his Mother, she showed him his Handwriting: Or, as Tamur brought out to judah the Bracelets, and Staff, and Ring, and said, Whose are these? So you may plead, Ah Lord! are not these thine own Promises? and, is not this thy Oath? The Children of God have done both; they put him in mind of his Word, Psal. 119.49. Remember the Word unto thy Servant, upon which thou hast caused me to hope: As if he had said, Lord! thou hast invited my Hope, I should never have had the Boldness to have expected so great a Mercy and Privilege in Christ, if thy Promise was not passed. God forgetteth not, and yet he loveth that the Saints should put him in remembrance, he would have you to revive these Grounds of Trust and Confidence. Then they put him in mind of his Oath, Psal. 89.49. Lord, where are thy former Lovingkindnesses, which thou swearest unto David in thy Truth? It is a great advantage in believing, thus to put in a modest Challenge to God. 2. Improve God's Word and Oath in Meditation, when you discourse with yourselves. And here I shall show, First; How we may improve God's Oath in Meditation. Secondly; When, and in what Seasons. First; How? Thus. God that cannot lie, hath passed his Word, he who is Truth itself, the supreme Truth, the Original of all Truth. Then say, Hath he given me his Word and Oath? and why am I still upon Terms of suspense? The Word of an honest Man is wont to be enough, and an Oath is the end of Strife, if there be a Controversy. God hath passed his Oath, and why doth the Controversy still remain between me and God? How is it with me? Is the Controversy ended and taken up? Am I satisfied with God's Oath? Do I live as one to whom God hath given such a highway of Assurance? The World lives by guess and devout Aims, and have good Meanings and Conjectures: Ay, but Christians should not rest in a may be, or content themselves with a possible Salvation, with lazy Conjectures, or loose Hopes. Art thou still upon Uncertainty? upon terms of Hesitancy and Suspense? See how St. james describes them, Chap. 1.8. A double-minded Man is unstable in all his ways; and it is our Character, we are double-minded, divided between Hopes and Fears, full of anxious Thoughts; and as Chaff is driven in the Air, or Waves tossed in the Sea to and fro with various and uncertain Motion; so are we carried up and down. Dost thou live up to the Assurance that God hath given thee, and to the Preparation and Provision he hath made for thy Certainty and Confidence? Briefly, That you may know what a Sin it is to be upon Uncertainty, consider the Dishonour you do to God, and the Damage you do to yourselves. 1. The Dishonour you do to God. Unbelief accuseth God not only of a Lie, but of Perjury; you accuse him of a Lie with respect to his Word, and of Perjury with respect to his Oath and solemn Engagement; 1 john 5.10. He that believeth not God, hath made him a Liar. But God forbid! will you say: Why then are you so doubtful, notwithstanding so many offers of Grace and Mercy? Why so full of Trouble and Jealousy when Difficulties do arise? O base barbarous Ingratitude! you take a Stranger's Oath, but you deny God the Honour that you vouchsafe to any that bears the Face of a Man. If a Man pass his Oath, his Brother shall accept of it, Exod. 22.11. and will you not do thus to the great God that cannot lie? 2. The Damage you do to yourselves; you frustrate the Oath of God, and weaken your own Comfort. Wherefore did God give us his Oath? What! that we might rest in a possible Salvation, and walk with him, as Dancers do upon Ropes, every moment to be in fear of falling? Did God lay so great a Foundation for so weak a Building? Who would build a Hovel on such a Foundation as would serve to bear a Palace? God's Oath is a Foundation for the highest Confidence, and do you think God gave it only that you might rest in Conjectural Hopes and Uncertainties? Nay, you run the hazard of a dreadful Curse; God hath sworn in Judgement as well as in Mercy; Psal. 95.11. Unto whom I swore in my Wrath, that they should not enter inter my Rest. Do you think this Rest only concerned Canaan? No, but it reacheth the Unbelievers of all Ages. O it is terrible when God swears against Us! The greater his Condescension in the Gospel, the greater is his Wrath when it is refused and neglected. It is very sad, when God is provoked to swear to the Damnation of any Creature. Who are the Persons that may stand in dread of this Oath? why they that believe not: Heb. 3.18. To whom swear he that they should not enter into his Rest▪ but to them that believe not? It is the Sin of Unbelief after many tenders and offers of Mercy, which provokes God to this Indignation. Here is Oath against Oath, the one to drive us, the other to draw us, and pull in the Heart to God: If you continue in this course, you shall have neither Part nor Portion in Christ, nor in the Land of Promise. It is better to be satisfied with God's Oath in Mercy, than to run the hazard of his Oath in Judgement. Therefore speak to Conscience, Do I come up to this Certainty and Confidence? Is the Controversy ended between God and me? Are all Suspicions laid aside? Obj. But you will say, I do not doubt of the Truth of the Gospel, but of my own ●nterest, I doubt that I am the Person to whom God hath sworn. The Truth of God is sure, but my Interest is not clear. Sol. In Answer to this, consider; 1. It doth but seem so, that all Doubts are about our own Interests but it is not so indeed. If once you were heartily persuaded of God's good Affection in Christ, Doubts and Scruples about our own Estate would soon vanish. Look as the Fire, when it is well kindled, bursts out of its own accord into a Flame; so if Faith were once well laid in the Soul, if Men could rest upon these two immutable things, Consolation would not be so far from them; if there were a firm Assent to the Doctrine of the Gospel, there would not be so many Butts: if you did firmly believe his Mercy in Christ, it would soon end in a steadfast Confidence. This appeareth from the nature of the thing. All Uncertainty ariseth either from a Neglect of the great Salvation, or else from Trouble of Conscience: Now carnal Men neglect it, because they are not persuaded of the Worth and Excellency of it; and Men under Horrors of Conscience distrust it, they are such Sinners they dare not apply it; and are so full of Doubts and Scruples, because they are not persuaded of the Truth of the Gospel. See how the Apostle proposeth the Gospel, 1 Tim. 1. ●5. This is a faithful Saying, and worthy of all Acceptation, that jesus Christ came into the World to save Sinners, of whom I am chief. If negligent and carnal Men would but look upon it as worthy of all Acceptation, and troubled Conscience look upon it as a faithful Saying, there would be more regular Actings and Effects found in their Hearts and Lives; the Negligent would give more Diligence, and the Contrite would rise up into a greater Hope and Confidence. If Men did believe the Worth of Salvation, they would not run after lying Vanities: If they did believe the Truth of Salvation for Sinners, there would not be so many Scruples and Fears. It is notable, that the Scriptures very seldom do press Assurance of the Subject, but Assurance of the Object in very many places, to believe the Doctrine itself, for there is the greatest Difficulty; and in the Word of God we have no Precedent of any that were troubled about their own Interest. If an Earthly King should proclaim a general Pardon, and an Act of Grace to all Persons in Rebellion, only on terms of Submission, and laying down their Hostility, and returning to their Duty and Allegiance, the Doubt would not be of their own Interest, but of the truth of his Intention to show them such Grace and Mercy: So it is with God, he hath proclaimed Terms of Grace in the Gospel, provided we will lay down the Weapons of our Defiance, and return to the Duty of our Allegiance: now that which we suspect is the Heart of God, and the Gospel in the general, whether there be Mercy for such kind of Sinners as we are. 2. Because we cannot persuade Men to a Certainty against their Consciences, what should hinder but that now you should establish your Interest, and that you now make your Plea and Claim according to God's Word and Oath, for Joy must arise from a Sense of it: Your complaining is not the way to ease your Conscience, but Obedience. It is an Advantage to find ourselves in an ill Condition, not a Discouragement; As the Woman in the Gospel made an Argument of that, that she was a Dog, Mat. 15.27.— Truth, Lord; yet the Dogs eat of the Crumbs that fall from their Master's Table. As when the manslayer saw the Avenger of Blood at his Heels, this made him mend his pace, and fly for Refuge: so when we see we are under the Wrath of God, this should make us more earnest to look after Christ, and Salvation in and by him. The Cities of Refuge under the Law stood open for every Comer, and there was free Admission till their Cause was heard: So Christ is the Sanctuary of a pursued Soul, and whosoever comes shall be received; john 6.37. Him that cometh to me, I will in no wise cast out. God excludeth none but those that exclude themselves: No Sin is excepted, but the Sin against the Holy Ghost. Therefore make your Claim till your Cause be heard. The great Affront we put upon God's Oath, is not so much doubting of our Condition, but not running to Christ for Refuge. If we still stand complaining of our lost Estate, and do not attempt the Work of Faith, we put an Affront upon God's Oath. If the Lord had bid thee do some great thing, (I allude to the Speech of Naaman's Servants) wouldst thou not have done it to be freed from Death and Hell? How much rather, when he saith unto thee, Only come, fly as for thy Life, and see if I will cast thee out? Take up a Resolution to try God, and see if he will not be as good as his Word and Oath. Say, Lord thou hast given two immutable Grounds of Hope, here I come, I will wait to see what thou wilt do for me in Christ. 3. I answer, Do but see whether thy Interest in Christ be not established or no? Here is the lowest Qualification of an Heir of Promise, and yet the highest and most solemn way of Assurance. Here are two immutable Grounds, and yet what's the Description? we who have fled for Refuge, to lay hold upon the Hope set before 〈◊〉▪ Here is a driving Work that belongs to the Law, implied in these words, We fly 〈◊〉 Refuge; then a drawing Work, which belongs to the Gospel, in these words, To lay hold on the Hope set before us. The Law begins and works preparatively, as Moses brought the Children of Israel to the Borders, than joshua led them into the Land of Canaan. The Law shows us our Bondage, and makes us fly for Refuge, but then the Gospel pulls in the Heart to God. There is a necessity of the preparing Work of the Law, that we might be driven out of ourselves; Sin else would not be bitter, nor Christ sweet, our Motions and Addresses to Mercy would not be serious; every one hath this, some in one degree, some in another; though all be not anxious, yet all are solicitous, O what shall I do! Now canst thou speak of this driving Work of the Law? Thou canst not say but thou art a poor lost Sinner, one willing to fly and take Sanctuary in Christ, and to wait upon him in Obedience, till thy great Hopes be accomplished. This is the lowest Trial; what canst thou deny in it? Art thou not a poor chased pursued Soul? else what mean these Fears and Scruples? and what hath the Lord required of thee, but to run to Christ for Refuge? Many Christians have not Assurance; but though they dare not say, Christ is theirs, yet here they will wait, and not let go their holdfast for all the World. God hath promised to be gracious to every one that takes hold of his Covenant, Isa. 56.6. when the Soul will not let go the Grace of God in Christ, though it hath many Discouragements; but in the face of all Doubts and Scruples, will anchor and hold fast, whatever comes of it. I am a lost undone Creature, it is Christ that must save me, and here I will stick and hold. This is the Qualification, why should we be afraid to be comforted upon God's Terms? If you are resolved to wait upon God in and through Christ, you are the Heirs of Promise: God hath plighted his Oath to you, if there be such a Disposition in you, being startled and awakened with the sense of your sinful Condition, to take hold, and not let it go; then what mean those Fears and Scruples? Do not you desire to take Sanctuary in Christ, and wait upon him with strong Resolution, not to be discouraged? When therefore God hath put it upon such low Conditions, why should we stand off? Obj. All the fear is, these Terms are too easy and cheap to give a solid Comfort, and many miscarry by sudden and delusive Hopes, and this makes Christians stand at a distance from their own Comfort. Answ. When a Man hath God's Warrant to show for his Confidence, why should he doubt? If Men were once serious in the Business of Salvation, there's no fear of Delusion. You will find Comfort cannot be counterfeited, as the Life of a Creature cannot be painted. Carnal Men, that feed themselves with delusive Hopes, who make an account they shall go to Heaven, are not serious, and mind not what they do, as appears by their Contradictions, for they blow hot and cold. They think that he is in a dangerous condition that doubts of his Salvation; and yet they say it is Presumption for a Man to say, he is assured of his Salvation: the one saying suiteth with their carelessness, and the other with their own private feeling: They have no deliberate and advised Confidence, only a rash Presumption. And because of their miscarrying, we have no reason to weaken our own Hopes; because a Man that is in a Dream, thinketh that he is awaked when he is not, shall not a Man that is really awake know himself to be so? Shall we suspect all our Interest in Christ, and the Terms of the Gospel, as too free and easy? Let me tell you, by Experience you will find, when you are serious and deliberate, it is not so easy a matter to have Rest for your Souls. Certainty and solid Assurance is not so soon had: Guilty Nature is subject to Bondage, and presagious more of Evil than of Good; more prone to Fear than Hope, and to Mourn than to Rejoice; therefore go on with your Business, wait upon God, and take his way without Jealousy and doubting. Thus I have showed how you should meditate on these two immutable things. Secondly; When must you meditate on God's Word and Oath? Answ. Very often. The less you apply God's Promise and Oath, the weaker will your Consolation be in Christ; and the oftener, the stronger: for by these two immutable things we have strong Consolation. Christians lose much of their Peace and Comfort, because they do not exercise themselves in thinking of the Condescension and Satisfaction which God hath given them in this kind, that he should lay all his Holiness, his Life, his Excellency at Pledge with poor Creatures. I am confident, if you did but think of these unchangeable Grounds and Advantages of Faith mentioned before, your Comfort would not be upon such loose terms. But there are some solemn Times when it must be done. 1. Whenever you are conversant about the Seals of the Covenant, and go to the Lord's Table: Why should I doubt, when I have God's Promise and Oath? The Sacraments are visibilia juramenta, visible Oaths; here God reneweth his Oath to us, and we to God. It is an Oath of Allegiance to Christ, to walk in all his Ways; and it is God's Oath of Assurance to us, that he will perform the Promises of the Covenant. As under the Law, the Blood of the Covenant was to be sprinkled half upon the Altar, and half upon the People, Exod. 24.6, 7, 8. God takes an Engagement upon himself, and reneweth his Oath to be good and gracious to us in Christ; and we take an Obligation upon ourselves to walk before him in all Obedience. There is a mutual Stipulation, therefore there is a special time to meditate of the sureness on God's part; God that cannot lie, hath said and sworn it. 2. In times of outward Trouble, when you are in danger of fainting and making Revolt from God, meditate of the unchangeableness of his Word and Oath. Unless thy Law had been my delight, I should then have perished in mine Affliction, Psalm 119.92. God's Word and Oath were given on purpose to revive a fainting Soul. This is the Design of the Text, the Apostle is dissuading from Apostasy, and pressing to keep our Hopes to the End: Vers. 11. We desire, that every one of you do show the same diligence, to the full assurance of Hope unto the End. Why? we are not upon Conjectures and Probabilities; and though outward Encouragements fail, yet God's Promise and Oath is a sure Ground of Comfort in the midst of all Difficulties and Hardships. This reviveth the Soul; we have a glorious Inheritance in Reversion, and we have God's Word and Oath to show for it, as much as the Patriarches had to show for Christ. It is notable, that when the Patriarches were exercised with any new Trouble, than God renewed his Oath, implying, this is a sure holdfast we have upon God. When outward Encouragements in the Service of God are like to fail, then think of the two immutable Grounds of Comfort. 3. In Pangs of Conscience, when Gild lies heavy and burdensome upon the Soul, God's Word and Oath is a proper Meditation. The Lord hath sworn, That if I will, out of a sense of this Misery that is upon me, take Sanctuary in Christ, I shall have strong Consolation. And we have not only an assuring, but an inviting Oath, to help us in such a Case: Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the Death of the Wicked. Count me not a living God, if I delight in your Scruples, and in your Death. 4. In Fears of Death. We must die by Faith, as well as live by Faith; and then comfort ourselves with the Promise and Oath of God, called here, two unchangeble things. We need all the Props of Faith that can be used. When all things are about to change, then think, God changeth not, though I am changing apace. As one comforted himself with that Passage, Isa. 54.10. For the Mountains shall depart, and the Hills be removed; but my Kindness shall not depart from thee, neither shall the Covenant of my Power be removed, saith the Lord that hath Mercy on thee. Sight is almost gone, and Speech doth even fail, but God's loving Kindness will never be gone. You are changing, but you may look upon Death itself as an Act of Faithfulness, and sent in Mercy to break the Shell, that you may have the Kernel; to dissolve the Union between Body and Soul, that the Soul may flit away to God. SERMON III. HEB. VI 18. — We may have strong Consolation, etc. Doct. II. THat the Fruit of this Certainty and Assurance which we have by God's Word and Oath, is strong Consolation. To make way for the discussion of this Point, and to open the Words which the Apostle here useth, I shall, I. Inquire what is meant by strong Consolation. II. How this strong Consolation ariseth from the Certainty and Assurance we have by God's Word and Oath. III. How it is dispensed on God's part, and how far it is required on ours. I. What is meant by strong Consolation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two Terms, Consolation, and strong Consolation. First; Consolation. There are three words by which the Fruits and Effects of Certainty and Assurance is expressed, which imply so many degrees of it. There is Peace, Comfort, and Joy. Peace, in the Scripture-Dialect, notes Rest from Accusations of Conscience. Comfort, notes a temperate and habitual Confidence. Then Joy, notes an actual Feeling, or an high Tide of Comfort, or a lively Elevation of the Saints. 1. Peace. That we have as a Fruit of Justification; Rom. 5.1. Being justified by Faith, we have Peace with God. There are no actual Doubts, though we cannot say we have absolute Assurance. This is the lowest degree of Assurance, and it is a Fruit of the Holy Ghost; as many of the Children of God have Encouragement to wait upon God, though they cannot for all the World say they have an absolute Interest in Christ. 2. Then there is Consolation and Comfort, which notes an habitual Persuasion of God's Love; there is an habitual Confidence, a serenity and cheerfulness of Mind: Though there be not high Tides of Comfort, there is Support, though not Ravishment. It is called Everlasting Consolation, 2 Thess. 2.16, 17. Now our Lord jesus Christ himself, and God even our Father, who hath loved us, and given us Everlasting Consolation, and good Hope through Grace, comfort your Hearts, and establish you in every good Word and Work. There is a settled Comfort, and he prayeth for the continuance and increase of it. When the Heart is lightened or eased in Duties or Troubles, it is bewrayed by a constant Cheerfulness and Alacrity in God's Service, and Support in Troubles. 3. Then there is Joy, or an high and sensible Comfort: Rom. 15.13. Now the God of Hope fill you with all joy and Peace in believing, that ye may abound in Hope through the Power of the Holy Ghost. This abides not always, it is a Festival Dispensation, wherewith God entertains the Soul in the Day of his Royalty and Magnificence, he useth it but now and then. We have this high Joy, either after the Pangs of the new Birth, when deep Sorrows were occasioned by the Spirit of Bondage. When David's Bones were broken, then make me to hear joy and Gladness, Psal. 51.8. Then we have the highest Comfort. John 16.21. A Woman, when she is in Travel, hath Sorrow, because her Hour is come; but as soon as she is delivered of a Child, she remembreth no more the Anguish, for joy that a Man is born into the World. Then our Apprehensions of Christ are most fresh; Comfort, being a strange thing, is most welcome. Trouble makes way for more Comfort; for as our Trouble is most vehement, so is our Comfort enlarged. Or upon the solemn Exercise of Grace, when we are carried on in high Assistance, in Meditation, Prayer, receiving the Supper, and the Word is revived upon the Conscience: Or else in times of Suffering and Self-denial, for God will always be even with a Believer; 2 Cor. 1.5. For as the Sufferings of Christ abound in us, so our Consolation also aboundeth by Christ. A Man is no loser by Christ; but according to the Ebb of outward Comforts, so is the Tide and Overflow of inward Comforts: And when we have Experience of Christ's Sufferings, we also have Experience of Christ's Comforts, that at the same time God may have an Experience of our Faithfulness, and we of his. So that Comfort is a middle degree of Assurance between Peace and Joy; a temperate Confidence and Support, though we do not feel Ravishment and actual Sweetness; as a Child doubteth not of his Father's Affection, though he doth not actually smile upon him. Secondly; The next Term is strong Consolation. Why is it so called? 1. It is called so, either in opposition to worldly Comforts, which are weak, ravishing and washy. The Consolations of the World seem to be strong, till they come to be tried. Carnal Joy makes a great noise, but is soon gone. As the crackling of Thorns under a Pot, so is the laughter of the Fool, Eccles. 7.6. None seem to lead such merry Lives as carnal Men; but when it comes to the Trial, when their Joy is put to it by Sickness, Trouble, Pangs of Conscience, or Death, it is soon spent. Take away the Creature, and it is gone, it dependeth upon somewhat without them: Or if the Creature continueth, it availeth not; before it cometh to trial, wicked Men tremble at the very thoughts of Eternity. Outward things cannot ease the Conscience; if they could satisfy the Heart, they cannot buy a Pardon. Jer. 17.11. As the Partridge sitteth on Eggs, and hatcheth them not; so he that getteth Riches, and not by Right, shall leave them in the midst of his Days, and at his End shall be a Fool. Prov. 11.4. Riches profit not in the Day of Wrath. Carnal Mirth is a merry Madness, as a Bird in the Powler's Snare. Prov. 9.17, 18. Stolen Waters are sweet; and Bread eaten in secret is pleasant. But he knoweth not that the Dead are there, and that her Guests are in the Depths of Hell; a stolen fit of Mirth when Conscience is asleep. Carnal Mirth entangleth us; the more dreggy Delights oppress Reason, wound Conscience, and so make way for Sorrow. 2. Or else it is called strong Consolation in comparison with itself, with respect to less or more imperfect degrees of Comfort. There is a Latitude in Comfort, some have more, and some less; some have only weak Glimmerings and Drops, others have strong Consolation, joy unspeakable, and full of Glory, 1 Pet. 1.8. Now a Christian should aim at the highest Degree; the stronger your Consolation, the better is Christ pleased with it. John 15.11. These things have I spoken unto you, that my joy may remain in you, and that your joy might be full. This makes the Heart of Christ glad, when our Counsels are more able to swallow up our Sorrow, and revive the Soul in the midst of Trouble: In some this Confidence is accompanied with more sensible Doubts, Staggering and Weaknesses, though Comfort gets the upper hand; in others it is more strong, clear and lively, and they act in the Ways of God with greater Encouragement. 3. It may likewise be called Strong, in regard of its Effects. (1.) It marreth Carnal Joy, it puts the Soul quite out of taste with other things. Men used Acorns, till they found out the use of Bread. We content ourselves with Husks, till we taste of the fatted Calf in our Father's House. The Soul must have some Oblectation, Love cannot lie idle; we are taken with Garlic and Onions, till we taste Manna. When once we have tasted of the Love of God, other things will not be so sweet. Cant. 1.4. We will be glad, and rejoice in thee; we will remember thy Love more than Wine. (2.) It is stronger than the Evil which it opposeth; it swalloweth up all our Sorrows, whatever they be. Look, as we say of Wine, or of any Spirits, it is very strong, when a few Drops can change a great deal of Water into its own Nature: So because it overcometh the greatest Evils, Terrors of Conscience, worldly Miseries, and the greatest Anguish and Distress which may befall us, therefore it is called strong Comfort. A mighty Joy, a sense of God's Love in Christ, swalloweth up all our Sorrow whatever. The Wrath of God is a dreadful thing, we can hardly think of it without amazement. The fear of Hell, Death and Judgement to come, these are wont to raise a great Storm in the Conscience, but spiritual Joy can only allay it. As a wounded Conscience can say, there is no Sorrow like unto my Sorrow; so a peaceable Conscience can say, there is no Joy like unto my Joy. Phil. 4.7. The Peace of God, which passeth all Understanding, shall keep your Hearts and Minds, through jesus Christ. The strength of this Joy is seen by Experience rather than Expression. In outward Troubles, they can take pleasure in Infirmities, 2 Cor. 12.10. Glory in Tribulation, Rom. 5.3. The more the Devil seeks to trouble the Saints, they have the more Joy, and are more than Conquerors, Rom. 8.37. and all by the Power of this Joy; as the more we seek to wrest a Staff out of a Man's Hands, he holds it the faster. Tribulations, Anguish, Distress, Fears, Torments, Difficulties, they are all overpowred by this Joy. II. How this strong Consolation ariseth from Assurance and Certainty. To establish Joy and Comfort, two things are necessary; Excellency and Propriety. The thing in which I rejoice, it must be Good, and it must be Mine. Suitably here in the Text, there is an assurance of excellent Privileges; and then there is a Qualification annexed, that we may understand our own Interest. God by his Oath assures us of excellent Privileges in Christ, and that's a ground of strong Consolation. Then he requireth a Duty of us, that we fly for refuge to take hold of the Hope set before us. 1. For the Excellency of our Privileges. You know, that which will minister solid Comfort to the Soul, it had need be Excellent. A small Matter, though never so sure, will not occasion a strong Consolation; the Joy is according to the Object. Now whether a Christian look backward or forward, there is Matter of Rejoicing to the Heirs of Promise. Backward, there is the Immutability of his Counsel; Forward, there is a Hope set before us. From one Eternity to another, may a Believer walk, and still find cause of rejoicing in God. If he looks Backward, there God reveals to him the unchangeable Purposes of Grace before the World was. If he looks Forward, there is an eternal Possession of Glory, when the World shall be no more. It is sweet to know what's past, and what's to come; there's naturally a Curiosity in us which would be satisfied. We know what God was doing before the World was, and what he will do when the World shall be no more. We may know, for our comfort, God was treating and dealing with Christ about our Salvation, putting it into an unchangeable course; and he hath for ever provided for the Comfort and Welfare of our Souls, that we may enjoy him, love him, and delight in him for evermore. Man, out of a natural Curiosity, hath a great delight both in History and Prophecy, to read what is past, and to foreknow what is to come, especially what concerns his own Destiny. Now God in condescension tells us, under the assurance of an Oath, what he has done for us, what Thoughts of Love he had towards us from Eternity, what he will do, and how happy our Estate shall be for ever. God doth not only satisfy the Curiosity of our Nature, that desireth Knowledge, but the bent of it, that poiseth us to our own Happiness. It is sweet to read our Names written in the Book of God's everlasting Decree; Luke 10.20. Rejoice because your Names are written in Heaven: That God hath set us down as Heirs of all that Grace and Mercy he hath dispensed in his Covenant. It is sweet and pleasant to reflect upon his ancient Purposes of Grace; and by the Eye of Faith to read our Names written and recorded in the Rolls of Heaven. When you hear any Offer in the Gospel, to say this was God's Purpose and eternal Counsel to bestow this upon me before all Worlds; he thought of me then. And then there is an Hope set before us, thy Lot is fallen to thee in a fair Ground. O what Joy is this to Believers, that their Souls are fully provided for for ever and ever, and they shall have what infinite Mercy can bestow, and what infinite Merit hath purchased. 2. Another Cause of strong Comfort is Interest and Propriety. Besides the Excellency of the Privilege, there must be the Clearness of our Interest. The Object of Joy is not only good in common, but our Good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which is a Man's own, is sweet to him. It doth not enrich a Man to hear there are Pearls and Diamonds in the World, and Mines of Gold in the Indies, unless he had them in his own possession: So it doth not fill us with Comfort and Joy, to hear there are unchangeable Purposes of Grace, and that there was an eternal Treaty between God and Christ about the Salvation of Sinners, and that there is a possible Salvation; but when we understand this is made over to us. When God led Abraham through the Land of Promise to view the Breadth and the Length of it, and see the Goodness of it, he saith, All this will I give thee, Gen. 13.15. So here we speak of rich Comforts, but happy is the Man that can apply them: We speak of abundance of Comfort, but it is to those that have an Interest in it, not to those that live in their Sins. Here is a description of the Parties, which must be regarded, if we would establish this Comfort. When once we take Sanctuary in Christ, and run to him as our City of Refuge, than God saith, All this will I give thee; this Hope is thy own, and you are those to whom belong these unchangeable Purposes of Grace; otherwise it is but a Joy in fancy and conceit. It is said of David, 1 Sam. 30.6. But David encouraged himself in the Lord his God. He comforted himself not only in God, but in the Lord his God. That God is ours, this is a Ground of Comfort. As the Father said, Tolle meum, tolle Deum; Take away mine, and take away God: So the Church, Hab. 3.17, 18. Although the Figtree shall not blossom, neither shall Fruit be in the Vines, the labour of the Olive shall fail, and the Fields shall yield no Meat, the Flock shall be cut off from the Fold, and there shall be no Herd in the Stall; yet I will rejoice in the Lord, I will joy in the God of my Salvation. III. How it is dispensed on God's part, and how far it is required on ours; because every Heir of Promise cannot speak of these lively Comforts, those sweet and strong Consolations of the Spirit. First, On God's part. There is a great deal of difference between Christians in respect of God's Dispensations. 1. Consider, Christ, though he loved all his Disciples, yet he did not use them all alike familiarly; some were more intimate with him, and were more in his Bosom. In his Transfiguration he takes with him Peter, james and john, Mat. 17.1. And when his Agonies came upon him in the Garden, he took the same Disciples with him, Mat. 26.37. Tho they were all dear to Christ, yet these were chosen out above others to be Witnesses of his Agonies and Transfiguration. So though all the Elect are dear to Christ, yet there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elect of the Elect, some chosen out above others, with whom God will be more intimate and familiar. All the Saints, with respect to the substance of the Covenant, are alike beloved. Those poor Christians who were scattered throughout Pontus, Asia, Galatia, Cappadocia, and Bythinia, had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like precious Faith with Peter the Apostle, 2 Pet. 1.1. A Jewel in the hand of a Man and of a Child is of the same value, though a Man holds it more firm and faster: So Faith being conversant about the same Object, the Righteousness of Christ, as to Acceptance with God, is alike precious; though because some have a greater Faith, and hold the Jewel faster, God may more manifest himself to them, and be more intimate and familiar with them. We are all saved by the same Mercy, redeemed by the same Merit, and called to the same Grace and Glory for the substance of it; yet in degrees of Grace, and dispensations of Comfort, there is a vast difference: some are feasted with Loves, while others are exercised with Sorrows, trained up in a way of Duty without Comfort, their Apprehensions being more sad and doubtful, and their Comforts more dark and litigious: For Comfort is not absolutely necessary to Salvation, though we should all aim at it. The highest degree of Comfort pleaseth Christ best; when our Joy is full, than Christ's Heart is most delighted; john 15.11. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full: though we may go to Heaven without it. Look as many carnal Men go to Hell, and die away without any actual sense of Wrath to come; so I am persuaded it is possible, that some Christians may neither in Life nor Death have any feeling of Comfort and Joy. Certainly we find some have it not all their Lives, till Sickness and the Hour of Death, and they are even in the Borders and Suburbs of Heaven; their Pulses of Desire and Love beat vehemently after Christ: when they are in the end and close of their Lives, than their Hearts are filled most with Peace and Joy; as natural Motion is swiftest, the nearer the thing moved draws to its Centre. Again, others have Comfort, and may lose it again: these spiritual Swavities are liable to change, and such Dispensations may be removed. The 5 th' of Canticles begins with a Feast, and ends with a Story of Desertion. There are many ups and downs in a Christian's Comfort; and after great Enlargements, when a Soul hath been feasted with the Loves of Christ, there may be a sad Suspension; and our Gourd, which seemed to cast a comfortable Shadow upon the Soul, may be devoured and eaten up by the Worm of Conscience. If our Joy were always full, we should look for no other Heaven. Thus there is a great deal of difference, in regard of God's Dispensation, without any breach of Faithfulness; he doth not break his Oath in not ministering to us this strong Consolation, for God hath not absolutely promised Degrees of Comfort. 2. Tho God deals here with great difference, yet it is usual with the Lord to give most Comfort to three sorts of Persons. (1.) To the Poor in Spirit. Look as Parents use their weak Children with most Indulgence and Fondness; so poor weak Christians, that are sensible of their Weakness, Wants and Sins, have that Comfort which is denied to Persons it may be of greater spiritual Ability. Comfort is promised to Mourners, and Blessedness to the Poor in Spirit; Mat. 5.3, 4. Blessed are the Poor in Spirit, for theirs is the Kingdom of God. Blessed are they that mourn, for they shall be comforted. Their Interest many times is most sensibly cleared up, and they feel the greatest Elevation of Joy and Comfort. It is God's wont Method to revive the Spirit of contrite ones, and to bind up broken Bones; Isa. 57.15. For thus saith the high and lofty One that inhabiteth Eternity, whose Name is Holy; I dwell in the high and holy Place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite ones. God loves to comfort poor, humble, afflicted Believers; whereas others that are full of themselves, and of their own Abilities, are carried on in a more dark and low way. A broken Vessel is fitter to hold the Oil of Gladness than a full one, I mean such who are empty and broken, and possessed with a sense of their own Wants. Thus our Lord saith, Mat. 11.5. The Poor have the Gospel preached to them. We translate it too feebly; in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Poor are Evangelized; it is such a form of Speech as notes a deep Reception, they are all to be Gospelled. The poor, not in Purse or Estate, but poor brokenhearted Sinners, they are drenched in Gospel-Comfort, and most filled with the good News and glad Tidings of Salvation, and a sense of God's Love in Christ. (2.) Tho God is at liberty, yet usually he fills those which are exercised with hard and long Conflicts with their Corruptions. Comfort is Christ's Entertainment for those that return from Victory over their Lusts: Rev. 2.17. To him that overcometh, that is, the Enemies of his Salvation; he that hath been long wrestling with the Powers of Darkness, and the Inconveniencies of the World, and Corruptions of his own Heart, and can persevere notwithstanding Assaults and Temptations, to him I will give to eat of the hidden Manna; that is, feast him with inward and spiritual Refreshments, figured by Manna; and I will give him a white Stone; which some say was a Token of Election: a white Stone they gave in their Suffrages for Choice of a Magistrate, to manifest they had chosen him; or else white Stones were given to Wrestlers as a Token of Victory: or, as among the Romans, a black Stone with a Hole in it was a Sign of Condemnation, a white Stone of Absolution; or in Lots, a white Stone was a Token of good Luck and Happiness, a black Stone of Misfortune. Take it either way, Christ will give it to him that overcometh; they shall have the Comfort of Pardon, and free Justification with God, and till then a Man is not fit for Comfort. (3.) Those that are called forth to great Employments and Trials are seldom without Comfort, and this strong Consolation, that they may behave themselves worthy of their Trial. Look as Men victual a Castle, when it is in Danger to be besieged; so God layeth in Comfort aforehand, when we are like to be assaulted. This we have in the Example of our Lord himself; just before Christ was tempted, he had a solemn Testimony from Heaven; Matth. 4.1. Then was jesus led up of the Spirit into the Wilderness, to be tempted of the Devil. Every Circumstance of Scripture is notable, and when the Spirit of God notes the time, it is to be regarded: Then, it looks back to the Words before, chap. 3.17. Lo a Voice from Heaven, saying, This is my beloved Son in whom I am well pleased: And after this solemn Assurance, Then was jesus led up by the Spirit into the Wilderness, to be tempted by the Devil. Certainly somewhat there is in that, that the same Apostles must see the beaming out of the Divine Glory of Christ, and afterwards see his Agony, as Peter, james and john, first his Glory in the Transfiguration, and then his Agony in the Garden; to show, that when once we have had Experience of the Glory of Christ, when he hath given us any Signification of his Love, any Foresight of Heaven, and of our Interest in the Comforts of the Covenant, then most commonly we are called out to suffer Agonies and bitter Conflicts. God's Conduct is gentle and faithful, he drives on as the little ones are able to bear; he doth not lead into great Temptation, until he hath given the Advantage of great Comforts; first he stores the Hearts, and lays in sweet Consolation, and then calls out to Trial. Secondly, On our part. It is not absolutely required that we should enjoy it, but only to seek after it; and if we want it, to submit to God's Pleasure. Comfort is seldom withheld when it is long sought and highly prized. I cannot say he is no Child of God that hath not a feeling of this strong Consolation, but he is none that doth not seek after it, and that hath low and cheap Thoughts of the Consolations of God; job 15.11. Are the Consolations of God small with thee? We are absolutely bound to Communion with God in point of Holiness, and to seek after Communion with God in point of Happiness: but Rewards differ from Duties, and they must be left to God's Pleasure. There is a Difference between Comfort and Grace; Comfort is a mere Dispensation, and is to be referred to the Pleasure of God; but we cannot be without Grace without Sin, the one belongeth to Communion with God in point of Holiness, and the other to Communion with God in point of Happiness; and God hath the dispensing of our Happiness: the one concerneth our Being, the other our Wellbeing; Grace makes us living, Comfort makes us lively Christians. On God's part, if he doth not give us sensible Consolation, he is only bound to give us Sustentation and Support; and there is no Breach of Duty on our Part to want Comfort, provided it be not despised, and we do not neglect to seek after it. To want Grace or any Degree of it, though it be God's Gift, is a Sin, because the Creature is under a moral Obligation; but to want Comfort is no Sin, because that's a thing given, not required. Grace is given and required; Comfort is required that we should seek after it, but for its Attainment we must leave that to God's Pleasure, and tarry till the Master of the Feast bids us sit up higher, and till than we must be content with our Measure and Degree. And this is God's Course, he gives less Comfort, that we may look after more Grace; and in the Decay of Comfort a Christian many times doth receive a greater Increase of Grace: as you know a Summer's Sun that is clouded, yields a great deal more Refreshment and Comfort than a Winter's Sun that shineth. It is an Advantage to be kept humble, and therefore we must submit to God's Will, and be contented with unutterable Groans; though we have not the unspeakable joys of the Spirit, 1 Pet. 1.8. Rom. 8.26. we must be satisfied with a lower Dispensation. Use 1. Information, in these Branches. 1. That Comfort is allowed to the Saints. I observe it, because we are nothing, and deserve nothing unless it be Misery, Torment, Bondage, and so out of Gild we entertain Comfort with Jealousies and Fears. Dolorous Impressions are most natural to a guilty Conscience; we suspect Comfort, and in deep Distresses we refuse it; jer. 31.15. A Voice was heard in Ramah, Lamentation and bitter Weeping; Rachel weeping for her Children, refused to be comforted for her Children, because they were not. And Psal. 77.2. My Soul refused to be comforted. This was his Infirmity. God hath made you a good Allowance, take heed of refusing Comfort upon God's terms. God alloweth it, it is made a part of our Work; Phil. 4.4. Rejoice in the Lord always, and again I say, Rejoice. We serve a good Master. Christ hath purchased it, and the Spirit worketh it, for he is the Comforter; Rom. 14.17. The Kingdom of Heaven is not Meat and Drink, but Righteousness and Peace, and joy in the Holy Ghost. Nay it is not only God's Allowance, but his great Aim; the solemn Assurance that is given by his Covenant, is, that you may grow up in believing to a strong Consolation, and be able to laugh at Fears and Sorrows. (1.) You may pray for it when you want it; Psal. 90.14. O satisfy us early with thy Mercy, that we may rejoice and be glad all our Days. (2.) Nay, when you have lost it by your Default, it is not Boldness to ask Grace and Comfort again; when you have wasted Conscience, and weakened your Hopes; as David, Psal. 5.12. Restore unto me the joy of thy Salvation. When your Candle is put out, you may get it lighted again. (3.) You may wait for Comfort, and still continue your Attendance upon God; Psal. 85.8. I will hear what God the Lord will speak; for he will speak Peace to his People and to his Saints. (4.) You may entertain it when it comes. Comfort is a Fruit of the Spirit as well as Grace; he which is the God of Grace, is also the God of Consolation; and the same Spirit which works Grace, witnesseth for our Comfort; and it is as great a Crime to smother his Witness, as to resist his Work. Whatever we think, God would have us not only to be holy, but to be cheerful. Would you make the Heart of Christ glad? See john 15.11. These things have I spoken unto you, that my joy may remain in you, and that your joy may be full. Christ rejoiceth most in his Heritage, when they live up to the Provision and Preparation he hath made for them in the Gospel. The Devil envieth our Comfort, he knows how useful it is in the Christian Life, to make us thankful for Mercies, cheerful in his Service, to wean us from carnal Delights, and make us willing to do and suffer for God; he seeks to weaken our Confidence, as knowing the Joy of the Lord is our Strength; he would either keep us from Grace, or from a Sense of it; and make us either wicked or sad, and keep us from a comfortable Feeling and Apprehension of Grace. 2. If strong Consolation be a Fruit of Certainty upon God's Oath; than it informs us, that it is a false Comfort and Peace which is not the Fruit of Certainty and Confidence in Christ, which ariseth either from a Neglect of Duty or carnal Pleasure; and all that wicked Men have, comes from one of these Grounds. It is good to look to the Fountain and Spring of our Joy and Comfort, that we may be able to say with the Psalmist, Thy Comforts delight my Soul, Psal. 94.19. We should look to the Ground and Reason of our Peace and Security; Why am I thus quiet? Is it because God is reconciled to me in Christ? because of Assurance from him, under his Oath, upon my taking Sanctuary in Christ? The Devil ●ulls Men asleep by other means. Carnal Men their Comfort ariseth from Carelessness and Negligence in the spiritual Life; they do not trouble the Devil, nor he them. When a strong Man armed keeps his Palace, his Goods are in Peace, Luke 11.21. The Devil lets us alone, when we let him alone, when we do not exasperate Lusts, nor trouble his Kingdom in our Heart. Look as the Sea is very calm when Wind and Tide go together; so when our Corruptions and Satan's Temptations run the same way, all is calm and quiet. As a Man feels not the Sickness that grows upon him▪ till the Humours are stirred by Exercise: So when there is a Spirit of Slumber and Security, and Men are neglectful and careless in the spiritual Life, and let Satan alone to possess the Heart, they sleep, but their Damnation slumbers not. Then for carnal Pleasure, this will not give them leave to think of their Condition▪ Their whole Life is nothing but a knitting of Pleasure to Pleasure, and a Diversion from one Contentment to another; so they put far off from themselves the Thoughts of their own eternal Condition. The outward Man is gratified, and the inward Man hath no time; they fill the Soul with Work; that it may not fall upon itself, as a Mill grinds not itself as long as it hath something to work upon: as the Prophet observes of those that drink Wine in Bowls, and put far away the evil Day, Amos 6.3. They melt away their Days in Pleasure, and charm and lull their Souls into a deep Sleep with the Potion of outward Delights, lest Conscience should awake and talk with them: Therefore look to the Ground of your Comfort and Security, whence it cometh, Psal. 94.19. Thy Comforts delight my Soul. Ever now and then we should be making Experiments, and try the Strength of it; Can you venture your everlasting Estate upon the present Confidence? Would I be thus found of God? 1 john 2.28. Little Children, abide in him, that when he shall appear, we may have Confidence, and not be ashamed before him at his Coming. In Afflictions and Sickness Men are wont to be serious; Is your Faith found to praise and honour? 3. It informs us, that the State of a Believer is far better than the State of those that flow in worldly Delights. A Man of a great Estate, and that abounds in all the Comforts of this Life, may seem to live a merry Life; O but a Believer hath strong Consolation, such as when it is put to the Trial, will bear him out in Life and Death. Wicked Men may rejoice, as a Bird sings in the Fowler's Snare; they may take Comfort in their Portion for a while, but in their latter End they will be Fools. Alas, your Comforts cannot ease you of the Colic or Headache, nor give you a good Night's Sleep: Small Comfort! that can neither satisfy the Heart in any Distress, nor ease the Conscience. Solomon saith, Prov. 11.4. Riches profit not in a Day of Wrath. Take it for Man's or God's Wrath. In Man's Wrath, Riches many times prove our Burden; and none lie so obnoxious to public Displeasure as rich Men: the Comfort is soon lost, it lieth without us. An Estate cannot be carried about you, though it be in Jewels, it is liable to hazard. The rich Jews were carried captive, when the Poor were left to till the Land. So in the Day of Man's Wrath, it falls most upon worldly great Men; they have poor Comforts which will not bear them out: but we read of those which took joyfully the spoiling of their Goods, knowing in themselves that they have in Heaven a better and an enduring Substance, Heb. 10.34. Though with joseph they lose their Coat, yet they keep a good Conscience, and this makes amends for all their outward Losses. But I take the Place rather for God's Wrath, there is the Trial in Trouble of Conscience, and in the Pangs of Death. Christian, as sure as the Lord liveth, there will a time come when the Strength of your Comforts will be tried. Here you sit a brooding upon Wealth, as the Partridge upon rotten Eggs; and what then? At his latter End he shall be a Fool, Jer. 17.11. Why at his latter End? Then he shall be so in the Conviction of his own Conscience, his own Heart will call him Fool; O Fool! O mad Man that I was, in lavishing out my Time, Strength and Care upon that which will yield me no Comfort! Mr. Fox tells us of a rich Cardinal, when about to die, cried out, And must I die that am so rich? Will not Death be bribed? Will Money do nothing now? This will be your Case and Condition when you come to die, if you get not an Interest in this strong Consolation: As that Pagan Emperor warbled out to his Soul, O animula blandula vagula, quo nunc abibis? etc. O where is this Soul of mine going? You that now shine in Bravery, that eat of the fattest, and drink of the sweetest; when your Day is gone, what will become of you? you must die and go from all this: Nothing then but Peace of Conscience and spiritual Comfort will serve the turn: O for one Dram of this Comfort then when Death is nigh, and God is angry! Men keep a great deal of Bustle now to get Honour, and break through all Restraints of Honesty and Conscience to work themselves into worldly Greatness: O but when they come to die, how will this be upon their Heart? What would they give then for Peace of Conscience, and this strong Consolation which God vouchsafeth to the Heirs of Promise? But then no Price will be given to God: That look as a Husband when he surpriseth his Wife in her Adulterous Embraces, He will not spare in the Day of Vengeance; he will not regard any Ransom; neither will he rest content, though thou givest many Gifts, Prov. 6.34, 35. So when God hath surprised you in the midst of your Whoredoms, when you have diverted your Respects from, and been disloyal to him, it is the Day of his Vengeance, and he will take no Ransom: What will a Man give in Exchange for his Soul? There will be such a dying-hour, which thou must expect, it is hard by: Christians! have you Comforts strong enough to encounter the Terrors and Horrors of Death? within a little while you will be put to trial. 4. It informs us, that Christians put a Disparagement upon their Comforts, when they are dejected with every Fear and Trouble. This is much beneath God's Oath, the Merit of Christ, and the Joy of the Holy Ghost, and all the Provision the three Persons have made. As for Instance. (1.) When your Comforts are too weak, as you fain in every Affliction, Prov. 24.10. If thou faint in the day of Adversity, thy Strength is small. Thou hast small Comfort, if it will not bear thee out in outward Trouble. God and Christ, and the Spirit, they are as it were trying their Skill (I would speak it with Reverence) to raise up a Confidence in Believers, that shall be Affliction-proof; now if you are presently gone when put to trial, you disparage this strong Consolation, and frustrate all the Provision they make for you. Many a Heathen would do better upon moral Principles, and behave themselves with a greater Generosity and Bravery of Spirit. You know that Question, job 15.11. Are the Consolations of God small with thee? the meaning is, Is all the Provision of Comfort, and Grace, and Joy in the Spirit too slender to bear you up in this Affliction? What do you expect, Christians? Would you have better Provision than God hath made? Dost thou expect greater Promises, surer Mercies, and a more able Christ to bear up thy Heart? Are not all the Consolations of God able to raise you up? Thus when you are overcome in every Trial. (2.) When you are full of Doubts, Bondage and servile Fears, you disparage God's Consolation. As for Instance, when you cannot think of the Judgement without Horror, Acts 24.25. As he reasoned of Righteousness, Temperance, and judgement to come, Felix trembled: or of Death without Bondage, Heb. 2.15. Through fear of Death they were all their Life-time subject to Bondage. Christians! now and then we should be making Experiments, and trying the Strength of our Comforts, and say thus, Can I venture my everlasting Estate upon this Confidence? Would I be thus found, if Christ were coming to Judgement? 1 John 4.17. Herein is Love made perfect, that we may have Boldness in the Day of judgement. Take it for God's Apprehensions of his Love to us, or our Apprehensions of our Love to God; we should still be providing for that Day, and citing ourselves before Christ's Tribunal, that we might see of what Strength our Consolation is. SERMON IU. HEB. VI 18. — We might have a strong Consolation, etc. Use 2. TO press you to look after this strong Consolation. O! be not contented until you have the Fruit of God's Oath, that you may be able to live up to the Provision and Preparation he hath made for your Comfort in the Covenant. It is a Condescension that God will give us his Oath, and this is the Fruit of it, that we might have strong Consolation, to see our Names in God's Book, and our Heaven in Christ's Possession. I shall press you with Arguments both of Duty and Profit. First; For Arguments of Duty. 1. It is for God's Honour that his People should walk comfortably. Two things there are which God glories most in, the Holiness, and the Comfort of his People: in the Holiness, as he is a God of Grace; in their Comfort; as he is a God of Consolation. It is said in Scripture, There is none holy as the Lord. God would have the World know that there is none can sanctify but he alone; Moral Principles may change the Life, but he only can change the Heart. And then it is said, there is none like him in Pardon, Mich. 7.18. Who is a God like unto thee, that pardoneth Iniquity? God would have the World know that there is no Comfort so strong and sweet as that which he conveyeth. In your Lives God will be glorified in Holiness; in your Death's God will be glorified in your Comfort; jer. 6.16.— Where is the good Way, and walk therein, and you shall find Rest for your Souls. Is there any such Comfort to be had as my People have? as they have found in the way they have beaten? the beaten Path of Faith, Repentance and Godliness? 2. As it is for God's Glory, so for our Profit; we look upon Comfort with Jealousy, knowing we have deserved none; we are guilty Creatures, therefore are loath to entertain it even upon God's Terms. Joy is the strength of the Soul, Neh. 8.10. The joy of the Lord is your Strength, and that in all Duties. Satan knoweth that while the Conscience is kept raw, the Soul is unfit for Action. A Christian never acts so strongly, so regularly, as when he is filled with God's Love. Again; there are some special Duties which cannot be performed without Comfort, as rejoicing in God, Phil. 4.4. Rejoice in the Lord always; and again I say, Rejoice. You cannot have comfortable Thoughts of God, your Meditation of God will not be sweet, until you have Apprehensions of his Grace. And you cannot long for the Presence of Christ. It is the Spirit in the Bride, that saith, Come, Rev. 22.17. God will not be sweet, nor the Day of Judgement looked upon with Hope and Longing. And so for Thankfulness for Mercies; Thanksgiving is the Vent of Comfort and Joy. 3. Tho it costs you Pains, it will make amends at length. All excellent things are encompassed with Difficulty. Comforts would not be rightly prized, nor rightly managed, if they did not cost us Pains and Diligence. The Heir that comes to his Estate without Labour, spends it riotously many times; whereas those that know the getting of an Estate, are careful in spending it: so when we come lightly by Comfort, we are apt to abuse it. It must cost Pains, for it is the Nature of Man to slight things that are easily obtained. 4. Consider, Comforts were to be suspected if they cost you nothing. Foolish Presumption is like a Night-dream, soon gone, like a Mushroom that grows up in a Night, or like Ionah's Gourd, Behold, thou hast not laboured, neither madest it to grow, saith God, jonah 4.10. So an idle Conceit without Labour, that you receive you know not how, comes to nothing. False Comfort casts a false shadow upon the Soul for a while, to shelter it from the Wrath of God, but the Worm of Conscience will soon devour it. But a settled solid Comfort, though it costs much Pains, yet it will stick by you, and satisfy you for all the Expense of Labour and Travel of Soul to which it puts you. Secondly; Take notice of the Benefit that this Comfort will bring you; how it will sweeten all things; sweeten God, Christ, Providence, Ordinances, Mercies, Afflictions, nay Death itself. 1. It will make God sweet to you. Psal. 104.34. David saith, My Meditation of him shall be sweet. O how sweet is this, when we can think of God without Horror and Trembling? His Mercy will be sweeter to you, because it is yours, this is your Portion. His Justice will not be your Terror, but Support; your Comforts are bottomed upon God's Justice as well as his Mercy. 1 john 1.9. the Apostle doth not say, he is faithful and gracious, but faithful and just to forgive us our Sins, and cleanse us from all unrighteousness. You have a holdfast upon God by the Merit of Christ, and so you may expect a Crown from a righteous Judg. Nay, his very Wrath will increase your Comfort, why? because this you have escaped. Look as a sense of Danger heightneth the Deliverance; so for Reflections upon God's Wrath, if it be opened to you in a Sermon, or to your own Thoughts, how may you rejoice that you are delivered from it. No Man can look upon the Sea with more Comfort than he that hath escaped a danger of Shipwreck; so will you with Comfort look upon all the Bitterness, and Dregs, and Sowrness of God's Wrath, this you have escaped; as the Israelites when they saw the Egyptians dead on the Shore, sung a Song of Praise. Nay, this will make the Magnificence of his creating Power sweet; when you walk in the Fields, and view the Structure of the Heavens, you will say, Heaven is my Father's Palace, and mine in Christ; All things are yours, and ye are Christ's, and Christ is God's, 1 Cor. 3.22, 23. 2. This will make Christ sweet, whenever he is represented in the Word, and crucified before your Eyes, and you can say as Thomas, My Lord, and my God, John 20.28. A possible Salvation is nothing so sweet as that which Assurance gives. Conjecture gives but a Taste, as those Hypocrites had but a Taste of the good Word of God, and the Powers of the World to come, Heb. 6.5. but this is nothing to an actual Interest: when you can say, My God, how doth it fill the Soul with Ravishment and Sweetness? 3. This will make all his Providences sweet, the dreadful Acts of his Justice, and terrible things of Righteousness which God discovereth to the Sons of Men. Look as a Son is much delighted in a History wherein are recorded his own Father's valiant Acts; so will you take Pleasure in meditating upon the Providences of God, they are the mighty Acts of your God and Father. 4. This will make Ordinances sweet: As Prayer, it brings the Soul sweetly into God's Presence. It is a far greater Advantage to cry, Our Father, than to cry, Lord, Lord. Observe it when you will, Duties are a Burden, either when we have a false Peace, or none. When we have a false Peace, for than we are loath to disturb our carnal Quiet; it breeds a Quarrel between vile Affections, and natural Conscience: Or when we have no Peace, Fears are revived and come upon us anew; as Gild ariseth at the Presence of the Judge, or an offended Party. O but when we can say, God is our reconciled God what a Comfort is this? It is sweet to draw nigh in the assurance of Faith: Heb. 10.22. Let us draw nigh in full assurance of Faith. This will make the Word sweet; the Word relishes not, unless we have some Interest in the Comforts of it. Things which do not concern us, affect us not. Tho a Man come with never so much comfortable Promises, they taste not sweet, until we have a Propriety in them. A Taste presupposeth Hope, O but how sweet will it be, when we shall come to the Word as to the reading of our own Charter, as the Indenture which is drawn between God and us, by which all Privileges are made over to us; and can apply the Promises, and say, this was God's unchangeable Purpose given me in Christ! And this makes the Supper of the Lord sweet, for than you can come as one of God's Friends, and invited Guests, Eat, O Friends, drink; yea, drink abundantly, O Beloved! Cant. 5.1. Others hope well, but you are sure of Welcome and Entertainment. 5. This makes all particular Providences of God to yourselves sweet, when they are dipped in Love, for all things shall work together for good to you, Rom. 8.28. Though a single Dispensation may seem to go cross to your Desires and Hopes, yet there's no Curse in it; as a crooked Stick in a Faggot makes the whole more compacted: Cant. 4.16. Awake, O North Wind, and come thou South. Mark, North and South Wind, two contrary Blasts from different Corners; however it be, it doth Good to the Church. Whencesoever the Blast comes, be it a gentle Breath that comes this way, or a cold nipping Wind that comes an other way, it makes the Spices to flow out. O how sweet are Mercies, when they are wrapped up in the Bowels of Christ, and sent to us as a Token from Heaven; and we can see Love in all our Enjoyments? If God gives you deliverance, you may say as Hezekiah, Isa. 38.17. Thou hast in love to my Soul, delivered it from the Pit of Corruption. You are loved into Mercy. Whatsoever you enjoy, it is not as a Creature, but as an Heir. What a Comfort then will a Christian take in a morsel of Bread, when he causes God's special Love in it, more than worldly Men can take in their greatest Possessions. Look, as a mean Remembrance from a Friend, is better than a Royal Gift from an Enemy; so this makes thy Meat and Bread sweet, when sent from thy Father in Heaven, when thou hast it as an Heir of Promise. 6. This will make Afflictions sweet; their very Property is altered, they are not now vindictive Dispensations, but such as belong to the Covenant of Grace, and so they will not do us harm. In faithfulness thou hast afflicted me, Psal. 119.75. When you can make this Reflection, the Lord seeth I want this, else I should not be exercised with such Providences: At least there is a Supply of inward Comfort, and then a heavy Burden is nothing to a sound Back. If God strikes, Sin is pardoned, and the Sting of Affliction is taken away. 7. It will sweeten Death itself; thou knowest whither thou art going. Death is a sad stroke to wicked Men, which sends the Body to the Grave, and the Soul to Hell; it must needs be a King of Terrors to them. But Death to those that have this strong Consolation, is as Haman was to Mordecai; from a Mischief, it is made a Means to do us Honour. Christ hath delivered us both from the Hurt and Fear of Death, Heb. 2.14, 15. That through Death he might destroy him that had the Power of Death, that is, the Devil: And deliver them, who through fear of Death, were all their life-time subject to Bondage. So that we may entertain it with Delight, as jacob looked upon the Chariots that were sent for him with rejoicing. This is a Messenger to carry me to Christ; and who would refuse to be happy? Phil. 1.23. I desire to depart, and to be with Christ. They know Death is but a losing from the Body, that they may be joined to Christ; and they had rather lose a thousand Bodies than Fellowship with Christ; their Souls are sent away in peace to the place of Bliss. 8. This makes the Day of Judgement sweet. Look, as the betrothed Virgin longs for the Day of Espousals, and when the Bridegroom will come; or as a Woman longs for the return of her Husband, that is gone a long Voyage: so the Soul, that is betrothed to Christ, longs for the return of the Bridegroom, that he may carry it into his Father's House. 9 It will make the Thoughts of Heaven sweet. When a Christian walks abroad, and points up to Heaven, he may say, there is the place of my Bliss, and everlasting Abode. One would think this were enough to ravish the Heart of any Man, and make him do any thing, even run to the ends of the Earth, to gain this strong Consolation. But we are backward and slow; therefore here is the great Question, What shall we do to get and keep this great Comfort? I shall give you a few Directions. Many rest in Notions; when they see the Way, they are discouraged, and go no farther. But will you engage, before the Lord, to observe these things, if you find them according to Scripture? First; Then how to get these strong Consolations. 1. Lay a good Foundation, by meditating upon the Mercy and Truth of God in the Gospel. Our first Comfort ariseth from Meditation, or the serious Act of Faith on the Mercy and Truth of God; as settled Assurance ariseth from a sight of Evidence. God usually gives us at first Conversion, a taste of his Goodness and Sweetness, which differeth from Assurance: 1 Pet. 2.2, 3. As newborn Babes desire the sincere Milk of the Word, that ye may grow thereby. If so be ye have ●●sted that the Lord is gracious. Usually at first, when the Soul is taken up with deep Thoughts of God's Love and Mercy in Christ, God lets in some Comfort and Sweetness into the Soul; which though it be not Assurance, and a solemn Testimony of our Interest in Christ, yet it is a Refreshment which the Soul receiveth, while it admires the Riches, and the Bounty, and the Certainty of God's Grace. However this is a Taste, a Beginning, that maketh as look after a more assured sense of God's Grace. Briefly, there must be believing Thoughts of God's Mercy and Truth. I call this Meditation, because all the direct Acts of Faith are performed and carried on by the help of the Thoughts. Faith engageth us in solemn musing, and deep Thoughts fasten things upon the Spirit. As Eggs are hatched by a constant Incubation; so when the Soul museth, Comfort ariseth. The two things you should often propound, are Mercy and Truth, because they are the Itchin' and Boa●, the two Pillars which support the Covenant of Grace; for it was made in Mercy, and kept in Truth. Therefore it is said, Mich. 7.20. Thou wilt perform the Truth to Jacob, and Mercy to Abraham. The Covenant was made first with Abraham, therefore it was Mercy to him; but it was made good to jacob, therefore it was Truth to him. In the 89th Psalm, they are seven times coupled; the one is the Fountain, the other the Pipe and Conveyance; it springs from Mercy, and is conveyed and dispensed in Truth: Therefore the Psalmist saith, Psal. 25.10. All the Paths of the Lord are Mercy and Truth, to them that keep his Covenant and his Testimonies. It is free, that it may be sure; and sure, that it may be free. These are the two Attributes God doth glorify in the Covenant of Grace, and in all his Dispensations of Grace. (1.) Meditate of the Mercy and Love of God. In the Covenant of Works, God would glorify his Justice; but his great Aim in the Covenant of Grace, is to glorify his Mercy. Ephes. 1.6. To the praise of the Glory of his Grace, wherein he hath accepted us in the Beloved. God would make Grace glorious. Justice seeks a fit Object; Mercy only a fit Occasion. The Question of Justice is, To whom is it due? But the Question of Mercy is, Who wants it? who needs it? Well then, though Satan and our own Hearts may make many Objections, there is enough indeed to overwhelm us, to damn us when we look to ourselves. But what will God glorify? Grace, Grace. This is the Banner he hath spread over the Church, in defiance of all the Powers of Darkness. He hath brought me to the Banqueting-house; and his Banner over me was Love, Cant. 2.4. You must refresh your Souls with a sense of God's Mercy; every day get a sprinkling of Christ's Blood upon your Heart. Now in the establishing Assurance, this is necessary; for the Spirit sealeth us a Spirit of Promise, upon terms of Mercy and Grace. Ephes. 1.13. Ye were sealed with the holy Spirit of Promise. The Spirit stirreth up Faith in the Promise, and then giveth in the Sense and Comfort of it. And therefore if you first look for Evidence, and see what Grace is wrought in you, you pervert the Order of the Gospel; the right Method is to begin with direct Acts, and then to go on to reflex Acts; first refresh the Soul with God's free Grace and Mercy. (2.) Then for God's Truth, look upon what sure Terms Grace is conveyed to you. In the Text you have God's Word and Oath. God would over and above satisfy you. If you will not trust him upon his Word, yet give him the Credit you would give to an ordinary Man's Oath. You have Promises of Grace written in the Scriptures; put him in remembrance, spread your Matter before the Lord, and show him his Tokens; Lord, whose are these? Then you have Covenant and Seals, which are as Indentures between God and you. A Covenant is a solemn Transaction between Man and Man; now God hath made a Covenant, and sealed it in the Sacrament. Then you have not only outward Seals, but inward Assurances, Earnest and First-fruits; as if the Lord could never be bound fast enough to the Creature, that is so loose and uncertain. God hath given us his Word, Oath, Covenant, Seals and Earnest, which you should meditate upon, if you would increase Delight. 2. Get Assurance and Holiness, which is an Evidence of your Title and Interest. As Ahab was angry with the Prophet Micaia●, 1 Kings 22.8. I hate him, because he doth not prophecy Good concerning me, but Evil. So Sinners hate us, because we speak not Peace, and do not assure them of Comfort. But alas, in vain do we press Men to Comfort, for till there be Holiness, there can be no Peace or positive Certainty: 1 John 2.3. Hereby do we know that we know him, if we keep his Commandments. This is the Evidence we must avouch in the Court of Conscience. Tho Comfort be founded upon Christ's Merit, yet it will be found only in Christ's Way. Mark the distinctness of Phrase, Mat. 11.28, 29. Come unto me all ye that labour, and are heavy-laden; and I will give you Rest. Certainly it is Christ must give us Rest; but when will he give it? Ver. 29. Take my Yoke upon you, and learn of me, for I am meek and lowly in Heart, and ye shall find Rest for your Souls; when we abide in the Discipline of his Spirit. God first poureth in the Oil of Grace, and then the Oil of Gladness. There is an inseparable Connexion between Comfort and Grace, as between Fire and Heat; if no Fire, no Heat; and if no Grace, it is in vain to expect Comfort. The Dispensation of the Spirit of Christ cannot be severed from the Application of his Merit. Christ is first King of Righteousness, than King of Peace, Heb. 7.2. First he disposeth and puts the Soul into a holy righteous Frame, and then settleth Peace and Quiet in the Conscience. Alas, for others, God will not trust them with it, and they cannot receive it; God will not trust them with Peace and Comfort. God trieth carnal Men with the Comforts of the World, which they abuse to the neglect of God, and therefore he will not bestow upon them the Comforts of his Spirit. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your Trust the true Riches? Luke 16.11. When a leaky Vessel is tried with Water, and will not hold it, you will not put any precious Liquor into it: so if you are carnal, and abuse worldly Comforts, Corn, Wine and Oil, to Riot and Excess, do you think God will trust you with the strong Consolations and Ravishments of his Spirit? Then you cannot receive it. A Man may as well think to apply a Needle to his Finger, and not be pricked, as to commit Sin, and not find Trouble in his Conscience. Comfort cannot be felt there where Sin reigns; and besides, a carnal Heart can have no spiritual discerning. Therefore the Foundation must be laid in Grace and Holiness, that is the Evidence. 3. Labour after a sense of Grace. Grace, and a sense of Grace, differ: for the spiritual Acts of the Soul are not so liable to feeling, as the Acts of the Body. When I awake, I know I am so: but internal Sense differeth from outward. A Man may be in a State of Grace, yet not always know it: as john 14.4, 5. Whither I go, ye know, and the Way ye know. Thomas saith unto him, Lord, we know not whither thou goest, and how can we know the Way? A direct Contradiction! Sciebant isti, sed se scire nesciebant, saith Austin; The Apostles knew the Way, but did not know they knew it. We need an Interpreter to show us our Righteousness. Grace is so weak, and there is such a mixture of Sin, and Men so seldom come to an Audit, that Conscience is extremely puzzled to know whether there be Grace or no. Our Uncertainty in this kind may be reduced to these two Heads; Want of Observance, and Want of Judgement; Inadvertency, and Injudiciousness. We do not take notice of the Acts of Grace, through nonobservance; and because of the mixture of Weakness, Conscience cannot judge of the regulation of our Actions. We neglect Observation, and therefore are to seek of Consolation. You know there are two Questions go up in this Debate; Whether I have done such a thing or no? then, Whether I have done it as I ought to do it? It concerns first the Being of the Action, and then the Regularity of it, Congruousness of it with the Rule. Therefore if we would get a sense of Grace, we must be watchful to observe what is done, and judicious to see whether it carry proportion with the Rule. Now by Use our Senses will be exercised to discern both Good and Evil, Heb. 5.14. To get a sense of Grace, the Soul must be heedful and cautious. By long and much Acquaintance with God, and the Work of Holiness, we may be able to make a Judgement upon our own Actions. Secondly, How shall we keep the Soul in a constant Observation, that we may be more at home, and constantly take notice of the State of the Heart? Here these Rules will be of use. 1. As Doubts arise, get them satisfied. These are Hints from God, that you should study your Hearts more. Smothering of Doubts is dangerous, it breeds Atheism and Hypocrisy; therefore when they arise, never dismiss them without an Answer and clear Satisfaction: do not suspend it out of Self-love, and carnal Fear. As when we see the Smoke a coming, we keep blowing to get it into a Flame: So when the Spirit begins to set the Heart on fire, keep blowing. Doubts arise, but bring them to an Head. God offereth many a fair Occasion to Men to study their own Heart, how it is with them; if they neglect it, all runs to Confusion and Uncertainty. Well, having your Hearts at an advantage, get the Case cleared one way or other. 2. As Sins are committed, get them pardoned: 1 John 2.1. If any Man sin, we have an Advocate with the Father, jesus Christ the Righteous. Run to your Advocate, never leave until you have gotten a Copy of your Discharge, and God gives you assurance of your Pardon, by his Spirit in the Court of your Consciences. This will put you upon often recourse to Christ, which is the sure way to get Comfort: But Negligence in the Spiritual Life, and swallowing Sins without remorse, breeds Security. Look as a Fountain, when it is muddied, never leaves till it work itself clear again: so when you have fallen foul, and Conscience smites, never leave until God hath given you the Pardon of that Sin. Jer. 8.4. Shall they fall, and not arise? Take heed of lying still, or of Negligence. If you be a constant observer of Corruptions, and cease not until by Christ's Death you get a Pardon, all things will not be so dark, doubtful and litigious. 3. Revise Acts of Faith assoon as they are exerted and put forth. When Faith is renewed by the Word, in Prayer, or in Meditation, examine it. Lusts and Graces are best discovered whilst they are stirring. A Man surprised in an Act of Sin, is most sensible of it. A Thief is ashamed when he is found, Jer. 2.26. So to surprise the Soul in an Act of Grace, as when sweet Thoughts, and Hopes of God's Grace and Mercy are stirred up, say, Is not this Faith? Carnal Principles that otherwise lie hid, are best discovered in their Operation: as when a Man is praying or preaching out of Vainglory, if his Heart return upon him, and take him tardy, his Shame is more increased. 4. Get Experiences confirmed assoon as they are exhibited. A Christian that walks in Darkness, and is uncertain of his State, had need be watchful, and wait upon God in the Word and in Prayer, and observe Providences for some Glimpses of his Love. Look as Benhadad's Servants, 1 Kings 20.33. watched for the word Brother: so should you watch what Tokens of Love and Favour will pass out, and what Experiences and Quickning you have. In the Word, Psal. 119.93. I will never forget thy Precepts, for with them thou hast quickened me. When you find fresh Excitations of Grace come in upon the Soul, O I shall never forget such a Duty, there God met me, and quickened me; O improve it. So in the Supper; Cant. 1.3. Because of the savour of thy good Ointment, thy Name is an Ointment poured forth, therefore the Virgins love thee. When at any time you have been conversing with God, and the Lord hath stirred up holy Joy, O remember it. So for Comfort in Affliction; Rom. 5.3, 4. We glory in Tribulation also, knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope. When you have had any Experience of God in Trouble, improve it to a settled Hope: Should I not believe in him, and wait upon him for Comfort, that hath been so gracious to me? When Experiences and Feelings pass away without any observation, we lose a great deal of Comfort. 5. Give not over strong desires of Grace, until they be answered and satisfied. Many times there is something which awakens the Heart to grow earnest in Prayer. Observe what Answers God gives; Psal. 27.4. One thing have I desired of the Lord, that will I seek after. When holy and strong Desires are stirred up in the Heart, we must not suffer them to go away, but they must be pursued resolutely, and recommended to God until he give an Answer. 6. When at any time you are convinced of the Power of Sin, leave not until you get it mortified. There are some Sins which have most power over us, as suiting with our Complexions, and course of Life, and they most of all urge the Soul with frequent Temptations. Now a Christian is to observe the weakness and decay of this Sin, as David, Psal. 18.23. I was also upright before him, and I kept myself from mine Iniquity. Whatever the Sin be, be it Pride, Sensuality, or Worldliness, any carnal Practice, or fleshly Gratification, which you are convinced of by many smitings of Conscience. A Man cannot be such a stranger to his Heart, but he must needs find what this Sin is. Now you will never have Peace till this be mortified. Spiritual Peace is disturbed, God provoked by it, and a guilty Conscience is clamorous, and full of Objections: you must narrowly observe the decay of this Sin. 7. Observe how daily Temptations are checked. There is no Day but the Devil will be casting in some Bait or other, either to please Appetite, provoke Anger, stir up Pride, or worldly desires of Greatness and Reputation, and rising in the World, or fears of Men. Now unless a Man be a constant observer of his Temptations and Conflicts, all will be out of order, and in confusion with him: a Man will be a great Stranger at home, and not observe what his Heart is. Thus much for the first Question, how to get it. Secondly; How to keep it. As it is gotten with much Diligence, so it must be kept with much Care. 1. There must be constant Watchfulness against Sin, and avoiding it; suppose it be Passion, Wrath, Evil-speaking, envious and vain Thoughts; all these grieve and disturb the Spirit in his sealing Work; Ephes. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed unto the Day of Redemption. Men usually sin away their Comfort and Peace, and the grieved Spirit will refuse to give Witness. Evidences are not kept clear, but are blotted and blurred, that you cannot read them. Especially watch against such Sins as most waste the Conscience, and disturb all in the Soul. 2. There must likewise be a constant Increase, and an Exercise of Grace: I press both. (1.) A constant Increase of Grace. Small things are hardly discerned. Many Stars in the Firmament are so small, that they cannot be seen: so a great many Graces in the Soul, when small, Conscience can take no notice of them. They need have good Eyes that read a very small Print. Every Grace by degrees is set forth in a fairer Letter, and a new Edition: as the Waters of the Sanctuary grew deeper and deeper, Ezek. 47.3, 4, 5. 2 Pet. 1.5,— 10. Give diligence to add to, and increase every Grace: He musters up several Graces, and then infers the Exhortation, ver. 10. Wherefore the rather give diligence to make your Calling and Election sure. So that by increasing of Grace, still we increase our Assurance. Christians rest in Complaints, but do not increase and grow in Grace. It is impossible for a Man to have Fire in his Bosom, and not feel it: so it is impossible, if Men did grow and thrive every day, but they would be sensible of it. (2.) Exercise Grace more. By a constant exercise of Grace it is drawn forth into the view of Conscience. Grace is never so apparent, as when it is in Action. As the Sap is hidden, though the Fruits are seen; so Habits of Grace lie out of sight, but Operations discover what is in the Soul; the Fruits appear. Therefore if Christians be lazy, and without Fruit, they will be without Comfort. St. james saith, chap. 2.23. Faith is made perfect by Works. Understand not in a Popish sense, as if Works did contribute a Worth and Value to Faith: No; but as the strength of God's Power is discovered with more advantage by the weakness of Man: 2 Cor. 12.10. When I am weak, then am I strong. So Faith by Works is sensibly discovered with more advantage to the Soul. So that if a Man would come to the knowledge of Grace, he must be constant in the Operations of Grace. SERMON V. HEB. VI 18. — Who have fled for Refuge to lay hold upon the Hope set before us. THE Third thing I would take notice of in this Text, is, the Description of those who may take Comfort in God's Word and Oath; Who have fled for Refuge, to lay hold upon the Hope set before us. The Point is this: Doct. III. The true Heirs of Promise, with whom God hath pawned his Word and Oath to do them good eternally, are such as have fled for Refuge to lay hold upon the Hope set before them. In the Description there are two Parts; flying for Refuge, and taking hold of the Hope set before them. The one relates to their Justification, or their first Acceptation with God in Christ, Flying for Refuge. The other relates to their Carriage after Justification, To take hold of the Hope set before them. To open both these. 1. For the first Branch, Flying for Refuge. It is an Allusion to the Cities of Refuge, spoken of under the Law. God provided six Cities of Refuge for them to fly to, that were guilty of casual Homicide, that killing a Man by Chance, they might avoid the Fury of the Avenger of Blood. These Cities of Refuge were a Type of Christ. In the opening of which, I shall show two things. First; That Christ is a Believer's City of Refuge. Secondly; That Believers must run in to him. First; That Christ is a Believer's City of Refuge, or the alone Sanctuary for distressed Souls. These Cities are spoken of, Numb. 35.11, 12, 13, 14. joshua 20. and Deut. 19 Now the Comparison or Resemblance between Christ and these Cities is very obvious. Look as God appointed Cities of Refuge to fly to; so Christ is of God's appointing to be a Sanctuary for distressed Souls. These Cities were built upon Hills and Mountains, that they which fled to them might ever keep them in Sight: so Jesus Christ is set forth, Rom. 3.25. Whom God hath set forth to be a Propitiation for our Sins. And the Apostles which did hold forth Christ, are compared to a City upon a Hill, Mat. 5.14. Christ is lifted up in the Preaching of the Gospel, to be seen of all. There was a Causeway, with Stones set up to guide them, a direct Path, that the manslayer might fly thither; Deut. 19.3. Thou shalt prepare thee a way, and divide the Coasts of thy Land into three Parts, that the Slayer may flee thither. The Cities were so established, that they might have a short and direct way to them, and that their Escape might be more easy: So the way to Christ is clear and open, that we may not miss of him who is alone the Support of our Souls; and God hath appointed some that were as Stones to signify to us, that this is the way, Zech. 9.12. Turn ye to the strong Holds, ye Prisoners of Hope! By the Ministry of Man he holloweth, as it were, after us, Isa. 30.21. Thine Ears shall hear a Word behind thee, saying, This is the way, walk ye in it, when ye turn to the right Hand, and when ye turn to the left. Again, they were ordered so that in half a Day one might recover one or other of them from any Part of the Land, or Corner of the Land: so God is made near to us in Jesus Christ; Rom. 10.6, 7, 8. Say not in thine Heart, who shall ascend into Heaven? (that is, to bring Christ down from above) Or who shall descend into the deep? (that is, to bring up Christ again from the dead) But what saith it? The Word is nigh thee, even in thy Mouth, and in thy Heart, that is, the Word of Faith which we preach. Our Refuge doth not stand at a Distance, the Gospel hath brought him near to us; in the Gospel God doth so plainly and fully show the way of Salvation, that we need not seek further, Christ is at hand to do us good. Once more, these Cities of Refuge were all Cities belonging to the Levites; partly that the Tribe of Levi might be the more esteemed and loved of all Israel; but chiefly that they might not be lurking Holes of wicked and flagitious Persons; but a School as well as a Sanctuary, where Persons that lived there in Exile, might be instructed in the Law of God: So whoever comes to Christ for Refuge, must come also for Instruction, to be taught and instructed in all the ways of God: Micah 4.2. Come and let us go up to the Mountain of the Lord, and to the House of the God of Jacob, and he will teach us of his Ways. Other things are spoken of these Cities of Refuge, but I now come to the Persons that had slain a Man by chance, and were not guilty of Malice prepense, they fled thither as for Life, for fear of the Avenger of Blood: So do we even fly from Wrath to come, Matth. 3.7. as if the Wrath of God were at our Heels. And whoever ran to the City of Refuge was to be received, the Gates were always open, for Jew or Foreigner; the Sojourner was capable of the Privilege as well as the Natives; Numb. 35.15. These six Cities shall be a Refuge both for the Children of Israel, and for the Stranger, and for the Sojourner among them; that every one that killeth any Person unawares may flee thither. So john 6.37. He that cometh to me, I will in no wise cast out. The Arms of the Lord's Mercy stands open to receive us. And when they were once received, they were safe, and might enjoy their Privilege without Molestation, unless they went out of the Limits and Bounds of the City, than it was Death; Numb. 35.26, 27. But if the Slayer shall at any time come without the Border of the City of his Refuge, whither he was fled; and the Revenger of Blood find him without the Borders of the City of his Refuge, and the Revenger of Blood kill the Slayer, he shall not be guilty of Blood. So when Wrath makes Inquisition for Sinners, they are never safe but so long as they are found in Christ, Phil. 3.9. Christ must not be made use of only at first, but for ever. And here they were to remain until the Death of the Highpriest, josh. 20.6. who was herein a Type of our Great High Priest, the Lord Jesus Christ, who by his precious Death wrought out a perfect Reconciliation between God and us, and procured the full Pardon of all our Sins, and a perfect Liberty from the Pursuit of God's Wrath; john 8.36. If the Son therefore shall make you free, ye shall be free indeed. I mention these things, because it is very comfortable to compare the Law and the Gospel. Look as though you know a Man well, yet you delight to view his Picture: So though Christ be more clearly represented in the New Testament as a Sanctuary for Souls, yet it is good to look upon his Picture, and the Shadows of Christ under the Law. Secondly; It is the Property of Believers to fly to Christ for Refuge. This flying may be explained with Analogy to the two terms of every Motion, which are terminus à quo, and ad quem; from what we fly, and to what; and so we have the perfect Method and Course which the Spirit observeth in bringing home Souls to God. In this flying to Christ as a City of Refuge, there is a driving and a drawing Work; the first belongs to the Law, the second to the Gospel. The Law driveth us out of ourselves, and the Gospel draweth us, and bringeth us home to God: First there is a Preparative Work of the Law, which causeth Flight and Fear, and is as the Avenger of Blood at our Heels to make us run as for Life: But the Gospel hath the greatest Stroke in the Conversion of a Sinner; it is the Gospel that pulls in the Heart of a Man to God. In coming to Christ we are moved not only with Fear but Hope; a Flight argueth Fear, and there is an Hope set before us; there is a Fear of deserved Wrath, and a Hope of undeserved Mercy. First the Law worketh Fear in us, as a good Preparation to make way for the Gospel, but then the Hope set before us in the Offers of the Gospel perfecteth the Work: as Moses brought them to the Borders, but joshua led them into the Land of Canaan. Let us speak a little distinctly of these Points. 1 st. Let us speak of the Terminus à quo, the Term from which we come, or the driving Work; it is comprised in these two things; a Sense of Sin; and a Sense of the Wrath of God pursuing for Sin. (1.) There must be a Sense of Sin. A Man is satisfied with his Condition until he seeth his own Vileness in the Glass of the Law; Rom. 7.9. I was alive without the Law once; but when the Commandment came, Sin revived, and I died. He had as great Hopes as most Men have. Persons have a strong Conceit of themselves, and a large Opinion of their own Righteousness, until the Law of God comes upon their Hearts in full Evidence and Power, and shakes their Confidence: Then what wretched Creatures do we appear to ourselves upon such Conviction? I thought that I was thus and thus towards God, but I see that I am wholly carnal, and the Law is spiritual; I had thought that I had a better Heart towards God; but alas! I was wholly overgrown with Lusts. This is like the awaking out of a Dream; a poor hungry Man dreams that he is satisfied, but awaking, his Soul hath nothing: So a Sinner says, I thought my Estate was good; but now I am convinced of the Unsoundness of my Heart, O how poor and miserable, and wretched am I in all spiritual Respects? First or last we are thus humble; Rev. 3.17. Thou ●ayest I am rich, and increased with Goods, and have need of nothing; and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked. Sottish Wretches think they had ever a good Heart towards God; Matth. 19.20. All these things have I kept from my Youth up: and they go on with a pleasing Dream, and so are not so much as prepared for Christ. The Children of God are kept constantly humble, they think none can have a worse Heart than they; 1 Tim. 1.15. jesus Christ came into the World to save Sinners, of whom I am chief. (2.) There must be a Sense of the Wrath of God pursuing us for Sin: Both are necessary. Some are sensible of Sin, but not of Wrath; as the carnal and dissolute, who cannot but know themselves wicked wretched Creatures, but do not consider of Wrath to come; Amos 6.3. Ye put far away the evil Day. Hell is at a Distance, and Judgement is to come; they put off Trouble when they cannot put it away; they sleep, but their Damnation sleepeth not; they adjourn their Work, and leave their Souls at a desperate Pass. Things afar off, though they be marvellous great, seem little; a Star that is bigger than all the Earth, is as a Spark or Spangle. Their Consciences are not sensible of Wrath, though their Hearts be full of Sin. Wrath is not upon them, nor the Avenger of Blood at their Heels, they delay and dream of a devout old Age. But now God maketh them sensible of Wrath, to whom he meaneth Grace, though I confess in a different Degree. They are solicitous, if not anxious; one time or other they are brought to this, What shall I do? Some more violently, others more gently; some are wounded at the very Heart, others are pricked and a little stung at the Heart; Acts 2.37. Now when they heard this, they were pricked in their Heart, as with an empoisoned Dagger. No certain Rules can be given; sometimes they that have good Education, have least Terrors, as being restrained from grosser Sins. Trees long unpruned, have the more Cuts when they come to be lopped. Some have more Terrors, because they have withstood more Means. Some that are called to greater Services, have most Terrors; he that hath received much Wrong by a bad Neighbour, can speak worse of him than he that hath received less Injuries. Those that are not called to such eminent Services, God spareth them. Work serveth instead of Sorrows. Some have drunk most deeply of the Dregs of Sin, they serve only for Monuments of the Power of God's Anger. Sometimes Men or Women of the most excellent and acute Understanding, are most troubled, as having the clearest Apprehension of the Heinousness of Sin, and Terribleness of Wrath. At other times it cometh from Ignorance, as Fears are in the dark, and weak Spirits are apt to be terrified. There can be no certain Rules, only this in general, All feel some Smart. Sin would not be bitter, and Christ would not be sweet, did not we taste it sometimes. The Hart would not pant for the Water-Brooks, if it were not chased, Psal. 42.1. Every one cometh to Christ with their Load. A Man that was never lost in himself, will never be found in Christ. 2dly. Let us come to the Terminus ad quem; from what we come to what; they run to Christ as their City of Refuge. 1. It implies Earnestness, as in a Case of Life and Death. A dilatory trifling Spirit shows we are not touched at Heart. A Man scorched with the Wrath of God, will not linger but fly: Delays are a Sign of Unwillingness. To say, Non vacat, I am not at leisure, rightly interpreted, is, Non placet, it doth not please me. When Men are not at leisure for the things of their Peace, it is a Sign they have no Mind to go to Christ, and are not earnest in this matter. Excuses are but a real Denial, as they that have no Mind to pay their Debts, they put off their Creditors, and troublesome Suitors until another time, only to be rid of them. When Men have a true sense of their Case, they can trifle no longer. In a matter of Life and Death Delays are dangerous. God is for present Obedience, Heb. 3.7. To day if ye will hear his Voice: And so a Soul that is affected with its Condition, cannot dally with God any longer; Gal. 1.16.— Immediately I consulted not with Flesh and Blood. When Christ called Andrew and Peter, they straightway left their Nets, and followed him, Mat. 4.20. And Zacheus made haste and came down, and received him joyfully, Luke 19.6. When Men have but a slight Conviction, they think of a more convenient Season, when such a Business or such a Temptation is over; but alas! modò & modò non habet modum, a Sinner's Morrow will never come. 2. Running to the City of Refuge, implieth avoiding all Byways. A Soul that is rightly affected, cannot be satisfied with any other thing: Another place would not secure the Man, nothing but the City of Refuge. Worldly things to a wounded Conscience are as unsavoury as the White of an Egg. Surely the Wound is not deep enough, when it can be healed with other Plasters; and that Thirst is not urgent, which we can quench at the next Ditch; I mean, when the Comforts of the Creature can satisfy the Soul, our Thirst was not very deep. Many have a Trouble upon them, but they quench it in Mirth and carnal Company, and by little and little wear out all Feelings of Conscience. A Man that ran to a City of Refuge, would not turn aside, but went a straight way thither, another Town could not secure him: So all things else are but Dung and Dross in comparison of being found in Christ, Phil. 3.8, 9 There are two things which are apt to keep us from Christ when we begin to be touched with any sight of Sin, or God's Wrath pursuing us; either the Delights of the World, or some formal Duties. When a Man begins to be in want with the Prodigal, he first feeds upon Husks with the Swine, takes up with Worldly Delights, which serve to benumb and stupify the Conscience. Or, if that will not do, than some outward formal Duty. That Trouble never went very deep, that can be cured with any thing on this side Christ. 3. This Running implies an unwearied Diligence. The Man was running still till he was gotten into the City of Refuge, for it was for his Life: so we are unwearied until we meet with Christ, Cant. 3.2. The Spouse sought her Beloved throughout the whole City, from one Ordinance to another, Where is Christ? They run here and there; to the Word, and to Prayer, to see if God will let in any glimpse of Love. They do not presently give out, though they find not what they look for, but are born up by Encouragements of the Word. Many that have Trouble upon them, are anxious, and make a kind of Essay whether God will give them Christ or no, and if not presently answered, throw up all: But they which run to Christ in good earnest, wrestle with many a Discouragement and Delay; it is for the lost Sheep of the House of Israel; it is children's Bread, and not to be given to Dogs, but they are resolved to hold fast and take no Denial. 4. When they are got into their City of Refuge, they stay there; having once taken hold of Christ, they will not quit their holdfast for all the World. Many times the Children of God have that which Divines call a Negative Adherence, that is, they do not stick to other things, though they dare not apply Christ to their Souls, though they have but a Twilight, and make but a blind Adventure, they dare not say Christ is theirs, yet they will not let go that kind of loose Hope for all the World. Much more when it comes to some Positive Adherence, though not a full Assurance, that is, when they are resolved to cast their Souls on Christ, to see what God will do with them: as joab when he took hold of the Horns of the Altar, he said, If I die, I'll die here, 1 Kings 2.30. So, whatever Discouragements they meet with, their Hearts hold Christ fast, and will not let him go. II. For the second Branch, To lay hold upon the Hope that is set before us, and you must repeat the word flying or running again. Here is another Metaphor implied: the Apostle having spoken of flying, alludeth not only to the City of Refuge, but to that speed and haste Men make in a Race to take hold of the Prize; for he speaks of laying hold of a Hope set before them, (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to seize upon it) and ver. 20. of a Forerunner that is entered before us. 1 st. What is this Hope? Hope is put for the thing hoped for, Heaven with all the Glory thereof; for it is a Hope that lies within the Veil, ver. 19 or a Hope laid up for us in Heaven, Col. 1.5. Mark the double end of him that cometh unto Christ, Refuge and Salvation; for in Christ there is not only Deliverance from pursuing Wrath, but Eternal Life to be found: First we fly from deserved Wrath, than we take hold of undeserved Glory. This is more easy of the two, Rom. 5.10, 11. For if when we were Enemies, we were reconciled to God by the Death of his Son; much more being reconciled, we shall be saved by his Life. And not only so, but we also joy in God, through our Lord jesus Christ, by whom we have now received the Atonement. The greatest Brunt is at first, because of the great fear upon us to fly from Wrath; then we encourage ourselves to take hold of Eternal Life. In the temporal Refuges they had Security, but not Possessions, there was no Heritage there: but here we are not only secured against the Avenger of Blood, but we are called to great and glorious Hopes. Our Privileges in Christ are not only privative, but positive. Cant. 2.3. I sat down under his shadow with great delight, and his Fruit was sweet to my Taste. Christ is not only a shady Tree, to afford a cool and wholesome Shade to shelter us from the Scorching of the Sun, but a fruitful Tree; we are not only sheltered from Wrath, but called to eat of the Apples of Paradise. In the Covenant of Grace God doth not only enter into a League with us, that he will not hurt us, but he openeth all his Treasure to us. So Psal. 84.11. The Lord God is a Sun and a Shield. We are not only pardoned, but restored to Favours and Friendship. It is much to us to be delivered from the Terrors of Hell, but more to be made Heirs of Eternal Life. The Prodigal only looked for a Pardon, Luke 15. 19— Make me as one of thy hired Servants; and the Father bringeth forth the Robe, the Ring, and the fatted Calf. O that we that have deserved to be in the bottom of Hell, should find a place in the Heart and Bosom of God Let us enlarge our Expectations according to the Extent of Christ's Mercy. Here is Pardon and Glory; Heaven is more credible than Pardon, Rom. 5.10.— Much more being reconciled, we shall be saved by his Life. It is harder to get a guilty Sinner pardoned, than a pardoned Sinner glorified. And let us answer the Divine Mercy, to be not only negative, but positive in our Obedience. Many please themselves in an Abstinence from gross Sins, but do not care to maintain Communion with God: Psal. 1.1, 2. Blessed is the Man that walketh not in the Counsel of the ungodly, nor sitteth in the Seat of the scornful: But his Delight is in the Law of the Lord, and in his Law doth he meditate Day and Night. They are not Scorners, wicked Enemies and Drunkards, but there is no Savour of Religion upon their Hearts. Do they delight in the Law of the Lord? Do they meditate on it, and make it their Study? To leave Sin is but the first degree, there must be something more. 2dly. Why is this Hope said to be set before us? I answer. 1. To note the Divine Institution of this Reward; it is not devised by ourselves, but appointed by God. The Hypocrite's Hope is compared to the Spider's Web, job 8.14. which is a poor slender thing, woven out of her own Bowels, and it is gone by the first turn of a Besom; so is the Hypocrite's Hope a Fancy, a slender Imagination, or a rash and unadvised Confidence, which comes to nothing. 2. It is proposed and set before us for our Encouragement. As it is said of Christ, Heb. 12.2. For the joy that was set before him, he endured the Cross, and despised the Shame; that is, for the Joy that was propounded to him. Well then, it is a real Hope, and a Hope offered to us, and laid before us. 3. What is it to run to take hold of the Hope set before us? Sometimes it implieth a challenging it as ours, as 1 Tim. 6.19.— That they may lay hold on Eternal Life: Here it signifies holding fast, never to let this Hope go. It implieth Diligence of Pursuit, Perseverance to the end, and all this upon Christian Encouragement. (1.) Diligence in Pursuit of Eternal Life in the Heirs of Promise. It is expressed by working out our Salvation, making it our business, Phil. 2.12. Work out your Salvation with Fear and Trembling. Most Men make a Jest of it, or a thing of course; but when it must be made the main Work, the great Pursuit and thing in Chase, as the obtaining the Prize in a Race, and not only a Business, but that which is first and chief, Mat. 6.33. Seek ye first the Kingdom of God, and the Righteousness thereof. And a Business that must be earnestly prosecuted, and well followed, and that notwithstanding Discouragements. Mat. 11.12. The Kingdom of Heaven suffereth violence, and the Violent take it by Force. When Men press through, and will not be kept out, there must be earnestness in the Matter; and this not only for a fit, and for a little while until they have made some progress, but there must be a getting ground daily: I press toward the Mark, for the Prize of the high Calling of God in Christ jesus, Phil. 3.14. getting nearer and nearer, making for Heaven apace, to be established in the Hopes of eternal Life. When we will not be put off with any thing else, but have Heaven or nothing, this is to seek Heaven in good earnest. (2.) This flying to take hold of the Hope set before us, importeth Perseverance in well-doing, notwithstanding the Difficulties in the way to Heaven. The Israelites way to Canaan lay through a howling Wilderness: So we have many Inconveniences and Discouragements in our way to Heaven; but we are born up with this Hope, that the Promise will make amends for all, and so we go on in our course till we come to our Journey's end. And the Apostle speaking how Christ, as Judge of the World, will distribute eternal Rewards, describeth those that shall inherit eternal Life; Rom. 2.7. Those that by patient continuance in well-doing, seek for Glory, and Honour, and Immortality. It is not a Description of our first Address to Christ, and taking comfort in his Merit; no, that consists in a brokenhearted acknowledgement of our Sins, and a desire to be found in Christ, depending upon his Merits and Righteousness, to free us from the Wrath of God. But the Apostle is not describing our coming to Christ, but our coming to Heaven; and the manner how Justified Persons look for their eternal Reward, by patient continuance in well-doing, they seek for Glory, Honour, and Immortality. Though we are justified, and have the Right of Sons, yet we shall not have the Possession of the Inheritance, until we are exercised in well-doing; therefore we must wait God's leisure, and persevere in Obedience. And, (3.) All this upon Christian Encouragements, for the Hope that is before them. A Man may know much of his Spirit by what bears him up, and what is the Comfort and Solace of his Soul; Titus 2.13. Looking for the blessed Hope. When a Man is born up by invisible Comforts, and upon the Hopes of an invisible Inheritance kept for him in Heaven. A wicked Man's Hope lies within the Compass of the World, therefore it may perish and die before he dies: Prov. 11.7. When the wicked Man dies, his Expectation shall perish: and the Hope of unjust Men perisheth; or at least it ends at Death. Prov. 14.32. The Wicked is driven away in his Wickedness: He would fain stay longer in the World, but he is arrested by Death, in the Name of the great God of Heaven, and driven into the other World, there to be responsible to God: but the Righteous hath hope in his Death; then his Hope beginneth. APPLICATION. Use 1. Comfort to those that can apply it, even to those who are thus qualified, that are driven and drawn to Christ, and then go on cheerfully with the Work of Obedience, waiting for their Inheritance in Heaven. Now that you may take in this Comfort, examine yourselves. 1. Have you ever felt any Law work? Were you ever driven to Christ? Were you ever startled and roused out of your Sins, and made sensible of the Displeasure of God, and forced to sit alone and complain over a naughty Heart? Have you Paul's Experience, Rom. 7.24. O wretched Man that I am, who shall deliver me from the Body of this Death? Have you been awakened? Ephes. 5.14. Wherefore he says, Awake thou that sleepest. 2. Have you been drawn to Christ by the Cords of the Gospel? Have you been brought to him as a Sanctuary for your distressed Souls; as the Man shut up himself in the City of Refuge? 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that Day. Here is my Anchor and Safety. 3. Are you begotten to a lively Hope? Do you often look within the Veil, and groan and long for your everlasting Hopes? Do you send Spies beforehand into the Land of Promise, a few Thoughts thither? What hearty Groans are there, and Sighs of that happy State? Rom. 8.23. And not only they, but ourselves also, who have the First-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. Doth it quicken you, and make you mend your pace, whatever Difficulties you meet with? Rom. 5.2. We rejoice in hope of the Glory of God. Use 2. Conviction. It showeth the hardness of their Hearts, who have neither felt the Law-work nor the Gospel-work, but remain like the Smith's Anvil, softened neither with Hammer nor Oil; neither driven by the threatenings of the Law, nor drawn with the glad Tidings of Salvation; neither john nor jesus worketh on them. Of such Christ speaketh, Mat. 11.17. We have piped unto you, and you have not danced; we have mourned unto you, and you have not lamented. A rude and stupid People, not affected with any kind of Music. In times of Rejoicing, the Jews had their lighter Notes fitted for Mirth; in times of Lamentation, they had their Minstrels and mourning Women, that had venales lachrymas, beating their Breasts, and crying, Alas my Brother! and, ah Lord! and, ah his Glory! Jer. 9.17. Consider ye, and call for the mourning Women. Notable movers of Passions they were. It was a thing so common among them, that the Boys would imitate them in the Streets. To these Christ likeneth a stupid People, that are moved with no kind of Doctrine, neither with Judgement, nor sweet offers of Grace: Alas! they are far from the strong Comfort here spoken of. Use 3. To persuade you to this Temper. Three sorts of People usually we speak to▪ 1. The carnally Secure. 2. Those that are affected with their Condition. 3. Those that esteem Christ, and embrace him, that own him as ready and willing to save Sinners. 1. For the carnally Secure, that never made their Peace with God, never fled for Refuge, nor took Sanctuary at the Grace of Christ. Our Work is to make them sensible of the Avenger of Blood that is at their Heels. O poor Wretches! will you sleep, when your Damnation sleeps not? Within a little while what will become of you? In the ordinary Course of Nature, you have but a few Years to pass over in this World; but, for aught you know, the Wrath of God, which makes Inquisition for Sinners, may seize upon you a great deal sooner; you may not live out half your Days, that is, so long as in an ordinary Providence you might expect. Psal. 68.21. God shall wound the Head of his Enemies; and the hairy Scalp of such a one as goeth on still in his Trespasses. God may take you by the hairy Scalp, while you are in your youthful Freshness, before Baldness and old Age cometh, and Infirmities seize upon you. That which is measured by Time, will soon come about. Every Day you are a step nearer to Eternity. O what will become of you? When you are at odds with God, Death way-layeth you in every place; it may take you Sleeping, Eating, Drinking. Ah poor Man! what Refuge hast thou? What Buckler to catch the Blow of God's angry Indignation, and ward off the Strokes of his Vengeance? O fly Sinners for Refuge, the Lord knows how soon Destruction may seize upon you, while you are yet in Health and Strength; there is no other means but Christ. Surely this driving Work would prosper more, if Men were not wanting to themselves, to improve the Conviction of the Word. When God shows you your natural Face, and begins to startle and awaken you, O let not Conviction die. No Iron so hard, as that which hath been often quenched, and often healed: So no Heart so hard, as when it hath worn out many Convictions. Make use of Remorses of Conscience, and your own trembling Fears, lest you are given up to a Spirit of Slumber. 2. To those that are affected with their Condition, to seek for Salvation in Christ alone. You which are troubled about your Eternal State, own Christ as a City of Refuge, his Arms are always open to receive poor trembling Sinners, that fly thither from the Wrath of God. You do but go about, while you seek elsewhere. Jer. 31.22. How long wilt thou go about, O thou back-sliding Daughter? for the Lord hath created a new Thing in the Earth. A Woman shall compass a Man: that is, when God hath set forth Christ born of a Woman, why will you weary yourselves to go about? This City of Refuge stands open for all Corners; own Christ as the only Remedy. One who was long exercised with Troubles of Conscience, and at length came to some establishment, gave this Advice; I will never look for that in the Law, which is only to be found in the Gospel; and I will never look for that in myself, which is only to be found in Christ; and I will never look for that on Earth, which is only to be found in Heaven. These three things are the Causes why Men are kept in Trouble. You will get nothing but Weariness and Discomfort by running about, and looking to Duties and legal Qualifications; and therefore while you are affected with your Condition, own Christ. 3. To those which are fled to Christ, and owned him as the only Sanctuary for poor Souls; Press onward to take hold of eternal Life. Now you have fled from deserved Wrath, run to take hold of undeserved Glory. You are passed the worst, the rest is more easy. The Apostle, Rom. 5.11, 12. puts a much more upon this; Much more being reconciled, we shall be saved by his Life; as if that were a more easy thing. Now the worst Brunt is over; And not only so, but we also joy in God through the Lord jesus Christ, by whom we have now received the Atonement. When you are reconciled to God, you may look to be entertained as Friends; being adopted in Christ, you may look for a Child's Portion. If God would pardon your Sins, and take you with all your Faults, quicken yourselves to be more diligent in the pursuit of Eternal Life, and put to your best Strength. You will have many ups and downs in the World, but bear it with Patience, Heaven will pay for all. But here is a Doubt; May we look to the Rewards? I answer; Yes, else there were no room for Hope, for Hope is nothing else but a longing expectation of Blessedness to come. Sure, those think themselves wiser than God, that deny us the use of the Spirit's Motives; why else doth God set these things before us? It requireth some Faith to aim at things not seen. The World is drowned in Sense and present Satisfaction; it is a great help to us to look upward. Christ made use of it, Heb. 12.2. For the joy that was set before him, he endured the Cross, and despised the Shame: As Man, he was supported with humane Encouragements. Our Flesh is weak, and our Task is difficult, and therefore we need all Helps. But yet we are not so to covet the Reward, as to fever it from Duty, and neglect our Work. SERMONS UPON St. JOHN XIV. 1. SERMON I. JOHN XIV. 1. Let not your Heart be troubled: ye believe in God, believe also in me. THE Disciples had heard our Lord Jesus discoursing of his Death and Departure, and the great Trials which they were to undergo; and that one Disciple should betray him, another eminent among them deny him, and all take offence and leave him; therefore Fear and Trouble seized upon them. Our Lord perceiving this Distemper growing upon them, seeketh to relieve and ease them. He had Sorrow and Agonies of his own to think upon; but he is so taken up with comforting his Disciples, that he seemeth to forget himself and his own approaching Death, and wholly applieth himself to them; Let not your Heart be troubled, etc. In these Words we have, (1.) An Evil dissuaded, Let not your Heart be troubled. (2.) A Cure prescribed, and that is the Exercise of Faith, set forth by its double Object, God and Christ; Ye believe in God, believe also in me. In God, as the supreme Fountain of all Blessing; in Christ, as Mediator, or the only Way to come to God. In God, as the Creator and Preserver of all things; in Christ, as the Redeemer, to whom the Care and Conservation of the Church belongeth. They did believe in God, they were trained up in that as Jews; but they had not hitherto so clear, so distinct, so strong a Faith in Christ, as they should have; their Faith was but dark and weak as to the Dignity of his Person: Therefore he presseth them to believe, not only in God, as jews, but in himself, as Christians: that was the Point, the Faith of which would be now assaulted by his ignominious Death and Sufferings. There are two Points. First, That Christians should carefully guard themselves against Heart-trouble. Secondly, The proper Cure of Heart-trouble is Faith. Doct. 1. That Christians should carefully guard themselves against Heart-trouble. 1. What is this Trouble of Heart that is here spoken of? There is a twofold Evil, Natural Evil, which is Misery; and Moral Evil, and that is Sin. The one we act of our own accord, the other we suffer against our Wills: The one ariseth from something within, the other from something without. This Text speaketh not of Troubles for Sin, but of Troubles in the Flesh; which being many, and grievous to be born, it cannot be supposed but that the Heart will be touched with them: 2 Cor. 4.8. We are troubled on every side. Yet let not your Heart be troubled. A ●ense of them 〈◊〉 not only la●ful, but necessary. The two Extremes must be both a●●●ded, Slighting, and Fainting▪ Heb. 12.5. My Son, despi●e not th●u the chastening of the Lord, nor faint ●hen thou art rebuked of ●im. Without 〈◊〉 sense of them, they cannot be improved; neither do we show that Reverence that is due to our Father's Anger, as not to be afflicted and humbled under his mighty Hand. Numb. 12.14. If her Father had spi● in her Face▪ should she not be ashamed seven days? Some kind of Spirits are stupid and senseless, neither affected with Sin, nor Misery. Not with Sin; though they provoke God to his very Face with their continual brutish Practices, yet they never lay their Condition to heart▪ Conscience is feared, or at least benumbed; they are past feeling, Eph. 4.19. Shall we say to these, Let not your Hearts be troubled? No, these usurp a Peace and Exemption from Trouble, as if Joy and Comfort were their Portion. The only way for such is to be troubled, that their Trouble may prepare them for Comfort. Christ came to save Sinners, but they are penitent and brokenhearted Sinners, that are weary and heavy-laden under the Burden of Sin; Mat. 11.28. Come unto me all ye that labour, and are heavy-laden, and I will give you Rest. Not the Heart that is whole, but the Heart that is wounded. These he calleth, and calleth to Repentance; Mat. 9.13. I came not to call the Righteous, but Sinners to Repentance. Not with Misery, neither with their Father's Anger, nor their brethren's Misery: Jer. 5.3. O Lord, are not thine Eyes upon the Truth? Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive Correction: they have made their Faces harder than a Rock, they have refused to return. Amos 6.3. Ye that put far away the evil Day, and cause the Seat of Violence to come near. Fall out what will, they set their Hearts for Ease and Pleasure, and carnal Delights, and are given altogether to Mirth and ●ollity, Riot and Revelling, and all manner of Vanity. Should we say to these, Let not your Hearts be troubled, and lull them more asleep in carnal Security, by tincturing their Sensuality with Religion, and adding a Dram of spiritual Comfort to make their carnal Potion more effectual? No, Christ speaketh not to such kind of Persons as mind neither his Presence nor Absence, and regard not whether he do Good or Evil. No, to such we must rather say, Be afflicted, and weep, and mourn; let your Laughter be turned to Mourning, and your joy to Heaviness, James 4.9. We call not upon them to rejoice, but to howl for the Misery that is coming upon them. A Sense there must be. Q. What is then dissuaded? Answ. A perplexing oppressing Trouble about sensible and worldly things. Here I shall show you; First; The Causes of this Trouble. Secondly; The Nature of it. First; The Causes of this Trouble, which are; 1. Carnal Self-love, which is all for bodily Ease and Welfare, or the Pleasures, and Honours, or Profits of the World. They that are under the power of it, seek great things here; and the disappointment of their carnal Expectations breedeth Trouble. Solomon telleth us what was the result of his accurate and deep search into all worldly and humane Affairs; Eccles. 1.14. I have seen all the Works that are done under the Sun, and behold all is Vanity and vexation of Spirit. He found all worldly things, not only vain and ineffectual to confer Happiness, but which is worse, apt to bring much Trouble and Affliction upon the Hearts of those who are too earnestly conversant about them. Therefore the best way to be free from Trouble, is to look for no great Matters here in the World. 2. The Life of Sense, which only looketh to the present State of things; and if we have not all things which we affect under the View of Sense, Trouble filleth our Hearts; Heb. 12.11. No chastening for the present seemeth to be joyous, but grievous. There are two emphatical Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the present, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seemeth; they both intimate the Causes of our Trouble, present Sense, and false Appearance. Of the latter I shall speak in the next Head, the former is to our purpose now. All Affliction is ungrateful to Flesh and Blood, and so cannot but be troublesome to us, if we look only to the present: but then in the End it giveth us a full Recompense for all our Patience, namely such an Increase of Grace as bringeth Peace along with it. 3. Fancy, Vain conceit, and false Appearance. And so we are often troubled at what may afford Joy. The sad Point which the Disciples could not digest, was Christ's Departure; yet our Lord telleth them how necessary it was for his own Honour, and their Comfort: His Honour; john 14.28. Ye have heard how I said unto you, I go away, and come again to you. If ye loved me, ye would rejoice, because I go to the Father, for my Father is greater than I If ye were kind to me, ye would have looked upon it with Joy, because his going to the Father was the advancing him to an higher Condition than that in which he was now: the ignominious Cross was the way to Dignity and Honour. Again, it was for their Comfort; john 16.7. It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. They were full of Sadness at the Thought of his Departure, as if it were their utter Ruin and Undoing. But the coming of the Holy Ghost would be of more Advantage to them, than his staying with them; it was for his Glory, and their Benefit. Thus we often misinterpret God's Dispensations; those hard Trials which are ordered for our Comfort and Peace, increase our Troubles and Perplexities: We judge according to Appearance, and therefore do not judge righteous Judgement. So we wound ourselves by our own Fancies, and make our Evils much worse than they are by our vain Conceit. All these concurred in the present Case: They had Dreams of sharing Honours in Christ's Kingdom, all which would be disappointed by his ignominious Death. And they looked to the present Face of things, and so could not see Glory in this Shame. And besides, they did quite mistake the Dispensation. Secondly; The Nature of this Trouble, wherein it consisteth: In three things. 1. A Fear of Danger, or Evils to come. 2. Sorrow for Evils present. 3. A fretting Indignation or Dislike of God's Dispensations. It is Distrust to be troubled about what is to come: Despondency or uncomely Dejection, to be troubled about what is present: Impatiency and Murmuring, to dislike God's way of dealing. All these constitute that Trouble of Heart, from which Christ dissuadeth his Disciples. 1. There was Fear in it of approaching Dangers: Christ was to depart, and they were to be left to an unquiet World; john 14.27. Let not your Heart be troubled, neither let it be afraid. They were afraid what should befall themselves, when their Master and Guide was gone, from whose Direction and Protection they promised themselves so much Comfort and Safety. Future things are to be left to God's Providence. Every Day that bringeth its Cares and Difficulties, bringeth also its incident Comforts; Matth. 6.34. Take no Thought for the Morrow, for the Morrow shall take Thought for the things of itself: sufficient unto the Day is the Evil thereof. We must not be over solicitous about future Contingencies; nor be anxious for that to Day, which may be soon enough cared for to Morrow. But we usually anticipate our Troubles, and make our present Condition more grievous, by hearing the Charge and Burden of the future also; and so by our Cares and Fears about Futurity, oppress, and so both overwhelm ourselves, and take God's Work out of his Hands. 2. This Trouble did arise from Sorrow and immoderate Dejection, because of the loss of Christ's bodily Presence; john 16, 6. Because I have said these things unto you, Sorrow hath filled your Hearts. Usually upon the Loss or Absence of some prized Comfort, we let lose the Reins of our Affections, and keep no Moderation in our Sorrow and Grief: as if God could not supply the Loss of the Creature by the Presence of his Spirit. 3. Indignation, or a fretting Dislike of God's Dispensations. That this was a part of the Disciples Trouble, appeareth from Christ's whole Discourse with them. The bodily Presence of Christ was comfortable to them upon a spiritual Account, as they enjoyed many a sweet Instruction by it; but they also looked for great things in the World, and were confounded with the Disappointment of their Expectations. The temporal Kingdom ran in their Minds, and therefore the News of his ignominious Death was so afflictive to them: Our Lord taxeth them for this, but in a gentle condescending manner, that for want of Faith and Love they were so unsatisfied with God's Design, which was so expedient and useful for them and the World. Now this is the usual Ground of our Troubles, we set up an Anti-providence in our Hearts, and obtrude some Model and Scheme of our own upon God; which if he doth not comply with, we are troubled. But God's Way is more for our real Good, though our own Way suiteth better with our Fancy and vain Opinion. II. Why Christians should not let their Hearts be troubled. 1 st. It is very incident to us. We have somewhat within us, and without us, which will always be an occasion of Trouble: There is Corruption within, and an evil World without. A Believer is not to become as a Stock or Stone, or cease to be a Man; our Flesh is not as the Strength of Brass, nor are our Sinews Iron. Our Saviour himself was troubled; john 12.27. Now is my Soul troubled. But his Trouble was like the shaking of pure Water in a crystal Glass, there was no Mud at bottom. Certainly it is lawful and requisite to be sensible, and to be affected with our Condition; but we are apt to exceed in our Fear and Grief, and so it becometh a Fault. There is a Dejection and Discouragement which cloggeth us in our Duty, and causeth sinful Negligence and Deadness of Heart: This is a Distemper which we should oppose by all spiritual means. 2dly. This is contrary to our Duty and Obedience, which consisteth partly in a Subjection to God's governing Will, revealed in his Laws; partly in a Submission to his disposing Will, discovered in his Providence. 1. For the first. The Case is clear there; if God hath forbidden Cares and Fears, and immoderate Sorrows; if he hath said, Be careful for nothing, Phil. 4.6. and fear them not therefore, Matth. 10.26, and 28. Fear not them that kill the Body, but are not able to kill the Soul. And again, Weep as if you wept not, 1 Cor. 7.30. And mourn not as Men without Hope, 1 Thess. 4.13. But such is the Goodness of our God, that he hath said all this, and much more, and so made our Comfort and Cheerfulness a great part of our Work, and hath made it unlawful for us to be miserable, and to pierce ourselves through with divers Sorrows. The Lord foresaw what sinful Anxiety was incident to us, because of our Difficulties and Discouragements; and how we would be distracted in our Duty, if he should leave the Burden of Care and Sorrow upon us: Therefore he would only have us mindful of our Duty, leaving all Success and Events to him. A small matter occasioneth much Vexation of Spirit to us, when we take the Care of it upon ourselves: Therefore it is not only our Privilege that we may, but our Duty that we must disburden ourselves of these distrustful Fears, and Cares, and Sorrows: It is his peremptory Command, which his People must not disobey, unless they will incur his Displeasure. 2. A Submission to his Providence. He is absolute Lord, to dispose of our Persons and Conditions as it shall seem good in his Sight: For he is our Potter, and we are his Clay; Isa. 45.9. woe unto him that striveth with his Maker: let the Potsherd strive with the Potsherds of the Earth: Shall the Clay say to him that formeth it, What makest thou? Therefore we must not be troubled when he exerciseth this his Sovereignty; job 33.13. Why dost thou strive against him? for he giveth not an account of any of his matters. Who shall be Judges and Arbitrators, to take the Account of his Proceedings? And before whom will you call him, to render a Reason of his Actions? No, he ruleth with absolute Dominion and Sovereignty; but yet showeth himself a loving and tender Father to his People; Matth. 6.32. Your heavenly Father knoweth you have need of all these things. The Lord will keep off Dangers, provide every thing needful; and is more solicitous for your Wellbeing, than you can be yourselves. There is a constant fatherly Providence watching over his People for good; if we do believe it, why are our Hearts troubled? Let our Father take his own way to bring his Children to Glory; Luke 12.32. Fear not, little Flock, for it is your Father's good Pleasure to give you the Kingdom. That Clause concerneth not only our final Blessedness, but all the ways and means which conduce thereunto. 3dly. It is contrary to that Peace, Comfort and Happiness we might otherwise take in the rich Provisions and Preparations of Grace which God hath made for us. It is said, Psal. 94.19. In the multitude of my Thoughts within me, thy Comforts delight my Soul. It is a great Point of Sincerity to comfort ourselves with God's Comforts, such as he alloweth to us, provideth for us, and worketh in us. Many careful Troubles and perplexing Thoughts are apt to arise in our Minds in a time of danger: Now where is our Ease and Relief but in God's Comforts? These will yield not only Support, but Delight, they have a Power to revive and cheer the Soul. All the business is to inquire what are God's Comforts? The Comforts of the Gospel, such as result from the sense of our Reconciliation with God, Rom. 5.11. Ye joy in God through our Lord jesus Christ, by whom we have received the Atonement. The Pardon of our Sins, Mat. 9.2. Son, be of good cheer, thy Sins be forgiven thee. Our Adoption, or being taken into God's Family, Heb. 12.5. Ye have forgotten the Exhortation that speaketh unto you as unto Sons. It cannot be otherwise with those that have a Father in Heaven, but they may have some Comfort; if not in the Creature, yet in God; if not on Earth, yet in Heaven: Besides this, there is the hope of Glory, Rom. 5.1, 2. Therefore being justified by Faith, we have Peace with God, through our Lord jesus Christ. By whom also we have access by Faith into this Grace wherein we stand, and rejoice in hope of the Glory of God. Sin hath woven Calamity into our Lives, and filled us with Troubles, Griefs and Fears; but God hath sent his Spirit, not only a Sanctifier, but Comforter, into our Hearts, to fill us with all joy and Peace in believing, Rom. 15.13. Now shall God make all this Provision for our Comfort, and we never the better? Luke 24.38. Why are ye troubled? and why do Thoughts arise in your Hearts? Surely the comforting Work of the Spirit should not be interrupted by us. It is our Sin, if these Comforts be despised; our Infelicity, if they be not enjoyed; they being necessary for us, for our Encouragement in the way of Holiness, and to quicken our Praise and Thanksgiving, and raise our Hearts in Love to God. Use. Let us all take heed then of the Evil of a troubled and uncomfortable Spirit. What shall we do to prevent it.? 1. Something is pre-required, that a Man be upon good terms with God; 1 Sam. 30.6. David encouraged himself in the Lord his God. He was in a great distress at that time; the City wherein he left his Family, and the Families of his Followers, was taken and burnt, their Wives and Children carried away, and all gone: So that David, and those that were with him, lifted up their Voices and wept, till they had no more power to weep: and to make up the Calamity, his Soldiers were ready to stone him. In this desperate condition, David encouraged himself in the Lord his God. So Psal. 42.11. Why art thou cast down, O my Soul? Why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the Health of my Countenance, and my God. David speaketh this, when he was deprived of Ordinances, and his constant recourse to God's solemn Worship, which was a sad Reflection to him; yet he rebuketh himself for being utterly cast down, or immoderately disturbed: And why? because he had some Supports in the midst of all this Sadness, God is the Health of my Countenance; and he did not despair, but God would return in Mercy to him, and he should find some way of escape, because God was his God. This is a stay to our drooping Souls, that we be not too much dejected and disturbed, that God is our loving Father, when we are under his sharpest Chastisements: If God be ours, in Covenant with us, Why should we be troubled? If you have consented that God shall be your God, your Portion, and Saviour, and Sanctifier, there needeth no more for your Comfort. Are you resolved of this? 2. See that your Hearts be mortified to the World, and fixed on Heavenly Things. Whilst you have too great a value for Worldly Things, your Hearts will be overwhelmed with Griefs, and Cares, and Troubles. Our Affections increase our Afflictions, job 1.22. In all this Job sinned not, nor charged God foolishly. 1 Cor. 7.30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not. 2 Cor. 6.7. By the Word of Truth, by the Power of God, by the Armour of Righteousness, on the right-hand and on the left, by Honour and Dishonour, by evil Report and good Report. Phil. 4.12. I know how to be abased, and I know how to abound, every where, and in all things; I am instructed both to be full, and to be hungry, both to abound, and to suffer need. A Man must learn both Lessons, or he learneth neither. The Prevalency of any Earthly Love, will always expose us to Disquiets; and we should have more in God, if we looked for less in the Creature; but whilst we dote upon these things, we are more solicitous about getting or keeping, and troubled at the want or loss of them. 3. The great care is in the Text about the exercise of Faith on God and Christ: Ye believe in God, believe also in me. Sense is the cause of Trouble, Faith of Comfort. Christ, who is the true Physician of Souls, knoweth what Cure is proper to the Disease. Mountebanks would prescribe another Cure, spare the Flesh, or feed Men with carnal Hopes. No, ye believe in God, believe also in me. Tho God should not prevent the Evil feared, or remove the Affliction, yet if we can believe, we are well enough. Faith represents more Grounds of Comfort, than Sense can of Trouble, whilst it carrieth off the Heart from things seen to things unseen, from things present to things future, from the Creature to God, who can give better things than the World can give or take from us. Here are two Objects of Faith, God and Christ; 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things, and we in him; and one Lord jesus Christ, by whom are all things, and we by him. One supreme God, from whom we derive all our Graces, and to whom we direct all our Services; and one Mediator, by whom, as a golden Pipe, all our Mercies are conveyed to us, and by whom also we have access to God for all that we stand in need of. 4. Let us labour to keep our Consciences pure, if we would not have our Hearts troubled. Sin will bring on Trouble, both inward and outward; for it is the cause of Sufferings, and it maketh them more grievous; as we shall always walk in Pain till the Thorn be pulled out of our Foot. Righteousness bringeth Peace, and the Oil of Grace maketh way for the Oil of Gladness; the Apostle bringeth this out of Melchisedec's Name and Title, Heb. 7.2.— First being by Interpretation King of Righteousness, and after that also King of Salem, which is King of Peace. Elsewhere the Scripture doth attest it, Gal. 6.16. As many as walk according to this Rule, Peace be on them, and Mercy, and upon the Israel of God. And, 2 Cor. 1.12. Our rejoicing is this, the Testimony of our Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World. David interposeth a Caution, Psal. 85.8. I will hear what God the Lord will speak, for he will speak Peace unto his People and to his Saints; but let them not turn again to Folly. 5. There are certain Ordinances appointed to fortify us against Soul-trouble. The Word, Psal. 119.50. This is my Comfort in mine Affliction, for thy Word hath quickened me. There are the fixed Grounds of that Hope and Comfort, which will support and enliven us in the greatest Pressures: God's Covenant and promised Mercies are Portion enough, what Distresses soever he sendeth. So Prayer, if it be ingenuous thankful Prayer; Phil. 4.6. Be careful for nothing; but in every thing, by Prayer and Supplication, with Thanksgiving, let your Requests be made known unto God. The Lord's-Supper, it is our Viaticum, non morientium, not when we come to die. Papists think so, and therefore thrust the Sacrament into the Mouths of those that die; if this be neglected, they almost despair of their Salvation: But it is Viaticum viventium, of those that live. Death is not a Journey, but the end of a Journey, a Passage in a Moment, a Cessation from our Journey in this World, which needeth no Viaticum; a going out of the World, like the putting out of a Lamp in a moment; as the Lamp needeth no more Oil when it is to be extinguished. We need this for our Journey in the World, not our departure out of the World; Acts 8.39. He went on his way rejoicing. As it is our Antidote against the Corruption that is in the World through Lust, so it is our Cordial against the Troubles of the World, to give us more Joy of Faith, more sense of God's Love: It is the Feast provided for the refreshing of the weary, and cherishing of the mournful Soul. SERMON II. JOHN XIV. 1. Let not your Heart be troubled: ye believe in God, believe also in me. Doct. II. ONE great Means of easing our Hearts from Trouble, is believing in God and Christ. To evidence this, I shall consider, I. The Act. II. The Object, which is double; 1. One part taken for granted, Ye believe in God. 2. The other part of the Object they were now invited and recommended unto, Believe also in me. I. For the Act. Faith in the general hath a comforting Property, and a Power to allay Trouble. As here the Disciples being in Trouble, are exhorted by Christ to believe, that is, to renew their Faith. David felt a blustering in his Spirit, and how doth he allay the Storms? Psal. 42.5. Why art thou cast down, O my Soul? and why art thou disquieted within me? hope thou in God. There is no such ready way to still unquiet Thoughts, as to set Faith on work, and to cast Anchor within the Veil, hoping for and expecting Relief from God. So the Primitive Christians, when they were under great Heaviness in divers Trials, how did they get any Comfort to keep themselves alive? 1 Pet. 1.8. In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory. A lively Exercise of Faith will bring in much Joy to the Soul in hard Times, and under sore Trials; and not only keep it alive, as Habak. 2.4. The Justice shall live by Faith; or make a Believer not barely to subsist; but he fareth high, and liveth at a wonderful rate of Comfort; such as is for nature and kind, though not degree, somewhat like the Joy of the Blessed. Look into the Book of God, and you shall find that all our Fears and Troubles are for want of Faith. As for Instance, Peter, when he walked to Christ upon the Waters, his Feet never sunk till his Faith failed, Mat. 14.31. O thou of little Faith, wherefore didst thou doubt? The Wind was boisterous, but there was Christ at hand. He looketh at the Wind too much, and at Christ too little, and therefore was full of Fears, and began to sink. So the Disciples were afraid to perish, though Christ himself were in the Ship, Mat. 8.26.— Why are ye fearful, O ye of little Faith? It is, Mark 4.40. How is it that ye have no Faith? A little Faith is as no Faith in great Trials. Well then, there is no way to ease our Hearts of Trouble, but by exercising Faith. To make this more expressly to appear to you, I shall consider again, what is Trouble, the nature of it, and what are the causes of it, and then you will discern that Faith is the proper Remedy. First; For the nature of this Trouble. It consisteth, 1. In a Fear of Danger. 2. Sorrow for some Disappointment in the Creature. 3. A fretting dislike of God's Dispensations. 1. Fear is vanquished by Faith. That appeareth by that Opposition, Prov. 29.25. The Fear of Man bringeth a Snare; but whoso putteth his Trust in the Lord, shall be safe: Or, as it is in the Hebrew, shall be set on high. There is no conquering either the Allectives or Terrors of Sense, till Faith represent something greater to be feared and loved; 1 john 5.4. This is the Victory that overcometh the World, even our Faith. It much outweighs all Temptations. What is a Prison to Hell, a fiery Furnace to everlasting Burnings, the Creature to God, or the threatenings of Men to the Lord's Promises? Do but shut the Eye of Sense, and open that of Faith, and you will see that God is only worthy to be feared and trusted; and then the Creature will be nothing to you: we shall comfortably do our Duty, and not fear what Man can do unto us. We have more encouragement to be faithful to Christ, than the World can present Allurements or Affrightments to the contrary. If Man be our Enemy, and God be our Help and Second, what need we fear? Psal. 16.8. I have set the Lord always before me; because he is at my right Hand, I shall not be moved. God is set before us, either in a way of Reverence, or in a way of Dependence; either for seeing him in all our ways, making him our Witness, Approver and Judge, so it is an Act of Holy Fear; or as looking up to him as our Helper and Deliverer, so it is an Act of Faith and Confidence: And he that thus often looketh to God, is carried through all his Fears and Cares, and may easily despise all the frightful things in the World; therefore why should your Hearts be troubled? Believe in God, and believe in Jesus Christ. It is a Fault in Christians, to be immoderately fearful in times of Trouble and Danger. Faith puts itself under God's special Protection, upon a twofold Persuasion, of God's Power and Presence. (1.) His Power. God is greater than the Creature, and all the Terrors which Sense can present to us from the Creature. Dan. 3.17, 18. If it be so, our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand, O King: But if not, be it known to thee, O King, that we will not serve thy Gods, nor worship the golden Image which thou hast set up. If Men bind, God can lose; if they threaten to kill, God can save. (2.) His Presence. Heb. 13.5, 6. Let your Conversation be without Covetousness, and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what Man shall do unto me. The Lord will stand by his People, and deliver them, when it shall be for his Glory. Now till we come to this Courage and Constancy of Mind, and fearlesness of Men, we never have the Generosity of Christians. 2. Sorrow is vanquished by Faith. (1.) As it diverteth the Heart from present things to future, and maketh things absent, present, and recompenseth Losses and Disappointments in the World, with the hope of greater things in the World to come. Faith showeth better things to be enjoyed. Heb. 10.34. Ye took joyfully the spoiling of your Goods, knowing in yourselves, that ye have in Heaven a better and an indaring Substance. Spoiling of your Goods, is either by Violence, or by Fire and Confiscation. It goeth near to the Hearts of Worldlings, to part with their necessary and convenient earthly Comforts: But to a Believer it is more easy, for Heaven is infinitely better and more precious than all the Wealth of the World. If the World be our Darling, or any created Comfort be overvalued, it will fill our Hearts with sorrow to be deprived of it. A Christian that hath Heaven in Hope and Reversion, cannot be poor; he is richer than all worldly Men, though God's Providence hath given him little, or left him little. (2.) The Sting of present Evils is removed, by the Pardon of Sins, and the Sense of God's Love. You are secured from Death and Wrath, and God in Christ is your Father. Rom. 5.1, 2, 3. Therefore being justified by Faith, we have Peace with God, through our Lord jesus Christ. By whom also we have access by Faith into this Grace wherein we stand, and rejoice in hope of the Glory of God. And not only so, but we glory in Tribulations also. If his Love be shed abroad in the Heart, it is no great matter what we feel in the Body. The Venom of the Affliction, is the Curse due for Sin; that is gone, when we have first made sure of our personal Reconciliation with God, and Acceptance with him in Christ. (3.) Not only is the Venom gone, but every Condition is useful, and hath a Blessing in it to the Godly. We know this by Faith; Rom. 8.28. We know that all things work together for good to them that love God. Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes. And, ver. 25. I know, O Lord, that thy judgements are right, and that thou in faithfulness hast afflicted me. Our wise and faithful God would not bring it upon us, if he did not know how to make a good use of it. By this we may discern whether God chasten us in Anger, yea or no? Whether our Crosses be Curses? The Cross which maketh thee better than thou wert, it cometh with a Blessing, and as a Blessing. It is not the sharpness of the Affliction that we should look to, but the Improvement: If it be improved, the bitter Waters are made sweet, if we are more godly, wise and religious. All God's Dispensations to his People are good, and tend to good. Luther hath a saying, Qui tribulantur sacras literas melius intelligunt, securi & fortunati eas legunt sicut Ovidii carmen. Those that are in trouble understand the Scriptures better, the secure and prosperous read them as a piece of Ovid. It maketh us more serious, keepeth us in a relish of spiritual Things. While God is striking, we feel the Grief, and would fain shift off the Cross; but when we see the End, than we acknowledge, it is good to be afflicted. If God write his Law upon our Hearts, by his Stripes upon our Backs, and so light a Trouble maketh way for so great a Benefit, we should not grudge at it. Our Happiness doth not consist in outward Comforts, Riches, Health, Honour, civil Liberty, or comfortable Relations; but in our acceptance with God, and enjoyment of God. Good is to be determined by its respect to true Happiness: Affliction therefore taketh nothing from our Happiness, but addeth to it, as it increaseth Grace and Holiness, and so we are more approved of God, enjoy more of God. 3. Impatiency at what is past, or a fretting dislike of God's Dispensations. Now by Faith we are persuaded both of the Greatness and Goodness of God, and so our murmuring is prevented. (I.) Faith has an esteem of the Greatness of God; God is too great to be questioned. The more we see the Greatness and Majesty of God, the more is our Pride checked; job 35.5, 6. Look unto the Heavens, and see, and behold the Clouds which are higher than thou. If thou sinnest, what dost thou against him? Or if thy Transgressions be multiplied, what dost thou unto him? It is a swelling against God's Sovereignty, that he should have the disposal of us at his pleasure. Hab. 2.4. Behold, his Soul which is lifted up, is not upright in him: but the just shall live by his Faith. The lifting up of the Heart is opposed to living by Faith. The lifting up of the Heart is a proud, murmuring, conceited Disposition under trouble, taxing and censuring his Proceedings: Such a Soul will make defection; Heb. 10.38. Now the Justice shall live by Faith: but if any Man draw back, my Soul shall have no pleasure in him. Pride will not suffer the Heart to submit to the Will of God, and so scorneth to bear the Cross of Christ. But now Faith, that relieth upon God and his Promises, suffereth God to take his own Way; and that waiting upon God in his Way, is a sure Path to a blessed Issue. Pride is conceited of its own Wisdom and Power, as if we could secure ourselves better than by waiting upon God. Pride hath no Opinion of God, or his Dealings; but Faith, which is an high esteem of God, referreth all to him. (2.) Of the Goodness of his Conduct. Faith persuadeth us, with Quietness and Security, to cast ourselves into God's Hands, who will guide all things well. Observe Christ's submission in his Trouble; Matth. 26.39. He prayed, saying, O my Father, if it be possible, let this Cup pass from me: nevertheless, not as I will, but as thou wilt. And David's, 2 Sam. 15.25, 26. The King said unto Zadok, Carry back the Ark of God into the City: If I shall find favour in the Eyes of the Lord, he will bring me again, and show me both it and his Habitation. But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him. All Discontents come from Unbelief; we do not believe God's Providence and fatherly Care, but act as Gentiles; nor his Love in Christ: for if we did, we would let him alone to bring his Children to Heaven in his own Way. Many times that is best for us, which we do not think best for us. Peter was best pleased, when upon Mount Tabor; Mat. 17.4. Lord, it is good for us to be here. But Christ had other Work for him to do. Secondly; The Causes of Trouble are removed by Faith. As, 1. Self-Love. 2. The Life of Sense. And, 3. Fancy, or vain Conceit. A Man that is governed by these, and is under the Influence of these, will never be free from trouble. But now Faith persuading us of the Love of God in Christ, cureth our Self-love. 1 John 4.16. We have known, and believed the Love that God hath to us. And showing us better things to come, weaneth us from present Sense; 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen. And depending upon the Wisdom and Care of God, referreth the choice of our Condition to him, and the carving of our Lot and Portion, as it maketh most for his Glory. Phil. 1.20. Christ shall be magnified in my Body, whether it be by Life or by Death; whether by things adverse or prosperous, whether the way be fair or foul. In short, there are certain Propositions and Conclusions, which are absolutely necessary to exempt us from Trouble; and carnal Self-love, the Life of Sense, and Fancy or vain Conceit, will never submit to them; but are only granted by Faith, are the Results of Faith. 1. That spiritual Benefit doth abundantly recompense and make amends for the loss of temporal Interests. If an healthy Soul be in a sickly Body; 3 Epist. John 2. I wish above all things, that thou mayest prosper and be in health, even as thy Soul prospereth. If the inward Man may be renewed, though the outward Man perish. 2 Cor. 4.16. Though the outward Man perish, yet the inward Man is renewed day by day. That a little Faith discovered to be sound and saving, is of more worth than the best Gold upon Earth. 1 Pet. 1.7. That the trial of your Faith, being much more precious than of Gold that perisheth, though it be tried with Fire, might be found unto Praise, and Honour, and Glory, at the appearing of jesus Christ. I● sore Trials discover Reality of Grace, better undergo them than be without them; and we should esteem and prise these Seasons of exercising and trying Grace, more than times of the quickest and greatest Gain in the World; a little 〈◊〉 in a Trial, should make up all the Pain, Shame and Loss that attendeth it. Now Self-love, Sense and Fancy will never subscribe to this. 2. That God will never leave us wholly destitute, or to Difficulties insupportable. 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that ye are able; but will with the Temptation also make a way to escape, that ye may be able to bear it. Alas, many times, in the Eye of Sense, they are left and see no Helper. 3. That all the Bitter of outward Trials, is nothing to the Sweets of inward Communion, which the Soul hath or may have with God thereby. Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable Fruit of Righteousness unto them that are exercised thereby. 4. That Hope against Hope, and Patience above Strength, is the truest Life of Faith, and never wanted a most comfortable Issue. Rom. 4.18. Who against Hope believed in Hope, that he might become the Father of many Nations. James 5.11. Behold, we count them happy which endure. Ye have heard of the Patience of Job, and have seen the End of the Lord, that the Lord is very pitiful, and of tender Mercy. 5. That all the Dispensations of God to his People, whatever harshness or hard Aspect they have at first view, are yet stamped and marked with Covenant-Mercy, Love and Faithfulness. Psal. 25.10. All the Paths of the Lord are Mercy and Truth, to such as keep his Covenant and his Testimonies. There is merciful and faithful dealing with him in every Condition▪ for all this is but God's Way to make them partake of his Promises. 6. That every Condition is useful, and hath a Blessing in it to the Godly. Cant. 4.16. Awake, O North Wind, and come thou South, blow upon my Garden, that the Spices thereof may flow out. Out of what Corner soever the Wind bloweth, it is beneficial to Christ's Garden, whether the bleak North Wind, or hot South Wind. The same Spirit sanctifieth Afflictions, who teacheth us how to serve God cheerfully in our prosperous Condition. Whatever Changes come upon us, a Christian should be a Christian still, and the Savour of his Spices should flow forth. The North and South Wind be of contrary Qualities, as Cold and Hot, Moist and Dry. The Church needeth sometimes sharp Rebukes, sometimes calm and gentle Consolations. 7. That those things, which seem to be for our temporal Hurt, do in the Issue turn to our eternal Good. 2 Cor. 4.17. For our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. Carnal Self-love, Sense and Fancy, are all for our temporal Benefit, and would fain be rid of temporal Evil▪ But this would gratify our Flesh, which feeleth what pleaseth it for the present, and so be for our eternal Ruin: But Faith owneth God's Wisdom and gracious Ordering, and can see an eternal Benefit in a temporal Loss. As a prudent sick Man obeyeth his Physician before his Appetite, and against his Appetite, because he is persuaded of his Skill and Faithfulness. We trust God, because he is Wise and Faithful, and taketh the best course with us; though, if we consult with Fancy and Appetite, no such thing doth appear. Some Afflictions fit us for Glory, as they better our Hearts; others hasten our Glory, as they shorten our Lives. In the Eye of Faith, Persecution is the nearest way to Heaven, and the Sword of the Enemy is but the Key to open the Prison-Doors, and let out the Soul that hath long desired to be with Christ. II. The Object. 1. Much of the Triumph of Faith ariseth from its Object. 2 Tim. 1.12. I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that Day. The strength of the Ivy lieth in the Oak or Tree about which it claspeth. Much Comfort dependeth upon the Act of Faith, as it seeth things that cannot otherwise be seen, maketh things absent, present, raiseth the Heart above its present Condition: But most of the Strength of Faith is in its Object. Other Graces, their Strength is more in the Subject wherein they are seated; but Faith and Hope derive their Strength from the Object, because their Nature lieth in Adherence and Expectation; and if this have not Bottom enough to support it, all is vain. 2. Here is a double Object propounded. And so, before we go deeper into the Argument, we have the more Advantages, than if it were single and alone; for two is more than one. So Gen. 41.32. For that the Dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass. The Object is doubled, that Faith may be more full. This double Prop for our Faith should give us double Strength in Believing, when we have God to trust in, and Christ to trust in. We that have sinned with both Hands earnestly, have a double Ground of Comfort and Hope, the infinite Mercy and Power of God, and the infinite Righteousness and everlasting Redemption of a Mediator. God alone is enough for our Happiness; there is in him abundantly more than enough to satisfy all the Capacities of the Creature: but without a Mediator, how shall we come to enjoy him? Tho there be a Sufficiency in the Object of our Happiness, yet as to the Means, something else beside this is requisite. If Man had kept innocent, one Object of Faith had been enough; but to Man fallen a Mediator is necessary: And it is an unspeakable Mercy that God hath given us his Son, that by Jesus Christ we may come to him; john 14.6. jesus saith unto him, I am the Way, the Truth, and the Life: no Man cometh unto the Father but by me. And on the other side, by the Mediator Jesus Christ, we come to the Father; john 12.44. He that believeth on me, believeth not on me, but on him that sent me. 3. Respect to one of these Objects is taken for granted, the other is expressly recommended to us. Why is Faith in Christ especially required? Partly upon a special, and partly upon a general Reason. (1.) The special Reason was, because their Faith in Christ, as the promised Messiah, was not so well established, as their Faith in God. He was shortly to undergo ignominious Sufferings, yea Death itself, which would tempt them to cast off the Faith of his Promises: Therefore to fortify them against the Scandal of his Sufferings, he saith, Believe also in me. They would be troubled, if they looked only to Appearance, and did not believe in him, or look upon him in that Quality and Relation in which God sent him, and he came into the World: Luke 24.21. We trusted that it had been he that should have redeemed Israel. It saveth a great deal of Trouble, to be established in the present Truths, and to understand what God is a doing in our time. We should fortify our Faith where it is likely to be most assaulted. (2.) More general. Besides a Faith in God, a Faith is necessary, which closeth with, and embraceth Christ as Mediator; john 6.29. This is the Work of God, that ye believe on him whom he hath sent. He is sent of his Father to do us Good, and authorized by God to exercise that Office for us, and to us. Yea we cannot believe in God, unless we believe in Christ: for the distance between God and us is so great, that we cannot immediately converse with him, nor trust in him for any Benefit, without a Mediator; 2 Cor. 3.4. Such Trust have we through Christ to God-ward. So it is said, 1 Pet. 1.21. Who by him do believe in God, who raised him from the Dead, and gave him Glory, that your Faith and Hope may be in God. God was offended with Man, and is fully satisfied with the Ransom paid for Sinners by Jesus Christ: he is pacified towards all those that flee to him by Jesus Christ; so that poor penitent Sinners may now come and rest upon him. 4. Faith seeth many Grounds of Comfort, yea of complete and full Satisfaction in this double Object. What will content you, if God and Christ will not content you? (1.) Here is God to satisfy us. There is an infinite Latitude in the Object of Faith, Father, Son, and Holy Ghost, with all their Powers and Capacities to do us Good. No Pain so great, but he can mitigate or remove it; no Danger so dreadful, or so likely, but he can prevent it; no Misery so deep, but he can deliver us from it; no Enemies so strong, but he can vanquish them; no Want, that he cannot supply: Gen. 17.1. The Lord appeared to Abraham, and said unto him, I am the Almighty God, walk before me, and be thou perfect. When we have a Want that God cannot supply, or a Sickness that God cannot cure, or a Danger that he cannot prevent, or a Misery that he cannot remove, or can produce any Enemies or Creatures that are too hard for God; then we have leave to yield to Trouble and Despondency of Heart. Choose God as your Portion and chief Happiness, and you shall want nothing: Psal. 23.6. Surely Goodness and Mercy shall follow me all the Days of my Life. Surely could we more believe in God, our Hearts would be more balanced and kept steady, not tossed up and down with various Occurrences. Whatever falleth out, we have a God still to rejoice in, and depend upon; Habak. 3.18. Yet will I rejoice in the Lord, I will joy in the God of my Salvation. He supposeth himself not only in some necessity, but in extremity; not only kept bare, but reduced to nothing: 2 Cor. 6.10. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. You have all things in him. (2.) Here is Christ as Mediator. We have great Advantage by that Consideration. 1. Hereby we see God in our Nature, and so nearer at hand, and ready to help us, and more accessible for us to come at, than as God considered in the mere Deity: John 1.14. The Word was made Flesh, and dwelled amongst us. God is come down, and become our Neighbour, yea like one of us, Bone of our Bone, and Flesh of our Flesh. Though he has removed his Dwelling again into Heaven, yet it is for our sakes; our Nature is there, though our Persons be not. He is sat down as our Agent; Heb. 8.1.— We have such an Highpriest, who is sat on the right Hand of the Throne of the Majesty in the Heavens. Heb. 4.15. For we have not an Highpriest which cannot be touched with the feeling of our Infirmities, but was in all Points tempted like as we are, yet without Sin. God in our Flesh will not be strange to us. We are bidden, Isa. 58.7. not to hide ourselves from our own Flesh. Gen. 29.14. And Laban said unto him, Surely thou art my Bone and my Flesh, and he abode with him. 2. In the Mystery of Redemption, all the Divine Persons put themselves in an Order for our Faith to take hold of. Faith may close with any one of the Persons of the Blessed Trinity, provided we divide not the Divine Essence in our Thoughts. But in the Mystery of Redemption all is made obvious and handy to our Faith: The Father considered as the Fountain of the Deity, to whom we come for Grace and Mercy: The second Person clothed with our Flesh, through whom we come: Being assisted and enabled to come by the Holy Spirit, who is the third Person; Eph. 2.18. For through him we both have an Access by one Spirit unto the Father. This is that full and satisfying Object, with which Faith closeth when it acteth most distinctly. In the Father, there we see original Love, or original Authority, and infinite free Grace; john 3.16. For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life. In the Son, everlasting Righteousness and Redemption; Heb. 9.12. Neither by the Blood of Goats and Calves, but by his own Blood, he entered in once into the holy Place, having obtained eternal Redemption for us. In the Spirit, infinite Virtue and Power, for the applying of Christ's Purchase; for he createth a new Spirit in us, he createth the Fruit of the Lips, Peace, Peace. It is God that must be satisfied, and by God must this Satisfaction be made, and by him that is God must this Satisfaction be applied, before we can have the Comfort of it. You have all in one Verse, 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through the Sanctification of the Spirit, unto Obedience, and the sprinkling of the Blood of jesus Christ. So ver. 21, 22. Who by him do believe in God that raised him up from the Dead, and gave him Glory, that your Faith and Hope might be in God; seeing ye have purified your Souls in obeying the Truth through the Spirit. In the Father we see Elective Love, in the Son there is full Redemption, and by the Spirit effectual Application. The Father appoints Blessedness to us, the Son purchaseth it for us, and the Holy Ghost carrieth it on powerfully and invincibly. The Salvation of poor Sinners is a Work wherein all the Persons of the blessed Trinity are engaged, and do concur therein by a several distinct personal Operation. Surely that is a noble Work, wherein such Agents are employed; and our Hearts must be raised to give equal Glory to all the Persons, knowingly, and distinctly, and explicitly: The Father, out of his good Pleasure, electing Sinners to Grace and Glory: The Son, by his Obedience and Suffering, purchasing the same for them: The Holy Ghost, by his Power working Grace in them, and preparing them for that Blessedness which the Father hath appointed, and Christ hath purchased for them. 3. In believing of Christ as Mediator, our Troubles are stopped at the Fountainhead. It is not the Wrath and Fury of the Creature, but the Wrath of God, which maketh us miserable: and nothing can fully comfort us, if God be apprehended as an Enemy, or not fully reconciled to us. Now God was in Christ reconciling the World to himself, 2 Cor. 5.19. There was Enmity stopped, God in our Nature suffering for us, dying for us, and paying a full Ransom for our Sins; so that now all true Believers may draw nigh to him as a reconciled God: for Christ hath merited Favour for all those who come to God by him. 4. By believing in Christ as Mediator, we may be assured of his purchase of Glory for us, which is the great Cordial against all Trouble whatsoever: 1 Thess. 5.9, 10. For God hath not appointed us to Wrath, but to obtain Salvation by jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. He biddeth them comfort one another with these Words, ver. 18. When a great Judgement is a coming upon Men because of their Sins, a Believer is Affliction-proof, because he hath secured his eternal Interests by Christ. Here our Lord Jesus telleth them, he was going to Heaven to prepare a Place for them. Whilst we flatter ourselves with temporal Hopes, we lie open to a Delusion and a Disappointment. If we are kept alive, if we stand in the Judgement, whether we sleep or wake, Day and Night, here is our Comfort; other things must be left to God's Will. Use. Direction what to do in a time of Troubles and Dangers. 1. Hope of exemption from the Trial, is not that which Christ prescribeth, but minding of higher things. We are poor Creatures, tainted with carnal Self-love, and governed by Fancy and Appetite, and place all our Hopes and Happiness in having our Supplies and Supports under the view of Sense, and in being free from Trials. Now Christ referreth not to Sense, which would gratify this Humour, but to Faith; Let not your Heart be troubled: ye believe in God, believe also in me. We love ourselves more than God, and the Ease of the Body more than the Welfare of our Souls, and the World more than Heaven, and our temporal Pleasure and Contentment more than our spiritual and eternal Benefit: we would have our Consolation here. No, Christ referreth us to another Cure, not to seek the Ease of the Flesh, but the sure Repose of the Soul: he referreth to the Objects of Faith, not the Delights of Sense. Spiritual Peace is the best Counterbalance for worldly Trouble and Bitterness; john 16.33. These things have I spoken unto you, that in me ye might have Peace. In the World ye shall have Tribulation; but be of good Comfort, I have overcome the World. 2. Those higher things which we should most regard, are chiefly Reconciliation with God, and assured Expectations of the heavenly Rest. These are the two grand Comforts which Christ insists upon in the Sermon which ensueth the Text. If we be reconciled to God, and have the Pledge of it, the Spirit of God to dwell in us, and to sanctify and comfort us when dejected, it is enough. I will send the Comforter, ver. 26. And I am going to prepare a Place for you, ver. 2. These are Christ's two Comforts. It doth not become a Christian to be dejected in his Troubles; but he must be sure his Comforts come from spiritual Grounds, from God's Love shed abroad in the Heart by the holy Ghost, Rom. 5.5. and from the hopes of Heaven; Luke 12.32. Fear not, little Flock, it is your Father's good pleasure to give you the Kingdom. These are God's Comforts, and these give Joy in Tribulation. 3. There is no having these things till we have chosen God for our God and everlasting Portion, and do make use of Christ as Mediator. I put it into these Notions, because the Faith spoken of in the Text, is not a speculative Assent, but a practical Belief, and that lieth in a Choice of God as our everlasting Portion and Happiness, and a coming to God by Christ: Heb. 7.25. He is able also to save to the uttermost all that come unto God by him. The first Step which the Soul taketh towards Heaven, is the making God our chief Good and last End: this goeth before Faith in our Lord Jesus Christ; for Faith in Jesus Christ as Mediator, is but subordinate hereunto, as the Means leading to our chief End. These two Acts are the Abridgement of the Gospel; Acts 20.21. Testifying both to the jews, and also to the Greeks, Repentance towards God, and Faith towards our Lord jesus Christ. Our Act towards God is called Repentance, because we have deviated from our Happiness, we have forsaken the Fountain of living Waters; and till we grow wise, and change our Course, we shall never return to it. Repentance is a considering of our Ways, after we had gone wrong, and so run ourselves into Ruin and Mischief. The second Act is Faith, because the things we believe are above Nature; Jesus Christ's whole Undertaking, Birth, Death, Resurrection, Ascension, the Promises of the Gospel, are above Nature. God, and our Duty to him, are in a great measure evident by natural Light: It is supposed in the Text, Men will easily believe in God; it is required, that they believe in Christ; let us make use of him as the only Means of our Recovery, by his Merit and Efficacy reconciling us to God, and changing our Hearts, reconciling us to God's Grace, and restoring his Image. 4. The Advantages we have by God and Christ, must be often thought of: for a serious Consideration is the great help of Faith; Heb. 3.1. Consider the Apostle and high Priest of our Profession Christ jesus. Our Knowledge is not operative, but by lively and active Thoughts; Heb. 12.2. Looking unto jesus. God worketh by our Thoughts; Psal. 144.15. Happy is that People whose God is the Lord. As under the Law, they were to consider their Happiness; Deut. 4.7. For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? So are we to consider of the great Privileges of the Gospel, God reconciled, and Pardon and Life bestowed on us in and through Christ. SERMONS UPON St. LUKE XII. 48. SERMON I. LUKE XII. 48. — For unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of them will they ask the more. THESE Words are rendered as a reason why those Servants that know their Master's Will, are beaten with more Stripes than those that knew it not, because they did not improve their Advantages. And Christ pleadeth the Equity of it from the Custom of Men, expressed in their common Proverbs or Sentences that go from hand to hand among the People. A Beneficiary that hath received much from his Benefactor, is obliged to a greater Gratitude. A Factor that hath his Master's Estate in his hands, must make a Return according to the degree of the Trust. These things being evident by the Light of Nature, and granted among all Men, our Lord accommodateth them to his purpose, which is to show God's Proceedings with Men are according to the degree of their Advantages; For unto whomsoever, etc. In the Words observe four things. I. A double conveyance of Benefits to us. Whatever a Man receiveth, it is either given as a Gift, or committed as a Talon. For, first, he saith, To whomsoever much is given: and presently, To whomsoever Men have committed much. II. These things are not given to all in the same measure: there is a difference in the Distribution; some have much, others have little. III. Whether Men have received much or little, it is all in reference to an Account: this is signified in the words, required, asked. IU. Answerable to their Mercies shall their Account be: Much for much, and little for little: To whom any thing is given, of him something shall be required and asked; but to whom much is given and committed, of him shall they ask the more; not more than is committed, but more than is required and asked of another. As where the Soil is better and more tilled, we look for the better Crop: and we expect that he should come sooner that rideth on Horseback, than he that goeth on Foot. These are the Points. Doct I. That what we have received from God, is both a Gift and a Trust. Datum and Commendatum differ. A thing may be given as a Gift, that is not committed as a Talon; as Money given to a Beggar, and an Estate put into the hands of a Factor. 1. There is some Difference in the Benefits themselves: There are dona sanctificantia & administrantia; Gifts for Sanctification, and Gifts for Ministry. The one are given us for our own good, the other for the Profit of others. Gifts are for the Body or Community in which we live, saving Graces for the Salvation of the Person that hath them. The one sort serve to make us useful to Men, the other to make us acceptable to God. A carnal Man may come behind in no Gift. As we use Stamps of Iron to leave an Impress upon Pieces of Silver and Gold: So God may make use of their Gifts who shall perish for ever, to form Christ in his own Children: for these are given us indeed but for the Good of our Brethren. But sanctifying Graces are given nobis & nobis, both to us and for us; not only to do Good to others, but for the saving of our own Souls; such as Saving-Knowledg, Faith, Hope, Love of God, etc. Now there being such a Difference in the things themselves, well might our Lord use these two Words, given, committed. But, 2. Here it noteth rather the double Conveyance of these Benefits: They are given, for they are dona Dei, the Gifts of God: And they are Talenta commendata nobis, Talents committed to our Trust. The giving noteth Grace in the Giver, which is God; and the committing a Charge in the Receiver. As they are given, they call for Thankfulness; but as they are committed, for Faithfulness; both must be regarded by us. I. As they are Gifts flowing from the mere Grace of God: for it is not said, from him that hath much, but to whomsoever much is given. The Conveyance is by Deed of Gift, or free and liberal Donation: They are à Deo, from God as the Author; for every Good and every perfect Gift is from above, and cometh down from the Father of Lights, James 1.27. And they are ex dono, for the manner: For what more free than Gift? And what hath less of Debt than Grace? I will prove it thus. There is a Difference between Men and Men, it must come about some way or other. Now that any thing should come to us, either it must be; 1. Ex debito, as a due Debt to our Natures; then all would be alike happy, and alike gifted and graced. But by Nature all are equal, they the same common Nature, and the same common Misery. All have one Maker. Have we not all one Father? Hath not one God created us? If there were two Principles, a good and an evil God, and you made by the good, and they by the evil God, as the Marcionites dreamt, than it were another matter; but that is a blasphemous Error. For they differ, or agree: if they differ; which of them is stronger, that he could impede and hinder the other? For agree they cannot, as Origen reasoned against them. No, we were all made by the same God, and he made us all of the same matter: The first Man out of the Dust of the Ground; and for the rest of the World, the Apostle telleth us, Acts 17.26. He hath made of one Blood all Nations of Men to dwell upon the face of the Earth. All their Parts, essential Properties and Faculties, are the same. They are all Men endowed with Reason, have an immortal Soul; and for the Body, our Flesh is as the Flesh of our Brethren, Nehem. 5.5. Yea, they are all involved in the same common Misery; All Sinners, all Children of Wrath, and guilty of eternal Damnation. Now there being such a Parity and Equality in Misery, What can be due to our Nature? The Apostle useth this Argument, Rom. 3.22, 23. The Righteousness of God, which is by Faith of jesus Christ unto all, and upon all them that believe; for there is no difference: For all have sinned, and come short of the Glory of God. That Righteousness which God freely giveth by Christ must save all, for there is no difference between one and another: Tho there may be a diversity of States in the World, yet that doth not take away Identity of Nature. Others are reasonable Creatures as well as we, and we are Sinners as well as they. If God doth bestow any common and saving Gifts upon any, it is merely of his free Bounty. 2. Or else it must be ex pretio, by way of Purchase. But we have nothing to pay, for all is God's already. There is indeed a Price given to purchase all necessary Grace for us; but not by us, but by Christ, who gave himself a Ransom for all, 1 Tim. 2.6. to redeem us to God. Or ex merito, by way of Merit or great Desert on our Parts: But a Creature can merit nothing of his Creator: Rom. 11.35. Who hath first given to him, and it shall be recompensed to him again? God is Debtor to no Man. The Fountain oweth nothing to the Stream, but the Stream all to the Fountain. Nor doth the Sun owe any thing to its Beams, but the Beams owe their All to the Sun. It remaineth then that it must be ex dono, by way of Gift, free Gift. There is no cause in the Creature why God should make this difference, no inherent Worth to move him so to do, all is of free Donation. Use. This showeth, 1. Whom to thank. 2. Where to seek any good Gift or Grace that we stand in need of. 1 st. Whom to thank. Whatever Excellency you have, or however you are dignified from others, Are not all these things the free Gifts of God? And should you boast of that which is God's free Gift, and of which you are but Receivers? 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? The Apostle intimateth there, that to give is a blessed thing, but to receive is an humbling thing. Wilt thou glory of that which never could be thine, unless it had been bestowed upon thee by the singular Grace and mere Favour of another? The Glory belongeth not to the Party receiving, but to the Person giving. Therefore we should not rob God of his Glory, and sacrifice to our own Net and Drag. As we have nothing but from God, so we should have nothing but for God. All the Gifts you have, you receive from him, and not from yourselves; and therefore you must use them for him, and not for yourselves. 1. Do you differ in Health, Strength, Beauty? it is from God. He might have stamped the Deformity of our Souls upon our Bodies, and we might all come into the World blind and maimed, with crooked Bodies, distorted Limbs, that the Shape of our Bodies might discover the Depravation of our Souls. If it be not so, give God the Praise, and pity others. We read, john 9.1, 2, 3. As jesus passed by, he saw a Man that was blind from his Birth. And his Disciples asked him, saying, Who did sin, this Man, or his Parents, that he was born blind? jesus answered, Neither hath this Man sinned, nor his Parents: but that the Works of God might be made manifest in him. We are not to make a perverse Judgement, or censure others, but to admire the secret Wisdom of God, and bless him, if he hath given you a better Constitution, and a Body fit for Work and Service. 2. Do you differ in the Endowments of the Mind, in a quick Wit, clear Understanding, solid Judgement, and the Vivacity of Natural Parts, whilst others are more heavy and blockish? Who must have the Glory of this, God or you? job 32.8. There is a Spirit in Man, and the Inspiration of the Almighty giveth them Understanding. You are to help the weaker, and glorify God that you have a more acute discerning; otherwise your Understanding may undo you, and your unsanctified Wit may be your eternal Ruin, as many wit themselves into Hell. 3. Is it that you flow in Wealth and Honour, and have great Power and Interest? Will you therefore vaunt yourselves unseemly, and despise and oppress the poor? There are three Proverbs, Prov. 14.31. He that oppresseth the Poor, reproacheth his Maker. Prov. 17.5. Whoso mocketh the Poor, reproacheth his Maker. And again, Prov. 22.2. The Rich and the Poor meet together, the Lord is the Maker of them all: that is, they live one among another, and have need of one another. Now God that forbiddeth the Poor to envy the Rich, doth forbid the Rich to despise the Poor; for otherwise they dishonour God: This Injury and Contempt is to despise the Wisdom of God, who would have some low and poor, others dignified with Honour and Estate. God hath laid this Burden upon them. The Heathens that acknowledged a God and a Providence, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that upbraided another with the Defects of Nature, did not upbraid the Person, so much as Nature itself. So we that own a particular Providence may know, that to upbraid any Man with his Poverty, is to upbraid God who hath laid this Burden upon them. We have cause to give Thanks that we are not as they, that our Maker hath put a difference; when they labour hard for the Supplies of Life, they come to us more plentifully and easily. 4. But chiefly is this difference to be understood with respect to spiritual things; that we have the Means of Grace, and are called to the knowledge of the Truth, while others are left to their own ways, sitting in the shadow of Death. Surely it is a great Favour, that we are not put to spell God out of the dark Book of the Creatures; that we are not put to learn the Majesty of God from those natural Apostles, the Sun and the Moon, nor his Goodness from Showers of Rain and fruitful Seasons. But shall not God have the Thanks and Praise? Psal. 147.19, 20. He showed his Word unto Jacob, his Statutes and his judgements unto Israel. He hath not dealt so with any Nation; and as for his judgements they have not known them. Praise ye the Lord. There is a kind of Election and Reprobation within the Sphere of Nature, or the Dispensation of external means, as they are ordered by God's Providence. The Benefit of Scriptures and Ordinances is a great Benefit. How much hath God done for us above many others? Our Lot might have fallen in Places of the greatest Idolatry and Antichristian Barbarism, where we might have sucked in Prejudices against the Gospel with our Milk: But to have a standing there where Salvation is usually dispensed, is a great Mercy. 5. Is it that you have many common Gifts and Graces which are denied to others? Some have great Gifts for the good of the Body Mystical. Common Christians have common Gifts, some have what others have not. Heb. 6.4, 5, 6. For it is impossible for those who were once enlightened, and have tasted of the heavenly Gift, and were made partakers of the Holy Ghost; and have tasted the good Word of God, and the Powers of the World to come; if they shall fall away, to renew them again to Repentance, etc. compared with ver. 9 But Beloved, we are persuaded better things of you, and things that accompany Salvation, though we thus speak. To be nearer the Kingdom of Heaven is an advantage, and to have some common work of the Spirit as Compunction: After I was instructed, I smote upon my Thigh, Jer. 31.19. Awakening Grace, Ephes. 4.14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee Light. 2 Tim. 2.16. That they may recover themselves out of the Snare of the Devil, who are taken Captive by him at his Will. God's Reproof, Prov. 1.23. Turn ye at my Reproof; behold, I will pour out my Spirit upon you. Job 36.10. He openeth also their Ears to Discipline, and commandeth that they return from Iniquity. God sanctifieth Providences to make us serious, Psal. 94.12. Blessed is the Man whom thou chastenest, and teachest him out of thy Law. 6. Is it that you are a Christian, not by outward Profession, but spiritual Acquaintance with God? Gal. 1.15. It pleased God who separated me from my Mother's Womb, and called me by his Grace, to reveal his Son in me. There is a revealing Christ to us, and a revealing in us, that you are not carnal, obstinate, unbelieving, as others, but chosen out of the World, John 15.19. and 1 john 5.19. We know that we are of God, and the whole World lieth in Wickedness: that we are separated from the World, and called to the Communion of God in Christ. 7. Is it that you are enabled in this Estate to do any thing that concerneth the Glory of God? The Romans were wont to cast Garlands into their Fountains: So we must ascribe all to God, 1 Cor. 15.10. By the Grace of God I am what I am. Luke 19.16. Thy Pound hath gained ten Pounds. You must not rob God, and put the Crown on your own Head; no, all must be laid at his Feet; Rev. 4.10. The four and twenty Elders fell down before him that sat on the Throne, and worshipped him that liveth for ever and ever, and cast their Crowns before the Throne. They have their Crowns from him, and hold them of him, and their only Design is to improve them for him. 8. That among the serious Worshippers of God, there is any difference between you and others, either in Gifts or Graces, or knowledge of his Will; john 14.22. Lord, how is it that thou wilt manifest thyself to us, and not unto the World? That you are not lost in the Crowd and Throng. That God should call you out to any Eminency of Service. There is great difference among the People of God in degrees of Grace. All Barks that sail to Heaven, do not draw alike Depth. I have instanced in all this, because this concerneth the People of God more than others, to keep them free from boasting. Pride in others feedeth upon empty Shadows, but in God's People on the best things, such as spiritual Gifts, Graces, Privileges, singular Mercies and Deliverances. Paul's abundance of Revelations was ready to puff him up, 2 Cor. 12.7. And lest I should be exalted above measure through the abundance of the Revelations, there was given unto me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. Hezekiah had received a remarkable Deliverance, 2 Chron. 32.24, 25. In those days Hezekiah was sick to the Death, and prayed unto the Lord; and he spoke unto him, and he gave him a Sign. But Hezekiah rendered not again, according to the Benefit done unto him; but his Heart was lifted up, etc. And it is in them most unnatural to be proud of that which is given to destroy Pride, for Grace is given to humble us. They are common, not sanctifying and saving Gifts that puff up. 1 Cor. 8.1, 2. Knowledge puffeth up, but Charity edifieth. And if any Man thinketh that he knoweth any thing, he knoweth nothing yet as he ought to know. Pompous Gifts are of a more swelling Nature than spiritual Grace; so that you bring a suspicion on your Gifts and Graces, if you are proud of them; that they are common, not sanctifying saving Gifts. Besides the Danger, you take the Course to provoke God to bereave you of his Gifts, when you are puffed up with what should be used for the Glory of God. If we should do so, he provideth a sharp Cure; witness Paul's Thorn in the Flesh, 2 Cor. 12.7. 2dly. Where to seek Gifts and Graces that are needful. If any of you lack Wisdom, let him ask it of God, James 1.5. But than you must use Means, as well as Pray. They that cry for Knowledge and Understanding, must also dig for her as for hid Treasure. Prov. 2.3, 4, 5. If thou criest after Knowledge, and liftest up thy Voice for Understanding. If thou seekest her as Silver, and searchest for her as for hid Treasures; thou shalt then understand the Fear of the Lord, and find the Knowledge of God. II. These things are entrusted, as well as given; for the word committed is used. It is given us as an Estate to trade with. Here is not only the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, committed. That which we have, is not only a Matter of Grace and Favour, but a Matter of Charge and Trust. A Depositum, something deposited with us, that we must not only be chary of them, that our Gifts be not lost by Luxury, Ease and Idleness, but we must be faithful in the use of them, that God may have Glory, others Benefit, and we Comfort and Peace for the present, and everlasting Life for the future. All is an Estate in Trust; not for Enjoyment barely, but for Use and Service. I will prove it. 1. From the Nature of the Gifts; They are not given us for themselves, but for some other thing. I confess they are of a various Nature, and it is hard to bring them under one Denomination. Reason, Health, Strength, Time, Parts, Interests, Power, Authority, Wealth, Providences; such as Afflictions, Prosperity, Ordinances, Means of Grace, yea Grace itself. All these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not simply given us for their own sakes, but some other thing. Reason, or such a Life as is Light; john 1.4. In him was Life, and the Life was the Light of Men. Why was it given us, but that we might have a Mind to know God, and an Heart to love him? For therefore doth God teach us more than the Beasts of the Field. It was a good saying of Epictetus; Si essem Luscinia, canerem ut Luscinia; If I were a Nightingale, I would sing as a Nightingale, etc. But alas, how often do Men use their Wit against God, rather than for him! So for Strength and Time; Is it given us only to be employed in the Service of Sin, or for the Service of God in our Generation? Is it to be strong to serve our Lusts, or to have time to grow Monsters in Wickedness? No, we have strength and time to glorify God; Rom. 6.13. Neither yield ye your Members as Instruments of unrighteousness unto Sin; but yield yourselves unto God, as those that are alive from the Dead, and your Members as Instruments of Righteousness unto God. So for Interests, Honour, and Power, and Wealth; Is this given us to set up for ourselves? No, but to be Factors and Agents for God, to glorify him here in the World, 1 Tim. 6.17, 18. Charge them that are rich in this World, that they be not highminded, nor trust in uncertain Riches, but in the living God, who giveth us richly all things to enjoy. That they do good, that they be rich in good Works, ready to distribute, willing to communicate. Every Man should be what he is for God. So for Providences. Take the comfortable part of them, not Afflictions, but Deliverances. Afflictions are sent, because we deny God his Right. Hosea 2.8, 9 For she did not know that I gave her Corn, and Wine, and Oil; and multiplied her Silver and Gold, which they prepared for Baal. Therefore will I return, and take away my Corn in the time thereof, and my Wine in the season thereof, and will recover my Wool, and my Flax given to cover her nakedness. But for Deliverances; Why are we delivered, and enjoy so much of Comfort, Peace and Ease from Trouble, to satisfy our Lusts, or to glorify God? They are branded as a wicked People, that said, We are delivered to do all these Abominations, Jer. 7.10. Because they were free and out of danger, therefore they might harden themselves in Sin, and live in a forgetfulness of God. So for Ordinances, and means of Grace; which are Advantages and Opportunities put into our Hands, of being more good ourselves, and doing more good to others. Prov. 17.16. Wherefore is there a Price in the Hand of a Fool to get Wisdom, seeing he hath no Heart to it? That is, Why is the Opportunity given, when Men have no Heart to solid Wisdom? So for Grace itself. The very Nature of it showeth it is a Trust. Luke 16.11. If you have not been faithful in the unrighteous Mammon, who will commit to your trust the true Riches? To be trusted with an Estate, is not so great a Trust as to be trusted with Grace: This is a Gift more precious, and should not lie idle. God trusts ordinary Men with an Estate, but his People with Grace. When we suspect a Vessel is leaky, we fill it with Water before we fill it with Wine. God expecteth more Honour from new Creatures, than he doth from all the World besides, and that they should do more good in their places. This is the most precious Gift, yet given in order to some other thing; it is made for God, that we should glorify him, and be capable of enjoying him to all Eternity. 2. This is the End of the Distribution. Wherefore hath God given these Talents in any eminent degree, or in such variety to Men, but that they should trade with them, and be more fitted for his Service? 1 Cor. 12.7. The manifestation of the Spirit is given to every Man to profit withal. There is indeed a threefold End of all our Trading, The glorifying of God, the saving of our own Souls, and the good of others: For in a moral Consideration, there are but three Being's, God, Neighbour, Self. The Glory of God must be regarded in the first place, and with it is connected the Advancement of the Kingdom of Christ. For all the Gifts that we have are for the Master's Use: And therefore if we do not principally mind the Glory of God, and the Advancement of Christ's Kingdom, we pervert the Gifts we have received. Yet this is rare in a self-loving World; Phil. 2.21. All seek their own, not the things which are jesus Christ's. The saving of our Souls must be regarded, next to the Glory of God: For next to God, Man is to love himself; and in himself, first his better part. The Graces of Sanctification, though profitable for others, yet are chiefly intended for the good of him that hath them: And the Graces of Edification, though profitable for the Owner, yet are principally intended for the good of Others. A Man that hath sanctifying Grace, doth good to others with it; that is, utilitas emergens, not finis proprius; It is not the direct End for which these Graces are given, but other subservient Gifts are for the good of the Body. Lastly, The Good of others, their Edification and Benefit. For God hath scattered his Gifts, that every part may supply somewhat for the good of the whole; as every Member of the Body hath its several use, by which the whole Body receiveth benefit. Rom. 12.4, 5. For as we have many Members in one Body, and all Members have not the same Office; so we being many, are one Body in Christ, and every one Members one of another. Well then, let us look to the End of the Distribution. A Man hath not Wealth for himself, nor Parts for himself, nor Gifts for himself to promote his own Ends, but to bring in Souls to God; not for Pomp, but Use. All have their proper and distinct Offices, some to Serve, others to Rule; some to Counsel, others to Execute. Every one have their proper, but distinct Use; for God maketh nothing in vain; nor was the World appointed to be a Hive for Drones and idle Ones. Wherefore hath God given some great Wealth and Power; but, as the great Veins supply the lesser with Blood, that they might be more publicly useful? Wherefore hath he given Ordinances, but that we may get Grace by them, and save our own Souls? They are represented sometimes as Duties, they being not a matter Arbitrary, but a part of the Homage we owe to God; sometimes as Privileges, that we may not look upon them as a burdensome Task; sometimes as means of our Growth and ●mprovement, that we may not wrest in the Work wrought; sometimes as Talents for which we must give an Account, to quicken our earnest Diligence. Wherefore hath God given Gifts, but that we may show forth his Praise, and edify others? Yea, wherefore hath he given Grace itself, but that we might be both obliged and fitted to glorify him in the World? Ephes. 1.12. That we should be to the Praise of his Glory, who first trusted in Christ. They are set up as Lights in the World; to shine to others. 3. There is a Charge expressly given with the distribution of the Talents. Luke 19.13. And he called his ten Servants, and delivered them ten Pounds, and said to them, Occupy till I come. They were to employ their Industry to improve it to the greatest Advantage of bringing in an Increase to God. This Charge is given by our proper and rightful Lord; and it is committed to Servants, not to Strangers and Freemen who are at their own dispose, but to Servants who are at the Command of their Lord, who hath made us and bought us. And this Trust is accepted by Covenant of all that profess themselves to be his Servants; not implicit, as there may be between the Devil and his Agents, but explicit and formal, That we will be wholly his, and for him. And we are accountable for the Possession, if we do not mind the Use. For a Man that hath an Estate made over to him in Trust, and for certain Uses expressed in the Conveyance, hath indeed no Estate therein at all, but with respect to those Uses. Certain it is, that we have the Comfort more in the Use, than the Possession. The solid Comfort of Wealth, Power and Honour, is never seen till we employ it for God. It is not tasted so much when you are gorgeously attired, and your Tables are plentifully furnished, and when you glut yourselves with all manner of fleshly Delights, as in feeding the Hungry, clothing the Naked, relieving the Oppressed. So for Ordinances, the worth of them is known by Use and Improvement; not when we resort to them for Custom and Fashion's sake, but when we taste that the Lord is gracious, 1 Pet. 2.3. So the Graces of the Spirit are most sweet, when they do not lie idle, than we feel the comfort them. john 15.11. These things have I spoken to you, that my joy might remain in you, and that your joy might be full. Use. Let us improve our Trust, and rouse up ourselves, and say, What Honour hath God by my Wealth, Power, Honour, Greatness? What Protection to his Cause? What Relief to his People? To this end consider; 1. What is your Business in the World. Our Lord Jesus said, john 18.37. To this end I was born, and for this cause came I into the World, that I should bear witness unto the Truth. Every one is sent into the World for some End, for God would not make a Creature in vain. For what End did you come into the World, but to glorify God in your Place and Calling? What part in the World would God have me to act? Most Men are ready to go out of the World, before they ask for what purpose they came hither. 2. Every one is trading for some Body; either for God, or for the Devil and the Flesh; either regarding his Master's Glory, or his own Carnal Satisfaction. Rom. 8.5. They that are after the Flesh, do mind the things of the Flesh; but they that are after the Spirit, the things of the Spirit. 3. Consider how much you are entrusted with. Look within you, without you, round about you, and see how much you have to account for. For natural Advantages; Time, Wealth, Honour, Estate. Nehem. 1.11. Prosper I pray thee thy Servant this Day, and grant him Mercy in the sight of this Man; for I was the King's Cupbearer. For Ordinances. Mat. 11.23. And thou Capernaum, which art exalted to Heaven, shalt be brought down to Hell: for if the mighty Works which have been done in thee, had been done in Sodom, it would have remained till this Day. Where the Gospel is most clearly preached, that Place and People is most clearly exalted and made nearest to Heaven: But yet if these be not improved, they bring you into the deeper state of Condemnation. Persons honoured and favoured by God with spiritual Advantages, shall be brought as low as they were formerly advanced. Yea, for Grace itself. You are to be accountable, not only for Corn, and Wine, and Oil, but for the saving Gifts of the Spirit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What do ye more than others? Mat. 5.47. You are always to glorify his Name, admire his Grace, and live answerably to his Love, and bring him into Request among all about you. 4. Talents are increased, the more they are employed; and we double our Gifts by the faithful use of them. As the Widow's Oil increased in the spending; and the Loaves in Christ's Miracle were multiplied in being divided; and the right Arm, by being much used, is bigger and fuller of Spirits than the left: Grace groweth by Exercise, but decayeth by disuse. Gifts, if they be not employed, are lost. How many poor withered Christians are we acquainted with, that are blasted, and have suffered a shrewd loss, by slacking their Zeal, and want of diligent Exercise? Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have, Luke 8.18. To have, is to use or employ our present Stock. 5. We must give an Account to God. We must not think that when God hath given or committed any thing to us, he will not look after it any more: No, he will call us to an Account what Honour he hath by us, as Magistrates, Ministers, or Masters of Families. Beasts are not called to an Account, for they have no Reason and Conscience; but Man is. God will ask, what you have done with your Time, Strength and Estate? An Ambassador that is sent abroad to serve his King and Country, if he could return no other account of his Negotiation, but that he had spent so much of his Time in visiting the Court-Ladies, and so much again in Play, in Cards or Dice, that he could not mind the Employment he was sent about, would this satisfy the King that sent him? Or if a Factor that is sent to a Mart or Fair, should say, that he stayed so long guzzling at the next Alehouse, that the time was over ere he could part with his Companions, and riotously wasted the Money that he was to employ in Traffic: These are odd things as they are represented to your Imagination. Now consider how little better Answer you can make to God, when he shall require and ask his own of you. 6. Consider what a sad thing it is to have Gifts only to leave us without excuse. As the Gentiles had the Light of Nature; God left not himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Witness among them, Acts 14.17. But what was the Issue? The invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead; so that they are without excuse, Rom. 1.20. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a Witness, and they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without excuse, they have not the excuse of faultless Ones. To others the Word is preached, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a Witness to them; Mat. 24.14. The Gospel of the Kingdom shall be preached in all the World, for a Witness to all Nations. But it is, Mark 13.9. For a Testimony against them. And the Lord would have Ezekiel preach, That they might know that a Prophet hath been amongst them, Ezek. 2.5. So that all the Fruit is, God is clear when he judgeth, but they have no saving Benefit by all this. 7. That in improving what is committed to our Trust, our Returns must carry Proportion with our Receipts. Mat. 25.16, 17. He that had received the five Talents, went and traded with them, and made them other five Talents. And likewise he that received two, he also gained other two. God will not accept of every Rendering. For the Mercies of common Providence; it is said, 2 Chron. 32.25. He rendered something, but not according to the Benefit done unto him. So for the Mercies of his Covenant; where he pardoneth much, he expecteth to be loved much. Luke 7.47. Her Sins which are many are forgiven, for she loved much: But to whom little is forgiven, the same loveth little. So for Sanctification, he expecteth more from them to whom he hath given more Grace. Paul saith, 1 Cor. 15.10. I laboured more abundantly than they all. So for all other Talents, Ordinances, and Means of Knowledge; God expecteth more from them to whom they are vouchsafed, than from another People; as is evident in his Judgements; You only have I known of all the Nations of the Earth, therefore will I punish you for your Iniquities. The Valley of Vision had the sorest Burden, Isa. 22.1. Yea, it is more easy to be saved for some, than others. Righteousness consists in a Proportion, which holdeth good, both in our Duty, and God's Judgements. But of this hereafter. 8. Consider how many Encouragements God's Stewards have to be faithful. (1.) His Right is clear, as appeareth by this double plain Argument. God doth dispose of these Gifts at his own pleasure by his Providence; and by his Laws he hath regulated the use of them, that thus and thus we shall employ them. (2.) God hath given a liberal Allowance to every Steward which he employeth. He is well provided for; for he is an Instrument of God's Providence, first to provide for himself, and for his own; 1 Tim. 5.8. But if any provide not for his own, and specially for those of his own House, he hath denied the Faith, and is worse than an Infidel. (3.) Besides the Gifts we are entrusted withal, there is co-operating Grace to help us to be faithful. Phil. 2.13. He worketh in us, both to will and to do: Else we should swallow the Gift, and little mind the Use. Col. 1.29. Whereunto I also labour, striving according to his working, which worketh in me mightily. (4.) There is an eternal Reward to the Faithful. Mat. 25.23. Well done, good and faithful Servant, thou hast been faithful in a few things, I will make thee Ruler over many things; enter thou into the joy of thy Lord. All his Servants shall be highly dignified, as those whom Christ delighteth to honour. SERMON II. LUKE XII. 48. — For unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of them will they ask the more. Doct. II. THese Gifts are not given to all in the same Measure. For in the Text there is intimated a Difference in the Distribution, some have much, others have little. This is a thing often inculcated in Scripture, as worthy to be taken notice of, and seriously improved by us. Therefore I shall give you, I. Some Observations concerning it. II. The Reasons of it. III. The Uses. I. Observations. 1. That every one hath some Gift or other to be improved for God: Some Relation, some Opportunity and Advantage, whereby he may glorify his Father which is in Heaven, honour the Gospel, and be useful to others. In the Parable of the Talents, one had five Talents, another two, another one; he that had least, had one, Mat. 25.15. Some have public Offices; and move in an higher Sphere▪ Others are in a private Condition, where they may glorify God as Masters, or as Servants; as Parents, or Children; Husbands, or Wives, by performing the Duty of their Places. Fidelity in the meanest piece of Service is acceptable to God, and tendeth to his Glory and Honour; Ephes. 6.8. Knowing that whatsoever good thing any Man doth, the same shall he receive of the Lord, whether he be Bond or Free. He taketh notice of the poor Bond-servant, who serveth God in his Calling, as well as of the Freemen and Masters: for God looketh not to the splendour and greatness of the Work, but the honesty and sincerity of the Doer, how mean soever he be. And this tendeth to God's Honour; Titus 2.10. Showing all good Fidelity, that they may adorn the Doctrine of God our Saviour in all things. Religion is commended and well spoken of, by means of the good carriage of a poor Servant. Dent Imperatores tales, tales Exactores fisci, etc. It is very notable, that every one offered to the use of the Tabernable in Moses his time, Gold, or Silver, or Brass, or Chittim Wood, or Goatshair, or Badgers Skins; some that which was more expensive, others that which was more cheap and common; but every one according to his several Ability. So when Christ went to jerusalem, some strewed the way with Garments, others cast down Branches; some cried Hosannah, that was all they could do. The meanest Service hath its use, and is not without a Reward. Mat. 10.41, 42. He that receiveth a Prophet in the Name of a Prophet, shall receive a Prophet's Reward; and he that receiveth a righteous Man in the Name of a righteous Man, shall receive a righteous Man's Reward. And whosoever shall give to one of these little ones a Cup of cold Water only, in the Name of a Disciple, verily, I say unto you, he shall in no wise lose his Reward. That is, he that doth support and enable a Prophet to do the Work of him that sent him, shall receive the same Reward that he should, if he had been sent to prophecy; yea, the same, as if he had received him that sent him, even Christ that sent the Apostles, or God that sent Christ: For he that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me, ver. 40. And for the other Branch, He that receiveth a righteous Man in the Name of a righteous Man, shall receive a righteous Man's Reward: an holy Man sent to plant Holiness among them, or recommend Holiness to them by his Doctrine or Practice, shall receive the Benediction of a righteous Man; the having a righteous Man in one's House, maketh you partake in his Blessing. Nay, a Cup of cold Water given to another, because he is a Disciple of Christ, that is, the least Service or good turn done to a Member of Christ, shall not be forgotten. As the least Injury is taken notice of, as the putting forth of the Finger, by way of mocking, Isa. 58.9. The Lord would have none of those Upbraid. So that I observe two things here. One is the difference. To enable a Prophet, is more than to entertain a righteous Man; to entertain a righteous Man, is more than a slight good turn. The other is, that the smallness or meanness of the Benefit whereby any of Christ's Followers are helped and refreshed, shall not diminish Christ's Estimation of the Man's good Affection. 2. That there is great diversity in the Talents themselves. Christ doth not give all to all, nor to all alike: The kinds of Gifts are various; some are more earthly and bodily, as Strength, Wealth, and Honour. These are Gifts, and to be employed for God, bodily Strength for the Labours of the Gospel. As God helped the Levites that bore the Ark of the Covenant of the Lord, 1 Chron. 15.26. by discharging bodily Lassitude and Weakness. So for the defence of his Church: He giveth sometimes notable Strength and Valour to exercise it, as to Sampson, and David's Worthies, or mighty Men, 1 Chron. 11.10. Wealth, that we may honour God with our Substance, Prov. 3.9. and make Friends of the Mammon of unrighteousness, Luke 16.9. and occasion others to bless God for us. So for Honour and Dignity, that we may protect and shelter God's People: As it is taken notice that Christ's Grave was with the Rich and Honourable, Isa. 53.9. meaning joseph of Arimathea, and Nicodemus, John 19.38, 39 these eminent Men thought it their Duty to own Christ in his lowest Abasement. So it is taken notice of, Acts 17.4. A great multitude of the Greeks believed, and consorted with Paul and Silas, and of the chief Women not a few. So would God put some Worldly Authority and Respect upon his Gospel, lest it should seem only a Frenzy of the People. But others are of a more spiritual nature, as Gifts of the Mind, Wisdom, Knowledge, Faith, Love, Hope. With these especially God expecteth to be glorified: For when he hath given us all things necessary to Life and Godliness, he trusteth his Honour in our Hands, that we may do some worthy thing for him in the World, and quit ourselves above the ordinary rate of Mankind, either for the Glory of God, or the Benefit of others. Now among these Gifts some are common, as Knowledge, Utterance, &c. others saving, and such as do accompany Salvation, Heb. 6.9. as Faith and Love, etc. The common Gifts are several: For to one is given by the Spirit, the word of Wisdom; to another the word of Knowledge by the same Spirit; to another Faith by the same Spirit; to another the Gifts of Healing by the same Spirit; 1 Cor. 12.8, 9 Some are able to explain Truths sound, others to apply it closely: Some have the Gift of Prayer and Utterance, others are good to inform the Judgement: Some to convince Gain-sayers, others to stir up lively Affections. It was observed in the three Ministers of ●eneva; Vireto nemo docuit dulciùs, Farello nemo tenuit fortiùs, nemo doctiùs loc●tus est Calvino: No Man taught more sweetly than Viretus, no Man held an Argument more strongly than Farellus, no Man spoke more learnedly than Calvin. Among Hearers some have more Wisdom, some more Knowledge, some more Affection: Yea, in the Penmen of Scripture you may observe a Variety; john is sublime and seraphical, Paul rational and argumentative, Peter writeth in a more easy fluent milky way. So in the Old Testament, Isaiah more Courtlike and lofty, jeremiah more Priestly and gravely, etc. Every one hath his different Character and way of writing. Among the saving Graces you may observe a diversity, though all have all in some measure; for the new Creature must not be maimed, nor in any part wanting; yet some are more eminent for one Grace, some for another, as Abraham for Faith, job for Patience, Moses for Meekness, Timothy for Temperance. And Grace itself worketh according to the diversity of Tempers, some are modest and mild, others bold and zealous; some are mourning for Sin, others are wrapped up in the Admiration of the Grace of God in Jesus Christ; some are exemplary for strictness and weanedness from the Delights of the animal Life, others are industrious in Service. So true is that of the Apostle, 1 Cor. 7.7. Every one hath his proper Gift of God, one after this manner, and another after that. That is, some have this, others that special Excellency, whereby to glorify God. And again, Rom. 12.6. Having Gifts differing according to the Grace that is given unto us. 3. They are not given to all in a like measure, some have more, others have less. This is also spoken in Scripture, Eph. 4.7. To every one of us is given Grace, according to the measure of the Gift of Christ. Rom. 12.3.— As God hath dealt to every Man the measure of Faith. And once more, Eph. 4.16. According to the effectual working in the measure of every part. The measure of Christ respects the Author, the measure of Faith the Benefit of the Receiver, the measure of a part, our Office in the Body. All have their peculiar Function, according to their several Designations; and all this, that every Man may be doing according to his best Capacity. With respect to this variety, some are weak, some are strong, Rom. 14.1. some have little, and some have great Faith; some are Fathers, some young Men, some Babes in Christ, 1 john 2.13, 14. And our Lord in his Charge to Peter concerning his Pastoral Office, distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his little Lambs, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; his Sheep, Joh. 21.15, 16. Feed my Lambs, feed my Sheep. This is very suitable to the Notion of a Body, to which the Community of Christians is often resembled. For as in the natural Body, all Members are not of equal Growth and Bigness; so it is in the Mystical Body of Christ, there is a different measure in each part, that there may be a meet Symmetry in the whole. Besides, all Members have not a like Office, therefore God's Spirit giveth not all a like measure of Knowledge and other Gifts. If all were of equal Strength, for Faith, Wisdom, and other Graces, the matter and occasion of sundry principal Duties would be taken away; there would be no need that one Christian should edify another, bear with one another, avoid the Offence of another, give help to another, restore another. Well then, let us observe this measure; for plainly there is a threefold difference. 1. In the degree of the Gifts; some have more Means, some have more common Grace, knowing their Master's Will, which is a great Talon and Obligation; some have greater Obligations, and therefore greater Condemnation, if they answer it not; john 3.19. This is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were evil. 2. In Opportunity, Phil. 4.10. Ye lacked Opportunity. Certainly the lack or want of Opportunity of doing good, not through our Default, doth excuse or justify the forbearance of it. But when we have it, we should take hold of it, 1 Cor. 16.9. A great Door and effectual is opened unto me, and there are many Adversaries. The Door opened noteth Opportunity: The Resistance of Adversaries is not a Discouragement, but maketh it more necessary not to suffer it to be shut again. Now all have not like Opportunity. 3. In degree of Success. It is ordered as God pleaseth; some have more, some have less; Acts 17.34. Howbeit, certain Men clavae to him, and believed. Seldom doth God light a Candle, but he hath some lost Groat to seek; yet sometimes few are gathered, for God is Debtor to none. II. The Reasons. 1. To show the free Sovereignty of God, who may do with his own as it pleaseth him. And he will be known to be the supreme Lord in the Distribution of his Gifts and Graces, 1 Cor. 12.11. All these worketh that one and the selfsame Spirit, dividing to every Man severally as he will. As for Graces, Mat. 11.26. Even so, Father, for so it seemed good in thy sight. And as for Gifts, God is arbitrary in his Gifts, but not in his Judgements; Gifts are not given as we will, but as God willeth. The Spirit is compared to Wind, not only for his Force but his Liberty, john. 3.8. The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. God doth not only dispense Riches and Honours as he pleaseth, and common Gifts of Knowledge and Utterance, but saving Graces: To some they are not given; and where they are given, to some it is in a larger, to others in a more scanty measure. 2. These things are given by Christ in a different Proportion, that the World may know that all fullness is only in himself; Col. 1.19. It pleased the Father that in him all fullness should dwell. The greatest Gifts and Graces which God bestoweth on any, is far below that Fullness which is in Christ. We have the Spirit by measure, but Christ without measure, john 3.34. For God giveth not the Spirit by measure unto him. He giveth to none so much, but still there is somewhat wanting; and they who have received most, are capable of receiving more. In him there is not only plenitudo sufficientiae, but redundantiae, a fullness of Sufficiency, but of Redundance; not only plenitudo vasis, but fontis; not only the fullness of the Vessel, but of the Fountain. And so a manifest difference between Head and Members. 3. To show his singular Love, Care and Providence for and towards the Church; such a Body as that is needeth distinct Offices; and because there is a diversity of Employments and Offices, which must not be confounded, therefore doth he enable his Servants with neeedful Gifts and Graces, Rom. 12.4. All Members have not the same Office; some are designed for this Function and Use, and some for that. Now as Offices are divers, so are Gifts and Graces, Isa. 54.11, 12. I will lay thy Foundations with Saphires, I will make thy Windows of agates, and thy Gates of Carbuncles, and all thy Borders of pleasant Stones. The Church is there compared to a beautiful Palace and Edifice. And mark, there is a diversity of Employments, Foundations, Windows, Gates, Borders; and there is a variety of Gifts expressed by the several kinds of Jewels, Saphires, agates, Carbuncles, and pleasant Stones. 4. God dispenseth his Gifts variously, for the Beauty, Order, and Comeliness of the whole Universe of Mankind: Variety is grateful, Hills and Valleys make the World more beautiful; so do the distinct Orders and Ranks of Men; all Eye, or all Belly is monstrous. Difference with Proportion maketh Comeliness, therefore one excelleth another, and several Gifts and Ranks of Men there are, for the more convenient Proportion of the whole; as Labour, Service, Counsel, Wit, Wealth, Strength, etc. Without this Variety it would be a Lump, rather than a Body. 5. That every one in the sight of his own Wants may be kept humble. When we are singular for any or many Excellencies, we are apt to grow proud and unsociable: The Eye is apt to say to the Hand, I have no need of thee; or the Head to the Feet, I have no need of you, 1 Cor. 12.21. Therefore that we may have somewhat to commend us to the Respects of others, and something to humble us, God hath scattered his Gifts, that one should need another; that every one might have need of that Gift, of which he hath not the Possession: As every Man hath received the Gift, even so minister the same to one another, as good Stewards of the manifold Grace of God; 1 Pet. 4.10. 6. That there might be no Schism in the Body, but the Members of it may maintain mutual Love and Amity. Diversity of Gifts was not intended to dissolve the Bands of Union, but to strengthen them rather. Therefore the Apostle, when he had reckoned up the Bands of Union, he presently addeth, But to every of us is given Grace according to the measure of the Gift of Christ; Eph. 4.7. First, he speaketh of what is one in all; then, of what is not one in all, but divers in every one. Every one hath his distinct Excellency, to endear him to the rest. Diversity of Gifts is an ordinary occasion of Division and Strife, of Envy, Pride, mutual Disparagement: but in itself it is one of the strongest Bands of Union, whilst all in their way contribute to the good of the whole, and have the use of that Excellency which they want themselves. Divers Countries have divers Commodities; one aboundeth in Gold, another in Spices, another with Wine, Wool, Corn, Flax, etc. to maintain a Commerce between Mankind. So here. III. Uses. 1. To quicken us to improve our several Talents for God, and be faithful according to that Degree and Place we sustain in the Body. 2. Those that have the greatest Gifts, should not contemn those who have few, or less. There is none but hath need of another. It is a base Spirit that would shine alone, or set up one Gift to the prejudice of another. All are yours, whether Paul, or Apollo's, or Cephas, 1 Cor. 3.21, 22. In veste varietas, sed scissura non sit. Let us mutually help one another, and acknowledge the Wisdom and Goodness of God in all that we have, and be humble in what we want. 3. Let those that have few, be content with the meanest Gifts. You have no reason to repine at the Giver. How little soever God hath given you, it is more than he owed you. If his Distribution had been a Matter of Justice and Debt, you might have said, Why has he not given to me as well as to another? But it is the Act of a free Lord, and he may do with his own as it pleaseth him; Matth. 20.15. Is it not lawful for me to do what I will with my own? Is thine Eye evil, because mine is good? And as you cannot repine against the Giver, you should not envy the Receivers. The Accounts are easier, and the greatest Dealers are not always the safest Men. You that have received little, shall account for little. Doct. III. That whether we receive little or much, all is in reference to an Account. That is intimated in the words, required, asked. Gifts are variously dispensed. Some have Wit, others Estate, others Strength; some have Offices, Honour, Authority: but all must be called to an Account; and those that have any Gifts, must look to reckon for them. This requiring and ask is represented to us in Scripture under the notion of certain Records, Rolls or Books kept between God and the Creature, concerning what we have received and returned. Therefore I will prove, (1.) That there are Books of Account kept between God and the Creature. (2.) That at the Day of Doom these Books shall be opened. (3.) That all, without exception, shall be called to this Reckoning; none so high, as to be exempted from it; none so low, as to be neglected in it. (4.) That the Judgement shall pass upon all Men according to the Account then given. 1 st. That there are Books of Account kept between God and the Creature; which is to be understood, not properly, but figuratively. Not properly, as if God who seeth all things with one infinite Act of Understanding, did need Books, as Men for the help of their Memories, or to confirm the Truth and Equity of his Judgement, by producing a Record; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of Men, and for our better Conception. Men use Books, in which they write those things which they have given out upon Trust, and of which they expect a Return. And in allusion to this, because of God's exact and righteous Judgement, the Scripture speaketh as if our Good and Evil were all upon record. So jer. 17.1. The Sin of Judah is written with a Pen of Iron, and with the Point of a Diamond. The Expression there is taken from Characters cut or carved with Iron and Steel, or any strong Tool, in Marble, so as they cannot be defaced. So again, it is written before me, Isa. 65.6. God did not forget or pass over, but observe and remember. Indeed there is a twofold Book. The Book of God's Remembrance; Mal. 3.16. A Book of Remembrance was written for them that feared the Lord, and that thought upon his Name; whereby his notice is expressed. The Sin that we commit, or the Good that we do, doth not die with the Action, as if no further memory of it should remain; but it is recorded. The Book of our Conscience; It is graven on the Table of their Hearts, Jer. 17.1. It maketh a deep Impression on their Minds and Memories, as cannot easily be razed out. Nothing can scape the Eye of the Judge, and not easily the notice of Conscience: though one of the Books be in our keeping, it is not easy to deface it, and blot it out. Now let us see what is written in these Books. 1. What God doth for us, or to us; as, Opportunities of Grace and Mercy. These three Years I come, seeking Fruit on this Figtree, and find none, Luke 13.7. John 4.54. This is again the second Miracle that jesus did, when he came out of Judea into Galilee. 2 Pet. 3.1. This second Epistle write I to you. Tot convincor testibus, quot Christianis Sermonibus me monuerunt; I have so many Witnesses against me, as I have heard Sermons. So the same is true for Deliverances: The Lord will set his Hand again the second time, to recover the Remnant of his People that shall be left, Isa. 11.11. So for Motions of his Spirit; My Spirit shall not always strive with Man, Gen. 6.3. it had done so long already. So for God's Apparitions to Solomon, 1 Kings 11.9. His Heart was turned from the Lord God of Israel, which had appeared unto him twice. So Jer. 25.3. From the thirteenth Year of Josiah, the Son of Amon, King of Judah, unto this very Day, (that is, the three and twentieth Year) the Word of the Lord hath come unto you, and I have spoken unto you, rising early, and speaking, but you have not harkened. God's Expostulations in Scripture, when he proceedeth to any particular Judgement, are an Instance of what he will do in the general Judgement. 2. On the other side is written all the Good and Evil that we do. For Good, the Apostle speaketh of Fruit abounding to their Account, Phil. 4.17. The Prophet showeth, God taketh notice of our Faithfulness, or owning God in an evil time; Mal. 3.16. Then they that feared the Lord, spoke often one to another; and the Lord harkened and heard it: and a Book of Remembrance was written before him for them that feared the Lord, and that thought upon his Name. So of the Conversion of any, be they never so few; Acts 17. ult. Howbeit certain Men clavae unto him, and believed. Kindness to his Servants; Mat. 10.42. Whosoever shall give to drink to one of these little ones, a Cup of cold Water only in the name of a Disciple; verily I say unto you, he shall in no wise lose his Reward. 1 Kings 19.18. Yet I have left me seven thousand in Israel, all the Knees which have not bowed unto Baal, and every Mouth which hath not kissed him. On the other side, Injuries done to his People are recorded; he hath a Bottle for their Tears, a Book for their Sorrows; Psal. 56.8. Thou tellest my Wander; put thou my Tears into thy Bottle; are they not in thy Book? So for all the Sins we have committed; Is not this laid up in store with me, and sealed up among my Treasures? Deut. 32.34. Nay, job 13.27. Thou lookest narrowly unto all my Paths, thou settest a Print upon the Heels of my Feet: Every Action leaveth a Mark behind it. Nay, in the Verse before, Thou writest bitter things against me, and makest me to possess the Iniquities of my Youth; as if God had taken account of his old Sins. Many in this Account shall hear of things long ago committed; their Iniquities will find them out. If a Man escape any remarkable Judgement for one Year or two, he thinketh all is forgotten: Ay, but these Debts stand upon record against us till the Book be canceled or crossed. Thousands of vain Thoughts, sinful Actions, much mispence of Time, abuse of Mercies, will then occur to our view, when our whole Lives shall be set in order before us: Psal. 50.21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine Eyes. Now these are the Accounts kept between God and us. 2dly. At the Day of Doom these Books shall be opened: Rev. 20.12. I saw the Dead, small and great, stand before God; and the Books were opened. God can forget nothing; and Conscience shall be awakened to an exact review of all our Ways. Security vanisheth, Light is greater, Judgement is nearer. Circumstances of Conviction shall then be produced; the Trial is to be open, the Wicked are to be shamed, the Righteous to be vindicated; God shall be justified when he judgeth; Psal. 51.4. That thou mightest be justified when thou speakest, and be clear when thou judgest. Impenitent Sinners are to be condemned for abusing the Law of Nature, or despising the Grace of the Gospel; 2 Thess. 1.8. Taking Vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ. 3dly. That all without exception shall be called to this Reckoning; none so high as to be exempted from it, none so low as to be neglected in it. I saw the Dead, small and great, stand before God, Rev. 20.12. They all stand on the same level. Magistrates must give an account of their Trust, and so must meaner People: 1 Pet. 1.17. If ye call on the Father, who without respect of Persons, judgeth according to every Man's Work. God is an impartial Judg. Men are often biased by the expectation of Benefit, or terrified by the apprehension of Danger. No Person, no Action can escape his Judgement. 4thly. The Judgement will pass upon all Men according to the Account then given. If we have been faithful and fruitful in improving God's Talents, it shall go well with us in the Judgement; if negligent and careless, it shall go ill. Cast the unprofitable Servant into outer Darkness, there shall be weeping and gnashing of Teeth, Mat. 25.30. Though not persecuting, not riotous, yet if unprofitable. The barren Tree that bringeth not forth good Fruit, is hewn down, as well as the naughty Tree that bringeth forth bad Fruit. God reckoneth with us now, but often doth not execute his Threatening, or in the midst of Judgement remembreth Mercy. Then the Doom is finally and irreversibly passed, without hope of Recovery; and there is no temperament of Mercy at all to those that have lost their Season. Use. To reflect the Light of these things on our Hearts. Is our Account ready? Most neglect or put off the Thoughts of it. But do you take Occasion hence to reckon with yourselves aforehand? See every Day what you Receive, and what you Return. Consider every Day's Mercies, and every Day's Work. The profit of daily arraigning Conscience is exceeding great. 1. It keepeth us sensible of our Duty, which otherwise would be forgotten. Heathens saw a necessity of this Reckoning, with respect to growth in moral Virtue. Men would not easily commit Evil, nor omit Good, or perform it so coldly, if they did but say, as the Town-Clerk of Ephesus did to still the Citizens, We are in danger to be called in question for this day's uproar, Acts 19.40. 2. It would make us often to have recourse to Grace, when we observe our Sins, Duties, Mercies, Comforts, and how the one aggravate the other. Surely we should every day make even with God, deprecate the strict Judgement. Psal. 143.2. Enter not into judgement with thy Servant, for in thy sight shall no Man living be justified. Get the Books canceled; Psal. 51.1. According to the multitude of thy tender Mercies, blot out my Transgressions. Augustus' bought his Gild, who slept securely when he owed so great a Debt. And this we must do daily; Mat. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Forgive us our Debts. 3. It would make us more earnest to improve Opportunities of receiving Grace. Heb. 2.3. How shall we escape if we neglect so great Salvation? Isa. 55.6. Seek ye the Lord while he may be found, call ye upon him while he is near. 4. More careful to improve our Talents. We must give an account; Heb. 13.17. They watch for your Souls, as they that must give an account. Use Time, Health, Wealth, Wit, Authority, Honour for God. 5. What Watchfulness, Diligence, Faithfulness, would this breed in us. james 2.12. So speak ye, and so do, as they that shall be judged by the Law of Liberty. 2 Pet. 3.14. Wherefore, Beloved, seeing that ye look for such things, be diligent that you may be found of him in Peace, without spot and blameless. 6. That we may be ready for the Judgement, it concerneth us to begin betimes to mind this. This is the folly of Men, that they put off their necessary Work from time to time. The more of our Lives is spent, the less is to come, the Judgement is every hour nearer: The Judge is at the Door ready to judge, are we ready to be judged? None are ready to be judged, but those that make even with God, and reckon with themselves often now. The Saints do thus; Whose Ox or Ass have I taken? 1 Sam. 12.3. Paul, Acts 20.26. I am pure from the Blood of all Men. Our Lord Christ, john 17.4. I have glorified thee on the Earth, I have finished the Work which thou gavest me to do. Doct. IU. Answerable to men's Mercies shall their Account be. Much for much, and little for little. For, 1st. More shall be required of some than of others. 1. The more Means, the more Light and Knowledge of God you should have. Heb. 5.12. For when for the time ye ought to be Teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong Meat. So, john 14.9. Have I been so long time with you, and hast thou not known me? 2. The more Light, the more Grace you should have; otherwise our Condemnation is just, and will be the more grievous. John 3.19. This is the Condemnation, that Light is come into the World; and Men loved Darkness rather than Light, because their Deeds were evil. 3. The more Grace, the greater our Christian Performances should be, that we should do some eminent thing for God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What singular thing do ye? Mat. 5.47. What do ye more than others? You should be such that God may boast of you, as he did of job, Chap. 1.8. Hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth Evil? Where are there such Men for Holiness, Wisdom, Sobriety, Meekness, Patience, so full of good Fruits, so mindful of God's Glory, and profitable to others? Then you would be Ornaments to your holy Profession. 4. Every additional Mercy increaseth the Obligation, be it inward or outward. Inward, If so be ye have tasted that the Lord is gracious, 1 Pet. 2.3. When you have received at God's Hands the Pardon of Sin, the Spirit of Adoption, and Hope of Glory; when you have got Conscience settled and established by Grace, God expecteth you should draw in others. 1 John 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son jesus Christ. Outward, when many a Prayer is answered, many Deliverances are granted. Ezra 9.13, 14. Seeing thou our God hast punished us less than our Iniquities deserve, and hast given us such Deliverance as this; Should we again break thy Commandments? New Favours call for new Work, and diligence in it. 5. The more Helps and Advantages we have, the Crime is yet the greater. They are more responsible to God, who enjoy Ordinances in their Power, Plenty and Purity. How have others thriven in less time, and by smaller means by far? Christ marvelled twice at the Unbelief of his Countrymen; Mark 6.6. And he marvelled because of their Unbelief. And at the Faith of the Centurion; Mat. 8.10. When jesus heard it, he marvelled, and said unto them, I have not found so great Faith, no not in Israel. When others with less means, shine before you in Knowledge, Meekness, Patience, and a blameless upright Life, and an heavenly Conversation, how just is your Condemnation? 6. The more Abilities you have of Nature, still the Debt returneth the more upon you. God considereth all Men according to their Advantages. A Factor is more responsible for a thousand than an hundred Pounds. Therefore they that have received so much from God, Men of high Place, great Interest, excellent Gifts, large Estates, are more bound to glorify God than others. How should they tremble at this? Thus for what is required. 2dly. How far it is required of you. 1. So far, that it will cost you dear to abuse, or not to improve the Gifts of God. Rom. 2.9. Tribulation and Anguish upon every Soul of Man that doth Evil, of the jew first, and also of the Gentile. It shall be more tolerable in the Day of judgement for Tyre and Sydon, than for you, Mat. 11.22. 2. It is so far required, that your Salvation is more difficult. For those that have not such Means, are saved upon easier Terms, and the Lord spareth a People where they know no better. But what is an Infirmity in them, is an Iniquity in you. For all Sins receive an Aggravation from the degree of Light against which they are committed. Jam. 4.17. To him that knoweth to do good, and doth it not, to him it is Sin. God is no Pharaoh, to require the full tale of Brick, where he doth not afford Stubble. 3. It is so far required, that they are not spared, but often called to suffer the greatest Trials. All that belong to Christ, are bound to suffer great things for him, nay, they are to forsake all they have; Luke 14.33. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my Disciple. Now though God spare his People till they be confirmed, and driveth as the little Ones are able to bear; yet Trials are suited to the Grace we might have had de jure, though de facto we have it not. Heb. 10.32. After ye were illuminated, ye endured a great fight of Afflictions. Mat. 13.5, 6. Some fell upon stony Places, where they had not much Earth; and forthwith they sprung up, because they had no deepness of Earth. And when the Sun was up, they were scorched; and because they had not Root, they withered away: Which is explained vers. 20, 21. He that received the Seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it: Yet hath he not Root in himself, but dureth for a while: for when Tribulation or Persecution ariseth because of the Word, by and by he is offended. 4. It is so far required, that your Punishment is more grievous. Potentes potenter cruciabuntur; Great Men shall be mightily destroyed. Rich Men, and of great Power and Abilities, have the hotter Hell. Greater Mercies, the greater Sin, and the greater shall be the Judgement. 5. Righteousness doth consist in a Proportion. And it holdeth good, both for our Duty and God's Judgement; for our Duty, that we should be fruitful, according to our Means, Opportunities and Helps; and for God's Judgement, for it is said, God will lay judgement to the Line, and Righteousness to the Plummet, Isa. 28.17. observes an exact Proportion. Precise Justice shall be to the Wicked. The only Exception is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lenity of the Gospel. 1. That a Man who hath been unfruitful heretofore, do change his course, and for the future live unto God. For the Gospel admitteth of Repentance, and grants a Pardon to the Negligent or Unfaithful, if they will be Faithful afterward, and break off their Sins by after Righteousness, Diligence and Fidelity. The Gospel looketh forward to the time to come; Rom. 6.6. That henceforth we should not serve Sin. 1 Pet. 4.2, 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men, but to the Will of God. For the time passed of our Life may suffice us to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, excess of Wine, Revellings, Banquet, and abominable Idolatries. It respecteth not what penitent Believers have been before their Conversion and turning to God. Many have been long serving their base Lusts and vile Affections, eminent in Wickedness; but they should double their Diligence for the future. We should be the more diligent and serious to restore to the Lord his Honour. 1 Cor. 15.10. I laboured more abundantly than they all. He saith there, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one born out of due time, ver. 8. and that he persecuted the Church of God, ver. 9 2. Where a Man is faithful for the main, though he be culpably defective, in not making such exact Returns according to his Receipts, yet he is not rejected, for the Gospel pardoneth manifold Failings and Escapes; Psal. 130.3, 4. If thou, Lord, shouldest mark Iniquities; O Lord, who shall stand? But there is Forgiveness with thee, that thou mayest be feared. But the negligent Christian, that is right for the Main, meeteth with many Troubles in this Life, and in the Life to come loseth some degrees of Glory. 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap bountifully. God rewardeth in proportion to the several degrees of our Charity and Fidelity. 3. Ability is considered, and that is a return of much when we do our best. Look, as there may be a Summer's Day in Winter, and a Winter's Day in Summer, for the proportion; so, much may be little, and little much, according to the Estate or Ability of the Giver. Luke 21.4. All these have of their Abundance cast in unto the Offerings of God, but she of her Penury hath cast in all the Living that she had. Though she had scarce enough for herself, yet out of that little she had been liberal. Some do twice as much good with a little, as others with a great deal; for Love will not be backward. Mark there, Christ sits by the Treasury to observe what Returns several Persons made; he approveth the two Mites of the Widow, before the larger Offerings of the rich Pharisees. So the Apostle saith of the poor Saints of Macedonia, 2 Cor. 8.2. Their deep Poverty abounded to the Riches of their Liberality; because in the depth of their Poverty they expressed a great Bounty to others, though they gave less than the Church of Corinth. 4. Opportunity in doing good is considered. Where Opportunity is wanting, God taketh notice of Affection. God considereth what is in our Hearts; 1 Kings 8.18. Whereas it was in thy Heart to build an House unto my Name, thou didst well that it was in thine Heart. He approved David's Purpose, though Opportunity served not as yet. So the Apostle excuses the Defect of the Philippians, by lack of Opportunity; Phil. 4.10. Ye were also careful, but ye lacked Opportunity. The want of Opportunity, not through our Default, doth justify for a time the forbearance of positive Duties. But then we must take heed; (1.) That it be not want of good Will, but of Opportunity. 2 Cor. 8.12. For if there be first a willing Mind, it is accepted according to what a Man hath, and not according to what he hath not. If he doth according to his Ability, that which he is not able to do shall not be expected of him. (2.) That we do not lose the Opportunity, by giving way to every Discouragement. 1 Cor. 16.9. A great Door and effectual is opened to me, and there are many Adversaries. The Apostle would stay at Ephesus; for there was great hope of doing much good by propagating the Gospel in those Parts, though there were many which did oppose the Truth. 5. Whether we do much or little for the Quantity, God chiefly looketh to the Affection. Affectus pretium rebus imponit; Affection gives a Price to things; without this, pompous Services are rejected. 1 Cor. 13.3. Though I bestow all my Goods to feed the Poor, and though I give my Body to be burned, and have not Charity, it profiteth me nothing. If it be not out of Love to God's Glory, and aiming at others Good, it is not Fruit abounding to our account. On the other side, Whosoever shall give to Drink to one of these little Ones a Cup of cold Water in the Name of a Disciple, he shall in no wise lose his Reward, Mat. 10.42. God doth respect the Heart of the Giver. Many poor Christians have a large Heart, but can do little. God loveth not copiosum, sed hilarem Datorem; not a large, but a cheerful Giver, where Ability and Opportunity will afford it. A liberal and open Heart will not be defective in Quantity; they think nothing too much for God, but all seemeth too little. 1 Chron. 22.14. Now behold in my Trouble, or in my Poverty, have I prepared for the House of the Lord, an hundred thousand Talents of Gold, and a thousand thousand Talents of Silver, and of Brass and Iron without weight. 6. In employing our Gifts, our Faithfulness is measured and judged by our Endeavour, not by the Success. Isa. 49.4. I have laboured in vain, and spent my strength for nought and in vain; yet surely my judgement is with the Lord, and my Work is with my God. Though there be little Fruit and Effect in Men, yet it is not the less regarded and rewarded by God. We read of a Crown of Righteousness, 2 Tim. 4.8. and of a Crown of fruitfulness, Rev. 2.10. Be thou Faithful to the Death, and I will give ●hee a Crown of Life. 1 Thess. 2.19. What is our Hope, or joy, or Crown of Rejoicing? Are not even ye in the presence of our Lord jesus Christ at his coming? Use. 1. Let this assuage the Envy and Trouble of the meanest. If thy Gifts be mean, thy Account will be so much the easier. Alas, it is no easy thing to stand in the Judgement. How much have others to account for! 2. To persuade those who have received greater Gifts than others, to do so much the more good with them. That which God will accept from others, he will not accept from you. You will be deeper in the state of Condemnation, if your Fruit be not proportionable. The Rich in this World must be rich in good Works. 1 Tim. 6.18. That they do good, that they be rich in good Works, ready to distribute, willing to communicate. Those that have more Helps than ordinary, should have the more Grace. He fenced it, and gathered out the Stones thereof, and planted it with the choicest Vine, etc. and looked that it should bring forth Grapes, Isa. 5.2. Heb. 6.7, 8. The Earth which drinketh in the Rain that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God. But that which beareth Thorns and Briars, is rejected, and is nigh unto Cursing, whose end is to be burned. So for them that have more Grace. Others have common Mercies, but you have the great and special Mercies; and should not you abound in Love and Holiness? You are made partakers of a Divine Nature, and therefore you should be somewhat more than ordinary Men. You have the Spirit, and will you not walk in the Spirit, and mortify the Flesh by it? Surely God expecteth more from you, for he hath given you more, and will do more for you. As there is a great difference between Heaven and Hell, so should there be between your Lives and theirs that shall perish for ever. A SERMON UPON DEUT. XXXII. 51. Because ye trespassed against me among the Children of Israel, at the Waters of Meribah-Kadesh, in the Wilderness of Zin; because ye sanctified me not in the midst of the Children of Israel. I Shall give you some Strictures, or short Notes on this Scripture. The Words contain a Reason why Moses and Aaron were shut out of Canaan: Because of their Sin at Meribah-Kadesh, or the Waters of Strife. Their Sin is doubly expressed here. 1. Ye trespassed against me. 2. Ye sanctified me not. The one Expression seemeth to imply a Sin of Commission; Ye trespassed against me, that is, disobeyed God. The other a Sin of Omission; Ye sanctified me not in the Eyes of the Children of Israel. Or rather, the one is a more general Expression, it was a Trespass: The other more particular, showing what sort of Trespass it was, Not sanctifying God. For the first. This Sin is called, Numb. 27.14. A Rebellion against the Commandment of the Lord. In the Text, a Trespass, or a Transgression. For the second. More particularly, Not sanctifying God, is a Transgression with a Scandal annexed to it. To sanctify God, is to carry ourselves to him as to a God of such Glory and Power, to fear him above all, and to love him and trust him above all. In short, to do that which God commandeth, depending upon his Word and Promise, by which we ascribe to him the Glory of his Truth, Goodness and Power, as counting him worthy to be feared and trusted, whatever Temptations we have to the contrary. Thus, Isa. 8.13. Sanctify the Lord of Hosts himself, and let him be your Fear, and let him be your Dread. 1 Pet. 3.15. Sanctify the Lord God in your Hearts, and be ready always to give an answer to every Man that asketh you a Reason of the Hope that is in you, with meekness and fear. There was a Scandal annexed; for it is said in the Text, Among the Children of Israel, and in the midst of the Children of Israel: And elsewhere, in the Eyes of the Children of Israel. They publicly dishonoured God before all the People. Moses used like words of Unbelief, when the People lusted for Flesh at Taberah, as now he did at Meribah, when they murmured for want of Water. Numb. 11.21, 22. And Moses said, The People, among whom I am, are six hundred thousand Footmen; and thou hast said, I will give them Flesh, that they may eat a whole Month. Shall the Flocks and the Herds be slain for them to suffice them? Or shall all the Fish of the Sea be gathered together for them, to suffice them? And the Lord said unto Moses, Is the Lord's Hand waxed short? thou shalt see now whether my Word shall come to pass to thee, or not. Unbelief will be always urging Difficulties against God's Promises. But there was no threatening then; that Unbelief was only professed in Secret, only before the Lord; but this was before all Israel. And both Moses and Aaron are charged with this Sin; and being both Partners in the Transgression, they are both concerned in the Chastisement; both are shut out of Canaan, and died, the one at Mount Hor, the other at Mount Nebo. Doct. That the Sins even of God's Children may cost them dear here in this World. I. I shall reflect on the Instance in the Text. II. Give you general Reasons. I. To give you some Reflections on the Instance in the Text. The History of it you have, Numb. 20. The People, when the Water failed, gather together against Moses and Aaron to chide, ver. 3. that is, to resist, or speak with bitter and reproachful words: They menaced, and therefore Moses and Aaron withdrew for fear of them, and because of their Outrages, and fell upon their Faces, praying in the Door of the Sanctuary, ver. 6. and it is said, the Glory of the Lord appeared to them, that is, in the Cloud, as a sign that he heard their Prayer, and would save them. And the Lord biddeth Moses, ver. 8. to take his Rod, and he and Aaron to speak to the Rock to give out Water enough for all Israel, for them and their Beasts: And this speaking to the Rock was to be done in the sight and hearing of all the People. Upon this Moses and Aaron gather all the Congregation together before the Rock, ver. 10, 11. and then he said, Hear now, ye Rebels; must we fetch Water for you out of this Rock? And he lift up his Hand, and with his Rod smote the Rock twice: and Water came out abundantly, and the Congregation drank, and their Beasts also. This is the account of the History. The Question now is, Wherein was Moses his Sin in all this? Some think in that Moses smote the Rock, and spoke to the People: It is not said that he spoke to the Rock, as he is commanded by God; he should only have spoken to the Rock, not have smitten it. But when God biddeth him take his Rod, it is most probable to imagine, that he intended he should smite the Rock with it, as was before done at Rephidim, Exod. 17.6. Thou shalt smite the Rock, and there shall come Water out of it, that the People may drink. But here there is no Command of smiting, therefore some think he should only have lifted up his Rod in the Eyes of the People, as the Signal of former Miracles. Others think his Error was in smiting twice, when once had been enough to declare their Faith and Reliance on God's Promise. But the Scripture doth seem to refer us to another cause, their Disobedience and Unbelief, not manifested in his smiting so much as in his speaking. Psal. 106.32, 33. They angered him also at the Waters of Strife; so that it went ill with Moses for their sakes, because they provoked his Spirit; so that he spoke unadvisedly with his Lips. Therefore the Sin was Impatience, mingled with Diffidence, and this in the sight of all the People. 1. He was in a great Passion, more than was usual with him at other times, as appeareth by the manner of his speaking [Ye Rebel's]; and also the doubling of his Stroke showeth the Heat of his Anger. Now the Wrath of Man worketh not the Righteousness of God; James 1.20. The Passion was in itself a fault, but withal it disturbed him so, that he could not discharge that Duty which was incumbent upon him, in the manner that he ought to do it, with Faith and Affiance in God; or so as he might set out his Goodness, Power and Truth. He spoke in a Provocation, not as became a meek and faithful Servant of the Lord, that desired to glorify him in the Eyes of the People. 2. There was Unbelief and Distrust in it: Must we fetch you Water out of this Rock? A Speech that savoured of doubting, which needed not, considering what an express Promise they had from God. Therefore God saith, Numb. 20.12. Because ye believed me not. They spoke as if it were impossible to fetch Water out of the Rock, when God had assured them of the contrary; or at least such an abundance for them all, as might be sufficient for all the Multitude, with their Beasts and cattle. Or if their Faith in God's Power was clear, they might doubt of his Mercy, that God would do such a thing for a murmuring and unthankful People. 3. There was Scandal in it. In this they did not endeavour as they ought, to set forth God's Glory and Power in the Eyes of all the People. They should have charged the Rock to yield forth Water, and have given the People a good Example of believing and obeying God's Words in their greatest Straits, ver. 12. Ye believed me not, to sanctify me in the Eyes of the Children of Israel. That is, they did not publicly before the People show Affiance in God, as became them. Therefore the words are to be noted, ver. 13. This is the Water of Meribah, because the Children of Israel strove with the Lord, and he was sanctified in them. Tho Moses and Aaron sanctified him not by Faith and Obedience; yet God sanctified himself. (1.) Among the People, by giving Water for their Thirst: So it's said, Isa. 48.21. When he led them through the Deserts, he caused the Waters to flow out of the Rock for them: he clavae the Rock also, and the Waters gushed forth. And as for them, so for their cattle: yea the wild Beasts of the Wilderness had benefit by this Mercy of God to his People. So Isa. 43.20. The Beasts of the Field shall honour me, the Dragons and the Owls; because I give Waters in the Wilderness, and Rivers in the Desert, to give Drink to my People, my Chosen. (2.) He was sanctified in Moses and Aaron, by punishing their Disobedience. Thus it is taken, Ezek. 38.16.— That the Heathen may know me, when I shall be sanctified in thee, O Gog, before their Eyes: that is, by punishing them for their Sins; for thereby God makes himself known to be an holy and powerful God. So Levit. 10.3. I will be sanctified in them that come nigh unto me; and before all the People I will be glorified; either by doing good to them that serve him aright, or by punishing them that transgress his Precepts. This is the History. Now observe it in three things. 1 st. The State and Quality of the Persons. 1. Moses was an eminent Servant of the Lord, faithful in all his House, Deut. 34.5. So Moses the Servant of the Lord died. Tho Men be holy for the main, yet it doth not justify their Failings, or excuse their evil Actions, as if they were not Sins; nor hinder God's Wrath from breaking out upon them temporally, though they be exempted from eternal Condemnation: For God is no Respecter of Persons. Behold, the Righteous shall be recompensed in the Earth; much more the Wicked and the Sinner; Prov. 11.31. If the Faults of the Righteous, whom God loveth with a Fatherly Love in Christ, be not without Chastisement, surely the Wicked cannot escape. Their Sins are not by design, but by surprise, not committed with a strong Will, but out of Frailty; and being committed, they are retracted by Repentance. As Moses often mentioneth this Sin, and at his Death maketh here an acknowledgement of God's Justice against him for it; that his Example might be a warning to all People, not to disobey God's Commandments, or disbelieve his Word. Yet God will be known to be an holy God, by the notable Inconveniences God's People often bring upon themselves here in the World. This Truth is ushered in with an Ecce, Behold! the Righteous shall be recompensed in the Earth; that is, observe the just and most wise Government of our supreme Lord: Behold it! it is a certain Truth, and deserveth our most solemn Consideration. Many Miseries we may have in our Pilgrimage, for they are recompensed upon Earth, and our Chastisements are confined only to the present Life. 2. He was a very meek Man. Numb. 12.3. Now the Man Moses was very meek, above all the Men that were upon the Face of the Earth. This Commendation the Spirit of God giveth to Moses, though by Moses his own Pen. Now Meekness is a Virtue which keepeth a mean in Anger, and avenging ourselves when we are offended, wronged, and contemned. Yet this meek Man could be thus angry; Psal. 106.32. They angered him also at the Waters of Strife; and ver. 33. They provoked his Spirit. In the holiest Men there are Relics of Sin unmortified, and such Weakness, as they may readily fall into Sin in the hour of Temptation, and such Sin as may cost them dear. Who would have thought his Spirit should be so grieved and embittered? It is a dangerous Sin to mingle our Passions with God's public Service, or to go about the Work that he sets us to do with any carnal Perturbation. Therefore we had need watch over ourselves. 3. He was a Man greatly provoked; yet this doth not exempt him from Blame and Correction. Tho Men are to be pitied who are provoked to Sin, yet the Provocation excuses not the Sinner. Moses had led them by God's Direction to this Place, and there they murmured against him when they wanted Water, and to such a height, that he was fain to take shelter in the Sanctuary to avoid their Fury. But this doth not excuse Moses, Psal. 106.32. They angered him at the Waters of Strife, so that it went ill with Moses for their sakes. Their Peevishness provoked him, yet because he commanded not his Passion, he was punished with an exclusion out of Canaan. Aaron upon another occasion thought to excuse himself, Exod. 32.22. Let not the Anger of my Lord wax hot; thou knowest this People, that they are set on Mischief, etc. But Aaron's Sin was so great, that God was very angry with him, and thought to have destroyed him, if Moses had not prayed for him; as you may see, Deut. 9.20. The Lord was very angry with Aaron to have destroyed him, and I prayed for Aaron also at the same time. Alas, these Excuses are frivolous, 'tis long of others, and consider the great Injuries I received! Every Man is to answer for his own Actions, and cannot be hurt by others without his own Consent. 4. Both the Persons were in public Offices, the Magistracy and the Ministry, and the highest and most eminent of their Rank. The one chief Governor of Israel, the other Highpriest. God will spare none; yea, the higher they are, the greater are their Offences, because of the influence of their Example; and therefore their Lot will be the harder, God will reckon with them, when he passes by others. If any, the Duty of whose place obliges them to be eminent in Faith and Holiness, miscarry, the Provocation is the greater. As David's Sin is aggravated by his Office, I anointed thee King over Israel, 2 Sam. 12.7. And the Priests are sorely threatened, Mal. 2.7, 8. The Priest's Lips should keep Knowledge, and they should seek the Law at his Mouth; for he is the Messenger of the Lord of Hosts. But ye are departed out of the way, ye have caused many to stumble at the Law, ye have corrupted the Covenant of Levi, saith the Lord of Hosts. Their Negligence and Errors are greater than others, they should be Examples to the Flock, 1 Pet. 5.3. 2dly. The nature of the Crime. 1. It was a spiritual one. They did not sanctify God in obeying and depending upon his Word before the Eyes of the People. We only look to outward gross Sins, but spiritual Sins we take no notice of. There are Sins in genere moris, and in genere fidei; Sins against our Moral Duty, and Sins against the Rule of Faith: There are Peccata majoris infamiae, and peccata majoris reatus; Sins of greater Infamy, and more publicly hateful, and Sins of greater Gild. Of the first sort are Murder, Adultery, Theft, etc. Natural Light puts a Brand upon these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 5.19. The Works of the Flesh are manifest, which are these, Adultery, Fornication, Uncleanness, Lasciviousness. These smell rank in Nature's Nostrils, every one knoweth them to be great Sins; and a Child of God doth hardly fall into these sensual Villainies. But there are other Sins of a more spiritual Nature, such as want of Love to God, and Faith in Christ, and hope of eternal Life; or such necessary degrees of either, as may enable us to honour him in the World. Few take notice of these, but God judgeth not as Man judgeth; these may be more dangerous, as being not only against our Duty, but our Remedy. Few think distrustful Thoughts, or distracting Cares, or sinful Fears, or immoderate Sorrow, are such grievous Distempers, as they afterwards prove to be; till they cherish them so long, that they find the Grievousness of the Sin in the Greatness of the Punishment. 2. It was a sudden occasional Passion, or fit of Impatience. But by that we may give place to Satan, and grieve the Spirit of God, Eph. 4.26, 27. Let not the Sun go down on your Wrath; neither give place to the Devil: and ver. 30. Grieve not the holy Spirit of God. Therefore we should watch against the sudden Disorders of our Passions and Affections, otherwise we may do that in a moment, the Effects of which will not be altogether blotted out by a long Repentance. If we give way to excessive Anger, we open a Door to Satan, and give him an advantage to excite us to more Evil; and the Work of Grace may be so darkened in us, that we may long miss of Comfort. If we once let the Fire be kindled, it will presently send up a black Smoke, whereby we dishonour our Profession, and provoke God. And whatever just cause of Provocation we have, we are to overcome and bridle the Exorbitances of our Passions: for though we be provoked, we must not provoke God. 3. The Sin consisted in this, that the Exemplariness of their Faith and Obedience was somewhat obscured. We should look to this, to have a Faith that will not only save ourselves, but tend to the Glory of God; 2 Thess. 1.11, 12. We pray always for you, that our God would count you worthy of this Calling, and fufil all the good Pleasure of his Goodness, and the Work of Faith with Power; that the Name of our Lord jesus Christ may be glorified in you, and ye in him. We may not be guilty of other men's Sins. We must have Grace, not only for our own private Benefit, that we may be saved; but for a more public Good, that God may be glorified, and others edified by our Example. Many make an hard shift to go to Heaven; they may have Grace enough for their own Salvation, but yet have not Grace enough for the Honour and Exaltation of God in the World. Now it is a great Fault, especially in the Eminent, if they neglect the glorifying of God in the Eyes of others. Noah was raised up in his Age to condemn the World: Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, moved with Fear, prepared an Ark for the saving of his House, by the which he condemned the World; that is, of their Security and contempt of God's Warnings. Thus Moses and Aaron should have condemned the Israelites, by their own Faith and ready Obedience. And if we do not mind this in ourselves, we are the more culpable before God. 1 Pet. 2.12. Having your Conversation honest among the Gentiles; that whereas they speak against you as evil doers▪ they may by your good Works which they shall behold, glorify God in the Day of Visitation; that is, in the Day when he shall please to visit them by his saving Grace. Otherwise we are accountable for those Sins we draw others into. And so a Man may sin after he is dead, as his Example out-liveth him. In short, God is severe upon his scandalous Children; though he may pardon their Faults as to Eternal Punishment, yet they smart for it in this World. 3dly. The kind of the Punishment. It was not exclusion out of Heaven, but out of Canaan, they might not go into the Promised Land. This Chastisement was grievous to Moses, he looked upon it as a notable Inconvenience, and besought the Lord that he might go over; Deut. 3.23, 25. I besought the Lord at that time, saying, I pray thee let me go over and see that good Land that is beyond Jordan, that goodly Mountain, and Lebanon. But, ver. 26. The Lord was wroth with me for your sakes, and would not hear me; and said unto me, Let it suffice thee, speak no more unto me of this Matter. Nay, Deut. 4.21. The Lord was angry with me for your sakes, and swore that I should not go over Jordan, and that I should not go in unto that good Land, which the Lord thy God giveth thee for an Inheritance. Thus you see, with all his Prayer and Entreaty, Moses could not get the Sentence reversed; all the Favour he could obtain, was to get it mitigated. He was permitted to get to the top of Pisgah, and see it with his Eyes. Deut. 3.27. Get thee up into the top of Pisgah, and lift up thine Eyes westward, and northward, and southward, and eastward, and behold it with thine Eyes; but thou shalt not go over this Jordan. This was not vouchsafed to Aaron, for he died at Mount Hor. But Moses brought the People to the very Borders, and thence had a prospect of the Land of Canaan on every side. Thus God may wear away an unthankful Generation by sundry Calamities; and some good Men that live among them, may be also taken off, before God produce and bring forth his beautiful Work, which is the sum of all their Hopes, and the fruit of their Pain and Sorrow: Only they have the Privilege of Believers, to see the Promises afar off, and to be persuaded of them, and embrace them, Heb. 11.13. which was some comfort to Moses. II. The general Reasons. The Sins of the professing, or really Godly, are most provoking. 1. They sin against a nearer Relation, which is more than if a Stranger did these things. As David heightens the Injuries done to him, Psal. 55.12, 13. It was not an Enemy that reproached me, than I could have born it; neither was it he that hated me, that did magnify himself against me, than I could have hid myself from him. But it was thou, a Man, mine Equal, my Guide, and mine Acquaintance. So, 2 Sam. 12.11. I will raise up Evil against thee out of thine own House. By proportion we may judge in this Case; for our Relation is urged to quicken our Duty; 1 Pet. 1.14. As obedient Children, not fashioning yourselves according to the former Lusts in your Ignorance. And if we do otherwise, to increase our Punishment; Amos 3.2. You only have I known of all the Families of the Earth, therefore will I punish you for all your Iniquities. They were his peculiar and chosen People; and though he would not altogether spare others, yet he will certainly and more severely chastise them. So, Deut. 32.19. And when the Lord saw it, he abhorred them, because of the provoking of his Sons and of his Daughters; that is, those that were his Children by a gracious Calling. 2. They sin against greater Helps and Advantages than others do. Such as have more knowledge of their Duty; james 4.17. To him that knoweth to do good, and doth it not, to him it is Sin. Experience of the Evil of Sin, they have tasted of the bitter Waters, and felt more of the Sting of Sin in the conviction of their Consciences, and are scarce yet whole of the old Wounds. Josh. 22.17. Is the Iniquity of Peor too little for us, from which we are not cleansed to this day, though there was a Plague in the Congregation of the Lord? Once more, they sin against a Principle of Life within; and so offer Violence, not only to the Law of God, but their own new Nature. 1 John 3.9. Whosoever is born of God, doth not commit Sin, for his Seed remaineth in him; neither can he sin, because he is born of God. 3. They sin against greater Obligations. Partly from the Mercies of God; and so there is more Unkindness and Ingratitude in their Sins; john 6.67. Will ye go away also? If the rotten Multitude do desert him; yet will his Disciples be prejudiced, and weaken the Confidence of others? The more Proofs of God's Love we have received, he taketh it the worse at our Hands. So also there is an Obligation, partly from their own profession of a strict Obedience. Ephes. 5.8. Ye were sometimes Darkness, but now are ye Light in the Lord; walk as Children of Light. God hath distinguished them from others, and therefore they should distinguish themselves by Eminence of Holiness and Obedience. Nehem. 5.9. Ought ye not to walk in the Fear of our God, because of the Reproach of the Heathen our Enemies? Partly, there is a special Obligation from their Covenant-Vow. Now a People in Covenant with God, are faster bound to him than others; therefore their Transgressions are the more heinous: As Adultery is a greater Crime than single Fornication, because of the Marriage-Covenant; and Sacrilege than Theft, because it is a devouring what is Holy, or alienating what is dedicated to God. Now God will avenge the Quarrel of his Covenant; Levit. 26.25. I will bring a Sword upon you, that shall avenge the Quarrel of my Covenant. 4. Because of the Effects of their Sins. (1.) Partly as they dishonour God more than others. 2 Sam. 12.14. Howbeit, because by this Deed thou hast given great Occasion to the Enemies of the Lord to blaspheme; the Child also that is born unto thee, shall surely die; though God had pardoned his Sin. The scandalous Sins of Professors give great Advantage to the Enemies of the Truth, who will be sure to make a wicked and evil use thereof. Therefore we should walk the more circumspectly and holily, lest through our Sides our Profession itself be wounded as well as our Souls, and the Lord's Holy Name be blasphemed. The Honour of God is not so much concerned in the Actions of the Ungodly, as it is in the Example of great Men, or of those that are eminently godly. (2.) As they harden and justify the Wicked. Ezek. 16.51. Neither hath Samariah committed half of thy Sins, but thou hast multiplied thine Abominations more than they; and hast justified thy Sisters in all thine Abominations which thou hast done. They do with the more pretence live in their Sins, when they see the Lapses and Falls of the Godly themselves. 5. There are special Reasons why God should correct them for their Sins here in the World. (1.) To keep up the Honour of his Government, lest he should by forbearance seem to approve their Sin, who are so near to him, and dignified with so many Privileges. God is the impartial Judge of the World, therefore he will do right; the Disorders of his People are not passed by, without some mark of his Displeasure, for a Warning to others, and that he may be known to be an holy and righteous God. Ezek. 38.23. Thus will I magnify myself, and sanctify myself, and I will be known in the Eyes of many Nations; and they shall know that I am the Lord; that is, by his Judgements he will show that he is the Ruler of the World, and ruleth with Equity. (2.) The other special Reason is, to show his Love to his People; because they are his People, he will reclaim them, and will not altogether lose them; whereas he lets others walk in their own Ways. That sharp Afflictions may proceed from Love, appeareth from that of the Apostle, Heb. 12.6. Whom the Lord loveth, he chasteneth; and scourgeth every Son whom he receiveth. And that it is to reclaim them, appeareth by that, 1 Cor. 11.32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the World: that being amended by our Stripes, we may be kept from those Punishments, which shall light on the Wicked to all Eternity. So that it is an Argument of his paternal Love to his Children and Servants, when to promote their Repentance, he dealeth thus sharply with them, permitting them to be persecuted and troubled in the World. Use. 1. It informs us, that God may be angry with his People. He was so with Moses; Deut. 4.21. The Lord was angry with me for your sakes. With David, 1 Chron. 21.7. And was displeased with this thing, therefore he smote Israel. The Lord was displeased with David for numbering the People. So again, 2 Sam. 11.27. But the thing that David had done displeased the Lord. God's Anger is the Offence taken, and his Will to punish. Their Sins are a great Offence to him, a greater in some respects than the Sins of others. If the ignorant World, who know him not, and are Strangers to him and his Grace, dishonour his Name, and transgress his Laws, they do but according to their kind. He expecteth better things from you whom he hath owned, and adopted into his Family, and embraced with the Bowels of his tenderest Mercies. Others run blindfold against God: you with open Eyes strike at him, therefore it is a greater Offence to him, and Grief to his Spirit. His Anger also implieth his Will to punish. Though you be not Vessels of Wrath, as the Reprobate; nor Children of Wrath, as all were in their unregenerate Condition; yet you may be Children under Wrath. And it is a dreadful thing to be under God's Anger; it is dreadful in itself, and it is dreadful in the Effects. It may cost you dear here in this World; you may lose much of the Comfort of your Pilgrimage, and sweetness of your Service by your Folly; for God will make you know, what an evil and a bitter thing it is to forsake the Lord, Jer. 2.19. that the smart of the Correction may teach you more Wisdom. 2. It teacheth us a Lesson of Circumspection and Watchfulness, that we fall not into God's Displeasure. Good Men may profane and pollute their best Engagements for God, with such Excesses of Passion, as may be very provoking to him. Therefore Christians had need always live with the Yoke of Christ upon their Necks, and his Bridle in their Mouths. Such a strict Course may be tedious at first, but Use, and the pleasure of Holiness, maketh it easy. You are in danger, not only of obvious Temptations, but Sins that we little think of. Therefore we need always to stand upon our Guard, lest the Faults of an Hour may cost you many Days mourning. Well then, let your Eyes be in your Head, and look right on; Prov. 4.25, 26. Let thine Eyes look right on, and let thine Eyelids look straight before thee. Ponder the Path of thy Feet, and let thy Ways be established. As he that would not stumble, had need look to his Way. Our End and our Rule must always be before us. You are in apparent danger, when your Passions will not allow you Season to deliberate, and Reason to consider what you are a doing; nay, Sin already hath too much surprised the Heart. 3. It teacheth us a Lesson of Selfreflection. When God denieth you many Privileges and Favours which are useful to your Service, is it not because of some Sin of yours, which hath brought this Evil upon you? Have you born the Name of God up and down in the World with Honour, and sanctified him in the Eyes of the People, as you ought to do? Lam. 3.39, 40. Wherefore doth a living Man complain, a Man for the punishment of his Sins? Let us search and try our Ways, and turn again unto the Lord. Surely we have no cause to complain of God, since all the Evils we suffer we procure to ourselves: It is Sin hath exposed us to manifold Annoyances and Afflictions. There is a Cause, and a narrow Search will show us for what Cause; and then our Affliction will not be so bitter, as Repentance will be sweet and lovely to us. 4. It teacheth us a Lesson of Patience and humble Submission. We should look up to the Hand of God in all Punishments, Corrections and Trials. As David did on Shimei's Cursing; 2 Sam. 16.11. Let him alone, and let him curse, for the Lord hath bidden him. He looked upon God as the supreme Cause, correcting him for his Sins, against whom he was not to repine. Not that Shimei had any Command from God so to do, but was only permitted by his Providence. We must not look to the Stone, but to the Hand that casts it; and this should breed Humility and Patience in us. If we had not provoked God to Anger, to cast us into these Troubles, they would never have come. Therefore we must accept the Punishment of our Iniquity. Mich. 7.9. I will bear the Indignation of the Lord, because I have sinned against him. When God is angry, we must humbly stoop under his afflicting Hand, without repining. 5. It teacheth us a Lesson of Prayer. We must not give over the Cause as hopeless; for we have to do with a good God, who aimeth not at our Ruin, but the righting of his own Glory. Moses prayeth to reverse the Sentence; but in this Case God would not do that, to preserve the Harmony of his Providence: for Moses was only to lead them to the Borders, but joshua to bring them into Canaan; who was therein a Type of Jesus Christ, who leadeth his People into the Land of Rest. But yet God gave him a sight, though not leave to enter; there is a Mitigation. And David prayeth, Psal. 6.1. O Lord, rebuke me not in thine Anger, neither chasten me in thy hot Displeasure. It is a Mercy, if the Judgement break not out in all Extremity against us. 6. It teaches us a Lesson of Thankfulness, because Eternal Mercies are sure; whatever liberty God taketh in the disposal of our Temporal Interests, we may still bless God for Christ and Heaven. Ay, you will say, if we could do so! I answer; Where God giveth a penitent and submissive Spirit, it is a sign we shall not be condemned with the World. A SERMON UPON ACTS XVII. 30, 31. And the times of this Ignorance God winked at; but now commandeth all Men every where to repent: Because he hath appointed a Day in the which he will judge the World in Righteousness, by that Man whom he hath ordained; whereof he hath given assurance unto all Men, in that he hath raised him from the Dead. THese words are the Conclusion of Paul's Speech to the Men of Athens; wherein having disproved their Idolatry, he cometh to show them the right way of returning from their Sin and Misery, to their Duty and Happiness. In them we have, 1. An Exhortation, ver. 30. 2. An Argument and Motive to enforce it, ver. 31. 1. The Exhortation, which consists of two Parts: (1.) A Censure of the past Times. (2.) The Duty of the present Time. Wherein, 1st. The Duty itself, Repentance. 2dly. The Universality of its Obligation, He commandeth all Men every where to repent: that is, all without difference of Nations, the Call being now general. 2. The Argument or Motive to enforce it. The Argument is, 1st. Propounded; 2dly. Confirmed. 1 st. Propounded, Because he hath appointed a Day, in which he will judge the World in Righteousness, by that Man whom he hath ordained. 2dly. Confirmed: Whereof he hath given assurance unto all Men, in that he hath raised him from the Dead. To possess you with the full scope of this Scripture, let me explain all these Clauses. 1. I begin with the Exhortation: Which consists of two Parts. First; The Censure of the past Times. Secondly; The Duty of the present Time. First; In the Censure of the past Times, two things are said of them: 1. That they were Times of Ignorance. And, 2. That God winked at them, or overlooked them. 1. That they were Times of Ignorance, and that easily leadeth into Error. But now the Light of the Gospel was brought to them, God did more peremptorily insist upon his Right, and commanded them to repent, and to turn from dead Idols to the living God; for the Practices of Ignorance will not become a time of Knowledge: 1 Pet. 1.14. As obedient Children, not fashioning yourselves according to the former Lusts in your Ignorance. There was a time when we knew neither the Terror, nor the Sweetness of the Lord, but securely lived in Sin: what we did then, will misbecome us now. So Rom. 13.12. The night is far spent, the day is at hand; let us therefore cast off the Works of Darkness, and let us put on the Armour of Light. While they were Heathens, they lived in Ignorance of God, and the way to true Happiness, and in a profane godless course, and an utter carelessness and neglect of Heavenly Things. As in the Night the wild and savage Beasts go abroad foraging for their Prey; but, as the Psalmist telleth us, Psal. 104.22, 23. When the Sun ariseth, they gather themselves together, and lay them down in their Dens, and Man goeth forth to his Work. So in this spiritual Night of Ignorance, Sin reigneth, and brutish Affections carry all before them, and a Man is governed by Sense and Appetite, and not by Reason and Conscience: But when the Day dawneth, the Man should show himself, and Reason should be in Dominion again; and though before they neither minded God and their own Souls, nor considered their Danger, nor their Remedy, yet now they should awake, and return and seek after God. Sins are more aggravated in Times of more full Gospel-light. For when Light is come into the World, and Men love Darkness rather than Light, John 3.19. then to our Error there is added Stubbornness and Obstinacy; and whatever Connivance God used before, this will bring speedy Ruin upon us. 2. The second thing which is said, is, That God winked at these Times. There, 1st. We must open the Meaning. 2dly. The Necessity and Use of this Reflection. 1 st. The Meaning. Certainly 'tis not meant of God's allowing of their Idolatries; that would entrench upon his Honour, and hinder their Repentance for former Sins, and Resolution of taking a new course for the future. What is the meaning then? For some interpret the Clause as speaking Indulgence, others as intimating Judgement; which though to appearance they seem contrary, yet both may stand together. 1. Some think it speaketh Indulgence, as we translate it, winked at, that is, looked not after them to punish or destroy them for their Idolatries. Ignorance is sometimes made an excuse, à tanto, though not à toto, as Acts 3.17. I wot that through Ignorance ye did it, as did also your Rulers. And, 1 Tim. 1.13. I was a Blasphemer, and a Persecutor, and injurious; but I obtained Mercy, because I did it ignorantly. It somewhat mollified the Sin. 2. Others think this Clause speaketh a Judgement. The Vulgar readeth, Neglexit, God neglected those Times, or regarded them not. As the Greeks complained, Acts 6.1. That their Widows were neglected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseen. So here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overlooked, or not regarded. So God is said elsewhere to deal with an Apostate and sinning People, Heb. 8.9. They continued not in my Covenant, and I regarded them not; I took no notice of them to do them good. So God regarded not those Times of Ignorance, gave them not such Helps and Means as afterward, or as now he did when he sent the Gospel to them. To this sense I incline, partly because it is so explained in a parallel place, Acts 14.16, 17. Who in times past suffered all Nations to walk in their own ways. Nevertheless he left not himself without a Witness. And partly, because it agreeth with the thing itself, Psal. 147.19, 20. He hath showed his Word unto Jacob, his Statutes and his judgements unto Israel. He hath not dealt so with any Nation; and as for his judgements they have not known them. The Grace of external Vocation is a great Mercy, and the Apostle would have them apprehensive of it: For when God sendeth the Light of the Gospel, he showeth the Care that he hath of the lost Nations, Eph. 3.5. Which in other Ages was not made known unto the Sons of Men, as it is now revealed unto his holy Apostles and Prophets by the Spirit. Partly, because God did punish the Ignorance and Error of the Gentiles, by giving them up to vile Affections, Rom. 1.24. Wherefore God gave them up to Uncleanness. It is a severe Judgement to be given up to our own Lusts, and Blindness and Hardness of Heart. But yet I do not exclude the former sense, because though the Idolatry of the Nations continued for many Years, yet God continued many signal Temporal Mercies to them. 2dly. The Necessity and Use of this Reflection. 1. It is an Answer to their Cavil, ver. 18. He seemeth to be a setter forth of strange Gods. Now the Apostle replieth, that the Gods of their Fathers were Idols, and not Gods. But how can it stand with the Providence of the true God to permit it, and forsake Mankind so long? Those Times of Ignorance God over-looked, sent them no Means nor Messengers then, but now he doth: And so he teacheth them and us, that it is not sufficient to follow the Religion of our Forefathers, unless they had followed the Will of God. If God over-looked them, and vouchsafeth you more Grace, you must not be prejudiced by the Tradition, but improve the present Advantage. 2. He, as much as in him lieth, taketh off the Prejudice of the Practice of former Times by a prudent and self-censure. As also elsewhere, 1 Cor. 2.8. Which none of the Princes of this World knew; for had they known it, they would not have crucified the Lord of Glory. 3. He insinuateth, that Ignorance doth not wholly excuse those that err, but rather commendeth the Lord's Patience. Secondly; The Duty of the present Time. 1. The Duty pressed is Repentance: The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Repentance is a returning to our Wits again. We were sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish, Tit. 3.3. When the Conversion of the Nations is spoken of, it is said, Psal. 22.27. All the ends of World shall remember, and turn unto the Lord: as if they were asleep, distracted, or out of their Wits, before the Light of Christ's Gospel shined into their Hearts, not making use of common Reason. We never act wisely, nor with a Condecency to our reasonable Nature, till we return to the Love and Obedience of God. 2. This is here represented, not as an indifferent and arbitrary thing, but as expressly and absolutely commanded. God's Authority is absolute; if he hath commanded any thing, Contradiction must be silent, Hesitation satisfied, all Cavils laid aside; and we must address ourselves to the Work speedily and seriously, without delaying, or disputing, or murmuring. God doth not advise or entreat only, but commandeth, or interposeth his Authority. Now to break a known Command, especially of such weight and moment, is very dangerous: Luke 12.47. That Servant which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many Stripes. James 4.17. To him that knoweth to do Good, and doth it not, to him it is Sin. A Man in the dark may easily err and go astray; but while we know better, and what is the express Will of God concerning us, we must set ourselves to do it. 3. As universally required, all Men every where; not only jews, but Gentiles; and not some sort of Gentiles, but all; you Athenians, and all the World, this universally bindeth. Some must turn from their Idols, but all from their sinful Ways. Whosoever will not repent, when God calleth for Repentance, they smart the more for it: Impenitency under the Means is the worst sort of Impenitency. I may say as Christ, Luke 13.5. Except ye repent, ye shall all likewise perish. II. The Argument or Motive: Which we considered, 1. As propounded; 2. As confirmed. First; As propounded. Where note, 1st. The Time, He hath appointed a Day wherein he will judge the World. 2dly. The manner, in Righteousness. 3dly. The Person, By that Man whom he hath ordained. These Circumstances must be opened, and then we must consider how they make an Argument. For opening the Circumstances. 1 st. The Time appointed, but not revealed, He hath appointed a Day. The word Day is not taken strictly for such a space of Time as is usually signified by that Notion, but it is put for a certain fixed space of Time. The Work cannot well be dispatched in twenty four hours. There is judicium discussionis, & judicium retributionis, a Judgement of Search or Trial, and a Judgement of Retribution. Tho by the absolute Power of God they may be commanded into their everlasting Estate in an instant; yet the Causes of the whole World cannot be discussed in an instant; especially when God designeth the full Revelation of his Justice in all his Proceedings with Men. Therefore the Apostle calleth that Day, the Day of the Revelation of the righteous judgement of God, Rom. 2.5. When this time will be we cannot tell, for God hath not revealed it, Mat. 24.36. But of that day and hour knoweth no Man, no not the Angels in Heaven, but my Father only. And therefore it is Curiosity to inquire, and Rashness to determine, Acts 1.7. It is not for you to know the Times or the Seasons, which the Father hath put in his own Power. It is enough for us to believe the thing, which is not strange to Reason, that God should call his Creatures to an account. Natural Conscience is terrified with the hearing of it, Acts 24.25. As Paul reasoned of Righteousness, Temperance, and judgement to come, Felix trembled. And the same guilty Fears are incident to all Mankind, Rom. 1.32. Knowing the judgement of God, they know also, that they who have done such things as they have done, are worthy of Death. That we are God's Subjects is evident to Reason, because we depend upon him for Life, Being, and all things; that we have failed in our Subjection to God, in denying the Obedience due to him, is evident by the universal, daily and sad Experience of the whole World, that Error and Sin will not take place to all Eternity: but that there must be some time when the Disorders of the World shall be rectified, is a Truth that easily maketh its own way into the Consciences of Men, but is fully determined by the Gospel. 2dly. For the manner, He will judge the World in Righteousness: that is, than the whole World shall receive the fruit of their Doings, whether they be good or evil. But doth God ever judge the World otherwise than in Righteousness? I cannot say that, for far be it from the judge of all the Earth not to do right, Gen. 18.25. He never doth any thing unjustly or unrighteously now; but then he will fully manifest his Righteousness. He now judgeth the World in Patience, but then in Righteousness. There is a difference between a defect of Justice, and a Transgression of the Rules of Justice. There is no Injustice in God's Dispensations of present Providence; but yet there is a Defect, or not a full measure or manifest Demonstration of his Justice showed now on the godly or the wicked. Therefore it is said, Eccles. 8.14.— There be just Men to whom it happeneth according to the Work of the Wicked: and again, there be wicked Men to whom it happeneth according to the Work of the Righteous. He doth not pass this Censure upon the wise and righteous Providence of God, but either speaketh according to the Judgement of Flesh and Blood, which is apt to judge hardly of so strange a Distribution; or according to the visible Appearance of things, when evil things happen to good Men, or good things to evil Men. For outward things being not absolutely good and evil, are dispensed promiscuously; and in the day of Trial God hath his end in these things, for humbling and exercising the good, and hardening the wicked: But in the day of Recompense, than it shall be only ill with them that do Evil, and well with them that do Good, and the Retributions of his Justice shall be fully evidenced. 3dly. The Person, By that Man whom he hath ordained; meaning thereby Christ. But why doth he call Christ Man, rather than God? 1. Partly with respect to the Gentiles Incapacity to apprehend the Mystery of the Trinity, or the Incarnation of the Son of God; and it concerneth us to dispense Truths as People are able to bear them; as Christ taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were able to bear it, Mark 4.33. Therefore Paul would not offend them by Doctrines which they could not yet understand. You will say the Resurrection was as offensive. Answ. That was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the first Points of the Apostolical Catechism: Heb. 6.1, 2. Therefore leaving the Principles of the Doctrine of Christ, let us go on unto Perfection; not laying again the Foundation of Repentance from dead Works, and of Faith towards God; of the Doctrine of Baptism, and of laying on of Hands, and of the Resurrection of the dead, and of eternal judgement. So that the Apostle could not preach the very Rudiments of Christianity, if he had not mentioned that. 2. Christ is to discharge this Office in the visible Appearance of Man. As the Judgement was to be visible, so the Judg. The Judgement is not to be acted by the Father, or the Spirit, but by Christ in the Human Nature: Therefore his coming is called an Appearance, Tit. 2.13. Looking for that blessed Hope, and the glorious appearing of the great God, and our Saviour jesus Christ. And, 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the righteous judge shall give me at that day, and not to me only, but to all them that love his Appearance. And when the Judgement is spoken of, Christ is often designed by this Expression, the Son of Man, Mat. 24.30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory. And Mat. 16.27. For the Son of Man shall come in the Glory of his Father, with his Angels; and then he shall reward every Man according to his Works. He is the visible Actor in the Judgement, sitting on a visible Throne, that he may be seen and heard of all; and the Godhead doth most gloriously manifest itself by the Perfections of his Human Nature. 3. This Power is given to Christ as a Recompense of his Humiliation. For therefore hath God highly exalted him, and given him a Name above every Name: That at the Name of jesus every Knee shall bow, of things in Heaven, and things i● Earth, and things under the Earth; Phil. 2.9, 10. which is at the day of Judgement. Rom. 14.10, 11.— We shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every Knee shall bow to me. Then all Creatures in Heaven, Earth and Hell, are to own the Sovereign Power and Empire of the Crucified Saviour: Some do it willingly, as the elect Angels, and Men; others do it by constraint, as the Reprobate and evil Angels, when they are forced to stand before the Tribunal of Christ to receive their final Doom and Sentence. This is the last Act of his Kingly Office, and the Fruit and Consequent of his Humiliation. Therefore this Christ spoke of when he stood before the Tribunals of Men, Mat. 26.64. Hereafter ye shall see the Son of Man sitting on the Right-hand of Power, and coming in the Clouds of Heaven. The despised Man, who was before them as a Criminal in their repute, summoneth them to answer before his Tribunal at that Day, when his Shame shall be turned into Glory, and the Scandal of his first Estate shall be fully taken off, and those that despised him as Man, shall be forced to acknowledge him as God. Secondly; The Subsequent Proof.— Whereof he hath given assurance to all Men, in that he hath raised him from the Dead: I hat is a sufficient Testimony to convince the whole World. The Resurrection is a Certain Proof and Argument of the Dignity both of Christ's Person and Office. It is an Attestation to his Person; Rom. 1.4. Declared to be the Son of God with Power, according to the Spirit of Holiness, by the Resurrection from the Dead. To his Office and Doctrine, john 5.27, 28, 29. And hath given him Authority to execute judgement also, because he is the Son of Man. Marvel not at this: for the hour is coming, in which all that are in the Graves shall hear his Voice, and shall come forth; they that have done well, unto the Resurrection of Life; and they have done evil, unto the Resurrection of Damnation. How doth this make Faith to all the World? for that is the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Answ. God hath not given Faith to all Men, but he hath given an Argument to all Men that is a ground of Faith, from whence Faith may evidently conclude that Christ is our Judge, for he hath raised him from the Dead. Where is the force of this Demonstration? Others were raised from the Dead, as Lazarus, and the like, and yet they are not Judges of the World. I answer, Christ died in the repute of Men as a Malefactor: but God justified him, when he would not leave him under the Power of Death, but raised him up and assumed him into Glory; thereby visibly declaring unto the World, that the Judgement passed upon him was not right, but that he was indeed what he gave out himself to be, the Son of God, and the Judge of the World, to whom Power is given over all Flesh, to save or destroy them. If he live with the Father in Glory and Majesty, it will necessarily follow, that he was not a Seducer, but that Holy and Righteous One, by whom God will execute his Judgement. Secondly; What Influence this hath upon Repentance. 1. The very Day appointed, inferreth a necessity of Change both of Heart and Life: For how else shall we stand in the Judgement who have broken God's Laws, and are obnoxious to his Wrath and Displeasure? If we should never be called to an account for what we have been and done here in the World, we might then freely indulge ourselves in all fleshly Delights, and do what we please. But this is a Principle of Fear and Restraint, that for all these things God will bring thee into the Judgement; Eccles. 11.9. Rejoice, O young Man in thy Youth, and let thy Heart cheer thee in the days of thy Youth; and walk in the ways of thine Heart, and in the sight of thine Eyes: but know thou, that for all these things God will bring thee into judgement. None of us can hide or withdraw ourselves from that great Tribunal, before which we are to give an account of what we have done, and received in the Body. And therefore it is best while we are in the way, to make our Peace with God, and to break off our Sins by Repentance: Otherwise what Quiet can we have in ourselves? or, how can we keep ourselves when we are serious from trembling at Wrath to come? We may smother Conscience, and baffle all Convictions for the present; but Christians, you and I must be judged! Now when God riseth up to the Judgement, what shall we answer him? job 31.14. What then shall I do, when God riseth up? and when he visiteth, what shall I answer him? That must be thought on beforehand: If we have no Answer which will satisfy now, much less then. 2. From the manner or strictness of that Day's Account, he will judge the World in Righteousness: Eccles. 12.14. God shall bring every Work into judgement, with every secret thing, whether it be good, or whether it be evil. Hypocrisy shall be disclosed, Sincerity shall be rewarded, nothing shall be hidden from God's Search; no Person shall be exempted, no Work, either open or secret, but God will bring it into Judgement. His infinite Wisdom knoweth all, and his infinite Justice will give due Recompense to all. The Businesses of all Nations and Persons shall be openly examined. What then is our Duty, but to exercise ourselves both in Faith and Repentance, that our Judge may be our Saviour, and it may go well with us when this Search is made? 3. Chiefly from the Person, sufficiently attested by the Miracles of his Life, and Resurrection from Death. God hath determined and ordained the Person by whom the whole World shall be judged. And from thence we may judge of the Rule, it is by his Doctrine, and by our receiving or not receiving Christ. Surely it is our Interest to be in with him, who will cite us before his Tribunal: To accept his Person as our Lord and Saviour, john 1.12. To as many as received him, to them gave he Power to become the Sons of God. To believe and entertain his Doctrine as the Message of God, john 5.24.— He that heareth my Word, and believeth on him that sent me, hath everlasting Life, and shall not come into Condemnation; but is passed from Death to Life. To imitate his Example, 1 john 4.17. Herein is our Love made perfect, that we may have Boldness in the Day of judgement; because as he is, so are we in this World. To trust in his Merit, Psal. 2.12. Kiss the Son lest he be angry, and ye perish from the way, when his Wrath is kindled but a little: Blessed are all they that put their Trust in him. To love him and live to him, 1 Cor. 16.22. If any Man love not the Lord jesus Christ, let him be Anathema Maran-atha. If he say, Come ye Blessed, or, Go ye Cursed, we must abide by it to all Eternity. woe to them that neglect his Offers, contemn his Ways, oppose his Interest, oppress his Servants. But blessed are they whose Redeemer is their Judge; he who shed his Blood for them, must pass the Sentence on them; and one that is Flesh of our Flesh, and Bone of our Bone, is the final Judge between us and God. Will he be harsh to his sincere Disciples? But to say all in a word, Surely this Consideration should do the Work effectually, because his Gospel and Covenant is nothing else but a free Promise of Pardon upon Condition of Repentance: Luke 24.47. That Repentance and Remission of Sins should be preached in his Name among all Nations. And to this end the Apostles were to preach that Christ is Judge, Acts 10.42, 43. He hath commanded us to preach unto the People, and to testify that it is he who was ordained of God to be the judge of Quick and Dead. To him give all the Prophet's witness, that through his Name whosoever believeth in him, shall receive Remission of Sins. Nothing showeth the necessity of Remission of Sins, so much as the Judgement; and the necessity of Repentance to Remission, so much as the Judge, who in his Covenant hath made this Condition. Nothing doth befriend the great Discovery of the Gospel, which is free Pardon of Sin by Christ upon Repentance, so much as the sound Belief of this Truth, that Christ is Judg. Doct. That the great Purpose and Drift of the Gospel where it is sent and preached is to invite Men to Repentance. This appeareth abundantly by the Scripture, that Repentance is one of the first and chief Lessons which the Gospel teacheth. When the Gospel-Kingdom was to be erected or set up, john the Baptist crieth, Repent ye, for the Kingdom of Heaven is at hand, Mat. 3.2. So when Jesus himself began to preach, his Note is the same, Mat. 4.17. He began to preach, and to say, Repent, for the Kingdom of Heaven is at hand. His Doctrine, and the Doctrine of the Baptist is all one in substance; and necessarily it must be so. The Gospel findeth Men under the Tyranny of Satan, and offereth to bring them into the Kingdom of God. So when he sent abroad his Disciples first to the jews, Matth. 10. and afterwards to the World, Luk. 24.47. That Repentance and remission of Sins should be preached in his Name: The Disciples were faithful to their Commission, Acts 2.38. Peter said unto them, repent and be baptised every one of you in the Name of jesus Christ, for the remission of Sins: But to give you some Reasons of it, I shall, (1.) Inquire what is Repentance. (2.) What the Gospel doth to promote it. (3.) How convenient and necessary this is for all those that are willing to come out of the Apostasy of Mankind, and to return to their Obedience to God. First, What is Repentance? Sometimes it is taken largely, for our whole Conversion to God through the Faith of Christ, as in the Text: He commandeth all men to repent; that is, to turn from their Sins, and believe the Gospel, 2 Tim. 2.25. In meekness instructing those that oppose themselves, if peradventure God will give them Repentance to the acknowledging of the Truth. Where the owning of the Christian Faith is called Repentance. Sometimes strictly, as opposed to, or rather distinguished from Faith, as Acts 20.21. Testifying both to the jews, and also to the Greeks, Repentance toward God, and Faith toward our Lord jesus Christ. Where Repentance is said to be towards God as the End, as Faith is conversant about Christ as the Means: And there it signifieth a return to the Love and Obedience of our Creator, which was our Primitive Duty before the Fall; as Faith implieth all the Duties that belong to our recovery by Christ. In short, in the strict sense, there is not only a Sorrow for what is past, which is a beginning and help to the other part, for, 2 Cor. 7.10. Godly sorrow working repentance unto Salvation, not to be repent of; but also a full purpose of Heart to live unto God, Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. Sometimes Repentance is described by one term, called Repentance from dead works, Heb. 6.1. where by dead works are meant Sins, which render us liable to Death: And often by the other called a Turning or Returning to God, Zach. 1.3. Turn ye unto me, saith the Lord. Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God. From him we fell, to him we return: and so it includeth an acknowledgement of our Sins with grief of Heart, and a resolution to forsake them, that we may live unto God; both of which, if they be hearty and sincere, will be evidenced by newness of Life, Rom. 6.4. or doing works meet for Repentance, Acts 26.20. That they should repent and turn to God, and do works meet for repentance. The sum of what he preached was reduced to three Heads, the two first by way of Foundation, the third by way of Superstructure. The two first imply an Internal Change, the third the Outward discovery of it. By Repentance is meant there a bethinking ourselves, or considering our ways, after we have gone wrong, with a broken hearted sense and acknowledgement of the misery into which we have plunged ourselves by Sin. By turning to God, our seeking happiness in God by Christ, and giving up ourselves to him, to do his Will: And by works meet for repentance, a suitable and thankful Life. All practical Divinity may be reduced to these three Heads, a sense of our misery by Nature, a flying to God by Christ for a Remedy, and the Life of Love and Praise, which becometh Christ's reconciled and redeemed ones. This is Repentance. Secondly, What the Gospel doth to Promote it. 1. It requireth it indispensibly of all grown Persons. In the Text, he commandeth all men every where to repent. And our Lord telleth us, that the great end of his Commission was to call Sinners to Repentance, Mat. 9.13. I am not come to call the Righteous, but Sinners to repentance. The Gospel findeth us not innocent, but in a lapsed estate, under the power of Sin, entangled in the Love of the World▪ and the snares of the Devil, and obnoxious to the Wrath of God. Now Christ came to recover us from the Devil, the World, and the Flesh, unto God, that we may love him again, and be happy in his Love: So that they quite mistake the Nature of our recovery, who dream of a mere exemption from Wrath, without an healing our Natures, or restoring and putting poor Creatures in joint again, which were disordered by the Fall; or that we can live in the Love of God, before we are changed both in Heart and Life. No, Christ took another course to call us, not only to Pardon and Eternal Glory, but to Repentance; or strictly to enjoin this Duty upon us, that by his Grace we might recover a disposition of Heart, which in some measure might incline and enable us to love, please, and obey God; and that under pain of his displeasure we might break off our Sins, and live unto God: For he came not to give liberty to any to live in Sin. 2. By its Promises, for it offereth Pardon and Life to the Penitent Believer, and to them only. None can enjoy the Privileges of the New Covenant, but those that are willing to return to the Duty which they owe to the Creator. This is Gospel, Luke 24.47. That repentance and remission of Sins should be preached in his Name; compared with Mark 16.16. He that believeth, and is baptised, shall be saved: but he that believeth not shall be damned. God and Christ are agreed, that Salvation should be dispensed upon these terms, and no other. We are not within the reach of the Blessing and Comfort of the Promise, till we repent. 3. By its Ordinances, or the Sacraments and Seals of the Covenant. As Baptism, which serves for this use; Mat. 3.11. I baptise you with water unto repentance. And Acts 2.38. Repent and be baptised every one of you in the Name of jesus Christ, for the remission of Sins. This is the initial Ordinance, which is our first covenanting with God; and therein we bind ourselves to forsake all known Sin, and to live unto God: And from that time forward we must reckon ourselves as under such a Vow, Bond, Debt, and Obligation, Rom. 6.11. Reckon yourselves also to be dead indeed unto Sin, but alive unto God through jesus Christ our Lord. What! doth our Mortification or Vivification depend on our esteem or conceit? Will that kill Sin, or quicken Holiness? The meaning is, Count yourselves obliged to die to Sin, and to persevere in Holiness, by your Baptismal Vow and Covenant. In the Lord's Supper, one great Benefit offered and sealed to us, is the remission of Sins, Mat. 26.28. For this is my Blood of the new Testament, which is shed for many, for the remission of Sins; that is, supposing we make Conscience of our Baptismal Vow, and renew our resolutions against Sin, lest we grow cold and remiss in them. Thirdly, How convenient and Necessary this is for our recovery to God. 1. For the Honour of God. Surely Christ communicateth the effects of his Grace in a way becoming the Wisdom of God, as well as his Justice. Now as the Justice of God required that his Wrath should be appeased, so his Wisdom required that Man should be converted and turned to God; because God, in dispensing Pardon, will still preserve the Honour of his Law and Government: As he doth it in the Impetration, so in the Application: As to the Impetration, that was not without Satisfaction; so to the Application, that is not without Repentance, or a consent to live according to the Will of God. Now this would fall to the ground, if we should be pardoned without Submission, without Confession of past Sin, or resolution of future Obedience: For till then we neither know our true misery, nor are we willing to come out of it. For they that securely continue in their Sins, they despise both the Curse of the Law, and the Grace of the Gospel. 2. The Duty of the Creature is secured, when we are so solemnly bound to future Obedience. Our first hearty consent to live in the Love and Service of our Creator, with a detestation of our former ways, is made in a solemn Covenant manner, called therefore the Bond of the Covenant, Ezek. 20.37. I will bring you into the bond of the Covenant: So Numb. 30.2. If a man vow a vow unto the Lord, and swear an Oath to bind his Soul with a bond, he shall do according to all that proceedeth out of his mouth. And besides, it is made in our anguish, when we drink of the bitter waters, and feel the smart of Sin, Acts 9.6. And he trembling, and astonished, said, Lord what wilt thou have me to do? And so the fittest time to induce an hatred of Sin, and also love to God and Holiness, as having then the sweetest and freshest sense of his Love and Mercy, in providing a Saviour for us, and offering pardon to us, Psal. 130.4. There is forgiveness with thee, that thou mayst be feared. Our Thoughts are most conversant about these things, Rom. 12.1. I beseech you therefore, Brethren, by the mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable service. 3. It is most for the Comfort of the Creature. There are some Principles planted in the Heart of Man for the restraint of Sin, which may be baffled for a time, but our fears will return upon us: And till the Soul be subject to God, it can never be comfortable, nor at ease within itself. And it is in vain to think we shall find rest for our Souls, till Sin be more hated, and God more loved: Mat. 11.28, 29. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Take my Yoke upon you, and learn of me: for I am meek and lowly of heart, and ye shall find rest unto your Souls. The same reasons that enforce the necessity of a satisfaction to God's Justice, do also enforce the necessity of Repentance, for else the Heart of Man is so constituted, that it will be a Stranger to comfort. It is true, God is not quick and severe upon every miscarriage; but yet the Soul apprehendeth him an holy and just God, and therefore must be set to serve the living God, or else the Conscience is not purged from dead works, Heb. 9.12. USE. Is to press us to mind this work of Repentance. We put all upon Faith, but overlook Repentance: yet the Gospel aimeth at this, and without it the Grace thereof is not rightly applied. It is a Duty of great use, for God's Glory, Man's Obedience, Duty and Comfort dependeth on it. And it is indispensibly necessary, by God's Authority, necessitate Praecepti, and by the New Covenant Constitution, necessitate Medii: And dare we be slight in it? The times of our Ignorance show how necessary it is, and the light of the Gospel doth more enforce it. Christ upbraided the Cities where his mighty works were done, because they repented not, Mat, 11.20, 21, 22. Then began he to upbraid the Cities, wherein most of his mighty works were done, because they repented not. woe unto thee, Corazin! woe ●nto thee, Bethsaida! for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon at the day of judgement than for you. And there is a Judgement will pass upon us: and if we repent not, who can stand in the Judgement? Psal. 130.3. If thou, Lord, shouldest mark Iniquities, Oh Lord! who shall stand? What shall we do? 1. Expect not extraordinary Dispensations. We have advantage enough by God's Word, Luke 16.30. If one went to them from the dead, they would repent. There Christ impersonateth our natural thoughts, there is no need of that: Conscience is awakened with the Word: Christ is risen from the dead, and hath sent this Message to us. 2. Rouse up yourselves, Psal. 22.47. All the ends of the world shall remember, and turn unto the Lord, Psal. 119.59. I thought on my ways, and turned my feet unto thy Testimonies: Man is inconsiderate, and will not give Conscience leave to work. 3. Observe God's Checks. We are negligent, therefore God seeketh to awaken us, Prov. 1.23. Turn you at my reproof. Smothering Convictions breedeth Atheism and hardness of Heart. 4. Do what you can, Host 5.4. They will not frame their doings to return unto their God. Then we are the more inexcusable in our Impenitency, when we will not so much as think, and endeavour, or use the outward means which tend to Repentance, or set about the work as well as we can. If we shut the door upon ourselves, who will pity us? God may do what he pleaseth, but we must do what he hath commanded, bend our course that way, for he has commanded us. 5. Ask it of God. Pray for it, jer. 31.19. Turn thou me, and I shall be turned. Surely he is able to help you out of your difficulties, Mat. 19 26. With God all things are possible: He is willing, for he faileth not the serious Soul, Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give Repentance and forgiveness of Sins. SERMON I. ON MARK X. 17. And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit Eternal Life? ANY reigning Sin maketh us uncapable of Faith, and by consequence of Salvation; of which we have a notable Instance in the Conference that passed between Christ and a young Ruler of the jews. The story begins in the words read: And when he was gone forth into the way, etc. The words give an Account of a Question put to Christ. And here, (1.) The Time and Place when and where this Question was put to him, When he was gone forth into the way. In the tenth Verse we read he was in some private House, where the Pharisees did resort to him, and dispute with him about Divorce: And v. 13. They brought young Children to him, that he might bless them. Now when he had pleaded their Right, and laid his hands upon them, and blessed them, Matthew tells us, that he departed thence, Chap. 19.15. and by the wayside, as he was in his Journey to some other place, this Ruler comes to him. Thus doth our Lord find new Occasions of doing good; in the House, and by the wayside: Acts 10.38. it is said, He went about doing good. The Life of Christ was a constant course of Service to God, and Bounty to men; he went about; and he went about doing good. This is the Time and Place when and where. (2.) The next Circumstance is the Person by whom the Question was put, the Text saith only, There came one running to him. What this one was, we shall find by laying several Scriptures together. (1.) This One is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Young man, Math. 19.20. (2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Rich man, v. 22. He had great Possessions. (3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ruler, Luk. 18.18. What is meant by that? Possibly one of the chief Pharisees, for they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rulers, Luk. 14.1. or a Ruler of the Synagogue; or as Grotius thinks, one of the Magistrates of his Town; or rather, the Head and Chief of his Family: The Honourable Families among the jews had their Heads and Chiefs, whom they called their Rulers. Now such a Ruler, a young Man, an honourable Person, a Head and Chief of his Family, he comes to Christ, and puts this Question to him. (3.) The Manner of his Address to Christ; it was Voluntary, He came, saith the Text, that is, of his own accord; it was Zealous and Earnest, he came running to him: It was Humble, he kneeled down to him: and besides, it was Civil and Respectful, he calls him Rabbi, and gives him the title of good, Good Master; he comes with a kind Compellation, which shows his Reverence and Respect to Christ: This was the Manner of his Address. (4.) The Question itself, which is weighty and serious, What shall I do to Inherit Eternal Life? Out of all these Circumstances take this Observation: Doct. That men may go very far in a sense of Religion, and yet come short of True Grace. I give it with respect to the Context. This young man is a pregnant Instance, he went far; for as this Text delivers his Character to us, you will find few his Equals, and the most part of the World left behind him. Here's a Young Man, a Rich man, a Noble man, that is troubled about Salvation, and seems to forget himself, and his Dignity; he comes running to Christ, knelt to him, and puts a serious Question; but yet he came short, the Context shows that, for when he heard of Christ's terms, he went away sorrowful. To make good the Observation, 1. I shall show what was Commendable in this Young Man. 2. Where the defect and fault was; for here seems to be nothing but what is fair and plausible, he comes, and he comes kneeling to Christ, and says, Good Master! what shall I do that I may inherit eternal life. I. There is something, yea much, commendable in him, and worthy of Imitation, and that will appear by considering, 1. The Question which he puts. 2. The Quality of the Person that propounded it. 3. The Manner how. First, The Question asked, What shall I do that I may inherit Eternal Life? This for the substance of it, is a good Question, and very necessary for all to ask: Our Hearts would be in a much better frame than they are, if we did ask it more, and ask it oftener, O how shall we do to be saved? (1.) It is not a Question about another Man, but himself. We read of an impertinent Question put by Peter to Christ, john 21.21. Lord what shall this man do? Many do not look inward, and are busy about the Concernments of others, but here it is not, What shall they do, or what shall others do? But Good Master! What is my Duty? what shall I do to be saved? (2.) It is not a curious Question, or the Proposal of some intricate Doubt, and nice debate, Titus 3.9. Avoid foolish Questions: Curious Questions argue wantonness; they that are Heart whole will dispute and wrangle about unprofitable needless points, but neglect those that are most weighty and necessary; and it is a true Rule, Deficit in necessariis qui redundat in superfluis: Those that wholly give up themselves to vain janglings, neglect more necessary and profitable matters. But the Young Man's Question is not about curious Speculations, but a weighty point, What shall I do to be saved? (3.) It is not about the Body, but the Soul: There are things necessary for the outward Man, and Questions of that Nature are too rise with us: What shall we eat, and what shall we drink, and what shall we put on? Mat. 6.25. All men's care is about the Body, and these worldly Questions do most perplex their Hearts; How shall I be clothed and fed? But this Young Man's Question is not about any matter of the World, but the saving of his Soul: How shall I do to live for ever with God? (4.) About his Soul he doth not ask a frivolous or small thing, but a thing of the greatest moment in all Divinity, What shall I do that I may inherit eternal Life? A weighty matter, the weightiest of all others, Mat. 6.33. Seek first the Kingdom of God, and his Righteousness, Prov. 4.7. Wisdom is the principal thing, therefore get wisdom, and with all thy getting get understanding: And certainly such a Question as this discovers a good Spirit; (1.) That he was no Sadducee, for he inquires after Eternal Life, which they denied. The Young Man was one that did believe Heaven and Hell, and inquires after the way how to escape the one, and obtain the other. (2.) It discovers some Thoughtfulness about it. Many of Christ's own Disciples dreamt of an earthly Kingdom, they were ever putting Questions to Christ about it, Acts 1.6. Lord! wilt thou at this time restore again the Kingdom to Israel? But his thoughts were more upon the Kingdom of Heaven, than upon a Temporal reign which they fancied to themselves. (3.) It discovered that which was very sensible of the connexion that is between the End and the Means, that something must be done in order to Eternal Life. There are some men that would have Heaven and Happiness, but are loath to be at the cost, Numb. 23.10. Let me die the death of the Righteous, and let my latter end be like nis; At oportuit sic vixisse; but we must live so, if we would die so. It is presumptuous folly to hope for the End without the Means; there are Means leading to the End, which must be enquired after and regarded by us: Well then, so far the Pharisee is right, that without Holiness no man shall see the Lord. (4.) This Question so put, discovers that he was sensible that a slight thing would not serve the turn, not a little saying and outward Profession. This was not a vain and loose Person, but a moral Man, and one that had done much, yet What good thing must I do? (5.) This was the Errand and great thing that brought him to Christ, to find the way to Heaven and true Happiness. The Man was rich, but he saw that his happiness lay not in Riches, but in everlasting Salvation, and thereupon he goes to Christ to learn how he should do to obtain it. There were many which followed Christ upon other Accounts, some for his Miracles, he cured their Diseases, others for the Loaves, joh. 6.26. but he comes to him about Eternal Life. (5.) This Question was seriously put, he did not ask it in jest, but in the greatest earnest. When men are convinced, things now begin to be real, and seem other than formerly they did, they think, and speak, and talk like men in another World; Sin is another thing, they were wont to marvel what made men keep such a do about Sin: What great harm was it to take a little forbidden pleasure? That it was hard measure to be held so closely to Duty; but now they have other Thoughts, some are anxious, all are solicitous and careful, and enter into consultation about the means of Salvation. When the Corinthians were made sorry by Paul's Letter, 2 Cor. 7.11. What carefulness it wrought in you. In short, (that I may gather up all I have said) Necessary Questions are better than those which are nice and impertinent, and Practical Questions are better than Speculative, and Questions about Spiritual and Eternal things, are better than those that only concern Temporal; Questions about the Soul are better than those which concern the Body, as far as the Soul excels the Body, and Heaven excels the World; where was the fault of all this? I will show that by and by, only I mention now, there was a Leven of Legalism, he thought to Earn Heaven by his Doing, What good thing must I do? As Matthew repeats the Question, Mat. 19 16. Thus far we have the Character of the Man fair, he was one that comes about a very serious and momentous Question to Christ, a Question that should be more on our Heart. Secondly, Let us consider the Person by whom it was put, by a Young Man, in the prime of his Age, by a rich Man in the fullness of his Wealth, by a Man of good Rank as well as a good Estate; by a Ruler, while he was in his Power and Empire. (1.) We find him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Young Man. julius Pollux tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that had not yet accomplished his fourth Septenary, that is not yet full twenty eight years of Age. Young Men are usually vain, and there is nothing they mind less than the Salvation of their Souls. If an old Man had put this question to Christ, it had been the less remarkable; it is time for them to think of another World, that have one foot already in the Grave, but this young Man comes to Christ to inquire after Eternal Life: O that other Young Men would imitate his Example, and go so far as he who yet fell short, as we shall see in the process of the Story. There is an ignorant and profane Conceit which possesseth many men's minds, that it is not necessary for Young Men to study the Scriptures, or to trouble themselves much with thinking of Heaven and Life to come, because they are young, and strong, and lusty, and likely to live many years, therefore they think it is more proper for them to follow the World, and to mind the things of this Life, and let Old men alone to think of Heaven: But this is flat contrary to the Word of God, which requires us to Remember our Creator in the days of our Youth, Eccl. 12.1. He that gave all, deserves our best, that our first and flowery years should be consecrated to him, while the effects of his creating Bounty are most sensible upon us, Psal. 119.9. Wherewithal shall a young man cleanse his way? The World will say, What have Young Folks to do with so serious a work? when Old-age hath snowed upon their heads, and the smart experience of more years in the World hath ripened them for so severe a Discipline, than it is time to think of Repenting, and of cleansing our Hearts from Sin, and providing for our Last End, and great Account: O No, God demands his right of the Young Man, that his Heart be seasoned betimes with Grace. In the Word of God we read of josiah, a young King, of Phineas, a young Priest, of Daniel a young Prophet, and Timothy a young Evangelist: O that Young Men would apply their Hearts to Religion, and make progress therein. First, Consider how convenient and Reasonable it is, that God should have our First and Best. The Flower and best of our Days is due to God, who is the best of Being's. Under the Law, the First fruits were God's, the Sacrifices were all offered Young, and in their Strength. Leu. 2.14. If thou offer a Meat-Offering of the First-fruits unto the Lord, thou shalt offer the Meat-Offering of the First-fruits, green Ears of Corn dried by the Fire. They were not to stay till they were ripened; God will not be kept out of his Portion: When Wit is dulled, Ears heavy, Body weak, Affections spent, is this a fit Sacrifice for God? In respect of Eternal Life which we look for, we should begin betimes to lay a Foundation. If a man has a great way to go, it is good rising early in the Morning; Many set out too late, never any too soon. And for the Conveniency of it; Young men are most capable of doing God Service, they are best able to take pains in the Service of God, and working out their own Salvation; they are fittest in regard of strength of Body and Mind, the Faculties of their Souls are most vigorous, and the Members of their Bodies most active, they have quick Wits, much Firmness of Memory, and strength of Affection. It is not fit to lay the greatest Load on the weakest Horse; the weak Shoulders of Old men, are not fit for the Burden of Religion. Secondly, Consider how Necessary it is, because the Lusts of Youth being boiling Hot, need the Correction of a more severe Discipline. Young men are inclined to Liberty and Carnal Pleasures, and are more apt to be led aside from the right way by the motions of the Flesh, and are selfwilled and headstrong in their Passions; therefore they need look after the World to come, and to exercise themselves in Holiness more than others do. As the boiling Pot sendeth up most Scum, so in the fervours of Youth there are the strongest Inclinations to Intemperance and Uncleanness. Who so eager in Desires, so bold in Erterprises, so confident and presumptuous as they? Therefore they ought to be most heedful, watchful, and seriously Religious, lest they be caught in the Devil's Snares. We read of Youthful lusts, 2 Tim. 2.22. Flee also Youthful lusts. Therefore Youth had need to be seasoned with the Doctrine of the Scriptures. 2 Tim. 3.15. And that from a Child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation, through Faith which is in Christ jesus. The heat and violence of their Lusts is broken with a care of the World to come. Thirdly, Consider the Profit of it. 1. The Work is more Easy, the sooner it is taken in hand; whereas the longer it is delayed, the more difficult: Sin groweth stronger by Custom, and more rooted: jer. 13.27. I have seen thy Adulteries and thy Neighing, the lewdness of thy Whoredoms, and thine Abominations on the Hills in the Fields: Woe unto thee, O jerusalem! wilt thou not be made clean? when shall it once be? There is not such another Tyrant in the World as Sin, by every Act it gathereth Strength. A Twig is easily bowed, but when it groweth into a Tree, it is not moved. The man that was possessed of a Devil from his Childhood, how hardly was he cured? Mar. 9.21. When the Disease groweth Inveterate, Medicines do little good. If you would know what you should do to inherit Eternal Life, learn it Young, and then the way of the Lord will be strength to you. Lam. 3.27. It is good for a man that he bear the yoke in his Youth. 2. You hereby provide for the Comfort of Old Age. If you serve God in your good days, he will help you the better over those evil days wherein there is no Pleasure. Isa. 46.3, 4. Harken unto me, O house of jacob, and all that remain of the House of Israel, which are born by me from the Belly, which are carried from the Womb. And even to your Old Age I am He, and even to hoar hairs I will carry you. It will be then no grief of Heart to you when Old, that you were acquainted with God Young. Whereas on the other side, the Vanities of Youth will be the Burden of Age. Inania juventutis gaudia sunt acerba Senectutis gravamina. Ambrose. 3. Our great Work that must be once done, is put out of hazard, when we think of Heaven seriously while we are Young. Most defer this main care out of hope of long Life: The Young as well as Old may die; the far smaller part of Mankind arrive to Old Age: Life is most uncertain, and such a weighty Business as this should not be left at Peradventures. Nadab and Abih● were taken away young, and in their Sins: The Bears out of the Forest devoured the Children that mocked the Prophet. Therefore the danger being so great, you should make sure of escape from Hell, and of a Title to Heaven betimes. When Children come to the full use of their Reason, they stand on their own Bottom, whereas before they are reckoned to their Parents; and then woe to them if God crop them off in their Flower, and they die in their Sins when they are upon their own personal account. All this is spoken, to show that younger as well as elder Persons should inquire after Eternal Life. (2.) This Man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Rich Man, one who had great possessions. Rich Men usually quench their Reason in Sensuality, and wallow in all manner of carnal Delights, but cast off all thoughts of Eternity: But this Man, though he had enough to live happily in the present World, yet he thinks of the World to come. O that all you that are rich in this World would go and do likewise! Usually Men, when they are well at ease, look no further. This is a Question rarely moved by men of that sort, What shall they do to be saved? They think Heaven is a fit Notion to entertain the Fancies of the poor and Afflicted withal; a pleasant Thought wherewith to comfort and relieve their Sorrows: but this Rich Man, though he had great possessions, yet he hath his trouble upon him about his Salvation. It is true in general, of all men there will be but few saved, and among the Rich, but few of those few; 1 Cor. 1.26. Not many wise men after the flesh, not many mighty, not many noble, are called. Usually where is Religion more bitterly scoffed at, and vilified, than among the rich and full-fed Worldlings? They throng their Hearts with Pleasures, and make it their business to run from one carnal Contentment to another, as if they would verify that Fools saying, Luke 12.19. Soul, take thine ease, eat, drink, and be merry: All their Time is spent in sporting, eating, drinking, dressing and undressing; this is the business and Entertainment of their Lives. O when shall we hear one savoury word from these concerning Eternity, and the Life to come? But surely it is their Duty, as well as of poorer Men, to seek an Interest in Heaven, and in the World to come, if indeed there be such a thing, as Scripture and Reason, and Conscience will tell us that there is. Certainly we shall not always tarry here, and there will a time come when it will be of no profit to us, that we have lived more plentifully than others, unless we have made provision for a better Life. Rich Men are wont to Command others, and we must Command them, whose Office it is to come to them in a greater Name: What to do? 1 Tim. 6.17. Charge them that are rich in this World, that they be not highminded, nor trust in uncertain riches: Charge them that they do not scornfully refuse the Gospel, and think to bear it out with their Wealth and Greatness, so I interpret trusting in uncertain Riches: There will a time come, when they shall stand on the same Level with the poor, therefore let it be their great business to get in with God, and to be useful in their places; to sow to the Spirit rather than to the Flesh, that they may be sure of a good Estate in the World to come, and take hold of Eternal Life. This Rich man was not satisfied with his Estate, he comes with this Question, What shall I do that I may inherit Eternal Life? (3.) He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ruler, not a vulgar and obscure Plebeian, but a Man of Eminency and Authority, a Nobleman (to speak in the English Language) or the chief of his Family. Men of this Rank are usually either seeking how they may raise their Name and Estate in the World by the favour of Princes, aiming to be built up every day a Story higher, with new Additions of Honour and Title; this is their great business: It little entereth into their Thoughts to have their Names written in the Book of Life; or else abusing their Power and Greatness, by opposing Christ, his Interests, Servants and Kingdom; and therefore the Psalmist saith, Be wise now therefore, O ye Kings! be instructed ye judges of the Earth, Psal. 2.10. Most men have stumbled upon the Cornerstone, and taken no warning by those that have been broken in pieces before them: Or else they are such as are afraid and ashamed to be reckoned among the Followers of a despised Christ, as that which would lessen their Grandeur, and make them of no Reputation among Men of their Rank and Quality; that they should be taken notice of, if they favour Religion, and the things of God, john 7.48. Have any of the Rulers, or the Pharisees believed on him? That is in the Jewish Dialect, have any of the Nobles and Chiefs? But this Man, though a Ruler, he comes with his Case of Conscience to Christ, and he comes openly, What shall I do that I may inherit Eternal Life? We have seen his Question, and found it to be serious and momentous, such as becomes us all to make; and we have considered his Person. Thirdly, Here is the Manner of his Address, and thence you may observe, (1.) The Voluntariness of it: He came not called by others, but he came of himself; not driven by Afflictions, or by any bodily or outward Necessity, but came to Christ. Many of Christ's own Disciples, and menial Servants came not so; Peter came not till Andrew brought him, yea the other Apostles were all called. Here we read of no Calling, no inviting, but he came of his own accord, and that not upon the Impulsion, or urging of any Bodily Necessity. Many came to Christ, but thanks to their Calamities and Necessities that drove them; they were Blind, and Lame, or possessed with Devils, or had their Sick to cure, but this Man comes without any Collateral respect, nothing but a desire of satisfaction to his Grand Scruples, What shall I do to obtain Eternal Life? This brings him to Christ. (2.) The Earnestness and Fervour of his coming, He came running. This Nobleman seemed to forget and neglect the dignity of his Condition; he doth not walk in state, but when Christ was gone out of the house where he was before, lest he should miss of him, he runs after him; this shows his zeal and forwardness to meet with Christ, and to put this Question to him. He had an earnest desire to confer with Christ, and is not ashamed even then to run after him when Christ was a despised Person. When David danced before the Ark, and Michal scoffed at him, as if it argued Lightness, 2 Sam. 6.16. he said, If this be to be vile, I will be more vile: It was disgraceful in that Age for this Ruler to come to Christ, much more to run after him. Nicodemus, a Man of his Rank was convinced, yet he durst not publicly own Christ, but came to him by Night, so as least to be taken notice of; but this Man runs after him in the Highway, and sets all other respects aside, that he might seek a Salve for the Sore which run upon him; so great and earnest was his desire to have his Conscience satisfied, What must I do to inherit Eternal Life? (3.) Consider his Humility and Reverence to Christ, He kneeled to him, in token of civil Honour and Reverence to him, as an eminent Prophet and Teacher; he was not persuaded, as we that profess ourselves Christians are, of the Godhead of Christ, only he took him for some great Prophet, and a Man of God, therefore he cometh and tendereth his Petition kneeling. One would think all this Respect, and fair meaning might be without any fault, and that he had a very good Heart; a man that should come, and run, and kneel to Christ, and beg him to answer this Question. (4.) There is his Compellation, Good Master: He came not treacherously to entrap Christ, as the Lawyer that asked the same Question, but not with the same intent; Luke 10.25. Behold a certain Lawyer stood up, and tempted him, saying, Master! what shall I do to inherit Eternal Life? This Man came not to tempt Christ, but to learn of him, out of a good Intention and Purpose, and with a Mind and Affection in some degree sincere. The Man had some good Qualities, for it is said, jesus loved him; he had moral Sincerity, for he did not dissemble; but he came not with a supernatural Sincerity, for there was a reservation in his Heart, as appears by the sequel; his Resolution to follow Christ was not absolute, though he esteems him, and makes fair offers to him. We have seen the first part, namely, what was commendable; a Young man, a Rich man, a Nobleman; he comes with such Earnestness, with such a Question to Christ, with such a Desire to be satisfied, with an Intention sincere. II. But where was his Defect? By all that hath been said, a Man would think that all this while I have been describing some rare Saint. Such is his Zeal and Forwardness after spiritual and heavenly Knowledge, and such is our Coldness, and Carelessness about everlasting Concernments, that we should easily think, surely this is enough, and wonder God should require any thing more, and to go further than this Man. (1.) His Fault was, that he asked in the Pharisees sense, What good thing he should do▪ That will appear by Christ's Answer in the process of the Story. If the Question had been only, By what Means must I be saved? Or, What is the way to Heaven? Christ would have answered him as the Apostles did in a like case, Acts 16.31. Believe on the Lord jesus Christ, and thou shalt be saved. If the Question had been put to him in a brokenhearted Manner, and by one that was sensible of his Misery and Inability, and had come to Christ and said, What shall I do? He would have taught him. Now the Pharisees Error was double: He thought that men might be saved by their own Works, and that those Works were in their own Power: He thought of nothing else but of being saved by the Merit of his own Works, that those were full out weight with God, and did deserve Eternal Life; as the jews elsewhere, Rom. 9.31, 32. Israel which followed after the law of righteousness hath not attained to the law of righteousness. Wherefore? because they sought it not by Faith, but as it were by the works of the law. They were ignorant of the Law, and of themselves; ignorant of the Law, and therefore sought Justification by the Works of the Law, and not by Faith; and ignorant of themselves, and therefore presumed of their own Strength, as if they were able to do whatever good was prescribed to them. As the jews said to Christ, john 6.28. What shall we do that we might work the works of God? They were confident of their own Merit and Strength. Here was his Fault, that he was (as other jews were) both Ignorant of the Law, and Ignorant of himself: Of the Law, that there is no standing before God by that Covenant; and of himself, that he had full strength to perform it. Men by Nature retain so deep an Impression of the Covenant of Works, and are Ignorant of the Perfection of the Law, and their own Impotency, that they know no way of attaining Eternal Life, but by their own Works, and doubt not but they shall do well enough; if Christ will tell them their Duty, they will do it. In short, this young man was conceited of a Righteousness as in himself, and from himself, and if Christ had answered him according to that humour, he had done no more good upon him, than if a Physician should say to a lame man. Run and you shall be cured. And therefore Christ's Business was to bring him to a Brokenness of Heart by the Knowledge of the Law, of himself, and his own weakness, as you shall see afterwards. (2.) His next Fault was, his Love of Riches and worldly things, which is a dangerous Obstruction, and a Let to Salvation. Fair Intentions and good Offers profit not, where any one thing is loved more than God; where the World is not overcome, and the fleshly Mind and Interest is not mortified: For we must not confine it only to Riches, but Pleasure, and Honour, or any such thing. For when Christ had taught them that he was Lord and Sovereign, and could give Laws, he gives him a Law to try him, Sell what thou hast, and give to the Poor, and come take up the Cross, and follow me; he went away sorrowful. Unless, every Affection and Interest of ours be laid at the feet of Christ, we are not throughly converted to him. From this Story consider: Whoever believes, must determine, God is his chiefest Good, and Jesus Christ is the only way to God; there must be an intention of God as the last End, and a choice of Christ as the only Means; there must be Brokenness of Heart, a renouncing the World, and an entire dependence on Christ, as the only Saviour to bring us to God. USE. This may humble us, that we go not so far, and to caution us, that we do not rest here. First. To humble us▪ Alas! most men go not so far as this young rich man, that comes thus seriously to Christ, about a Question of Eternal Life: It is a saying of Athanasius, utinam omnes essent Hypocritae: Would to God all men would go so far as Hypocrites: He means it not as to Dissimulation, but partial Obedience. It were a blessed thing for the World, if all men went so far as this Young man; so as, (1.) To have their Thoughts taken up about Eternal Life. The most part of the World never consider whence they are, nor whither they go, nor what shall become of them to all Eternity. We busy our Thoughts about our Temporal Interests, and are carking how we may live in the World, and maintain ourselves, but never take care how we shall live for ever. If you go from house to house, you will find this Question very rare, What shall I do to obtain Eternal Life? Go up and down among People every where, and you meet with no such Language as this; go to Young and Old, Poor and Rich, Great and Small: We have many thoughts in us how to dispose of our present Affairs, but few think of the World to come. Should a man's thoughts be taken up about furnishing his Inn, where he tarries but a Night, and neglect his Home? Thus we busy ourselves about the Affairs of this Life, when to morrow we must be gone, and mind not the World to come, where we must abide for Ever; not once a Year doth such a thought run in our Minds, we never ask or speak about it, nor will we suffer any to do so, so far are we from being diligent and Earnest to get it resolved: This is the least part of our care. (2.) To be sensible it is no slight matter to have an Interest in the World to come. Most men think they shall do well enough for Heaven, a small matter will serve the turn for that, and there needs not such great solicitude about it. This was a moral man, no debauched Person, yet he is troubled, and makes enquiry after Eternal Life. Many think a slight saying God have Mercy upon me, or a little overly trust upon the Mercy of God will serve the turn. (3.) To have such a sense as to choose fit Means. He had heard the Pharisees long, but was not satisfied; their Doctrine was cold, without any spirit and life; and their Zeal was all for Externals, and Bodily Exercise, that was of little Profit: Eternal Life was a thing sparingly spoken of by them, but more plentifully by Christ; therefore he goes not to the Scribes and Pharisees, and chief Priests, who arrogated to themselves the Knowledge of Mysteries. Many heap up Teachers to please their own Lusts. (4.) To be so concerned, as to be Earnest in the Means. This man ran after Christ, when he miss him in the house, and they will not come to the Congregations of the Faithful where this great Question is discussed, What they shall do to inherit Eternal Life? Eccl. 5.1. Be more ready to hear, than to give the sacrifice of Fools: And james 1.19. Be swift to hear; but we are cold, slack and negligent. Many are even ready to thrust the Means from them, and say unto God, Depart from us, for we desire not the Knowledge of thy ways, Job 21.14. Those Means that should do them good, are tedious and irksome; therefore this should humble us that we go not so far as this Pharisee. Secondly, To Caution us: do not rest in a Common work: (1.) In a desire of Heaven as your only Happiness. Alas, this is a Common thing both to Regenerate and Unregenerate, Io●. 6.34. Lord! evermore give us of this Bread: Is any Man such an Enemy to himself as not to wish it? Numb. 23.10. Let me die the death of the Righteous, and let my latter end he like his. A Natural Man may discern that true Happiness lies not in outward things, but in Eternal Life, as this Man did, and accordingly may have a desire as he had. (2.) Do not rest barely in a Desire that moveth us to the use of some means, unless it bring us to a perfect Resignation to God. This Man had a good mind to Heaven, he cheapens it, but is not willing to go thorough with the price. Many have good Desires and Intentions, but will not sell all for the Pearl of price, Matth. 13.44. They will not come up to Christ's terms, namely, to lay every Affection and Lust at Christ's feet, and wholly resign themselves to be guided by him in his own way to Happiness; and so they may go to Hell notwithstanding all their Desires. (3.) If we would not rest in a Common work, than two things we must take care of, which are opposite to the double defect of this Young Man: Brokenness of Heart, and unbounded Resignation of ourselves to the Will of God; bring yourselves to that, and the thing is done. (1.) Brokenness of Heart; this Young Man hath a great Opinion and Conceit of his own Righteousness: Being full of his own Righteousness, he came to be approved by Christ rather than be directed. Here lay his great Fault, he inquires the way to Heaven, but yet believes himself to be in the way already, yea far gone in that way; holy in his own estimation; therefore you must cherish an humble sense of your own nothingness, for Christ bid him do that. (2.) Resignation of yourselves to God's Will. Have a care of the Love of Riches, or any Carnal Affection. If you be wedded to any Temporal thing, it will be your bane, and destroy all Religion, and make you go away sorrowful after many fair offers, and many good meanings. It is difficult for the Rich, but even the Poor have their difficulties too: He that starves as well as he that surfeits, hath his difficulties in the way to Heaven. Every Man hath a tender part of Soul, some carnal Affection that he doth allow, reserve, and is loath should be touched; therefore, till there be an unbounded resignation, and we fully throw ourselves at Christ's feet, it is impossible ever we should come to the Kingdom of Heaven. The Soul is never right with God, whilst we stand hagling and dodging with God; no, give up yourselves to him without Reservation, to be guided and ordered by him at his Will and Pleasure, as Acts 9.6. Lord! what wilt thou have me to do? They that are sincere, do not dispense with themselves in any thing, and say, Thus far they will go, and the Lord be merciful to me in this! But they absolutely follow Christ: see Luke 9.59. to the end. Herod did many things, this Young Man had a forwardness and urgent desire. Thus it is with many, Heaven must fall into our Lap, or we will have none of it; if it put us to pains or cost, it is too dear a Bargain for us to deal withal; we snuff at God's terms as troublesome, and fling off. No, we should be glad to accept of Mercy on any terms, and take Heaven at God's price. 1. This unbounded Resolution must be seriously made, Luke 14.26. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren and Sisters, yea, and his own life also, he cannot be my Disciple: Mar. 13.45, 46. The Kingdom of Heaven is like unto a Merchantman seeking goodly pearls, who when he had found one pearl of great price, he went and sold all that he had, and bought it. 2. It must be faithfully performed. You must not only renounce, but overcome, when it cometh to trial, subdue your Lusts, run all hazards for Christ; thwart Affections, slight Disgraces, Nicknames, and Scorns, and lay all down, nay Life itself at Christ's feet, Mar. 19.27, 28, 29. Then answered Peter, and said unto him, Behold, we have forsaken all, and followed thee, what shall we have therefore? And jesus said unto them, Verily I say unto you, that ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel. And every one that hath forsaken houses, or Brethren, or Sisters, or Father, or Mother, or Wife or Children, or Lands for my Names sake, shall receive an hundred fold, and shall inherit Everlasting Life. We must pluck out a right Eye, and cut off a right Hand, Matth. 5.29, 30. Many will perform such duties as cross not any strong bent of their Lusts, they will forbear some Sins that are not so rooted in their Natures, nor grown strong by Custom, nor are set on by any forcible Temptation, but fail in other things of greater moment, or more nearly concerning them. There are four Points of great weight and moment, which should ever be remembered by them that would make out their Gospel-Qualification, or New-Covenant-Plea of Sincerity. 1. That any allowed evil Habit of Soul, or reigning Sin is inconsistent with that Faith that worketh by Love, and only maketh us capable of the great Privileges of the Gospel. That appeareth by the Nature of Conversion, which lieth in three things, a turning from the Creature to God, from Self to Christ, from Sin to Holiness. joh. 5.44. How can ye believe, that receive honour one of another, and seek not the honour that cometh from God only? 1 John 2.15. Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him. Mat. 6.24. No Man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other; Ye cannot serve God and Mammon. James 4.4. Ye Adulterers and Adulteresses! know ye not that the friendship of the World is enmity with God? whosoever therefore will be a Friend of the World is the Enemy of God. 2. That the usual bait of reigning Sin is the World. The great difficulty of Salvation lies in a Man's addictedness to worldly Things, or Temporal satisfactions; when these are highest in our Esteem, or dearest to our Hearts, it weakeneth God's Interest and our care of Salvation, and our sense of the World to come, 2 Cor. 4.4. In whom the God of this World hath blinded the minds of them which believe not. 2 Pet: 1.9. He that lambeth these things is blind, and cannot see afar off: Phil. 3.19. Whose end is destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. The World taketh us off from the serious pursuit of Heaven, Luk. 10.41, 42. Martha! Martha! thou art careful, and troubled about many things; but one thing is needful: and makes us shrink at Trials, 2 Tim. 4.10. Demas hath forsaken us, having loved this present World. 3. That our Inclination to worldly things is various, according to the Temper and Constitution of Men. As the Channel is cast so the River runs, Isa. 53.6. We have turned every one in his own way: Some are carried away by Pride, some by vain Glory, some by Sensuality, some by Worldliness. Uprightness and Sincerity lies in observing the tender part of the Soul, and preserving ourselves from that Sin which is most natural to us, Psal. 18.23. I was also upright before him, and I kept myself from mine Iniquity. 4. That many times when pretences are fair, there is a secret reserve in our Hearts. The Devil seeketh to deceive Men with a superficial Change, and half Reformation, and moveth them to take on the Profession of Religion, and yet secure their Fleshly and Worldly Interest. The most dangerous Cheat of our Souls, is by halving it between God and Mammon, Mat. 6.24. No man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other: Ye cannot serve God and Mammon: When we are not so mortified as to subject ourselves entirely to Christ's direction upon the hopes of Eternal Life, or the Happiness of the World to come, and to part with all things in the World, when it is necessary so to do, or else we must part with this Salvation. Many think they are not Worldly, because they have some thoughts of Heaven, and do something for it in seeking after it; but the business is, whether you seek it in the first place, and make it your principal End and Scope, to which all other things are subordinated and referred? whether you can forsake all rather than miss Heaven? Jesus Christ, though he prized good beginnings, and would not discourage any, yet admitteth none to the Privileges of Grace, that are but half converted, whose Hearts are in secret League with the World, though they seem to be affected with the offers of Eternal Life. SERMON II. ON MARK X. 18. And jesus said unto him, Why callest thou me Good, there is none Good but one, that is God. WE have seen the Young Man's Question, here is Christ's Answer, in which observe two things: 1. His Expostulation with him, Why callest thou me Good? 2. His Instruction of him, There is none Good but one, that is God. First, For the Expostulation, Why callest thou me Good? He doth not simply blame him for giving this Title to him, but argueth with him about it: (1.) To show that he loves no Compliments or fair words, which proceed not from sound Faith and Love to him. Christ saw that he was ignorant of his Divine Authority, and foresaw that he would not take his Counsel, and therefore expostulates with him, Why callest thou me Good? As elsewhere, Luke 6.46. Why call you me Lord, Lord, and do not the things which I say? Cui res nomini subjecta negatur, is nomine illuditur; It is a mockery to give Titles to any one, when we do not answer it with suitable endeavours: As those that gave Christ honourable Titles, Hail! King of the jews! but buffeted him, and spit upon him, and so here, Why callest thou me good? (2.) He takes occasion to draw him from his Error of conceiving him as a mere Man; the Attribute of Good belongeth truly and properly to none but God. Now saith Christ, Is that thy meaning to acknowledge me for such? Our Lord was now about to try his Obedience by a special Precept, and therefore it was first necessary that he should be apprehended and acknowledged as God, and Lawgiver to the Souls of Men. Mere moral Goodness could not qualify him for that; Christ will be known to be God by those that come to him, or else they cannot worship him aright. (3.) Our Lord would teach us by his own Example to cast all the Honour we receive upon God: We may own Goodness in Creatures, but not to the wrong of God, at least all must be acknowledged to be transferred by him, and we may be faithful to the Supreme Giver. This is a Common Sin, that when God doth any good by the Creatures, the minds of Men stick in the Creatures, and never look up to God, and from thence came Idolatry first into the World. Therefore to cure this Evil, when we receive any Praise and Commendation, we should refer it to the Father of Lights, from whom cometh every good and perfect gift, James 1.17. The Apostles, that did not set up a Trade for themselves, but went abroad as Factors for Christ, were very jealous of usurping Divine Honour. When Peter had made a Lame Man walk, Acts 3.12. Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? He was loath that the Glory of God should be hidden: So Acts 14.14, 15. When the men of Lystra would have worshipped them, they rend their clothes, and ran in among the People, crying out, and saying, Sirs! why do you these things? we also are men of like Passions with you. On the contrary, it cost Herod dear for owning the applauses of the People, Acts 12.22, 23. The People gave a shout, saying, It is the voice of a God, and not of a Man: And immediately the Angel of the Lord smote him, because he gave not God the Glory, and he was eaten of worms, and gave up the Ghost. The Receiver is as bad as the Robber, and therefore Herod was smitten for taking what the People ascribed to him. We should be very tender in this Point, when good is done by us, or ascribed to us, to refer all to God, who is the Author of all that little good we do for him. This is the constant practice of humble and Selfdenying Spirits: Luk. 19.16. He doth not say, My Industry, but Thy pound hath gained ten pounds. And when Paul had been much in Labours, much in Afflictions, and mighty in Spirit, he said, 1 Cor. 15.10. By the Grace of God I am what I am; and Not I, but the Grace of God that was with me: So Gal. 2.20. I live, yet not I, but Christ liveth in me. As the Heathens were wont solemnly to cast their Crowns and Garlands into their Fountains, this is to Crown the Fountain of all our Mercies. God's Children, that are seen in the Work, disappear in the Praise, that God only may be acknowledged; and therefore they are rather buffeted than pleased with their own Praises. Look as joab when he had conquered Rabbah, sent for David to wear the Honour of the Conquest, 2 Sam. 12.27, 28. so should we deal with God, cast all our Crowns at his feet. If we do any thing, let God have all the Glory; Christ himself hath taught us so to do, Why call you me Good, there is none good but one, that is God. (4.) I suppose the chief Reason was to beat down this Pharisaical Conceit. This Young man was too highly conceited of his own and others External Goodness and Righteousness before men, Good Master, what good thing must I do? Not looking to the inward Power of Grace in the Heart. The Pharisees (whose Leven he was tainted with) had this Conceit, as if men were of themselves good, and perfectly good; and therefore to teach him Humility, and Self-annihilation, he takes this Advantage from the Compellation given him, to inform him, that in proper Speech God only is good; and that Humility and Brokenness of Heart doth better become men, than the Conceit of their own Goodness and Righteousness, and Selfsufficiency; and therefore Why callest thou me Good? Secondly, I come to Christ's Instruction of him, There is none good but one, that is God; and there you have two Propositions: 1. That in some sense there is no man good. 2. That God only is good▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put not Exceptively, as if God were a Man, but Adversatively, no man is good, but there is one good, that is God. 1 Doct. There is no mere man that is Absolutely and Perfectly good. It will be needful to Explain this: I shall do it Negatively, and Affirmatively. First, For the Negative part: (1.) It is not to be so understood, as if in no sense Man were good; for it is said in Luk. 6.45. A good man out of the good Treasure of his heart bringeth forth that which is good. Some degree and kind of Goodness may be ascribed to Men: And it is said of Barnabas, That he was a good man, and full of the Holy Ghost, Acts 11.24. And joseph of Arimathea was said to be a good man and j●st, Luke 23.50. Therefore certainly in some sense a man may be said to be good. (2.) This is not so to be understood, as if there were no distinction between men, but they were all equal in Sin: No, but as jeremiah had two Baskets of Figgs, some very good, and some very bad; so there are two sorts of Men in the World, some good, some bad; some that walk after the Spirit, and others that walk after the Flesh; some that mind Earthly things, and others that mind Heavenly things. This is an everlasting distinction between Man and Man, that will outlive Time; the distinction of Great and Small ceaseth at Death, but the distinction of Good and Bad lasts for ever, and issueth itself into these two places, Heaven and Hell. It is a misconceit for any to go away with this Thought, that because Christ says there is no Man good, therefore there is no distinction between the State of Nature and the State of Grace, between the Regenerate and Unregenerate: There are some that are totally wicked, that make a Trade to do evil; there are others that have a Principle of Goodness infused into them: Some whose Spot is not the Spot of God's Children, Deut. 32.5. and others who though they have Sin remaining in them, yet it reigns not over them. (3.) It is not so to be understood, as if it were unlawful wholly to acknowledge that Goodness that is in others. We have God's own Example to warrant us; God as soon as he saw that any thing was good, he uttered and declared it, and said it was good, Gen. 1.4. God saw the Light, that it was good: He said it first of Light, then of other Creatures. God would be no Author nor Example of smothering the due praise of Good Actions. That Man hath little Goodness in himself, that will not own it in others: Indeed we are forbidden to call good evil, and evil good, Isa. 5.20. as the World is usually guilty of this Misnomer; none are good but those that flatter them in their Sins, and none are evil but those that are zealous for God: This preposterous Judgement is forbidden, but it is no where forbidden to call good, Good, and to own the Graces of others, that were enviously to defraud the Virtuous of their due Respect. Secondly, Positively, How is it then true, that no Man is good? Ans●. Three ways: No Man is of himself good, nor perfectly good, nor good comparing him with God. (1.) No Man is of himself Good, but only by participation of God's Goodness. As all the Stars derive their Light from the Sun, so do we derive our poor weak Ray wherewith we shine from the Father of Lights, jam. 1.17. Every good Gift, and every perfect Gift is from above, and cometh down from the Father of Lights. It is God that makes us to do good, and receive good; For he worketh all our works in us, Isa. 26.12. and hath a greater share in the good that we do, than we have ourselves. All the Tribute that we pay him, we have it out of his own Exchequer, for we have all and every part from God; he giveth the Will, the very first Motion and Inclination to any good; and he giveth the Deed and the final accomplishment, Phil. 2.13. It is God that worketh in you both to will and to do, of his good pleasure. Our good Works are more God's than ours; we may say of them as Austin of his Illegitimate Child, In ●o nihil habu● praeter peccat●m: Lord! I had nothing in this Child but my Sin: So it is true of the Fruit of our Souls as well as of our Bodies, nothing is ours but the de●●ct, all the good is Gods; yea, as he sweetly saith in another place, speaking of this very Case, in his Comment upon the 137 th'. Psalms, Opus tuum vide in●me, Domine! non meum; nam meum si videris damnas me, tuum si videris coronas me; nam & quecunque sunt opera mea abs te sunt, ideo tua magis quam mea sunt: Regard, O Lord! in me, not my work, but thine own; if thou regardest my Work thou damnest me, if thine own thou crownest me; since whatsoever good I have, I have it from thee; and therefore it is rather thine than mine. Well then, no mere Man is good, that is, good of himself. (2.) No Man is Good, (that is,) absolutely and perfectly Good. The perfection of Righteousness, so as to do good without Sin, is not to be found in any Man, no not in the best Man upon Earth. In Heaven indeed they are made perfect; Heb. 12.23. To the Spirits of just men made perfect: But here upon Earth there is not a just man that doth good, and sins not, Eccl. 7.20. but either at one time or other he will Sin; or in the same action none doth Good, and Sins not: Noah, Abraham, Lot, Moses, David, Peter, they had all their naevos, their Blots and Blemishes; nay in all things, in their best Actions there is somewhat faulty and defective. Nehemiah, where he doth appeal to God for the Remembrance of his great Works, he desireth God to spare him according to the greatness of his Mercy, Nehem. 13.22. And I commanded the Levites that they should cleanse themselves, and that they should come, and keep the Gates, to sanctify the Sabbath-day. Remember me, O my God concerning this also, and spare me according to the greatness of thy mercy. And we read of Aaron's bearing the Iniquity of the holy things, Exod. 28.38. And in many things we offend all, James 3.2. Some in all things, and all in some things, either by way of Omission or Commission: This is true of Regenerate and Unregenerate. (1.) As to the Unregenerate. When God looked upon his Creatures as they passed his hands, he saw all was Good, Gen. 1.31. But when he looked down from Heaven upon Men in their Natural Condition, and as they had made themselves, and defiled themselves; so they were altogether become filthy and abominable, and there is none that doth good, no not one, Psal. 13.3. And there is none righteous, no not one, Rom. 3.10. That is, pleasing and acceptable with God, it is true of them, none is Good. (2.) As to the Regenerate, none is Good, that is, wholly free from Sin. Paul complains, I know that in me, that is in my Flesh, dwells no good thing, Rom. 7.18. And Christ saith to his own Disciples, those who were the Children of God; those to whom he makes a Promise of the Spirit, Luke 11.13. If ye then being evil, know how to give good gifts unto your Children, etc. even the Children of God are evil in this sense, that is, not perfectly Good: In optimis non nihil est pessimi; There is some Evil in the best. (1.) There is Evil in their Natures, there are the Relics and Remainders of much sinful Corruption, the Flesh and Spirit; like Hannah and Peninnah, always vexing and thwarting one another, Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh. The most of the Sanctifying Grace which we have, is the least part of that which we want, and that we should have. In the best, Sin is like a wild Figtree, cut off the Boughs and Branches, yet still there will be some strings that will be sprouting out again; or like the Leprosy in the House that could not be cured by scraping, till it was pulled down to the ground. There is a Tincture of the old Leaven which remains in the best Heart. (2.) There is Evil in their best Actions, Isa. 64.6. But we are all as an unclean thing, and all our Righteousnesses are as filthy Rags: Not only our Sins, but our Righteous Operations; the productions of the Soul cannot exceed the force of our Principles; and if there be a double Principle, there must be a double Operation. (3.) There is new Evil which we contract by our Actions. john 17.10. He that is washed needeth not save to wash his Feet. He that is purged from Sin, and washed, contracts new Soil; In bono itinero pulverem colligis, saith Bernard: In the good we do we contract filth, as we gather new dust in our walking up and down: So that none is perfectly thoroughly Good. (3.) No Man is Good in Comparison with God. That goodness that we have in participation from him, will appear no Goodness in Comparison with him: If the Heavens themselves, the purest part of the World, are not clean in his sight, how much more evil is Man? job 25.5, 6. Behold even to the Moon, and it shineth not, and the Stars are not pure in his sight. How much less man that is a worm, and the Son of man, which is a worm? Elsewhere it is said, He chargeth his Angels with Folly, Job. 4.18. If he charge his Angels with Folly, that is, if he seeth mutability in the Angelical Nature, take it in itself, and without his confirming Grace, there is Folly in the Angels; then what is Man whose Foundation is in the Dust? When the Prophet Isaiah had seen God in a Vision, and heard the Angels cry, Holy, holy, holy, Lord God of Hosts! Isa. 6.3. What then? v. 5. Then said I, Woe is me! for I am undone▪ because I am a man of unclean lips, etc. When he had seen God, than he bewails his own vileness: So job 42.5, 6. Now mine eyes have seen thee, wherefore I abhor myself, and repent in Dust and Ashes. The Consideration of God's Holiness and Dignity, obscureth all the Glory and Praise of the Creature. As when the Sun is up, the Lustre of the Stars is no more to be seen than as if they were not: So when God is thought on, and we are compared with him, there are none good, no not one. While we compare ourselves with one another, one may be called bad, another good, but when we compare ourselves with God, no man is Good. Look as it is in respect of Entity or Being, none is but God; when other things are compared with God, they are called things that are not: So it is true of Goodness, we are not Good when compared with a Holy God; I am more Brutish than any man, saith Agur, Prov. 30.2. This was a Lesson Christ would teach the Pharisee, to bring him to Humility and Self-Annihilation. I. USE. I might take occasion hence to confute two Popish Errors. One is touching the State of Perfection in this Life, that some Men endowed with Special Grace may keep the Law perfectly: But if they could do so, they could be without Sin, and perfectly good. Now I have made my Heart clean, I am pure from my Sin, Prov. 20.9. Will they reply, that some are free from Sin, but out of Humility they forbear to say so, Propter periculum inanis gloriae, for fear of vain Glory? But there is a Truth in the thing, Non tantum humiliter, sed veraciter dicunt: Where are the Saints that dare say, they are free from Sin? It is not a Complimental Speech, 1 john 1.8. If we say that we have no Sin, we deceive ourselves, and the truth is not in us: He doth not say (as Austin observes) Nulla est humilit●s in nobis, There is no Humility in us; but nulla est veritas, There is no Truth. When Paul said he was the chiefest of Sinners, 1 Tim. 1.15. and the least of the Apostles, and not meet to be called an Apostle, 1 Cor. 15.9. it was not a fit of Humility, but a pang of Conscience that forced him to make that Confession. Another Error this confuteth is the Doctrine of Merit; for if no Man be good, no Man can merit any thing at all at God's hands. The best of God's Children have no other claim but the Mercies of God, and the Merits of Christ. Rev. 7.14. These are they which came out of great Tribulation, and have washed their robes, and made them white in the blood of the Lamb. It was not their Innocency and Faithfulness that recommended them to God; those that are most Righteous in active or passive Obedience, need washing; it is Christ's satisfaction must make them white, they could not appear before God in their own Holiness. Therefore Paul desireth, Phil. 3.9. To be found in Christ, not having his own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. They were cleansed from the guilt of their Sins not by their own Sufferings, but by the Blood of Christ. II. USE. This should ever keep us humble in ourselves, for all the Good in us is of God; and it should keep us in a Self-loathing frame and posture of Spirit, for there's none of us perfect, especially when we come to God. (1.) It should ever keep us humble: For all the Good that is in us, Natural and Spiritual, is not of ourselves, but of God: 1 Cor. 4.7. Who made thee to differ from another? And what hast thou that thou hast not received? If we be proud of any thing, it is that we are more in Debt than others; for all is from God, for of ourselves we cannot so much as think a good Thought, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God. A Thought is less than a Desire, and a Desire less than an Action; now we are so far from perfecting a good Action, that we cannot frame a good Desire, and so far from lifting up a good Desire, that we cannot think a good Thought of ourselves: And john 15.5. Without me you can do nothing. He doth not say, Nihil magnum, no Great thing, not work Miracles, but nihil, Nothing. All the Glory is due to him. (2.) It should keep us in a Self-loathing Frame and posture of Heart, because the good that is in us is so imperfect, and mingled with so much evil of Sin. Time was when we were altogether Evil, and made a Trade and Profession of Sin: Gen. 6.5. God saw that the wickedness of man was great in the Earth, and that every imagination of the thoughts of his heart was only evil continually. And now God hath infused a little good into us, it is like a Flower in the midst of many Weeds that are ready to choke it; or like fair Water running through a Sink, that doth always taint and defile it: And therefore this should make us loathe ourselves for our ways and doings that are not good, Ezek. 36.31. And especially when we come to God in our Addresses to him, this should stir up Self-loathing, and Holy shame in us: for then the Third Consideration comes in, That none is good in Comparison with God. When we repair to God, we have actual Thoughts of his Purity and Holiness, and therefore should be more deeply possessed with a sense of our own vileness and baseness, job 40.4. Behold I am vile, what shall I answer thee, I will lay mine hand upon my mouth▪ Gen. 18.27. Behold now I have taken upon me to speak unto the Lord, who am but dust and ashes: If the Seraphims clap their Wings on their Faces, as abashed at God's Holiness; Isa. 6.2. O how much more should the Saints, when they set themselves in God's special Presence, and behold God, as it were, looking with a full Eye upon them, and looking him full in the Face, how should they loathe themselves in a sense of their own vileness? III. USE. It instructeth us, since none is Good, where our Happiness lieth, not in the Plea of Innocency, but in the Pardon of Sin, Psal. 32.1, 2. Blessed is he whose Transgression is forgiven, whose Sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose Spirit there is no guile: Which must be humbly sought out in the Name of Christ; not Blessed is the Man who hath no Sin, but Blessed is the Man whose Sin is pardoned; so it necessarily brings us to submit to the Righteousness of Christ, Rom. 10.3. For they being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God. The proud Heart of Man is loath to stoop, or be beholding to another, we prise a patched Coat of our own rather than a Velvet Coat of another's. Nothing driveth us to a necessity of this Submission, so much as this Consideration: 2 Doct. That God only is good. The Goodness of God cometh under a twofold Consideration; there is his Goodness in Himself, and his Goodness to Us: The one implies the Perfection and Excellency of his Nature, the other his Will, and Self-Propension to diffuse his Benefits; the one of his Perfection, the other his Bounty. To speak of these distinctly. First, The Absolute Perfection of his Nature and Being, which is such as nothing is wanting to it, or defective in it, and nothing can be added to it to make it better. In the Creature there is a more General and Natural Goodness, and a more Special and Moral Goodness. The Natural Goodness is the due proportion of a thing to the Law and Nature of its Being, when it is good in its kind: So this first Goodness in God is the Perfection of his Nature. As Philo saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The first Being must needs be the first Good. As soon as we conceive there is a God, we presently conceive that he is Good, as being the Fountain and Pattern of all the Good that is in the Creature. As the Sun hath Light in itself, and giveth Light to all other things; so God that is the Principal of all Good, must needs be apprehended to be Good and perfect. In short, God is good, and only good four ways; Originally, Essentially, Infinitely, and Immutably. (1.) Originally: He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good of himself, and from no other, which no Creature can be. A Creature is only good by Participation and Communication from God. The good he hath is from the Father of Lights, james 1.17. Every good and every perfect Gift is from above, and cometh down from the Father of Lights. If God had his Goodness from any other, than he were not the first Cause, and the Fountain of all things; then there would be something superior to God, and so he could not be God. (2.) He is Essentially Good: Not only Good, but Goodness itself. Goodness in us is an accessary Quality, or a superadded Gift; but in God it is not a Quality, but his Essence. The Goodness of God, and the Goodness of a Creature differs, as a thing whose Substance is Gold differs from that which is gilded, and overlaid with Gold. A Vessel of pure Gold, the matter itself gives Lustre to it; but in a gilded Vessel, the outward Lustre is one thing, and the Substance is another. The Essence and Being of an Angel is one thing, and its Holiness another; the Holiness may be separated from the Essence, for the Essence and Being of the Angels was continued when their Perfection and Goodness was lost: So Man's substance is one thing, his Holiness another, but in God his Goodness is his Being. Our First Parents continued their Being, when they lost their Integrity: but God cannot be God, if he be not good, for Goodness is his very Essence. (3.) God is Infinitely Good. A Creatures Goodness is limited, but since the Perfection of God is from himself, and not from another, there is nothing to limit it, or to give it any measure, and therefore it must be infinite. The Goodness of the Creature, since it comes from God, is limited according to the measure wherein God will dispense it, to some more, to others less, according as his Wisdom thinks fit. God is an Ocean without Banks or Bottom: The Goodness of a Creature is but a drop from the Ocean, or as a Nutshell filled with the water of the Sea. God loves himself as much as he can be Loved. God is so infinitely Good, as he cannot be better, 1 Sam. 2.7. There is none holy as the Lord. (4.) God is Immutably Good, it cannot be diminished or augmented; for in Infiniteness there are no Degrees, it can never be more than it is, or less than it is; for God actually hath all possible Perfection, there can be no addition made to it. And since he hath it by his Essence, and from himself, there can be no substraction from it, for then God would lose his Being: But the Goodness of a Creature may still be increased to further degrees, or be diminished. No Angel is so good, but he may be better, and may be diminished and lessened into nothing. Our State is full of Changes, as the Sea hath its Ebb and Flow, so hath Grace a gradual increase or decrease. At first Man was Peccabilis, he might Sin, afterward Peccator, a Sinner; then he is purified by Grace. God is pure, but we are purified, and we may lose all again, if we consider the Nature of the thing, but not because of the Promise of the Covenant. We were once defiled; but God's Goodness ever is, and ever was in the same fullness. I. USE. To humble us in our Converses with God. He is Good, but we are evil; He is Heaven, but we are Hell; he is perfect, but we are poor defective Creatures. Therefore in all our approaches to him we should come the more humbly to him, and go the more holy from him; for it is sad when we come to the good God, and are never the better: If we go to the Fire, we expect to be warm: Oh when you come to the Fountain of Goodness, we should come away better. II. USE, To make us thankful. Where we reap any Good, Comfort, or Benefit by Man or any of the Creatures, we are to bless God, and to be thankful to him especially, from whom all that good cometh. Tho' we ought not to be unthankful to the Instruments of good, yet we ought especially to bless God, for the Goodness of the Creatures cometh from him, 1 Sam. 25.32.— Blessed be the Lord God of Israel, which sent thee this day to meet me: So Gen. 9.25, 26. Cursed be Canaan, a Servant of Servants shall he be unto his Brethren. Blessed be the Lord God of Shem, and Canaan shall be his Servant. III. USE. If we would have Good wrought in us, let us look up to God. As Rivers are supplied from the Sea, the gathering together of all Goodness is in God, Exod. 31.13. I am the Lord that doth sanctify you. All we have is a derivation from his fullness, and as a Candle lighted at a Torch doth not diminish the Light of the Torch, so God doth not lose by giving. IV. USE. Let us Love God, and love him above all things, for he only is Good. Goodness is that which is amiable and desirable; so when God is said to be good, we say he is of such an Essence as is most amiable and desirable. Therefore let us Love God above all things, with our chiefest love, for he is most worthy of our Love; and by preferring his Glory above all things that are dear to us, being content for his sake to part with all which we have in the World, and also to long and wait for that time, when we shall fully enjoy him. If the Object of Love be good, there is none good but one, which is God; he is good of himself, good in himself, yea Goodness itself; there is no Good above, or besides, or beyond him; it is all from him, if it be good. (1.) He is Primitively and Originally Good, good of himself, which nothing else is, and therefore he is called the Fountain of living waters, Jer. 2.13. The Creatures are but dry Pits, and broken Cisterns. Other things, what goodness they have is of Him, therefore it is infinitely better and greater in him than in them. (2.) He is the chiefest Good: Other things are good in Subordination to him. All the Goodness that is in the Creature, is but a spark of that Good which is in God. If we find any good there, it is not to detain our Affections, but to lead us to a greater good; not to hold us from him, but to lead us to him; as the Streams lead us to the Fountain, and the steps of a Ladder are not to stand still upon, but to lead us higher. If the Prince should woe us by Messengers, and we should leave him, and cleave to the Messengers, this were extreme Folly, and a great abuse and wrong to the Prince: By the Goodness of the Creatures God's End is to draw us to himself as the chiefest Good. Here is Goodness in the Creature, but it is mixed with Imperfection; the Goodness is to draw us to God, the Imperfection to drive us from the Creatures. (3.) He is infinitely Good. In choosing God for our Portion, one hath not the less because another enjoyeth it with him; here is a sharing without division, and a partaking without the prejudice of Copartners. We straighten others in worldly things so much as we are enlarged ourselves; finite things cannot be divided, but they must be lessened, they are not large enough to be parted. But this good is Infinite, and sufficeth the whole World, every one possesseth this Portion entire; as the same Speech may be heard of all, and yet no Man heareth the less because another hears it with him; or as no Man hath the less Light, because the Sun shineth to more than himself. The Lord is all in all, the more possess him, the better. As in a Choir of Voices, every one is not only solaced with his own Voice, but by the Harmony of those that sing in Consort with him. Many a fair Stream is drawn dry, or runneth low by being dispersed into several Channels, but that which is Infinite cannot be lessened. (4.) He is Eternally Good, Immutably Good, and so the most durable Portion, Psal. 73.26. God is the strength of my Heart, and my Portion for ever. The good things of this Life are perishing, and of a short continuance. We leave other good things, when we begin to take possession of God. At Death wicked Men perceive their Error, when the good which they have chosen cometh to be taken from them; but a Man that hath chosen God for his God, entereth into the full possession of him. Well then, other good things may busy and vex us, but they cannot satisfy us; this alone sufficeth all, it giveth Health, and Peace, and Honour, and Glory. Necessity's that are not satisfied by him are Fancies, and the Desires of them are not to be satisfied, but mortified. If we have not enough in God, it is not the default of our Portion, but the defect of our Capacity. Secondly, Good is Good as it implieth his Bounty and Beneficence: So he told Moses, Exod. 33.19. I will make all my Goodness to pass before thee, and I will proclaim the Name of the Lord before thee, and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy: So Exod. 34.6, 7. The Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful, and gracious, long-suffering, and abundant in Goodness and Truth. Keeping mercy for thousands, forgiving Iniquity, and Transgression and Sin: Bonum est primum & potissimum nomen Dei. Damascen. Goodness is the first and chiefest Name of God. We cannot conceive of him by any thing that concerneth us so much as by his Goodness, by that we know him, and for that we love him. We admire him with Reverence for his other Titles, but this doth first insinuate with us, and Command our respect to him. The first Temptation that ever was in the World was this, to weaken the Conceit of his Goodness to the Creature; the Devil would fain have persuaded Adam and Eve, that God was not so good to them as they thought, but that he envied their Happiness. The Heathens had a Conceit that the Godhead was envious, harsh, and sour in his restraints. Still the Children of God find it a great Temptation; nothing withdraws their Heart from God so much as this, when the Esteem of God's Goodness is lessened; therefore the Psalmist cries out, Truly God is good to Israel, Psal. 73.1. Now this Goodness of Gods, or his Bounty is twofold: (1.) Common and General to all Creatures, especially to Mankind; Psal. 145.9. The Lord is Good to all, and his tender mercies are over all his works: To all things, to all Persons, he bestoweth many common Blessings upon them, as Natural Life and Being, Health, Wealth, and the like. Nay he is good to the Young Ravens, Psal. 147.9. He giveth to the Beast his food, and to the young Ravens which cry: He is good to wicked Men, Mat. 5.45. He maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Nay even to Idolaters, Acts 14.17. He left not himself without witness, in that he did good, and gave them rain from Heaven, and fruitful seasons, filling their Hearts with food and gladness: God might have testified his Godhead and Being by Acts of Vengeance; but he would rather among the Heathens testify it by Acts of Bounty, though they were a bad People, yet they had a good God. (2.) His more especial Goodness towards his Church and faithful People, whom he blesseth with Spiritual and Saving Benefits in Christ. So it is said, Psal. 84.11. No good thing will he withhold from them that walk uprightly. Lam. 3.25. The Lord is good unto them that wait for him, to the Soul that seeketh him. There is a peculiar Goodness which God hath to his People, and all his Blessings to them come from it, 2 Thes. 1.11. That God would fulfil all the good pleasure of his goodness. I. USE. The Consideration of his Goodness is Matter of great Comfort to the Godly and Faithful at all times, but especially in time of Trouble and Distress. At all times, Psal. 100.5. For the Lord is good, his Mercy is everlasting, an● 〈◊〉 Truth endureth to all generations. Here's the Stability of the Saints, which 〈◊〉 them in Life, and Heart, and Comfort in all Conditions, but especially in a 〈◊〉 of Want and Afflictions, inward or outward. It is a great Cordial of the Saints, to think of the Goodness of God. Do we want Direction? Psal. 119.68. Thou art good, and dost good, teach me thy Statutes: Do we want Support and Deliverance? Nahum 1.7. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him. Do we feel the Burden of Sin? or do we fear the Wrath of God? Psal. 86.5. For thou Lord art good, and ready to forgive. When his old Sins troubled him, Psal. 25.7. Remember not the sins of my youth, nor my transgressions, according to thy mercy, remember me for thy Goodness sake, O Lord. Do Enemies insult, and boast, and threaten much? Psal. 52.1. Why boastest thou thyself in mischief, O mighty Man! the Goodness of God endureth continually: Tho' they have never so much Might and Power, and do never so much machine against you, yet they cannot take away the Goodness of God, therefore you have no Cause to be discouraged. God may seem to break down the Hedge, and forget his poor Servants, and leave them as a Prey to their Enemies, yet he changeth not his Affection to them. In the Agonies of Death here's our Cordial and Support: Austin when he came to die had this Speech to those that were about him, Non sic vixi, ut me pudeat inter vos vivere, nec mori timeo, quia bonum habeo Dominum. I have not so lived, as that I should be ashamed to live among you: and I have not so believed, as that I am afraid to die, for I have a good God. This supports us, and is a very great Cordial to our Heart, he is a good God to all that put their trust in him. II. USE. Let it move all to Repentance; Rom. 2.4. Despisest thou the riches of his Goodness, and forbearance, and long-suffering: not knowing that the Goodness of God leadeth thee to Repentance? God is Good, but not to those that continue in their Sins. There is Hope offered, O come, try, see how good he will be to you, Psal. 34.8. O taste and see that the Lord is good, blessed is the man that trusteth in him: If Goodness be despised, it will turn into Fury. In point of Gratitude the Goodness of God should melt our Hearts into Godly Sorrow for Sin. The kindness from Men melteth us, it is as Coals of Fire, as Fire melts a thing, and makes it capable of any Impression. The Borrower is a Servant to the Lender; God hath not lent, but given us all that we have: O let it break our Hearts with Sorrow, that we should offend so good and Bountiful a God. Saul had but a rough military Spirit, yet when he heard how kind David had been to him in sparing his Life, He lift up his voice, and wept, 1 Sam. 24.16. Methinks when we hear how good God hath been to us all our days, this should make us ashamed of the Insolences and Abuses we have put upon him. Every Man will condemn him that wrongs one that never hurt him. God hath done us no hurt, but a great deal of good; what, will you Sin against God, that is so good in himself, and so good to all his Creatures, and return Evil for all his Goodness to you? I beseech you by the Mercies of God deal not so unkindly; how can you Sin against him, and abuse all his Mercies. III. USE. Honour and Praise him for this in Word and Deed, Psal. 118.1. O give thanks unto the Lord, for he is good: You all have tasted of the Goodness of God; now what shall be done to the Lord for this? Certainly we should be good, and do good, that we might imitate our Heavenly Father. SERMON III. ON MARK X. 19. Thou knowest the Commandments, do not commit Adultery, do not Kill, do not Steal, do not bear False Witness, Defraud not, Honour thy Father and Mother. IN former Discourses upon this Context, you have heard of a necessary Question asked, and that by a Young Man, concerning the way to Eternal Life: He doth not put it upon good Words, or any thing less than good Works really to be done, What good thing must I do that I may inherit Eternal Life? Yet because he spoke in a Legal Sense, Christ accommodates his Answer thereunto: First he gives Answer to his Compellation, Good Master! and now to his Question: To convince his Conscience, and bring him to Brokenness of Heart, and now remitteth him to his Rule. 1. He mindeth him of his Pattern, Why callest thou me Good, there is none good but one, which is God. This Young Man had too high a Conceit of his own Goodness, therefore Christ shows him that Originally and absolutely that Title belongeth to God only. 2. He refers him to his Rule. Tho' we be not so perfect as God is perfect, yet if we answer our Rule, the Law given to us, it is enough for us Creatures, and therefore the Young Man is put upon that Trial. Thou art not good as God is good, so thou canst not be, for God alone is good; yet thou knowest the Commandments, Do not commit Adultery, etc. Observe here, (1.) Christ directeth him to the Commandments for an Answer to his Question: the Question was, What must I do that I may inherit Eternal life? Christ saith, Thou knowest the Commandments, etc. That here is a direct Answer to the Question, appeareth, by comparing the Evangelists; for we see Mar. 19.17, 18. it is drawn Dialogue-wise thus, If thou wilt enter into life, keep the Commandments. He saith unto him, which? jesus said, Thou shalt do no Murder, thou shalt not commit Adultery, etc. If thou lookest to be saved by Doing, keep the Law perfectly. (2.) For the particular Commandments, he instanceth in those Commandments for his Trial, which were more apt to convince him of his Sin, and of his Imperfection: And here it is notable, that they are all of the second Table; Do not Kill, do not commit Adultery, etc. And there is one Clause, Defraud not, that is left out in Luke; and in Matthew instead thereof there is put this General Clause, Thou shalt love thy Neighbour as thyself, Mat. 19.19. Three Questions then are necessary for Explication: 1. Why Christ refers him to the Commandments? 2. Why the Commandments of the Second Table are only mentioned? 3. Why, (seeing it is plain that the Six Commandments of the Second Table are alluded unto,) Defraud not is put for the last Commandment, Thou shalt not Covet; for of the Method wherein they are recited, we need not move any doubt, for Christ beginneth with the Negatives, and the Affirmative Precept is put last, as a thing not accurately to be stood upon. 1 Question: Why Christ refers him to the Commandments? The Reason of the Doubt is this, Because the fallen Creature can never be Justified or Saved by his own Works, Rom. 3.20. Therefore by the deeds of the Law there shall no Flesh be justified in his sight: Tit. 3.5. Not by works of Righteousness which we have done, but according to his mercy he saved us. 2 Tim. 1.9. Who hath saved us, and called us with an holy Calling, not according to our works, but according to his own purpose and Grace: Eph. 2.8, 9 For by Grace ye are saved through Faith, and that not of yourselves, it is the gift of God: Not of works, lest any man should boast. The Scripture doth always run in this Strain; yea Christ himself puts Salvation upon another Score, upon Believing in him; john 3.16. For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting Life: Why then doth Christ refer him to the Commandment? I answer, Christ speaketh not this, as if any Man could be Saved and Justified by the Works of the Law. It was far from our Saviour's meaning to foment such an Error; but the scope of his Speech is to show, that it is in vain to inquire for the Way to Heaven, while men trust to their own Righteousness: And therefore good Works, and Obedience to the Law, are proposed to convince him of his Impotency, to humble him in the sense of his Gild, to drive him out of himself, and to draw him to seek Salvation by a better Covenant, or if not, to leave him without Excuse. That this was Christ's aim, to show him his Sin, and miserable Condition, and disability to be justified by the Law, will appear by these following Considerations: 1. It was necessary this Man should be treated in this way; for the many Errors wherewith he was tainted required it: As (1.) To draw him again to the Service of God from those Traditions, and humane Observances, in which the Pharisees placed most of their Religion and Piety; and therefore Christ mentions not the Traditions of the Elders, but the Commandments of God. (2.) To draw him from the Law Ceremonial which was to be abolished, to the Law Moral. He mentioneth not the Ceremonial Law, which the jews strictly observed, but Moral Duties. (3.) To beat down his Presumption, whereby he believed that the Law was easy for him to accomplish: such as seek Justification and Eternal Life by Works, must be taught, that to keep the whole Law in all Points without the least Sin, is the only Way to Heaven by Works, which Way to every Man now polluted by Sin, is impossible. There was no better Course to humble a Pharisee, than by referring him to his own Covenant rightly understood, to let him see the Perfection and Spiritual Sense of it, and so to bring him to a Knowledge of Sin, that he might learn to seek God's Favour by the Mediator, who is the end of the Law for Righteousness to every one that believeth, Rom. 10.4. That is to say, The end of giving the Law by Moses was, that Men might thereby be brought to the Knowledge of their Sins, and so be necessitated to fly for Refuge to Christ and his Righteousness, who hath perfectly fulfilled the Law for us. If any Man think that this consisted not with the Simplicity of Christ's Instruction, especially when such a serious Question was proposed to him, What shall I do that I may inherit Eternal Life? And that it may seem to countenance their Error, who sought Righteousness by the Law, to refer such to the Commandments: I answer, 1. Christ used the same Method that God did in giving the Law upon Mount Sinai. Why did God give it then, but to break a stiffnecked People, trusting to their own strength, by this exact Yoke of Duty, which neither they nor their Fathers were able to bear? That seeing their manifold Gild, in which all are inevitably involved by the violation of the Law, they might be burdened and condemned in themselves, and so fly to the Lamb of God, that taketh away the Sins of the World, as he was represented to them in the Sacrifice and burnt-offering. That this was God's End in giving the Law; see Rom. 5.20, 21. Moreover the Law entered, that the Offence might abound; but where Sin abounded, Grace did much more abound: That as Sin hath reigned unto Death, even so might Grace reign through Righteousness unto Eternal Life by jesus Christ our Lord. And Gal. 3.19. Wherefore then serveth the Law? it was added because of transgressions, till the seed should come to whom the promise was made. Suitably here Christ having to do with a Man, that was puffed up with an Opinion of his own Righteousness and Strength, as if he had already discharged the whole Duty of the Law, and was ready and able to do whatsoever should be further required of him in order to Eternal Life; to humble him Christ referreth him to the Commandments, and so layeth a ground▪ work of convincing him of base Idolatry, in loving Riches more than God and Eternal Life: So that his End was not to foster and increase his Presumption, but by urging the Law, which he professed to stand to, to convince him of his own baseness, and the necessity of seeking another Righteousness. 2. Practical Conviction is best, and Men never see their unworthiness so much, as when they are held to their own Covenant; and we are so far to condescend to the humours of Men, as to convince them and condemn them in their own way. As Festus told Paul, Acts 25.12. Hast thou appealed unto Caesar? unto Caesar shalt thou go: As a presumptuous Sick Man, that is strongly conceited he is able to leave his Bed, and walk up and down, the best way to confute him is by trial. Or a Phrenetick Person, or a Man that is distempered with melancholy Fancies, wise Physicians indulge the Humour a little, that by dealing with them in their own way, they may afterwards the better dispossess them of their vain Conceits. If men will go to Heaven by Doing, let them know what Doing is required, Gal. 4.21. Tell me, ye that desire to be under the Law, do ye not hear the Law? If men will betake themselves to stand to, or fall by the Sentence of the Law, or Covenant of Works, let them see how it will succeed with them. 3. It was a Truth Christ spoke, If thou wilt enter into Life, keep the Commandments, but we must consider his Intention. Tho' men's trusting in their own Works is displeasing to God, yet good Works are not displeasing to him: And therefore there can be no hurt in pressing men to these, yea by the Rewards propounded in the legal Covenant. Therefore Christ might say, If thou wilt enter into Life, keep the Commandments; the old legal Proposal showing how valuable they are in their own Nature, and the words being also capable of a Gospel sense, Heb. 12.14. Follow peace with all men, and Holiness, without which no man shall see the Lord. Eph. 2.10. For we are his Workmanship, created in Christ jesus unto good works, which God hath before ordained that we should walk in them. 2 Question: Why the Commandments of the second Table are only mentioned? For since those Duties which belong to the first Table are more excellent, as concerning the Worship of God; and they are more strict and inward, and therefore would seem to be fittest to bring the Man to a Sense of his Condition; why doth Christ refer him to the second Table? (1.) I Answer, In these the Pharisees conceived themselves to be most perfect, and yet these were a sufficient Touchstone whereby to try and discover their Unfruitfulness, and their Imperfection. Certainly if they be defective here, there is no standing by the Law: If a Man cannot go, surely he cannot run; if he cannot spell, surely he cannot read; if Men be defective in the Duties of the Second Table, certainly they are not able to keep the Law. (2.) These are most Plain and Easy to be understood, and the Sins committed against them are most evident and apparent. The Duties of the Second Table are of the lowest Hemisphere, and wherein a Man can do most if he can do any thing; these Duties are more written in a Man's Heart than first Table Duties. Heathens were Fools in Worship, as the Apostle represents them, Rom. 1.22. Professing themselves to be wise, they became Fools: Yet as to the Duties of the Second Table, they were Just, Charitable, and Temperate, and had a great command of their Passions, tho' they were very sottish in their Worship; for the benefit of Humane Society God hath left Second-table Notions more clear upon Man's Heart. (3.) In the Externals of the First Table the jews seemed very Zealous, but negligent they were of the Second; and herein they commonly fail, who hypocritically make fair shows of Devotion, and outward respect to God in Worship; as Isa. 1.11. To what purpose is the multitude of your Sacrifices to me, saith the Lord? I am full of the burnt-offerings of rams, and the fat of fed Beasts, and I delight not in the blood of Bullocks, or of Lambs, or of He-goats: When they neglected Judgement and Justice: So Isa. 66.3. He that killeth an Ox, is as if he slew a man; he that sacrificeth a Lamb, as if he cut off a Dog's neck; he that offereth an oblation, as if he offered Swine's blood; he that burneth incense, as if he blessed an Idol. So Micah 6.7, 8. When they talked of Rivers of Oil, and thousands of Rams, the Prophet tells them, He hath showed thee, O man! what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? That they should make Conscience of Justice and Equity in their Dealings, and be Merciful and Charitable. Second-table Duties are of greater value than outward Ceremonies; therefore when Christ would convince such a Man as this, he refers him to the Second-table Duties. 3 Question: Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Defraud not, and deprive not, is put for the last Commandment, Thou shalt not Cov●t? Certainly that is intended, as is evident to any that shall consider Christ's Answer; it fitly shows what kind of Cove●ing is forbidden in the last Commandment, namely, such Covet as tend to another's Loss: It is a Question that hath exercised some how to State the Sin forbidden, and the Duty enjoined in the Law. (1.) The Sin forbidden is Coveting, by which is not meant the whole corrupt Inclination of our Nature, for that is not forbidden in any one Commandment but in the whole Law; nor all the first stir of that Corruption neither, for a great part of them are opposite to Religion, and they are forbidden in the first Table; nor all those stir of Corruption, which tend to the Loss and hurt of our Neighbour; for when they proceed to a deliberate Consent and Purpose, they are forbidden in other Commands, of not Killing, not Stealing, etc. But those first Lustings by which the Soul is urged to desire any good thing that is our Neighbours; tho' at first we have not a set purpose to get it by unlawful means, yet when we have a lusting desire of any thing that may tend to our Neighbour's loss, as Ahab had a lustful desire of Naboth's Vineyard as a Conveniency▪ though he promised to give him a better in the room of it, or to give him the worth of it in Money; he would have it upon a valuable Consideration, by Sale or Exchange, 1 Kings 21.2. So here, an inordinate Desire to have some good thing out of our Neighbour's hand, that's the Sin forbidden by Defraud not, or deprive not, when we would mend our own Portion with the Diminution of his. (2.) The Duty of the Law is to rest contented or satisfied with our own Portion, or the Lot which God hath afforded us, so as not to desire to increase it, or to have any thing to ourselves with the Loss of another. It is notable, that instead of what is here said, Defraud not, it is Mat. 19.19. Thou shalt love thy Neighbour as thyself; which though it be a General that runs through the whole Second Table, yet it hath a special Regard to the Tenth Commandment, and shows we are to desire the good of others as well as our own; and to think our Neighbour as fit to enjoy any thing that belongs to him, as to think ourselves fit to enjoy that which is our own: To have a full Complacency with our own, without a lustful wishing we had any thing that is theirs. Not coveting their Goods, or desiring any Advantage by their Loss, or lessening, is the Sin forbidden. Well now, Out of all we may conclude thus, The Young Man as to the present Posture and Frame of his Heart was not fit to be taught Faith in Christ, nor the Doctrine of the Gospel; being conceited of Perfection by the Works of the Law, he was fit to be sent to the Gospel. In effect Christ saith to him thus: Examine thyself truly, whether thou hast or canst keep the Law, for till that Point be over, thou art not fit for other things; go take the Second Table, the easier part of the Law, art thou not defective there? The Point that may be observed from hence, will be this: Doct. That the best way to convince justiciaries, or Self-righteous Men, is by holding them to their own Covenant, or the Covenant of Works. Or thus, The true way to prepare Men for Christ, is to cause them to see their Misery and Impotency by the Law. To Evidence this, I will show, 1. What is the Covenant of Works. 2. I will prove that all Men by Nature are under this Covenant. 3. This is that Covenant which Natural Conscience sticks to. 4. This Covenant rightly understood, is the most ready way to convince a justiciary, or to prepare Men for Christ. First, What is the Covenant of Works? I Answer, It is the Covenant made with Adam in Innocency, in which life was promised under the Condition of perfect Obedience to be performed by a man by his own Natural strength. The Parties contracting in this Covenant are God on the one side, and Man Created in the Perfection of Nature on the other side, God and Adam with all his Posterity: And the terms of this Covenant are perfect and unsinning Obedience; and this perfect Obedience to be performed by us by our own strength; Gal. 3.12. The Law is not of Faith, but the man that doth them shall live in them: That is, the Law Covenant only promiseth Life to him that observeth what the Law prescribes, and so hath perfect inherent Righteousness of his own; it offers Life upon no easier terms than constant, universal, perfect Obedience. Now the Sanction and Confirmation of this Covenant is by a terrible Curse explained by the Apostle, Gal. 3.10. As many as are of the works of the Law are under the Curse: for it is written, Cursed is every one that continueth not in all things, which are written in the Book of the Law to do them. The Law pronounceth a Curse upon every Man, who fulfils it not in every Tittle, and every jot of it, and who continues not so to do from the first minute of his Life to the hour of his Death, which fallen Man can never do: And therefore as long as he is under this Covenant, he remains under God's Curse and Wrath. If he omit any thing that is required, or commit any thing that is forbidden, so that though he should but once Sin, he is under the Curse. Secondly, I shall prove that all Men by Nature are under this Covenant, till they be reconciled to God by Christ. This Covenant concerns all Adam's Children, until they have a new Claim in the Second Adam; for God contracted with Adam as a public Person, representing all his Posterity, and so it concerns not him only, but all his Heirs. Take them in their Infancy, they are under this Covenant, therefore they are said to be by Nature Children of wrath as well as others, Eph▪ 2.3. All Men are under the deserved Curse of the Law by reason of Sin. Or take them in their grown Estate, john 3.18. He that believeth not, is condemned already, because he believeth not in the Name of the only begotten Son of God; that is, because he is not freed from the Covenant of Works and the Curse of the Law by the Son of God. Every Unbeliever is condemned already by the Sentence of the Law, which they lie still under, before they lay hold upon Christ the only Remedy for their deliverance: The Sentence of the Law stands in force till you get it repealed by Christ. And some men will find that this Covenant is in force against them at the Day of Judgement, ●or then there will be proceedings against them according to it. All the World are judged according to one of these two Covenants, james 2.12, 13. Some shall be judged according to the law of liberty, others shall have judgement without mercy. Impotency doth not free any of Adam's Sons from this Covenant, because this Impotency was contracted by our own Sin, and doth not make void God's right; as a Creditor doth not lose his Right by the Debtors Inability to pay him. If a Man bind himself and his 〈◊〉 to pay such a sum of Money, and he will vainly spend his Patrimony, and so render himself unable to pay it, he and his Heirs are still liable to a Process as long as the Debt remaineth unpaid, or unremitted. We and all ours are bound to perfect Obedience for the future, and to make satisfaction for Sin past, which we that are poor Creatures, sold under Sin, are never able to do. Therefore this Covenant doth absolutely put us into such a State as that there is no Remedy for us but by flying to Jesus Christ. Thirdly, This Covenant is that which Natural Conscience worketh on, and seemeth most so to do; so that when we urge Men with this Covenant, we do but beat them with their own Weapons. When the Covenant of Works was made with Adam, all Mankind were then in his Loins, it was made with him in their Name; and therefore Men by Nature do still retain a deep Impression of this Covenant, as appeareth in that as soon as Conscience is awakened, it judgeth Men according to this Covenant: As Rom. 1.32. The Apostle speaks of the Heathens, Who knowing the judgement of God, that they which commit such things are worthy of Death: The benumbed Consciences of Heathens, when they came to themselves, they were afraid of Judgement according to the tenor of this Covenant. And the same is seen in the endeavour of a Natural Conscience to do something that may make a show of Good Works, and a tolerable plea by this Covenant; as in that Pharisees Plea, Luke 18.11, 12. I am not as other men are, Extortioners, unjust, Adulterers, or even as this Publican: Christ speaks it of those that trusted in their own Righteousness; the Pharisee brings a little Trash, a few inconsiderable things, I fast twice a week, I give tithes of all that I possess, and this is his Righteousness. Again, That Natural Conscience works towards this Covenant, seems plain, by the strange Affectation of the Righteousness of Works which is in all men's Hearts, and unwillingness to hear of any other, Rom. 10.3. They being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God. A Man would fain have a Personal inherent Righteousness in himself; he is loath to be beholden to any other: He would patch up any Righteousness of his own, and is prone to trust in it; a proud Creature will not submit. Nay, even the Regenerate, God's own Children, though they are well instructed in the Righteousness of Faith, and sufficiently see the Impossibility of a Righteousness of Works, though they have been under brokenness of Heart, yet they are ever lingering after this Covenant, with a Natural Desire of it, and to rest in their own Duties. And that was the Reason of that Expression of Luther, Every one of us hath a Pope in his own Belly; something that pleads there for the Merit of Works. Fourthly, This is the most ready way to convince a justiciary, and to prepare Men for Christ by a sight and sense of their own Sin, and Misery, and Impotency by this Covenant; and this for several Reasons: 1 Reason: Because every Man is apt to flatter himself with a spurious Covenant of Works of his own making, which is the main Let and Hindrance to keep him from Christ and Salvation. There is a twofold Covenant of Works; one genuine and true, and of God's own Institution; another Apocryphal and feigned, a Bastard-Covenant of Works, and of Man's Invention; namely, that which a Creature unable to perform the Duty of the Law, or to get from under the Curse thereof, frameth out of his own Brain, as by doing something in order to our acceptation with God, though not doing all that is required; and to make recompense for the defects in the weighty things by abounding in Externals. There is a Covenant Man makes of himself, by a short Exposition of the Law, that he may have a large Opinion of his own Righteousness. It is not for the Interest of their Quiet and Peace that the Ell should be longer than the Cloth, therefore because they know they are not able to stand by the true genuine Covenant of God's making, they make a Covenant of their own, that so a blameless Conformity to the outward Letter of the Law may make a recompense for their other Defects; abounding in humane Inventions and Observances of vain Ri●es, as if this would make them acceptable with God. This is the great thing which keeps him off from submitting to the Gospel-way of Faith and Repentance, and humbling himself before the Lord. 2 Reason: It must needs be a powerful Instrument to prepare Men for Christ, because this Covenant shuts up a Sinner without any hope of Relief, unless Christ and Grace open the Door to him. There are three places of Scripture which speak fully to this purpose, Rom. 3.19. That every mouth may be stopped, and all the World may become guilty before God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liable to his Process and Wrath, nothing to say for themselves, no Plea to make by the first Covenant: Rom. 11.32. speaking of the jews, he saith, For God hath concluded them all in Unbelief: By this Covenant they are as it were shut up in Prison, but no way to escape unless Grace and Mercy open the Door: So Gal. 3.22. The Scripture (that is, the Law-Covenant) hath concluded all under Sin, that the promise by Faith of jesus Christ, might be given to them that believe. This Covenant accusing, convincing, and condemning all Mankind for Sin, it doth as it were shut them up under the fearful Curse, as a Malefactor is shut up in Prison: So that a Man is forced to lay aside all confidence of any Righteousness in himself, and fly for Refuge to the Promises, and to the Righteousness of Christ. Let us see how this Covenant shuts Men up, and inevitably concludes them Lost and Undone. If this could be powerfully and throughly done, the Work of Conversion would not be at such a stand. Tho' all men be in such a Cursed Condition, yet it is a matter of no small difficulty to convince Men of it, or to affect their Hearts sensibly with it. Therefore if there were any way to shut them up without all Hope, where there is not the least Wicket or Door open for escape from deserved Wrath, than the Work would powerfully go on, and they would be necessitated to fly to Christ. Let us see then how this Law shuts Men up; because the Duty of it is Impossible, and the Penalty Intolerable. (1.) The Duty is Impossible. So full and exact is that Righteousness that is required by the Law-Covenant in order to Life, that it is impossible for the fallen Creature ever to perform it: Rom. 8.3. What the Law could not do, in that it was weak through the Flesh. The Law promiseth no good to Sinners, but only to the Innocent; it reveals no way of taking away Sin past, but only of punishing Sin; no way for Man once a Sinner ever to recover himself, therefore it is become weak, that is impossible, through our Flesh; the weakness of the Flesh will not permit it to be fulfilled in that exactness which is required of us; if it could be exactly fulfilled for the future, yet there would be no hopes of Life, because of Sins past: Therefore, to hope our good Meanings, good Intentions and Endeavours should help us, is to no purpose. A Man must from the first moment of Life, to the last minute thereof, be perfectly exact with God: Now Man that could not keep himself in Innocency, it cannot be thought that he can recover himself when Lost. (2.) The Penalty is Intolerable: Gal. 3.10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. The Law is a mouth that speaketh terrible things, it curseth a Man in his Person, Comforts, Basket, Store, in all things that he hath; all the Miseries of this Life are included in this Curse: Lam. 3.39. Wherefore doth a living man complain, a man for the punishment of his Sins? Death itself is part of it, it is the wages of Sin, Rom. 6.23. and the pains of Hell, Mark 25.41. Depart from me ye Cursed into everlasting Fire. When the Law shall take a Sinner by the Throat, and say, Pay me what thou owest: Alas! what can a poor Creature do to avoid the Curse, or overcome it? Every one of us in Thought, Word and Deed, have broken the Law of God; now wherewith shall we appease his Wrath? We have nothing to give God, or that he will accept at our hands; we cannot hide or withdraw ourselves from the presence of the Lord, for we must all appear before the judgement Seat of Christ: We cannot abide this Curse, for who can dwell with devouring Burnings? O what shall we do then to escape this horrible Curse? There is no way but by flying from the Sentence of the Law to the Throne of Grace for Mercy and Pardon. There is no other Hope left us, for they that do not betake themselves to the Covenant of Grace, must stand or fall by the Sentence of the Law: So that this is the most powerful Engine to awaken men's Consciences, and prepare them for Christ. Therefore for good Reason Christ sends this Confident Young man to the Law, Thou knowest the Commandments. 3 Reason. There is none passeth into the New Covenant, till he be driven by the Old, and therefore certainly this is the Way to prepare a Man for Christ, to have some sense and feeling of it in our own Heart, and we see we are cursed and Undone Creatures, and so lie at God's feet with Brokenness of Heart, Rom. 8.15. Ye have not received the Spirit of Bondage again to fear, but ye have received the Spirit of Adoption, whereby we cry, Abba, Father. There is a Spirit that goes along with every Covenant; the Spirit of Bondage begets fear in all that are under the first Covenant, and the Spirit of Adoption begets Hope in all that are under the second Covenant. Gal. 2.19. I through the law am dead to the law, that I might live unto God: Before we can lay hold of the second Covenant, we must be dead to the Law. Men are slight and careless until the Curse of the Law puts them so hard to it, that they are made to despair of getting Heaven and Salvation by Obedience to it; O than they think of a New Life, and a New Claim! The Curse of the Law follows them close, makes them utterly despair in themselves, than they are fit to live unto God. The Apostle tells us this is the great Use for which the Law now serveth, Rom. 5.20. The Law entered, that the Offence might abound, Gal. 3.19. Wherefore then serveth the Law, it was added because of trangression; that is, to convince Sinners of their lost Estate, that men might be sensible of their Sins, and so forcibly constrained to make after another Righteousness. None pass from one Covenant to another, but they have a taste of the first. I. USE, To inform us how the two Covenants agree, and are subservient to one another: For these two are not contrary, being both Truths revealed by God, they have a mutual respect; the Law serveth to make Sin known, Rom. 3.20. For by the Law is the knowledge of Sin; and the Gospel holdeth forth the Remedy of Sin, john 1.29. Behold the Lamb of God, which taketh away the Sin of the World! The Law paints out our need o● Christ, who is the end of the Law for Righteousness, Rom. 10.4. The Gospel maketh an offer of Christ, that in him we may have what we could not attain by the Law. 1 Cor. 1.30. For of him are ye in Christ jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. The Law discovers those Duties, wherein a Man made Righteous aught to walk, and testify his Thankfulness. Eph. 4.1, 2. I beseech you, that you walk worthy of the Vocation, wherewith ye are called, with all lowliness and meekness, etc. The Gospel furnisheth him with Spiritual Strength to walk in those Duties, which the Law prescribeth. 2 Cor. 3.6. The Letter killeth, but the Spirit giveth life. Lex jubet, Gratia juvat: The Law commands, but Grace helps us: Thus they fairly agree, and are mutually useful. II. USE, To awaken our Consciences to consider upon what Terms we stand with God, and by what Covenant we can plead with him, by the Covenant of Works, or by the Covenant of Grace. If we be yet under the Covenant of Works, and have not got the Sentence of the Law repealed, O miserable Creatures! there is no hope, Psal. 130.34. If thou Lord shouldest mark Iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou mayest be feared. If God should deal with us in a way of strict Justice, according to the tenor of the Law, and the Covenant of Works, no Man can escape Condemnation and the Curse. There is another Covenant: but how will you decline Judgement according to the first Covenant? (1.) There is no hope of your pleading another Covenant, till you own the first Covenant to be just; and with Brokenness of Heart you look upon yourselves as shut up under the Curse, and you acknowledge yourselves lost and undone Sinners. The great thing that this Young man wanted, was Brokenness of Heart, and therefore Christ would have him see himself in the Law. The Heirs of Promise are described to be those that have fled for refuge, to lay hold upon the Hope set before them, Heb. 6.18. It is all Allusion to those that fled for their Life. If one had killed a Man by chance, and not out of Malice prepense, there was a City of Refuge appointed, and if he fled there before the Avenger of Blood, the next of kin, seized upon him, the Man was safe. None are brought in to Christ, but they come as those that have the Avenger of Blood following them; they are driven, and must away from the first Covenant by a deep sense of their Misery. Men that are Heartwhole, and have only Doctrinal Notions about the two Covenants, without feeling the force of either, and being driven out of themselves to lie at God's Feet for Mercy, they as yet remain under the Old Covenant, and need be prepared by this breaking Work. Indeed Degrees are different, but all feel some Trouble, some with great Horror and Despair, but others with Anxiousness and Solicitude; the Curse is at their heels, therefore they desire to be found in Christ: Now have you felt any thing of the Spirit of Bondage? The deepness of the Wound is not to be looked after, but the soundness of the Cure; but yet some Wound there will be. And therefore till there be some Grief, and Shame, and Sorrow, and bitter Remorse because of Sin, a smiting upon the Thigh because of the Indignation of the Lord, and humbling ourselves before God, we are not fit for Mercy. We are not Heirs of the Promise if we do not hasten to the Hope set before us. (2.) They that do as yet trust to their good Meanings, and Endeavours, and seek Salvation by their own Doing, must yield perfect Obedience to the Law of God, or else they cannot obtain Eternal Life; we make this to be our Covenant, by sticking to any one Work of ours, Gal. 5.2, 3. Behold I Paul say unto you, that if ye be circumcised Christ shall profit you nothing: For I testify again to every one that is circumcised, that he is a Debtor to do the whole Law. If another Man had spoken this, possibly you would have judged him rash and uncircumspect: But I Paul say unto you; I that have an Apostolical Authority; I that know the mind of Christ, I testify this again and again, that observing any one Ceremony as part of a Man's Righteousness necessary to Salvation, cuts off the Observer from all Benefit by Christ, he is a Debtor to the Duty of the whole Law, he obligeth himself to perfect Obedience, without which the Law cannot justify any; he saith it again and again, that Man might take heed. This trust in his own Righteousness in effect is a renouncing the Gospel Covenant. Christ must be our whole Righteousness, and a complete Saviour, or not at all: If we rely upon any thing besides him, or jointly with him as a meritorious Cause of Salvation, we lose all Hope and Comfort by Christ. This is the great Concernment of the Soul, therefore to be inculcated with such Seriousness and Earnestness. (3.) By living in any known, allowed, reigning Sin, shows we have no Claim to the second Covenant. Saith David, Psal. 19.13. Keep back thy Servant also from presumptuous sins, let them not have Dominion over me, so shall I be upright, and shall be innocent from the great transgression: Our Qualification under the second Covenant is not a Soul exactly perfect, but a Soul sincere. Now if any Sin hath Dominion over us, our Sincerity is gone; Rom. 6.14. Sin shall not hav● dominion over you, for ye are not under the Law, but under Grace. There were no cogency in the Argument, if Men under Grace could live under the Dominion of any one Sin, they are shut up by the Curse; we must look to Christ, and give up ourselves to him. This Man in the Text had the Love of the World reigning in his Heart, and Christ turns him away, and afterwards it is said, he went ●●way sad. III. USE. To instruct us, if we would be prepared for Christ, what we must do, we must study the Law, the Purity of it, and the binding Force it hath on all under it. 1. We must be able to understand it. Christ saith to the Young man, Thou knowest the Commandments; he appealeth to him as to one that had some Knowledge of the Law. Those that live in the Church should not be ignorant of the Commandments, or Law of God, but well acquained with them. God complaineth, Hosea 8.12. I have written to him the great things of my Law, but they were counted as a strange thing. To be Strangers to the Word of God, little conversant in it, and to make little use of it, is a great Affront done to God. We should acquaint ourselves not with the Letter only, as little Children learn it by rote, but with the sense and purpose of it. 2. Meditate often thereupon, Psal. 1.2. His delight is in the law of the Lord, and in his law doth he meditate day and Night. Deep and ponderous Thoughts have most Efficacy; without a Study of the Law Men are without the Law while they have it, Rom. 7.9. I was alive without the law once: Who more zealous for the Law than Paul? Gal. 1.14. I profited in the jews Religion above many my Equals in mine own Nation, being more exceedingly zealous of the traditions of my Fathers; but while he did not ponder of it, he was without the Law. 3. Judge yourselves by it. One great use for which the Moral Law serveth, is to bring men to a sight and sense of their Sins and Imperfections, and humble them before God, Rom. 7.7. I had not known Sin but by the law, for I had not known lust, except the Law had said, Thou shalt not covet; and to undeceive them of Conceits of their own Goodness and Righteousness. Look into thy Bill, what owest thou? 4. Beg the Light of the Spirit to show thee thy Sin and Misery. Rom. 7.9. Wh●n the Commandment came, in the Light and Evidence of the Holy Spirit, Sin revived, and I died: Men that have the Letter of the Law, may be without the Light and Power of it. Without the Spirit we guess confusedly concerning things, as the Man that saw men like Trees walking, and have but general, cursory, confused Thoughts. SERMON IV. ON MARK X. v. 20. And he answered, and said unto him, Master! all these have I observed from my Youth. YOU have heard of a necessary Question propounded by a Noble Young man to Christ, What shall I do that I may inherit Eternal Life? We have spoken to Christ's Answer: Now in this Verse we have the Young man's Reply, All these have I observed from my Youth; wherein there is expressed, or pretended at least, (1.) An Universality of Respect to the Will of God, All these have I observed. (2.) An early Beginning to do so, from my Youth: He was still a Young man, but by these words, from my Youth, he means, ever since I had the use of Reason, as soon as I begun to distinguish between Good and Evil, straight and crooked: Certainly this Answer were good if it were true. Some goodness there is in it, therefore we will observe something from it; for it is said in the next Verse, when he had answered thus, jesus beholding him, loved him. First, It is good in the first Respect, as an Universality of Obedience is pretended; and I may drop this Note: Doct. They that would keep the Commandments, must observe not only one, but all. It is true of the Law of God, as it belongeth to the Covenant of Works, or to the Covenant of Grace. (1.) As it belongeth to the Covenant of Works, Gal. 3.10. Cursed is every one that continueth not in all things, which are written in the book of the law, to do them. Every Sin, the least, is damnable by that Covenant, and deserveth a Curse; if he should omit any thing required, or commit any thing forbidden, the Curse seizeth upon his Throat: So james 2.10. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. As one Condition not observed forfeits the whole Lease: therefore it concerns this Legalist to make good his Plea, and Conceit of Perfection by the Law, to say, All these things have I done. (2.) But is not the Covenant of Grace more favourable? No, it gives not allowance to the least failings, but binds us to make Conscience of all as well as of some. 1. Because the Authority is the same, Exod. 20.1. God spoke, not one or two, but all these words; they are all ratified by the Great God and Lawgiver: So that the same reason that moves us to one, moves us to another also, that we do it out of Conscience to God, we must walk worthy of the Lord unto all pleasing, being fruitful in every good work, Col. 1.10. That we should obey Parents, keep the Sabbath, not Steal, be careful of his Institutions, not worship him by an Idol; this is pleasing to God, and so is that. 2. The Heart can never be Sincere, when we can dispense with any thing which God hath Commanded: And you cannot have the Testimony of a good Conscience approving your Sincerity, when you allow yourselves in the least Failing: Psal. 119.6. Then shall I not be ashamed, when I have respect to all thy Commandments; I confess it is chiefly meant of our final Judgement. But in all Conditions in the World, if we would be found faithful with God, and not lest to shame, we must respect all his Commandments, Luk. 1.6. Zachary and Elizabeth were both righteous before God, walking in all the Commandments and Ordinances of the Lord blameless: And saith David, Psal. 66.18. If I regard Iniquity in my heart, the Lord will not hear me. If you would not break your Confidence, and freedom of Heart when you come to God in Prayer, but come with Assurance of Welcome and Audience, not one Sin must be regarded. When we set up a Toleration in our own Hearts, and dispense with any one Duty, it is either some Pleasure, or Profit, or Honour that maketh the Duty contrary to us: but this will not stand with Sincerity, that any petty Interest or Affection of ours should be preferred before the Will of God; for these Men do not serve God, but their own Lusts, when they will only obey God so far as Pleasure, Honour, or Profit, or some Lust, will permit them to yield Obedience to him. 3. God giveth Grace to keep all. Wherever he Renews and Sanctifies, it is throughout; he fills the Soul with the Seeds of all Grace, so as to dispose and incline us to every Duty, whether to God or Man, the World, or our Fellow Saints, 2 Pet. 1.7. Add to Godliness Brotherly-kindness, and to Brotherly-kindness Charity. An Infant as soon as Born into the World, though it hath not the Bulk, Stature, and Strength of a Man, yet it hath all the Essentials of a Man, and is a perfect Man. In the New-Birth the Inward Man is perfect in parts, all Grace is given that is necessary for all Conditions: Ye are enriched in all things in Christ; there is a suitableness to the whole Law of God. Rom. 7.22. I delight in the Law of God after the inward man. USE. To Reprove those that would keep some Commandments, but not all. Herod did something at the Motion of john the Baptist, but he would not leave his Incestuous Marriage with his Brother's Wife. Some Persons may be very forward in some good things, but they will not leave this or that Sin, their Swearing, or Lying, or Uncleanness, or vain Company, or Gaming, or idle Fashions; they refrain some Sins, but not all, some Duties you shall have them very forward in, but not all; they are halving it with God. There is such an Union betwixt all the parts of the Law of God, that one cannot be violated without a breach of all the rest. As one leak in a Ship, if let alone, may sink it; so one Sin indulged and allowed, may prove the Bane of the Soul: And therefore take heed of obeying God by halves, and think not to please him, or have any true Comfort in thy Conscience by any such Obedience. The Young man so far spoke well, if he had spoke truly, All these have I kept. Secondly, There is another thing that is good in the Reply the Young man maketh, that is, his early Beginning, I have kept all from my Youth. It is certainly a good thing to begin with God Betimes, and to frame our Hearts to the Will of God as soon as we come to years of Discretion, and that upon a threefold Reason: (1.) Because it will be a Help to us all our Lives afterwards; before Affections are forestalled and preingaged, to begin with God, and to have the Inclinations of Youth set right by a good Education, to be restrained from our own Will, and be trained up in a way of Abstinence from Bodily Pleasures. A sober Education prevents much Sin. Psal. 119.9. Wherewithal shall a Young man cleanse his way? by taking heed thereto according to thy Word: Mark, it is not Wherewith shall a Young Man guide or direct, but cleanse his way? When Men are well principled and seasoned in Youth, it sticketh by them, nay, the Vessel is seasoned already: The word cleansed presupposeth some Defilement. A Child is not like a Vessel which newly comes out of the Potter's shop, indifferent for good or bad Infusions: No, the Vessel is fusty already, and hath a smatch of the Old man; we come seasoned into the World, for we were born in Sin and in Iniquity: Psal. 51.5. Behold I was shapen in Iniquity, and in Sin did my Mother conceive me. Well then, to begin betimes what good may we get by it? Our Work is to stop the growth of Sin, and that we do not settle in an evil Course, and that will be a great Advantage to us all our Life after. On the the other side, the want of a good Education is a great disadvantage to Grace, a maim hardly cured, it leaves a Scar, and makes a Man limp as long as he lives, if he doth not begin with God betimes, though afterwards he be Converted: for when a Man is not framed betimes to God, he suffers the Canker of Self-will to fret so deep, that Reason, Law, and Religion hath much ado to bring them to the Denial of themselves. To give you an Instance in Adonijah, 1 Kings 1.5, 6. Who exalted himself, saying, I will be King: A rough Selfwilled Young man, he would have Sovereignty, and a Crown, and not stay for it till David was Dead, or submit to the Appointment of a Successor: I will be King, and why? It is said, His Father had not displeased him at any time, in saying, Why hast thou done so? He had too much of his Will when he was a Youth. As Plutarch noteth of Coriolanus, a Noble Roman, that for want of a good and seasonable Education, being left young under the Tutelage of his Mother, and she left him to his own Will, was so impatient and wilful, that no Man could hardly converse with him. O Christians, when Religion begins late, and Men have to do with Corruptions habituated, and confirmed by long time, and loose Education, it cannot show itself with such Lustre and Advantage: Therefore it is good to break the Will of Young Ones, to train them up, to bear the Yoke from their Youth; otherwise though they should be subdued by Grace, and in a great measure broken, yet this disadvantage remains with them to their Dying day. Those that are seasoned well with sober Education, either they are not so bad as others, or it worse becomes them to do evil, and they cannot Sin without many checks of Conscience which others have not. Therefore a good and sober Education is a great Advantage, to be trained up from our Youth, though it be but to Moral Virtue. (2.) While Parents and Governors are careful to season those tender Vessels, the Lord is pleased many times to replenish them with Grace from above, and to give in his Blessing upon their Education, and many have been Converted that way. We read of Obadiah, 1 Kings 18.12. But I thy Servant fear the Lord from my Youth: josiah, 2 Chron. 14.3. In the eighth year of his Reign, while he was yet young, he began to seek after the God of David his Father: So Timothy, 2 Tim. 1.5. When I call to remembrance the unfeigned Faith, that is in thee, which dwelled first in thy Grandmother Lois, and thy Mother Eunice, and I am persuaded that in thee also: His Mother, and Grandmother were full of Faith, and Sobriety, and they were seasoning of him, and training him up from his Youth, to be acquainted with the Will of God; and what a notable Instance of Abstinence and Sobriety did he prove, 2 Tim. 3.15. And that from a Child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation. Certainly it is much to have Youth brought up in Knowledge, and in the Power of Godliness. Families are Societies to be sanctified to God as well as Churches; and Governors of Families have a Charge of Souls as well as Pastors of Churches, and therefore they should be careful of them, and may wait for God's Blessing upon the Education of Youth. There be many offer their Children to God in Baptism, (and they do well in so doing) but Educate and Train them up for the World and the Flesh, which they renounce in Baptism: You will bewail any Natural Defect of your Children, and seek to cure it while they are young, if they have a Stammering Tongue, a deaf Ear, or a lame Leg; certainly you ought much more to bewail the want of Grace. We murmur at outward Defects, which is a taxing of Providence; it being a fruit of the Lord's Dominion, belongs to our Care: Train up a Child in the way he should go, and when he is old, he will not depart from it, Prov. 22.6. Dye the Cloth in the Wool, and not in the Webb, and the Colour is more durable. God works strangely in Children, and many notable things have been found in them beyond expectation. (3) It prevents many Sins which afterwards would be a trouble to us when we are Old. O many think that the Tricks of Youth are long since forgotten and forgiven, but alas! the guilt of them may fly in our Faces afterward, nay, tho' they be pardoned, and the Persons reconciled to God. The Sins of Youth trouble many a tender Conscience in Age; witness David, Psal. 25.7. Remember not the Sins of my Youth: And job, Chap. 13.26. Thou writest bitter things against me, and makest me to possess the Iniquities of my Youth. A Good man may remember old Sins with new fears that they are not pardoned. While it is eadie to Sin, it is easy to believe the pardon of Sin, (marvel not at the Expression;) while we are Young, and Sin freely, we think God will forgive those Sins, and they will soon be forgotten; but as a Man grows up into more tenderness of Conscience, and into a greater Awe, and Sense, and Esteem of God's Holiness, what a Holy God he serves, he finds it the more difficult to believe the pardon of Sin. Good Men have with much bitterness of Soul called to mind the Sins of their Youth, when they see the Sins of their younger days are so many, and the breaches of God's Law so innumerable, whereby they have offended God, that either through Ignorance or Inconsideration they have so sinned against God, that they have much ado to believe the pardon of the multitude of their youthful Sins. New Afflictions may awaken the sense of old Sins, as old Bruises may trouble us long after upon every change of Wether. There are some that feel the Sins of their Youth in their Bodies, when the Pains and Aches of their miserable Age are the Fruits of their youthful Vanities and Intemperance; as it is said, job 20.11. His bones are full of the Sins of his Youth, which shall lie down with him in the dust: They carry the marks of their youthful Sins, their Bones feel them, till they lie down in the Dust. Nay, God's Children that have repent, and God hath been reconciled to them through Christ, they have many a bitter remembrance of their youthful Follies and Vanities, that make their Hearts ache at the Thoughts of them. jer. 31.19. Surely after that I was turned I repent, and after I was instructed I smote upon my thigh, I was ashamed, yea even confounded, because I did bear the reproach of my Youth: Therefore upon these Considerations, certainly it is very good to begin with God betimes, that it may not be a disadvantage to us after God shall call us to Grace; for though the Lord may bless the Education of Youth with Supernatural Grace, yet youthful Vanities may prove very bitter in the remembrance of them when we grow old. USE. This is spoken to reprove us, because we always think it too soon to begin with God. Where is this timely Care and Forwardness? Alas! we cannot say, All these have we kept from our Youth: but when we come to look to the Commands of God, we may say, All these have we broken from our Youth: While they are Young, most Men live profane, and without all fear of God. Certainly there was some Goodness in this Man's Speech, and that occasioned me to observe it, for jesus beholding him, loved him. But was it true? All these have I kept from my Youth: In a Sense it was true in regard of outward Conformity, but not true in regard of that perfect Obedience which was required. (1.) It was true in regard of outward Conformity: Externally he had kept them all, though not in the just extent of the Law, yet he was as to Men unreprovable, being no Adulterer, no Murderer, no Extortioner, no Thief; he did not lie certainly in this Profession he made, he spoke as he thought, and out of Simplicity and Error rather than Deceit; the Man lived blamelessly, and did no body harm, and therefore saith, All these have I kept from my Youth. Outward Obedience and Conformity to the Law is a good and commendable thing in itself, yea necessary, and required of us, but we are not to rest in it; but to escape the Vices and Pollutions of the World, is so far Praiseworthy. There are many that are openly profane and wicked in Life, Swearers, Drunkards, Sabbath-breakers; these come short of this Young man, who yet came short of the Kingdom of Heaven. What will these say for themselves? will they pretend that their Heart is good? Can a pure Fountain send forth impure Streams? If the Heart were good, would the Life be so naught? If there be light in the Lantern, will it not shine forth? If there be Grace in the Heart it will appear. (2.) It was not true in regard of that perfect Obedience which the Law requireth, and so he ignorantly and falsely supposed that he had kept the Law well enough, and done all those things from his Youth. The Falsity and presumption of this Answer will appear by considering, 1. What the Scripture saith of the State of Man by Nature, Gen. 8.21. The Imagination of man's Heart is evil from his Youth: And he saith, All these have I kept from my Youth. O how much do they forget themselves that boast of their own Perfection? 2. The Falsity of it appears by the sense of the Commandment produced, Thou knowest the Commandment, (saith Christ) Do not commit Adultery, etc. which will reach the most perfect man upon Earth. It was a Command of the Second Table which wrought such Tragical Effects, and that stirred up those Stings of Conscience, and Agonies of Heart in Paul, Rom. 7.7. I had nan known lust, except the Law had said, Thou shalt not Covet; and thereupon he groundeth that General, Verse 14. The Law is Spiritual, but I am Carnal, sold under Sin. 3. The Falsity will appear by comparing him with other Holy Men of God; how differently do they express themselves from this Man, that was so full of Confidence! Compare him first with josiah, who when he heard the Law read, he rend his clothes, 2 Kings 22.11. and here Christ recites the Law, Thou knowest the Commandment, and this Young man saith, All these have I kept from my Youth. O what a difference is there between a tender Self-judging Heart, and a Conceited Justiciary. A tender Conscience is all in an Agony when it hears the Law, and will smite for the least failing, as David's Heart smote him for cutting off the lap of Saul's Garment. Again, compare him with the Man that brought his Son that was possessed with a dumb Devil, he brought him to Christ to be cured, and Christ asked him, Dost thou believe I can do it? And he cried out with tears, Lord! I believe, help thou my unbelief: Mark 9.24. That was an humble Spirit indeed; there's a Work of Faith, Lord! I believe, but he acknowledgeth mixtures of weakness, help thou my unbelief: But here is no lamenting of defects, All these have I kept from my Youth. Good Souls in the best Actions they perform, will bewail the mixtures of Sin; when they own any thing of Grace, they are still acknowledging their weakness, and many Infirmities. We may and we must acknowledge the Good that is wrought in us, but still we may and we must be sensible of the mixtures of Infirmity in our best Actions. Again, compare him with Paul, he was one that had cause to stand upon his Privileges as much as any; he had all those things which the finer sort of Hypocrites can plead, and rely upon before they come to Christ. Before he became a Christian, he was as touching the righteousness which is by the law blameless, Phil. 3.6. He had a Life free from all Scandal, and any outward Vice; yet when he comes to look upon this, he says, I count all but loss, for the excellency of the knowledge of Christ jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. Verse 8. Paul was brokenhearted, touched with a sight of Sin, and deserved Wrath: But this Man, what an utter Stranger was he to this Blessed Work of Brokenness of Heart! All these have I kept from my Youth. In short, (that I may gather up the Discourse,) Here was wanting Iosiah's Tenderness, who rend his clothes, and the other Man's Humility, and Paul's Self-denial; therefore certainly his Answer shows that he was not truly acquainted either with the Law or with himself: So that the Note which I shall prosecute will be this: Doct. That Men are too apt to think well of themselves, or of their own Goodness and Righteousness before God. Here is a Young Man drunk with a foolish Confidence, and therefore boasteth that he had ever performed his Duty. And to be sure he hath more fellows in the World, some that are as Confident as he, but upon far less grounds. It is said of the Scribe that came to Christ, Luke 10.29. But he willing to justify himself: That is the Temper and Disposition of Man: So Rom. 10.3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. So Rev. 3.17. Thou sayest I am rich, and increased with goods, and stand in need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Oh how apt are many to conceit of themselves beyond what they ought? Obj. But what's the Cause that Men are so apt to over rate their own Righteousness and Goodness before God? I answer, Ignorance, Error, Self-love, Negligence and Security. First, Ignorance: They are ignorant of the Law, and of the Gospel. (1.) Ignorant of the Law, of the Spiritual meaning of the Law. They think they are well enough, if they refrain from outward gross Sins, and so say, All these have I kept, because they keep it in an outward way; as that Pharisee, Luk. 18.11. God I thank thee, I am not as other men are, Extortioners, unjust, Adulterers, or even as this Publican. Men please themselves in this, as if open and gross Sinners were only liable to the Wrath of God. O how Natural is it to us to cut short the sense of the Law, that which may suit it to our own practice, and our own course of Duty! Ignorant Persons think that no Man is an Idolalater, or guilty of the breach of the First Commandment, but he that doth grossly and openly worship Stocks and Stones, and Beasts, and Serpents; and none a Murderer but he that hath killed a Man; none an Adulterer, but he that hath defiled his Neighbour's Bed; none a Thief, but he that robs by the Highway side, or that pilfers another's Goods: They look to the gross and outward sense of the Law, and not to the inward Spiritual meaning thereof. The Lord Christ rebukes this Ignorance, Matth. 5.22. and shows that rash anger, and contumelious words are Sins; and he is a Murderer not only that doth kill another, but he that breaks out into Passion, that calls his Brother Fool, he is in danger of Hell-fire; that Lustful glances are Adultery; that the Law requires not only an External Conformity in Manners and Actions, but Purity and Righteousness in all our Thoughts, internal Motions, and the Affections of the Heart. Therefore the poor ignorant, Self-deceiving Man, that triumphs over Sin as if it were wholly dead in him, because it breaks not out into open wickedness, and enormous Offences, is wholly mistaken; as Paul was alive without the Law. O this Man is foully mistaken, for he knows not the Law aright; for it doth not only Command some External Duties, and forbid some of the grosser Sins, but reacheth the Heart, it condemneth Lust, evil Concupiscence, and inordinate Motions and Stir. A Man that keeps the Law only outwardly, can no more be said to keep the Law, than he that hath unde●●●●n to carry a Tree, and only takes up a little piece of the Bark. (2.) They are ignorant of Gospel Righteousness, which consists in the remission of Sins, and Imputation of Christ's Righteousness applied by true Faith: What's the Reason men are so apt to over-rate their own Righteousness? They are ignorant of the Righteousness of God; Rom. 10.3. They do not know the true Plea in the Gospel Court, which is not Innocency, but a brokenhearted Confession of Sin. Th●● Perfection of personal Obedience, which the legal Covenant requireth, they acknowledge not; and being ignorant of the second, they patch up a piece as well as they can of the Duties of the Law ill understood, that the Ell may be no broader than the Cloth. Ignorance then is one great Cause of this Disposition in men to justify themselves, Ignorance of the Legal and Gospel Covenant; they are ignorant of the Nature, Merit, and Influence of Sin, and of the severity of God's Justice. Secondly, Another Cause is Error. They are leavened with sottish Principles, and that disposeth them to a Conceit of their own Righteousness: I shall name several of them. (1.) That they live in good Order, and are of a Civil harmless Life, and are better than others, or better than themselves have been heretofore, and therefore are in good Condition before God; and yet a man may be Carnal for all this. I will take this Principle asunder. Take the Positive part: A Man may live in good Order, be of a civil and harmless Life, and yet be destitute of Grace, and of the Life of Faith. There were Moralities among the Heathens far more exact than are to be found among many Christians. As Dogs excel Man in acuteness of smell, and sense, it is their Perfection; so do many Heathens excel abundance that go for Christians, in Temperance, Justice, Meekness, and a command of their Passions; they that were never acquainted with Christ and the Spirit, were civil and harmless: therefore to be a mere Moral Man, certainly is not enough. Paul saith of himself, before he was acquainted with Christ, that he was as touching the Righteousness which is of the Law blameless, Phil. 3.6. And the Apostle hath taught us to live Godly, as well as Soberly and Righteously in this present World, Titus 2.12. There is a living in Communion with God, as well as being fair to Men; and therefore a Man may be civil and harmless, but such as are not Vicious, rather than Virtuous and Gracious; the mere Rational Life is one thing, and the Spiritual Life another thing. Then take the Comparative part; they live better than others, so did the Pharisee, Luk. 18.11. God I thank thee, I am not as other men are; yet Christ saith, Mat. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. Among Blind men the Purblind is a kind of King, and guide of them all. A man may not be as bad as others, and yet not so good as God requires: Gal. 6.4. Let every man prove his own work, and then he shall have rejoicing in himself alone, and not in another. It is a miserable thing when a Man hath no other Ground of Confidence but the Sins of others; he is good because others are worse; he hath no rejoicing in himself, but only from the sinfulness of others. Or suppose that a Man be better than himself was heretofore; there is a Moral Change as well as a Supernatural, a Reformation as well as a Regeneration. As a wanton Young Man that came in to Zenocrate's his Lecture half drunk, with his head crowned with Rosebuds, and when he heard a Discourse of Temperance, he was converted by his Lecture, and betook himself to a sober Course: So a Man may cast off his Youthful vanities, and may be changed from being Riotous to be more sober, and yet be far from Grace. A Sow washed, is a Sow still. What is short of Regeneration is short of Salvation: Therefore do not think because of a civil orderly Life, you do enough; this is a sottish Principle, and keeps us from the Righteousness of God. (2.) Here is another of their Errors, They are born and bred up in the bosom of the Church, and true Religion; and because they are Baptised, and profess the Faith of Christ, therefore they think they ever had Faith and a good Heart towards God, and do not see why, or from what they should be Converted. It was a wonderful thing to Nicodemus to hear that a Man should be Born again, as strange as if a Man should enter again into his Mother's womb, John 3.4. They are wholly Ignorant of any Change of Soul, or State, and mind it not: So the Jews, when Christ told them of being made free from the Bondage of Sin, john 8.33. We be Abraham's Seed, and were never in Bondage to any man, how sayest thou, Ye shall be made free? Alas Men neglect their inward Spiritual Estate, and are not sensible of setting their Souls free from the Fetters of Lusts and Carnal Affections, that they may pursue their chiefest Good. Nothing so hard and heavy as Spiritual Bondage, and yet is little known, and little discerned in the World: They live in the Bondage of Sin with as much delight as Fishes in their own Element, and all this while they are puffed up with Carnal Dreams of their own Privileges and Worth. These are the Men that are said to need no Repentance, Luk. 15.7. that is, in their own Conceit, those that do not see why, or from what they should be Converted. (3.) They own no difference between a State of Nature, and a State of Grace; they know no such thing as passing from Death to Life, and therefore are never troubled about it. All the Lord's People are holy, Numb. 16.3. and it is factious to make such Distinctions; they have put no difference between the holy and profane, neither have they showed difference between the clean and unclean, Ezek. 22.26. As if all were of one Lump, and all should far alike, and therefore think themselves as good as the best. (4.) That those that are blameless before Men, and well spoken of in the World, need not doubt of their acceptance with God. O No: God's Trial is one thing, and men's another. Men see no further than the Outside, but God regards the frame of the Heart; 1 Sam. 16.7. Man looketh on the outward appearance, but the Lord looketh on the heart: Therefore though a Man cannot be justly taxed before men, yet this is nothing before the Allseeing God, Psal. 143.2. Enter not into judgement with thy Servant, for in thy sight shall no man living be justified: Non dicit, cum hostibus tuis, sed cum servo tuo. David doth not say, Lord! enter not into Judgement with thine Enemies, but with thy Servant. (5.) Another sottish Maxim is, That petty Sins are not to be stood upon. They shall do well enough, if they never Sin more nor worse; as the Omission of good Duties in their Closets or Families, lesser Oaths, vain Speeches, idle Sport; whereas Christ saith, By thy words thou shalt be justified, and by thy words thou shalt be condemned, Mat. 12.37. Light things may weigh heavy in God's Balance. Well then, until the Soul be dispossessed of these sottish Conceits, it cannot be but they must overween their own Righteousness, and think too well of themselves, and of their Estate before God. Thirdly, Self-love is the Reason of it: Prov. 16.2. All the ways of a man are clean in his own eyes, but the Lord weigheth the Spirits. A Man is very Blind and partial in his own Cause, and will not own any Opinion and Conceit against himself: There is an Emphasis in that, his own Eyes; surely Man would favour himself, and be friendly to himself, we have a double Instance of this in Scripture: judah was severe against Tamar, when he thought her to be with Child by another Man, Gen. 38.24. Bring her forth, and let her be burnt: But when she showed him the Tokens, the Ring, the Staff and Bracelets, and that he was the Man, than he becomes gentle enough. So David, when his own Story was represented to him in the case of a third Person, that took away the Ewe-Lamb from the poor Man, he says in a heat, As the Lord liveth, the man that hath done this thing shall surely die, 2 Sam. 12.5. but when the Prophet closeth with him, and told him, Thou art the man, all this is spoken to thee, he was more calm. All this is spoken to show, how favourable a Judgement it must needs be that we pass upon ourselves, Psal. 36.2. He flatters himself in his own eyes until his Iniquity be found to be hateful; a Man is well pleased with his own Doings. That Self-Love is a Cause, appears by this, a man will not see Sin, no not when any man that looks upon his Way may see it, till it break forth in Shame, and makes him to be hateful; the mistake vanisheth not till all the Town cryeth Shame upon him. While a Man cryeth out against Sensuality, Drunkenness, Gluttony, he is so full of Self Love, that he is loath to pass a Sentence against his own Soul. Fourthly, Negligence, and want of Search, and taking the Course whereby we may be undeceived. He that thinks better of himself than there is Ground and Reason for, the only way to bring him to himself, is to put him upon often Trial: So saith the Apostle, Gal. 6.3. If a man think himself to be something when he is nothing, he deceiveth himself. But alas! this is a common Case, and what more ordinary than for a Man to conceit too highly of himself, and flatter himself with those Excellencies he hath not, and cry Peace, Peace, when the wrath of God, and sudden destruction is upon him? But how shall a Man do to come out of this Fool's Paradise, that he may undeceive himself; see the next Verse, 4. But let every man prove his own work; try their Work and Carriage by the Rule of God's Word what he doth, and upon what Motives, and for what Ends; let him prove so as to approve himself too God. 2 Cor. 13.5. Examine yourselves, whether you be in the Faith; prove yourselves, know ye not your own selves, how that jesus Christ is in you, except ye be Reprobates? O search and see what is the frame of your Hearts, what true Grounds of Confidence you have towards God. Now when Men will not so much as put it to the Question, whether it be well or ill, no wonder they slightly return an Omnia bene, All these have I kept from my Youth. A Natural man is under this Dilemma, If I should not search, I should not know myself; if I should search, I should not like myself, and therefore out of Laziness and Self Love he chooseth the latter. Plutarch saith, Evil Men turn from their own Lives as the worst Spectacle that can be presented to them. We could not be so grossly deceived by Satan as we are, if we did not turn our Eyes away from our own Hearts and Ways, but did oftener call ourselves to an Account. Fifthly, Security. As they will not search, so they will not know themselves when they are searched, and cannot endure throughly to be discovered to themselves. There is a voluntary Examination of Conscience, and an involuntary Impression, by which Conscience is awakened against our Wills, either by the Preaching of the Word, or by Afflictions sent from God. In both these Cases men discover this Self-conceit, in that they do defeat those methods which God useth when they are searched by God. (1.) They cannot endure to be searched by the Word: john 3.20. Every one that doth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved. Men will stand out as long as they can in defence of their own Righteousness, and are loath to be convinced and discovered to themselves, and to be seen what indeed they are, and that is the Reason they cannot endure a reproving Light, a searching Ministry: But the Word doth seize upon them by chance, (as sometimes it will.) Thus Foelix, when Paul rubs his Privy Sore, discoursing of Righteousness, Temperance and Judgement to come, it sets him all in an Agony, Foelix trembled, Acts 24.25. What then? he puts it off to a more convenient Season. When God ransacks the Conscience by his Word, they are not pleased with this, but seek diversions: Lusts quench and drown their Convictions. The Apostle james compares a careless Hearer, Chap. 1.23, 24. to a man beholding his natural Face in a Glass; for he beholdeth himself, and goeth away, and straightway forgetteth what manner of person he was. Men content themselves with a slight transient glance, and are troubled for the present, they have but a weak Impression wrought upon them, which is soon worn out. Or, (2.) When God searcheth them by Affliction; when they do not judge themselves, they are judged by the Lord. As Joseph's Brethren, their Consciences had slept many years securely in their Sins, but God casts them down, and revives their Thoughts; they have many tremble and workings of Soul, Gen. 42.21. They said one to another, we are verily guilty concerning our Brother, in that we saw the anguish of his Soul, when he besought us and we would not hear him, therefore is this evil come upon us. Now how few are there that will hear the Rod, or if they be a little affected when the smart is upon them, they go away as Heartwhole as ever, and when they are well, are as vain as ever, and do not profit by their Troubles: Therefore since there is so much Ignorance of the Legal and Gospel Covenant; so many sottish Errors wherewith men are prepossessed; so much Self-Love, Negligence, and lothness to search; so much Security, and not improving Convictions when God searcheth; no wonder a Man is so conceited of himself. USE. Let us take heed of Self-conceit and Self-Righteousness. Especially this concerns you that have a Civil and sober Education, and are as to Externals blameless; as you love your own Souls, take heed of a Self-Righteousness. Tho' you do not run into the same Excess of Riot which others do, and are free from outward Vice, yet God hath enough against you to condemn you for ever. Therefore study the Covenants, lay aside gross Conceits of God, and Holiness, take heed of being blinded with Self-Love; search often and see what claim you have to Heaven; observe Ordinances, and Providences, and improve your Convictions, that you may turn to the Lord: Else you may have a flattering Hope, but can have no solid Peace in your Consciences, till with Brokenness of Heart you quit your own Righteousness, and fly to Christ alone. And that you may not be besotted with a Dream of your own Righteousness, consider, (1.) How Light every one of us shall be found when we are put in the Balance of the Sanctuary: All the ways of a man are clean in his own eyes, but the Lord weigheth the Spirits, Prov. 16.2. Mark what is weighed, not Opus, the Matter of the Action, but our Work, with the Motives, the Principles, the Ends of it, and the State of your Hearts, and it is weighed, it is put into the Balance; God knows all things by number and weight. (2.) Consider how different the Judgement of God and Men will be. Luke 16.15. Ye are they which justify yourselves before men, but God knows the Heart: For that which is highly esteemed amongst men, is abomination in the sight of God. Mark, God may loathe it in the same Degree that Men respect it; for these are the Terms propounded, highly esteemed among men, and abomination in the sight of God. Our Rose may prove a Nettle with him, our Gold mere Brass, and our Spices very Dung when God looks upon us. (3.) Consider, that Self is an Incompetent Judge in its own Case; and therefore you that are to endure God's Judgement, should not stand merely to the Judgement of Self. If your own Heart acquit you, you cannot rest upon that; you can find no Evil in the Action, but God can: 1 Cor. 4.4. For I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord. Alas! though your Heart cannot charge you with any thing, yet God can; and if your Hearts condemn you, God may much more; for he knows us better than ourselves. 1 john 3.20. For if our heart condemn us, God is greater than our heart, and knoweth all things. SERMON V. ON MARK X. v. 21. Then jesus beholding him, loved him, and said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven, and come take up the Cross, and follow me. IN this Verse is contained the fourth and last part of the Conference between our Saviour and this Young Man. Observe here, First, The Gesture and Carriage of our Lord Christ towards him, Then jesus beholding him, loved him. Secondly, The Answer he gives him: In which there is, (1.) An Admonition of his Defect, One thing thou lackest. (2.) A Precept and Injunction, which is twofold, Particular and General. (1.) Particular, for the Trial of this Young Man, where is the Duty, Go thy way, sell whatever thou hast, and give to the poor: And the Motive, or Promise, And thou shalt have Treasure in Heaven. The Precept is Particular, but backed with a General Promise. (2.) General, Come take up the Cross, and follow me. These are the parts, let us insist upon them as they offer themselves. And jesus beholding him, loved him. This Clause hath troubled many Interpreters, how Jesus could Love this Young man, who seemed to be so full of Pride, and Self-conceit, and whose Heart was so addicted to worldly Riches, that when he knew Christ's Mind, he went away from him sad: but there need not so great ado about the matter. To open it, two things, will be necessary to show you, the Cause of this Love, and the Kind of it, why, and how he Loved him. 1. Why he loved him; surely it was not for his Outward Feature, or External Compliment. Christ's Love was never set upon these things; but his Goodness of Disposition, Moral Integrity, and Ingenuity, that was the Reason why he loved him. 2. Now for the Kind of this Love. Christ you know had two Natures in him, and accordingly we may distinguish of his Love and Affection; there is the Divine Love, and the Humane Love of Christ, as he was God, and as he was Man. (1.) If you interpret it of his Divine Love, the difficulty will not be great; for there is a General and Common Love, and a Special Love: with the first God loves all his Creatures, especially Mankind, and amongst them those that have any strictures of his Image in them more than others. But then there is a Special Love, and so all those are Saved whom God thus Loveth: So God loveth his own People, either with a Love of goodwill, when they are uncalled, jer. 31.3. Yea, I have loved thee with an everlasting Love; or else with a Love of Complacency, when Called and Converted: Zeph. 3.17. He will rejoice over thee with joy, he will rest in his Love. Now this will easily salve the Matter; there was a general Love, or a liking, and Approbation of those Moral Virtues and good things which he saw in him, but not that special Love which brings Grace and Salvation along with it. But, (2.) Let us consider Christ as Man, and so speak of his Humane Love. Jesus Christ, as he took our Nature, so he had the same Affections, and Aversations that we have; and therefore as Man he loved his Parents, his Kindred, his Nation, his Friends and Acquaintance in their several Relations. Some there were with whom he contracted a more special Friendship; as Lazarus, john 11.3. Lord! Behold he whom thou lovest is sick: He loved Lazarus in a special manner, as a singular Good man: So also his two Sisters, v. 5. And jesus loved Martha, and her Sister, and Lazarus: And john is called the Disciple whom jesus loved, Chap. 13.23. Christ in his own practice would sanctify holy Friendship, and therefore it pleased him as Man to have a special Humane Love to some above others. Once more, There were others who he loved with a larger Love, as they had more or less of good in them, as this Young man for his Good Nature, and Blameless Life. jesus beholding him, loved him; that is, showed some signs of Inclination towards him. Now this was either a Love of Courtesy, or a Love of Pity. (1.) A Love of Courtesy and Respect; Origen interprets it, he kissed him, or showed him some outward sign of favour. Indeed if the word had been, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it might have been interpreted so; but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others more generally, He treated him kindly. So this word sometimes is taken for Courteous Speech, as Grotius, and other great Critics in the Greek Tongue observe: He loved him, that is, spoke friendly and kindly to him: So in Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Welcome Guests, you shall be loved by us; that is, friendly entreated or received. And so again, he excuseth himself that he did not Love him as soon as he saw him at first; that is, did not treat him so kindly; so Jesus loved him, that is, treated him with Kindness. (2.) A Love of Pity, pitying him who had done so much to so little purpose, who lost the benefit of all he did by a vain Opinion of his own Righteousness. As we pity Moderate Papists, sober Turks, or Infidels; so Jesus Christ might love him with a Love of Pity. Well then, it was a Love of Humane Affection, as one Man loves another for his Good Qualities; not a Love of Familiarity and Friendship, but either a Love of Courtesy or Pity, seeing a Man so Young, so Rich, so Powerful, and in so great Corruption of Manners had kept himself so blameless; this was that for which Jesus loved him. I observe two Points of Doctrine from hence: 1 Doct. There may be some Amiable and Good Qualities in Unregenerate Men. Here was a Young Man without saving Grace, yet of a Moral Conversation, and as touching the Externals of the Law blameless. Now that there may be such Good Qualities in them, appears thus: (1.) All are Created with some Inclination to Good, though not to good Spiritual, yet to Good Natural and Moral. In our decayed Condition there are some remainders of right Reason, some Impressions of Equity, some Principles of Common Honesty still left and preserved in us, though as to Spiritual Endowments, We are altogether become filthy and abominable, Psal. 14.2. yet some Moral Inclinations are left, to show what Humane Nature once was. As in a rifled Palace, though the rich Furniture be gone, the Plate and the Jewels, and though the fashion of it be much spoiled, yet some of the Fabric is left still standing, to show what a Magnificent Structure it once was. Nature teacheth to deal justly with all, and startles and looks ghastly at some kind of Abominations. The dictates of Morality and Common Right are very Legible in our Conscience: The Gentiles which have not the Law, do by nature the things contained in the Law, Rom. 2.14. As Iob's Messengers said every one of them, I alone am escaped to tell thee: So there are some Principles of Conscience that are left, and escaped out of the ruins of the fall, to warn us of our Duty, and to make us give back at monstrous and gross Impieties, and to leave us without Excuse. Tho' men be born in Sin, and are dead to all Spiritual Good, yet some restraints are left still upon Nature, lest man should not show himself to be Man. (2.) For the good of Mankind; God is the Patron of Humane Society, and delights in the welfare and preservation of it. He Created not Man as he did the Angels, to live several and Independent from one another. We are all multiplied and propagated from one Original Root, that we might live in mutual Society and Converse with one another. It is observed that ravenous and noxious Creatures live single and apart, but the useful in Herds and Flocks; so Man was made by Nature a Sociable Creature. Now there would be no such thing as Humane Society, if there were not some sweetness of Nature, and Moral Dispositions yet left in us: The World would be but one great Forest of Wild Beasts, if God had not left some Authority in Conscience to keep men within the Bounds of Honesty. And therefore to uphold order in the World, there must be some amiable Qualities; even in the Unregenerate or Corrupt State, some are more Innocent and unblameable than others. I'll set it forth by this Similitude: As Nabuchadnezzar, when he carried the Princes and Chief men into Captivity out of the Land of judea, he left some of the People behind him to Till the Land, lest it became a Wilderness: So that the World might not become a Forest of wild Beasts, there are some that observe the Common Dictates of Nature, that men might be commodious and useful one to another; for did not these Impressions bear sway, the World could not subsist, nor Justice and Honesty be maintained. (3.) There are other things besides renewing Grace that might cause these Amiable Qualities. (1.) Bodily Temper may incline Men to some good. We see some are of a rougher Temper, and others of a sweeter Disposition. Some are soft, smooth, and docible, others stiff and stubborn: The Scripture takes notice of the different Dispositions of Esau and jacob, Gen. 25.27. Esau was a cunning Hunter, a man of the Field, but jacob was a plain man dwelling in Tents. Look, as Blades, though all are made of the same Metal, yet they differ much in Goodness by reason of the Temper; so there's a great deal of difference between Men and Men by reason of the Temper of their Bodies; some are ingenious and shamefaced, and not so easily drawn to Outrage and Sin, but others are of a base alloy. The Complexion of the Soul doth very much follow the Constitution of the Body, and therefore some are better Natured and Tempered than others: So that there may be Amiable Qualities in them, and yet without Grace. (2.) The increase of one Sin may cause others to decrease; as a Wen that grows big and monstrous, defrauds other parts of their Nourishment. Tho' all Sin be kindly to a Natural Heart, yet some Sins are more apt to take the Throne, and other Lusts are starved to feed that. As for Instance: He that is Covetous, by the force of his Covetousness and Parsimony is made an Enemy to Prodigality, and a Friend to Frugality; as judas that loved the Bag, was against Profuseness and wastfulness, joh. 12.5, 6. A Prodigal Man is not Covetous, and so more prone to be Liberal and Freehearted. A profane Man is an Enemy of Superstition, and loves to be moderate and indifferent in Religion: A Superstitious Man hates Profaneness, and lays out his Zeal upon every little trifle that can lay Claim to Religion, and so he may seem to be a greater Friend to Zeal. A Voluptuary hates Despair and Morosity, and is more Sociable and Friendly in Converse. Thus as Weeds destroy one another, so do many Vices; so many Vice's occasion something that is Amiable. Ambition makes Men Diligent, Sober, and Vigilant to improve their Opportunities. (3.) It may be occasioned partly by Discipline, and strict Education; or else the miseries and Calamities of the present Life; for these things, though they do not mortify Sin, yet they may much weaken and hinder the discovery of it. Solomon often tells us of the force of Education, and that the Rod of Correction gets a great deal of Folly out of the Heart of Children, Prov. 22.15. Foolishness is bound in the Heart of a Child, but the rod of Correction driveth it far from him: And as they grow up in years, God takes them into his own Discipline: Pharaoh is devout under his Plagues, and Ahab under a severe Threatening walks softly. God's Correction may work some Commendable Qualities in them. (4.) By Politic Government, and Laws which keep men within the Bounds of their Duty, so that they are orderly by constraint, and for fear of Penalty, which if they should follow their pleasure in sinning, they would be exposed to. Austin saith, Leges humanae munditoria instrumenta sunt: He compares Laws to Brooms, which though they cannot make Corn of Weeds, or of Chaff, yet they serve to sweep in the Corn, and keep it within the Floor. Laws may make men good Subjects, though not Good men. As Seneca tells us, the Heathens observed many things; they may do many things, Non tanquam dijs grata, sed tanquam legibus jussa, magis ad morem quam ad rem; not as pleasing God, but as required by the Law; not for the thing, but for the fashion; they may be very harmless, put on a Face of Goodness, but it is not out of Conscience; the Magistrate makes them so, who is the Minister of God for good, Rom. 13.4. (5.) Unregenerate men may be translated from the Grammar School of Nature, to the University of Grace; and though they never Commence there, and took the Degree of true Sanctification, yet they may come very near it by Common Grace, and may not be far from the Kingdom of God. This may be by the Efficacy of the Word, which is very persuasive, and pressing, take it as it works only in a Moral way; as Herod heard john Baptist, and did many things, and heard him gladly, Mark 6.20. Or else they may have this Common Grace by Experience of the Providence of God over the Church, or themselves; when they see God's Interest stands out against all Assaults, Psal. 129.1, 2. Many a time have they afflicted me from my Youth, (Now may Israel say:) Many a time have they afflicted me from my Youth, yet have they not prevailed against me. When they observe that all those that dash against the Cornerstone are broken in pieces; that many good men, though molested and troubled, yet visibly have a Blessing and a Providence that attends them, and that the profane are overtaken in their Sins by pursuing Judgements; that it is never better with them than when they own that which is Good: This cannot but move them to something that is amiable to some sense of Religion, and siding with the better Party: Or they may have the Common Gifts of the Spirit, Heb. 6.4, 5. they may be enlightened, may have Gifts of Prayer and Preaching; some vanishing Tastes of the Goodness and Sweetness of Evangelical Doctrine; some Motions and Impulsions, and Excitations to good. These are the Reasons. I. USE. It shows us how inexcusable they are in the sight of God, and how just their Condemnation will be, that have nothing lovely in them. Certainly they might have had something or other lovely in them, even while they were Natural, if they would give their Heart to it; either Wisdom or Valour, Meekness or Zeal, Humility or Charity. Every Temper yieldeth some Way and Means of Glorifying God; and it is their own Fault if they have not some Endowment or other. I speak this not as to Spiritual Grace only, which they do not only neglect, but reject the Means whereby to get it; they put away the Word of God from them, shut the door upon themselves, Acts 13.46. Ye put the Word from you, and judge yourselves unworthy of eternal Life; and esteem Spiritual Grace nothing worth, yea it is Folly to them. 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: Yea they think it as dishonourable and prejudical to them. But also in respect of Moral Endowments, I say certainly some Crown or other they might have, if they did not uncrown themselves by Sin. Natural Men may have brave Wits, but they besot themselves, and quench them in Luxury, and Riot, and pervert those Moral Inclinations, those Seeds of God that were in their Nature, while they Drink, Whore, and play away their Consciences. There are none but have a Conscience, till they get the Victory of it, and smother it, and outgrow the feelings and checks of it, and lose all sense, Eph. 4.19. Who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness. They might have lived Virtuously and Morally, till they brought upon themselves the Tyranny of evil Custom, and then no wonder if they are wholly given up to Sensual Lusts, and to walk in a sinful way: They have lost all former Advantages, they have spoiled their Natural Temper, they have lost the Benefit of their Education, despised Instruction, and the Discipline of Parents, lived in defiance of Laws, received the Grace of God in vain, 2 Cor. 6.1. In a word, they have slighted God's Judgements, quenched their Gifts, checked the Motions of God's Spirit. Therefore certainly they are altogether without Excuse that outsin these Helps; Natural Conscience, Temper, Education, Laws, Ordinances, Providences, and the Spirit's Motions, they are all helps, and God forsakes men in none of these till they first forsake him, and by some notable Sin provoke him to withdraw such Helps: And therefore what will you say for yourselves that have not any of these amiable Qualities, and Moral Endowments? Will you say you would fain be better, but cannot? That cannot be, for many of these Amiable Qualities are found in Natural Men, and you have had many Helps and Advantages either to get or increase them in your Souls. If many Moral Heathens go to Hell that had not half those Helps, and and yet were Exemplary in so many Amiable Qualities, what will become of you, if you refuse all the Helps which God hath vouchsafed to you in his Providence, and yet run into enormous Evils? II. USE. If there may be Amiable Qualities in Unregenerate Men, then do not rest in these things: Mat. 5.46. If you love them that love you, what reward have you? do not even the Publicans the same? And Verse 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What do you more than others? What over and above? A Natural Man may have all these. You may live orderly, and yet if you have not Faith you cannot please God, Heb. 11.6. For without Faith it is impossible to please God. You may be Blameless, yet if you be not born again, you shall not enter into the Kingdom of Heaven: john 3.3. Except a man be born again, he cannot see the Kingdom of God: Therefore do not rest in this, that you have some Good Qualities which are Amiable and Praiseworthy before God and Men; but labour for the sanctifying Virtue of God's Spirit, and the Power of Godliness, that you may be partakers of the Divine Nature; 2 Pet. 1.4. for if thy Heart be not yet truly changed, thy Person may be odious to God. It is not mine, but the Advice of Jesus Christ, Make the Tree good, and his fruit good, Mat. 12.33. A man may carry the Fruits of Canaan, as the Spies did upon a dry Staff; but learn to bear them from a living Root. To be Harmless, Meek, chaste, Just, Temperate, all this is good; but it is much better when they flow from a renewed Heart, than they are gracious Evidences to you. A Good Nature without Grace makes a fair show with the World, but it is of little Respect with God as to your Salvation: All this may be from Temper and awe of Men. How may a Man mistake a still Nature for Meekness, Fervency and height of Spirit for Zeal, want of Affection to holy Things for Discretion, Stupidity for Patience, Obstinacy for Constancy: but God knows how to distinguish. Will Complexion and Temper ever pass for Grace in God's Account? And usually if a Natural man hath one Good Quality, he hath another Bad One to match it. It is observed in History of Alexander, that he was an Enemy to Uncleanness, but extremely given to Drunkenness: julius Caesar was not given to Drunkenness, but exceedingly addicted to Uncleanness. Natural men, if they have their Amiable Qualities, they have some domineering Bad Quality to match them. Nay a Good Nature once corrupted doth prove the worst of all others, as the sweetest Wine makes the tartest Vinegar. Augustus at first was of a good merciful Nature; Suetonius observes of him, that he was at first loath to consent to the Persecution, but when he was once in, he was more inexorable and merciless than the rest of his Companions. None have done more vile things against God, and the Interest of God, than men accounted of a Good Nature, when once the Temptation hath prevailed upon them. Herod Agrippa was a sweet natured Popular man, but he slew james, and would have slain Peter also, Acts 12.1, 2. and all out of Easiness and Facility, to please the People. Usually none fall sooner into the Snare of Persecution and Hatred of the Saints of God than they; and the Reason is, Counsel is of great Advantage upon those that are of a pliant and pleasing Disposition, and all their Parts and Excellencies are but like a Sword in a Cutler's Shop, as ready for the Thief as the True man to purchase. He is easily made a Prey to Satan and turned against God: therefore do not rest in these things. 2 Doct. That in some respect Christ loves those that are Orderly and Civil, and do but outwardly carry themselves according to God's Commands. I shall give the Reasons, and then Apply it. (1.) The thing is Good in itself, though the resting in it makes it useless as to the Salvation of the Person that goes no further. Micah 6.8. He hath showed thee, O man! what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. These things are agreeable to the reasonable Nature, and the Perfection of it lies in them. Now all Good is the Object of Love: therefore if it be good, Christ loves it. (2.) Because our Lord Christ is willing and ready to own the least Good in us, that he might draw us on to more. Here was a towardly Young man, and Christ would not discourage him; though he was not Gracious, it is said, He looked upon him and loved him. Mat. 12.20. A bruised Reed will he not break, and smoking Flax shall he not quench; that is, not despise and reject Weaklings. When a Reed is broken we cast it away, it is good for nothing but to be trampled under Feet; and we are discouraged from blowing while we see no Flame, but Smoke: But Christ is of another Disposition, he will not cast away the bruised Reed, nor despise the smoking Flax; so far as there is any thing of Goodness in a Creature, though it be but Smoke, Christ will own it. (3.) Because these things tend to the profit of Mankind, and Jesus Christ his Heart is much set upon the good of Mankind. His rejoicing was in the Habitable parts of the Earth, before there was Hill or Mountain; Prov. 8.31. Rejoicing in the habitable parts of the Earth, and my delights were with the Sons of men: And his Apostle doth press this, that they which have believed in God might be careful to maintain good works, these are good and profitable to men, Titus 3.8. Christ is a great Friend and Patron of Humane Society, therefore will show his liking of it, and how pleasing all things are to him that tend to maintain it, as Justice, Equity, Temperance, Prudence, Moderation, Fidelity. Christ would put some mark of his Favour on those that excel in these things. When he instructeth the Young man in the Commandments of the Second Table, and he said, All these have I kept from my Youth, jesus loved him. USE. Now let us see what Use we may make of this: (1.) Negatively: To show what Use is not to be made of this Passage; for men may be apt to abuse and make an ill use of Jesus his Love of these Moral Virtues. 1. We cannot make this Use of it, as if Christ did Love Moral Virtues as meritorious of Grace; they are not such things upon which God hath bound himself necessarily to give the Grace of Conversion. The Pelagians had this Axiom, Facienti bomini quod in se est, tenetur Deus dare ulteriorem gratiam: That let a man do what in him lies, God is necessarily bound by that to give him further Grace. And the Papists build upon the same ground their Doctrine of Meritum ex congruo, Merit of Congruity. As they hold Merit of Condignity in the Works of Renewed men, so they hold Merit of Congruity in the Works of Unrenewed men; as if God in Right and Equity were bound to recompense them with the Reward of Conversion: But the Scripture puts Conversion upon another bottom, and shows that it is not given according to the Good Works we have done, but merely of the Lord's Grace and Mercy: Titus 3.4. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost. The Apostle speaks there of Converting Grace, wherein we have a Negative and an Affirmative Cause. He could have said simply of his mercy he saved us, and no more; but he would disprove Works, therefore he doth express it Negatively, Not by works of Righteousness which we have done: Or at least he might have said this, Not only by works of righteousness which we have done, but also of his mercy he hath saved us; and so might have allowed it as a Con-cause, as having some influence, something in it to bind God: O No, he excludes Works altogether, Not by works of righteousness: Or at least, if the Apostle would express it Negatively and Positively, he might have said thus, Not by works which we have done, but of his Mercy he saved us: No, but he says, Not by works of righteousness which we have done. He describes the Works which he rejects, as being a Cause of Saving Grace. All our Moral Righteousness, the best of our Works, they have no Influence upon God to give us Grace, but merely of his Grace he hath saved us; therefore do not think that God by a certain Infallible Law is bound to give Grace. 2. We must not so take this, as that he doth love Good Qualities, so as to make them equal with Christian Virtues, or the Graces of the Spirit. Morality is good, but we must not lift it up beyond its place. There is something better, and that's Grace, those things which do accompany Salvation, Heb. 6.9. I observe this, because there are many secret Atheists that will cry up Moral Righteousness beyond its worth, and the Virtues and Honesty of the Heathens, to debase the Esteem of Christian Religion, which the World now is grown weary of. They think there was more Honesty by the Natural Institutions of the Heathens, than by the Law of Christ, and cry up Moral Honesty to the great detriment and prejudice of the true Religion. I do confess, if we compare some honest Heathens with many Christians in Name, that have defiled themselves with monstrous Impieties, it is not hard to determine which are the better men. Loose Professors dishonour their Religion, but the sound Grapes in the Cluster must not be judged of by the rotten ones, nor is the Beauty of a Street to be measured by the Filthiness of the Sink and Kennel. Those that are the Sink and Disgrace of Christianity, are unfit to show forth the Virtue of it: I confess we are fallen into days wherein Moral men may justify themselves, Non quod boni sunt, sed quod mediocriter mali; as Augustin saith: Not that they are perfectly good men, but they are tolerably good in Comparison of many sinful Christians. Compare those that have felt the Power of Religion with Heathens, and then you may see the Power of Christian Graces is far greater than of Moral Virtues: Compare the Continency of Alexander and Scipio, with the Continency of joseph; they forbore to defile Darius his Wife, out of Gallantry; but joseph he forbears to commit such wickedness, that he might not sin against God, Gen. 39.9. They were not solicited by their Captives, but he yielded not when solicited by his Mistress, that was able to prefer him on the one side, or undo him on the other. What once was said of Alexander in a time of drought, when a Soldier brought him a Helmet full of Water, he poured it out, saying, I will not drink, the hearts of these men would faint; pointing to his Companions, because they had not the like. Compare this with David's Action: 2 Sam. 23.16, 17. He would not drink thereof, but poured it out unto the Lord, and said, Be it far from me, O Lord! that I should do this, is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it. So that if you compare these things, their Morality is but like a Field Flower to a Garden Flower, or wild Fruits to Orchard Fruits; it is a wild thing in comparison of Grace, and not any way comes up to the height of it. 3. We must not from hence make this Use, that we should think ourselves to be in a good Condition because of Moral Qualifications. Men may be Viceless, but yet if they be Christless and Graceless, and never brought to Brokenness of Heart, (for certainly that's necessary to prepare men for Faith, and for pardon of Sin) they may perish for evermore. Without Faith and Gospel Conditions, and Qualifications, you can never have any acceptance with God; though they may be profitable to others, yet they are not acceptable to God: Sine Christo omnis virtus in vitio est, saith jerom; in Point of Salvation they fail and fall short, though in a Civil and Humane Respect, they are useful and commendable; these Moral Virtues do not give us a Title to Eternal Life. Jesus loved the Young man, as approving the matter of his Obedience, but not his State and Condition; he tells him, One thing thou lackest: O! when you have all your Moralities, something is lacking still! This Moral Righteousness proves a Snare to you, when it keeps you from Evangelical Righteousness, and seeking Reconciliation with God. If we rest in it, and are conceited of it, Publicans and Harlots shall go into the Kingdom of Heaven before us, Mark 21.31. and so we might have been better, if we had been worse. (2.) Positively: What use may we make of this, that Jesus loved this Young Man? (1.) If Christ did love Civility, much more will he love true Grace in any of his, though mingled with much weakness. Certainly, he that delights in the obscure Shadow of his Image, will much more delight in the lively Picture and Impression of it upon the Souls of his People, though we have our weaknesses. john 11.5. it is said, jesus loved Martha, and her Sister, and Lazarus: Martha is mentioned, and in the Gospel Story we find her twice tripping. She was busy about the house, and neglected the one thing necessary, Luk. 10.39, 40. At another time we find her Questioning Christ's Power, john 11.39 Lord! by this time he stinketh; yet Jesus loved Martha. There's much difference of growth in God's Children, and some have their Blemishes more than others, yet Christ loves true Grace how weak soever it is. It is notable to observe what a Veil and Cover the Scripture puts upon the Imperfections of the Saints: Heb. 11.31. By Faith the Harlot Rahab perished not, when she had received the Spies with peace. Alas! there was dissembling in the Case, and Weakness, but the Faith is mentioned, and the Lie covered. So james 5.11. You have heard of the Patience of job: ay, and of his Impatience too, and Murmuring, when he cursed the day of his Birth; but the Holy Ghost puts a Finger upon the Scar, and covers the Failing: So 1 Pet. 3.6. As Sarah obeyed Abraham, calling him Lord. Mark, the Scripture that is alluded to in that place, is Gen. 18.12. Sarah laughed within herself, saying, After I am old shall I have pleasure, my Lord being old also? The whole Speech savoured of Unbelief, there's but one good word in it, Lord, expressing her Reverence to her Husband, and the Holy Ghost takes notice of that, picks a Jewel out of a Dunghill. The Lord takes notice of the least act of sincere Obedience to his Commands, when it is mixed with many sinful Failings. (2.) We learn by Christ's Example to Honour others for their Common Gifts: Some respect is due to them that have any good in them. We are bidden 1 Pet. 2.17. To honour all men; how so? All partake of some Excellency from God. How vile soever they be in other respects, they have something of the Image of God, james 3.9. some Gift received from God, for which they deserve Respect and Honour, therefore we ought to give them some signs of Respect, that we may be in a better Capacity of doing good to their Souls. The Gifts of God we ought to esteem, wherever we find them. (3.) This we may learn, Children, Young men and others, all may know how to get Christ's Love, if they be tractable. If you are free from all Intemperance, and Disobedience, and of honest Conversation, than you are such as this Young man whom Christ loved; and though more be required of you, yet these things are pleasing to Christ, and want not their Reward, (what reward they have I will show by and by.) Solomon tells us, Prov. 30.29. Many seek the favour of the Ruler: Jesus Christ is the King of Kings, the great Ruler of the World, is he only unworthy that you should not seek his Grace and Favour? He loves Moral Qualifications, therefore abound in these. On the other side, he hates those that are Dissolute, Intemperate, Gluttons, Drunkards, Liars, Wantoness, and all those that are Profane and wicked from their Youth. By the Rule of Contraries, if he loves Conformity to the Law of God in Externals, he hates those that walk contrary to his Law; and he will show his hatred by Public Acts of Vengeance, though it be upon Children. If Children do not reverence their Superiors, he hath Judgements for them: As the two she-bears out of the wood tore in pieces forty two Children, 2 Kings 2.24. And then for Grown men, God will have Judgements for them. It is a sad time, and it calls for much Weeping, Lamentation, and Grief, that we live in an Age wherein Moral wickedness abounds, Drinking, Whoring, Swearing, Murdering, Stealing, and such like Abominations. Take this Observation: God doth not usually punish in this World for Unbelief, and want of Love to Christ; he leaves it to the World to come: but for breaches of the Moral Law he doth; Rom. 1.18. The wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men. When the two Tables are violated by Ungodliness and Unrighteousness, than the Wrath of God breaks out by some notable Judgement: So Heb. 2.2. Every transgression, and Disobedience, (of Moses) received a just recompense of Reward: And Host 4.1, 2. The Lord hath a controversy with the inhabitants of the Land, because there is no truth, nor mercy, nor knowledge of God in the land; by Swearing, and Lying, and Killing, and Stealing, and committing Adultery, they break out, and Blood toucheth Blood. There are Sins against the Moral Law reckoned up, which provokes the Lord's Anger. As in Temporal Favours God expresseth love to those that are morally Righteous; so in Temporal Judgements he hath expressed his Hatred against Immoralities. I confess, some Gospel Provocations God doth punish in this World, (as for Instance) when men persecute the Profession of the Gospel, or when they grow weary of the Gospel after they have long had it, than it concerns God as Governor of the World to punish such, the Good of the World being very much concerned. But chiefly his Judgements are for Sins against the Moral Law of God, when these are broken in our Streets, there ought to be much Weeping and Lamenting before the Lord in a sense of these things. (4.) It Condemns those that will pretend to the peculiar Love of Christ, when they are not Moral, but froward, undutiful in their Relations, unconscionable in their Dealing, and have not learned to be sober, to possess their Vessels in Sanctification and Honour: what do you talk of being Christians, when they are not so good as Heathens? Never think of the higher Mysteries of Religion, of Believing in Christ, and Communion with God, when you live so contrary to the Light of Nature; as the Apostle speaks of the Natural Branches, and the Branches contrary to Nature, Rom. 11.24. It is in vain to think of grafting things that are contrary to Nature, if the Natural Branches be not grafted in. There are certain who are doubly dear, both in the Flesh, and in the Lord; not only in the Lord, upon the Account of Religion, but in the Flesh, upon the Account of Nature, as Onesimus was dear to Philemon when Converted, Philemon 16. There were many Moral Heathens of a sweet Nature, that had great Command over their Passion: Many civil Carnal Men will rise up in Judgement against highflown Christians, that pretend to great heights of Faith and Love to Christ, but are defective in Morals. As it was said of the Men of Nineveh, and the Queen of Sheba, that they shall rise up in judgement against this Generation, and condemn it, Mat. 12.41, 42. so will these Heathens, Men morally Just, Exact, Punctual in their Dealings, rise up in Judgement against many that pretend to believe in Christ: Si non praestat fides, quid praestitit infidelitas? How should this put you to shame, when those that are graceless cannot be taken Tardy in those things wherewith you are charged? I say, if their Moral Principles, and Civil Institutions binds them to the Peace and good Behaviour, and will not suffer them to do wrong; and all the Laws of Christ will not confine you within your Duty, how great will your Condemnation be? see that you be not exceeded by them. I may represent it thus, when a Schoolboy knows more and better of Arts and Sciences than a University-man, is not this a great shame to him? I remember it is said of Sarah, Gen. 20.16. Abimelech said, Behold I have given thy Brother a thousand Pieces of Silver; behold he is to thee a covering of thine Eyes unto all that are with thee, and to all other; thus was she reproved: Here is no word of Reproof, how was she reproved? Why here a Pagan King dismisseth her untouched, with Gifts to her Husband, he provides for her safety, and this was a reproof of Sarah's dissembling; his Morality was a reproof to her that was acquainted with the true God, and a Professor of the true Faith, and yet was found tardy. You are shamed, and Christ is put to shame in you. (5.) It invites us to go so far, for Jesus loved this Young Man; est aliquid prodire tenus: What was in this young Man? Here's his Care to seek after Eternal Life, his reverend Esteem of Christ's Person, his outward Conformity to the Laws of God, his abstaining from all gross sins from his Youth: O these are amiable Properties and Qualities, and those that are endowed with them, Christ loveth them. Obj. But here's an Objection: How is this a Motive? Christ was Courteous and Respectful to this Young Man, but now he is in Heaven, what Love doth Christ show now upon Earth to those that are Moral? 1. Moral Virtues will at least procure a Temporal Reward: Christ loves Virtue so, that he rewardeth the Show of it; it keeps off many Temporal Judgements, and procures many Temporal Benefits; as the Ninevites Repentance, though not real, kept off the Judgement, jonah 3.10. and Ahab's Humiliation kept off the Judgement in his days, 1 Kings 21.29. Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the Evil in his days, but in his Son's days will I bring the Evil upon his House. It encourageth us to seek him, since he rewardeth a Temporal Repentance with Temporal Favours. O what will the hearty Humiliation of a true Penitent do, when a Counterfeit one is thus far accepted with God? And so that kind of Zeal that was in jehu, was not without its Reward, 2 Kings 10.30. Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy Children of the fourth generation shall sit on the Throne of Israel, though he did it with an imperfect Heart. The Egyptian Midwives when they saved the Children of the Israelites, though it were by a Lie, the Lord multiplied them and blessed them, Exod. 1.20. Therefore God dealt well with the Midwives; and Ver. 21. It came to pass, that because the Midwives feared God, that he made them Houses. So Austin observes, that the Romans as long as they did excel in Justice and Temperance, were rewarded by God with Victory and Prosperity; as long as that Empire kept honest in Civil Virtues, it had eminent Success, and their Commonwealth prevailed and overtopped the Nations; but when they degenerated into Beasts for Impiety, all went to ruin. 2. There will be some Serenity of Mind resulting from the Rectitude of your Actions. Look as the Heathens when they did by Nature the things contained in the Law, they had the approbation of their Consciences, Thoughts excusing, Rom. 2.15. 3. It is some advantage to Grace; it is like the Priming the Post, that maketh it receptive of better Colours. At least they do not aggravate their Condemnation, nor increase their Weakness, nor draw upon themselves Penal Blindness and Hardness of Heart, and utter Despair. However it is like the Embalming a Carcase, though it do not restore Life, yet it keeps the Body from stinking. As long as they are at work, they are not given over to a Reprobate Sense, They are not far from the Kingdom of God, Mark 12.34. An humble Man that hath some Thoughts of God and of Eternal Life, certainly is sooner Converted than an Outrageous Wretch that doth swagger and out brave the Ordinances of God; whereas Men that are strangers to all Goodness, and of an inveterate Wickedness and Falsehood, that are estranged from the Womb, and go astray so soon as they be born, speaking lies, as the Propet expresseth it Psal. 58.3. are more hardly Cured. 4. As to their Eternal Estate, it will be more tolerable for such than for others: Though they fall short of Heaven, yet mitius punientur, at least they have a cooler Hell, their Account is more easy; as the Scripture speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a greater Damnation, Mat. 11.22. It shall be more tolerable for Tyre and Sydon at the day of judgement, than for you. Cato suffers less than Catiline, Socrates than Nero; and certainly it shall be more tolerable for Sodom and Gomorrah than for those that despised the Gospel; therefore a Heathen could say, No such Feast as to do our Duty which God requires. SERMON VI ON MARK X. v. 21. — One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven,— NOW we come to Christ's Answer, and there take Notice, First, Of the Admonition of his Defect, jesus said unto him, One thing thou lackest. By the Evangelist Matthew it appears that this part of the Answer was given to a Question proposed, Mat. 19.20. All these things have I kept from my Youth up, what lack I yet? He saith confidently, All these things have I kept; and Christ saith, one thing thou lackest. Indeed take the Commandments in their full Latitude and Breadth of Interpretation, he wanted all things; how is it then that our Saviour saith only, One thing thou lackest? (1.) Because it would have been tedious to convince him of all his Defects, and therefore Christ would take the more Compendious way, and insist but upon one thing, which was enough to show that he was not perfect, as he vainly dreamt. If a Man brag that he is able to pay a hundred Pound, you convince him of his Penury, when you press him to pay one Penny, and he cannot. (2.) This one thing was sure, and would strike home, for our Lord knew his Heart, and therefore was resolved to touch his Privy-Sore, and doth propose such a Precept as would cross his Darling Sin; and therefore he would only come with one thing, which would try him to the purpose. Men that esteem too highly of themselves, and yet have a secret Idol in their Hearts, they shall be put upon some special Trial that will discover their Weakness to the full. (3.) That one thing which he lacked was the main thing, the principal thing of the Law, which was Loving God above all things; the sum of the Law is, To Love God above all, and our Neighbours as ourselves. Now our Lord (who had Power to try his Love by any way he thought fit) by this particular Injunction trieth him in his Love to God and his Neighbour: Chiefly he would convince him of want of Love to God, or spiritual Idolatry, making Wealth his summum bonum, his chiefest good; this was the main thing in which he failed, and the Cause of his other Failings; and yet Christ doth it in such a way, as to take in the other part of the Precept, the Love of our Neighbour, Go thy way, sell whatsoever thou hast, and give to the Poor. (4.) Because the young Man Erred out of Ignorance, Christ would not deal roughly with him, or by way of sharp Reproof, he doth not rate him, and call him Proud Hypocrite, for saying, All these have I kept; but he gently minds him of his Defect, One thing thou lackest; words of a mild Condescension to one that was tractable: And while Men are facile and reachable, we should not use roughness, but convince them of their Errors, by using all Mildness and all Condescension, as we ourselves would be dealt withal if we lay under the Power of Prejudice and a dark Understanding. Let this suffice from that Clause, only Learn from Christ's Practice here, when we have to deal with such kind of Men, two or three things: 1. That Proud Sinners must not be soothed up in their Self-Conceit, but Convinced of their Defects: One thing thou lackest. To flatter Men in their Presumption is very dangerous, Luk. 16.15. Ye are they which justify yourselves before Men, but God knoweth your Hearts, for that which is highly esteemed among Men, is abomination in the sight of God. 2. That the way to Convince them is by representing their principal and chief Faults, some one sin; so Christ dealt with this young Man, and so he deals with the Woman of Samaria, Convincing her of her Sin, that though she had spent her time in Marriage with five Husbands, yet after all this Commits Adultery, joh. 4.18. Thou hast had five Husbands, and he whom thou now haste is not thy Husband. We are not to shoot at Rovers, but Convince those we have to do with of those Sins they are most guilty of. 3. The more our Failings strike deep upon the main Articles of our Obedience to God, the greater our Conviction, and the more sense we should have of our Condition before God. To Love God above all is a Fundamental Article of the Covenant: Now when we are convinced that we fail in this, and want Love, Trust, and Faith in God, we are nothing; therefore such kind of Defects should make us look after our Estate better. Secondly, We come to Christ's Precept, Command and Injunction; and there, First, Something of particular Concernment, Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have Treasure in Heaven. Where observe, (1.) The Duty. (2.) The Motive. 1. The Duty: Go thy way, sell whatsoever thou hast, and give to the Poor. The Precept you see is very strict, and falls upon the Heart of this Young Man, who was addicted to the World: Go, without delay; sell, not a part, but all, whatsoever thou hast; and give, not to thy Friends that may relieve thee when thou art in straits, not to the Rich that may recompense thee, but to the Poor, from whom thou canst look for nothing again. Sell whatsoever thou hast, and give to the Poor: This Advice of Christ I will 1. Explicate. 2. Vindicate. 3. Improve to some Practical Use. First, Explain how far this is a Duty: For the misunderstanding of this Sentence hath filled Monasteries with Monks, and Deserts with Anchorites. The great difficulty is, whether this be a Precept or an Evangelical Counsel. The Papists fancy some things to be Evangelical Counsels, that is, necessary to an higher and more perfect sort of living, which are not absolutely necessary in themselves, but Counsels that he that can receive it, let him receive it, Counsels of Perfection, and not necessary Precepts. I shall not deal with the thing in general, but only so far as it concerns this place, which among others is brought for this Doctrine, but vainly; for the words here run in the manner of a flat and absolute Precept, and not of Counsel and arbitrary Advice: Christ enjoins him to go and sell whatsoever he had: And they are spoken in Answer to his Question, What shall I do, that I may inherit Eternal Life? And in prosecution of the Debate between Christ and him, when he asked, What shall I do? Christ referred him to his own Covenant, or the Tenor of the Law; q. d. Thou expectest Eternal Life according to the Covenant of Works, which Covenant requires thus and thus, Thou knowest the Commandments: To this the Young Man replies, All these things have I kept, what lack I yet? Then says Christ, Go sell whatsoever thou hast, etc. Our Saviour would not contradict his own Course, of referring him to the Covenant of Works: Nor would he else have spoken to the purpose, for the Young Man did not demand how he should attain an extraordinary State of Perfection, but what he should do to be saved, or to obtain Eternal Life; therefore Christ would not only give him an Evangelical Counsel, or instruct him about an Extraordinary State of Perfection, but a necessary Duty. Well then, a Precept it is, not a general Precept, binding all Christians, for than it could not be omitted or neglected by us without sin, or without a great Contempt of Christ's Authority. Yea, many would sin if they should sell all, neglect their Families, and cast themselves upon Snares and Temptations. There is no Command given by Christ to all to do so, and this Command obligeth none but those to whom it was given. There are some things that are due to God, Ex officio generati, by Virtue of the General Duty we owe to him: Some things, Ex vocatione speciali, by special Call are to be done, such was this Command of our Lord, and the Lawgiver had Power to try this Young Man in any thing he saw fitting. It was a personal Command for Trial, such as that was to Abraham, who was no more to dispute against it, but to Offer Isaac, Gen. 22.1, 2. So this was a special Command given to this Young Man to discover his Hypocrisy, and make him sensible of his Disease. The Law doth not bid us sell all, but the Law commands us to be ready to do the whole Will of God, whatever it cost us, and condemns those evil Affections and inordinate Respects to Temporal things which would hinder us from so doing. Secondly, Let me Vindicate it: For it may seem in the thoughts of some as if our Lord had dealt hardly with this young Man, in putting him upon so severe a Trial: A young rich Man comes to him with such Affection, and yet for Christ to bid him Sell all! But consider, (1.) Such Words and Thoughts must not be heard against our Sovereign Lord and Lawgiver: And Christ speaks here as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lawgiver, which the Ebionites could not endure, for they owned him only as a naked Interpreter of the Law, and therefore foisted in some Passages to corrupt this part of the Gospel; See Grotius. Christ hath absolute Power to Command: If he bid Abraham to offer up Isaac, he must do it; and the Israelites to spoil the Egyptians, it was lawful. Certainly then he that was the Lord of all, might with very good reason bid this Young Man sell all. (2.) Christ, who is the Wisdom of the Father, knew the best way of discovering this Young Man to himself, and therefore toucheth his Privy Sore, that being sensible of his Defect, he might know that his Conceit of being perfect was but a vain Dream, and it was in mercy to him to put him out of his Dream. (3.) The Precept was not so hard, considering three things: 1. What was required of all those that were in a special manner called to be Christ's Disciples, or trained up for the Ministry in Christ's Company, and by special converse with him: When he called any to be of his Family, and to be as it were his menial Servants and constant Attendants, they left all and followed him, Matth. 4.19, 20. He saith unto them; follow me, and I will make you Fishers of Men▪ And they straightway left their Nets, and followed him: Their Nets, that is, their whole Estates: They had less to lose indeed than this rich Man, but they could but lose their All. They that were to be trained up for the Service of the Gospel, were to walk up and down with Christ, and to live in an Itinerary ambulatory manner, without any settled abode; and afterwards to go abroad and Preach the Gospel in all Countries throughout the World; the possession and administration of earthly things was not consistent with their Office, therefore he would have them to leave all, and trust his Providence, which without their Care and Solicitude would provide them necessaries for the present Life. And if Christ would call this young Ruler to the like Employment, it was but convenient he should bid him sell all. 2. Consider, it bindeth all Christians, quoad animi affectum, in Vow, Purpose, and Preparation of the Heart, tho' not actually, to leave all and follow Christ: These are not hard Terms, if you consider what is required of every one that will be saved. Christ doth not hide his Terms from any; for what is here Sell all, and give to the poor, and take up the Cross and follow Christ, is expressed by Self-denial, Mat. 16.24. If any Man will come after me, let him deny himself, and take up his Cross and follow me: Self-denial in effect implies as much. We should all in the Preparation of our Hearts follow Christ naked, destitute, and deprived of all things, and be contented so to do if he should see fit. 3. The Precept will not seem so hard, if you consider the State of that Country, which was near Destruction; and that was one Reason why the Believers in that Age sold what they had, and cast all into a Common Bank, Acts 4.32. The multitude of them that believed were of one Heart, and of one Soul, neither said any of them, that aught of the things which he possessed was his own, for they had all things common: And the reason of the Command Christ gives▪ Luk. 12.33. Sell that ye have, and give Alms, provide yourselves bags which wax not old, a Treasure in the Heavens that faileth not, where no Thief approacheth, neither Moth corrupteth. It was a prudent Course, when there was such a General Destruction to come upon them. Doct. That we ought upon God's Call to be ready to forsake all that we have in the World. Here I shall 1. Consider when God calls us to forsake all. 2. Why we ought to do so. First, When God calls us to forsake all that we have; such a particular Precept or Command we cannot now expect: Now Christ is ascended into the Heavens, and governs us not by Oracle but by his Word; not by his personal Presence, but by his Spirit. But yet still in some Cases wherein we are to forsake all, they may be referred unto two Heads. 1. When God by his Providence reduceth us to a poor Condition. 2. When we cannot obey any particular Precept of God, without danger of being undone by it. (1.) When God by his Providence reduceth us to a poor Condition, either for our Chastisement or our Trial, than we are willingly and cheerfully to forsake all. This is no strange thing, to hear of those that have flowed in Wealth, and yet by the mere Providence of God (though not by their own misgovernment or default) have been reduced to great necessity. Our Estates in the World are liable to many hazards, by which this may be brought about, as by Fire, Innundation, or Hostile Depredations; by State Injury, false Witness of others, or negligence of Servants, or Suretyship for Friends, or oversight of reckoning, or trusting of Customers, or unfaithfulness of Factors, or Piracy by Sea; by these and many other such like means may our Estates be wasted, and come to nothing, and we brought to great Poverty. job, the richest Man in the East, was brought to sit upon the Dunghill: Belizarius that great Captain that had twice relieved Rome, and vanquished so many Enemies, was brought to beg for a halfpenny to sustain his Life, Date obolum Belizario. Now we ought to have a ready mind prepared for all Providences; and this is the true voluntary Poverty of Christians, not Monkish Vows, but this willingness to be at God's disposing. It ought not to be sought for, but we must not be over-sorrowful if it happens, but humbly acquiesce in the Will of God, and bear Poverty, if laid upon us, with a constant patient mind, job 1.21. Naked came I out of my Mother's Womb, and naked shall I return thither, the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. (2.) God still calls us to forsake all, when we cannot obey any particular Precept of God, without danger of being undone by it. When God by his Providence maketh it impossible for us to preserve our Fidelity to him, or Obedience to any known Command of his, without sacrificing our Interests, and parting with all that we have in the World; we must impartially perform it, and do our Duty, tho' it be with the loss of Estate and Life itself, Rev. 12.11. They overcame by the Blood of the Lamb, and by the Word of his Testimony; and they loved not their lives unto the death: Rev. 2.10. Fear none of those things which thou shalt suffer; Behold! the Devil shall cast some of you into Prison, that ye may be tried, and ye shall have tribulation ten days: Be ye faithful unto death, and I will give thee a Crown of Life. And Moses when all the Pleasures and Treasures he enjoyed in Pharaoh's Court, came once to be the Pleasures of sin, and he could continue there no longer without sin, he left all, Heb. 11.24, 25, 26. By Faith Moses when he came to years refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt, for he had respect unto the recompense of the reward. In these two Cases we are to sell all. Secondly, For the Reasons why we must do so. (1.) God hath an absolute Right to all that we have by his own Eminency and Prerogative: He is called the Possessor of Heaven and Earth, Gen. 14.19. not only the Maker but the Possessor. We are not Lords, but only Stewards, Luk. 16.2. Give an account of thy Stewardship, for thou mayest be no longer Steward: A Steward must be ready to give up the Estate, when the supreme Lord calls for it. We have not Dominium, the Dominion and Sovereignty, only Dispensationem, a Dispensation and Trust, and when the supreme Lord calls for all we have, we must willingly resign all into his hands; I will take away my Corn, my Wine, and my Wool, and my Flax, saith God, Host 2.9. Every one is allowed to do with his own as it pleaseth him. God cannot injure his Creature, for when he takes these things from us, he doth but dispose of his own. The Lord of his Bounty communicates many good things to us, but still he retains the Dominion of them in his own Hands, that he may dispose of them according to his own pleasure. If God saith Keep, you may keep it; but if he saith, Vade, vend omnia, Go, sell all, who art thou, O Man! that repliest upon God? We are not absolute and perpetual Owners, and must part with it when the Lord shall require it. We are not Possessors, but Stewards or Tenants at Will. God allows us to dispense and use these things for a time for his glory, and for the supply of ourselves and ours, and to do good to others; and then we are to resign and give up all again when he calls for it, or shall be pleased to take it from us by his own immediate hand, or by other means: He giveth us Wealth with this Condition. (2.) Because it is impossible we should be Christians, if we come not to Christ with this Mind and Resolution, to forsake all for our Duty to him: All hath been ratified by our own Consent; see Luk. 14.33. Whosoever he be that forsaketh not all that he hath, he cannot be my Disciple: How, forsake all! not actually, but so as to be ready to forsake all if Christ please. Christians! whoever comes to Christ, he lays himself and all he hath at Christ's Feet; his Life, Goods and Lands, to be used and disposed of as Christ shall direct, and not to take them up again but as Christ will 〈◊〉; and so he forsaketh all things, tho' not actually, till God calls him to it, yet Preparatione animi, in a full Resolution to run all hazards and Extremities that his Duty to Christ shall expose him to. Esse Christianum grande, non videri; it is a costly thing to be a Christian indeed, though it seem the cheapest Matter in the World. But whoever is a Christian indeed, makes a full and absolute Resignation of himself, and all he hath: He that loves Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, is not worthy of me, Mark 10.37. He that loveth any thing more than Christ, can never hold out in Heaven's way. When the Profession of Religion grows cheap, and is low, God sends some trouble or other to raise the price, that those that will go to the cost may be known what they are. I. USE, For Reproof unto two sorts: (1.) Those that are so unwilling to part with a little Portion of their Goods, when the Lord hath need of some supply from them for his Servants, and their poor fellow Christians. They are so far from being Content to part with all for the Glory of God, and good of their Brethren, that they are backward, and will part with nothing for the maintenance of God's Worship, and Relief of the Poor; it must be drawn and wrung from them, as if all were lost. Men act as if their Goods were at their own dispose; O how dwelleth the Love of God in them! 1 john 3.17. Whoso hath this World's good, and seeth his Brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? (2.) It reproveth those that shift and wriggle, and Dispute themselves out of their Duty, and all to shake off the Cross, and avoid suffering; whereas they should with a ready mind take it up. Gal. 6.12. As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the Cross of Christ; that is, they did Judaise to avoid trouble from the jews. Tho' they were not guilty of a total Apostasy, yet to take off the Edge of the jews, they disputed themselves into such evil compliance. It is true, to escape suffering by lawful means is Commanded: Mat. 10.23. When they persecute you in this City, flee ye into another. To remove ourselves when a Storm comes, this is commanded, Prov. 22.3. A prudent man forseeth the evil, and bideth himself, but the simple pass on, and are punished: But to do any thing to prejudice the Truth, to shift and turn, and all to shake off the Cross, this is sinful, and forbidden. (3.) It Reproveth those that do with such Impatience suffer the Loss of any outward thing, either by God's immediate Providence, or by the violence of men, for the Profession of the Truth. O this should not be, but you should cheerfully and willingly yield it up to God, Leu. 10.3. And Aaron held his peace. Heb. 10.34. Ye took joyfully the spoiling of your goods. 1 Cor. 7.30. We should mourn as if we mourned not. In all worldly Losses we are to show that we expect better things, and that our Hearts are not here, and that we have such an Esteem for Christ, that he is so worthy, and so necessary for us, that we should be glad to follow him naked. II. USE: To press us to be of such a Spirit, to be willing to part with all, when Christ will have us, and when the Sense of our Duty and his Honour requires it of us. This seems to be a hard Lesson, but to help us to learn it, something must be avoided, and something considered. 1. Something must be Avoided: As, (1.) Love of the World, and Addictedness to the Creature. We must hang loose to outward things, or we shall never be ready to forgo them for Christ's sake. If there be any secret Idol in your Heart, God will bring it forth, and put it to the Trial, whether you love him or your Idol most: Now the World is a great Idol to keep us from God: 1 joh. 5.3, 4, 5. This is the love of God, that we keep his Commandments, and his Commandments are not grievous: For whosoever is born of God, overcometh the World, and this is the Victory that overcometh the world, even our Faith. Who is he that overcometh the world, but he that believeth that jesus is the Son of God? The connexion between these Verses is thus: Whoever will keep the Commandment, must overcome the World, which is a great Let thereto; therefore we have need of a Heart to look after better things, and loosen the Heart from the World, which is that Faith that overcometh the World. This Precept is hard, but it is only to those that are wedded to present things, therefore Contempt of the World, and of the Possessions and Riches of it, is necessary for all that will not make Shipwreck of Faith and a good Conscience, and render themselves uncapable of the Duties of their Holy Calling. (2.) Distrust of God's Alsufficiency, and trust in the Means, is that which makes this Precept difficult. He that durst not trust in God, will certainly be unfaithful to him. Here is our danger, resting in the Means, as if there could be no supply but from Creatures. 1 Tim. 6.17. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches. There is the great Bane of Men, we cannot see how we can be well without Friends, Wealth, Liberty, Favour, Preferment, and such and such Revenues by the year: We would fain be on the surest side, and on the gathering hand, and that is the Reason it is so hard to forsake all, and trust ourselves alone with God's Alsufficiency: And therefore if you would bring your Heart hereunto, you must strengthen Faith in the Providence of God, and bring thy Heart to lean upon that, and not inferior Means, and trust him upon his Word, than it will be easy. It is no unreasonable thing that I require of you, it is but that which is due to any honest Man, especially if you have had trial of him, you will trust him upon his Word, even without a Pawn: So you should trust God, though you can see nothing but Nakedness, and Poverty, and all manner of Inconvenience. In time past God hath not been wanting to you, he hath given you better things, and will he deny thee daily Bread? 2. Some things are to be considered, if you would thus forsake all for the discharge of a good Conscience. There is God's Right, and our own complete Resignation, when we first took Christ, (I suppose you have done so, or certainly, you are not Christians.) Our Hopes in the World to come: Heaven is worth something: But I shall pitch only upon two things: (1.) Others have quitted Wealth upon far meaner, lower, and more inconsiderable Respects than you are called to do it, therefore certainly you should quit it for Conscience of your Duty to God. Anacreon restored five Talents to Polycrates, because he was so troubled with Cares about keeping of them, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those things were not worth the care laid out about keeping of them. Another cast his Wealth into the Sea, saying, Pereas ne me perdas; Let it perish, that it might not hinder me from the Study of Philosophy; nay men will do more for their Lusts: How many do sell all, and for what? To serve their Vanity and Lust, to keep up Gaming, to please the Flesh, that they may supply their Riotous Excess, and living beyond their Compass. And shall poor base Lusts, which are unreasonable, and for which God will condemn them, do more with them, than the Love of God with us? (2.) Consider what you were, and within a little while what you shall be. When you came into the World, you were contented with a Cradle, and when you go out of the World, you must be contented with a Grave. job 1.21. Naked came I out of my Mother's womb, and naked shall I return thither: 1 Tim. 6.7. For we brought nothing into the World, and it is certain we can carry nothing out. What were we? we came into the World shiftless and helpless, but God made Provision for us, and hath kept us hitherto. Tho' you have been born of Noble and Rich Parents, and to great Estates, this Provision was made ready for you by God, without any Care of yours, and therefore, If God hath taken any thing away from you, Accepit, sed dedit; He gave it at first, and God is where he was at first. Well, and what shall we be? That hath a great influence, surely we must be naked again; Death will strip us of all our Comforts, therefore we do but part with that which we cannot keep, and it were better to do so, than to venture your Souls that must live for ever: Therefore it is not unreasonable and hard, when Christ bids us to forsake all. I come to the Second part of Christ's Advice, Go sell all; but he doth not stay there, and give to the Poor. To throw away Riches as Crates did, who threw his Goods and Money into the Sea, is no Virtue, but a vain Ambition; better to distribute to others what is superfluous to ourselves. Our Lord in this Injunction to the Young Man, doth not only require selling, but Distribution, or Liberality to the Poor. The Note is, Doct. One special End and Use unto which rich men should employ their Wealth, should be the help and relief of the Poor. 1. In General, it is not, Give to the Rich, but to the Poor. Christ speaks of Feasting, and entertaining one another, which may have its Place and Time: When thou makest a Dinner or a Supper, call not thy Friends, nor thy Brethren, neither thy Kinsmen, nor thy rich Neighbours, lest they also bid thee again, and a recompense be made thee. But when thou makest a feast call the poor, the maimed, the lame, the blind: And thou shalt be blessed, for they cannot recompense thee, but thou shalt be recompensed at the Resurrection of the Just, Luke 14.12, 13, 14. And therefore one great thing in our Feasting, should be to consider the Poor. The sweetest Influences should fall upon the lower Ground. There are many that even truck with their Kindnesses, but it is not Charity so much as Merchandise, when Men show respect to those that can respect them again: O! but do it to the Poor that can make you no Recompense. 2. Of the Poor there are three sorts. There are Pauperes Diaboli, the Devil's Poor, such as have riotously spent their Patrimony, and have reduced themselves to Rags and Beggary by their own Misgovernment. These are not wholly to be excluded from our Charity, when their necessity is extreme; we ought to give something to the Man, though not to the Sin. It may work upon them, especially when we join Spiritual Alms with Temporal, and mind them of their Sin, by which they have reduced themselves to such necessity. Again, there are Pauperes Mundi, such as come of Poor Parents, and live in poor Estate in the World; these are to be relieved, whether they be gracious or ungracious, good or bad; for we must have Brotherly kindness, that is to our fellow Saints, and Charity; 2 Pet. 1.7. Add to brotherly kindness Charity. There's a Common Bond of Nature between them and us, they are our own Flesh. Isa. 58.7. That thou hide not thyself from thy own Flesh. Then there are Pauperes Christi, such as have suffered loss of Goods for Christ's sake, or being otherwise poor do profess the Gospel. Rom. 12.13. Distributing to the necessity of Saints: And Gal. 6.10. As we have therefore opportunity let us do good to all, but especially to the household of Faith. There's an order which God hath instituted: First we are to take care of our own Family, Children, Parents, or Kindred. 1 Tim. 5.8. If any provide not for his own, and especially for them of his own house, he hath denied the Faith, and is worse than an Infidel. Then God hath made us Stewards for Strangers, and Foreigners. Now among Strangers those that profess the same Faith with us, are first to be regarded, and there especially those that best evidence the reality of their Faith by a Holy Life; then after these we are to extend our Charity to all men as occasion is offered. Reasons of this: (1.) Christ hath commended them to us as his Proxies and Deputies. He himself can receive nothing from us, being exalted into the Heavens: But now that we may not deceive ourselves with a cheap Love to Christ, he hath devolved his right upon the Poor as his Deputies, Mat. 26.11. Ye have the poor always with you, but me ye have not always: He hath left them always with us, that we may exercise our Bounty towards them. We pretend very much Love to Christ: If Christ were sick in Bed, you would visit him, if in Prison, or in Want, you would relieve him; what is done to one of these, is done to him, Matth. 25.40. Verily I say unto you, in as much as you have done it unto one of the least of these my Brethren, ye have done it unto me. (2.) It is a great Honour put upon us, to be Instruments of Divine Providence and preservation to others. God hath substituted the Poor to receive, and you to give; so that you are in the place of God to relieve and comfort them. The Lord could supply them without you, but he would put the Honour of the Work upon you, it is the greatest Resemblance of God. Our Lord hath told us, It is more blessed to give than to receive, Acts 20.35. More blessed, that is, more like the Blessed God. O it is a very great Mercy to be able, and to be willing to give; Nihil habet fortuna magna majus quam ut possit, & natura bona melius quam ut velit. It is the greatest thing in a great Estate, that you are able to distribute to the Necessities of others; and it is the best thing in a good Natured man, that he is willing to give. As the true Advantage of Wealth is in relieving others, so nothing showeth our Conformity to God more: Luke 6.36. Be ye therefore merciful, as your Father also is merciful. It is Chrysostom's Observation: Christ doth not say, If you Fast, or if you Pray, or if you Prophesy, or if you be Learned, you shall be like your Heavenly Father; but if you be Loving, if you be Merciful, and distribute to the Necessities of others, than you are like him, you hold the place of God, and are as it were a God to him. (3.) Consider the Profit of it. It seems to be a Loss, but it is the most gainful Trade in the World. Alas! to distribute to the Poor, to scatter our Substance, it is like scattering our Bread upon the Waters. Eccl. 11.1. Cast thy bread upon the waters, for thou shalt find it after many days. There is so much profit in it, that it is the best way to keep what we have, to increase what we have, and to make it comfortable. (1.) To keep what you have. Your Goods are best secured, when Deposited in God's Hands, you provide Bags that wax not old: Many an Estate in the World is blasted for want of Charity, and given to the Fury, Depradation, and Spoil of Men; james 5.2, 3. Your riches are corrupted, and your Garments are motheaten: Your Silver and Gold is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. (2.) To increase it. It is compared to Seed, 2 Cor. 9.6. He which soweth sparingly shall reap sparingly, and he which soweth bountifully shall reap bountifully. The Husbandman gets nothing by keeping his Seed-Corn by him. When thou givest to thy poor Brother, it is said, The Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand to, Deut. 15.10. All your Works of Liberality and Mercy shall be abundantly repaid. Luke 6.38. Give and it shall be given to you, good measure, pressed down, and shaken together, and running over, shall men give unto you. See how it is expressed in many words, the more to strike upon our Senses, to awaken our stupid Heart. But above all, Prov. 19.17. He that hath pity upon the Poor, dareth to the Lord, and that which he hath given will he pay him again: Saith Austin, Si vis esse mercator optimus, fenerator egregius, etc. Would you put out your Money to the best Advantage, and be true Usurers indeed, lend it to the Lord, the Interest shall be infinitely greater than the Principal? Never was there such Usury heard of: And what better Security than God's? God is a sure Paymaster, and will pay you to the full, a hundred for one, which is an Usury not yet heard of in the World. You can expect nothing from the Poor, for they have nothing to give you, but God is their Surety, he who is the great Possessor of Heaven and Earth, that never broke his Word. You have his Hand and Seal to show for it, his Bond in the Scripture, and his Seal in the Sacraments. You will say these are but words, but venture a little and try. Mal. 3.10. Bring ye all the Tithes into the Storehouse, that there may be meat in my house, and prove me now herewith, saith the Lord of Hosts, if I will not open to you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it. The Widow's Oil the more it run the more it increased, and the Loaves multiplied by distributing; whereas (on the contrary) if you forbear to give, God will forbear to bless. (3.) You will enjoy the remainder more comfortably. Wells are the sweeter for draining; so the oftener you are distributing and dispersing to the Necessities of others, the more Sweetness, and the more Comfort you will have in your Estates. There are terrible passages in Scripture against Rich men, how hard it is for a Rich man to be saved. It is a difficult thing for a Man of an Estate to get to Heaven, and there is no way to free ourselves from the Snare but to give Alms, Luke 11.41. Rather give Alms of such things as you have, and behold all things are clean to you. Then you may possess an Estate with a good Conscience, otherwise it will certainly prove a Snare: Nay, this is the way to have the Comfort of it for ever, Thou shalt have Treasure in Heaven; whatever shift you make, be not backward in this, rather sell than not have to give. Your Riches in the World leave you on this side the Grave; however, all your Gold and Silver, how much soever you have, the use of it will cease when you are laid in the Grave: But here is Treasure that we may have in Heaven; What is that? The Comfort of those Estates we have charitably spent in this World: Luk. 16.9. Make to yourselves Friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations: 1 Tim. 6.18, 19 That they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold of Eternal Life. (4.) The Necessity of it in Order to your Account: It is not an arbitrary thing, whether you will do this or no. God will reckon with us; one day he will ask you, What have you done with your Estates? whether you have sowed to the flesh or to the spirit, Gal. 6.8? All the World will be divided into these two ranks: Alas what sorry Accounts will they make, when so much is spent in Pomp, so much in Pleasure, in vain Fashions, in Bravery of Apparel, so much in Feasting, in riotous Banquets and Luxury, so much in Plays, in Cock-Pitts, in Sports, and other such kind of things, and so little or nothing on the Poor! Many will spend liberally on their Lusts, but hardly a Penny for the relief of others; they will feed their Dogs, and starve their Children. Conscience will call you to an Account now, much more when you shall appear before the great God at the last day. When a Man is to be Tried and Examined for his Life, it would be a great advantage to know the Questions that shall be asked him before hand. Christ hath told us before hand the Questions that shall be put to us: Matth. 25. Have you Fed? have ye Visited? have ye Clothed? are there none in Prison to be Visited? none Hungry to be Fed? none Naked to be Clothed? It is not, Have you Herd? Have you Prophesied? Have you Eaten and Drunk in my Presence? No, but Works of Mercy are produced, that your Faith might be found to Praise and Honour. (5.) The Equity of it in regard of God's Mercies to us. (1.) We have all from God: He giveth us richly all things to enjoy, 1 Tim. 6.17. Now God doth require his Rent, and some acknowledgement to himself as the great Landlord of the whole Earth, of whom we have received, and from whom we hold all we have. Now the Rent that God requires, is, that something should be given and distributed to the Uses of the Poor. When the Children of Israel brought their first Fruits, wherewith the Poor and Widows were relieved, they were to make their acknowledgement, Deut. 26.9, 10. The Lord hath brought us into this place, and hath given us this Land, even a Land that floweth with Milk and Honey: And now behold I have brought the first fruits of the land, which thou, O Lord! hast given. So David, 1 Chron. 29.12, 13, 14. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all: Now therefore, O God, we thank thee, and praise thy glorious Name: But who am I, and what is my People, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee; and ver. 16. O Lord our God all this store that we have prepared to build thee an house for thy holy Name, cometh of thine hand, and is all thine own: Sure we received not all for ourselves, as the Stomach receiveth not meat for itself, and the Liver receiveth not Blood for itself, but to disperse it to the rest of the Body: So we are but Stewards and Dispenser's of what we have, not Proprietors. (2.) God had pity on the lost World. Indigent Creatures have not so much need of temporal relief, as we had of God's sending his Son. Among all the Treasures of Heaven nothing is more excellent, 2 Cor. 8.9. Ye know the Grace of our Lord jesus Christ, that though he was rich, yet for our sakes he became poor, that ye through his poverty might be rich. They are a part of our Thank-offering, Heb. 13.15, 16. By him therefore let us offer the sacrifice of Praise to God continually, that is, the fruit of our lips, giving thanks to his Name: But to do good and to communicate forget not, for with such sacrifices God is well pleased When he had proved Christ to be a Sin-offering, he tells us that there is a Thank-offering required of us: what is that? Praise and Thanksgiving is one, and Alms is another; these are things pleasing in the sight of God. All this is spoken because there are so few true Christians in the World, whatever feigned respects they pretend to Christ: Alas, many that have great Estates, hundreds by the Year, yet have not a Heart to be helpful to their poor Brethren and Neighbours, but are very backward, full of grudging and repining when they give any thing. How many are there that are Liberal to their Lusts, that can spend whole Farms and Lordships upon Gaming, Drinking, Riot, Luxury, Lawsuits, costly Apparel, and bestow so little upon the poor Members of Christ Jesus: Do these Men believe there will be a Day of Judgement, and a Heaven and an Hell? Oh rouse up yourselves! Give; but give upon a right Principle; it is not a Sin-offering but a Thank-offering; and give not for self-esteem, and to be well spoken of by Men▪ Mark 6.1. Take heed that ye do not your Alms before Men, to be seen of them; but give in Obedience to God. And for the Quantum, how much you should give, that is not defined; but do not sow sparingly: God trusts Love in the time of the Gospel, therefore give not grudgingly: Draw out thy Soul to th● hungry, 2 Cor. 9.7. Every man according as he purposeth in his heart, so let him give, not grudgingly, nor of necessity, for God loveth a cheerful giver. Life-Honey is best, that which flows of its own accord; so Myrrh that sweats out of the Tree of its own accord, that's most precious. O give readily to the poor, that you may have the Lord's Blessing, and Treasure in Heaven. II. The Motive, And thou shalt have Treasure in Heaven: Thou shalt not part with thy Goods, so much as change them for those that are incomparably better. (1.) There is a Reward for those that are faithful to the Laws of Christ, and willing to lay out their Estates for him; it is not cast away, but well bestowed; they sow their Seed here, they shall have their Harvest hereafter. The Poor cannot recompense thee, and therefore God will, Luk. 14.14. Thou shalt be blessed, for they cannot recompense thee, but thou shalt be recompensed at the Resurrection of the just: A Cup of Cold Water is a small thing, yet it shall not want its reward, Matth. 10.42. And whosoever shall give to drink to one of these little ones a Cup of cold Water only, in the Name of a Disciple, verily I say unto you, he shall in no wise lose his reward. (2.) This Reward is propounded to encourage us. Christ not only instructs us by Commands, but allures us by Promises. There is a Dispute, whether we may look to the Reward? I say not only we ma●, but we must: The oftener we look to Heaven, the better we shall forgo present things. (3.) Our Reward in Heaven is called Treasure, something that is not only answerable to what we quit for Christ, but it far exceeds it; it is called Eph. 1.18. The riches of the glory of his inheritance in the Saints: We shall have true Riches instead of transitory, which we cannot long keep, and Eternal Riches that will ever last. Our Treasure in Heaven is more precious and more certain, Mat. 6.19, 20. Lay not up for yourselves Treasures upon Earth, where moth and rust doth corrupt, and where thiefs break through and steal: But lay up for yourselves Treasures in Heaven, where neither moth nor rust doth corrupt, and where thiefs do not break through nor steal. (4.) This Reward is not only in this Life, but in the Life to come. The Worldling is rich in this World, 1 Tim. 6.17. The Believer hath Treasure in Heaven. Let Gentiles seek earthly things, that have not a right to heavenly. Bracelets of Copper, glass Beads, and little Bells, and such like trifles are valued by rude Barbarians, that are contemptible with us. The use and valuation of earthly things in the World to come ceaseth, it only holdeth on this side the Grave, and therefore the great business of Christians should be to make over their Estates into Heaven, that they might receive it by exchange there: For though the use of it ceaseth on the other side of the Grave, yet we may have the Comfort of it for Everlasting. SERMON VII. ON MARK X. v. 21. — And come take up the Cross, and follow me. SEcondly, Having done with the particular Precept, I come to the general Precept given to this young Man, Come, take up the Cross and follow me. The Duty that is enjoined is double, the one an Help to the other, and the one necessarily follows the other; Take up the Cross, and Follow me: Whoever follows Christ, must prepare his shoulders for the Cross, for without taking up the Cross we shall never follow Christ to any purpose. Take up the Cross: It is an allusion to the Punishments that were in use when Christ lived in the World; the Malefactors bore their own Cross to the place of Execution, and then they were nailed to it alive: So let him reckon upon that, he must bear his Cross. And follow me: There is a twofold following of Christ, (Special and General.) 1. Special, as those Disciples that were his menial Servants, of his own Family, trained up for the Ministry; these did follow Christ up and down, because they were chosen Witnesses, and were to be conscious and privy unto all his Actions, that they might better give an account of them to World, Acts 1.21, 22. Wherefore, of those which have companied with us all the time that the Lord jesus went in and out among us, beginning from the Baptism of john unto that same day that he was taken up from us, must one be ordained to be a Witness with us of his Resurrection: And so follow me is, Come, take lot and share with me, abide with me, be my Disciple. 2. The Phrase bears a more General Sense, joh. 12.26. If any Man serve me, let him follow me; and so to follow Christ is either to take his Direction, or imitate his Example. (1.) When we take his Direction. We are said to follow Christ when we take him for our Lord and Master, and live according to his Holy Doctrine. As they that have such a one for their Master in any Sect of Philosophy, are said to follow him, so they that take Christ for their Teacher, as the great Prophet of the Church, herein they follow him, Mar. 17. ●. Hear ye him. (2.) We are said to follow Christ when we imitate his Example, as 1 Cor. 11.1. Be ye followers of me, as I also am of Christ From the words thus Explained, three Points of Doctrine may be gathered: 1. In Order to Eternal Life it is required, that a Man should not only sell all and give to the Poor, but that he should follow Christ, or enter himself as one of his Disciples. 2. Whosoever entereth himself as one of his Disciples, and gives up his Name to Christ, must follow him, or imitate his Example. 3. All those that would follow Christ, must prepare their shoulders for the Cross. 1 Doct. In order to Eternal Life it is required, not only that a Man should sell all and give to the Poor, but that he should follow Christ, or enter himself as one of his Disciples. Here I shall inquire, What it is, and why it is necessary. 1. What it is to enter ourselves as one of Christ's Disciples? I shall lay no other Duty upon you than what you are engaged unto by your Baptism; therefore I shall only explain what your Baptism binds you to, which is a Bond upon you to enter yourselves as Christ's Disciples: It is a renouncing all other Lords and Masters, a choosing Christ, and believing in him alone for Salvation, and a resigning up ourselves to do his Will. (1.) A renouncing all other Lords and Masters which are opposite to Christ, viz. The Devil, the World, and the Flesh. The Devil, Col. 1.13. Who hath delivered us from the power of Darkness, and hath translated us into the Kingdom of his dear Son. Before there is any entrance into the Kingdom of Christ, there is a translating from the Power of Darkness, that I take to be the Power of the Devil. The World, Gal. 6.14. The world is crucified to me, and I unto the world. Then for the Flesh, Rom. 8.12. We are debtors, not to the flesh, to live after the flesh. In our Natural State we are under the power of all these three, as it is set forth, Eph. 2.2, 3. Wherein in time past ye walked according to the course of this World, according to the Prince of the Power of the A●r, the Spirit that now worketh in the Children of disobedience: Among whom we all had our conversation in time past, in the lusts of our flesh, fulfilling the desires of the Flesh, and of the Mind: There are all the three Enemies of our Salvation that must be renounced mentioned. There is the Custom and corrupt course of the world; Alas! the Generality of the World live a Sensual, Flesh-pleasing Life, that was their Rule; and the Prince of the power of the Air, that was their Guide; and the Flesh, or the bent of corrupt Nature, that was their Principle. While we are in our Corrupt State, the Devil hath Power to Rule us, and the Example, and common Customs of the World doth encourage us, and corrupt Nature within doth strongly urge us to Sin against God. And therefore when we do indeed enter ourselves the Disciples of Christ, these Enemies of his and ours must be renounced, that we may have another Rule, another Lord, and another Principle: Another Rule, which is the Law of God; another Lord, which is Jesus Christ; another Principle, which is the Spirit of Christ dwelling and working in us. There must be first an Emptying of Heart, before it can be filled with Grace; There must be a dispossessing of those strong and cursed Inmates, that have such hand and power over us, that Christ alone may Rule and Govern us. (2.) There must be a Believing in Christ, or a resting upon him alone for Salvation. When the Eunuch offered himself to be Baptised, Philip tells him, If thou believest with all thy heart, thou mayest, Acts 8.37. And he answered, and said, I believe that jesus Christ is the Son of God. Faith in the Son of God is the great Qualification necessary to Christ's Disciples; that as they forsake the Devil, the Pomp's and Vanities of the World, and the Inclinations of the Flesh, so they may cleave to him alone as Lord and Saviour, to give Repentance and Remission of Sins to his People, Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of Sins. (3.) It is required that we resign up ourselves to do his Will, and walk according to his Directions, if we would be Christ's Disciples; for otherwise we do but give him an empty Title, and we may as much mock him as the Roman Soldiers did, that put a Robe upon him, and cried, Hail King of the jews: When we cry him up as Lord and Saviour, and do not resign up ourselves to his Use and Service, we mock him as they did. Take three Scriptures to prove this: Luk. 6.46. Why call ye me Lord, Lord! and do not the things which I say? Cui●r●s nomini subject a negatur, is nomine illuditur. Tertull. It is a mockage to give Christ a Title, and deny him the Duty which belongs to it. The greatest part of the Christian World live in a bare outward profession of Christ's Name, without any Care and Conscience to walk answerably; they seem to have renounced the Devil, the World, and the Flesh, but their Hearts are in a secret League with them still; they call Christ Lord and Saviour, but do not rest upon him for Salvation, nor obey him, therefore this will be of no use to them as to Eternal Life: So Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father that is in Heaven. Tho' we profess Christianity, and seem to have a great Respect to Christ's Memory; yet without the practice of Faith and Obedience, we shall have no Benefit by Christ, and shall never enter into the Kingdom of Heaven. Only those who being condemned by the Law, fly to Christ by Faith, and study to bring forth the Fruits of Newness of Life, shall be saved by him. Again, john 8.31. If ye continue in my word, then are ye my Disciples indeed. There are Disciples in Name, and there are Christ's Disciples indeed, such as are so in Truth, Life, and Practice. Whatever Privileges Men may have by their outward Profession and Show, yet they have no ground of solid Comfort, till they persevere to walk according to Christ's Direction, and continue in his Word. Thus when we renounce the Devil, the World and the Flesh, and cleave to Christ as Prince and Saviour, and resign up ourselves to his Use, when this is done in reality, then do we enter ourselves indeed to be his Disciples. This is employed in our Baptism, as in the Primitive Times, when they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as justin Martyr phraseth it,) they did solemnly renounce Christ's Enemies, and profess to choose him for their Lord and Master, and yielded up themselves to be guided by him in his own way to Heaven. And the Apostle telleth us, 1 Pet. 3.21. Baptism saveth us, not the putting away of the filth of the Flesh, but the answer of a good Conscience towards God; that is, an hearty acceptance of God's Offers, and an engagement in his strength to do his Commandments. Secondly, Why this is necessary beyond Alms, and all other Amiable Qualities? (1.) Because Heathens, and Men of a false Religion may Excel in Charity, and other Moralities, and yet without true Grace they are nothing. The Apostle tells us, The Gentiles which have not the law, do by nature the things contained in the law, Rom. 2.14. And that they excelled in Charity as well as other things, appears by Titus 3.14. Let ours also learn to maintain good works for necessary uses: Who are they that he calls ours also? Compare it with v. 8. That they which have believed in God be careful to maintain good works; that is, those of our Religion, as well as the jews and Pagans. The Gentiles were much given to Charity: Paul saith, Acts 28.2. The barbarous people showed us no little kindness; Mercy had an Altar in every City of Greece. The Koran of the Turks say, That if men knew what a pleasant thing it was to give Alms, rather than want somewhat to give, they would slice out their own Flesh: So that the Gentiles, and men not under the Institution of Christ, those that are without the Covenant, and Promise, and Grace, may be addicted to Alms. But now all this is nothing without true Grace, 1 Cor. 13.3. Tho' I bestow all my Goods to feed the poor, and have not Charity, it profiteth me nothing. A Man would think there were a Contradiction in the Apostles Speech; for how can one bestow all his Goods to feed the Poor, and yet want Charity? If this be not Charity, what is? I would not Interpret it, If I bestow all my Goods upon the Poor Hypocritically, for it is a hard thing to conceive Hypocrisy should go to such a length; but there is the Grace of Charity, and the Natural Amiable Quality of Charity. If a Man have not a renewed Heart, if it be a mere Natural Motion, without Spiritual Grace, (and that cannot be till they enter themselves Disciples to Christ in the way spoken of,) it is nothing. The Apostle commends the Macedonians, that were a poor People, yet did exceedingly stretch themselves to contribute to the Poor Saints at jerusalem. 2. Cor. 8.5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. And here was the true Method, before they gave their Goods, they offered their Hearts to God, they gave up themselves to the Lord Christ to be his Disciples, they entered themselves into his Service. This is the true Fountain of Charity, and then it comes to something. (2.) There is need of Faith in Christ in order to our Acceptance with God, and Reconciliation with him; and therefore all the Good Works we do will not profit us, till we become Disciples of Christ: Why? till we Believe, his Atonement and Reconciliation is not reckoned to us, for the Gifts of Enemies are giftless, and unacceptable. Since the Fall there is no way of acceptance with God till we change our Copy, and come to claim by a new Covenant. Nothing will render us acceptable to God, but complete Innocence, or else Repentance and Faith in Christ. While we stand upon our own Bottom, alas! the least Failing is damnable, and spoils all the good we do; for without Faith it is impossible to please God, Heb. 11.6. and Rom. 8.8. They that are in the Flesh cannot please God. USE. To show the Necessity of becoming the Disciples of Christ, that you may not satisfy yourselves with any thing you do without it, or beneath it, till you have taken Christ for your Saviour. But you will say, What need this ado? we are Christians, are not we dedicated to his Service, Baptised in his Name? I answer, three things: (1.) There is the more need of entering yourselves Disciples of Christ, because you are Baptised, that you may fill up your Baptism with answerable Duty. The Apostle Paul presseth to put on Christ, Rom. 13.14. But put ye on the Lord jesus Christ; and that because they had put on Christ, Colos. 3.10. Seeing ye have put on the new man. We are more engaged by our Profession and Covenant sealed in Baptism; if we have put on Christ Sacramentaally, we must put him on really, Rom. 6.11. Reckon yourselves to be dead indeed unto Sin, but alive unto God through jesus Christ our Lord. And indeed this is so far from being an Objection, that it binds us the more strongly. However God may deal with Infidels, to be sure it will not far well with you if you mock God with an empty Formality, and put him off with a Baptismal Regeneration, without a real Regeneration; if ye put on Christ in Profession, and do not really put him on, and know his Grace in Truth. All are engaged the more strongly that live in the Church, not only by the common necessity that is upon all Mankind of running to a Redeemer, but because of their Profession, Rom. 6.3, 4, 5. Know ye not that so many of us as were baptised into jesus Christ, were baptised into his Death. Therefore we are buried with him by baptism unto death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: for if we have been planted together in the likeness of his death, we shall be also in the like●ness of his Resurrection. (2.) In Baptism you were entered by others, therefore in grown years you must enter yourselves by your own Consent Disciples of Christ. There is a Personal Act required of all that come to Age, that they may stand to the Covenant, and own what their Parents promised for them. As the Parents of the Blindman said, john 9.21. He is of Age, ask him, he shall speak for himself. You did by your Parents (according to God's Institution) Covenant to renounce the Pomp's and Vanities of the World, and accept of Christ: but now you are of Age, you must speak for yourselves; then every one must come with his own Hand, and enter themselves into God's Musterroll: Isa. 44.3, 4, 5. I will pour water upon him that is thirsty, and floods upon the dry ground, I will pour my Spirit upon thy Seed, and my blessing upon thine Offspring, etc. One shall say, I am the Lords, and another shall call himself by the Name of jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the Name of Israel: As they grow up they shall engage themselves unto the Lord. Therefore Christianity is called a Confession, and Jesus Christ is called the Apostle and High Priest of our Profession, Heb. 3.1. and every Christian is a Confessor, Rom. 10.9. If thou shalt confess with thy mouth, &c. one that must openly own Christ, and personally profess his subjection to the Gospel of Christ: 2 Cor. 9.13. They glorify God for your professed subjection unto the Gospel of Christ. Our Renunciation of Christ's Enemies, and Profession of our Faith, and Resignation to God, should be made with our own mouths, when we are able. (3.) This Personal Consent must not only be Outwardly professed, but the Heart must be Renewed, and the bent of it set towards God: For we have not only to do with men, but with God; therefore Rom. 6.13. Yield yourselves unto God, as those that are alive from the dead. All this is spoken to show the Vanity of those that say, That there is no Conversion in the Church, no Regeneration but by Baptism; these are pernicious Errors that strike at the Root of Holiness. As there is a Conversion from Paganism to Profession, or Confession of the Name of Christ; so there is a Conversion from Confession to Reality: We are all bound to enter ourselves as Christ's Disciples. 2 Doct. They that enter themselves Disciples to Christ, and give up themselves to him, must follow him, that is to say, imitate his Example. REASONS: 1. In the General: Because this is agreeable to the General Sense of Religion, that is in the Hearts of all men. Ea demum vera est Religio imitari quem colis; This is true Religion to imitate what we worship; otherwise men are not true to the Religion they do profess. The Heathens were so bad, because they were taught jovem colere potius quam Catonem; to Worship jupiter rather than Cat●. So Christians are to be much better, because it is Christ whom they worship; therefore they are to be pure as he is pure, 1 joh. 3.3. He that hath this hope in him purifieth himself as he is pure: A Man is not true to his Religion, if he doth not prize that, and follow after that which he conceits to be most excellent in his God. To despise Holiness in Men, and pretend to love it in God, is gross Hypocrisy. Reason will tell us that the first Cause should be the highest Rule, that the Divine Essence and Being, as it is the beginning of all Being's, so it should be the Rule of all Perfections. II. There are many Special Reasons, why Christ should be propounded to us as our Pattern and Example, whom we should follow and imitate. 1. Because he is a Pattern of Holiness, set up in our Nature. It would discourage us to consider of the deep Ocean of the Deity, rather we are taught to coast it in our Passage to Heaven by the Banks of Christ's Example. He came down from God not only to restore us to God's Favour, but to set us an Example, 1 Pet. 2.21. Leaving us an Example that we should follow his steps: The Life of Christ is a living Rule, Religion exemplified, a visible Commentary on God's Law. The Angels obeyed God, and we are referred to their Example in the Lord's Prayer, Thy Will be done on Earth as it is done in Heaven; but this could not be so encouraging, as when it is done by one in our Nature. 2. Because there are many advantages by this Pattern in our Nature: As (1.) Our Pattern is more complete than if God had been our Pattern. There are some Graces wherein we cannot be said to resemble God, and therefore we must look for a Pattern elsewhere, as Humility, Faith, Fear, Hope, Reverence, Obedience; none of these things are in God, for he hath no Superior, and these things imply Inferiority and Subjection. There are some parts of Holiness which stand in a Conformity to God, others which stand in a subjection to God, such as Man oweth to God as his Superior, which hath no resemblance to any thing in God's Nature, for God is not subject to any: But Knowledge, Wisdom, Justice, Mercy, Love, Purity, we have them in a lower degree, some shadow of them. Now in all these Christ is our Pattern, Mat. 11.29. Learn of me, for I am meek and lowly in heart; in all things that have respect to Suffering and Subjection, in Patience and Self-denial. Our Rule was perfect at first, but not our Pattern. (2.) It is an engaging Pattern. We are engaged by the Rule of our Obedience, but much more by Christ's Example. The Practice of Christ maketh every Duty lovely to us, for the Disciple is not above his Lord. Masters, many times, to shame their Servants, will take the work in hand, which they grudge at, john 13.14. If I then your Lord and Master have washed your Feet, ye ought also to wash one another's feet. Shall we forbear to follow such a Leader? (3.) It is an encouraging Pattern: Partly as there is an efficacy in this Pattern, as with the Gospel or Law of Christ there goeth along the Ministration of the Spirit, so also with the Consideration of his Example. It is not a bare Moral Inducement, but it is accompanied with a real Influence of the Spirit. Christ doth not only bless to us his Doctrine, but his Example; he hath purchased Grace that we may do as he hath done before us, he hath divided his Spirit, and shed it abroad among his Disciples. Every Duty is sanctified by his subjection to it, all his Paths drop fatness, and the way to Heaven is made more easy because he hath walked in it before us. Partly as it assureth us of his sympathising with us in our hard Service; he knoweth the weaknesses of Humane Nature, and its reluctancies to the Law of God. Christ learned Obedience by the things that he suffered, Heb. 5.8. and having experienced the hardships of suffering, his Heart is intendred towards those that are in the like Case, Heb. 2.18. For in that he himself hath suffered being tempted, he is able to succour them that are tempted: Partly because of the Perfection of his Obedience to cover our Infirmities. God hath had full Obedience from Christ, and therefore where a poor Soul doth its utmost, it can rely on God for acceptance, which is a great encouragement in our work, Rom. 5.19. By the Obedience of one shall many be made righteous. USE. To persuade us to follow Christ. 1. Our general Profession of being Christians doth oblige us to be like him: Head and Members should be all of a piece. If we take the Name of Christ upon us, we had need express him to the Life, 1 Pet. 2.9. Ye are a chosen generation, a Royal Priesthood, an holy Nation, a peculiar People, that ye should show forth the Praises of him who hath called you out of darkness into his marvellous light. If a Man should put your Name to the Picture of a Swine, you would account it a disgrace: Oh what an affront is it to Christ to put his Name to the Picture and Image of the Devil! we do but express him in scorn and contempt. When we are wrathful, unclean, covetous, unchaste, sensual, proud, unholy, and say we are Christians; what a dishonour, scorn and contempt, do we put upon Christ? What did the Heathens say heretofore? Estimari a cultoribus potest ipse qui colitur; You may know what one he is whom they worship, by them that worship him. We profess to bear the Image of Christ, yet are vain, turbulent, carnal, unthankful, unholy; Oh what is this but to carry the Name of Christ in disgrace up and down the World? 2. We shall never be like him in Glory, unless we be like him in Grace also; Rom. 8.29. For whom he did foreknow he also did predestinate to be conformed to the Image of his Son: Here the Foundation is laid. If you would appear before God with confidence, and not be ashamed at the great day, be like to him, than you shall have boldness, 1 joh. 4.17. Herein is our love made perfect, that we may have boldness in the Day of judgement, because as he is, so are we in the World: Otherwise how can we look him in the face: Therefore let us follow him, Assequi nunquam possumus, sequi tamen nunquam desinamus; though we cannot follow him as Asahel did Abner, close at the heels, yet let us follow him however, though it be but as Peter followed Christ, afar off, to the High Priest's Hall. But wherein should we follow Christ? I Answer, 1. In his Self-denial: This is the first Lesson in Christianity, and one of the hardest. Christ came from Heaven to teach us this Lesson, and his Birth, Life and Death was a continual Lecture of Self-denial. His Birth, it was a great step from God's Bosom to the Virgin's Lap. None can deny themselves as Christ, who when he was rich, viz. in all the Fullness and Glory of the Godhead, yet for our sakes became poor, that we through his poverty might be rich, 2 Cor. 8.9. None was so rich as Christ, and therefore none can deny themselves as Christ did. We may talk of Flocks and Herds, and Lands, and Lordships, and the Ornaments of the present Life, but he had the possession of a perfect and unbounded Happiness and Glory, and yet he was born of a Woman, he had a poor Mother, in a poor place, and was wrapped up in cheap swaddling clothes. He that was God's Fellow, the Heir of all things, the Lord of Angels, was thrust among the Beasts of the Stable. Certainly Christ came into the World with such a slender Provision, that we might not stand upon Greatness and Bravery: His whole Life after he was born was exercised with Labours and Sorrows, Rom. 15.3. Even as Christ pleased not himself; that is, he did not Study the Interest of that Life which he assumed. Certainly if any had cause to love Life, Christ had, his Soul dwelled with God in a Personal Union, in such a near Fellowship as we are not capable of, and yet he pleased not himself, but gave up himself for our sins. It is ridiculous to profess him to be our Master, and not to follow his Example. We have no Reason to stand upon our Points as we do, to be delicate and tender of our Interests, when Jesus Christ pleased not himself. We murmur if we have but a little bad Entertainment in the World for his sake, and yet we cannot be worse used than Christ was: Mat. 10.24, 25. The Disciple is not above his Master, nor the Servant above his Lord: It is enough for the Disciple that he be as his Master, and the Servant as his Lord. We have no Cause to complain if we be reduced to course Apparel, when we remember the Swaddling clothes of Christ; or to complain of a hard Bed and Prison, when Christ was laid in a Manger: Christ would teach us hereby that an innocent Poverty is better than all the Pomp of the World; and for his Sufferings, from the Cratch to the Cross, still he was a Pattern of Self-denial, therefore they that indulge themselves in all the delights of the Flesh seem not to believe in Christ, who was a Man of Sorrows. We are in a base condition, but two or three degrees distant from Dust or Nothing, yet how are we for pleasing and satisfying ourselves, even to the dishonour of God, and wrong of Conscience. 2. In his Humility. Christ did not this out of Necessity, but Choice. Matth. 20.28. The Son of Man came not to be ministered unto, but to minister, and to give his life a Ransom 〈◊〉 many. He came not in the Pomp and Equipage of Princes, but in the Form of a Servant: How should this check aspiring after, and affecting Domination, especially in the Church? They that love Pre-eminence, and would be great and hig● 〈◊〉 to affect another Jesus. They that rend and tear all to pieces, ei●her 〈…〉 their Greatness, or grow greater, have not the same Mind that was in Jesus: You should be humble and lowly, and condescending to the meanest Offices. It is worth your Observation, that in the Gospel we are so often told, that after the Lord Jesus had performed some eminent Miracle, he withdrew himself, and retired from the Multitude, that so he might not be mixed with their Praises. Thus when he received that Glorious Testimony from Heaven, declaring him to be the Son of God, Matth. 3.17. And lo, a voice from Heaven, saying, This is my belov●● Son, in whom I am well pleased; he retired into the Wilderness. So when he had raised his Fame by curing Diseases, he ascended up into a Mountain, or retired into a Ship, and leaves the Multitude, and when they would have crowned him King, he refused it; all these were Arguments and Instances of his Humility. Hear and wonder at what you read, john 13.3. jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God: A magnificent Preface! Now one would have thought that some rare act of Empire, Sovereignty and Domination should have followed: No, Verse 4.5. He riseth from Supper, and laid aside his Garments, and took a towel and girded himself. After that he poureth water into a basin, and began to wash his Disciples feet, and to wipe them with the towel wherewith he was girded. The Disciples did not wash the feet of their Lord, but the Lord washed the Disciples feet; and what was the meaning of this? see Verse 15. For I have given you an example, that ye should do as I have done to you. 3. In Love to the Saints. john 13.34. A new Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another: And john 15.12. This is my Commandment, that ye love one another, as I have loved you: Oh how express are these Injunctions? There is nothing in which Christ was more Eminent than in his Love; no rancour of Spirit, no boiling up of Envy, but all Love. The Apostle propounds it to Husbands, Eph. 2.25. Husbands, love your Wives, even as Christ loved the Church. Now how did Christ love his Church? with a great Love, so as to die for his Church. The Love of Christ was sincere, not for By ends; he loved Saints as Saints, because of his Interest in them: So should we love those in whom we see most of the Image of God. It was not a blaze, but a constant abiding Love, whom he loves he loves unto the end; so must we love the Saints. It is true, Jesus loved some above others; john was the beloved Disciple, John 21.20. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Flower of the Disciples, whom he loved most, but he loved them all. We should Love not in Word, but in Deed and in Truth: Oh be filled with Love to God, and Love to the Saints, who have his Image stamped upon them. You that are Believers have cause to love one another, have we not all the same Father? Are we not Children begotten of the same Holy Seed, the Word? Do we not all suck at the same Breasts of the Promises? Do we not all sit at the same Table, at the Lords Supper? Are we not all clothed with the same Robe of Christ's Righteousness? and do we not all expect the same Glory? 4. In his usefulness and Profitableness: And of this the whole Gospel is a Narrative and History. Therefore when the Apostle would sum up the Life of Christ, he tells us this, Acts 10.38. He went about doing good, giving Eyes to the Blind, Feet to the Lame, Speech to the Dumb, healing every sickness, and every Disease among the people, Matth. 9.35. full of Compassion to the Souls of Men. Jesus Christ was nothing else but Charity covered over with Flesh and Blood, he was always either giving of Blessings, or forgiving of Sins. All his Miracles were not actions of Pomp, but of Relief and Succour, unless it were blasting the Fig. tree, and sending the Herd of Swine into the Sea, and the Figtree was Barren, and the Swine was of little use in the Jewish Countries. All the Miracles of Christ were salutary and healing: We never read he destroyed one Man by Miracle, but saved many. Eph. 5.1, 2. Be ye therefore followers of God as dear Children, and walk in love, as Christ also hath loved us. Oh that we could learn this! none is born for himself, but for the Community, and it is better to give than to receive. 5. In his Piety towards God. If you consider the History of Christ, you will find him much in Acts of Devotion; he was Frequent and Fervent, and Reverend in Prayer. Frequent, Mark 1.35. And in the morning rising up a great while before day, he went out and departed into a solitary place, and there prayed: And Luke 6.12. He went out into a Mountain to pray, and continued all night in Prayer to God. Alas! we are weary in our ordinary stinted Offices of the day; how soon do we grow weary of calling upon God but Christ spends whole Nights in Prayer. He was Fervent, Luke 22.44. And being in an Agony, he prayed more earnestly. And he was Reverend, when he was in the Garden, he kneeled down and prayed. Luke 22.41. And he fell on his face, and prayed, Mat. 26.39. He was a most diligent Observer of the Sabbath, Luke 4.16. As his custom was, he went into the Synagogue on the Sabbath day; he was diligent in frequenting the Public Assemblies. Oh how doth this confute those that out of height of Spirit, and a proud Conceit of themselves are above Ordinances, and say they were appointed only for Christians of the lower form. He praised God for mean and course fare, when he had but five Barley Loaves, and two Fishes; He took the loaves, and when he had given thanks, he distributed to the Disciples, John 6.11. Alas! when our Tables are full furnished, we have scarce any serious Thoughts of God, that giveth us richly all things to enjoy. 6. In his Spirituality and Heavenly-mindedness. Christ came from Heaven, and he lived in Heaven all the while he was upon the Earth. When he was at the Well of Samaria, conferring with the Woman there, he discourseth of the Well that springs up to Everlasting Life, john 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life: He drew her from a Discourse of ordinary water to a Discourse of the Water of Life. When he was at Supper at the Pharisee's House, he discourseth of eating Bread in God's Kingdom, Luke 14.15. Blessed is he that shall eat bread in the Kingdom of God. When he had wrought the Miracle of the Loaves, he discourseth of the Bread of Life, and the Mannah that came down from Heaven, john 6.27. Labour not for the meat which perisheth, but for the meat which endureth to everlasting Life, which the Son of Man shall give unto you. When he was at the Feast of Tabernacles, where they were wont to pour out water, and so to make a Pool near the Temple, he discourseth of Rivers of water, and of the flow of the Spirit, john 7.38.39 He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spoke he of the Spirit, which they that believe on him should receive. A rare Pattern for us to follow! We should labour as to see all things in God, so to see God in all things, and to be heavenly minded in all our Enjoyments. 7. In his Obedience to his mean Earthly Parents. Do you think this is a slight Matter? Christ was God blessed for evermore, yet he submitted to his poor Parents. It is said, Luke 2.51. He went down with them, and came to Nazareth, and was subject unto them. Tho' his Parents were mean and despicable, yet he was subject to them, and (as it is most probable) he wrought in their mean Trade; for the jews said, Mark 6.3. Is not this the Carpenter? Not only the Carpenter's Son, but the Carpenter; and justin Martyr says, he was employed in making of Yokes and Ploughs. The Great God becoming Man, was subject to his Parents. What a Lesson hath Christ set to Children? Whatever you be, you can be no greater than Christ, and your Parents can hardly be meaner than joseph, and will you be stubborn and Disobedient, and rather govern than be subject. 8. In the Sweetness and Beauty of his Conversation, and yet in a strict and winning way. Many men's Troubles come from themselves, they are rough and sour, and do not walk amiably. There is a great deal of Wisdom required of Christians, that they should walk so strictly, and yet so pleasingly, that they may both represent and endear their Religion to others. As it is said of Athanasius, that he was Magnes & Adamas; he was a Loadstone to draw the Hearts of the People, and an Adamant in the resistance of Sin. But what do I speak of Athanasius, when a greater than Athanasius is here? Jesus Christ did so sweetly dispose himself in all kind of Conversation, that he grew up into Favour both with God and Man, Luke 2.52. And jesus increased in Wisdom, and in Stature, and in favour with God and Man: The meaning of which is this, the Lord Jesus was always perfect, and full of Holiness, and not capable to receive more than he had; but he growing from a Child to a Man, he grew more in Wisdom and Favour with God and Man: As for Example, Suppose the Sun in the Firmament were a Vegetative and growing Creature, it would be full of Light the first moment of its Creation, yet growing bigger, it's Light would increase, though it were always full; so Christ was always full of Knowledge and full of Grace, yet according to his Receptivity and Capacity, so was Grace conveyed to him. How many are there that decline, and pass from Zeal to Lukewarmness, from Exactness in the ways of God to Liberty and Licentiousness? This is to be a falling Star, and to imitate the Apostate Angels, who fell from the State of Purity and Blessedness in which they were, to a State of Sin and Misery. But Christ increased in Grace, and in favour with God and Men; it was a high point of Wisdom in Christ, so to carry all things, that he might gain upon all that he conversed with. 9 In the Holiness and Purity of his Life. Though he lived in the midst of Enemies that hated him, and were watchful and malicious to spy out all Occasions against him; yet saith he, john 8.46. Which of you convinceth me of Sin●▪ The Devils themselves acknowledge his Holiness, Mark 1.24. I know thee, who thou art, the Holy one of God. The Apostle telleth us, Heb. 4.15. He was in all points tempted like as we are, yet without Sin; and 1 joh. 3.5. In him is no Sin; and 1 Pet. 2.22. Who did no sin, neither was guile found in his mouth. He took upon him our Natural, but not our sinful Infirmities; Christ took the Nature without the Sin of the Nature, the Sun of Righteousness was like the Beams of the Sun, that shines all over a sinful World without being tainted with its pollution, Heb. 7.26. Such an High Priest became us, who was holy, harmless, undefiled, separate from sinners. Christ suffered the Torments of Hell, at least equivalently, to free us from Hell, yet he would not, nor could commit the least Sin, though it had been to free all men that ever had been in the World. Now as he which hath called you is holy, so be ye holy in all manner of Conversation, 1 Pet. 1.15. Imitate Christ in his Holiness, which was a part of his Glory, and will be of yours. Matth. 5.8. Blessed are the pure in heart, for they shall see God. Here we should be walking Pictures of Christ, that others may see the Face of Christ in us. Tread in his Steps. Live so holily, that if the Bible should be lost, it may be found again in our Holy Lives. 10. In his wonderful Patience and Meekness. Never any suffered so much, and never any suffered so patiently. How much wrong do others do, but will suffer none? And how much wrong did Christ suffer, but did none? 1 Pet. 2.23. Who when he was reviled, reviled not again; when he suffered he threatened not, but committed himself to him that judgeth righteously. Isa. 53.7. He was oppressed and he was afflicted, yet he opened not his mouth; he is brought as a Lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth: And Isa. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. job, though a Pattern of Patience, yet in the extremity of his Afflictions fell into Impatience, and cursed the day of his Birth; but there was no Iniquity in Christ, no guile found in his mouth, not one impatient word fell from him, he was made up all of Patience. Now in this should the Saints imitate Christ, Rom. 12.12. Be patient in Tribulation. The Example of Christ's Meekness should be the great allay to us, when we are transported with the gusts of Passion. What an unconformity is there between Christ and us, when there are such mists raised in the Soul, that the Light of Reason cannot be seen? Men drunk with Passion, how unconformable are they to the Meekness of our Saviour? Christ rendered sweet Language for bitter, Blessings for Curses; did Christ do so? so should Christians. 11. In Love to his Enemies. Take that eminent Example of Christ, who died for Enemies, Rom. 5.10. When we were Enemies, we were reconciled to God by the death of his Son. As for those Enemies, which were the Instruments of his Death, which shed his Blood, yet when he was upon the Cross, he breathed forth his Soul in Prayer for them, Luke 23.34. Father! forgive them, for they know not what they do. He would give his Enemies the Morning-Market of the Gospel: He gave his Disciples charge to go abroad into the World, that Repentance and Remission of Sins should be preached in his Name, among all Nations, beginning at jerusalem, Luke 24.47; there where his Blood was shed, there would he have the Virtue and Comfort of it preached. And the Apostle presseth this same Duty upon us from this Example of Christ, Col. 3.13. Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye. We are of touchy, spiteful, revengeful Spirits, and cannot pass by the least wrong, and think it a Disgrace so to do, we think a Man is a Dolt, and hath no Mettle in him, if he be not presently heated into a Distemper; but Solomon says, Prov. 19.11. The discretion of a man deferrs his anger, and it is his glory to pass over a Transgression. This was the Temper of Christ, to exercise Love and tender Affection to his Enemies. Now if we imitate Christ in these things, then are we Christians, and Disciples indeed. SERMON VIII. ON MARK X. v. 21. — And take up the Cross. 3 Doct. ALL those that follow Christ, should prepare their Shoulders for the Cross. Here I shall show, 1. What it is to take up the Cross. 2. The Reasons why they must so do. I. What it is to take up the Cross. 1. Negatively. 1. Not to devise a voluntary Affliction to ourselves; as Baal's Priests gashed themselves. 1 Kings 18.28. They cried aloud, and cut themselves after their manner with knives and lancers, till their blood gushed out upon them; and the Pharisees had their Self-Disciplines. Christ is a lover of Humane Nature, and he hath put no such severe Penance upon us. This is to make the Cross, not to take it up: Origen, that was too Allegorical in plain Texts, was too literal, when he castrated himself upon that Text, Matth. 19.12. There be Eunuches, which have made themselves Eunuches for the Kingdom of Heaven's sake: Christ only intended power over our Natural Affections. 2. Not to draw sufferings upon ourselves by our own Rashness and Folly. james 1.2. My Brethren, count it all joy when ye fall into divers temptations. He saith, when ye fall into them, not when ye draw them upon yourself. It was Tertullian's Error to say, That Afflictions are to be sought and desired. Man is never satisfied with his present Condition; sometimes we question God's Love, when we have no Afflictions, and anon when we have nothing but Afflictions. In all these things we must refer ourselves to God's Pleasure, not desire Troubles, but bear them and improve them, when he layeth them on us. Christ hath taught us to pray, Led us not into Temptation, it is but a fond Presumption to cast ourselves upon it. Philastrius and Theodoret speak of some that would compel Men to kill them out of an Affectation of Martyrdom; this was a mad Ambition, not a true Zeal. And no less fond are they that seek out Crosses and Troubles, rather than wait for them; or by their own Violence and Miscarriage draw a just hatred upon themselves. Christ would not that for his sake we should run headlong into Dangers, and without Necessity; there is a Medium between Faintness and Rashness. Christ himself did not take up the Cross till it was laid upon him. If a Man set fire on his own House, he is liable to the Law; if it be fired by Accident he is pitied and relieved: Therefore we are not to seek the Cross, or make it, but bear it, and take it up; not to fill the Cup ourselves, but to drink it off, when God puts it into our hands to take it up; when we cannot avoid it without Sin, or a breach upon our Consciences, we are not to shift then, or avoid it by unlawful means: 2. Positively: To bear it patiently and willingly, when we cannot avoid it without Sin. When we are brought into a Necessity of either Suffering or Sinning, in such cases there must be a cheerful, free, voluntary submission of ourselves to suffer the whole Will of God. To take up the Cross implieth, (1.) Faithfulness and Integrity without shifting. (2.) Patience and Submission without murmuring. (3.) Joy and Cheerfulness without fainting. (1.) Faithfulness and Integrity without Shifting. Many distinguish themselves out of their Duty, and when God calleth them to suffering put a Fallacy upon their Souls, Gal. 6.12. As many as desire to make a fair show in the flesh, they constrain you to be Circumcised, only lest they should suffer persecution for the Cross of Christ. They cannot live without Honour, and Ease, and Plenty, and therefore turn and wind themselves to shift the Cross. Our Lord Jesus offered himself; Psal. 40.7, 8. Then said I, lo I come, in the Volume of the Book it is written of me, I delight to do thy will, O my God yea thy Law is within my heart: So should we resign ourselves when the Will of God is so, and give up the Comforts of our Lives, when we can hold them no longer, and be glad we have something of value to esteem as nothing for Christ. The Apostle speaks of some, who are Enemies of the Cross of Christ, whose God is their Belly, whose glory is in their shame, who mind earthly things, Phil. 3.18, 19 Multum interest inter Theologum gloriae, & Theologum crucis. Men that have no love to God, but only serve their fleshly Appetites, and look no higher than Riches, and Honours, and Pleasures, and Applause, will never be faithful to Christ. There are a sort of Men that study to save themselves, not from Sin, but from Danger, and accordingly accommodate themselves to every Interest. As the men of Keilah dealt with David, they entertained him for a while, but when Saul pursued him, they resolved to betray him, they would come into no Danger and Trouble for him; so they deal with Religion. 2. Patience and Submission without Murmuring. We show our Obedience to God in suffering his Will, as well as doing his Will: He is Sovereign in his Acts of Providence, as well as in his Laws. And this we must do without murmuring or repining against God, as if he did us wrong, or did deal hardly with us. Isa. 30.15. In quietness and confidence shall be your strength; that is, in Faith and Patience, humbly submitting to Gods Will, and depending on his favour and gracious Protection. There must be a submissive Attendance upon God, Psal. 62.1. Truly my Soul waiteth upon God, from him cometh my Salvation— Psal. 39.9. I was dumb, I opened not my mouth, because thou didst it; not uttering impatient words, God's Will silenceth all. 3. Cheerful Behaviour under the Cross: Rom. 5.3. And not only so, but we glory in Tributation also. James 1.2. My Brethren, count it all joy, when ye fall into divers temptations. Afflictions to God's People do not only minister occasion of Patience, but great Joy, 2 Cor. 7.4. I am exceeding joyful in all our tribulation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I overflow with Joy. A dejected Spirit doth not behave itself answerably to its Principles, Privileges and Hopes. Are you at peace with God, and have you Communion with him at every turn? And have you Hopes of Glory, and are you so troubled, when you are a little cut short in your Temporal Comforts? A Christian should be at an indifferency, to rejoice as if he rejoiced not, and mourn as if he mourned not: Dejection of Spirit argueth too great addictedness to worldly Comforts, and Love of Ease and Flesh-pleasing, and Ingratitude for all the Spiritual Good we have received: Shall God lay in such great Comforts, and after such great Receiving do you take it ill to be put to a little Expense? job 15.11. Are the Consolations of God small with thee? If you had a due sense of the World to come, you would be glad to keep your Conscience, though you lose your Coat: Hebr. 10.34. Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and an enduring substance. Rom. 8.18. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Do you look for a Glory to be revealed in you? Then look upon all the Sufferings of this Life as a Feather put into the Scales against a Talon. We are to have a sense of our Condition, yet in regard of the Honour done to us, to bear a part of Christ's Cross, and in regard of the Comfort and Happiness provided for us, we should be cheerful, that it may not be known to be an unwilling Patience, and extorted by force. There is one Expression more, Luke 9.23. Let him take up his Cross daily. How daily? There are fair days as well as foul days, and the Face of Heaven doth not always look sad and lowering: How then are we to take up the Cross daily? I Answer, 1. It notes a daily expectation of it, the first day that we begin to be Christians, we must reckon on the Cross. Mat. 16.24. If any man will come after me, let him deny himself, and take up his Cross, and follow me. These words are the Christians Indenture, and every one must Seal to this before he can call Christ Master. As Porters stand in a Street waiting for a Burden for them to carry, so must a Christian be ready and prepared to meet with any hardship, which God may lay out for him in his Christian Course. Or as the Israelites eat the first Passeover with their loins girded, their shoes on their feet, and their staff in their hand. Exod. 12.11. as ready for a Journey; so should a Christian be ready to go forth at God's Call. Acts 21.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am ready not to be bound only, but also to die at jerusalem for the Name of the Lord jesus— Evils familiarized are less burdensome; by renewing our daily Resolution the evil is the less when it cometh. 2. The Frequency of our Conflicts, as if every day there were some exercise for our Faith and Patience. We are not to prescribe to God how long, or how much Affliction he shall exercise us with: No, though it were all the days of our Lives we must be content, it is but a moment to Eternity. We must take up our Cross as often as it lieth in our way, and we cannot balk it without Sin, Gen. 47.9. Few and evil have the days of the years of my life been.— Man is Born to Trouble. The World is a Valley of Tears, not the Mount of the Lord, where is fullness of Joy. If there were no Cross, we should not be in Tune and Consort with the rest of the World, for here all the Creatures are a groaning. 3. The Word [Daily] showeth, That private and personal Calamities are a part of the Cross as well as the Afflictions of the Gospel, and for the Profession of the Name of Christ. Afflictions are either for God, or from God: Sickness and Death of Friends, and loss of Estate by an immediate Providence, are a part of our Cross: There is an enduring Persecution for the Name of Christ, and an enduring Affliction at the Will of Christ. Ordinary Crosses do not exclude the Comforts of Christianity; these occasion Experience of God, and Trial of Grace, and are a part of God's Discipline for the mortifying of Sin, and are happy opportunities to discover more of God, and of Grace to us: Yea there is more Reason for Submission in these, because God taketh us into his own hands. A Man that stormeth when a Bucket of water is cast upon him, is patient when he is wet with the Rain that cometh from Heaven. II. The Reasons why those that follow Christ should prepare their Shoulders for the Cross. 1. That we may be conformed to our Head. He had a bitter Cup tempered for him by his Father's hand. john 18.11. The Cup that my Father hath given me, shall I not drink it? and we must pledge him. Jesus Christ was a Man of Sorrows, and acquainted with grief, Isa. 53.3. And there would be a strange disproportion between Head and Members, if we should altogether live in Delicacy, Ease, and Pleasures. The bitter Cup goeth by course and round, first to Christ, then to his Apostles, and it goeth from hand to hand ever since. The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1.24. that which is behind of the afflictions of Christ. There is Christ personal, and Christ mystical: Christ personal, as he is complete in himself, so his Sufferings are complete; but the Sufferings of Christ mystical are not perfect, until every Member have their own allotted share and portion. Indeed our Sufferings are but the drops upon the brim of the Cup, he drank up the dregs: The great Wave of Affliction did first beat upon him, and being thereby broken, some small sprinklings of it do light upon us; we bear the hinder part of the Cross of Christ. It is but Reason that those that will partake with Christ in his Kingdom, should be partakers with him in his Sorrows, and that the Soldiers should follow the Captain of their Salvation, Heb. 2.10. and fare as he fared, john 15.20. Remember the word that I said unto you, the Servant is not greater than the Lord; if they have persecuted me, they will also persecute you. We cannot in Reason expect better entertainment than he found in the World: If you had an high esteem of Christ, and a low esteem of yourselves, you would easily consent to submit to the Will of God herein. It is an unseemly daintiness to be nice and tender of carrying the Cross after Jesus Christ, as if we were better than he. Many Christians will seem to express much Devotion to a Crucifix, or those Chips of Wood which Impostors cry up for pieces of the Cross of Christ; but here is true respect to the Cross of Christ, to be willing for Christ's sake to bear afflictions with patience and humble submission. The Apostle counted all things but dross and dung, Phil. 3.10. That I may know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable to his death. There is a great deal of sweetness and spiritual Comfort in suffering after, for, and with Christ; we should count all things dung and dross to gain this Experience. This should be comfort enough to a gracious heart, that thereby he is made more like his Lord and Master. 2. Because of the World's hatred, joh. 15.19. If ye were of the World, the World would love it● own; but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. A thorough Christian will be sure to meet with opposition; we are told, 2 Tim. 3.12. Yea and all that will live godly in Christ jesus, shall suffer Persecution. If a Man will be lukewarm, not caring how things go, he may find Frien●dship with the World; but he that hath any Zeal and Conscience, and would be faithful, the World will hate him as an Object reviving guilt, 1 joh. 3.12. Not as Cain, who was of that wicked one, and slew his Brother; and wherefore slew he him? because his own works were evil, and his Brothers righteous. The Spiritual and Carnal Seed cannot agree, Gal. 4.29. For as then he that was born after the Flesh persecuted him that was born after the Spirit, so it is now. 3. It is needful in order to our following Christ, that our Pride and Carnal Affections should be broken by the Cross, 1 Pet. 1.6. Now for a Season (if need be) ye are in heaviness through manfold Temptations. There is a need of the Cross to reclaim us from our wander, to cut off the Provisions and Fuel of our Lusts, to make us mindful of heavenly things, and that we may retreat to our great Privileges, and to humble us for sin, to stir us up to Prayer, and to wean us from the World. Tribulatio tam nobis necessaria est quam ipsa vita, immo magis necessaria, & multò utilior quam totius mundi opes & dignitates: Affliction is as necessary to us as Life itself, yea more necessary and profitable than all the Wealth and Honours of the World: And therefore being so necessary and profitable for us, we should be willing to take up the Cross. 1 USE. Is of Information: It informeth us (1.) With what Thoughts we should take up the stricter Profession of Christianity, namely, with expectations of the Cross. We cannot but expect great inconveniencies and troubles in Christ's Service, therefore let us not flatter ourselves. Many think they may be good Christians, and yet live a Life of Ease and Peace, free from Troubles and Afflictions: This is all one as if a Soldier going to the Wars should promise himself Peace and continual Truce with the Enemy; or as if a Mariner committing himself to the Sea for a long Voyage, should promise himself nothing but fair Wether, and a calm Season, without Waves and Storms; so irrational it is for a Christian to promise himself a Life of Ease and Rest here upon Earth. (2.) That a Christian had need be a Mortified and Resolute Man. 1. A Mortified weaned Man: That which is la●e is soon turned out of the way, Heb. 12.13. If we have any weak part in our Souls, there the assault will be most strong and fierce. A Garrison that looketh to be Besieged, takes Care to fortify the weak places, and where there is any suspicion of Entrance; so should a Christian mortify every corrupt Inclination, lest it betray him, be it Love of Honour, Pleasure or Profit. 2. He had need be a resolved Man, his Feet shod with the Preparation of the Gospel of Peace, Eph. 6.15. or else in hard ways he will soon founder and halt: That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Preparation is a resolved mind to go through thick and thin, and to follow Christ in all Conditions. Well then, it is no easy matter to be a Christian indeed: Nature in the general is against bearing the Cross: Christ himself, his Humane Nature recoiled and shunned it, without sin: and to us it is more grievous to suffer, Heb. 12.11. No affliction for the present seemeth to be joyous but grievous: And besides, Lusts if they be not purged out, will tempt us to stumble, and we need to be armed with great Resolution, or else after we have launched out into the deep with Christ, we shall be ready to run ashore again: Now most Christians are not mortified, and so they trip up their own heels. Most Christians are not resolute, and do but take up Religion as a Walk for Recreation, not as a Journey, so as to be prepared for all Wethers. 3. What Fools they are that take up Religion upon a Carnal Design of Ease and Plenty in the World, they quite mistake it: There are Inconveniencies that attend Religion in peaceable times, but the Profession will afterwards engage us in the greater troubles; and therefore Men do but make way for the shame of a Change, and other Inconveniencies to themselves, that hope for temporal Commodity by the Profession of the Gospel. The great drift of the Gospel is to draw us off from the Comfort of this World to the Concernments of a better, and to bring us to follow a naked Christ upon unseen Encouragements; therefore they that have Temporal things in their Eye, quite change the Nature of the Gospel, and make Christ another Christ. 4. That the course which Christ taketh to draw in Proselytes, is quite different from that of Satan and the World: Satan showeth us the Bait, and hideth the Hook, but Christ telleth us the worst at first. The World useth to invite followers with Promises of Honours and Riches, and Christ telleth us not of the Crown, but the Cross: Why so? partly to discourage Hypocrites, who will come and cheapen and taste, but will not buy; Christ will not deceive them, but have them count the Charges: Partly to forearm his People, that they account afflictions▪ will come, and prepare accordingly. We entered upon the ways of Godliness on these Terms, to be willing to suffer Afflictions when the Lord seeth fit, and therefore we should arm ourselves with a mind to endure them, whether they come or no. God never intended Isaac should be sacrificed, yet he will have Abraham lay the Knife to his throat: Partly because Sorrows foreseen leave not so sad an impression upon the spirit, the evil is more familiarized before it cometh: job 3.25. For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me: When we suffer our fears to prophesy, and do expect evils, they smart less; praecogitati mali mollis ictus; but when they come unlooked for, it is the more burdensome: He saith his Lesson best that often conned it over. Partly because it allayeth the offence, when we see nothing befalleth us but what we were warned of beforehand, joh. 16.1. These things have I spoken to you, that ye should not be offended: And Ver. 4. But these things have I told you, that when the time shall come, ye may remember that I told you of them. The Scripture speaketh nothing at random; we pretend to believe them when they are read, and yet we complain when they are fulfilled. For all these Reasons it is necessary that those that will be Christ's Disciples, must be forewarned in peaceable times of approaching Troubles, and the rather because we are so apt still to promise great things to ourselves. 2 USE. Is of Reproof of several sorts. 1. Of those that suffer per Force, by compulsion and constraint, not willingly. It is not enough to bear the Cross, but we must take it. It is said of the three Children, That they yielded their Bodies, that they might not Serve nor Worship any God, except their own God, Dan. 3.28. that is, they cheerfully suffered themselves to be cast into the Furnace, rather than Worship any but the true God. Many suffer, but it is unwillingly and against stomach, with repining and impatience under the Hand of God, like refractory Oxen, that draw back, and are loath to submit their Necks to the Yoke, especially such as have not been acquainted with sufferings. Patience per force is no true Patience, little better than the Patience of the Devils and Damned in Hell, who suffer Misery and Torment against their Wills, being forced to it. Rebellion and want of Subjection is the very Curse of Crosses, it maketh the burden heavier than otherwise it would be, and causeth God to redouble his strokes, as a stubborn Child under the Rod hath the more blows. 2. Those that murmur not against the Cross in general, but such a Cross, if it were any other they could bear it. Christ saith, Take up the Cross, indefinitely, whatever God is pleased to lay on us; we must not be our own Carvers, but stand to God's allowance: The Patient is not to choose his own Physic, God knows what is best for us. Men under their Troubles wish that God would afflict them in another kind, lay any trouble upon them rather than that which is laid, and think they could bear it better: The poor Man wisheth any other Cross but Poverty, the sick Man he could bear Poverty better than the Pain of Sickness; he that hath a long and lingering sickness wisheth for a sharp fit so it might be short; and on the contrary another feeling a sharp and violent Sickness, could wish for a longer, so it were less painful. Thus we are apt to dislike our Cross which God layeth on us for the present: But this is Disobedience to God and Folly too, for if God should leave us to ourselves to choose our own Crosses, we should choose worse for ourselves than the Lord doth, that affliction which is hurtful and dangerous for us. The Lord knows what is best for us, and in what Vein to strike us. 3. Those that desert their Duty and their Station, as being discouraged by the Cross: These are more culpable than the former, Psal. 125.5. As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity: He had been speaking of the rod of the wicked resting on the lot of the righteous, Ver. 3. and therefore by them that turn aside he meaneth such as dare not trust God, nor adhere to the Comfort of the Promises; these are in the same rank with open Enemies, Rev. 21.8. The fearful and unbelieving are joined together. 4. Those that seek to make their worldly advantage, and the Profession of the Gospel agree further than they ever will; and when they cannot frame the World and their Conveniencies to the Gospel, they will fashion a Gospel to the World and their carnal Courses in it: It is pity such had not been of the Lord's Council, when he first contrived and preached the Gospel, that they might have helped him to some discreet and mild course, that would have served the turn for Heaven and Earth; but do what ye can, the way is narrow that leadeth to life, Mat. 7.14. Take my yoke upon you, etc. and ye shall find rest unto your souls, Matth. 11.29. 5. Those that suffer, but it is for their evil doing; these take not up the Cross of Christ, but the Cross of the Thiefs: Or if a Man put himself upon needless danger, he taketh not up Christ's Cross, but his own, and so hath his amends in his own hands: Afflictions so coming may be sanctified by Repentance, good in their Use, though not in their Cause. When we suffer for our faults, we ought to bear it patiently, but we cannot suffer so cheerfully, 1 Pet. 4.15. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters. 3 USE. To press us to take up the Cross, and to take heed of grudging and heartless discouragement. Now that you may so take up the Cross, see the Hand and Counsel of God in it: So it was as to Christ's Cross, Acts 2.23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Joh. 18.11. The Cup which my Father hath given me, etc. and so as to the Christian's Cross, 1 Thes. 3.3. That no man should be moved by these afflictions, for yourselves know that we are appointed thereunto. All things must obey God's appointment, and every one must yield up himself to the disposal of God: And we have Christ's Example, who took up his Cross for us, and doth not call us, but to walk in such ways as he hath trodden before us, 1 Pet. 2.21. For even hereunto were ye called, because Christ also suffered for us, leaving us an example, that ye should follow his steps: He hath paved the way with the blessing of his Example, whatever the Cross be: Are we Banished our Country? Our Lord Jesus was a stranger upon Earth, and when he was in the Cradle he was carried into Egypt: Are you poor? you cannot be poorer than Christ, who had not where to rest his Head: Are you constrained to hard Fare? He thought a draught of Water a courtesy, john 4.7. jesus saith unto her, Give me to drink: And on the Cross they gave him Vinegar to drink, when he was athirst: Christ Preached in a Boat in the midst of the Waves: Do but read the History of Christ's Life, and the hardship he endured, and will you be scandalised at a little suffering? Are you reproached? Christ himself was called a Devil, accused of Blasphemy and Sedition, and you must not think to be better used than he was: Quum Christus ipse crucem & supplicia passus sit, tantùm illis pretii accessit, ut nemo istis dignus sit, saith Luther: Since Christ hath endured the Cross, there hath such a Value and Honour accrued to it thereby, that no Man is worthy to have this Honour put upon him. We bear it together with Christ, Rom. 8.26. The Spirit also helpeth our infirmities; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1 Cor. 10.13. He will with the Temptation also make a way to escape, that ye may be able to bear it: Such a Master may well expect cheerful Servants. He will give us Peace and Comfort in all our Sufferings, john 16.33. These things I have spoken unto you, that in me ye might have peace; in the World ye shall have tribulation, but be of good cheer, I have overcome the World: 2 Cor. 1.5. For as the Sufferings of Christ abound in us, so our consolation also aboundeth by Christ. jacob when he slept, and had an heap of Stones for his Pillow, had then the Visions of God; and usually when we are taken off from the Comforts of the World, than we have the clearest manifestations of the Love of God, Rom. 5.5. The Love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. It is an Honour for us to suffer with Christ, and for Christ, Phil. 1.29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake: And all this, how bitter soever it be for the present, will end well, Acts 14.22. We must through many tribulations enter into the Kingdom of God. After this howling Wilderness there will be a Canaan. We have had our times of good, and is it nothing to pass over so much of our time in Peace and Comfort? job 2.10. Shall we receive good at the hands of God, and shall we not receive evil? 4 USE. If all that enter themselves Disciples of Christ must prepare for the Cross, then are we indeed prepared for it? You will think all this needeth not in times of Peace, when Religion is under the Covert and Protection of the Laws, and we are not called to the Afflictions of the Gospel; yet certainly such questions as these are not to be entertained coldly and carelessly. Have you prepared your shoulders for the Cross of Christ? it is necessary to put it to you, 1. Because of private Crosses, which are incident to all, such as Loss of Goods and Relations, Pains of Body, Sickness, Reproach, Contempt, and the like. There is none get out of the World without some Execises, 1 Pet. 5.9. Knowing that the same afflictions are accomplished in your Brethren that are in the World: Heb. 6.12. That ye be not slothful, but followers of them, who thro'▪ Faith and Patience inherit the Promises. All the Heirs of Salvation have their Conflicts before they come to enjoy their Hopes. The Earth is a middle place between Heaven and Hell, and partaker of both; it is only evil that is in Hell, and only good that is in Heaven; but here our State is mixed, our Afflictions are tempered with some Comforts, and our Comforts seasoned with some Afflictions. Earth must be Earth, and Heaven must be Heaven; here we must expect our Trials, job 2.10. Shall we receive good at the hand of the Lord, and shall we not receive evil? therefore we need to be provided; there is Good that need to be tried, and Bad that need to be purged out. 2. Because we should be always ready to encounter the greatest difficulties: Tho' we do not always lie under Tribulations and Persecutions, yet we should be always prepared, Preparatione Animi, as joseph prepared for the Years of Scarcity in the Years of Plenty. The wise Virgins had not only Oil in their Lamps, but Oil in their Vessels; we should not only have Grace for present use, but against future Temptations. Now have you indeed this Preparation of Heart? and because a Man may crack and vaunt it before the Temptation cometh, let us consider who hath this Preparation of Heart, so as cheerfully, willingly, and patiently to bear the Cross; and who hath it not. 1. He that is not Strict and Holy in a time of Peace, will not be cheerful in a time of Trouble, Acts 9.31. Then had the Church's rest, etc. and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied: When we are not called to Passive Obedience, and Suffering, our active Obedience should be more cheerfully performed. Now where is it so? Our Fathers suffered more willingly for Christ than we speak for him; they were not ashamed to die for a crucified Jesus, they endured the Fire better than we can a Frown or Scoff. 2. He that is not mortified to the World, but loveth a Flesh-pleasing Life, is but ripening himself for Apostasy, james 5.5. Ye adulterers, and adulteresses! know ye not that the friendship of the World is enmity with God? whosoever therefore will be a Friend of the World, is the Enemy of God. A fond and delicate Person, that hath a Value for Worldly Contentments, will be grieved when he cometh to part with them: He that is corrupted with Prosperity, will be dejected with Adversity; but no Man is prepared but he that is crucified to the World by the Cross of Christ, that liveth in a holy Weanedness in the midst of his present Enjoyments, Gal. 6.14. But God forbid that I should glory, save in the Cross of our Lord jesus Christ, by whom the World is crucified to me, and I unto the World. 3. He that is not abounding in Charity, and willing to part with Temporal things in a way of free distribution, will be loath to part with them by constraint, and by way of Sacrifice and voluntary Surrender to God, when he calls for them. I offer this, because the Churches that were free from Persecution, are still charged with the Duty of Charity; and it is a general Precept, Gal. 6.10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith: Because he that will not part with his Superfluities willingly to God, will never part with his Substance and the main of his Estate with rejoicing, when it is made a Prey to the Violence of Men. It is irrational to think, that he that grudgeth at a Command, that requires him to part only with a little of his Temporal Conveniencies, will not storm at the Violence, when all is taken away: james 5.1. Go to now, ye rich Men! weep and howl for your miseries that shall come upon you. There are their howling times, when that Wealth which they sat abrood upon, is taken away in an instant. 4. He that cannot digest lighter Afflictions, how will he bear greater? jer. 12.5. If thou hast run with the Footmen, and they have wearied thee, then how canst thou contend with Horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of jordan? The Prophet was all in a Pet, because the Men of his Town and Neighbourhood had conspired against him, and were very troublesome to him: God tells him, If thou canst not bear this, how wilt thou do when thou art exposed to greater Trials? There are private Persecutions, therefore Father and Mother are put into the Catalogue of things to be renounced by us, when we take to Christ, Luke 14.26. If any Man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own Life also, he cannot be my Disciple. If a Frown, and Disgrace, and loss of Preferment, be so much, how will you endure Rapine, and Torture, and all manner of Violence and Evil? 5. He that begrudgeth a little Pains for God, and counts it so tedious to Converse with him a little while in Duties of Holiness, and reckons all labour too much, and is loath to strive to enter in at the straight gate, Luk. 13.24. how will he endure Torments, and expose the Body to all kind of Sufferings? Necesse est, ut ei honestum vile sit, cui corpus charum est: He that is so tender of his Ease, so delicate that he cannot endure the Labours of the Gospel, how will he bear the Afflictions of the Gospel? If it be irksome to put the Body to a little trouble in Prayer, or Meditating, or other Holy Duties, how will he rejoice in the midst of all Tribulations that shall befall him for Christ's sake? Thus you see how few are prepared for the Cross. SERMON IX. ON MARK X. v. 22. And he was sad at that saying, and went away grieved, for he had great Possessions. WE have hitherto seen the Young Man at his Best: Now we shall find him discovered and laid open in his own Colours. It was well that he came to Christ with such Reverence and Seriousness about such a weighty Question, as, What shall I do that I may inherit Eternal Life? It was well if he could say truly, All these have I kept from my youth: But now here is the Event and Issue of this Interlocutory Discourse between him and Christ, when Christ bid him Sell all, and take up his Cross, and follow him; then he went away sad, etc. Here Observe, 1. How he was affected with Christ's Advice, He was sad at the saying, and went away grieved. 2. The Reason of his Sorrow, or why he was thus affected, For he had great Possessions. In the First Part we may Observe, (1.) The kind o● the Affection, he was not angry but sorry; he doth not fret and fume, but goes away sorrowful. (2.) Observe the Degree of it; it is expressed here by two things, a sad Heart, and a heavy Countenance. The Sadness of his Countenance I gather from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was sad at that saying: The word properly signifies, He lowered at that saying, the lowering of the Heavens is expressed by that word, So the Sky was red and lowering, Mat. 16.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Then the sadness of his Heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He went away grieved; in Luk. 18.23. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was very sorrowful: Note, that he went away, and we hear no more of him, like those joh. 6.66. At that time many of his Disciples went back, and walked no more with him. Secondly Here is the reason of this, For he had great Possessions. In Luke it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was very rich; he had both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Possessions, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Riches too, as appears by the next Verse. And observe, that the bare having is rendered as the Reason, He had great Possessions, and therefore he went away sad: It is hard to have them without Lustful Affections to them. It may be if he had so little as the poor Fishermen, or the other Disciples whom Christ called, he would sooner have left all and followed Christ; but having so much to lose, it was the more difficult for him to forsake all; He went away, for he had great Possessions. To give you a few brief Points: 1. That a Man may go very far, and be zealous and forward at first, yet afterwards cool and fall away. 2. That Trials bring men forth to the Light, and make them manifest what they are. 3. A Man wedded to the World, will renounce Christ, and his Commands rather than the World whenever it comes to a proof. 4. A Carnal worldly Man may be very sorrowful, when he cannot have Heaven in his own way. 5. The Disease of Worldlings is very incident to great men, and it is a very hard matter to keep the Heart of such open and free for Christ. 1 Doct. That a Man may go far, and be zealous and forward at first, and yet cool and fall away at last. Witness this Young Man, who comes to Christ to learn of him the way of Life, and that in such an humble and reverend manner, and makes Profession that he had kept the Commandments from his Youth; and yet when Christ tells him what he must do more, he was troubled, and falls off. So judas walked with Christ for a while, but afterwards proveth a Traitor to him: joh. 6.70. Have not I chosen you twelve, and one of you is a Devil? When others were turning away from Christ, and were offended at his Doctrine, he continues in Christ's Company, and yet a Devil for all that; judas was not carried away with the stream of the De●ection; he kept the Bag, and his Temptation was not yet come, yet his Heart was not sound. So Herod heard john gladly, and did many things, yet afterwards put him to Death, Mark 6.20. Simon Magus, he believed, and when he was baptised, he continued with Philip, and wondered, beholding the Miracles and Signs which were done, Acts 8.13. Here was Faith and solemn Profession, and Fellowship with Philip, and this not feignedly, but out of a Sense and Conviction of a power that accompanied his Doctrine, and yet afterwards he discovered that he was but in the gall of bitterness, and bond of Iniquity, Verse 23. The Reasons of this are, (1.) They take up Religion upon Foreign and Extrinsic Reasons, and when those Reasons fail, their Religion saileth also: As Puppets moved by the Wires to which they are fastened; so they are moved by Credit and Esteem, and Countenance in the World: They Court Religion while it hath a Portion for them. Thus we read of some that followed Christ for the Loaves, john 6.26. Ye seek me, not because ye saw the Miracles, but because ye eat of the loaves, and were filled: And ye rejoiced in his light for a season, John 5.35. Curiosity and Novelty made them rejoice in his Light for a while: Vix queritur jesus, propter jesus; Religion is scarce received in the World for Religion's sake. Now foreign things as they are accidental to Religion, Possunt abesse & adesse; so must the respect built upon them be casual and accidental, and very uncertain, even as those Reasons vary. Men upon these Foreign Reasons may be very zealous for a time, as Interest will urge men more than Conscience, and when it is their Interest to follow or promote such a way, they are vehement Sticklers for it. Therefore the difference between false and sincere Professors is not altogether taken from their Zeal and outward diligence; they may be exceeding zealous and forward upon the Impulsion of false Principles, who have a base Heart lurking under it; because the Motions of Lusts disguised with Religion are rapid and earnest, and by-ends have a powerful influence. Tho' Lust be served, yet because it is in the way of Religion, men's Affections are much aloft, and they may seem to have great Fits and zealous pangs in the Service of God, and yet all this comes to nothing. (2.) Because they many times rest in Externals without Internal Grace. This Young Man for Outward Conformity went very far: There is nothing for External Duties that a Child of God doth, but a Hypocrite may do also; he may Pray, Preach, Confer, hear the Word, tho' not in a holy and gracious manner. A Painter may paint the External colour of Fire, but not the Internal Virtue and Heat of it; or the Limbs, Shape, Figure and Colour of a Man, but the Life cannot be painted, there is no counterfeiting that: So many men deceive themselves and others by a show of Religion, and their Diligence in External Duties, when they are void of the Truth and Power of it; the Power of Religion cannot be counterfeited. Now Externals will in time be cast off, where there is not the Root to feed them. (3.) Because that Internal Affection which they seem to have to the ways of God, is not rooted and fixed, only a slight Tincture, that may easily be worn off; Luke 8.13. They on the rock, are they which when they hear receive the Word with joy, and these have no root, which for a while believe, and in time of temptation fall away. At first Men have some Taste, and seem to feel some Sweetness in the Word, and that begets a little Affection to it, and that Affection begets Profession, and that Profession begets External Reformation; so far it is good: but in time they lose their Relish and Taste, and then their Affection is gone and dried up, and then their Leaf falls, and afterwards run from their Profession into Profaneness, and a plain distaste of the ways of God. (4.) Their Corrupt Lusts were only restrained, not mollified and weakened, and so it is but like a Sore that is skinned over, and festers inwardly, and will at length break out again. This is the Case of many, Luke 8.14. That which fell among Thorns, are they, which when they have heard, go forth, and are choked with c●●es and riches, and pleasures of this life, and bring no fruit to perfection. Many an unsound Professor seems to cast the World, and their old Fashions behind their back, yet their Hearts are not wholly weaned from them, nor are they wholly cast out; some prevalent Lust remains that will make them turn back to their old Vomit again: So dangerous it is to have Satan only gone out for a while, and not cast out; Luk. 11.24. to have any thing wherein to delight besides Christ, when we close with him; or to have those things which we formerly seemed to slight, to seem great and lovely again, and bare bulk in our Eyes. This Point is but reductive to this place, therefore I shall not handle it at large. USE. It doth press unto two things; to search for a sound Work, and to watch against Declinings. (1.) To search for a true Sound Work. We have need to shift and ransack all the Corners of our Souls, to see that there be no one reserved Lust as a Seed of our Revolt and Apostasy from Christ. One Leak let alone will ruin the Ship; so will one Lust the Soul, Psal. 119.133. Order my steps in thy Word, and let not any Iniquity have dominion over me. Whilst any one Sin remains unbroken, all that we do in Conformity to God will be lost: And therefore let us search, and ●ee that our Love to the ways of God be founded in a complete Resignation to his Use and Service, and a renouncing of every fleshly Interest, if we would constantly persevere with Christ. Profession will fail, unless there be a good and an honest Heart to bear it out; and what's that, but a Resolution to make this our great business and Interest, to get the Love of God in Christ, whatever it cost us? It is not enough to have good Offers and Inclinations; one Idol left in the Heart will estrange us from God: Ezek. 14.4, 5, 6. Every man of the house of Israel, that setteth up his Idols in his heart, and putteth the stumbling-block of his Iniquity before his face, and cometh to the Prophet, I the Lord will answer him that cometh according to the multitude of his Idols: That I may take the house of Israel in their own heart, because they are all estranged from me through their Idols. Therefore say unto the house of Israel, Thus saith the Lord God, Repent and turn yourselves from your Idols, and turn away your face from all your abominations: And what is prized besides Christ, will be soon prized above Christ; therefore unless the Sweetness of his Grace makes all the Baits of the Flesh unsavoury to us, we cannot be sound. (2.) To watch against Declinings; for we lose ground every day, as a thing running down the Hill falls lower and lower, if we do not keep up a constant Relish and Savour of good things. When you lose your first Love, you will leave your first Works, Rev. 2.4, 5. Nevertheless I have somewhat against thee, because thou hast left thy first Love. Remember therefore from whence thou art fallen, and repent, and do thy first works. We see it is very Ordinary for New Converts to be carried on with a great measure of Affection and Zeal, because of the Newness of the thing, and the edge upon their Affections is not yet blunted by change of Condition, or multiplicity of Business, and the Lord restrains furious Temptations, till they be a little confirmed and engaged in his way, and he has a deeper sense of Comfort. Now take heed to keep up this, for when this Edge is blunted and taken off, a Man loses Ground. Therefore the Apostle saith, Heb. 3.6. Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Upon our first acquaintance with Christ, there is a mighty Joy of Heart, and Comfort in the hopes of a Pardon, and of Eternal Life: O! you must keep up this to the End. If you quite lose your Savour, you run into total Apostasy, and if you lose it in part, you grow remiss and lazy: If you have not such delight in God, you can read and hear the Offers of Grace and Eternal Life, without any considerable Joy and Thankfulness, you have not that lively sense you were wont to have; take heed, you are upon decay. 2 Doct. That Trials bring Men forth to the Light, and make them manifest what they are. Here upon the Trial the Young Man is discovered. Who would but have thought this Young Man good till now? But when he heard Christ's Terms, he was sad at that saying, and went away grieved. As Lime seems cold, and to have no heat and warmth in it, till you pour water upon it, than it burns and smokes; so our corrupt Affections lie hid, till there be an occasion to try them. Trials are either Extraordinary or Ordinary. Extraordinary, as that of Abraham, Gen. 22.1. And it came to pass after these things, that God did tempt Abraham; that is, try him for his Discovery, by the Command for sacrificing of his Son, his only Son, the Son whom he loved, the Son of the Promise. So this Young Man, Christ tries him, Sell all. But then God's Ordinary Trial is in the course of his Providence, or by his Word. By his Providence, either by Affliction, Dan. 11.35. And some of them of understanding shall fall, to try them. 1 Pet. 1.7. That the trial of your Faith being much more precious than of Gold that perisheth, though it be tried with fire, might be found unto praise: Or some other occasion offered to discover either Grace or Sin, as joseph was tried by the Temptation of his Mistress. Or by his Word, which doth search and try our Hearts, when it pursueth them within, and followeth them home to their Consciences, john 6.60. When they heard this, they said, It is a hard saying, who can hear it? They are offended, when it toucheth upon a bosom Sin, Pride, Sensuality, or Covetousness, or unlawful Pleasure, they are tried by it. Again, Trial is either for the discovery of Grace or Corruption, to discover the Corruption of their Hearts, or the weakness of their Graces:— So God trieth his People, as he tried Hezekiah, 2 Chron. 32.31. Howbeit in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the Land, God left him to try him, that he might know all that was in his heart: So Christ tried his Apostles, john 6.6. And this he said to prove them, for he himself knew what he would do. REASONS: 1. It is for Good, that Men should be discovered; the Graces of his People to their comfort, and their Weakness that it may be repaired; as when a Man tries a Leaky Vessel with an intent to make it more staunch; and a Man that is Diseased, by walking and stirring the Disease appears, it is better it should be discovered, that it might be remedied, than to lie hid in the Body, till it kill us. The Hypocrite is tried that he may be discovered, Prov. 26.26. His wickedness shall be showed before the whole Congregation: It is a great part of God's Providence to uncase Hypocrites. It is for the Churches Good, lest men get a Name to do Religion a mischief: And 2. It is for the Glory of God, that men may appear what they are, and for the reclaiming of Offenders. Many were likely to have Grace, if they were discovered to themselves, and knew they had no Grace. Trials are ordered by God for this end and purpose; God is wise, and knows in what Vein to strike. God tries not to inform himself, but to discover us to ourselves, Psal. 139.2. Thou understandest my thoughts afar off: God knows not only Conclusions and Events, but the first contrivances, tho' afar off: As a Man in the Air may see a River in the rise, fountain and course all at once; so God doth see things all together, but he tries us, that we may be discovered to ourselves, and suits the Means accordingly. USE. Well then, expect Trials, and see to it, how you behave yourselves under them. 1. Expect Trials. Matth. 7. We read of two Builders, the one built upon the Sand, the other on the Rock; when they had built, the tightness of the Building was to be tried, the winds blue, the rain fell, the waves did swell and arise, that that was built on the Rock stood, that that was built on the Sand fell. Whosoever buildeth a confidence for Heaven, must look to have his Building tried: Count it not strange, we are loath to forecast, and to think of Trials. You shall see even the People of God many times are subject to Security when trials are nearest. When the Shepherd was to be smitten, and the Sheep scattered, than the Disciples were asleep, Mat. 26.40. And they were dreaming of Ease, and of dividing Kingdoms when the Cross was at their heels, Acts 1.6. Lord, wilt thou at this time restore again the Kingdom to Israel? We Promise ourselves perpetual Exemption, if we have but a little breathing time; Psal. 30.6. In my prosperity I said, I shall never be moved: We take a carnal Pillow, and lie down upon it, and count it strange when it comes. 2. Be careful how you Acquit yourselves in Trials. When the hour of Temptation is come upon the Earth, than we should be cautious: Rev. 3.10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the World, to try them that dwell upon the Earth. Whatever a Man doth, he will behave himself well when he is upon his Trial. 3 Doct. That a Man we●ded to the World, will renounce Christ and his Commands rather than the World, when it comes to a proof. When two Persons walk together, you cannot tell to whom the Servant that follows them belongs, but when they part Company than it is seen: So when Christ and the World part, than the Servant of the World, and the Servant of Christ is seen: for he that is addicted to the World will break all the Commands of Christ for the World's sake. It must needs be so, for the World diverts the Heart from Christ, and sets the Heart against Christ. (1.) The Love of the World diverts the Heart from Christ, that there is no room for Holy things. The Heart will be where the Treasure is, Mat. 6.21. and so the delight that we should have in heavenly things will be intercepted, the stream will be carried another way, the Heart will be withdrawn from God, whom we should love with all our Soul and might. Look, as in a pair of Balances, what you take out of one Scale, you make the other so much the more weighty: Just so our Souls hang like a pair of Balances between God and the World; what you give to the World you take from God, and what you give to heavenly things you take from the World, Col. 3.7. Set your Affections on things above, not on things of the World. Our Desires cannot be carried out after Heavenly things with any Intention, unless they be remitted to the World. (2.) The Love of the World sets the Heart against Christ, and carries it to contrary things: I shall prove it by three Considerations. It disposeth and inclineth the Soul to all evil. It incapacitateth us for the doing of any good, and it hinders us from the receiving any Good. 1. It disposeth and inclineth the Soul to all evil. It makes a Man break every Command of the Law of God: The love of Money is the root of all evil, 1 Tim. 6.10. Let it once reign in the Heart, and then a Man sticks at no Sin, and he becomes a ready prey for Satan; when his Heart is intoxicated with the love of present things. Micah 2.2. Covet fields, and take them by violence, and houses, and take them away, so they oppress a man and his house, even a man and his heritage. First they covet, and then they will stop at nothing, but break out into all that is unseemly: Let judas but inchant his thoughts with the pleasure of a supposed Gain that he can make of his Master, and he will soon come with a Qui● dabitis? What will you give me? Gehazai let him but affect a Reward, and he will dishonour God, and lay a stumbling block in the way of a new and Noble Convert. Let Achan's Heart be tickled and pleased a little with the sight of it, and he will be purloining the wedge of Gold and Babylonish Garment. Let Baalam hear of Gold and Silver, and he will curse Israel against his Conscience, and venture tho' there be an Angel in the way to stop him. Ahab will consent to Naboth's Blood, when his Vineyard is in the chase. Ananias and Saphira will keep back part of what was dedicated to God, if they look upon what they part withal. Simon Magus will deny Religion, and return to his old Sorceries, that he may be some great one among the People: So that there is no Sin so foul, but the Love of the World will make it plausible, and reconcile it to the thoughts of Men. 2. It incapacitateth us, and makes us uncapable of doing Service to God in our General and Particular Calling. (1.) In our General Calling, 1. It destroys the Principle of Obedience, which is the Love of God: 1 john 2.15. If any Man love the World, the love of the Father is not in him. The great Principle which sways and inclines the Heart to do the Will of God, is Love; now the Love of the World, and the Love of God are contrary, and inconsistent: Love any thing besides Christ, and you will soon love it above Christ: Why? Because the Love of God is a Stranger and Forreigner, the Love of the World is a Native. 2. It is contrary to the Matter of our Obedience. The Commands of God, and the Commands of Mammon are contrary, Mat. 6.24. No man can serve two Masters, for either he will hate the one, and love the other, or he will hold to the one and despise the other. Ye cannot serve God and Mammon. God saith, Pity the Afflicted, relieve the miserable, venture all for a good Conscience, seek Heaven in the first place with your most ardent Affection, with your most earnest Diligence. But now Mammon saith, Be sparing of your Substance, follow the World as hard you can, stick at nothing, Lie, Steal, comply with the Lusts of Men, and then you shall be rich. Well now, he that is ruled by Mammon, whose Eyes the God of this World hath blinded, that is, enchanted with the Love of worldly Goods, he can never serve God, he loves Wealth above all, he trusts it above all, he serves it more than God himself; though his Tongue dare not say Earth is better than Heaven, and that the things of this Life are better than everlasting Blessedness, and therefore they shall have more of his Heart and care, yet his Life says it, he can part with God for the Matters of this World. In short, it unfits us not only for one Duty, but for all Duties required of us. God's Laws are for Respects to God, Neighbour and Self: This inordinate Love of the World denies what is due to God, what is necessary for our Neighbour, and what is comfortable for Our selves. A Man that loves the World, is unthankful to God, unmerciful to his Neighbour, and cruel to himself. 3. It slights the Encouragements of Obedience, which are the Rewards of God: As it weakeneth all our future Hopes, and depresseth our Heart from looking after Spiritual and heavenly things. They despise their Birthright, Heb. 12.16. and when they are invited to the Wedding, Matth. 22. they prefer their Farm, Oxen, and Merchandise, before the rich Feast of Grace which God invites us to. (2.) He that loves the World, will break with God in the Duties of his particular Calling for the World's sake. What manner of Men ought Magistrates to be? Exod. 18.21. Such as fear God, men of truth, hating Covetousness; not only not covetous, but hating Covetousness; for let this once possess his Heart, it will make him base, and act unworthily, nay for a piece of Bread will that Man transgress. Then for a Minister, what a poor meal-mouthed Creature will it make him! One Qualification of a Minister is, 1 Tim. 3.3. Not to be greedy of filthy lucre. If his Heart be set upon that, it makes him sordid, low-spirited, flattering and daubing to curry Favour with Men, more intent upon his Gain and Profit, than the saving of Souls. See the work of a Minister, 1 Pet. 5.2. Feed the flock of God that is among you, taking the oversight thereof, not for filthy lucre, but of a ready mind: What a low, flat Ministry will that be, that is inspired with no other aim but Outward Profit! If that be their Inducement to undertake, and their prime Encouragement to discharge the Work of their Calling, how soon will they strain themselves to please men, (especially Great ones) and writhe themselves into all postures, to soothe the Humours and Lusts of others, as Balaam, 2 Pet. 2.15. Who loved the wages of unrighteousness; and therefore would fain curse the People whom God blessed. This base, powerful, imperious Lust will draw men to very base and unworthy Actions: Saith God, Ezek. 13.19. Will ye pollute me among my people for handfuls of barley, and pieces of bread, to slay the souls that should not die, and to save the souls of people alive, that should not live by your lying to my people that hear your lies: That is to say, what will you declaim against the Good, and harden the Evil in their Evil, and comply with the fashions of the World thus to humour Men? So if a Man be a Master of a Family, Prov. 15.27. He that is greedy of gain troubleth his own house: What a burden and trouble will he be to his Servants, and all about him! In short, It's Love of the World that makes one an oppressing Landlord, another a false Tradesman, and an ill Neighbour, that makes him study Iniquity of Traffic, Ezek. 28.5. By thy great wisdom, and by thy Traffic hast thou increased thy riches: So that it is the Pest and Bane of Humane Societies. 3. It hinders the Receiving of Good, and those Means of Reformation that should make us better. A Man that is under the power of worldly Lusts, is prejudiced against whatever shall be spoken for God, and for the Concernments of another World: Luke 16.14. The Pharisees also who were Covetous, heard all these things, and derided him. If the word stir us a little, and Men begin to have some Anxious thoughts about Eternal Life, these Thorns, which are the Cares of this World, will choke the good Seed, and stifle our Convictions, so as they come to nothing; Matth. 13.22. He also that receiveth seed among the thorns, is he th●t heareth the word, and the cares of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful: They will distract the Head with Cares, and put out all Thoughts of our Eternal Condition. If a Man begins to do some outward thing, it wiil make us soon weary of Religion, and attendance on Holy Duties, as if all time laid out upon God were lost; and they cry out, When will the Sabbath be over, that we may set forth wheat, Amos 8.5. The Heathens counted the Jews a foolish People, as Seneca saith, because they lost a full seventh part of their lives, he speaks it with respect to the Sabbath. So other Men are of his Mind, they think all lost that is laid out upon God: And it distracts us in Duty, and carries away our Heart, Ezek. 33.31. They come unto me as the people cometh, and they sit before thee as my people, and they hear thy word, but they will not do them; for with their mouth they show much love, but their heart goeth after their Covetousness. It interlines our Prayers, and holy Services with worldly Projects and Thoughts: Nay it turns Religion into a Trade and Market: Men live by it, it makes Religion to serve their worldly Ends, they make a Market of their Devotion, as the Sechemites, for then (say they) their Substance and their Cattle will be ours. USE. To inform us of the Evil of Worldliness. We need to be set right in that, for most Men struck it with a gentle Censure: They will say, he is a good Man, but a little worldly, as if it were no great matter to be so; nay Men are apt to applaud those that are guilty of this Sin, Psal. 10.3. They bless the Covetous, whom the Lord abhorreth: He that by hook and crook gets Honour and Riches, is the only prudent Man in their Account. If our Children are Loose, and Drunkards, and Riotous, we are offended, but if we see them worldly, we are not troubled. O it is a foul Sin, but the Men of the World will not believe it; surely we have too mild thoughts of it, and therefore we do not watch and strive against the Love of the World: Luke 12.15. Take heed and beware of Covetousness; the words are doubled for the more vehemency, he doth not say, take heed only, but take heed and beware of Covetousness. Sins that are more gross and sensual are easier discovered, and such a Sinner is sooner reclaimed, but this is a secret Sin that turns away the Heart from God: And to make you more careful to avoid it, in Scripture a Covetous Man is called an Idolater, Eph. 5.3. and Covetousness is called Idolatry, Col. 3.5. and is that a small Crime? What, to set up another God? who are you that dare to harbour such an Evil in your Bosoms, and make no great matter of it? Will you dethrone that God which made you, and set up the World in his stead? It is called Adultery, james 4.4. It is a breach of your Conjugal Vow. You did promise in your Baptism to renounce the World, and give up yourselves unto Christ's Service, and will you cherish such whorish and disloyal Affections as will carry you to the Creature instead of God? O we cannot think bad enough of such a Sin. 4 Doct. A Carnal worldly Man may be sorrowful, when he cannot win Heaven in his own way. When he cannot get Heaven, and his own will in the World also, as this Young man was, when he could not be a Christian at a cheaper rate: He departed from Christ sad, as loath to miss this Felicity, and yet loath to pay so dear for it. There is a Sorrow that worketh Repentance to Salvation never to be repent of, 2 Cor. 7.10. but this is of another Nature, it makes a wound in the Conscience, and doth no more. It troubled him much that he had moved this Question, when he did not find Christ's Answer according to his desire and expectation. And this is just the Disposition of a Man that hath a sense of Eternity, and yet is wedded to his Lusts: Fain he would be happy hereafter, but will not leave his Lusts now; so they are troubled they cannot have Christ and the World too, Christ for their Consciences, and the World for their Affections: They love this World, and yet would fain be saved in the world to come, and therefore are grieved when they cannot have both. On the one side they are troubled, with a sense of Religion, and on the other side with a fear of losing their worldly Interests: See a like trouble in Herod, Matth. 14.9. The King was sorry, nevertheless for his Oaths sake, and for them that sat with him at meat, he commands it to be given her: He was loath to put john to Death, and yet loath to deny her: So Balaam would have the Reward, and yet loath to go against the Express Command of God, 21 st. and 22 d. Chapters of Numbers: So Pilate was loath to condemn Christ against his own Conscience. Thus shall we be affected, till we seek God with our whole Hearts. This Sorrow of the Young Man will give us some Light as to the difference between those conflicts that are in a Gracious and Renewed Man, and those conflicts that are in the Unregenerate. There are conflicts in both, yet they differ much: In the Unregenerate, Graceless Soul the conflict is between Conviction and Corruption, Conscience wrestles with their Lusts, and Lusts wrestle with Conscience, and so Men are sorrowful upon Carnal, not Godly Reasons; whereas the conflict in the Regenerate is in the same Faculty, Carnal Reason against Spiritual Reason, and Carnal Will against Spiritual Will, Carnal Affections against Spiritual Affections; the Battle is fought in every Faculty. In the Conflict betwixt the Flesh and Spirit in the Regenerate, the Spiritual part prevails. Herod, and Pilate, and Balaam, had a Conflict, Natural Conscience did restrain them for a while, but at last they yielded. And here the Young Man yielded, and went away sorrowful: This Conflict and Sorrow may have a wound in the Conscience, but it doth not prevail to cause them to look after Heaven on Christ's own Terms. The last Point is taken from the Reason of his heavy and sorrowful Departure, For he had great possessions. He had them, is that a Fault? Here is no Note of Crime put upon him, as to his getting of them: He is not taxed with an insatiable desire of Riches, nor with unconscionable means to get them; only it is said, that he was marvellously Rich, and had great Possessions, and therefore he went away sorrowful; so that the Point will be this, 5 Doct. That the Disease of Worldliness is very incident to great Persons, and Men of Quality. If we have not a mortified Heart, the very having an Estate may prove a Snare to us. I observe this, because many please themselves in this, that they have not got what they have by Extortion, or Cozenage, or by any fraudulent or unlawful Means, that their Heritage comes to them lawfully, in the fair way of Providence; but if they have it, and they look not to their Hearts, it will enchant them. It is not the means of gathering Wealth, but the deceitfulness of it however gathered that chokes the Word. The very possession and presence, tho' it be not greedily sought for, nor unlawfully purchased, may inchant our Minds, and render us unapt to obey Christ's Commandments. Take three Propositions. (1.) That it is possible, yea very likely that our Hearts may be inordinately set upon Wealth lawfully gotten; and therefore God gives us that Caution, Psal. 62.10. If Riches increase, set not your heart upon them. Tho' they should increase by God's Providence, yet consider, a Man may drink too freely, and be intoxicated with his own Wine. The Mind may be enchanted with a secret delight and desire to retain and increase Riches, lawfully gotten. A man may be a Slave to his Wealth, and loath to part with it upon Religious Reasons: It is very likely it will be so when men have any thing in the World. Saith Austin, Nescio quomodo cum superflua & terrena diliguntur, arctiùs adepta quam concupita comprimunt; nam unde juvenis, iste tristis discessit, nisi quia magnas habebat divitias? Aliud est enim nova incorporare, quia desunt; aliud jam incorporata divellere; illa enim velut cibi repudiantur, ista vero velut membra praeciduntur: I do not know how it comes to pass, but so it is, there is more Danger in possessing Wealth than in getting it; this Young man went away sad, for he had great Riches: And it is one thing (saith he) to refuse that we have not, another thing to part with what we have; we may refuse that we have not, as we do some meats; but that we have, we are loath to part with it, as we are with the Members of our Bodies. Covetousness is not to be determined by a greedy Thirst only, but also by Complacency, Delight, and Acquiescence of Soul in worldly Enjoyments. Tho' we would not desire more, yet if our Hearts be glued to that we have already, we are unapt for the Kingdom of God, these are torn from us as Members. In short, It is the Corruption of our Nature, that we are very prone to affect worldly Goods too much, and so much the more by how much the more plenty and abundance of them is enjoyed. The Moon is never in an Eclipse, but when she is at the full; so when we are at the full these things prevail over us. They that have much Flax and Gunpowder in their Houses, had need be careful to keep Fire from it; so a Christian that enjoys a great store of Wealth, had need look to his Heart, that Corruption do not meet with it; that Aversion from God, and Conversion to the Creature is so Natural to us, that when we have great store of the World's Goods, we are ready to set our Hearts too much on them. (2.) Proposition: That the gathering of a Spiritual Disease is very secret and insensible. Bad Humours breed in the Body, and are not discovered till a strain; much more Distempers breed in the Soul ere we are aware, and therefore the more Caution is necessary: Prov. 30.9. Give me not riches, lest I be full, and deny thee, and say, Who is the Lord? Every Man is afraid of Want and Poverty, but who is afraid of Riches? yet Agur is as much afraid of that as of Poverty: Our greatest Learning is to learn how to abound. The worldly-minded judge Riches and abundance a happy Condition, O blessed is the Man, they will say, that is in such a Case! it is the sum of every Man's wish; but to be shy of the World, to suspect Danger in Plenty, it can never enter into their Hearts: But alas! as a rank Soil is apt to breed Weeds, so many Snares are incident to this Condition, and this sort of Life. Alas, they that have great and plentiful Estates, how apt are they to pamper the Flesh, to grow forgetful of God, slight in holy things, to be wedded to worldly Greatness! A corrupt Heart will take Mischief in every course of Life, as a Drunken man will stumble in the plainest way, but especially in a plentiful Condition. As soon as men have any thing in the World, their Heads are lifted up above their Brethren, and they grow proud, scornful of God's Word, slighting of Holy things, and we are wholly enchanted with pleasures of such an Estate, but consider not the Snares that secretly are laid for their Souls. (3.) Proposition: There is no Means to prevent the Danger, but by the continual Exercise of Good works, and a prudent Carefulness to improve our Substance for God's Glory, and helpfulness to others. Look as we clip the wings of Birds, that they may not fly away from us; or as we cut off the superfluous Boughs of Trees, that they may not hinder their growth and height: So this should be your Care, not to join House to House, and Field to Field, for then our desires will swell into so vast an Excess and Proportion, as will not become Grace, and hopes of Heaven: No, but your business should be how you should honour God, Prov. 3.9. Honour the Lord with thy substance, and with the first fruits of all thy increase. Give Alms, and all shall be clean unto you, Luke 11.41. A Man's Care should rather be for contracting and cutting short his Desires, and how to make use of it in order to Eternal Life. Unless there be this constant Solicitude upon the Heart, it is impossible for a Rich man to enter into the Kingdom of Heaven. SERMON X. ON MARK X. v. 23. And jesus looked round about, and saith unto his Disciples, How hardly shall they that have Riches enter into the Kingdom of God? YOU have heard this Young Man was loath to sell all, and yet loath to quit his Hopes of Eternal Life. He did not go away murmuring and frowning against Christ, but because he could not bring both Ends together, He went away sad, for he had great possessions, The Instance of this Young man had raised them all into wonder, and therefore when they were full of Thoughts about it, our Lord would make use of this for the Instruction of his Disciples. You find our Lord edifying his Disciples upon all occassons, and improving every Occurrence for their Good. As a wise Man passing by the Field of the Sluggared learns Wisdom, and hath a sensible discovery of the Loss, and ill Effects of Idleness and careless Indiligence: So by this Young Rich Man's Refusal of Christ's Terms, the Disciples might know the Snares of the Wealthy, and what a pull-back from Christ the Love of the World is. Surely they that were sent forth to gain the World, need such an Instruction; partly, that they might be more diligent in warning rich men of their Danger and Duty, 1 Tim. 6.17. Charge them that are rich in this World, that they be not high-minde, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: And partly, that they might not be offended, if their Doctrine should be despised by Men of that Rank and Order. The Rich and full fed Worldlings were likely to despise the Doctrine of a crucified Saviour, and oppose his Worshippers, james 2.6, 7. But ye have despised the poor. Do not rich men oppress you, and draw you before the judgement seats? Do they not blaspheme that worthy Name, by the which ye are called? Now they are fore-armed against this Contempt, by seeing Christ himself refused by a Rich Man. And partly for themselves, that laying aside all Thoughts of worldly Greatness, they might the better bear their own Poverty, Riches being such a hindrance and impediment to the Kingdom of God; for they were leavened with the Conceit of a Carnal Messiah, that they should be mighty men in the World; and until the Spirit was poured out, they had this Conceit; for these and such like Reasons: jesus looked round about him, and saith to his Disciples, How hardly shall they that have Riches enter into the Kingdom of God? In this Verse we have, (1.) Christ's Gesture, And jesus looked round about him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gesture of one that is to speak or do some notable thing, Luke 6.10. And looking round about upon them all, he said unto the Man, stretch forth thy hand: So here he looked round about to every one of them, to see how they entertained this passage and occurrence of Providence, and to stir up their Attention, and to cause them to be affected with it as a matter of some great weight and moment; that when this Moral, Sweet-natured, forward Young Man came with such respect, kneeling to him, and ask him such a Question, and went away sad, Jesus looked round about, as if he had said, How do you entertain this? (2.) Here's Christ's Speech, He saith to his Disciples, How hardly shall they that have Riches enter into the Kingdom of God? I will take notice of the Matter, and the Form. (1.) The Matter, where the Persons spoken of, They that have Riches: The Privilege denied, entering into the Kingdom of God. (2.) The Form: It is by way of Question; How hardly? he would appeal to them. See now what the Love of the World did, they were levened with it, and thought of great Offices in the Kingdom of the Messiah: But how hard is it, etc. for a Rich Man to enter into the Kingdom of Heaven. How hard? It is 1. Questio Admirantis: It is propounded in the Form of an Admiring Question. 2. It is Questio Dolentis, of one that bewails the Corruption of Humane Nature, that Men should turn God's good Gifts and Blessings into a Snare: Alas, How hard, & c? For the Matter; there is not an utter impossibility, but a very great difficulty. It is spoken of such Men as have Riches only, and Christ explains himself in the next Verse; Children! how hard is it for them that trust in Riches, to enter into the Kingdom of God? It doth not lessen the wonder, but increase it, for than they were astonished out of measure among themselves, saying, Who can be saved? By the Kingdom of God is meant the Kingdom of Grace, or the Kingdom of Glory: How hardly do they submit to the Doctrine of Christ, or enter into the Kingdom of Grace here? Or how hardly are they made partakers of his Glory in the Kingdom of Heaven hereafter! Doct. It is a very hard matter for such as abound in worldly Wealth, to enter into the Kingdom of Heaven. 1. I shall Explain the Point by the Circumstances of the Text. 2. Show whence the difficulty doth arise. 3. Make Application. I. To Explain the Point by the Circumstances of the Text. And here (1.) The Persons spoken of, They that have Riches: The very having layeth us open to a Snare. It is true, Christ explains himself in the next Verse, Children, how hard is it for them that trust in Riches, to enter into the Kingdom of God? The plain sense of the Words is this, It is hard to have them and not trust in them. The Disciples were astonished at his words, when he said, How hardly shall they that have Riches, etc. but when he said, How hard is it for them that trust in Riches, etc. they were astonished out of measure: And we see Agur when he Prays to God, not only deprecates the Sin, but the Estate, Give me not Riches, lest I be full and deny thee, and say, who is the Lord? Prov. 30.8, 9 james 2.6. Do not rich men oppress you, and draw you before the judgment-seats? He doth not say, Do not wicked rich men oppress you? but simply rich men. As a fat and fertile Ground produceth Weeds, if it be not carefully Tilled and Planted with better Seed, so do Riches usually prove a Temptation to us. But you will say, why doth he speak so hardly against one order and sort of Men whom God hath set up in the World? Are not Riches in themselves God's Blessings? Prov. 10.22. The Blessing of the Lord maketh rich; and are they not Promised to his People? Psal. 112.3. Wealth and Riches shall be in his house; and accordingly are bestowed upon them? for we read of Abraham, Gen. 24, 25. The Lord hath blessed my Master greatly, and he is become exceeding great; saith Eliezer: So was job, ch. 1.3. The greatest of all the Men of the East: So David, Solomon, and Lazarus of Bethany, joseph of Arimathea, and others; and therefore it is not to calumniate our Master's Bounty, to say, that the very having of Riches is an Impediment to us in our Heavenly Pursuits, and a Snare to us. I Answer, No. 1. The Fault is not in Riches, but in our abuse of them, 2 Pet. 1.4. The Corruption that is in the World through Lust. It is your unmortified Corruption that spoils all, not Wealth in itself. The Poison is not in the Flower but in the Spider. The Carnal Disposition which remains in us, maketh us ready to drown our Mind, our Time and Affections, our Life and Love in the World, and the Cares and Pleasures thereof, and so they are ensnared thereby, and hindered from looking after heavenly happiness. Riches are an Advantage of doing liberal, magnificent things, if they be used well; and to blame Riches simply, were to blame him that made them, and distributeth them according to his Will, as if he did bait his Hook with seeming Blessings, and did set Golden Snares to entangle the Souls of Men. The Goods of this World are profitable to them that can make a good use of them, as giving them the means of being more Godlike, and more useful in their places; for certainly it is more blessed to give than to receive, Acts 10.35. They do not make us corrupt, or put Corruption into us, but only discover the Corruption that is there already; as when we fill a leaky Vessel, the unsoundness of it is seen, as soon as it is filled it begins to run out. Our Corruptions are drawn out by these things, and plainly discovered to the World, when the Fault is not in the Riches, but in the Lust. 2. When Wealth is spoken of as an Estate full of spiritual danger, it is rather to check our desires of it, than to lessen God's Bounty, as if there were no Obligation upon us by th●se Temporal Blessings. If we covet and seek great things for ourselves, we do but run into the mouth of Temptation, 1 Tim. 6.9. They that will be rich, fall into Temptation and a Snare, and into many foolish and hurtful Lusts, which drown men in destruction and perdition. We are to bless God for his Bounty, but we are to guard our own Hearts, and contract our desires before the Will of God is declared. When we ask Riches, we know not what we ask. Do not aim at great things for yourselves in the World. 3. Wealth considered not as sought by us, but as given by God, needeth peculiar and special Grace to improve it; because we must not only look to the manner of Acquisition, but to the manner of Fruition. It is true, we have honestly acquired it, it comes to us fairly, but then we must see how we enjoy it. Some are rich because they are wicked, having gotten their Wealth by unjust and indirect means; but others are Wicked because they are Rich, being corrupted by the Enjoyment of them. There are some Gifts of God that are Absolutè bona, so absolutely good that they can never be evil, such things do certainly make the owner, or him that possesseth them, good too; as the Graces of the Spirit, Faith in Christ, the Love of God, Fear of his Name; but one may be rich, but yet never the better: Nay, consider Man in statu lapso, fallen from God to the Creature, he is easily made worse, and usually is too, and that by the good things he doth enjoy, if the Lord doth not vouchsafe to him his Grace. 4. I Answer again: When Temporal Blessings follow Eternal, than it is well, as Wisdom with an Inheritance is good: And Solomon asked Wisdom, and with it God gave him Riches and Honour in great abundance; but where they are given singly and apart, so they are given to God's Enemies. Elijah was poor, and Ahab rich; Paul, that holy Man, was in Prison, and bound with a Chain, and Nero at the same time Emperor of the World. God hath Gifts for all his Creatures; some in one way, some in another, shall find him a good God. Jesus Christ that gave his Holy Spirit to the best of the Apostles, gave the Bag to judas: Nay, Jesus Christ himself that had the Spirit without measure, chose a poor Estate: He that made a Fish to pay him Tribute, could as well have made Men to do so; he that multiplied a few Loaves, could have increased his Stock; he that made the World, could have built himself a stately Palace; but when he was rich, yet for our sakes he became poor, 2 Cor. 8.9. that he might lanctifie holy Poverty in his own Person, and honour by it his own Example; and usually he cuts his Children short, while wicked Men live in Plenty. Therefore they that merely have Riches, that is, that have it apart from Grace, are in a worse Condition than those that are kept low and bare. As a Child may be Dieted for its Health, while a Servant is left to a free Allowance, so God knows our Weakness: And they understand nothing in Divinity that do not know this, that God works congruously, and will not only give strength, but will also abate the Temptation itself, and not suffer us to have over much in the World, lest it should become a Snare to us. So much for the Persons spoken of, They that have Riches. (2.) The Privilege in Debate, that which is denied or hardly vouchsafed to them, is, Entering into the Kingdom of God. By which is meant 1. The Kingdom of Grace, and so the meaning is, they are uncapable of the Doctrine of Christ, as the thorny Ground was of the good Seed: Now what are they that answer to the thorny ground? they that are choked with the Cares, and Riches, and Pleasures of this Life, Luk. 8.14. that's the Heart wherein Christianity cannot enter with any good effect and success; these choke and destroy many hopeful seeds of Grace, which would otherwise spring forth in a lively diligence, and earnest pursuit of that one thing necessary. And this may be the meaning of how hardly do they enter! viz. the great difficulty of rich Men's becoming the Disciples of Christ; and the truth is, at the first setting forth of the Gospel, it was verified by plain Experience, for it is said Matth. 11.5. among other Miracles which Christ wrought, he tells us the poor have the Gospel preached unto them; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are all to be Gospelled; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not many wise men after the flesh, nor many mighty, nor many noble are called, 1 Cor. 1.26. not many of that Order and Rank. 2. Entering into the Kingdom of God, may be expounded of being made partakers of his Glory in the Kingdom of Heaven; this follows necessarily upon the former, for if they are uncapable of Grace, they are uncapable of Glory: And this is true too, james 2.5. Hath not God chosen the poor of this World, rich in Faith, and Heirs of the Kingdom? And this was such a truth, that even the Scoffers and Opposers of the Christian Religion took notice of it. julian the Apostate in his Epistle to Ecebolius, speaking scoffingly of those Passages, saith, I have taken away from these Gallileans some of their wealth, that they might not be deprived of the Heavenly Kingdom which their Master promised them. (3.) The thing spoken of these Persons with respect to that Privilege, there the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Have, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesichius, a form of Admiration: And the matter, How hardly! It is not an utter impossibility, but a very great difficulty. All Men are saved with difficulty; (If the righteous scarcely are saved, 1 Pet. 4.18.) It is no easy matter, but it is more difficult for them than others. It is passionately expressed, Oh how hardly! it is the greatest difficulty imaginable, such as made the Disciples wonder; they were astonished at his words, Ver. 24. Afterwards it is set forth by the Proverb of a Camel passing through the Eye of a Needle, Ver. 25. Many foolish Conceits men have about this, whereas in truth it is nothing but a jewish Proverb, to show it is a very unusual thing, of extraordinary difficulty, not to be removed but by the Almighty Power of God, but with God all things are possible, V. 27. Not that Riches are evil in themselves, but that it is hard for such Creatures as we to possess them, without sinful and inordinate Affections. (4.) Consider who it is that speaks it. Alas, if it had been the saying of any private Divine, or particular Minister, we might tax it as rash and rigorous; but the mouth of Truth itself hath spoken it, even Jesus Christ, whom we own as our Lord and Master: He knew the way of Salvation, and knew the state and danger of Souls, and he hath interposed his Authority, and represents the difficulty. It is Jesus Christ that had so much Wisdom to judge aright of matters, Jesus Christ that had so much regard to the Comfort and Happiness of Men, that he would not fright them with a needless danger; and therefore certainly you should take such an Admonition to Heart from the mouth of him whom you call your Lord and Master, and from whom at last you expect your doom and judgement, he hath said it. If any wise Man hath said it, from the Experience of almost all Ages and Persons, you ought to have regarded it; but when our Lord hath said it, he who is the Amen, the Faithful and true Witness, why should we not believe him? I pray what do you think of Christ? was not he able to judge of the Case? It was the saying of Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is impossible to be excellently good, and eminently rich; Therefore Celsus a Heathen (who sought all occasions to disgrace the Gospel) saith, that Christ borrowed this saying of Plato, but he is confuted by Origen in his Book against him. This proud Heathen was sensible there was Wisdom in the speech, therefore he would deprive Christ of the Honour of it. But now since we believe the Doctrine of Christ, and own it as the Speech of Christ, who is our Lord and Master, therefore it should more sink into our Hearts. Thus for the Explanation of the Point, from the Circumstances of the Text. II. Let us see whence this difficulty doth arise? I answer, Because of the sins to which a wealthy Estate doth expose us. 1. Riches are apt to breed Atheism and Contempt of God. They that are wholly drowned in Pleasures of Sense, do not look into the Invisible World, and see God which is the Father of Spirits: Prov. 30.9. Lest I be full, and deny thee, and say, who is the Lord? There is a Practical Atheism, when Men forget or despise God; and a Speculative Atheism, when they deny God: Now the Rich are apt to do both. A Man that tumbles in Wealth, Ease, and Plenty, is apt to forget and despise God: But Jesurun waxed fat, and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness, than he forsook God which made him, and lightly esteemed the rock of his Salvation, Deut. 32.15. Nay, in some sort they deny God; they live as if there were no God at all, none to call them to Account. Men that have seen no Changes, and were never humbled under God's mighty hand, never think of an Invisible Power. I remember the Psalmist saith, Psal. 55.19. Because they have no Changes, therefore they fear not God: they have not an Awe, or Reverence, or due sense of a Divine Power upon their Hearts, because they never have been acquainted with Changes; the Condition they have lived in, hath been a constant tenor of Worldly Happiness: So Zeph. 1.12. They are settled upon their Lees; that is, are not tossed from Vessel to Vessel, as Wine that is racked. They live in an even course of Worldly Prosperity, and in abundance of Worldly Comforts, without a Change, and this chokes and gluts the Heart, that they have no sense of the Lord's Goodness. Changes do more awaken us, and make us look to God, as the Fountain of good and evil: Isne vices magis in nobis excitant sensum divinae bonitatis, quam continuus tenor faelicitatis, qui nos inebriat. In short, The Pleasures and Thoughts of the World do so take up their Hearts, that there is no place for any serious thought and solemn remembrance of God, such as should beget an awe in us. It is said Isa. 5.12. The Harp, and the Viol, and Tabret, and Pipe, and Wine are in their Feasts; but they regard not the work of the Lord, neither consider the operation of his hands. Thoughts of God are suppressed as soon as they do arise, and they take no notice of the work of God's hands, nor what he doth in their days to revive the sense of his Eternal Power and Godhead; nor do they take their Comforts out of God's hands, but look altogether to natural and to second Causes, as being sufficient to themselves, to live of themselves. Indeed they may seem in Opinion to own a God, as others do, they take up the current Opinions, and perform customary Worship, but they do not glorify him as God, or repair to him with that life and fervency as those that stand in need of him, nor consecrate their best Time, and Strength, and Affections to his Service. It is usually the brokenhearted, godly poor, and those that have had frequent Experiences of the Changes of Providence, that exercise themselves to Godliness, and seek after God in good earnest. The great Landlord of the World hath more Rent from many poor Cottages than from divers great Palaces, for they wallow in Plenty, and never think of God. 2. Riches keep Men from being brokenhearted, and seeing their need of Christ. It is the poor needy Soul, sensible of its own sin and misery, that is likely to thrive in Religion, and prosper in any heavenly design and pursuit. Now those that are rich have so many entertainments of sense to inveigle their minds, and divert their thoughts, and are so besotted and enchanted with present delights and Pleasures, that they have no feeling of their Condition, or sense of the necessity of God's Grace; therefore it is our Lord begins his description of Blessedness, Mat. 5.3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven: How few of them that are rich in Estate are poor in spirit! the sense of their present Ease and Welfare makes them forget all thoughts of their spiritual Condition, and reconciling themselves to God by Christ. The Prodigal never thought of going to his Father, till he began to be in want, Luk. 15.17, 18. While Men have any thing in the World, they are senseless and secure in the midst of all their sin and misery; and if they can live without God, and apart from God; they will not come at him, jer. 2.31. Wherefore say my people, We are Lord●, we will come no more unto thee? As if this merry World would always last, and there were no Judgement to come, and God would never bring them into his Presence; but they live a Life of Estrangement from God; they can live upon themselves, and their own supplies, and things that fall to them by the Bounty of God's Providence. 3. Suppose these Worldly rich Men should take to the serious Profession of Religion, as some of them do, and so mask and varnish over a Heart wholly wedded to the World and Worldly things, with some kind of form and garb of Religion, and it may be the strictest too, yet they can never walk worthy of it, nor hold and maintain it with any power and vigour: They are Enemies to the Cross of Christ; and why? they mind earthly things, Phil. 3.18, 19 Christ speaks of selling and forsaking all, and they are for getting and taking all into their own hands: Now it is more difficult for them that have any thing in the World to comply with Christ's Commands. Surely they that live in a lower Condition have less Temptations. The young Man here went away sad, For he had great Possessions: I shall mention a Story of a Soldier of Antigonus, which is well known, because it helps to set forth what we have now in hand: This Person had a very loathsome Disease upon him, which made his Soul desire to be divorced from his Body, and then none so ready and forward to venture himself in all Battles as he, and when the General admiring his Valour, got him to be Cured, than he that had been so prodigal of his Life before, was as shy, tender, and wary of it as others; when he had a Life worth the keeping, he was loath to venture and expose it to danger. I apply it to this purpose: It may be when the World disappoints thee, thou art ready to venture thy little All for Christianity, but if any thing may make the World sweet to thee, none so sparing, so afraid and ashamed to own Christ as they. Certainly it conduceth much to the safety of Grace, to have the Temptation removed, as well as to have the Lust abated: Rebus in angustis facile est contemnere vitam: He that hath little can soon part with it, whereas Riches expose to Apostasy, 2 Tim. 4.10. Demas hath forsaken us, having loved this present World. 4. It maketh Men apt to take up their rest here, and to sit down satisfied with the World as their chiefest good, without any earnest longing for or looking after a better Estate: Psal. 17.14. From men of the World, which have their portion in this Life; small hope or desire of the Pleasures of another World, they will have their Heaven here, and therefore how hardly shall they enter into the Kingdom of Heaven! The Lord will not remove us à deliciis ad delicias, from Dalilah's Lap to Abraham's Bosom, from carnal to spiritual Delights; and the truth is, they have no mind to be removed, james 5.5. Ye have lived in pleasure on the Earth, and been wanton. Here we are in a place of Exile, Banishment, separation from God, where God doth not exhibit himself in that Latitude which he doth in the other World, and yet here they seek their Felicity, Luk. 6.24. Woe unto you that are rich, for you have received your Consolation. God requires of us Contentation, and allows us a temperate use, and holy delight in the Blessings of his Providence, but we are not to take our whole Comfort here, (for that is meant by our Consolation) and sit down drunk with Temporal Happiness, that will make us mindless of those other things offered to us in the Gospel, and kept for us in the World to come. 5. They are apt to wax proud and scornful, and impatient of Reproof, and so grow licentious, and lose the benefit of the Remedies that might reclaim them from their Errors, 1 Tim. 6.17. Charge them that are rich in this World, that they be not high minded: I interpret it of this sort of Pride, when Men grow scornful of Admonition, Licentious in sin, and hate Reproof. All Pride is incident to Riches, but especially this Pride; for as soon as a Man hath any thing about him, he begins to speak higher, and look higher, and fare higher, and to display the ensigns of his Vanity in his Apparel; but chiefly his Heart is higher, and so grows impatient of check, and so cannot bear the means God hath appointed to warn him of his Danger and Duty: They think we are too bold thus to deal with them, and speak to them. It is observed of Beasts, that they never grow fierce but when they are in good plight; so usually Men when they are full, grow scornful and fierce, and cannot endure to hear the mind of God powerfully and plainly set forth. Great Men have great Spirits, and they will not stoop to such base and mean Persons as the Messengers of Christ, jer. 5.5. I will get me to the great Men, and will speak unto them, etc. but they have altogether broken the yoke, and burst the bonds: Jer. 13.15. Hear ye, and give ear, be not proud, for the Lord hath spoken. Men are high and scornful, and if they have any thing to bear them out, in Contempt of the Lord's Message they set themselves to oppose Christ and his Interest, and dash against the Cornerstone, though they are broken in pieces. They are the great and Yokeless Men of the World that will come under no Rule, and no Awe of Christianity. 6. They are Wanton and Sensual, and so must needs be careless of Heaven and heavenly things: Partly as Sensuality brings a Brawn and Deadness upon the Heart, and takes off all sense and feeling and savouriness of Spirit, Host 4.11. Whoredom, and Wine, and new Wine take away the Heart; that is, infatuate Men, and make them of such a base Brutish Spirit, that they are uncapable of sound reasoning, or of entertaining the Doctrine of Godliness, 1 Tim. 5.6. She that liveth in pleasure, is dead while she liveth. A Life of Pleasure brings on a strange Deadness and Infatuation upon the Soul, partly as Sensuality engrosseth the time, and causeth us to waste those precious Hours in which we should make Provision for Eternity; to eat, drink, and be merry, and knit one Carnal Pleasure to another, and so leaves no room for any serious sober Thoughts of God, Christ, and the World to come, and Necessity of Regeneration, and taking the way of Holiness, Luk. 12.19. I will say to my Soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. And partly as Sensuality doth strengthen our Enemy: The greatest Enemy we have is the Flesh, and the more we please it, the more we set back our Salvation. Now when Men nourish their Heart, and strengthen their Corruptions, how can they be overcome by the Power of the Lord's Grace? james 5.5. Ye have nourished your hearts as in a day of slaughter: They add Fuel to their Lusts, and make Corrupt Nature more active and stirring than otherwise it would be. Now rich Men are very sensual and apt to please the Flesh, yea they can hardly avoid it in the Plenty of Accommodations they enjoy, as Scripture and Experience witnesseth. Sodom was a pleasant and fruitful Place, and was as the Garden of God: What were the sins of that place? Pride, Fullness of Bread, and abundance of Idleness, Ezek. 16.49. and that fullness did dispumare in libidinem, as Tertullian saith, Issue out into monstrous Lusts. Alas, where there is such a glut of Worldly things, what hope is there to prevail, and bring Men under the Power of strict Religion, and that Holiness Christ calls for. Men grow excessive in their Pleasure, and they refresh not their Labours with some kind of Pleasure, (for that God hath allowed) but they refresh one Pleasure with another, and so set up the Flesh in God's stead; their God is their Belly, Phil. 3.19. and they are Lovers of Pleasure more than Lovers of God, 1 Tim. 3.4. Men think Sensuality no sin in those that are rich: Indeed, greedy getting, or gripping to raise an Estate, the World will Condemn; O! but when a Man lives plentifully, and is at Heart's Ease, without considering whether he nourish a Temptation or no, the World takes no Notice of that: Psal. 49.18. While he lived, he blessed his Soul; and men will praise thee when thou dost well to thyself; that is, when thou spendest freely upon Carnal Satisfactions, that is accounted more honourable; nay, and they themselves do applaud themselves in this course, and think because their Estates will bear it, therefore they may indulge their Carnal Desires. O! do not think so: You are to consider things with respect to Eternity and the World to come. Plenty will be no Excuse. You would be angry with your Cook, if he should make your Meat too salt, because he had store of Salt by him; so may God be angry with you, if you have Plenty, such as would refresh the Hungry, and supply the Needy; and you altogether lay it out upon Pomp and Pleasure, above what your Estates, and what your Bodies will bear, but chiefly what your Souls will bear; for you should keep up the welfare of your Souls, and be ready and free towards God. Do you think you were made only for Idleness and Pleasure, and others must Glorify God only by Labour and Service? The rich Glutton was cast into Hell, here was no Oppressions, but he fared deliciously every day, and sucked out the sweetness of his Wealth, and the Indictment that is brought against him is this, Luk. 16.25. Son, remember that thou in thy Life-time receivedst thy good things. A Slavery to Pleasures will make the hardship and Duties of Religion intolerable: You are brought into Bondage, and under the Power of these things, and then you cannot leave them, that you may attend upon the good of your Souls, and upon the things that relate to Eternity, 1 Cor 6.12. All things are lawful for me, but I will not be brought under the power of any. 7. The more Rich, the more wedded we are to the World; for, Crescentem sequitur cura pecuniam; usually the more we have, our desires are increased to get more, Eccl. 5.10. He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase. Men when they are low, are modest, Food and Raiment is enough, and they receive it with great thankfulness; but if they had a little more in the World, than they should serve God without distraction; and if they had such a proportion they would care for no more; but if those desires be granted, they find themselves entangled, and their Hearts deceived, and still they must have more and more, until they settle into a worldly course: As a River, the greater it grows by receiving of little Brooks, the wider and deeper still it wears the Channel; so outward things, the more they increase, the more they enlarge desires. Men would be a little higher in the World, a little better accommodated, and when they have that, they would have a little more, and still a little more, and so keep joinining house to house, and field to field, till there be no place that they may be placed alone in the midst of the earth, Isa. 5.8. They would seize upon all things within their grasp and reach: As Fire increaseth with new Fuel, so this burning desire doth increase on their hands; whereas we should still take thankfully what God vouchsafeth to us, without those vast cravings and desires, and look after no more than will serve us in our Passage to Heaven. Mariners freighted for a near Haven will not Victual for a long Voyage: Magno viatico breve i●er non instruitur: Time is short, 1 Cor. 7.29. Thus there is very great difficulty with respect to the sins that are incident to a plentiful Estate, and grow upon us insensibly. 1 USE. This Doctrine showeth us, how Contented we should be with a mean Condition, if God reduce us thereunto. We can hardly be poorer than Christ and his Apostles, and shall we murmur? Many have more than they had, take them all together, and yet think their Condition hard and straight, 1 Tim. 6.8. And having Food and Raiment, let us be therewith content. God hath freed thee from those Snares and Occasions of sin, which others are subject unto, and so thy way to Heaven is made more easy. Certainly they that do indeed intend the Kingdom of Heaven, would not desire a more difficult Passage; therefore be Content with a mean Estate, though you have no more than Necessaries. Contract your Desires, and your Trouble will be lessened. The Israelites said to the King of Edom, Let us go through your land in peace; but the Cravings of Carnal Men are endless, they enlarge their desire as Hell, Habbac. 2.5. Not to be Content with our Lot and Portion, especially when it is competent, is a great sin: When you hunt after more, what do you but increase your Temptations, and multiply your Snares? You load yourselves with Clay, Habbac. 2.6. Base Riches, which pollute you; Thorns, which make your Condition more uneasy. And when will there be an end of these desires? Lust will grow with the Possession; the more Wood you put on, the more the Fire increaseth: Therefore rather bring your Minds to your Estates, than your Estates to your Minds; if you be not Content with what you have now, you will never be Contented hereafter; a greater Estate will not do it, if Grace do not do it: As in some Diseases, non opus habent impletione, sed purgatione; there is more need of purging than filling; a man is still hungry though he hath eaten enough, and still thirsty though he hath drank enough. The way is, not to increase our Substance, but to moderate our Desires. 2 USE. It teacheth us Patience, and Comfort under Loss of Goods. We should possess the things of this World as if we possessed them not, and therefore when God taketh away our Plenty, we should mourn as if we mourned not. You may find gain in this loss, and profit in this trial. The Lord seeth fit many times to take away the Fuel of our Pride and other Lusts, to draw us to seek better Treasure in Heaven, the Purchase whereof is certain, the Possession firm, and the Price incomprehensible. The Lord will keep you aloof from Temptations; he knows that if you were rich, you would grow sensual, insolent and negligent of spiritual things. God knoweth what Condition is best for you; you should have a greater account to make; he expecteth from others Charity, from you Patience: Besides, says job, Chap. 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. Some think it is the greatest Misery to have been sometimes happy, but that is through Corruption, when former Enjoyments make Men more nice, delicate, and tender, and so less able to bear the present Cross. But if we consider rightly, the less we have been afflicted, the less are our Afflions on that behalf; is it nothing that God hath given us to pass over some of our days with Peace and Comfort? should we be so unthankful as to account that no benefit, because it is past? job 2.10. What! shall we receive good at the hand of God, and shall we not receive evil? is not what you have received a Pledge of what he can do for the future? 3 USE. To the Rich, to show them what need they have of special Grace to manage that Condition aright. It would seem an hard Censure upon this sort and order of Men, yet it is a Truth, and spoken by him who is Truth itself. It concerneth you to look after special Grace more than others; your danger is great, and your difficulties in order to Eternal Life not a few. You need peculiar Grace, 1. To prevent the Evils, and to heal those Diseases that are incident to Riches: As Contempt of God. We are apt to neglect and despise him, when our Necessities do not drive us to him, such is the Pravity of our Natures, Hosea 5.15. In their Affliction they will seek me early. Make God your refuge and he will be your habitation, Psal. 91.9. Because thou hast made the Lord thy refuge, even the most high thy habitation. Neglect of Christ, and Salvation by him; they that have an Happiness in their hands already, see no want in their Condition. The whole need not a Physician; take heed of being heartwhole, than you will have no relish for the Gospel. It disposeth to Apostasy, you have something of Value which you must esteem as nothing for Christ. It maketh us neglect Heaven, Psal. 4.6, 7. There be many that say, who will show us any good? Lord, lift thou up the light of thy Countenance upon us: Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased. An Estate without God is not good: Lord! let me not have my All here, for these things must be left. It maketh you proud and scornful: Remember there are the true Riches, without which a Person is but Vile. He is most honourable before God that hath most Grace: The Value of Men is otherwise in the World to come than in the present World: Your Humility is your Crown. It makes you to be more Sensual: Wealth is the Pander of Pleasure, the Purveyor for the Flesh, but it should not be thus. There is more cause of Fear than Rejoicing, Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption. It makes us Worldly, as Chains to detain us under the Power of Satan, and enslave us to the World: It doth but betray you into mischief: Do you desire your way to Heaven should be made more hard, that is hard enough already? 2. That you might devote your Riches to the Lord, and be holy and heavenly in the midst of so great Temptations; that you may not by momentary and temporal things forfeit eternal, but rather further them, Luk. 12.21. So is he that layeth up treasures for himself, and is not rich towards God: 1 Tim. 6.18, 19 That they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. Wealth rightly employed makes us capable of a greater Reward hereafter, as it makes us more useful here. SERMON XI. ON MARK X. v. 24. And the Disciples were astonished at his words: But jesus answered again, and said unto them, Children, how hard is it for them that trust in Riches to enter into the Kingdom of God? IN these Words you have two things: 1. The Entertainment which the Disciples gave to his former speech, They were astonished at his words. 2. Christ's further Explication of himself; But jesus answered again, and said unto them, Children, how hard is it for them that trust in Riches to enter into the Kingdom of God? Wherein Observe, 1. The Manner of our Saviour's speaking, in that kind Compellation, Children. 2. The Matter of the Explication, How hard is it for them that trust in Riches to enter into the Kingdom of God? (1.) For the Entertainment which the Disciples gave to his former speech, They were astonished at his words. This Astonishment was caused either by the legal Dispensation, under which Obedience was rewarded with visible and temporal Blessings, and therefore they marvelled that rich men should find such difficulty of entering into Heaven: Or else it was occasioned by the Jewish Expectation of a pompous Messiah, wherewith the Disciples themselves were levened, expecting to share of the Honours and Riches of that Kingdom which Christ would set up. Now Christ's Answer was quite blank contrary to these Carnal Hopes, therefore they marvelled: Or it may be upon the common reason, that the Gates of Heaven should be shut to them, to whom the gates of the World do always lie open. Thus hardly are good Men brought to disesteem worldly things, and rightly to ponder and weigh the Doctrine of the Cross, which Christ had so frequently taught them. (2.) For Christ's Explication: And there 1. The Compellation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children; so he bespeaks them who were sincere for the main, though a little leavened with Carnal Conceits, and to sweeten the Doctrine which seemed so contrary to their humour, 1 Thes. 2.11. As you know how we exhorted, and comforted, and charged every one of you, as a Father doth his Children: Novices and weak ones are to be used with all Indulgence, for they had not received the Spirit in that plentiful measure as afterward. 2. The Matter of his Explication, How hard is it for them that trust in Riches, & c! He had said before, How hardly do they that have Riches; now he explains himself, they that trust in Riches: He instanceth in this, (1.) As one common Disease of Rich Men, as soon as they have any thing in the World, they are apt to trust in it. Some abuse Riches one way, some another; some to increase their Worldly Cares and desire of having, others to feed their Pride and Sensuality; this way or that way, according to their different Temper and Constitution of Body and Soul, but they all agree in this, both the Muck-worm and the Epicure, that they trust in Riches. (2.) He instanceth in this Trust rather than Love of Riches, not how hard is it for them that love Riches, but how hard is it for them that trust in Riches! because this is more, and doth more express the disposition of Worldly Men. We Love many things in which we do not put our Trust, but we put our Trust in nothing but what we Love. A Glutton loves his Belly-chear, but he doth not trust in it, as thinking to be protected by it, as the Covetous doth by his Estate; and therefore tho' he make his Belly his God, or his chief good, and last end, yet he doth not make it the first Cause and Fountain of his Happiness: But now this gives all the Titles and Privileges of God to Wealth. Trust makes Wealth to be the first Cause, the chief Good, and the last End. Well then, for these two Reasons doth Christ instance in this one sin, as being a common Disease and cause of all the rest, or implying them at least. This young Man who went away sorrowful from Christ thought he should be despised, and grow necessitous if he should forsake all upon the Command of Christ; he made his Riches to be the Fountain of his Hope and Confidence; and therefore doth Christ say, How hard is it for them that trust in Riches to enter into the Kingdom of God Doct. That rich Men are very prone and apt to put their Confidence in Riches, and so thereby render themselves uncapable of the Kingdom of God. In the handling this Point I shall 1. Show there is such a Sin as Trusting in Riches. 2. The Heinousness and evil of it. 3. The Signs and Discoveries of it. 4. The Remedies. I. That there is such a Sin, and that a very common sin: The Scripture shows it plentifully. job when he protested his Innocency, among other sins he reckoned up, he disclaims this, Chap. 31.24, 25. If I have made Gold my hope, or said to the fine Gold, thou art my Confidence: If I rejoiced because my Wealth was great, and because my hand had gotten much: job to Vindicate himself from Hypocrisy, reckons up the usual Sins of Hypocrites, and among the rest this for one, making Riches our Hope and Confidence: He had immediately before waved the Crime of Extortion and Oppression, but he thinks not that sufficient to clear himself, and therefore he further denyeth also the Crime of Carnal Confidence. It is not enough that our Wealth be not gotten by Fraud, Cozenage and Extortion, but we must not trust to it: Symachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Safety and Security, the Cause why I am not afraid. The World looketh upon Wealth as that which will help us to all we want, defend us from all we fear, and procure to us all we do desire; as if by that we were out of the reach of all Danger, and in a Capacity to live longer and happier under the Patronage and Provisions which our Money shall procure to us. Another place is Prov. 18.10, 11. The Name of the Lord is a strong Tower, the righteous runneth into it, and is safe: The rich man's wealth is his strong City, and an high Wall in his own conceit. Mark, what the Name of the Lord is to the Believer, that is Wealth to the Carnal rich Man in his own Conceit. A godly Man never thinks himself safe till he can get into the Name of the Lord, and be within the compass and Verge of the Covenant: But a Carnal rich Man, if he be walled and entrenched within his Wealth, thinks himself secure against all Changes and Chances, and so God is laid aside and little cared for. That there is such a Sin, you see, but I shall prove that it is a common sin, very incident to all Men; and that it is a very secret sin, but yet of a Pestilential Influence. 1. It is very Natural to all Men, yea impossible almost to be free from it. Consider Man as degenerate, and in that corrupted Estate in which he is, as fallen from God as his chief Good, and last End, and so he is an Idolater, and makes the Creature his God, or sticketh too much to it, more especially to Wealth. Wealth is the great Instrument of Commerce, it cannot be denied to have a Power and Influence upon Humane Affairs, Eccl. 10.19. Money answereth all things: It can do much in this lower World, and saveth us out of many Dangers; Prov. 13.8. The ransom of a man's Life are his Riches. It hath its use in this World as a Means in God's hands to sustain and preserve Life: But what more common than for a Man to look to the subordinate Means, and neglect altogether the first Cause; as Children will thank the Tailor, and think they owe their new clothes to his Provision rather than to their Parent's Bounty: So we look to the next hand, and set up that instead of God. Rich and Poor cannot be exempted from ●his Sin. (1.) The Poor, and those that have not Wealth, they Idolise it in Fancy and Conceit, that if they had Estates, this would make them happy and glorious; and because they have not▪ they trust in those which have, which is Idolatry upon Idolatry; see Psal. 62.9. Surely men of low degree are vanity, and men of high degree are a lie: To appearance men of low Degree are nothing, and can do nothing towards our Relief, and so are Vanity; but Men of high Degree, they are a● Lye, because they disappoint those that trust in them, to the wrong of God. Alas! they have neither Power to help nor hurt, if the Lord will not, 2 Kings 6.27. If the Lord do not help thee, whence shall I help thee? And therefore we need not fear the hazard of their Frowns, nor of their Displeasure, we need not with such restlessness court their Favour; and trust in them that have Wealth. (2.) But chiefly this is incident to worldly Great Men, to trust in what they have: Their Minds are secretly enchanted by their Estates, when they are increased to them. Still the Distemper grows with the increase of worldly Accommodations. Psal. 62.10. Trust not in oppression, and become not vain in robbery: If Riches increase, set not your heart upon them. As soon as we begin to have any thing about us, from thence forward we date our Happiness and Security. Many that in Want despise Wealth, and live in an actual dependence upon God's Providence, as soon as they have somewhat in the Creature, they begin to value themselves at a higher rate, as if they could live alone without God, and their Hearts are altogether for increasing their Store, or keeping and retaining what they have already gotten. 2. It is a very Secret Sin, and found in those that are least sensible of it. We seldom or never mistrust ourselves of this Confidence, which is so Natural, and so Common, and why? Because we have too gross a Notion of this Sin of trusting in Riches. A Man doth not think he makes Money his Idol, if he do not pray to it, or offer Sacrifice to it, or adore it with Outward Ceremonies, as the Heathens did their Idols of Gold and Silver; whereas this Sin is to be determined, Non exhibitione ceremoniarum, sed oblatione concupiscentiarum; not by the formal Rites of Worship, but by the secret workings of the Heart towards it. Tho'we do not actually say to the fine Gold, Thou art my Confidence, or use such gross Language to Riches, as Ye shall deliver me, or, I'll put my trust in you; yet secretly we Idolise it, and set it up in the place of God: It would have been a sorry vindication of Iob's Innocency, to deny that; few Hypocrites say so in open Language; but our Hearts say so, though we perceive it not. There is nothing so close and secret in the Bosom of Man, as his Trust. But the Heart hath a Tongue as well as the Mouth, and Thoughts are called the sayings of the Heart; yea Divines usually observe, that there are two sorts of Thoughts, Implicit as as well as Explicite. The Scripture calls them inward Thoughts, Psal. 49.11. Their inward thought is that their houses shall continue for ever; This is the Interpretation of our Actions, when we do not make God our Portion, but trust in the abundance of our Riches; this is our inward thought, the saying of our Heart, Ye are my God; we do in Effect say, Thou art my Confidence, my Hope, and my Joy, and will stand by me when all things cease and fail, and wilt not suffer me to want, or to be wronged, as long as thou lastest: these are the secret Speeches of our Hearts. Christians! many may (Orator like) declaim against the Vanity of the Creature, and speak as basely of Money as others do, and say, We know it is but a little refined Earth; but their Hearts close with it, they are loath to part with it for God's sake, or upon God's declared Will. As he that speaketh good words of God, is not said to trust in God; so speaking bad words of worldly Riches doth not exempt us from trusting in them. There is a difference between deelaiming as an Orator, and acting like a Christian: Well then, it is a common, but secret Sin. II. My next Work is, to show the Evil of this Sin, and how great it is, both in regard of its heinous Nature, and in regard of its mischievous Effects. (1.) In regard of its heinous Nature. It is a Renouncing of God, and setting up another in his stead. 1. It is a Renouncing of God, and taking away his Honour. The Heart of Man is so conscious to itself of its own weakness, that it will not be long without a Prop, it must have something to rest upon. Now Naturally we have no Respect to Invisible things, so as to choose them, and to rest upon them, but easily take up with what comes next to hand. By a vile Ingratitude we pervert God's Bounty to a defection from him: As Harlots love the Gifts rather than the Man; so we take the Gifts of God, and rest upon them, and set them up in God's stead. No Man can trust God and Riches too, therefore if we trust in Riches, the Heart is diverted, and carried away from God: jonah 2.8. They that observe lying vanities, forsake their own mercy. They turn their back upon God, and take up with these vain Comforts here in the World. The same Temple will not serve God and Dagon, the Philistines could not bring it to pass, do what they could; nor the same Heart God and the World; 1 Tim. 6.17. Charge them that are rich in this World, that they trust not in uncertain riches, but in the living God: If we trust in the one we disclaim the other. Now consider what a dishonour is this to leave God for the Creature? The Fountain of living waters for broken Cisterns, jer. 2.13. My people have committed two evils, they have forsaken the fountain of living waters, and hewed out Cisterns, broken Cisterns that can hold no water. They leave the Husband for a Slave, Treasure for Coals, things precious for Dung. (2.) As there is a leaving of God, so there is the setting up another God in his stead; therefore Covetousness is called Idolatry, Col. 3.5. and a Covetous Man an Idolater, Eph. 5.5. Mammon is the Idol, and the Worldling the Priest. Our Trust is not only diverted, but placed elsewhere, while we expect that from Wealth which is to be expected from God alone. Trust in God is a Confidence that no Evil shall befall us, and nothing truly Good shall be wanting to us while we keep in with him; such a kind of Confidence we place in Riches, therefore this must needs be a hainons Sin. So that besides Apostasy and forsaking the true God, there is Idolatry, we set up another God. Trust is a prime Affection which keeps up all Commerce between us and God. Our Allegiance and Respect to the Crown of Heaven is mainly preserved by Dependence, and the Heart is never kept in a right Frame, but when we look for all from God. Let a Man but think himself sufficient to his own Happiness, and God will soon be laid aside. As soon as we can live without God, we presently omit all kind of Worship and Respect to him. Our First Parents greedily catched at the Bait, Ye shall be as Gods, Gen. 3.5. How as Gods? Not in a Blessed Conformity, but in a Cursed Selfsufficiency. Thus we all affect to be sufficient to ourselves, to be able to live without God. The Prodigal Son when he had his Portion in his own hands, soon left his Father: If we can live without God, we will never care for him. You dethrone God, and put Money in his place, and set up something as God. (2.) The mischievous Effects and Fruits of Carnal Confidence. You may consider these Effects Meritoriè and Effectiuè. 1. Consider it Meritoriè, the Merit of it; it maketh us uncapable of Eternal Life: God is disparaged from being our Paymaster, and giving us our Reward, when we trust in Money. Look as God sent the Israelites to their Idols, to see whether they could deliver them, judges 10.14. Go and cry unto the Gods which ye have chosen, let them deliver you in the time of your tribulation; so he will send us to the things we trust to. A Man seeks his Heaven and Happiness here, while he is content to enjoy Wealth without God, and so dischargeth God from providing a Reward for him, Luk. 6.24. woe unto you that are rich, for ye have received your Consolation; you have the Happiness you pitch upon. God once said, Woe to you that are Rich, but never said, Woe to you that are Poor. They that have their Heaven, their Happiness here without God, can expect no more from him. Therefore meritoriously this is the Fruit of it, it will make us uncapable of Eternal Life. 2. Consider Carnal Confidence Effectiuè, in the Influence of it, the Effects of it are very mischievous. (1.) It is the Ground of all Miscarriage in practice. When Men think they cannot be happy without Wealth, or so much coming in by the Year, than they will soon come to this, they dare not obey God, for fear they shall lose their worldly Comforts, wherein their Happiness lies. It is notable, when the Holy Ghost speaks of keeping the Commandment, and that the Commandments of God are not grievous to his People, presently he speaks of Victory over the World, 1 joh. 5.3, 4. For this is the love of God, that we keep his Commandments, and his Commandments are not grievous. For whatsoever is born of God overcometh the World, and this is the Victory that overcometh the World, even our Faith. Why? what is the Reason of this connexion? The World is a great Hindrance and Let in keeping the Commandment. Unless a man overcome his worldly Appetites, and worldly Desires, he cannot keep the Law of God to any purpose: And therefore David saith, Psal. 119.36. Incline my heart unto thy Testimonies, and not to covetousness: Implying, that while our Hearts are carried out so strongly after worldly things, we can never be through and upright with God in the way of his Testimonies. (2.) It hinders us from looking after heavenly things. It is impossible a Man should in good earnest seek things above, whilst be trusts in the World, and promiseth himself a long and happy Life here. Trust is Acquiescentia cordis, the Rest and Complacency of the Soul; it seeks no further when it hath something to rest in, therefore when we rest here, all other Happiness is neglected, there is no want in their Condition. Luke 12.19. Soul, thou hast much goods laid up for many years, take thine ease: They cannot endure to think of a Change, of leaving this, and going to a World to come, of shooting the Gulf, and launching out into another World, and therefore make no Provision for Eternity. Well then, trusting in Riches is bad, as it takes off the Heart from depending upon God's Providence for the present, for so far a Creature exempts itself from the Jurisdiction and Dominion of God; but much more bad, as it takes us off from depending on God's Promises for the future, as it flatters us with hopes of long and happy days, and causeth us to put off all Thoughts, and all Care about Eternity and Blessedness to come. He that trusts in Riches, judgeth all his Happiness to be in this Life; let him enjoy the World to the full, and he hath enough; here is his Happiness, and his Heaven too; he saith as that Cardinal, He would not give his Portion in Paris, for his Portion in Paradise. Tell a worldly man of laying up Treasures in Heaven, and of the Riches of the Heavenly Inheritance, he smiles at it, and will not give a foot of Land here for an Acre in Heaven. Tell them of growing rich towards God, and it is but a Fancy, Luk. 12.21. So is he that layeth up treasure for himself, and is not rich towards God: So they may enjoy present satisfactions, they will give God a discharge for other things. As the Rubenites and Gadites would stay on this side jordan, and consented to abate their Portion in the Land of Canaan, because they were already in a Rich Country; so they can be content to abate Heavenly Happiness, for if it be well with them here, they are satisfied, for other things they need not trouble themselves, 1 Cor. 15.32. Let us eat and drink, for to morrow we shall die; and there is an end of the World with us. (3.) It is the ground of all the Disquiet and Discontent of Mind that we meet with. If a Man would live a happy Life, let him but seek a sure Object for his Trust, and he shall be safe: Psal. 112.7. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord. A Man that puts his Confidence in God, if he hears bad News of mischief coming towards him, as suppose a bad Debt, a loss at Sea, Accidents by Fire, Tempests or Earthquakes, as job had his Messengers of evil tidings which came thick and threefold upon him, yet he is not afraid, for his Heart is fixed on God: He hath laid up his Confidence in God, therefore his Heart is kept in an equal poise; he can say, as job, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord, Job 1.21. His Comforts did not ebb and flow with the Creature, but his Heart was fixed trusting in the Lord. But now when a Man puts his Joy, and his Contentment under the Creatures Power, he is always liable to great Dejections, and anxious Disquiets, jer. 49.23. They have heard evil tidings, they are faint-hearted. His Life and Happiness consists in the presence of Creatures, and in the Affluence of the World, which being mutable, so must his Comfort needs be: So that he that trusts in Riches, to be sure doth but make way for sore and sad Troubles of Spirit. Good David when he had abused his Prosperity to a Carnal Trust and Security, he felt the more trouble afterwards, and so gives us the Instance of himself in this kind, Psal. 30.6, 7. I said in my prosperity, I shall never be moved. Lord, by thy favour thou hast made thy Mountain to stand strong, thou hidest thy face, and I was troubled. He shall never want Troubles, that placeth his Trust in any thing on this side God, but is up and down as his worldly Comforts ebb and flow; whereas a Christian, who makes God his Trust, and the Favour of God his greatest Interest, is like the Nave, or Centre of the Wheel, which still remains in its own place and posture in all the Circumgyrations and turnings about of the Wheel. So in all the turnings of Providence, when the spokes are sometimes up, and sometimes down; sometimes in the Dirt, and sometimes out of the Dirt, the Nave and Center is still where it was. Well then, if you would be acquainted with true Peace, let not your Hearts be set upon great Estates, which are liable to so many Changes, but trust in the Lord, and your Heart shall be established. III. I come to give some Signs and Discoveries of this secret Evil, Confidence and Trust in Riches. (1.) When Men oppress, and do that which is evil, and think to bear it out with their Wealth, Power, and Greatness, as if there were no God above to call them to an Account; or as if there had not been, or could not be such a turn of Humane Affairs as God can lay them low enough, and their Honour be laid in the Dust, and the Poor and Afflicted shall be Exalted. God hurls the World up and down, that Misery may not want a Comfort, nor Power a Bridle; sometimes God puts up this, sometimes the other sort of Men, that still by all these Changes he may keep the World in order, that think they may do any thing, because it is in the Power of their hands, Mic. 2.1. woe unto them that devise Iniquity, and work evil upon their beds, when the morning is light they practise it, because it is in the power of their ha●d. Usually the World is governed by Interest rather than Conscience, they count 〈◊〉 thing right which they are able to effect, and Justice is measured by present Safety, not by Principles of Conscience; it is in the power of their hands, and therefore they will do it. The Lord gives Caution against this, Psal. 62.10. Trust not in Oppression, become not vain in Robbery; if Riches increase, set not your heart upon them. When a Man thinks he is able to carry it against others, and to do his Adversary two Wrongs for one, than he makes no Conscience, but does all that he can, not all that he ought. Alas! this poor Creature rests upon his vain Support, and that which seems to be his present Advantage, will in time prove his Loss and Ruin, when the Course of Providence is altered. How soon can God turn poor Worms into Dust? Bring them down from their altitudes, and make them become the Scorn and Shame of those Afflicted Poor that wait upon the Lord. Psal. 52.6, 7. The Righteous shall see and ●ear, and shall laugh at him. Lo! this is the man that made not God his strength, but trusted in the abundance of his Riches, and strengthened himself in his wickedness. This is that brave, that Gallant Man in the World, that never thought of securing his Greatness by God's Protection, nor applied himself to Piety and Justice, nor imagined that such things would be useful to his present Security; but resolved by Wealth and wicked Erterprises to establish and perpetuate his Greatness: But how hath God confuted all his vain and false Hopes, and brought utter Destruction upon him? Thus it hath been, and thus it will be again, till the World learn to grow wiser, by all the Changes that God hath wrought before their Eyes. And therefore this is a Sign of trusting in Wealth, when Men grow Proud, Insolent, and Over-bearing, and speak roughly, Prov. 18.23. The rich answereth roughly, and are highminded, 1 Tim. 6.17. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God. (2.) An Inordinate Care and Solicitousness to get Wealth. Multiplying of worldly Practices, cometh from Unbelief in God, and Confidence in the Means; Prov. 23.4. Labour not to be rich, cease from thine own wisdom. This toiling and labour to get the World into our hands, argues we esteem of it beyond what it deserves. Indeed there's a Lawful Labour, Wealth may be sought for the Necessities of Life, and Exercise of Good works; but when Men make it their main Care, they place their Happiness in it. Now because it is hard to distinguish honest Labour from worldly Care, the best way will be, for you to consider the Disproportion of your Endeavours to Earthly, and Spiritual, and Heavenly things: For our Saviour, when he describes the Carnal Fool, that trusted in the abundance of his Riches; he tells us, Luke 12.21. So is he that layeth up treasure for himself, and is not rich towards God. When Men seek the World in good earnest, and make slender Provision for Heaven, and the Happiness of their precious and Immortal Souls; when they never look after the assuring of their Interest in things to come; when the Lean Kine devour the fat; when that which should be sought first, either is sought last, or not at all, than Men trust in these outward things. Surely you fancy a greater Happiness in the Enjoyment of worldly things than you should. The Scripture notes, as a sign of this inordinate Respects, a making hast to be Rich: Prov. 20.21. An Inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. And Chapt. 28.20. He that maketh haste to be rich, shall not be innocent; and ver. 22. He that hasteth to be rich, hath an evil eye, and considereth not that poverty shall come upon him. When men are so earnest to Commence into an Estate, taking all Opportunities, seeking to get it by indirect Means, and think thereby to make them and theirs happy, this Inordinacy will prove their Bane and Ruin. In bestowing it as God directs, none so slow; in getting it, none so earnest; certainly he that believeth will not make haste. (3.) When Men think themselves better provided by a Wealthy Apostasy, than by a close Adhering to God Alsufficient. Sometimes the keeping of Wealth and Religion, come in Competition; now when a Man debates with Conscience, Here is your Duty, and there is your Loss, can you trust in Wealth rather than in the Promises of God? If the Lord for our Duty should reduce us to never so great straits, he is able to make it all up to us again, this should suffice us, The Lord is able to give thee much more than this, 2 Chron. 25.9. But if in the Debates of Conscience Gain bears sway, it is a Sign we trust in Wealth, rather than in the Promises of God. (4.) When Men slacken, or omit Prayer, because they are well at Ease, and have worldly Abundance. This is a certain Truth, That trust in God, or Prayer, or an acknowledgement of God, always go together: Psal. 62.8. Trust in him at all times ye people, pour out your hearts before him. If the Heart be taken off from the Creature, it will be much with God: But when Men are full, and think they need him not, and therefore grow cold, and careless in their Addresses to him; it may be in their Affliction God shall hear from them, but at other times the Throne of Grace lies neglected; they have other Trusts, and depend on something on this side God, or God would be oftener acknowledged. (5.) When Men think Wealth shall sufficiently secure them against all Changes; and that when they have it, they shall see nothing but happy Days, and therefore give up themselves securely to enjoy the Pleasure of this Life, Luke 12.19. Soul, thou hast goods laid up for many years, take thine ease, eat, drink, and be merry. Sensuality, Security, and Pride, are the Fruits of Carnal Confidence; They trust in their wealth, and boast themselves in the multitude of their riches: Psal. 49.6. As if their Felicity and chiefest Stay lay in them, not only against the Chances of this Life, but against God's Threats, and Vengeance, and Judgement: thence men fetch their Support and Comfort, and Hope for them and theirs, Prov. 10.15. The rich man's wealth is his strong City: A Penny in their Purse, is better than the God of Heaven; here is their great Assurance, the sure pledge of their Happiness, as if God could not bring them down wonderfully. (6.) When Men are so loath to forgo Riches, when God calls them thereunto, it is a sign they trust in them, not in God. The Soul of Man should be justly poised, and at a Point of Indifferency to worldly things, to get or keep, to want or have, as God will. Until our Resolutions be as easily cast the one way as the other, we shall never be said to be wholly free from this Sin of trusting in Riches: But certainly we are deeply tainted with it, when we are so over dejected with worldly Losses, 1 Cor. 7.31. They that mourn as if they mourned not: And 2 Pet. 1.5. Add to Temperance, Patience. If there were a Moderation in the use of worldly things, it would make way for Patience. Gregory saith, job lost his Estate without grief, because he possessed it without Love: But it is a sign we love them too much, when we murmur against God, and the Heart is so depressed when they are taken away by God's Providence, as if all our Happiness were gone, certainly Riches are too highly prized, and the World too impatiently desired, when they are so deeply lamented; if when they take wings, and are gone, they bewail it as if their God were gone, judges 18.24. Ye have taken away my gods which I made, and the Priest, and are gone away, and what have I more? and what is this that ye say unto me, What aileth thee? Thence ariseth their Trouble, Grief, and Sorrow of Heart. IV. For the Remedies against this Secret and great Mischief of putting our Confidence in Earthly things. First, By way of Consideration. (1.) Consider, the Uncertainty of Riches should check our trust in them, 1 Tim. 6.17. That they trust▪ not in uncertain Riches. What depends upon more Uncertainty than our outward Estates; and will you trust in them? Who would trust another, that is sure to fail him at his greatest need? Prov. 23.5. Wilt thou set thine eyes upon that which is not? for Riches certainly make themselves wings, and fly away, as an Eagle towards Heaven. A Man is not better, and more sufficiently provided for his Dinner, because there is a Flock of Wild fowl now pitched upon his Fields, they may soon fly away. Riches are like winged Creatures, compared to Eagles which fly away towards Heaven; how are they gone! How many ways may the Lord take them away from us! There is the Fire, the Thief, fraudulent Bargains, vexatious Lawsuits, public Judgements, the Displeasure of the Times: Many are the wings that Riches have, and therefore unless a Man hath a Mind to be deceived, why should he trust in them? This should be deeply thought of in our greatest Prosperity, especially when we have many Instances before our Eyes. Alas! how many are there that have laid out all their Wit, and Labour; nay, and venture Conscience to get an Estate, and all is gone in an instant, and they have Heirs that they never thought of; and yet the World is as greedy upon these things as ever. (2.) Consider, None ever trusted to the World, but they have Cause to complain in the Issue. We think Wealth can do great things for us, and stand us instead beyond any other thing to make us happy, but we shall find it otherwise. God is jealous of our Trust, and the Creature that is of itself vain, is made more vain by our Dependence upon it: God will set himself to disappoint a Carnal Trust, Prov. 11.28. He that trusteth in his Riches shall fall. (3.) Consider, The more Wealth many times the more Danger, therefore shall we trust in this? In a Net when great Fishes are taken, the lesser make their escape. A great Tree by the largeness and thickness of its Boughs, provoketh others to Lop it, or it falleth by its own weight. Nabuchadnezzar led the Princes, and Nobles Captive, when the poor were left in the Land. As many times Thiefs and Robbers cut off the Finger for the Ring's sake, when they cannot otherwise pluck it off; so is a Man destroyed, and made a Prey for his Wealth's sake. (4.) Consider the Unprofitableness of Wealth without God; it cannot make you Contented, and Safe, and Happy, and Comfortable, Luke 12.15. A man's life consisteth not in the abundance of the things which he possesseth. A Man doth not live upon his Wealth; not by Bread alone, Mat. 4.4. but by the Providence of God. I do not only say, they cannot make you happy and wise, certainly they cannot do that, but they cannot make you more healthful, cheerful and comfortable: So that whether you will or no, at length you are brought to depend upon God; but especially is their unprofitableness seen in the Day of Death, and in the Day of Wrath: In the Day of Death, when a Man must shoot the Gulf of Eternity, and launch out into the Deep Ocean of the other World. job 27.8. What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? When you must die, and nothing shall remain with you but the bitter remembrance of an Estate, either ill got, or ill spent, (for it is all one:) O how bitter and grievous will this be to you, to call to Mind the Iniquity of Traffic, to remember the cries of the Oppressed Widow, or Orphans, or neglected Poor, or your Pride, and Luxury, and sowing to the Flesh, when God comes to take away the Soul. Or else in the Day of Wrath, Prov. 11.4. Riches profit not in the day of wrath. Of Internal Wrath, when a Spark of God's Anger lights upon the Conscience, and our Thoughts are awakened against us, and fall as a heavy Burden upon us, O what will all Riches do! To allude to that, Prov. 6.35. He will not regard any ransom, neither will he rest content, though thou givest many gifts. Justice will not be bribed, neither will all the Money you have buy you a Pardon: And in the Day of External Wrath, Zephan. 1.18. Neither their Silver nor their Gold shall be able to deliver them in the day of the Lord's wrath. As Absalom's Mule left him hanging by the hair of the Head; so will Riches leave and forsake you in all your misery. (5.) Think seriously of this, That God is the Author of all Wealth, and the Sovereign Disposer of it, and therefore whether we have it, or have it not, we must trust in God. If Wealth fails, that we have it not, than it is manifest it is not to be trusted in. If it should increase, yet it should occasion us to trust in God who gives us what we have, by what Means soever it comes to our hands, it is his Gift: It is the blessing of the Lord that maketh rich, Prov. 10.22. If Riches come to you by Inheritance from your Ancestors, it was by the Providence of God that you were Born of Rich and Noble Friends, and not of Beggars. If it come by Gift, it is God that made them that gave it you able and willing. If it comes by Industry and Skill, it is God that gives the Faculty, the Use, and the Success: So that still God is to be trusted in, not in the Creature, for he hath a mighty hand in the disposal of things in the World. Secondly, By way of Practise. 1. Pray more to be kept from this Sin than from Poverty, namely, to have Riches, and not to trust in them. It is an Extraordinary Gift of God, and to be ●ought with greater Care, Diligence, and Frequency of Prayers and Fast, than either Health, Preferment, Life, or any other thing. Ver. 27. With men it is impossible, but not with God, for with God all things are possible: God only can do it throughly. This should be the constant Request of Rich Men: Lord! let me not trust in what I have; this is a greater Blessing than the greatest abundance in the World. 2. Be more ready to watch Opportunities of Charity, to distribute and dispense your Estate, than to increase it; for there is nothing will free us from this Sin, so much as the continual Exercise of Charity, or the giving of Alms. Therefore your great Care and Delight should be to hearken after Charitable Occasions for the Relief of the Poor, and for the Church of God, and be glad when occasions of doing Good are offered. They that hunt after Opportunities of Gain, trust in Riches, but they that seek Opportunities of doing Good, show they are clear from this Sin. Luke 12.33. Sell that you have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens, that faileth not; than you trust in the Promises. Your Office is not that of a Treasurer, but of a Steward, to have them in your Hands, not in your Hearts; otherwise not You but your Chest is Rich. 3. Labour by Faith to make God your Trust and Confidence: 1 Tim. 6.17. That they trust not in uncertain riches, but in the living God. To rely upon his Power, Mercy, and Goodness for all that you have, and stand in need of; Give us this day our daily Bread; for Protection and Provision. When God giveth you Riches, suspect what your Heart may do with them. It is good to fear always, especially when we have what we wish for, or desire. Therefore still be looking to God, taking your Maintenance out of his hands, and praying to him, and blessing him daily for your Supply; and this will make your Estate sweet and comfortable to you, and free from those snares wherewith otherwise it will be encumbered. 4. Be sure you get Grace together with an Estate, for otherwise singly it will be a Snare to you, Prov. 14.24. The Crown of the wise is their Riches, but the foolishness of Fools is folly. Riches are as they are used, if they fall to the share of a Man that is Godly and wise, they are a Crown and Ornament, otherwise a Snare; for the one employeth them to the Honour of God, and the Good of the Church and State, and is more publicly useful, but the other groweth more haughty, and fierce, and scornful of holy things, and sensual, and vain, and eateth and drinketh, and swaggereth away the Good Gifts of God, which might have a more Noble use: So Eccl. 7.11. Wisdom is good with an Inheritance; it is good without it, but more conspicuously good with it. It is not said an Inheritance is good without Wisdom, or Grace: No, it is reserved to the Owners for their hurt: So Prov. 17.16. Wherefore is there a price in the hand of a Fool to get wisdom, seeing he hath no heart to it. Many a Man hath a price, but he hath not an Heart; an Estate is but as a Sword in the hand of a Mad man, when a Man wants Grace to improve it. 5. Be sure your esteem of Riches come below your esteem of Religion, and good Conscience. As Nazianzen said of his Eloquence, he had something of value to esteem as nothing for Christ; By all my Wealth and Glory, this alone I have gained, that I have something to which I might prefer my Saviour. This is like the Woman clothed with the Sun, and the Moon under her feet, Rov. 12.1. contemning all worldly and sublunary things for Christ. 6. Think of Changes in the midst of your Fullness. Surely every man at his best estate is altogether vanity, Psal. 39.5. not only at his worst Estate, when God rebuketh him for Sin. We should make suppositions, and see how we can bear the loss of all things, when they are represented but in Conceit and Imagination: Habbac. 3.17, 18. Althô the figtree shall not blossom, neither shall fruit be in the vine, etc. Yet I will rejoice in the Lord, and joy in the God of my Salvation. The Fool durst not suppose the Accidents of that Night, Luke 12.20. Thou Fool! this night thy Soul shall be required of thee. Security is a Coward; acquaint the Soul with a supposition of Loss and Danger. SERMON XII. ON MARK X. v. 25. It is easier for a Camel to go through the Eye of a Needle, than for a Rich Man to enter into the Kingdom of God. I Have now read you a Sentence, that at first view may seem to cut off the greatest and most splendid part of the World from all hopes of Salvation. Had it been my Saying only, you might take Liberty to tax it as rash and rigorous, but the mouth of Truth itself hath spoken it, even Jesus Christ, whom we own as our Lord and Master. He sufficiently knew the Worth and Way of Salvation, and the State and Danger of Souls: Now he interposeth his Authority, Matth. 19.24. I say unto you, It is easier for a Camel to go through the Eye of a Needle, than for a rich man to enter into the Kingdom of God: If we believe him, then let Rich Men look to themselves. He had already told them, that it is hard for them that have Riches; then he shows wherein the difficulty la●, because of their trusting in Riches. Now he represents the Difficulty by a Similitude, it is as hard for them to enter into the Kingdom of God, as for a thing of the greatest Bulk to pass through the straitest place; for what more straight than a Needle's Eye, and a Camel is a Creature of a great Bulk. A Camel cannot pass throrow a Needle's Eye without a Miracle, nor a Rich Man enter into the Kingdom of God without the singular Power of God's Grace. For the Expression: Some say there was a Gate at jerusalem, called the Eye of a Needle, a straight Gate, by which a Camel could not enter; Nisi deposito onere, & flexis genibus, without laying aside his Burden, and bending his Knee. But no approved History mentions this, and the Conceit lesseneth the force of our Saviour's Speech. Others say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Cable, by which Mariners do fasten the Anchor, but that also is a Mistake; for that word is otherwise spelt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and doth also rarely occur in that sense, and therefore rather the Beast is intended than the Cord or Cable. It was an ordinary Proverb among the jews, and is so even to this day, That an Elephant cannot pass through the Eye of a Needle: Our Saviour indeed a little changeth the Proverb, instead of the Elephant, a Beast which few had seen, putting a Camel, a Creature very ordinary in Syria; It is easier for a Camel to go through the Eye of a Needle: I will not say that this Similitude was chosen because they were wont to lad their rich Wares upon Camels, and so the Camel doth most decipher the rich Man, who is the Packhorse of his Wealth, and hath the burden, but not the use of it. However, two things I may gather from it (as Origen hath done before us.) 1. That there is something in turning Christian, or entering into the Kingdom of God, that answers the Needle's Eye, and that is the strate-gate, and the narrow way which leads to life, Matth. 7.14. the straight gate of Repentance, and the narrow way of constant Mortification. 2. That there is something on the rich Man's part which answers the Camel, namely, that they grow so great and bulky, in regard of their Pride, worldly Lusts, Joys and Confidences, that they cannot reduce themselves to those straits that are necessary for entering into the Kingdom of God, as the Camel's bulk and bunch back hinders his entrance into a straight place. This without straining I might observe; tho' I must tell you, I think the main intent of this Proverbial speech is nothing else but this, to express an extraordinary difficulty on the rich Man's part, not to be removed but by the Almighty Power of Grace. Such Similitudes are frequent in Scripture, jer. 13.23. Can the Aethiopian change his skin, or the Leopard his spots? so Matth. 23.24. Ye blind Guides, which strain at a Gnat and swallow a Camel. Well then, you see it noteth the Difficulty, if not utter Impossibility for Men of that rank, without peculiar Grace to avoid the Snares of Satan, or to render themselves capable of Eternal Blessedness. And since Christ doth again and again press this, we have had it three times, and now doth amplify it by a Comparison, I shall observe, Doct. That the danger of Riches, and the Difficulty of rich Men's Salvation, is a Point aught much to be pressed and seriously thought of. There are two propositions included in this Observation, 1. That the Salvation of rich Men is very difficult. 2. That this must be much pressed, and seriously thought of. I. The Difficulty of their Salvation. I have formerly proved this by reason of the sins incident to this State and Condition of Life, therefore now I shall quit that, and prove there is a great deal of difficulty for rich Men to enter into the Kingdom of God, because of the Duties required of them. 1. There are Common Duties that concern them and all Christians. 2. There is something peculiar and singular expected from the Rich, which makes their Entrance into Heaven more difficult. First, There are Common Duties that concern them and all Christians, that are more difficult for them than for others to perform, and these are set down Mat. 16.24. If any Man will come after me, let him deny himself, and take up his Cross and follow me: Christ saith, If any Man, without Exception, small and great, rich and poor, they must all submit to those Terms. The Duties are three, and they make way one for another. (1.) He must deny himself; and he must comply with this, (2.) That he may take up his Cross, and bear it kindly and willingly; and that fits for the (3 d.) Duty, Following Christ, or cleaving close to him. These are the three Duties that are required of all that will come after Christ, and would follow him as their great Lord and Master, and Captain of their Salvation: He must deny himself, his own Wit, his own Will, his own Affections and Interests, and be wholly at the Disposal of God, pleasing him in all things: Till we come to this, nothing else in Christianity will down. Well, when this is done, than he must take up the Cross; first Deny ourselves, that bows the back of a Sinner; then take up, and bear the Cross kindly; that is to say, rather suffer the Loss of all than wilfully sin against God, and hazard his Favour: And after this he must follow Christ, not forsake him because of the Cross, but stick the closer to him, walking according to his Doctrine and Example. Let us treat of these Duties apart, and withal show how hard it is for the Rich Man to comply with them. (1.) He must deny himself, whatever his Corrupt Heart desires, how dear and pleasing soever it be, tho' his parting with the Contentments of the Flesh should be like cutting off the right hand, and plucking out the right Eye, Mat. 5.29, 30. Yet this must be done, and he must fully resign up himself to please God in all things. Now this is very hard and difficult for all Men, which we may soon be sensible of, if we do but consider how earnestly Man affects a Dominion and Sovereignty over himself, to be sui juris, at his own dispose, as those Rebels against God said Psal. 12.4. Our lips are our own, who is Lord over us? A Libertine yokeless Spirit possesseth them. We conceit that our Hearts are our own to think what we please, our Tongues our own to speak what we please, our Hands our own to do what we please. Man affects to be a God to himself, and to be solely under the Government of his own Will, and to have all his Comforts in his own hand, and at his own dispose, denying himself nothing which his Heart affects, as Solomon saith he did, Eccl. 2.10. Whatsoever mine Eyes desired, I kept not from them, I withheld not my heart from any joy. Natural Pride and Self-love is such, that we cannot endure the Yoke of any restraints, but we let lose the reins to a full Fruition of whatever our Hearts affect. Now as Self-denial is difficult to all, because of this Yokeless and Libertine Spirit, much more to the rich and to the great, and to those that flow in Ease and Plenty, and have no bands and restraints of Providence upon them; they are more licentious, impatient of contradiction, or of having their Wills thwarted, and therefore by a lawless Liberty they wholly seek to please themselves, and to feed their own Lusts, without any Care and Respect to God, jer. 5.5. I will get me to the great men, and will speak unto them, but they have altogether broken the yoke, and burst the bonds; that is, they cast off all the Bonds of Loyalty and Obedience to God: And why? because they think they can subsist alone, and apart from him, jer. 2.31. Wherefore do my People say, We are Lords, we will come no more unto thee? Men think themselves to be Lords of their own Fortune, and therefore slight God, break through the restraint of his Laws, cannot deny themselves any thing that their corrupt Hearts affect. Those that are in a low Condition, kept bare, and in a daily need of Providence, are more humble and submissive to God: But when they grow great, they turn the back upon him, and cannot endure his strict Government: so jer. 22.21. I spoke to thee in thy Prosperity, but thou saidst, I will not hear: Those that are rich and well at ease, are loath to be controlled in their will, even by God himself, Exod. 5.2. Who is the Lord that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go: Who so selfwilled, proud and scornful of God as they? who so apt to please themselves, and to use their riches to feed their Lusts, and to provide accommodations for their Flesh, and corrupt Nature? Self-denial and a flesh-pleasing course are inconsistent; and therefore because of the lawless Liberty which they take to please themselves, and to make Provision for the Flesh, they cannot comply with this Precept of Christ, Let him deny himself. (2.) To take up the Cross, that's another of Christ's Precepts, and to be willing to suffer Affliction either from the hands of God, or from the hands of Men for God's sake: This is one thing that we must reckon upon; if we would be Christians and Christ's Disciples, first or last we shall be called to this Exercise. Ignatius when he was led bound before the Tribunal, Now (saith he) I begin to be a Disciple of Christ: Many think it is factious to talk of the Cross in days of Peace and Liberty; but Christ puts it in to our Indentures. If we should never suffer for Christ, yet we must be sure that we have a Heart that would suffer, if God calls us to it. It is possible a Man may go to Heaven without suffering, but he cannot go to Heaven without a Resolution to suffer when God will: Now the Cross makes it hard to all, Heb. 12.11. Now no chastening for the present seemeth to be joyous but grievous: It is not pleasing to the Flesh to endure blows, suffer smart, and to account all that we have as Dung and Dross in comparison of Christ, to be joyful in Tribulation, and so wholly swallowed up with the Hopes and Interests and Concernments of the World to come, and to be dead to present things. O how irksome is the remembrance of this to those that are high in Place and Office, and sail with a full tide and current of Worldly Felicity! To be averse to suffering is Natural to Man, and is in itself no sin, for Nature is to seek its own welfare and preservation, but when it goes to Excess, it argues a tenderness of the Flesh, and that we have consulted with Satan: Matth. 16.22. said Peter, Be it far from thee, Lord! this shall not be unto thee; but Christ said, ver. 23. Get thee behind me, Satan! Now the more Men have to lose, the more tender they are of losing it; a little is sooner quitted: This Young Man went away sad, for he had great Possessions. Great Men, when once they come to be noted for the Profession of the Truth, they shrink and fall off presently, they have not learned to leave all for Christ's sake. judas that had the Bag, turns Apostate and Traitor to Christ, joh. 12.6. When he saw nothing but opposition increasing, the supposed Kingdom not to go forward, and heard Christ speaking of nothing but the Cross and Suffering, he thinks of Betraying his Master: Heaven is no Pennyworth for him, if it cost so dear. (3.) Let him follow me: He that will be Christ's Disciple, must follow him, his Doctrine, and his Example. 1. His Doctrine; that is, the Directions he hath given us in his Word: Now what is the drift of Christ's Doctrine? The Doctrine Christ brought out of the Bosom of God, is, to draw us off from the World to Heaven, from the Pleasures of the Flesh, and the Baits of this Life, to seek things to come, and things Eternal: This is one great Excellency of the Christian Faith, that it reveals the Doctrine of Eternal Life and a Blessed Estate to come, which all other Professions in the World could only guests at. Christ hath made it manifest, and brought it to light, that there is such a thing, 2 Tim. 1.10. He hath brought life and immortality to light through the Gospel: And the Gospel reveals the way that leads to it, it makes a free offer of it upon the Condition of Faith in Christ, joh. 3.16, 17. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life: For God sent not his Son into the World to condemn the World, but that the World through him might be saved: And walking in all Holiness of Life, Heb. 12.14. Follow peace with all men, and holiness, without which no man shall see the Lord. And the Gospel lays before us the highest Motives to quicken us to walk therein, and take off our Affections from the World, Col. 3.1, 2. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God: Set your affections on things above, not on things of the Earth. This must be our great scope and business, that we may get home to God with a neglect of present Advantages. The Gospel tells us that we should not be troubled though our outward Man decay, whilst this light Affliction that is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4.17. Well then, seeing this is the great Design of the Doctrine of Christ, that here we should ply our Work, that hereafter we may receive our Wages; that here we should study Holiness, that hereafter we may be blessed with him: Now what Doctrine can be more contrary than this to those that have their Portion here, Psal. 17.14. That have received their Consolation here, Luk. 16.32. That have received their good things in their life-time, Luk. 16.25? To tell them of a dislodging and removal, and of foregoing the things they love and see for a God they never saw; Oh how tedious is this to a Carnal Heart! They are already happy, and blessed, and cannot endure to think of a Change, and therefore are uncapable of following this Doctrine, that drives us off from Carnal Vanities, to look after the Interests and Concernments of the World to come. 2. His Example. I shall only instance in two things: We are to follow him in Humility of Heart, and Purity of Life. (1.) In Humility, Matth. 11.29. Learn of me, for I am meek and lowly in heart: This is the great thing the Son of God would recommend to us, in which we should take after him, even to be of an humble and lowly spirit; Let the same mind be in you that was in Christ jesus, Phil. 2.5. Christ was the Son of God: He did not affect to be a God by robbery, as the Angels had Rebellious Thoughts against the Empire and Majesty of God, and they were thrust down from Heaven for their aspiring: But the Son of God was equal with God the Father: He thought it no robbery to be equal with God, Ver. 6. and yet he made himself of no reputation, took upon him the form of a servant, and was made in the likeness of man, and being found in fashion as a man, be humbled himself, Ver. 7, 8. Certainly if any had Cause to stand upon his Terms, Jesus Christ had much more. That Preface is notable and very magnificent, joh. 13.3. jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God: And what follows? He washed his Disciples Feet, Ver. 4, 5. Thus the Boughs that are most laden hang their heads, and the Sun at the highest casts the least shadow. Jesus Christ indeed was high, excellent and glorious, yet he would condescend to set his Disciples such a Pattern of Humility. But now who more proud and disdainful than the Rich? when Men have any thing in the World, they grow high and lofty. On when we consider the Pride of Man to Man, we may more stand wondering at the Condescensions of God to Man! As soon as a Man hath any Estate in the World, he is altered presently, 1 Tim. 6.17. Charge them that are rich in this World, that they be not highminded: Many that in their low Estate were humble and meek, in Prosperity grow proud and disdainful: Many that were forward and zealous, grow cold and slothful in spiritual things; many that while they were kept dependant upon God, were diligent in Hearing, profitable in Conference, thought it no disgrace to instruct their Families, were patient of Reproof; but when the World comes in upon them, no such matter. As the Moon is never Eclipsed but in the full, so all the Grace that they seemed to have, it is under an Eclipse when they are in the full of Prosperity. 2. In Purity and Holiness: He that saith he abideth in him, ought himself so to walk even as he walked, 1 Joh. 2.6. And 1 joh. 3.3. Every man that hath this hope in him purifieth himself even as he is pure: And 1 joh. 4.17. As he is, so are we in the World. Now Prosperity and true Holiness seldom go together; they are Afflictions that promote Holiness: They verily for a few day's chastened us after their own pleasure, but he for our profit, that we might be partakers of his Holiness: Now no chastening for the present seemeth to be joyous but grievous, nevertheless it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby, Heb. 12.10, 11. Then are men most serious, when they feel the Rod, and are pinched with some Necessity; but when they are full they wax wanton, kick with the Heel, and throw off all respects to God and Godliness. Secondly, As the Difficulty ariseth from the General Duties that are common to them with others, so it ariseth also from this, More is required of them that are rich and great in this World than of others: They should be Eminent and Exemplary for Holiness: They have larger Accounts to make to God than others, for our Account must be according to our Receipts, Luk. 12.48. Unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of him they will ask the more: Among Men this is a constant Rule, and so it is with God, the Account is according to the thing with which ye are trusted; they that have more must account for more. Now certainly more is required of Great and rich Men than of others, upon four accounts: They have greater Obligations; more Opportunities for spiritual Improvement; they have larger Abilities and Advantages of honouring God; and because of the Influence of their Example. (1.) They have greater Obligations: Certainly they to whom God hath been more bountiful, are bound to be more dutiful than others. It is not enough to render to God, but we must render according to what we have received. It was Hezekiah's Fault, 2 Chron. 32.25. Hezekiah rendered not again according to the benefit done unto him: The Rent must be paid, according to the Value of the Farm. God will not accept that at the Hands of a Rich Man, which he would accept from a Poor Man, which hath not such great Obligations. A Man that hath tasted of the Bounty of God's Providence, and hath had Fullness and Plenty of all things, it is required he should serve God more cheerfully than others, Deut. 28.47. Their Duties are greater, and their sins are greater: As you know the Prophet aggravates David's sin by the Mercies he had received, in the 2d Sam. 12.7, 8, 9 I anointed thee King over Israel, and I delivered thee out of the hand of Saul: And I gave thee thy Master's House, and thy Master's Wives into thy bosom, and gave thee the house of Israel and of judah; and if that had been too little, I would moreover have given unto thee such and such things: Wherefore hast thou despised the Commandment of the Lord, to do evil in his sight? They have tasted more of the Bounty and Goodness of his Providence, and have had more than others to revive the sense of God, and keep up the memorial of God in their Hearts. (2.) They have more Opportunities of being free to good Duties, as being not so straight bound to bodily Labour for present Maintenance, nor burdened with so many Cares and Distractions of this Life, and so have more time and leisure for studying the Mind of God in his Word, and improving themselves in the Knowledge of the Truth, and Meditating the Statutes of God, as David professeth he did all the day long: And look as the Apostle speaks of married and single Persons, 1 Cor. 7.32, 33. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; but he that is married careth for the things that are of the World, how he may please his Wife: They that are in a single Estate have more leisure to attend the Service of God, greater Opportunities of Holy Privacy, and Meditation upon the Promises of God, are less distracted and divided with the Cares of the World, and have nothing else to do but to serve God, and study to please him. So it is true of Poor and Rich; those that live in a plentiful Condition, O what a great deal of Time and Leisure have they for religious Duties, better Education, more Helps, more Advantages, therefore they are more bound to addict and give up themselves to the study of Divine things. A little Knowledge of God, he will accept of in a poor Tradesman that is divided and distracted with the Cares of the World, and have not such leisure to attend the Service of God, and the Opportunities of holy Privacy and Meditation, which he will not accept of in the Rich, that have so many Opportunities to furnish themselves with Knowledge, and have little else to do but to serve God and labour to please him, and to study the Promises of God, that they may grow in Grace: And yet when they abandon themselves to sensuality, and live from one Weeks end to another, and can scarce tell what to do with their time, and yet cannot afford it to God, how culpable are they! (3.) They have greater Advantages of furthering the Duties of Piety, and Mercy, and of honouring God with their substance, Prov. 3.9. and of relieving others, of making themselves friends of the Mammon of unrighteousness, Luk. 16.9. I say they have greater Opportunities of being rich in good works, 1 Tim. 6.18. Others that have Hearts have not Estates, and cannot be so publicly useful. God expects from every Man according to his Ability, and therefore they should abound in all Acts of Mercy and Piety, for the promoting the Honour and Service of God, and relief and comfort of others: But alas, usually it is here as in Nature, those mountains in the Bowels of which there are most Mines of Gold and Silver, are most barren. So rich men for the most part live most unprofitably as to the fruits of Grace, Piety and Charity: They that have great Estates have least Heart to do any thing for God; and Men of a middle condition do exceedingly outstrip those that are vastly and excessively rich, in being liberal and openhanded, for honouring of God and the relief of others. (4.) More is required of them, because of the Influence of their Example: They are as the first sheets, others are printed off by them. The more any are exalted and lifted up above others, the more conspicuous are their Actions. The Example of an Eminent Person is never single, for when such a one doth evil, he carries others with him as the stream doth that which floats upon it: If they do good, their Countenance and Example doth exceedingly provoke many to follow after that which is good; therefore they should specially take care to fear God, and be diligent in the Exercise of Godliness, and serious in the business of Eternal Life. But alas! who authorise sin, and propagate it in the poor, more than they that have a plentiful Fortune and Estate to bear them out in it? Who are more dissolute and lascivious, and Prophaners of God's holy Name and Day, and Deriders of God's Word, and holy Services and Servants? and so wherever they go, they leave their dregs behind them, and leaven others, and draw them into sin, which makes the difficulty of their Salvation so much the greater. II. The other Proposition that is contained in this Observation, is, that this aught to be much pressed, seriously thought of, for Christ inculcates it again and again. (1.) To keep up a remembrance of God and Heavenly things in the Hearts of rich Men. Security and Forgetfulness of God is the Cause of all the mischief rich Men are liable to. Men that have so much in the World, never think of God and Salvation. The Heart is so full of the World, that it leaves no place for the thoughts and remembrance of God. When God would offer to come in upon them, it doth far with him as it did with Christ, when he was born at Bethlehem, there was no room for him in the Inn, Luk. 2.7. When God would lodge in the Understanding, the upper Chamber of the Soul, that's full of worldly or sensual Projects. If he would enter into the Memory, that's the World's Warehouse, and it is pestered with Cares about present things. If he would enter into their Hearts and Affections, they are prepossessed already, that is the World's Storehouse, there their Treasure lies, and so what with this and that, it comes to pass, that God is not in all their thoughts, Psal. 10.4. The awful remembrance of God is a strange uncouth thing to those that are full, and live plentifully in the World; this appears by the whole current of Scripture, God forewarns his People of it, Deut. 11.12. When thou shalt have eaten and be full, beware lest thou forget the Lord thy God: When Men are full, and abound with so much accommodation, God is banished out of their thoughts: He Complains of this as the Cause of his People's forgetting him, Hosea 13.6. According to their Pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me: God is forgotten in Prosperity, when we have not such a sensible need of him, and of his help. Men can live alone, and apart from God, and therefore cast off all thoughts of him, 1 Tim. 6.17. Charge them that are rich in this World that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. Plenty easily breeds forgetfulness of God, therefore it needs often to be inculcated and enforced upon, and thought of by them. (2.) This aught to be much pressed and seriously thought of, to awaken suspicion; there may be a Snare in our Estate. To suspect danger is a good means to prevent it, and therefore that we may draw Men to Self-suspition, being compassed about by the Snares of the Devil, we must again and again tell you how hard it is for rich Men to be saved. Agur was afraid of Riches, and the evil Influence of them, and therefore prays for a competency, Prov. 30.8, 9 Give me neither poverty nor riches, feed me with food convenient for me, lest I be full and deny thee, and say, who is the Lord? Whereas Men that never think of danger, are surprised with it before they are aware; therefore it is good to be suspicious of a prosperous Estate, to be afraid of the World more when it smiles than when it frowns. Most men are afraid of Poverty, but few are afraid of Wealth, and yet there the Snares and Temptations lie; and the reason is, because they prise their Temporal Interest more than their Eternal Salvation. Poverty is against their Temporal Interests, but Wealth, Fullness and Plenty, is a hindrance to their Eternal Salvation; and Men will venture their Souls rather than their Bodies. It is fat and rank Soil that feedeth Weeds; therefore think of it often, here lies the difficulty, to have the World at will, and not to be ensnared by it; to learn to abound is the harder Lesson: Paul had learned both, so must we: Phil. 4.12. I know both how to be abased, and I know how to abound; every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. We say of a Proud Man or Woman, such an one would do well to be a Lord or Lady, but it is harder than you imagine; how few are there that have any lively thoughts of Eternity, or make any serious Preparation for Death and Judgement, when they have Health and Wealth, and all the Accommodations which the Carnal Nature desires? and therefore be suspicious when you find Delight, and what is pleasing to the Flesh, it is not likely to be safe for your Soul. O possess your Estates with Fear! The Fear of a Snare may help to avoid it: How easily may such a Carnal Heart as yours be enticed from God, and grow cold and remiss about the great things of your Salvation? (3.) This aught oft to be pressed and seriously thought of, to stir up Observation how it is with us. There is no Man that Observes his Heart but will find this Effect, that Riches make the business of Salvation more difficult. Good David observed, that his Heart was corrupted by his Condition, Psal. 10.6. He hath said in his Heart, I shall never be moved; for I shall never be in Adversity: And elsewhere we find he was sensible that Worldliness was creeping upon him, Psal. 19.36. Incline my Heart unto thy Testimonies, and not to Covetousness. A Child of God hath not the bent of his Heart so perfectly fixed towards God, but it is ever and anon returning to its old bent and bias again. The best may find that they cannot keep their Affections as lose from the World, when they have Houses, and Lands, and all things at their Will, as they could when they are kept low and bare. The best may find that their Love to heavenly things is in the wane, as worldly things are in the increase: It is reported of Pius Quintus, that he should say of himself, That when he first entered into Orders, he had some hopes of his Salvation; when he came to be a Cardinal, he doubted of it; but since he came to be Pope, he did even almost despair. Many may find a very great Change in themselves, much decay of Zeal for God's glory, and love to and relish of God's Word; and mindfulness of heavenly things, as it fares better with them in the World: Now it is good to observe this before the mischief increaseth. Look, as Jealousy and Caution is necessary to prevent the entrance and beginning of this mischief, so Observation is necessary to prevent the increase of it. When the World doth get too deep an Interest in our Hearts, when it begins to insinuate and entice us from God, and weaken our Delight in the ways of God and Zeal for his Glory, than we need often to tell you how hard it is for a rich Man to enter into the Kingdom of Heaven. (4.) To stir up Supplication for special and peculiar Grace, that it may not be so with us; that the Lord would keep us from the Snares of our Condition; for with God all things are possible: That we may go to God, and say, Lord! let not my Estate be my Bane and Poison. On the one side it is a great Judgement that God brings upon wicked Men, when their Table becomes their snare, Psal. 69.22. when their Comforts are Cursed to them, and when their Hearts are drawn from God by their Plentiful Condition in the World: On the other side it is a peculiar Grace and Favour from God, when we be heavenly-minded in the midst of Plenty, and keep up lively spiritual Exercises of Godliness notwithstanding our Opulency and Plentiful Condition in the World. jehosaphat is an Instance to encourage you to pray for this, 2 Chron. 17.5, 6. it is said of him, He had riches and honour in abundance, and his heart was lift up in the ways of the Lord: Christians, it is hard to carry a full Cup without spilling; to have Riches and Honour, and all this with great abundance, and yet to have a lively Zeal towards God, and a great delight in his ways. Now this is possible with God, and this God hath bestowed, and therefore it should be asked. There is nothing that quickens to Prayer so much as a constant sense and apprehension of the danger and difficulty which attends such an Estate; therefore this must ever be laid before you, that your thoughts may be steeped in this Consideration. 1 USE. It serveth to check the desire of Greatness and increase of Wealth. If you had more, your Duty would be more, and your account greater, and your Snares, and Temptations, and Stumbling-blocks in the way to Heaven would be much more multiplied; and therefore you should be Contented with what you have. If we cannot thrive in the Valleys, and keep up a lively and warm respect to the World to come in a low Condition, how should we expect to grow on the tops of the Mountains, where we are more exposed to Tempests, and the Soil is more Barren? therefore you should strive rather to give a good account of a little, than to make it more. The Lord knoweth that if you were a step higher, you would be apt to be proud, licentious, secure, mindless of Eternal Life, further off from God, and then better you had lived in Beggary all your days. The time will soon come about when you will judge so, and therefore do not enlarge your Desires, as if you could never have enough. 2 USE. It teacheth us Patience, not only in the want, but in the loss of outward Riches. It is more irksome to lose than to want, as it was an unnatural thing for the Sun to go back ten Degrees in Ahaz his Dial: Yet this is to be born, for when God taketh away your Wealth from you, he maketh your way to Heaven more easy; if God taketh away Riches, he doth but take a Bush of Thorns out of the way that would prick and gore your Souls. The World is apt to turn away your Heart from true Happiness, and to hinder you in the way that leadeth to it. Now God's Grace is seen, not only in ●ortifying the Heart, but in abating the Temptation: He seeth you are apt to sleep upon a Carnal Pillow, and therefore taketh it from under your Heads to awaken you. If you believe the Word of God, that Riches and Honours do easily prove a Share, why should you be grieved when the Snare is broken? Do you love to have your Salvation hindered or hazarded? And therefore why are you so impatient when God cuts you short in these outward things? 3 USE. Let rich Men think of this, and make Application of this Sentence to their own Hearts, that they may Possess their Estates with Fear. To this end Consider, 1. The Person speaking is Christ, who had so much Wisdom, and Love to the Comfort and Happiness of Men, that he would not ●right them with a needless Danger. [See before on Ver. 23.] 2. When it is spoken of Rich Man, those that can live of themselves in the World, without the Supply of others. The Disciples that had little, cried out, Who then can be saved? We fancy it is spoken only to the overgrown Rich; but they that have but one Talon must improve it, and it is hard to do so. We must give an account of One Talon as well as Ten. The Sensualist will turn this upon the Covetous, and the Covetous upon the Sensualist; the Voluptuous Gallant upon the Cormorants of the City, and they upon the Epicures; but Christ saith indefinitely, the Rich. 3. What is spoken of, Entering into the Kingdom of God: It is Salvation and Eternal Life, not a trifle, Christ doth not say, He shall do no worthy Exploits in the World, or arrive at no great Degree of Grace, but he shall not enter into the Kingdom of God. 4. How it is spoken. It is represented by a Similitude that implieth impossibility, or at least an extraordinary difficulty without a Miracle of peculiar Grace. Then look about you Sirs! such speeches of Christ were doubly entertained, with Wonder, as by the Disciples in the next Verse, They were astonished out of measure, saying among themselves, Who then can be saved? or with Scorn, Luk. 16.14. The Pharisees also, who were covetous, heard all these things and derided him. For the reverence you bear to Christ, I hope you will not entertain it with Scorn, but rather with Wonder, holy Fear, and Solicitude. I expect now you will say, What shall we do to prevent this Mischief? 1. Remember your Condition in the World. You are not a Freeholder, but a Tenant at will, Luk. 12.20. Thou Fool! this night thy Soul shall be required of thee, than whose shall all those things be which thou hast provided? You are not Owners, but Stewards; not Lords and Masters of what you have, but only must improve it for God, and you must give an account, Luk. 16.2. Give an account of thy Stewardship, for must be no longer Steward. You are not Citizens but Strangers, 1 Pet. 2.11. Dear Beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lusts, which war against the Soul. The World is our Inn, where we abide but for a Night; our Dwelling is there where we live longest. 2. Judge of your Estates to be good or bad to you, not as they do accommodate the Flesh, but as they help or hinder you in your way to Heaven. Make Heaven your End, and consider all things else as Means and Helps. Ordinances are the next means, Riches and Estates are remote helps to Heaven. All things are measured by the great and last End, therefore you are to judge of all things as they help you on in Heaven's way. Better to be preserved in Brine and Pickle, than to rot in Honey. (3.) Devote your Wealth to the Lord, Luk. 12.21. So is he that ●a●eth up treasure for himself, and is not rich towards God. Riches are Snares, and will certainly prove means of our Damnation, if we do not so. That is the best Condition for us, in which we may do most Service to God, and not to the Flesh, Gal. 6.8. For he that soweth to the flesh, shall of the flesh reap corruption, but he that soaketh to the spirit, shall of the spirit reap life everlasting. SERMON XIII. ON MARK X. v. 26. And they were astonished out of measure, saying among themselves, Who then can be saved? IN this Verse you have the Entertainment of Christ's Doctrine concerning the Difficulty of Rich Men's being saved: The Effects of it are two. (1.) A great Wonder or deep sense of this difficulty, They were astonished out of measure. (2.) An anxious Question, And they said among themselves, Who then can be saved? For the first Branch, their great Wonder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were struck at Heart, astonished out of measure: We meet with it before at the first Proposal of this difficulty ●●●y were astonished at his words; but now when Christ had rendered the reason, and reassumed the former difficulty, It is easier for a Camel, etc. this doth increase the astonishment, and it is not barely said, they were astonished, but out of measure so. Let us a little inquire into the Reason of this Wonder, why should the Disciples be so troubled at this speech? they were poor, or however had lest all and followed Christ, as it is in the next words. (1.) Some say, it was for Others, to see so great a part of the World cut off from all Hopes of Salvation. Tho' all have not Wealth, yet there are few but do desire it, and that Desire may hinder as well as the Enjoyment, therefore they being solicitous for the Salvation of others, they were astonished, and said, Who then can be saved? Certainly it is good, not only to work out our own Salvation, but to affect the Salvation of others. We have a saying, Omne bonum est sui diffusivum, all good seeks to propagate itself; as Fire turns all things about it into fire. This is the Disposition of God's People, when they have found any Comfort and Benefit by Christ themselves they desire others should share with them, and be partakers of the same Grace, and Heirs of the same Promises. David after many roar and disquiets, when he had found that Penitent Confession of sin was such a notable way for the easing of his own Conscience, and had seen the fruit of humble dealing with God, he Pens the 32 d. Psalm, which is Maschill, a Psalm of Instruction, and so is willing to teach others the way: So Andrew calls Peter when he had found Christ, john 1.41. and Philip calls Nathanael, v. 45. Carnal things are possessed with Envy: They that are rich and great in the World would shine alone, and when they are gotten to the top themselves, they are loath to teach others the way to climb up after them. But it is not so with spiritual things, Grace is Charitable and Communicative. Indeed where any take up Religion out of Faction and Carnal Aims, they would enclose the Common Salvation, and Envy the Profession and Hope of it to others, that they may be the better esteemed and respected themselves. It is observed of Mules, and other Creatures that are of a mixed and Bastard Production, that they never Procreate and Beget after their kind. Mongrel Christians are envious rather than Communicative: But those that have really tasted of the sweetness of Christ themselves are glad of Company, and it is a great satisfaction to them, to hear that others are in a towardly or hopeful way of Salvation, 1 joh. 1.3. That which we have seen and heard declare we unto you, that ye also may have fellowship with us, ●nd truly ●ur fellowship is with the Father, and with his Son jesus Christ: The Apostle had Fellowship with Christ, and therefore was so Zealous to bring others to the Enjoyment of that Privilege; therefore this might be one reason why the Disciples that were safe as to their own particular, and had left all and followed Christ, were troubled to hear that it was so hard for rich Men to be saved. Surely this Charitable Disposition becomes us well, and answers the great Patterns we have in the World. We read of some that were so zealous for the Salvation of others, that in some sense they preferred it before their own. Blot me out of thy Book that thou hast written, saith Moses, Exod. 32.32. And Paul, I could wish that myself were accursed from Christ for my Brethren, my Kinsmen according to the Flesh, Rom. 9.3. So much of Personal Happiness as resulted to him from Communion with God, he could even lay it down at God's feet for their sake. These are rare Instances I confess, but some portion of this Spirit all should have; Charity seeketh not her own, 1 Cor. 13.5. Chrysostom saith, I cannot believe it is possible for that man to be Saved, who doth not labour to procure and further the Salvation of his Neighbour; for whoever would go to Heaven, would not go to Heaven alone, but laboureth to draw others along with him: Vid. Chrysostom de Sacerdot, lib. ●. It was out of Zeal for the Salvation of others. (2.) The former Reason was Good, and argued a Gracious Disposition in them; but this that I shall now give, is of a worse alloy, and argues weakness: And yet I cannot but think that this had an influence upon them, viz. The Hopes of an Earthly Kingdom, and the great Emoluments and Preferments they expected thence. Christ's own Disciples were deeply Levened with a Conceit of an Earthly Kingdom which the Messiah should set up. And though they had left all, and followed him in his poor Estate, yet they expected Greatness, and Honour, and the Confluence of all worldly Blessings, when the Kingdom of the Messiah should begin; and therefore when they heard Christ again and again expressing himself concerning the difficulty of Rich Men's entering into the Kingdom of God, They were astonished out of measure; as finding all their Carnal Hopes dashed at once. I cannot but think this was one Cause of their Astonishment, because in all their Converses with Christ, they bewrayed a spice of this Humour. Two Instances I shall give as a pregnant proof of it: One when they were at the Sacrament, a little before the Death of Christ; There was a strife amongst them, which of them should be accounted the greatest, Luk. 22.24. They understood that the Kingdom was consigned to them in that Ordinance, and they were framing of Principalities, and striving who should have the highest Preferment and Office in this Kingdom: Nay, you shall see after Christ had suffered such ignominious things at jerusalem, this Conceit abode with them; and therefore after his Resurrection, they come to him with this Question, Acts 1.6. Lord! wilt thou at this time restore again the Kingdom to Israel? They thought the Messiah would set up a Temporal Kingdom over all Nations, and that they should at least be Princes and Lords under him, in the Exercise of his Dominion and Sovereignty. justin Martyr tells us, That the Heathens imagined some Insurrection that the Christians would be guilty of against Magistracy, because they spoke so much of the Kingdom of Heaven; and well might they be excused of their Jealousy, and of this Surmise, since Christ's own Disciples were so far mistaken in it, whom he had so often warned of the Cross, and to whom he had expressly said, that his Kingdom was not of this world. But we see hence, that the best are too Carnal, and too apt to mind Earthly things, and please themselves with the Dreams of an happy Estate in the World. The Appetite of Temporal Dominion, and Wealth, and Honour, and Peace, is Natural to us, and we think God doth us wrong, if he doth not make us flourish here. All God's Children find something of this Disposition in themselves, even whilst they are under the Cross, they do too little Comfort themselves with the Meditation of the Glory of the World to come; but are always feeding themselves with Desires and Hopes of an Earthly Happiness, and of turning the Tide and Current of Affairs that seem to be against them, that the World may more smile upon them, and befriend them more, and when they are frustrated and disappointed of this Hope, their Soul saints, and they are astonished out of measure. O this is a sign that our Conversation is not in Heaven, and that we do not seek the things that are above, and are not perfectly subdued to the Will of God, who many times sees the Cross to be necessary and profitable for us: And therefore to please ourselves still with Carnal hopes and Dreams of a Commodious and Comfortable Condition in the World, is not for a Christian. (3.) The sense of this Difficulty might revive the Thoughts of other Difficulties. Other things besides Riches might obstruct them, and hinder their passage to Heaven; and therefore even those that had left all, and followed Christ, were astonished out of measure, when they understood the way to Heaven to be much harder than they formerly conceited. Certainly it is good to think of the General Case, when one instance is given: Is it hard to the Rich, and not to the Poor? have they no Temptations? When we hear strict Doctrine pressed, we should not put it off to others, but fear for ourselves. The poor Disciples were astonished out of measure when Christ spoke to the Rich— How hard it was for them to enter into the Kingdom of Heaven. (4.) Possibly this Astonishment might arise from Fear of the success of the Gospel, wherein they were to be employed as Instruments, when they heard that Rich men were not likely to prove Friends, but rather Enemies to the Kingdom of God: Alas, what should they do that had parted with all, and were like to be left destitute to the mercy of an unkind World! If the great and mighty men of the World, who should be their Props and Supports, should so hardly be gained; alas then how should they go abroad and preach with any Efficacy for the saving of Souls! Now whether this, or that, or all caused the wonder, I will not now determine; all these have an Influence upon it, and for these Reasons they were astonished out of measure. This is the first Effect, their Wonder. The Second Effect is, a Doubt moved among themselves privately, Who then can be Saved? This Question may be looked upon either (1.) As a Question of anxious Solicitude: Alas! how is it that any can be Saved! Or, (2.) Of Murmuring and secret Dislike; why, if it be so, who is able to receive this severe Doctrine, or to enter upon this strict Course? Now which of these shall we take it to be? Either for a Question of anxious Solicitude; or a Question of Murmuring and secret Repining? I answer: (1.) I suppose this Question expresseth their anxious Solicitude, and so for the main it is a good Question: When we hear strict Doctrine, it is good to be moved with it, and fall a questioning. Many hear it over and over again, yet are slight, no Wonder, no Astonishment in their Hearts; therefore it is good when it is weighed and laid to Heart. This Question of the Apostles brings to mind a saying of one, when he heard Christ's Sermon in the Mount read to him, he cried out, Aut hoc non est Evangelium, aut nos non sumus Christiani: Either this is not true Gospel, or we are not true Christians. (2.) There might be something of weakness, mixtures of Infirmity; I cannot say there was nothing of Murmuring and Dislike; the muttering, or saying this among themselves seems to infer it; they durst not make Christ conscious to the Question, for it is in the Text, They said among themselves; that is, they muttered privately, and so it argues there was something of dislike. (3.) This weakness was not to a prevalent Degree, so as to make them take offence, and depart from Christ, as we find others did upon the like Occasion, when Christ had preached something strict and contrary to their Humour, john 6.60, 61. Many of the Disciples when they heard this, said, This is a hard saying, who can hear it? When jesus knew in himself that his Disciples murmured at it, he said unto them, Doth this offend you? What and if you shall see the Son of Man ascend up where he was before, etc. And from that time many of his Disciples went back, and walked no more with him, Ver. 66. Now these, though they were astonished at the strangeness of the Doctrine of Christ, yet they did not reject, or refuse the belief of it. There was more of anxious Solicitude, but somewhat of muttering, Who then can be saved. Doct. When the Difficulties of Salvation are sufficiently understood, and laid forth, we shall wonder that any are, or can be Saved? I shall prove, 1. That it is a Difficult thing to be Saved. 2. Wherein the Difficulty of Salvation doth lie. 3. Show, how this aught to be seriously minded and regarded by us, that it is such a difficult thing to go to Heaven. I. That it is a Difficult thing to be Saved. Christ showeth that, Matth. 7.14. Straight is the Gate, and narrow is the way that leadeth unto Life, and few there be that find it. The way to Heaven is somewhat like that which is described, 1 Sam. 14.4. And between the passages by which 〈◊〉 sought to go over unto the Philistines Garrison, there was a sharp rock on the one side, and a sharp rock on the other side: So is our way to Heaven a straight Way, between Rock and Rock; here is the Rock of vain Presumption, and there the Rock of Despairing Fears. Indeed the Text tells us of two things, the Gate straight, the way narrow. The Gate is straight, the Entrance into Religion hard; there must be Repentance, and bewa●ing our former Sins; the working up the Heart to a fixed Resolution against Sin, and a serious dedicating ourselves to God: O how hard is it to pass through this Gate! And then there's a narrow Way, full of Difficulties to Corrupt Nature; our L●sts are impatient of any restraint, and we are loath entirely to give up ourselves to do and suffer God's Will: So Matth. 11.12. The Kingdom of Heaven suffereth violence, and the violent take it by force. It is no wonder that Earthly Kingdoms are surprised by Violence, but it is strange that the Kingdom of Heaven should suffer Violence; how shall we understand this? Violence doth not signify unlawful Attempts, but earnest Diligence. It is not an Injurious Violence, such as snatches at Earthly Crowns, but the Industrious Violence, a Resolution to break through all Impediments, and take no Nay, no Discouragements can much abate our Edge, and take us off from our pursuit of the Heavenly Kingdom: So 1 Pet. 4.18. A Righteous Man is scarcely saved; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with much ado he gets to shore, he makes a hard shift to get to Heaven. This is enough to intimate the General Truth, that there is difficulty to get to Heaven. II. Wherein lies the Difficulty of Salvation? The Reason of doubting is this: Because God's Terms, upon which Heaven is offered, are gentle and sweet, Mat. 11.30. My Yoke is easy, and my Burden is light. The Law which God hath given us is Holy, Just, and Good, becoming a God to give, and a Creature to receive, Rom. 7.17. The Law is holy, and the Commandment is holy, and just, and good: A Law, such as a Man would choose if he were at Liberty, and at his own Option and Choice. Therefore how is it so difficult, especially since there is so much strength given, habitual strength, Eph. 2.10. We are his workmanship, created in Christ jesus unto good works: We are fitted by his Grace, and there is so much Actual strength, I can do all things through Christ, which strengtheneth me, Phil. 4.13. God is no Pharaoh, to require Brick where he gives no Straw: And therefore since the way is so Good, his Yoke so easy, and there is so much Strength given, and since the Encouragements are so many, both from the Work, and from the Wages. From the Work itself; Her ways are ways of pleasantness, and all her paths are peace, Prov. 3.7. There is a great deal of Peace, Comfort, and sweetness in walking with God, as those that traveled to Zion, Passing through the valley of Baca, make it a well, the rain also fills the pools, Psal. 84.6: So they meet with many comfortable refresh in a Course of Godliness. And then for the Wages, God is a Rewarder of them that diligently seek him, Heb. 11.6. Well then, (to sum up all) these things concur, Since the Way is plain, the Helps many, the Promises full and sure; why is it so difficult to go to Heaven? I Answer: The fault is not in God, but in our own selves, in our own Hearts, in our addictedness to Temporal Satisfactions: And therefore when God calls us off from the Interests and Concernments of the present World, wholly to look after the Interests and Concernments of the World to come, the disposition of our Flesh, or Carnal Nature, and the Course of God's Institutions will not suit. And this must needs be a very great Difficulty, not easily removed: Because, (1.) It is Natural to us. (2.) It is increased by Custom. (3.) I● hath a powerful Efficacy upon us to hinder us from walking in the ways of God, that are so sweet and pleasant. (1.) This is Natural to us, to be led by Sense, or to be addicted to present things. There are three sorts of Being's in the World: Angels that are pure Spirits without Flesh, these were made for Heaven, and not Earth: There are Bruit-Creatures, that are Flesh without Immortal Souls, these were made for Earth, and not Heaven: And there is Man, a middle Nature between both these, that hath a fleshly Substance, and an Immortal Soul, made partly for Heaven, and partly for Earth, as partaking of both; he hath a Body that was made out of the Dust, and so fitted to live in this World; and he hath a Soul that came down from the Superior World, and must return thither again. Now these two things must be regarded, according to the Dignity of the parts of which Man consiste●h, his Earthly part, and his Heavenly part. The Soul being the better part, the Perfection and Happiness of it should chiefly be looked after; the Good of the Soul is the Enjoyment of the ever blessed God, this should be our main Work and Business, and the good of the Body should be looked after in an inferior and subordinate manner. The good of the Body is Meat, Drink, Wealth, Honour; these things are to be looked after in our passage to Heaven. The Good of the Soul is the Chief Good, and so should be looked after as our Great End and Scope, and the Good of the Body minded only as a Means. Man was made for Earth in his passage and way to Heaven, but his Home and Happiness is in Heaven, where he is to enjoy the Blessed God, among his holy Angels, and those Blessed Creatures that dwell above, in the Region of Spirits. This was the End for which Man was Created, and while Man continued Innocent, he had a Heart inclined and disposed towards God as his chiefest Good; he sought the Good of his Soul, and was to Love him, and Fear him, and Serve him, and Depend upon Him as the Fountain of his Happiness. But by the Fall Man was drawn off from God to the Creature, to seek his happiness there: They have forsaken the Fountain of living waters, and hewed them out C●sterns, broken Cisterns that can hold no water, Jer. 2.13. Not only Adam in his own Person, but all his Posterity are turned from God to the Creature. Now Man in his pure Naturals, is inclined to the Creature, which conduceth to the Satisfaction of the Earthly part, and not to God, wherein the happiness of his Soul lies. This will be evident to you, if you consider, that though the Soul be Created by God, yet it is Created destitute of Grace, or Original Righteousness; and being destitute of the Image of God, or Original Righteousness, it doth only accommodate itself to the Interests of the Body, and seek the happiness of the Body: For where there is not a Principle to carry us higher, it can only close with things present, and known, such as are the pleasures of the Body, and the Interests of the Bodily Life, and so forgets God, and what concerns the Enjoyment of him. And so it is said, Rom. 8.5. They that are after the flesh, do mind (or favour) the things of the flesh, and they that are after the Spirit, the things of the Spirit: Therefore take Man in his pure Naturals, as destitute of Grace, his Soul forgets its Divine Original, and so conforms itself to the Body, and only seeks its Welfare and Happiness; and thence proceeds all our mindlesness of God, and averseness to him; our unruly and inordinate Appetites of Temporal things, and the Confusion, Weakness, and Disorder that is seen in the Life of Man, and all his Operations and Faculties. Hence comes that dullness and slowness that is in his Understanding to conceive of Spiritual things, his acuteness in Back and Belly Concernments. He that lacketh these things, is blind, and cannot see afar off, 2 Pet. 1.9. He is sharp-sighted in all things that concern the present World, but cannot see things to come; and until the Lord make a gracious Change upon him, he sees nothing of the worth of Salvation, or of a need of Christ, and making any serious preparation for Eternity. Hence comes that averseness of Will to what is truly Good, that he cannot endure to hear of it, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be: And while the Soul is so, it hath such a bent and proneness to that which is evil, or what concerns our Interest in the World. Hence it is that our Memories are so frail and slippery as to that which is good, and so tenacious of that which is evil: Good things easily slip from us, as clear water through a Grate; but Evil things, as slime and mud stick with us. Hence comes his Affections to be like Tinder, to take Fire at the spark of every Temptation, the Affections are awakened and stirred presently; but in Holy things they are like Fire in wet Wood, that needs much blowing, and much Excitation. Hence it is that in the Course of our Lives we take up with the Interests of the present World, and make no provision for a better Life: We are lovers of pleasures more than lovers of God, 2 Tim. 3.4. and forsake God for the present World; 1 Tim. 4.10. Demas hath forsaken us, having loved the present world. Well then, by a Natural Constitution, we are utterly at a Loss, the Soul being destitute of a Principle that should carry it to look after Spiritual things, as it's great Scope and Interest, it wholly purveys and ca●ers for Bodily Pleasures, and the Honours and Profits of the present Life: Her● lieth the great Difficulty in the way of Salvation. (2.) This Addictedness to present things is increased by our Converse in the World: So that besides Natural Inclination, there is inveterate Custom, whereby this Inclination to Carnal Satisfactions, such as Riches, Pleasures, Eas● Safety, and Sensual Delights, is strengthened and deeply engraved in us. The first Years of a Man's Life are merely governed by Sense, and the Pleasures of the Flesh are born and bred up with us, by which means we come to be stiff, and settled in a Carnal Frame. Custom is another Nature, and therefore the more we are accustomed to delight in any Course of Life, we are weaned from it with the greater difficulty: jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots, then may ye also do good, who are accustomed to do evil. Every Act disposeth the Soul to the Habit, and after the Habit or Custom is produced, every new deliberate Act adds a stiffness of bent, or sway unto the Faculty, wherein the Custom is seated: So that by degrees we grow into an Obstinacy and strength of Will in a Carnal Course, which is called hardness of Heart, or a Heart of stone in Scripture. A Man is ensnared by his Customs, whatever they be; for an Addictedness in the General to Carnal Satisfactions, brings a Slavery upon us. So if Men be addicted to this or that Carnal Satisfaction, it brings Slavery upon them; as a Man that is given to Wine, Tit. 2.3. Not given to much wine. The word in the Original, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ensnared by Wine; or a Man that is given to Women, 2 Pet. 2.14. Having eyes full of Adultery, and that cannot cease from Sin. Men by the Tyranny of Custom, become so Impotent to resist their Lusts, that the satisfaction thereof becomes their very Element, out of which they cannot live: It is their Eden, and their Heaven, their very Paradise, tho' at length indeed they find it to be their Hell. And of all evil Customs, Covetousness or Worldliness is most dangerous, because it is of more Credit, and of less Infamy in the World; and besides, it doth multiply its Acts most, and works uncessantly: And therefore we read of Hearts exercised with covetous practices; 2 Pet. 2.14. Their Hearts are always running on the unworthy things of this present World. Now while worldly Men's Hearts are so deeply died with such Desires, as carrieth them out to such things, they are hardly Saved. Well then, Here is another Reason of the Difficulty, that our Lusts are born and bred with us from our Infancy, and can plead prescription; and Religion cometh afterwards, and findeth us biased and prepossessed with other Inclinations, which by reason of long use cannot easily be broken and shaken off. (3.) Let us now consider the great Efficacy and Power which this Inclination to Temporal things hath upon us, and then you will see it is very difficult for us to enter into Heaven. 1. This Inclination and Addictedness to present things weakens our Sense of the World to come, and then our Reward hath no Influence upon us to move us and encourage us to serve God. Whilst the World bears bulk in our Eye, heavenly things are of small, or of no value with us. Satan blinds us as the God of this World, 2 Cor. 4.4. that is, by the Love of the World. Christ cured the Blind man by anointing his Eyes with Clay, but the Devil puts out the Eyes of our Souls with this thick Clay, for Gold is so called; Habbac. 2.6. That ladeth himself with thick clay: He blinds us so, as we cannot have a true sight and persuasion of the Truth and Worth of things to come. We cannot look afar off into the other World, 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. Mountains seem Molehills only at so great a distance; Heaven is as a matter of nothing, in Comparison of present things: As in a Prospective Glass, look at one end of it, it greatens the Object, at the other end it lessens the Object. Thus when we look upon things to come through the Glass of our own Passions, and Carnal Affections, they are nothing, they have no Force nor Power to move us. Saith Austin, Men do not look after heavenly things; Quia in terrena proni dorsum eorum semper incurvum est, their Backs and Necks are bowed down, that they cannot look upward, and have any true sight of heavenly things; the World and the Profits of it are real and substantial, but heavenly things are Shadows, Dreams, Matters of Conceit and mere Imagination. And therefore since this Addictedness to Temporal things hath such force upon us, to hinder the sight of the World to come, it must needs be difficult to us to be Saved. 2. This Addictedness to present Delights and Pleasures, makes us Impatient of the Restrains of Religion. Our Natural Desires carry us to those things which Religion forbids: We cannot endure to be bridled, and kept from forbidden Fruit, but we have all an Appetite after it, Psal. 2.3. Let us break their bonds asunder, and cast away their cords from us: And jer. 5.5. They have altogether broken the Yoke, and burst the Bonds. And Rom. 8.7. The carnal mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be. Nitimur in vetitum, the Prohibition doth but Irritate Corruption, as a Stream, if checked, grows more furious. A Man wholly given up to present Satisfactions, cannot endure the Yokes and Fetters Religion would lay upon him, he would be a free Creature, and live as he list. Indeed it is to be a Captive Creature, but this he accounts his Liberty and Freedom. 3. It maketh those Duties seem irksome and unnecessary, which are necessary as the way to Salvation. Look into the Book of God, and you will find we are called upon to strive to enter into Heaven, and required to work out our Salvation with fear and trembling, Phil. 2.12. with all holy Solicitude, with all lively Diligence, to be still employed in this Work; to strive to enter in at the straight Gate: Luke 13.24. To walk worthy of God, who hath called us to his Kingdom and Glory, 1 Thes. 2.12. Now they that are addicted to Ease, Pleasure, and Sensual Delights, cannot endure to be held to this Work; they do either openly refuse this Work, or delay it, which is the more modest Denial, or else are cold in it. Some profane Persons cast off all care of Duty, as if Religion were but a Point of Policy, Heaven but a Dream, and Hell but a false Fire, the Gospel but a Fable to busy men's heads with, and so resolve to please the Flesh, and never trouble themselves about uncertain Futurities. Many thus live in defiance of God and Christianity, or else they delay to a more convenient Sea●on, they have no mind to the Work; Acts 24.25. Go thy way for this time, when I have a more convenient season, I will send for thee: Lust must have present Satisfaction, but Christ comes always out of Season. When Christ makes an offer of Heaven to their Souls, hereafter they will be glad to hear of him, but now he comes before the time. As he said in Seneca, A quinquagessima in otiam ●iscedam; when I am fifty years old, than I will retire and study Philosophy: So when their youthful Vanities are spent, than they wi●● look after these things. When the Heart cannot keep out Light and Conviction of our Duty, it seeks to keep off Care, and so by making fair Promises for the future, we illude the Importunity of present Conviction: Or else a Heart addicted to present Satisfaction is very cold in Religion, for the Heart that is diverted by other pursuits, cannot make Religion its Work, but only minds it by the by: The World, that is their Business, but Religion that is put in the place of a Recreation, and they mind earthly things; Phil. 3.19. their Heads and Hearts are full of the World, so that they have no room for God: Their Time, Thoughts, Discourses, are wholly swallowed up of present things, and complying with their present Lusts. 4. This Addictedness to present Satisfactions, will make us shrink at the Trials God exerciseth us with, before we go to Heaven: Acts 14.22. Through much Tribulation we must enter into the Kingdom of God. All good things are hard ●o come by, and God will show, that Heaven is worth something. When Men have cheap thoughts of it, God will enhance the price of Heaven. There must be striving and suffering before we get thither. The howling Wilderness was the ready way to Canaan. The Captain of our Salvation was made perfect through suffering. We should else neither esteem the Cross of Christ, nor long for Heaven. But present Ease, present Safety, present Wealth, doth wonderfully inchant us, to have good days here, and a quiet Life without any trouble. If we could compound with God for this World and Heaven too, than we should like it: But now while we are so wholly inclined and addicted to present things, it must needs be a difficult thing to hear of Trials and Crosses that we must endure. III. This Difficulty must be sufficiently understood, and seriously thought of by us. And here (1.) Negatively. We should so reflect upon the Difficulty, 1. Not to Murmur against God because Heaven is not to be had upon cheaper Terms, and his ways lie so cross to our desires. Take heed of this; as if he were envious, and had not a good respect for the Happiness of his Creature. It is but reasonable that we should labour for Heaven as we do for all other things that are good and excellent: That which Costs nothing is worth nothing. Besides, there are so many Corruptions to be mortified, Duties to be performed, and Trials to be endured, that the Faith of the Elect may be found to the more praise and honour, 1 Pet. 1.7. and therefore all the Pains, and Shame, and Loss, and Trouble, is but necessary. This is an ill Use and End, to murmur against God, and repine against his Sovereignty and Dominion over the Creature; and yet this is the Use that many make of it, joh. 6.60. Many of his Disciples when they heard this, said, This is a hard saving, who can hear it? what, nothing but mortifying our Desires? nothing but thwarting o●r pleasing Inclinations? nothing but performing such Works which we cannot abide. Why hath God planted such desires in us, if he would not have them satisfied? 2. Not that we should Despair, or wholly Despond, as those jer. 18.12. There is no hope, but we will walk after our own devices, and we ●●●l every one do the imagination of his evil heart: And jer. 2.25. There is no hope, No, for I have loved strangers, and after them will I go: Well, I see my Condition is helpless, and hopeless, therefore I resolve to make the best of it. When Men hear how hard it is to go to Heaven, they throw off all in a Despondency, they shall never bring their Heart to this work. But we should not Despair, and think it altogether impossible; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there cannot be a Pursuit of that which is impossible; Past Cure, (they say) past Care. Many their Affections are so strongly set upon Carnal things, and they are so inveagled with the Comforts of the World, and the Pleasures of the Flesh, that they are discouraged, and so think it impossible to do otherwise than they do. O No, that's not the Use of it, do not say there is no hope of the World to come, therefore let us make the best of this Life. God would have the fallen Creature to despair of himself indeed; With Man it is impossible, but with God all things are possible; as in the next Verse. (2.) Positive: Why should these Difficulties be thought of, and laid to Heart? to what end? 1. To prevent slightness of Spirit: There is not a greater Bane to Religion, nor a greater Judgement lights upon a Creature, than a vain frothy slight Heart, and therefore to prevent this, and that we may in good earnest mind the things of our Eternal Peace, it is good to understand sufficiently the difficulty of it. A slight Heart thinks it no such great matter to get to Heaven, there is no such danger of missing it as Men talk of; tho' they be not so religious as Preachers would have them, nor so strict in Conscience as to abstain from every smaller matter; yet through the Grace of God they shall do well enough; Hell is made for the Devil and Devilish Men, and outrageous Sinners; if they live fairly, and do as their Neighbours do, they shall do well enough, tho' they do not pine and whine over their sins, or busy their Brains about clearing up their Interest in God; tho' they be not so Nice and Scrupulous, and take God's Word too strictly, they shall do well enough for all that. Christians, these Conceits, with which most Men are leavened, are the bane, and eat out the heart of all Religion. It is no such easy matter to go to Heaven as the World imagines; a cold faint Wish will never bring us thither, nor a desire to enjoy it when we can live here no longer: No, there must be watching, and labouring, and striving, this must be your great business and employment, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord, all the days of my life, to behold the Beauty of the Lord, and to inquire in his temple: O! whatever is neglected, this business must be looked after day after day, namely, in what Posture we are for the Enjoyment of the blessed God, Phil. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I follow after it, if that I may apprehend that for which also I am apprehended of Christ: Acts 26.7. Unto which hope the twelve Tribes served God instantly, some render it, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all their strength, day and night, hope to come: Now it is necessary Men should be sensible of the difficulty of being saved, to quicken their endeavours, and to bring them out of this slight frame of Heart, which is so natural to us; they think there needs not so much ado, that we make the way straiter than God hath made it, they will not believe it is half so hard as it is: We see how great is our sloth and negligence; now if after he hath told us it is as hard as to go through the Eye of a Needle, what would we do if all were easy? Think of the Difficulty to prevent this slight Heart. 2. To keep us in a due Dependence upon, and an Admiration of Grace, God would have us sensible of the difficulty. What Carnal Hearts have we? how hard a matter is it to guide and govern them in the Fear of God, that we may keep up an Admiration of the Power of God that is perfected in our weakness, 2 Cor. 12.10. When I am weak, then am I strong: Alas, when we look to ourselves, we may cry out when we think of these things, Who can be saved? This awakeneth our Prayers for special Grace from day to day, and maketh us to look up to God for new supplies, because we find it is not in ourselves; The way of man is not in himself, it is not in man that walketh to direct his steps, Jer. 10.23. We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God, 2 Cor. 3.5. 3. That we may be forearmed with Resolutions. They that take a walk for Recreation do not prepare for all Wethers, as they that resolve upon a Journey; or they that go to Sea for Pleasure, if they see a Storm coming, easily go to shore again, but they that go for Business resolve upon all hazards, to finish their Voyage. Now that we may resolve to make a thorough work of Christianity, and to hold on our way in Christ's strength notwithstanding all difficulty, our Lord would have us to sit down and count the charges, Luk. 14.28. to consider what it will cost us to go to Heaven; not to discourage us, but to provoke us to put on the more Resolution, lest we tyre when we find more difficulty than we did expect, and that we may resolve to hold on with God whatever it cost us. USE. This shows us the Reason of that Presumption which is so common. We use to say that Despair kills thousands, but Presumption its ten thousands. What's the Reason that many Presume? O the Difficulties of Salvation are not well weighed. True Hope is a middle thing between Presumption and Despair; the Object of Hope is Bonum, Futurum, Arduum, sed possible. Hope considers its Object as hard, for that which is easy to come by is as if it were already enjoyed; a Man cannot be said to hope for that which he may have with the turn of his Hand. Well then, it considers the good to come as difficult, to awaken diligence and serious endeavours; but than it considers it as possible, for otherwise we are really discouraged from looking after it; for why should we look after that which is impossible? Paul's Mariners gave over working when all hope that they should be saved was taken away, Acts 27.20. But now Presumption leaves out the difficulty, and reflects only upon the possibility: Some may be saved, surely God will not damn all his Creatures, therefore I shall be saved: But suppose the contrary, few are saved, then what shall become of me? On the other side, Despair reflects only upon the difficulty, and leaves out the possibility: O it is hard, it is impossible with Men, therefore they give it over! I shall make no Work of it, saith Despair. Now the Scripture that would breed and nourish in us a true Hope, doth all along lay forth the difficulty, to prevent slightness of Spirit, and yet represents the possibility to prevent Despair: The Difficulties to quicken our Endeavours, and the possibility to encourage men to Hope for the Grace of God. 2 USE. It presseth us to mortify our addictedness to present things. O Christians! if you could overcome the World, you pluck out the root of all Temptations, and then the Commandments of God would not be grievous; Joh. 5.3, 4. For this is the Victory whereby we overcome the World, even our Faith. The World is the great Let which hinders us from keeping the Command, from being so exact, punctual, and sincere with God: Overcome the World, and the work will be easy. Take heed of pleasing the Flesh, or letting the World have too great an Interest in your Hearts; let it not seem a great thing in your Eye. Until your Hearts are drawn off from present things, and you are wholly Baptised into that Spirit that suits with the World to come, to make that your main Care and Desire, you will never prosper in Heaven's way; until your Thoughts be loosened from the World, and you are carried out more to Heaven and heavenly things. Consider, why should you be addicted to present things? You that are Strangers and not Inhabitants, your Happiness lies not here; If our hopes were only in this life, we were of all Men most miserable, 1 Cor. 15.19. We are but probationers for Heaven: Our Conversation should be in Heaven, Phil. 3.20. 3 USE. To fortify us against the Difficulties in the way of Salvation. You must be at some Pains and Labour, joh. 6.27. Labour not for the meat that perisheth, but for that meat that endureth unto everlasting life: Do not slacken your endeavours. To quicken you, Consider (1.) If you love your Salvation, you will be at some Cost about it. It is a sign you make no reckoning of Heaven, and have no great sense of things to come, when you grudge your Pains; it is a sign you slight it, when you are so slow in the pursuit of it, Phil. 3.14. I press towards the mark for the prize of the high calling of God in Christ jesus. O did you value Heaven, or had you any esteem of heavenly things, you would not think much of a little Pains, of striving with God in Prayer, of wrestling, and denying your Lusts, to bring your Hearts to a readiness and cheerfulness in the Service of the everliving God. No Trade in the World you can drive on by Idleness. Who ever prospered in any course of living, if he followed it with a slack hand? we cannot think to have those great invisible things of the Lord's Kingdom, and his Glory, if you will do nothing for it. (2.) There is difficulty both in the way to Heaven and Hell. Lusts are ravenous things, and cannot be fed or kept without much Self-denial: You must deny yourselves either for God or the Devil: You must deny your Comforts, and your Estate. Men will venture much for their Lusts, and for their Sensuality, there must be a great deal of Charge to feed this humour, to satisfy the Pleasures of the Flesh. It is costly to be an Epicure: Worldliness wastes the Spirits, racks the Brain: For Ambition, how many hazards do Men run for their Greatness in the World? how many Men sacrifice their Lives upon the Point of Honour, for Revenge, and for a little vain glory? Now if a Man will take Pains to go to Hell, shall he not take Pains to go to Heaven? When Men will be at such Costs for Lusts, as to deny Conscience, and slight many of the Comforts of the present World for Lust's sake, shall we take no Pains, and exercise no Self-denial for Heaven? (3.) If we be at a little Labour, it will not be in vain in the Lord, 1 Cor. 15.58. Be steadfast and unmovable, always abounding in the work of the Lord, for as much as you know that your Labour is not in vain in the Lord: Whether you consider your Vales or Wages, your Labour is not in vain. Your Vales: Christ's Servants have a great deal of Comfort and Sweetness, Prov. 3.17. Her ways are ways of pleasantness, and all her paths are peace: And for the World to come, there is a full and sure Reward, therefore do not stick at a little Pains; tho' it be difficult, yet remember it is for Salvation. 4 USE. Let us look to our own selves, how is it with us? are we in the way to Hell or Heaven? Let us look to our own standing, do we leave the Boat to the stream? do we give up ourselves to the sway of our corrupt and Carnal Affections? or else do we row against the stream and current of Flesh and Blood? It is no easy matter to be saved. I do not ask now, what will become of those that never minded Salvation; that never busied their Thoughts about it; but even in effect say, Let them take Heaven that list: But I ask, what will become of those slothful perfunctory Christians that count a little slight and formal Religion enough, which is without any Life, Alacrity and Power? Will this do the Deed? such will fall short of Heaven. SERMON XIV. ON MARK X. v. 27. And jesus looking upon them, saith, With Men it is impossible, but not with God; for with God all things are possible. WE have seen the Disciples Wonder returning. Christ that is never wanting to his in their Trouble and Astonishment, graciously looketh upon them, and in words full of Comfort giveth a Solution of that which was such a Riddle to them: And jesus looking upon them, saith, etc. Here we have (1.) Christ's Jesture, jesus looked upon them. (2.) Christ's Answer by a Distinction how it is impossible, and how not. In the first part of the Distinction there is a Concession, That with Men it is impossible. In the second Branch there is a Correction, but not with God. This latter Branch is Confirmed by a general Reason, for with God all things are possible. In this Text three things are asserted. (1.) The Impotency of Nature. (2.) The Sovereign Efficacy of Grace. (3.) The general Truth upon which it is grounded, and that is, the Omnipotency of God. Accordingly the Points are three, 1. That it is impossible for mere Man by his own Natural strength to get to Heaven. 2. Men that are discouraged with the sense of their own Impotency should consider the Power of God. 3. That this Power of God is Alsufficient, and can do all things. 1 Doct. That it is impossible for mere Man by his own Natural strength to get to Heaven. Two things will Evidence that. (1.) There is Legalis Exclusio, We are all Excluded by the Sentence of God's Law, and therefore it is impossible for any mere Man to get to Heaven. The Law knows no way of Justifying a Sinner, but only of Saving a Creature Holy and Innocent; and if we be not Holy and Innocent, there is a Sentence in force against us: That Scripture expresses the Tenor of the Law, Gal. 3.10. For as many as are of the Works of the Law, are under the Curse; for it is written, Cursed is every one that continneth not in all things which are written in the Book of the Law to do them. An Innocent Nature is presupposed, for the Person must continue, it doth not say now begin. The Law doth not treat with Man as lapsed or fallen, or as having already broken with God, but as in a good and sound Estate; and therefore since by the Fall we are Sinners, we are also under the Curse by Nature, Eph. 2.3. And were by Nature the Children of Wrath even as others: Liable to the stroke of God's Vindictive Wrath. Well, now with Man it is impossible: God hath placed a Cherub with a Flaming Sword that keeps the Passage into Paradise; Heaven Gates are shut against us now, no mere Man can appease an Angry God, or redeem his Soul from the Curse that keeps him out of Heaven. We are weak and without strength, Rom. 5.6. For when we were yet without strength, in due time Christ died for the ungodly: Weakness or without Strength there beareth the same sense with Unworthiness. We are unable to perform the Work or Duty through the Curse of the first Covenant, and when we were altogether sinful and unworthy, then Christ died for us, and therefore it is impossible in regard of his Legal Exclusion: For suppose we could obey perfectly for the future, yet the paying of New Debts doth not quit Old Scores. We are without strength, because we cannot expiate former Transgressions, and so the Law is become impossible through the weakness of our Flesh, Rom. 8.3. For what the Law could not do in that it was weak through the Flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the Flesh. (2.) There is Evangelica difficultas; there are Difficulties by the Gospel which mere Man cannot overcome. Tho' the Gospel giveth hopes of Entrance into Heaven, or reversing the strict Conditions of the Law, yet upon such Terms as we must be beholden to Grace for them. Christ that requires the Conditions of the Gospel, must also give them to us, Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give Repentance to Israel, and forgiveness of sins: He is not only a Prince and Lawgiver, but also a Saviour, or the Author and Fountain of Grace. He doth not only give the Privilege, Re●●ssion, but he gives the Condition, Repentance. If you conceive of Christ that he doth give the Privilege, and require the Conditions, and no more, you Legalize Christ, as the Samaritans had a Temple without an Ark and a Mercy-seat; so to speak of a Law without Grace, or if you separate the Law of the Gospel from the Grace of the Gospel, it is impossible. Why is it thus impossible with Man upon Gospel-Terms? the Legal Impossibility all will acknowledge, but whence is this Evangelical Difficulty? It ariseth from three things: There is Vitios' a Contrarietas, a Corrupt Nature; there are ●xterna Impedimenta, many outward Snares; and there is Inimica Oppositio, a great deal of Enmity and Opposition, therefore with Man it is impossible. (1.) There is Vitiosa Contrarietas, a Corrupt Nature, inclined to evil and averse to good, Gen. 6.5. God saw that the wickedness of Man was great in the Earth, and that every imagination of the thoughts of his heart was only evil continually. Man hath such a Heart, that if left to itself, will always be minting evil Thoughts and evil Desires, and carnal and inordinate Motions. And as the Heart of Man is prone to evil, so it is averse to what is good, and so averse that it cannot do any of the great Duties that God hath required of him. Look upon this averseness and impotency with respect to Duties; he cannot know, believe, nor obey: He cannot Know, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: And he cannot Believe, I●h. 6.44. No man can come to me, except the Father which hath sent me draw him; it is not said, he doth not, but he cannot: And he cannot Obey, Rom. 8.7. The carnal mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be. And consider this Impotency with respect to our Thoughts, Words and Deeds; he cannot think a good Thought, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves; he cannot speak a good word, Matth. 12.34. How can ye, being evil, speak good things? he cannot do any good thing, john 15.5. Without me ye can do nothing: He doth not say, Nihil magnum, you can do no great thing, you cannot acquit yourselves in some Eminent Temptation with honour, or in some notable Duty; but Nihil, you can do nothing without me. Well then, when we cannot know, nor believe, nor obey, nor think, nor speak, nor do any thing without Grace, surely it is impossible Man of himself should perform the Conditions of the Gospel, he is wholly Impotent, and unable to help himself. (2.) There are Externa Impedimenta, Outward Impediments: Man is Impotent and Corrupt naturally, and his Corruption is fed and strengthened by worldly things, and so his outward Condition proves a Snare to him, 1 joh. 2.16. All that is in the World, the lusts of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the World: Lust or distempered Appetite finds an answerable Diet. There are sensible Objects, which to our Souls as thus Constituted, prove shrewd and dangerous Temptations and Snares: If we will find the Lust, the Will will afford us the Object; for the Lusts of the Flesh, there are Pleasures and Carnal Delights to beset our Souls, to inveigle and entice us from the strictness and severity of the Christian Profession; for the Lusts of the Eye there are Riches and all kind of Profits; for Pride of Life there are Dignities and Superiorities, and popular Acclamations, and all sorts of Preferments, or any thing Men are naturally proud of; so that a poor Creature living in the midst of so many Snares and Temptations, may sadly cry out as Bernard doth, O woe is me, here are S●●es and Temptations, and there is a sensual Nature in us that is strongly drawn forth by all that is about us. It is true, Riches, Pleasures, and Honours, were not Snares in their Original Institution, or God's Intention, but they prove so through our Corrupt Affection: God ordained them as Miserimae necessitatis solatia, as jerom tells us, to be Helps and Comforts in our Mortal Condition, but through the strong Affection we bear to them, they prove Snares, 2 Pet. 1.4. The Corruptions that are in the World through lust: It is from unmortified Corruption, and lustings after them. Here then is that which increaseth the Difficulty, these sensible Objects to which we have a great Inclination by Nature, and which are continually present with us, do inchant and divert the Heart from God and heavenly things, so that we either sin in them or for them; in the use of them, or for the getting and keeping of them we offend God many times, and cross the Rule that is given unto us. So that besides the natural Impotency that is in us to all things spiritual, the Soul is further depraved and corrupted by evil habits or particular inclinations to any of these sensible Objects; this is a superadded Impediment to our Condition by Nature, as a crooked stick by growing becomes more difficult to be made straight. It is impossible for any mere Man to receive the things of the Spirit, but much more for one that is wedded to any of these sensible things: For here Christ puts the impossibility upon a Carnal rich Man, because he hath so much of the World to divert his Heart from God and true Happiness. There are degrees of Impossibilities, as some have fewer Letts and Impediments, and some have more, so it is more or less impossible, as they need more or less of God's special and Extraordinary Grace: For let us consider any dispositions to these sensible Objects. Let us consider any of the Dispositions to these sensible things; be it Riches, the Lusts of the Eye, so he calls Covetousness, or an Inclination to Riches, for by the Eye the Heart is wounded, and so the difficulty of Salvation is increased. When once Men set up this as their scope, and make it their business to be rich and great in the World: They that will be rich fall into temptation and a snare, 1 Tim. 6.9. Or be it an Inclination to Honour, either to Popularity, or Esteem of the People; or to Ambition, or an inordinate desire of Preferment by the Magistrates and Potentates of the World, john 5.44. How can ye believe that receive honour one of another? it makes the Impotency the greater: Or if it be an Inclination to Pleasures, Lovers of Pleasures more than lovers of God, 2 Tim. 3.4. But mostly doth our Lord here put the Difficulty upon Riches: Why? because that is a Complicate Temptation, and that's the Fuel of Pleasure, and the means by which we get to Honours and Greatness in the World, therefore here is the greater Difficulty for a rich Man in his Corrupt Estate to enter into the Kingdom of God. (3.) There is Inimica Oppositio, if we would go to Heaven; there are Enemies to Oppose: The Devil, 1 Pet. 5.8. Your adversary the Devil as a roaring Lion, walketh about, seeking whom he may devour: And wicked Men, john 15.19. If ye were of the World, the World would love its own, but because ye are not of the World, but I have chosen you out of the World, therefore the World hates you: And, Whosoever will live godly in Christ jesus shall suffer Persecution, 2 Tim. 3.12. But because the great Opposition is from Satan, therefore I shall insist upon Eph. 6.12. We wrestle not against flesh and blood, but against principalities, against the rulers of the darkness of this World, against Spiritual wickedness in high places. There is a more terrible and dangerous party against us, than Bodily and humane Power. Indeed we have Bodily Enemies, and they are great Letts, and great Discouragements in the way of Salvation, when the Lord le's lose their hands against us. These are but Satan's Auxiliary Forces whom he stirs up, and employs; but the Principal part of our Conflict and wrestling is against Devils and damned Angels, Enemies of great Power, and Strength, and Influence upon the Rulers of the darkness of this World; they have a mighty Power upon the Ignorant, Carnal, and blind part of the World, and it is with these we contend and wrestle about the things which concern the Honour of God, and the Eternal Welfare of our Souls. Now this terrible Opposition, how soon will it bear down a poor Creature that stands merely by his own strength? Alas! set Creature against Creature, and Satan is too hard for us, he exceeds us in the rank of Being's, and so we are no match for the Devil. Our Adversary is of a Spiritual Immaterial Substance, and so invisible both in his Nature and Approaches, and doth often reach us a deadly blow, before we know it is he, and in the very simplicity of our Hearts we run into the Snare. And again, he is so restless in his Assaults, so unwearied in his Motions, 1 Pet. 5.8. Your Adversary the Devil as a roaring Lion, walketh about, seeking whom be may devour; the best Christian will be suprized, if there be not a greater than he to stand by him, and for him; he is either weakening our Comforts, or enticing us to Sin, or making us weary of the ways of God. If he cannot pervert us, and draw us by some gross Sin to dishonour God, he ceaseth not to vex us, and make our heavenly Course uncomfortable to us. The Devil never ceases to pursue his Designs, but observes all our Motions, all the Postures of our Spirits; when we are merry, and when we are angry; when we are laughing, and when we are mourning. He sees how the Tree leans, and then joins his Force to run us down. And he is of great Power, one that can make terrible Opposition, of great Authority and Influence over the Carnal World, of great cunning and dexterity in setting our Sins a work; certainly unless we be strong in the Lord, and in the power of his might, there is no standing, Eph. 6.10.12. compared. But why hath God left it impossible to Man, when he hath offered hopes by the New Covenant? (1.) That all the Glory of the Good that is in us may redound unto his Grace, Eph. 1.6. To the praise of the glory of his Grace, wherein he hath made us accepted in the Beloved. That is God's End in the New Covenant, that we might ever admire, and highly esteem his Glorious Grace: And therefore it is not only Grace that opens the Door, that removes the flaming Sword that is against us, that takes away the Curse of God, but in the whole business of Salvation, all is to be ascribed to Grace: It is not of him that willeth, nor of him that runneth, but of God that showeth mercy; Rom. 9.16. the words willeth and runneth are considerable: The Lord that brings us into this State, keeps us in this State. (2.) To keep the Creature in a constant Dependence upon him, and that he might often hear from us. As long as a Man is sufficient to himself, he never comes to God: jer. 2.31. We are Lords, and will no more come unto thee. If a Man had the Dominion over his own Spirit, and were sufficient to himself, God would never hear from him. The Prodigal went away from his Father when he had his Portion in his own hands, and he never thought of returning till he had spent all, and began to be in want, Luk. 15.14. Thus should we do with God: Prayer, and all trading with Heaven would cease, if we were sufficient of ourselves, as to do any thing; and therefore with Man it is impossible. USE. First, Take heed that you do not make a wrong Use of this Impossibility, namely, so as to be discouraged, and throw off all, as if there were no hope. God hath left it so, as that we may despair of our own Strength, but not of his Help. We should not be discouraged, since he worketh in us what he requireth of us. (1.) God can overcome all this Difficulty: He that made the Heart is above it, and can frame it to himself. Evangelical Difficulty lies in three things; the Corruption of our Nature, outward Impediments, and Satan's Opposition: Now the Scripture represents God as able to do all for us; he can change our Hearts, sanctify our Condition, and help us to vanquish our Temptations. 1. He can change our Hearts by Regeneration: Alas! we cannot change our Natures, or turn ourselves to God, and therefore we are apt to be cast down, when we look upon God's holy Ways, and the strength of our own Lusts; but God is able to change those Hearts of ours, and take away their Reluctancy; not by making a violent Impression, as we force a Stone upward, but by imprinting in our Hearts the Habits of Grace, whereby we are carried out willingly in the Ways of God, and so our Business becomes easy: Titus 3.4. According to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost.— No man can come unto me, except the Father which hath sent me draw him: John 6.44. And draw me, and we will run after thee, Cant. 1.4. He puts forth his mighty Power upon the Heart, and changeth the bent of our Souls, and so we come in. 2. God can sanctify our Condition, that it shall not be a Snare. Christians! whatever you think of it, it is not easy to keep yourselves unspotted from the World, to live in the midst of so many Temptations, and to carry on an Equal, holy, heavenly Frame of Heart, such as the Apostle mentions, 1 Cor. 8, 30, 31. It remains that they that have Wives, be as tho' they had none, and they that weep, as tho' they wept not; and they that rejoice, as tho' they rejoiced not; and they that buy, as tho' they possessed not; and they that use this World, as not abusing it. This is our Duty: But how shall we do to get such a weaned Heart? With Man it is impossible, but not with God. He can give a Rich Man such Grace, as to contemn the World, to lay up Treasures in Heaven, and upon Religious Reasons to leave all for Christ's sake. God taught Paul this Holy Weanedness, Phil. 4.12. I know both how to be abased, and I know how to abound; every where, and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need: And he can teach it you, if you will wait upon him. Our own Natural Spirits indeed carrieth us quite another way, james 4.5, 6. The Spirit that dwelleth in us, lusteth to envy, but he giveth more Grace. Our Natural Spirit is all for Temporal things, it envies the greatness of others, it designs for ourselves; but when Lusts rage, he can bridle them; the Lord is able to give us a holy Weanedness and Moderation of our Desires, in the midst of all those Baits and Snares that we are compassed about withal. 3. To Conquer Temptations: It is God that rescues the Prey, and plucked us at first by a strong hand out of Satan's Power, Luke 11.21, 22. When the strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his Armour, wherein he trusted, and divideth his spoils. God can bind Satan, and dispossess him, and recover you out of the snares of the Devil, wherein you are taken captive by him at his will, 2 Tim. 2.26. And when we are once in a State of Grace, he can preserve you in despite of Men and Devils. The World assaults the Children of God with great Force and Power, and the Devil is in the Design: But saith the Apostle, Greater is he that is in you, than he that is in the World, John 4.4. God is greater in Counsel, greater in Strength, greater in his Providence and watchfulness for the good of his People. Till this Divine Power interpose, it can never be. (2.) We have no Reason to doubt of his Will, for he hath promised to take away the Heart of Stone, Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your Flesh, and I will give you an heart of flesh. There is nothing within the Compass of our Christia● Calling, of which we have not a Promise in the Covenant. The Precept and the Promise go hand in hand, therefore the Promise will be made good, and so we have no Reason to despair, but humbly wait upon God in the use of means, till these Promises be accomplished. Secondly, What Use shall we make of it then? Go to God for this Power: and give all the Glory of any Saving Grace wrought in us by this Power. (1.) Go to God for this Power, when you are sensible of your Impotency: In vain do we talk of Power to men that are not sensible of weakness, and will not so much as essay whether they have power or no: 2 Cor. 12.10. When I am weak, then am I strong. When Creatures are helpless and shiftless, God takes pity upon them: Therefore when you have been tugging and wrestling in the business of Salvation, and it doth not come on kindly, but you find your weakness, than you may come to God for his Power. Bewail your Impotency, and say as jehoshaphat, 2 Chron. 20.12. Lord! we have no might, neither know we what to do, but our eyes are unto thee: Or rather as Ephraim, jer. 31.18. Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke, turn thou me, and I shall be turned. God's Chastisement revived the sense of his Duty; and thinking of his Duty, made him feel his Impotency; and feeling his Impotency, that made him groan to God, and wait for his Power. O it is well when practical Experienee convinceth us of our weakness and Necessities, and our weakness and Necessities lead us to the Promises, and the Promises to Christ, in whom they are Yea and Amen; and Christ to God as the Fountain of Grace, and then we rest upon the Power of God. And therefore since it is impossible with Man, go to God, and say, Lord! I confess the Debt, I acknowledge my Impotency, but thou hast forbidden me to despair, therefore I come to thee, give what thou Commandest, and Command what thou wilt. (2.) If it be impossible with Men, let God have all the Glory of any Saving Grace wrought in thee. Mark this, Because there is a deceit, God must not only have some Glory, but all the Glory, for in the New Covenant there is no glorying but in the Lord. All will acknowledge, and count it a piece of Religious Manners to speak of some help of Grace, but they do not give it it's due praise. The Pharisee could say, God I thank thee, I am not as other men, Luke 18.11. As for Instance, If a Man should say, it is all from God indeed, but only in a Pelagian sense, as he is Author Naturae, the Author of Nature; as he Created us at first with a Rational Soul, and gave us an Understanding and Will, whereby he enableth us freely to choose that which is good: Here is God's Power acknowledged, Grace, as Sacrilegious as they were, in robbing God of his due. Quod vivamus, That we Live, and that we had reasonable Natures, that was the Gift of the Gods; but quod bene vivamus, that we live well, that is of ourselves. This confounds Nature and Grace; we Sacrifice the Wax to God, and keep the Honey to ourselves. Again, we should acknowledge God not only in the Grace of External Revelation, revealing the Object; that God hath given us an Excellent Religion, there is his Grace; but in working upon the Faculty. Here God is acknowledged, but at too low a rate, for we need not only the Sun-light, but Eyes; Eph. 1.18. The eyes of your understanding being opened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints: Or if we will go further, and acknowledge Internal Grace is necessary, but not absolutely necessary, but only for Facilitation, to do it the more easily, for the Work is very difficult, if mere Man were left to himself; here God's Power is acknowledged, but not enough, Grace is absolutely necessary, not as a Horse to a Journey, but as Legs and Feet. Again, if we should acknowledge it as absolutely necessary, for God to excite and move us, but give the main stroke to our own Will, this not praise high enough; it is God inclines the Heart, it is God that gives us the Will, the beginning and ending of all is from him; with Man it is impossible, therefore God must have all the Glory. 2 Doct. Those that have a deep Sense of their sinful Impotency, and Carnal Distempers, should seriously consider and encourage themselves by the Sovereign Power of God's Grace. Of the Power of God as generally considered, I shall speak by and by: Now I shall speak of it as it worketh in a way of Grace, to bring us into a State of Grace, and to preserve us therein. 1. The Scripture speaks of this Power, that bringeth us into a State of Grace, Eph. 1.19. And what is the exceeding greatness of his Power to us ward, who believe, according to the working of his mighty power. Mark, there is a mighty Glorious Power that is seen in Converting a Sinner, and turning him from Sin to Holiness▪ even greater than the Power by which God made the World. When God made the World, as there was nothing to help, so there was nothing to hinder; but such is the perverseness of Man's Nature within, such is the Opposition from without, and so great an Enemy is Satan, that nothing less than God's powerful Grace can begin such a Saving Work in them: 2 Pet. 1.3. According as his Divine Power hath given unto us all things that pertain unto life and godliness. There is a Divine Power that gives us Life, or a gracious Spirit within, and a Divine Power that helps us to walk in a Course of Godliness without: So Rom. 11.23. God is able to graft them in again. The jews are of all People most obstinate and averse from God; they have no Natural Goodness of Disposition in them, they please not God, and are contrary to all Men; and shall the jews be Converted? Yes: For God is able to graft them in again, and bring them into a State of Grace. 2. This Power of Grace is seen in preserving us in a State of Grace, and carrying on this Work in despite of Men and Devils, till Grace be Crowned in Glory. Alas! if God did never so much for us at first, yet if he did not keep us, we should be made a Prey, and be Shipwrackt in the Havens mouth: Therefore from first to last the Power of God is seen. (1.) In defending the Habit of Grace that is begun in the Soul. When the Apostle had told us, that God of his abundant mercy had begotten us again unto a lively hope; 1 Pet. 1.3. presently he saith, Verse 5. Who are kept by the Power of God through Faith unto Salvation: First we are begotten, then kept; Heaven is kept for us, and we are kept for it; first the Power of Grace is a quickening Power, and then a preserving Power, defending the Work God hath begun in us. (2.) God actuates and quickens our Graces in us: It is God which worketh in you to will and to do of his good pleasure; Phil. 2.13. inspiring and breathing holy Motions into us. Awake O Northwind! come O Southwind! blow upon my Garden, that the Spices thereof may flow forth, Cant. 4.16. And then strengthening those Graces, and defending them in all Assaults and Temptations, and causing us to grow: Col. 1.11. According to his glorious power, unto all patience and long-suffering, with joyfulness: And Eph. 3.16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit, in the inner man: And thus he continueth to do, till they be perfected and completely glorified. Thus the Lord puts forth his power in defending, quickening and increasing the Grace that he hath wrought in us: We have seen there is a Power put forth in a way of Grace. Now this should be considered by them that have a deep sense of their Impotency and carnal Distempers, for these Reasons. (1.) Because it is a great Relief and Prop to the Soul. O what cannot the working of this mighty Power do for us! It exceedeth all the contrary Power, whether in Sin, the World or the Devil, and so answers our Doubts and Fears. But you will say, How is the Power of God such a Relief to the soul? We can easily grant that God is able; but how shall we know that he will put forth this mighty Power for us? I answer, (1.) In Agonies of Conscience; it is not the Fear of Hell only that troubles us, but our rooted Distempers. Indeed Fears of Hell awaken us, but when we come to see our inveterate and rooted Carnal Distempers, this troubles us. A poor Soul that is any thing far gone in this preparative Work, cries out, It is impossible this blind Heart of mine should ever be enlightened, this vain Mind be made serious, this hard Heart be softened, these bewitching Lusts renounced. It is the Difficulty of parting with Sin troubleth the Conscience; therefore it is a Relief to represent God as able: So in the midst of Assaults and Temptations, when we are dangerously beset, and fear we shall never be able to hold out, think of the Power of God: 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Judas 24. Unto him that is able to keep you from falling. Our great Trouble is for want of Power. (2.) Again, It must needs be a Relief to the Soul, because if we be persuaded of his Power it gives us some hope of his Will also: So that we may go to God, and say as the Leper, Matth. 8.2. Lord, if thou wilt, thou canst make me clean. Look as Beggars, if they see an ordinary Man pass by, they do not use much Clamour and Importunity with him; but if they see a Man well habited, and well attended, they will follow after him, and plead hard for Relief, and say, Sir! it is in the power of your hands to help us; so it doth encourage us to consider God is thus able, and can easily help, and do this for us. Nay (3.) God's Power is engaged by Promise, and therefore in many Cases we may reason, he is able to keep us, and therefore he will: Rom. 14.4. He shall be holden up, for God is able to make him stand: And Rom. 11.23. They shall be grafted in, for God is able to graft them in again. The two Pillars of the Temple were called jachin and Boaz, Strength and Stability; he hath strength, and therefore he will establish, for he hath Power enough to make good his Word. (2.) Difficulties are left for this very end, to drive us to the Throne of Grace, that we may set the Power of God a work, that where Man leaves off, there God may begin; and when the Creature hath spent its allowance, the Creator may show forth his strength. Look as in the Outward Case, God promiseth to deliver his People, when he seeth that their power is gone: Deut. 32.26. so in the Inward Case, He giveth power to the faint, and to them that have no might, he increaseth strength, Isa. 40.29. USE 1. Let this Support us in all the Difficulties that we meet with in our way to Heaven. When we are at a loss, God is not at a loss; Zech. 8.6. If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in my eyes, saith the Lord? God's Power is not to be measured by our Thoughts, and by our Scantling: Things may seem strange to us, but God can easily effect them. He that bringeth forth in the Spring such beautiful Flowers out of the Earth, which looked with such a horrid and dismal Face in the Winter, what cannot he work in our Souls? This is a great support to a fainting Soul, it is easy with God to do what we count impossible. A Stranger cannot charm a Mastiff Dog, when the Master of the house can with a word. The Shepherd can call off the Dog from the Flock; so the Lord can easily rebuke Satan, when he finds him most violent, and he can subdue and quell the strongest Lust. 2. When we are sensible of our weakness, let us observe the Laws God hath set to the Creatures. God will be attended upon, and waited for in the use of Means: We must come to the Throne of Grace, and therefore our Lord, when he teacheth us to pray, he saith, Thine is the Kingdom, the Power, and the Glory. We must come to God, if we would have his Power exerted: And God will be believed in, and have his Power rested upon, and applied, Mark 15.28. Oh Woman! great is thy Faith, be it unto thee even as thou wilt. John 11.40. If thou wilt believe, thou shouldest see the Glory of God; that is, his Power. If in desperate Exigences we would have the Power of God put forth, God must be sought to, and rested upon: and you must abstain from all Sin. Samson received Strength no longer from God, than he kept the Law of his Profession. When we entangle ourselves, and wilfully run into Sin, and turn away from God, we discharge God from looking after us. 3. Observe what Experience you have of the Power of his Grace; have you found it working in you? Mere reading and hearing will not evidence this Truth so much as Experience, that there is Power put forth in a Gracious way: Alas! otherwise we shall but speak of it as Strangers to it, with cold Notions; therefore can you say, I can do all things through Christ strengthening me? Phil. 4.13. And are you strong in the Lord, and in the power of his might? Eph. 6.10. Have you learned this Holy Art of conquering your Distempers and Temptations by the Power of God? SERMON XV. ON MARK X. v. 27. — With God all things are possible. 3 Doct. I Come to the General Truth upon which this is grounded, That God is Omnipotent, and can do all things. This I shall prove, Explain, Apply. First, I shall prove by Scripture and by Reason. (1.) By Scripture, because it is an Article of Faith, and the Scriptures that concern this Point may be ranked thus. You will find the Question propounded, Gen. 18.14. Is any thing too hard for the Lord? And this answered, jer. 32.17. There is nothing too hard for God. The Affirmative is in the Text: And Matth. 19.26. With God all things are possible: And the Negative, which binds it the more strongly, is in Luke 1.37. With God nothing shall be impossible. The General is in the Text, All things are possible with God; and the Particular is in job 42.2. I know that thou canst do every thing. So that the Power of God is not only propounded in the Lump, but particularly parceled out. Certainly God is Almighty. (2.) I shall prove it by Reason. First, The Creation of the World shows it. The Apostle tells us, Rom. 1.20. That the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead. If you will know what God is, look upon his Creatures. Every Creature that hath passed his hand, hath some prints, and some stamp upon it that may discover God, his Godhead, and his Power, that is the most visible thing seen in the Creation: His Wisdom and Goodness is seen in the Creation, but his Power lies upward, and the most Natural Notion that we have of God, is God Almighty. God made all the things that are seen, and more than are seen. He that made all things, is Omnipotent, and can do whatever is possible to be done. Creatures only can do what is possible to be done in their own kind: A Man is one kind of Creature, an Angel is another, both have their Essence limited; Man can do things belonging to a Man, an Angel can do all things belonging to an Angel; but God made all things, and therefore he can do all things. In short: He that stretcheth out the Heavens as a Curtain: Isa. 40.22. He that handles the great Ocean as a Child newly come out of the Womb; he that appointed the Clouds a garment thereof, and thick darkness a swathing-band for it: Job 38.8, 9 He that hangs the Earth upon nothing: Job 26.7. What cannot he do? The Earth, that vast and ponderous Body, has nothing to support it but the fluid Air, that will not so much as support a Pin, or Feather. It hangs like a Ball in the midst of the Heavens; where are the Pillars and Props that sustain this mighty Mass? It is upheld by nothing but the Power of God. And for the manner of making; How did he make all things? By his Word. This great Builder needed no Instruments and Tools, Heb. 11.10. Whose Builder and Maker is God. He commanded, and they were created, Psal. 48.5. What more easy than a word? One asks what is become of the Tools and Engines wherewith God made the World? Tully brings in a Philosopher disputing against the Creation of the World: with what Spade did God dig the Sea? where was the Trowel wherewith he arched the Heavens? and the Line and Plummer by which he laid forth the Foundations of the Earth? There was nothing but his 〈◊〉 that brought all things out of the Womb of nothing. This is the Omnipotent, the Glorious God, that can do all things. And then Ex parte termini, he brought all things out of nothing, which Philosophers could not so much as conceive how it should be done: What a large stride and gap is there between Being and Not being: He that out of mere nothing brought forth all this World, certainly nothing can be too hard for him. A Man cannot work without Materials, and preparations to his work, but God works when he hath nothing to work upon. As long as the Creatures endure; as long as Heaven and Earth stands, which is a Monument of God's Power, we need not doubt of his Alsufficiency, and therefore in difficult and hazardous Case, the Scripture refers us to God as a Creator, 1 Pet. 4.19. Wherefore let them that suffer according to the 〈◊〉 of God, commit the keeping of their Souls to him in well doing, as unto a faithful Creator. Why as unto a Creator? At that time they carried their Lives in their hands, they had nothing to subsist upon, no visible Interests to defend them: Well, go on cheerfully in well-doing, and commit yourselves to him that can work all things out of nothing; your Souls, that is your Lives: put your Lives into the Creator's hands. There may be something of Love in the Expression, he that Created you will take care of you; and there is also something of Power employed, they had but only from day to day, and then he bids them ●rust in God as a Creator: So Psal. 124.8. Our help is in the 〈◊〉 of the Lord, who made Heaven and Earth. Whilst you see Heaven and Earth, doubt not of God; he hath no● lost nor spent his Power▪ He that made Heaven and Earth, is as ready, and as able to work, as he did at first. Tho' a Potter (it is Basil's S●mi●●●de) make a thousand Vessels, his Art is not lessened by the making, but increased rather: So whatever God doth, he doth not spend by giving, his Power is the same, and his Word is as mighty as ever: He spoke, and it was 〈◊〉, he commanded, and it stood fast, Psal. 33.9. and that when there was nothing to work on. The Will and the Word of God, what mighty things can they do? He can do the greatest things without any visible Means; things are done in the World, and no Body can tell how, or by what. So the Apostle tells us, that he still acts according to his mighty Power, which he wrought in the Creation, 1 Cor. 1.28. God hath chosen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things that are not, to bring to nought things that are. God will ever Triumph over humane Improbabilities, and will have no Flesh to despair, because of the smallness of the means, or to glory in his sight because of the greatness of them; for he doth all things, and that by his mighty Power: Rom. 4.17. His Creating Power is there again alluded to, He calleth those things that are not, as though they were. As when God created the World, he spoke Light out of Darkness; and so still when he finds nothing to work upon, he calls things that are not, as though they were; speaking of fulfilling his Promises to Abraham. So he works Grace in the Hearts of his People according to his Creating Power, 2 Cor. 4.6. For God who commanded the light to shine out of darkness, hath shined in our hearts to give us the knowledge of the glory of God in the face of jesus Christ. So that Nature well considered, is a great help to Grace, when we consider the Creation, and busy our Thoughts therein, it helps us more to enlarge the Power of God in our Apprehensions. Secondly, As Creation, so Providence shows it: Take it either for God's External, or Internal Providence. (1.) His External Providence, preserving all things in their proper Place, and for their proper Use; Heb. 1.3. He upholdeth all things by the word of his Power. All things that are in the World, are held up by God's hand: They do not subsist by their own Nature, so much as by Divine Manutenency: He upholds all things. It is an allusion to a weighty Body that is held up by the hand of Man, which if loosened, it falls to the ground; so the Creature would fall to nothing, if not kept up by God: Now what an Almighty grasp hath he that holds up all things? He that feedeth so many mouths with the opening the hand of his Bounty, Psal. 145.15, 16. The eyes of all wait upon thee, and thou givest them their meat in due season: Thou openest thy hands, and satisfiest the desire of every living thing. He that sustains and guides so many Creatures, that preserves the Confederacies of Nature, that sets bounds to the Sea, and makes Decrees for the waves to obey, beyond which they shall not pass: jer. 5.22.— Which have placed the sand for the bounds of the Sea, by a perpetual decree, that it cannot pass it; and though the Waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it: He that holds the Winds in his Fist, is not not he mighty and strong? And therefore if God should but loosen his hand, the World would soon fall into Confusion and nothing. Thus his sustaining and preserving all things, speaks him an All-powerful God. (2.) His Internal Providence. The Providence of God is chiefly seen in his Power over the Spirits of men that are voluntary Agents: He hath such a Power over them, that they are not Masters of their own Affections and Dispositions, but act contrary many times to their intended purposes: Prov. 21.1. The King's heart is in the hand of the Lord, as the rivers of waters, he turneth it whither soever he will. Look as a Man by cutting a Channel, draws the water this way, or that way, hither and thither, so doth God move the Hearts of all men in the World, nay even of Kings and Princes. Prov. 16.7. When a man's ways please the Lord, he maketh even his Enemies to be at peace with him. Strange thing! that God can put a Bridle upon the Spirits of men, and they shall be at peace with him whom they hated; their Hearts are turned many times to what formerly they resolved against. Esau is an Instance, he had vowed Iacob's Death, and meets him with purpose to destroy him, but when God brings them together, Esau falls embracing of jacob, Gen. 33.4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him. Egypt dismissed Israel with Jewels: Balaam comes to curse, and he falls a blessing Israel. This bridling, turning, changing the hearts of men, it is a notable discovery of God's Omnipotency. Look as there is more Power seen in governing a skittish Horse, than in rolling a Stone; so in ruling those Being's which have a Principle of Resistance, doth the Lord show forth his Power. Angels, Men, and Devils can do nothing but as God will, and as God gives them leave. The Devils are fain to ask Christ's leave to enter into the herd of Swine, Mat. 8.31. and therefore how may the flock of Christ's Sheep rest secure under the Power of his Providence, when those damned Spirits are held in by the irresistible Providence of God, that they can do nothing but what God will. As Tertullian said, If the Bristles of Swine be numbered, much more are the Hairs of the Saints. God hath such a mighty Power, that not a Creature can be troubled without his leave, even by those Spirits that are most opposite to him: so that his Power over the Affections and Hearts of men, shows he is a great and mighty God. 3. That God is Almighty, appears by the strength that is in Creatures, which is an effect and shadow of the Power of God: All the Power that is in Creatures, is from God, and he wastes not by giving as we do. That expression suits to this Case, God took from the Spirit of Moses, and put it upon the Elders, and yet Moses had not the less because of their participation. We cannot communicate to others, but we lessen ourselves, but God remaineth in an Infinite fullness; and therefore if he hath given Power to Creatures, he hath more power himself. Now there is great Power in Creatures: job 41.8. job tells us of great Whales that have Bones as Brass, and strong as pieces of Iron: And David tells us of Angels that excel in strength, Psal. ●33. 20. so that one of them slew a hund●ed fourscore and five thousand in one night in Senacherib's Host: And if there be such strength in Creatures, what is there in God from whom they have it? For nothing is in the Effect, but what was first in the Cause. Secondly, Let me come to Explain this Power of God by three Distinctions. (1.) God's Power is twofold, either Absolute, or Actual. 1. His Absolute Power is, by which he can do that which he never will do: This is spoken of, Mat. 26.53. Thinkest thou not that I cannot now pray to my Father, and he shall presently give me more than twelve legions of Angels? Mark 3.9. God is able of these stones to raise up Children to Abraham, he can do more than ever he did, or will do: He can do not only what Men and Angels conceive can be done, but what he himself conceiveth can be done. 2. His Actual Power is that by which he doth whatever he will. Psal. 115.3. Our God is in the heavens, he hath done whatsoever he pleaseth: And Psal. 135.6. Whatsoever the Lord pleased, that did he, in Heaven and in Earth, in the Seas, and all deep places. Never shall any thing be done, but what God wills; and what God wills shall surely come to pass, which is a notable support in all accidents. (2) Distinction: God's Power is Ordinary and Extraordinary. 1. Ordinary is that which is according to the Course of second Causes, and Law of Nature, when he preserves the Creatures, and works by them according to the Order which he himself hath established, Psal. 119.91. They continue this day according to thine Ordinance, for all are thy Servants. All the Creatures, Sun, Moon, and Stars, do keep the Track and Path which God hath set unto them, and God preserves the Being's of all things, and keeps the Covenant of night and day, as it is called in the Prophet. 2. There is God's Extraordinary Power, by which he can suspend the whole Course of Nature, as he hath done sometimes upon eminent Occasions; as when the Sun stood still in the Valley of Ajalom; josh. 10.12, 13. or when the Sun went back ten degrees on the Dyal of Ahaz: 2 Kings 20.11. His interdicting the Red Sea, that it should not flow: Exod. 14.21, 22. His causing Iron, which is a heavy Body, to swim upon the top of the water at the Prayer of Elisha: 2 Kings 6.6. His suspending the burning of the Fire, when the three Children were in the Furnace: Dan. 3.27. His shutting the mouths of the hungry Lions, when Daniel was in the Den with them: Dan. 6.22. His making the Ravens, which are by Nature Birds of prey, to be Caterers to Elijah, 1 Kin. 17.6. (3.) Distinction: There are Impossibilia Naturae, and Impossibilia Naturâ; things impossible to Nature, and things impossible by Nature. Things impossible to Nature God can do, but not things impossible by Nature; he will do things above Nature, and besides it, but nothing against it. Things impossible by Nature, are such as either respect the Agent, or the Object. (1.) With respect to the Agent, that which is repugnant to his own Essential Perfection: Thus God cannot lie, Tit. 1.2. Which God that cannot lie hath promised. Heb. 6.18. That by two immutable things, in which it is impossible for God to lie, we may have strong consolation. God cannot deny himself, 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself; for these things imply weakness, and not Power, God cannot die, God cannot sleep. It is no discredit to a wise man, that he cannot play the Fool, or to a valiant Man, that he cannot be a Coward. God can do all things, so as that he is still God: Those things that are repugnant to the Perfection of his Nature he cannot do. (2.) With respect to the Object, such things as imply a Contradiction; as that a thing should be; and not be, to make a Creature finite and Infinite, dependant and Independent at the same time, and in the same respect; limited to a place, and yet in every place; to make the Sun shine, and not to shine at the same time; these are against the Nature of the things themselves. These Distinctions have their use in many Controversies that are about Religion. USE. For Exhortation: To press you to Believe that God is Almighty, and to Improve it. (1.) Believe it: Need we press men to that? It is a piece of Natural Divinity, a Truth held forth to us, not only in the Book of Scripture, but of Nature. That Light which finds out a Deity, will discover him to be Almighty; and therefore need we any great ado to persuade men to believe it? Yes certainly: for this is the great thing that we question in Cases of difficulty; we doubt more of the Power of God, than of his Will. Our seeming doubts of his Will, are but pretences to cover our shameful and Atheistical Doubts of his Power; that which works subtly, and underground in us, and weakens our Con●idence in God, and hinders the rejoicing of our Faith, is a doubt of his Power. Surely God knows us better than we do ourselves, and the Scripture shows all along, that our Doubts are about God's Power, When there was a Promise brought from God, that Sarah should conceive with Child, she did not believe the Promise, Gen. 18.13, 14. And the Lord said unto Abraham, wherefore did Sarah laugh, sa●ing, Shall I of a surety bear a Child, which am old? Is any thing too hard for the Lord? There was her Doubt and difficulty: So Moses the Man of God, the Lord had told him Face to Face, that he would feed his People, and give them Flesh to eat, and he doubted of God's Power, Numbers 11.21, 22, 23. The people among whom I am, are six hundred thousand footmen, and thou hast said, I will give them Flesh, that they may eat a whole month; shall the flocks and herds be slain for them to suffice them? or shall all the fish of the Sea be gathered together for them to suffice t'him? And the Lord said unto Moses, Is the Lord's hand waxed short? So when the Prophet foretold there should be such Plenty in Samaria, where there was great Scarcity, saith the Nobleman, 2 Kings 7.2. Behold if the Lord should make windows in Heaven, might this thing be? There was his Doubt: So the Virgin Mary, when the Angel comes with the Message of the great Mystery of the Incarnation of the Son of God, that he should be Born of her, Luk. 1.34. Then said Mary unto the Angel, How can this be, seeing I know not a Man? At this rate still doth Unbelief speak in the Wilderness, as the Children of Israel, Psal. 78.19, 20. Can God furnish a Table in the Wilderness? Behold he smote the Rock, that the Waters gushed out, and the streams overflowed; can he give Bread also? can he provide Flesh for his People? Certainly the Scripture knows what is the special Language of our Hearts, better than we ourselves. Now Unbelief is still represented as doubting of God's Power: Besides, Doubts haunt us only in times of difficulty, and when Mercies expected are hard to come by. If we did doubt of God's Will because of our Unworthiness, why do we not doubt at other times, when things are easy? but these doubts surprise us only when the things we expect from God according to his Promises, are difficult and hard to come by. And the reason why we are so apt to doubt of God's Power, is the imperfection of our Thoughts about God's being. We are enured to Principles of Sense, and Converse with limited Being's, and therefore confine God to a Circle of our own making, Psal. 78.41. They turned back and tempted God, and limited the Holy one of Israel: We confine God to the Course of second Causes, with which we wholly Converse, and when there is difficulty, there our Hearts fail, therefore there is need to press you to believe God's Power. (2.) Improve it to strengthen our Faith, and encourage our Obedience. 1. To strengthen our Faith, either in Prayer or in Waiting. In Prayer: O when you come to God, remember he is able to do abundantly above all that we ask or think, Eph. 3.20. How hard and difficult soever the thing be that we ask of God, he is able to do it. When our Lord taught us to Pray, what are the Encouragements he gives us? see the Conclusion of the Lord's Prayer, Mat. 6.13. Thine is the Kingdom, the Power, and the Glory. As God hath a Kingdom and Authority to dispose of all things for his Glory and our good, so he hath a Power to back it, it is not an empty Title. Pray for help with such cheerfulness and confidence as if it were the easiest thing in the World to be done: All those things that are so difficult to be obtained, either the Sanctification of our Souls, or the Promotion of Christ's Kingdom, or any of those things, Thine is the Power; there is that which holds up our Hands in Prayer, and gives us confidence towards God. So to strengthen our Faith in Waiting, touching the performane of all God's Promises for ourselves and others. Abraham believed above Hope, and against Hope; why? being fully persuaded that what he had promised he was able also to perform, Rom. 4.21. This is the great Security of the Soul, that confirms us in waiting upon God; when the Accomplishment of his Promises is unlikely to Reason, God is able. If you expect of God preservation in the midst of Difficulties, such a fickle and such a changeable Creature as Man is, how can that be? 1 Pet. 1. Who are kept by the Power of God through Faith unto Salvation: The Power of God is engaged for our Defence. So for Temporal Difficulties, when we see no means, no likelihood to escape, yet we are not thoughtful of this matter, for our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O King! Dan. 3.17. In Death, when we go to the Grave, to moulder into dust and rottenness, then to look upon the Morsels of Worms as parcels of the Resurrection; what shall uphold and support our Hearts in waiting upon God for this? Phil. 3.21. Who shall change our vile Body, that it may be fashioned like unto his glorious Body, according to the working whereby he is able to subàne all things unto himself: The Scripture still refers us to the mighty Power of God, whereby he can subdue, and cause all to fall under him. The Destruction of Antichrist and Enemies of the Church, who are supported by great and strongly combined Interests, how can that ever be hoped for? Rev. 18.8. Her plagues shall come in one day, death and mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord God who judgeth her; and that is the greatest Cordial of the Soul. The Life of Faith lies in the Belief of God's Power and All-sufficiency. He can raise up the Church from her low Condition, and all without any means; when all is dry Bones, than God can put Life into his People. 2. To encourage us in Obedience, it is good to believe and improve the Power of God. (1.) That we may carry it more humbly and more dutifully, 1 Pet. 5.6. Humble yourselves under the mighty hand of God: This is that which begets a deep awe and reverence of his Majesty: Shall we not submit to that God that is able to crush us? O therefore let us Study to please him in all things. When you sin, you bid de●iance to the Almighty, and enter into the Lists with God, and provoke him to jealousy, 1 Cor. 10.22. Do we provoke the Lord to jealousy? are we stronger than he? Do you know what it is to dash against God, and Contest with God? He that is Almighty is the most desirable Friend, or the most dreadful Adversary, and therefore humble yourselves, and carry it dutifully towards him. Every one would be in with the Almighty: Be sure to keep in with the Lord, Deut. 10.17. For the Lord our God is a God of Gods, and Lord of Lords, a great God, a mighty and a terrible, which regardeth not persons, nor taketh reward: Will you provoke him and dare him to his Face? (2.) To keep us upright in Obedience, without Warping and using any Carnal shifts, Gen. 17.1. I am the Almighty God, walk before me and be thou perfect: God alone is enough to you. The Reason why we so often step out of the way, is, because we do not believe God to be Almighty, that he is more able to defend than Man to hurt. Even God's own Children may warp for want of a sound belief of this. Abraham saved himself by a Lie, because he would not trust God with his Preservation, Gen. 20.11. Moses was backward to do the Lord's Message, Exod. 4.13. as if God could not bear him out before Pharaoh, and before the Egyptians. There was a Promise jacob should have the Blessing, but Rebecka puts him upon using indirect means to obtain it, because she could not trust God's Al● sufficiency to bring it about. He that will not trust God, and rest upon his Power, cannot be long faithful to him; because they think there is not enough in God, they will seek elsewhere. All sincerity ariseth from these two things, (and until you get your Hearts into this Frame, you never will be sincere) submitting all things to God's Will, and resting upon God's Power. How desperate soever the Case be, this will relieve you and keep you sincere, and comfortable, the Lord is a powerful God, and knows how to provide for his Glory, and for your sustentation. Now to quicken you thus to believe, and improve the Power of God, I will offer these Considerations: (1.) Consider the Amplitude of God's Power, which is not to be measured by our scantling and model; we can do something, but God can do all things; we must have Matter prepared, but God works out of nothing; we do things difficultly, and must have time, but God can do all things in a moment; he needs no Instruments or Tools, no Pattern or Copy, but worketh all things according to the Counsel of his Will. We rust with Age, and our strength is dried up, but the Lord's hand is not shortened that it cannot save, Isa. 59.1. His strength is never wasted or dried up▪ When any thing is to be done, or expected from God, is it greater than making the World? and God is where he was at first. Our knowledge of things is by Effects, but God never had an Effect adequate to his Power; he hath done great things, but he hath Power to do greater, Mal. 2.15. And did not he make one? yet had he the residue of the Spirit: When he Created the World, he had the residue of the Spirit, he could have made more Worlds. All Created Effects are finite, and therefore not fully answerable to the force of the Cause: Let us be still enlarging in our Thoughts of God's Power. This is a Power that needeth not the Concurrence of visible means, but can work without them; yea, opposite Power is no hindrance to God; Rubs are plain Ground to him, Isa. 27.4. Who would set the briars and thorns against me in battle? I would go through them, I would burn them together: What can Briers and Thorns do against a devouring Flame? they are fit Fuel to increase the Fire, but cannot hinder the burning. God works through all Opposition, Isa. 43.13. I will work, and who shall let it. (2.) Consider, this Power is ready to be employed for our Use, so far as it shall make for God's glory and our good. God is ours if we be in Covenant with him; and if so, all that is in God is ours also, Quantus, quantus est; as great as he is▪ God makes over himself in Covenant: I am yours, therefore Almightiness is yours, to be set a work for you: And as Aristotle said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are common between Friends and Confederates: 1 Kings 22.4. jehoshaphat said unto the King of Israel, I am as thou art, my People as thy People, my Horses as thy Horses: Surely being in Covenant with God, it is a Relation of Friendship, and whatever is God's is ours; and that is the reason of this Expression, Eph. 6.10. Be strong in the Lord, and in the power of his might. In all our Faintings and Fears we should look upon God's Almighty Power as a Guardian for our good. All that God hath is forth coming for our use; as all other things, so his Almighty Power and Strength. (3.) Whatever his Will is, or whatever God hath determined to do concerning us, yet he would have us magnify his Power, and with Comfort cast ourselves upon it, Isa. 8.12, 13. Fear not their fear, nor be afraid, sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread: You should set Power against Power, that you may not be dismayed, Isa. 50.10. It is not meant Spiritually only, but also in Temporal Cases, Let him trust in the Name of the Lord, and stay upon his God. You should Comfort yourselves in the Power and All-sufficiency of God. (4.) Consider how angry God hath been with his Children for not resting upon his Power. Nothing hath hindered the discovery of God's Power, and the Manifestation of his Love to them, so much as distrust of his Power, Mark 6.5. He could there do no mighty work: It is not said, he would not, but he could not do any mighty works there, because of their Unbelief. Unbelief doth put a Bar and Rub in the way of God's Omnipotency: And joh. 11.40. If thou wouldst believe, thou shouldst see the glory of God. God doth not put forth himself because we do no more rest upon him and his Alsufficiency to help us. See how angry God hath been on this account with his own Children and People, with Moses and Aaron, Mat. 20.12. Because ye believed me not, to sanctify me in the eyes of the Children of Israel, therefore ye shall not bring this Congregation into the land which I have given them. The believing of God's Power is not determining the Success, but when we encourage ourselves to Pray, and Wait, and to be Sincere, and Faithful, upon the account of God's Power, that God is able. Many Troubles and Perplexities have befallen God's Children for not believing his Power: Zacharias, John's Father, was struck Dumb for not believing, Luk. 1.20. Behold thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season: And God let the Nobleman live to see himself confuted, and then he was crushed to Death, 2 Kings 7.2. Then a Lord on whose hand the King leaned answered the Man of God, and said, Behold, if the Lord should make Windows in Heaven might this thing be? And he said, Behold! thou shalt see it with thine eyes, but thou shalt not eat thereof: (3.) Consider, it is a notable Argument in Prayer to conjure the Lord by his Power. As the Leper comes to Christ, Mat. 8.2. Lord, if thou wilt, thou canst make me clearn: Do what thou wilt, but this I know, that thou canst, thou hast Power enough: See how Moses insinuates, Numbers 14.15, 16. Now if thou shalt kill all this People as one Man, than the Nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this People into the Land which he swore unto them, therefore he hath slain them in the Wilderness: As if he should say, Lord, thou wouldst have the glory of thy Power seen in the Eyes of the Nations, that they may know thee as a mighty powerful God; now they will say, the Lord was not able to bring them into Canaan. (6.) All our Courage, and all the strength of our Comfort and Obedience, and all the Blessings of Obedience, depends upon the Belief and the Improvement of God's Power. Look into the Book of God, and you shall see all the generous Acts that worthy Men have performed, came from hence. Abraham, the Father of the Faithful, offered up his Son, his only Son, the Son of the Promise, and that freely; and why? Accounting that God was able to raise him up, even from the dead, from whence also he received him in a figure, Heb. 11.19. In such a Trial, what would support and bear us out? So when the fiery Furnace was heated seven times hotter than ordinary, burning and flaming exceedingly, the three Children ventured into it upon this Principle; Our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thy hand, O King! Dan. 3.17. What is the reason we are so Cowardly and Dastardly? we look to things sensible, and visible, and cannot set the Power of God against it, or above them, and consider how he can bring good out of evil, and so Carnal Fears and Hopes draw us aside: Why are we discouraged, and turn from God in difficult Cases, rather than in easy Cases, but that we do not believe that he can do all things? Paul believed, therefore in the Face of Opposition he goes on in his Work unweariedly, 1 Tim 4.10. Therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all Men, especially of them th●t believe: This made him in the midst of Reproaches and all manner of Difficulties, to go on with Courage. (7.) When we run to Carnal Shifts, because we cannot trust this Power of God, than we engage his strength that should be for us against us, and it is just with God to blast us. jonah runs from his Work, and God sends a Storm after him: jonah was afraid of the Ninevites, but mischief will sooner or later overtake them that run from their Duty, and they have worse Inconveniencies by their own Shifts. jacob would get the Blessing by a Wile, but that cost him dear, he was Banished from his Father's House upon it, lest Esau should kill him. Indirect Courses will certainly prove a loss; though you may obtain your Purpose, yet you plunge yourselves into greater difficulties afterward, and Obtain your Desires with more Trouble than if you had waited upon God. (8.) If the thing be not done for us which we need and desire, when we trust upon the Power of God, it is because it is not best for us. He that trusts upon the Power of God cannot miscarry: A Cross is best, and a low Estate is best, and Troubles are best. It is not for want of Power and Love that we are afflicted of God, he will deliver us and support us, and turn it to the best, Psal. 84.11. For the Lord God is a sun and a shield, he will give Grace and Glory, and no good thing will he withhold from them that walk uprightly: Psal. 34.9. The young Lions do lack, and suffer hunger, but they that seek the Lord, shall not want any good thing: If we want any thing we would have, certainly it is not good for us. (9) The less Power we have in ourselves, the more Experience we have of God's Power, Isa. 40.29. He giveth power to the faint, and to them that have no might he increaseth strength: So Deut. 32.36. The Lord shall judge his people, and repent himself for his Servants, when he seeth that their power is gone, and there is none shut up or left: When humane help begins to fail, and is spent, than God's Power is seen. The lean Cheeks, and the faint Voice, and the pale Colour of a hungerstarved Beggar moves more than all the Canting Entreaties of a sturdy one. When we are sufficiently humbled in the sense of our own Unworthiness, and can entirely cast ourselves upon God, out of a Confidence of his Power, help will not be far off, for he really pities those that are indeed miserable, and have a sense of it, and sets his Power on work for their relief. (10.) We can never expect to be free from biting Cares and Perplexities about the various Occurrences of this Life, until we can entirely cast ourselves upon God's Alsufficiency and Power: O but when you are once got upon the Rock, than you will not be tossed with the uncertain Waves, Isa. 26.3, 4. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in th●e: Trust ye in the Lord for ever, for in the Lord jehovah is everlasting strength. In the ebbings and flow of the Creature a Man is safe and fixed, for he hath that which answers all things. A Man that hath no Lands, yet if he hath Money, the wise Man tells us, that answereth all things, and he may do well enough: So if a Man hath nothing in the Creature, yet if he hath the Power of God, that answereth all things; he can rejoice in God when Creatures fail, Heb. 3.17, 18. As having nothing, yet possessing all things, 2 Cor. 6.10. The Almighty God carrieth the Purse, we have all things in God, and he will supply us as he seeth it to be best, with respect to his own Glory, and their Eternal Condition: And therefore if you would be freed from all these floating Uncertainties, and those tempestuous Agitations of Spirit by which you are tossed too and fro, you will never come to this till you encourage yourselves in the sense of God's Power and Alsufficiency. SERMON I. ON 2 THESS. I. v. 3. We are bound to thank God always for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth. THe first part of this Epistle is Gratulatory, for the Thessalonians Perseverance and Increase in Grace: In which (First,) the Apostle giveth Thanks to God: (Secondly,) He telleth of the Fame thereof in the Churches, Verse the 4 th'. That he might the better encourage and exhort them to continue: By both he intimateth his Love and spiritual Affection to them. In his Thanksgiving to God we may take Notice of 1. The Affectionate Manner. 2. The Matter of this Thanksgiving, The increase of their Faith and Charity. For the Manner: It is done Emphatically, We are bound to thank God always for you, as it is meet. There are three emphatical words: Always. This Work of God among them was much upon his Heart, and still gave him new Matter of Praising God in their behalf. Then there is the Obligation from justice and Equity, signified in those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are bound: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is meet; there the Expression is stronger; He doth not only tell them that he did it, but that he ought to do it; We are bound, and it is meet. The first Expression respects the Mercy of God, so there was a Debt of Duty lying upon him, there was Justice in the Case. The second respects their Estate: It was meet; Becoming the Condition into which Grace had brought them, and so there was Equity in the Case. Some refer this last Clause to the Performance of the Duty, that he gave Thanks as was meet; that is, in that manner which so great a Benefit deserveth, not slightly and perfunctorily, but with great rejoicing. But rather it refers to the Apostle's Judgement of their Estate, As it is meet, Hearing what I do, for me to Judge of you: For a parallel Expression doth thus explain it, Phil. 1.7. Even as it is meet for me to think thus of you all: He conceived himself bound to Judge of them all to be such as had owned the Lord with a sincere Faith, and his People with a sincere Love, and were likely to continue therein: Not his Affection, but his Judgement inclined him to think so; the Church of the Thessalonians, and every Member thereof had given such real and evident Signs of the Grace of God in them, that he was bound to give God special Thanks for this Grace. The Gospel hath, and may be blessed in some places, so far, that all the Members of particular Churches have given positive Evidences of true Grace in them, and that to the most discerning Christians, and those who were best able to judge: It is yet possible, and therefore why should we not endeavour after it. It is meet for me to Judge so, I Hope you are so, therefore I count myself bound to give Thanks to God. From this Preface four Points are Observable. 1. That 'tis a Debt we owe to God, to give Thanks for his Benefits. 2. That in Thanksgiving to God, we should specially own his Spiritual Benefits. 3. That not only the Spiritual Benefits vouchsafed to ourselves, but to others also, must be acknowledged with Thankfulness. 4. That in Thanksgiving for Spiritual Benefits, whether to ourselves or others, the Increase of Grace must be acknowledged, as well as the Beginnings of it. In the former Epistle he gave Thanks to God for their Faith and Love, here for the increase and growth of both, Your Faith groweth exceedingly, and your Love aboundeth. 1 Doct. That it is a Debt we owe to God to give Thanks for his Benefits. Paul saith here not only we do, but we are bound. 1. Justice requireth it, for the Benefits were given upon this Condition, that we should Praise God for them, Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me: This is God's Pact and Agreement with us, That we shall have the Benefit, and he will have the Glory: As the King of Sodom said to Abraham, Give me the Persons, and take the Goods to thyself again, Gen. 14.21. So in effect God saith to us, You shall have the Comfort, but let me have the Honour. We ourselves Consent to this Covenant, we seldom make Prayers in our distress, but we promise Thankfulness, Hosea 14.2. Take away all Iniquity and receive us graciously, so will we render the Calves of our Lips: We engage to offer Praise, when our Requests are heard: Now when God heareth and granteth our requests, there is an Obligation upon us to glorify God for the Mercies received: But now though God be sought to in our Necessities, there is no more mention of him when our Turns are served: We are forward in Supplications, but backward in Gratulations: All the Lepers could beg Health, yet but one returned to give God the Glory, Luk. 17.18. Surely we should be as much affected, or rather more, in receiving the Mercies than we were in ask them; for before we only knew them by guess and imagination, but then by actual feeling or experience of the Comfort of them. But chiefly the Argument is, That Justice-requireth it: It is a kind of Theft, and unjust Detention of what is another's, if in our Necessities we crave Help, and afterward there is no more mention of God than as if we had these Blessings from ourselves. 2. God by his Precept commanding it, and we in our Distress promising it, he expecteth that there should be Thankful returns of the Mercies afforded to us: That's the second Argument, God's Expectation: Which must be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, becoming the Excellency of his Being: One may be said to expect a thing de jure rightfully, or de facto really and actually. God knoweth that he hath to do with unthankful Creatures, and that the stupid World will not take Notice of his Kindness; therefore the facto actually he expecteth no more than is given him, having a full and clear Prospect of all future Events: But de jure, of right he might expect: So these Expressions are to be interpreted, Luk. 13.7. These three years I come seeking fruit on this Figtree, and find none: So Isa. 5.4. When I looked it should bring forth grapes, brought it forth wild grapes: So we may fail his Expectation, but still to our loss, 2 Chron. 32.25. Hezekiah rendered not again according to the Benefit done to him, for his Heart was lifted up, therefore there was Wrath upon him, and upon judah and jerusalem. All our Receipts call for a return, and a return suitable, which if we perform not, God's Wrath is kindled against us, and therefore a good Man should make Conscience of his returns, Psal. 116.12. What shall I render unto the Lord for all his benefits towards me? 3. It keepeth up the Intercourse between us and God, which would be interrupted and broken off, if we should discontinue our Addresses to him as soon as we have what we would have, and when our Wants are supplied God should hear no more from us. By the Laws of Ezekiel's Temple, the Worshippers were so required to go in at one door, and out at another, that none of them might at any time turn their backs upon the Mercy-seat, Ezek. 46.9. but which way soever they entered they were to go away right against it. God cannot endure Men should turn their backs upon him when their Turn is served. Prayer and Praise still keep up Communion and Familiarity with God, that still there may be a Commerce between us and him, by ask all things, and taking all things out of his hands. Prayer and Praise are our continual Work, Heb. 13.15. By him therefore let us offer the sacrifice of praise continually, that is, the fruit of our lips, giving thanks unto his Name: The supreme Benefactor and Fountain of all Goodness must still be owned, there must be a constant Course in it: Some Mercies are so general and beneficial, that they should be remembered before God every day; and God is still blessing his People, and by new Mercies giving new Matter of Praise and Thanksgiving. 4. It continueth a Succession of Mercies; for the more thankful we are for them, the more they are increased upon us, as an Husbandman trusts more of his precious Seed in fruitful Soils. The ascent of Vapours maketh way for the descent of Showers. The Sea poureth out of her fullness into the Rivers, and they all return again into the Sea: Psal. 67.5, 6. Let the People praise thee, O God let all the People praise thee; then shall the Earth yield her increase, and God even our God shall bl●ss us: Or when the Springs lie low, we pour in a little Water into the Pump, not to enrich the Fountain, but to bring up more for ourselves. I do the rather observe it, because it is not only true of outward increase but spiritual also, Col. 2.7. Rooted and built up in him, and established in the Faith, as ye have been taught, abounding therein with Thanksgiving: If we give Thanks for so much Grace as we have already received, it is the way to increase our store. The reason why we do no more thrive in Grace, or advance in the spiritual life, is because we do no more give Thanks. 5. In Thanksgiving all spiritual Graces are acted and promoted. (1.) Faith is acted in Thanksgiving, when we see and own the invisible hand that reacheth out our Supplies to us; All things come of thee, and of thine own have we given thee, 1 Chron. 29.14. Stupid and Carnal Creatures look to the next hand, as if he that bringeth the Present were more to be thanked than he that sendeth it, Hosea 2.8. She did not know that I gave her Corn, and Wine and Oil. We are unthankful to God and Man, but more to God, because Blessings that come from an invisible Hand, we look upon as things of Course, and do not Praise the Giver. Beasts own the next hand, Isa. 1.3. The Ox knoweth his owner, and the Ass his Master's Crib, but Israel doth not know, my People doth not consider. (2.) Love: It is Love that doth open our Mouths, that we may Praise God with joyful Lips, Psal. 116.1. I will love the Lord because he hath heard the Voice of my Supplications; and then Ver. 2. I will praise him as long as I live. The proper Intent of Mercies is to draw us to God. When the Heart is full of the sense of the goodness of the Lord, the Tongue cannot hold its Peace. Self-love doth more put us on Prayers, but the Love of God on Praises, therefore to seek and not to praise, 'tis to be lovers of ourselves rather than of God. (3.) Hope is acted. While we give Thanks for the very Grant, for the Promise, for the Preparations, with greater Assurance we expect what is behind; as Abraham built an Altar in the Land of Canaan, and offered Thanksgivings to God, when he had not a Foot in the Country, Gen. 13.18. (4.) Our Humility: The humble Soul is most delighted in the Praise of God, but the proud Soul in its own Praises; They sacrifice to their Net, and burn Incense to their Drag, Habbak. 1.16. Whilst others Sacrifice to God, they deprive God of his Honour, and Exalt any thing rather than the Author of Felicity; they ascribe all to themselves, whilst the others profess their Unworthiness of the least Mercies from God, Gen. 32.10. I am not worthy of the least of all thy Mercies, and of all the Truth which thou hast showed unto thy Servant: and 2 Sam. 7.18. Who am I, O Lord God and what is my House, that thou hast brought me hitherto? God is never exalted, till the Creature be abased. 6. It preventeth many sins: As, (1.) Hardness of Heart, and Security in enjoying the Blessings of God's common Providence. These common Mercies point to the Author, and discover their end to the thankful Soul, but to the unthankful they prove Occasions to the Flesh; so their Table is made a snare to them, and their Welfare a Trap, Psal. 69.22. But when we sip and look upward, and acknowledge God, on all occasions, the Creature is sanctified to us, 1 Tim. 4.4. Every Creature of God is good, and nothing to be refused, if it be received with Thanksgiving: Where there is a due Acknowledgement of the Donor, we have it with a Blessing. So, (2.) It suppresseth murmuring, or that quarrelling, fretting, impatient Humour, which venteth itself against God, even in our Prayers and Complaints, and soureth all our Comforts. Murmuring is an Anti-providence, the scum of Discontent, by which we entertain Crosses with Anger, and Blessings with Disdain. Man is a tachy Creature, always querulous, especially when God retrencheth him in some Worldly Conveniencies which he fancyeth: Now a Thankful Spirit counterballanceth Crosses with Comforts, job 2.10. What, shall we receive good at the Hand of the Lord, and shall we not receive evil? It taketh Notice how gracious God hath been, notwithstanding his seeming Severity, therefore it can Bless God in every Condition, job 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. This fretting Humour is Cured; as long as we see Occasion of giving Thanks, it causeth us to submit to his Disposing Will. (3.) It prevents Distrust and carking Cares: This Remedy is prescribed by the Apostle, Phil. 4.6. Be careful for nothing, but in every thing by Prayer and Supplication, with Thanksgiving, let your requests be made known unto God: When we acknowledge what God hath done for us, it prevents Distrust, Psal. 77.10, 11. I said, this is my infirmity, but I will remember the years of the right hand of the most High: I will remember the Works of the Lord, surely I will remember thy wonders of old. There are great Convulsions in an Earthquake, but when it findeth a Vent all is quiet. When we can Bless God for Favours already received, we will not doubt of his Goodness for the future, but quietly compose ourselves to wait for the good end of the lord (4.) It Cureth spiritual Pride, to consider who must be Praised and Owned for all the good which is in us, 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? The more we have, we are more indebted to Grace. We have all from God, and for God, not for ourselves, our own Glory and Ostentation: God will be Angry if we rob Him of it, as Herod was smitten because he gave not God the glory, Acts 12.23. The Receiver is as bad as the Stealer, we Consent to this Robbery and Usurpation. USE. Oh, then let us be more abundant in Thanksgiving and Praise: It is God's Will concerning us in Christ, 1 Thes. 5.18. In every thing give thanks, for this is the Will of God in Christ jesus concerning you. But there are other Reasons to persuade us, as (1.) Our Profit both Spiritual and Temporal: It argueth a good Spirit, great Faith and Love, when we look to God in every thing; and a submissive Spirit when we take any thing kindly at his hands. The Nations had never fallen to Idolatry if they had kept up Thankfulness, and considered God in all their Mercies, Acts 14.16, 17. Who in times past suffered all Nations to walk in their own ways; nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven and fruitful seasons, filling our hearts with food and gladness: Setting up the Idol Chance was the great Cause of perverting Mankind: Besides, this is noble and delightful Work, the Work of Angels, our Work in Heaven. Well then, Observe what matter of Praise God vouchsafeth to you continually; if you did want many of the Comforts you now enjoy, how miserable would your Lives be! A thing too near the Ball of the Eye is not seen well: Our Comforts must be set at a distance to make us value them. (2.) Our continual Dependence: It is with us as it was with the Raven and the Dove which Noah sent forth out of the Ark, Gen. 8.7, 8. the Raven feeding on the floating Carrion returned no more, but the Dove finding not whereon to rest the sole of her Foot, returned with an Olive-branch. Carnal Men if they can get any thing from God to support them, and they have their Stock in their own hands, they care no more for Him, but live apart from God, jer. 2.31. Wherefore say my People, We are Lords, we will come no more unto thee? (3.) Consider how Thankful others are for less than what we enjoy: There are many that would be glad of our leave, but usually those that enjoy the greatest Possessions pay the least Rent, and God receiveth more Praise from a poor Cottage than from a rich Palace. But I proceed to the second Point. 2 Doct. That in Thanksgiving to God, we should especially own his Spiritual Benefits. These are usually overlooked, but yet these deserve the chiefest Acknowledgements. First, Because these are discriminating, and come from God's Special Love, which floweth forth to his own People. Corn, and Wine, and Oil are bestowed upon the World, but Faith and Love upon his Saints. David prayeth, Psal. 106.4. Remember me, O Lord, with the favour which thou bearest unto thy people. To have the Favourites Mercy, is more than to have a common Mercy. Protection is the Benefit of every common Subject, but intimate Love, and near Admission, are the Privileges of Special Favourites: Now by the common Effects of his Providence, Love or Hatred cannot be known, Eccl. 9.1.2. No man knoweth either Love or Hatred by all that is before them, all things come alike to all, etc.— The things without us, and the things before us, and the things promiscuously dispersed, will not discover his Special Love to us. Christ gave his Purse to judas, the worst of the Disciples, but his Spirit to the rest as the choicest Gift. Secondly, Because these concern the better part, the Inward Man: 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by ●ay. He doth us more Favour that healeth a wound in the Body, than he that soweth up a Rent in the Garment: Is not the Body more than Raiment? So is not the Soul more than the Body? Yea farther, and the Soul furnished with Grace, than the Soul furnished only with Natural Gifts and Endowments? 1 Cor. 13.1, 2, 3. Though I speak with the tongues of men, and of Angels, and have not Charity, I am become as sounding Brass, or a tinkling Cymbal: And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing: And though I bestow all my goods to feed the poor, and though I give my Body to be burned, and have not Charity, it profiteth me nothing: I am nothing without saving Grace: Therefore these are the Mercies for which God will be praised. Thirdly, These are brought about with more ado than Temporal Favours: God as a Creator, and Upholder of all his Creatures, doth bestow Temporal Blessings upon the Ungodly World, even upon the Heathens that know him not, that never heard of Christ; yet Saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ, who was to purchase these Blessings by his Death and bloody Sufferings, before we could obtain them: Eph. 1.3. Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Other Blessings run in the Channel of common Providence, these in the Channel of Christ's Mediation. Fourthly, Because these are pledges of Eternal Blessings, and the beginnings of our Eternal well-being. The Life that is begun in us by the Spirit, is perfected in Heaven; joh. 5.24. He that heareth my words, and believeth on him that hath sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life. It is a spark that shall not be quenched, and the Food that feedeth it, is the meat that perisheth not, but endureth to everlasting life, John 6.27. Those Graces and Eternal Blessedness are to be linked together, that they cannot be separated: Rom. 8.30. Whom he did predestinate, them he also called, and whom he called, them he also justified; and whom he justified, them he also glorified. Sanctification is included in the last word; here in the Beginnings by Sanctification, and hereafter in the full possession of Eternal Glory: So 2 Cor. 3.18. We all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. It loseth itself in the Ocean of Eternal Glory and Happiness. Fifthly, These incline and fit the Heart for praise and Thankfulness to God: There is an Occasion to praise God, and a Disposition and an Heart to praise God; outward Benefits give us the Occasion to praise God, but these not only the Occasion, but the Disposition; other Benefits are the Motives, but these the Preparations, as they do fit and incline the Heart. The Work of Faith and Love do set the Lips wide open to magnify and praise the Lord: Grace is the matter of God's Praises, and give also a ready will to praise him, yea the very Deed of praising him, Psal. 63.5. My Soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips. When they feel the Love of God shed abroad in their Hearts, they are inclined to praise God. Sixthly, Temporal Favours may be given in Anger, but the Graces of the Spirit are never given in Anger. God may give us worldly Honour and Riches in Judgement, and indulge large Pastures to Beasts fatted for destruction; but he giveth not Faith and Love in Anger, or a Renewed Heart in Anger, but as a token of his Special Love. To you it is given, to know the mysteries of the Kingdom of Heaven, Matth. 13.11. To you it is given to believe; Phil. 1.19. So that for these principally we should praise the Lord. We have a quick sense in Bodily Mercies, but in Soul Concernments we are not alike affected: We think God dealeth well with them to whom he giveth Greatness and Honour; but doth he not deal well with you, to whom he hath given his Spirit? Seventhly, These render us acceptable unto God. A Man is not accepted with God for his worldly Blessings; he is indeed the more accountable unto God, but not of greater Account with him, Luke 12.48. For unto whomsoever much is given, of him shall the more be required. The more Helps, and the more Encouragements, the more Work and Service God expecteth, but they are not more precious in his sight for Temporal things sake: Under the Law the Rich and Poor paid the same Ransom; the Rich is not accepted for his Riches, nor the poor Man despised for his Poverty; but now the Saving Graces of his Spirit are acceptable with God. It is said, 1 Pet. 3.4. A meek and quiet Spirit, it is in the sight of God of great price: God esteemeth this more, and therefore it should heighten the esteem of Grace in our Hearts, and quicken us more to get and increase it. Eighthly, These Benefits should be acknowledged, that God may have the sole Glory of them, for he is the Father of Lights, from whom cometh every good and perfect gift, Jam. 1.17. It was the Opinion of the Stoics, Quod vivamus Deorum munus est, quod bene vivamus nostrum: Our Natural Being we ascribe to God, but our Moral Perfections, we are apt to usurp the Glory of them to ourselves. judicium hoc est omnium mortalium, saith Tully: All Men think that Prosperity and Success is to be asked of the Gods, but Prudence and good Management belongeth to us. But these Opinions are Sacrilegious, and rob God of his chiefest Honour: Therefore to prevent Spiritual Pride, we must be sure to bless God for Spiritual Blessings; our Crowns must be cast at the feet of the Lamb, Rev. 4.10, 11. for he only is worthy to receive Honour, and Blessing, and Glory, and Power. Whatever we do, 'tis from him who worketh all our works in us, Isa. 26.12. Thou wilt ordain peace for us, for thou also hast wrought all our works in us: And 1 Chron. 29.14. All things come of thee, and of thy own have we given thee. By his Grace we are what we are; 1 Cor. 15.10. By the Grace of God I am what I am: And Luk. 19.16. Thy pound hath gained ten pounds. USE, Is to Exhort us to two Things: (First,) To be in a Capacity to bless God for Spiritual Blessings: (Secondly,) To be most Affected with these Mercies. First, See that you be in a Capacity to bless God for Spiritual Blessings. First see that you have these Mercies, and then bless God for them. It would trouble a Man, even to trembling, to hear slight and vain persons take up a Form of Thanksgiving, which no way is proper to them; as to Bless God for their Election before Time, their Sanctification in Time, and their Hopes of Glory after all Time: As if a Leper should give thanks for perfect Health; or a Madman, that he is made wiser than his Neighbours; or a Man that is ready to die, to thank God that he is pretty well, and recovering; so they give thanks for Grace, which they never knew, nor felt: This is to mock God, while we pretend to adore him. It is true, there are Spiritual Mercies, for which all are bound to give Thanks, such as the Mystery of Redemption, the New Covenant, the Offers and Invitations of Grace, Means and Time to Repent; these you should value more, and bless God for them. But for Men that know not their own great Necessities, and Benefits, but slight their chiefest Mercies, and account them Burdens, they can more feelingly thank God for a gluttonous Meal, or unjust Gain, or some vain Pleasure, but for the Means of Grace they bless him not. But now the Flower of Thanksgiving is, when we can bless God for Christ, for his Spirit, for Heaven, for Faith and Love: And therefore we should labour to get these things, and to make our Sincerity more unquestionable; for these are the chiefest Matters for which God expecteth praise from us. The Apostolical Forms insist upon these things, 1 Pet. 1.3. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of jesus Christ from the dead. Secondly, To be most affected with these Mercies. Other Mercies may be overvalued, especially if we look upon them under the Notion of provision for the Flesh; so our very Thankfulness may be a Snare. Lust engrosseth our Hearts, but Religion tippeth our Tongues. Men will thank God for their Preferment, more than for the Offer of Christ, and Pardon and Life by him. Our esteem is known by this, what it is that moveth us to thankfulness; if it be for the World, as used for the pleasure of the Flesh rather than for the Service of God, it is but Lust disguised in a Religious Form: Therefore what are you most affectionately thankful for, Worldly, or Spiritual good things? God is to be thanked for all, for Temporal increase, but chiefly for Spiritual Mercies: Now what endeareth God to your Hearts, that he is so good in Christ, or that he blesseth your outward Estate? You should not lessen that Favour, but look for a better and more distinguishing Expression of his Love. 3 Doct. That not only the Spiritual Blessings vouchsafed to ourselves, but to Others also, must he acknowledged with Thankfulness. 1. It suiteth with our Relation of Members in the same Mystical Body of Christ, and so is a part of the Communion of Saints; 1 Cor. 12.26. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. The Members care for one another, and are affected with each others Woe, or Weal; if the Toe be trod upon, the Tongue will cry out, You have hurt me: Therefore they that have lost sympathy and feeling, seem to have cast themselves out of the Body, as if they were no way concerned in their fellow Members in Christ. If we be in the Body, we must be affected with others Concernments as with our own, Phil. 1.7. I have you in my heart. Where sincere Love is among Christians, there will be a Communion of Prayers and Praises; therefore they bless God for others Mercies as their own. See Rom. 12.15. Rejoice with them that do rejoice, and weep with them that weep. Spiritual Love is but acted and personated, if we only drop some words of Prayer and Praise, and do not look upon ourselves as under a Debt, and that it is meet so to do; and do it upon Inclination, and not merely upon the Invitation of others. We should give Thanks for all their Mercies, especially for such Spiritual Mercies as constitute the Union, such as Faith and Love; by Faith we are united to the Head, by Love to the Fellow-members. Col. 1.3, 4. We give thanks to God, and the Father of our Lord jesus Christ, praying always for you: Since we heard of your Faith in Christ jesus, and of the love which you have to all the Saints. These Graces qualify for this Spiritual Communion. 2. The Glory of God is concerned in it. Wheresoever his Goodness shineth forth, especially with any Eminency, it must be acknowledged: Rom. 1.8. I thank my God through jesus Christ for you all, that your Faith is spoken of throughout the whole world. When Christ's Kingdom doth thrive extensively, or intensively, by the addition of more peace, or the increase of Grace; if we love our Master, we must be glad when he getteth more Servants, and our Joy must be expressed in praises. When Paul was Converted, he saith, Gal. 1.24. The Saints glorified God in me: That is, praised God in his behalf, and gave him the Honour of that great Work, that so useful an Instrument was gained to the Faith. 3. The Spiritual Blessings vouchsafed to others, conduce to a common Good, therefore our Profit and Interest inviteth us to this Duty. The good of some, is the gain of the whole; we have benefit by their Example, and are confirmed, by having Companions in the Faith and Patience of the Gospel, and the common Profession groweth by their Accession to the Faith: 1 Thes. 1.7, 8 Ye were examples to all that believe in Macedonia, and Achaia: For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your Faith to God-ward is spread abroad. Eminent Christians promote the Interest of the Gospel, and their Gifts make them serviceable: 1 Cor. 1 4, 5. I thank my God always on your behalf, for the Grace that is given you by jesus Christ, that in every thing ye are enriched by him, in all utterance, and in all knowledge: And Rom. 1.12.— That I may be comforted together with you, by the mutual Faith both of you and me. It is a Comfort to meet with our Father's Children every where, and that we have hopes of having more Companions in Heaven. 4. If we have no profit by them, yet the thing itself is a Benefit to us; for if we have any thing of the Bowels of Christ, or Love to Souls, surely we are gratified, when any are Converted to God: If the Salvation of our Brethren be dear to us, whatever is given in order thereto, we must reckon among our Benefits, and we should rejoice in one another's Gifts and Graces as our own. True Goodness is communicative, and diffusive of its self, as Fire turneth all about it into Fire. Hypocritical Profession is accompanied with an Envy, they would shine alone; and Mules, and Creatures of a Bastard Production do not propagate. 5. We increase their Faith and Comfort, when we give Thanks to God for them. To that end doth the Apostle mention his Thanksgiving, that they might be encouraged to go on, Phil. 1.3.6. I thank my God upon every remembrance of you, being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of jesus Christ. 1 USE. They are Monsters of Men, that Repine at the Riches poured down by their own, or other Men's Ministry upon others: Yet such a base Spirit reigneth in many, they cannot endure any should be Godly and Serious. 2 USE. Let us Bless God for others. The Angels rejoice at the Conversion of a Sinner, Luke 15.10. Now this should never be omitted: (1.) When there is some eminent Work accomplished, either for the multitude of Objects, or degree of Grace. As when Cornelius was gained to the Faith, as the First-fruits of the Gentiles, Acts 11.18. When they heard these things, they held their peace, and glorified God, saying, then hath God also unto the Gentiles granted Repentance unto life: And Verse 21. The hand of the Lord was with them, and a great number believed, and turned unto the Lord: And Verse 23. Barnabas was glad when he had seen the Grace of God, and exhorted them all, that with purpose of heart they would cleave unto the Lord. (2.) When there are special Circumstances, as if we have been instrumental to do them good, and God hath blessed our Word, or Converse, or Example, 1 Thes. 2.19, 20. For what is our Hope, or joy, or Crown of rejoicing? are not even ye in the presence of our Lord jesus Christ at his coming? for ye are our glory and joy: Or if we have prayed for any thing for others, whatever we have prayed for must be thankfully acknowledged, when brought to pass, 2 Cor. 1.11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf: And 3d. Epist. joh. 4. I have no greater joy, than to hear that my children walk in the truth. 4 Doct. That in Thanksgiving for Spiritual Benefits, whether to ourselves, or Others, the Increase of Grace must be acknowledged as well as the Beginnings of it. The Degree is from God: He that beginneth perfecteth, Phil. 1.6. He that hath begun a good work, will perfect it to the day of Christ. The whole Progress of the Work, from the first step to the last, is all from God, not from the Power of our own freewill, or the Srength of our Resolutions, or the Stability of our Gracious Habits. For the First, That it is not from the Power of our own freewill, is plain from joh. 6.44. No man can come to me, except the Father which hath sent me draw him. And then for the Second, That it is not from the Strength of our Resolutions, Psal. 73.2. As for me, my feet were almost gone, my steps had well-nigh slipped. And for the Third, That it is not from the Stability of Gracious Habits, see Rev. 3.2. Be watchful, and strengthen the things which remain, and are ready to die, for I have not found thy works perfect before God: And 1 Pet. 5.10. The God of all Grace, who hath called us unto his Eternal Glory by jesus Christ, after that you have suffered a while, make you perfect, establish, strengthen, settle you. He that beginneth the Work of Grace in us, doth still carry it on to perfection; he doth establish what is attained, and increase our spiritual strength for all Difficulties and Duties, so Luk. 17.5. The Apostles said unto the Lord, Increase our Faith. USE. Take Notice of God's Favour in the addition of every new degree of Grace, because the change is more remarkable; we may ascribe our first Conversion to God, but we must also our after-growth. We are still under the Love and Care of Christ: Though we are passed from Death to Life, yet not from Earth to Heaven. You are in continual need of Christ, for Direction, Intercession, Pardon, farther Sanctification, Support, Comfort and Peace; therefore take Notice of every degree, if there be greater Fervour, if more delightful Exercise, if more Ability and Strength to overcome Opposition, let God have the Glory of all. He many times Chastiseth our Pride and Unthankfulness, with Lapses or Decays, if we do not acknowledge him; as Peter and David, what grievous Lapses had they? SERMON TWO ON 2 THESS. I. v. 3. We are bound to thank God always for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth. IN these Words we have Observed, (1.) An Affectionate Form of Thanksgiving. (2.) The Matter of it. For the first, It is a blessed thing, when Complaints are turned into Thanksgivings, both for ourselves and others. For ourselves, We should not be always Craving, and always Complaining; Gratulation should find a place in our Addresses to God, as well as Acknowledgements of Sin, and Supplications for Grace, Col. 4.2. Continue in Prayer, and watch in the same with Thanksgiving. So for others, we should rather take Notice of their Excellencies than of their Blemishes. We give occasion to others to suspect us to have a rough imperious spirit, to be always finding fault, never acknowledging the Grace they have received, or the good they have done: This was far from Paul's Temper, who was ever ready to acknowledge any thing of Christ, wherever he found it, especially where Grace was discovered with eminency, as in these Thessalonians; therefore he saith, We are bound to thank God always for you, Brethren, as it is meet: Whence we Observed four Doctrines. I am now to speak of the Matter of this Thanksgiving, Because that your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth: Where Observe these six things. 1. That it is a Comfort that our Inward Man is in a good State, however it be with us as to our outward Condition before the World: These Thessalonians were poor and afflicted; we read in the first Epistle, They received the Gospel in much affliction, 1 Thes. 1.6. And in the Verse next the Text he speaketh of their Patience and Faith in all their Persecutions and Tribulations; and the following words tend wholly to Comfort them under their sore Troubles: Yet their Condition before God was thriving and prosperous, and matter of Thanksgiving rather than Lamentation: So 2 Cor. 4.16. For this Cause we faint not (saith the Apostle) but though our outward Man perish, yet the inward Man is renewed day by day. We should count this World's Goods well exchanged, if the want or loss of them be recompensed to us by the increase of spiritual Graces, and be glad if it go well with our Souls, though our Bodily Interests be infringed. If God by an a king Head will give us a better Heart, by a sickly Body an healthy Soul, as he did to Gaius, 3 Epist. joh. 2. Ver. by lessening us in the World, or reducing us to straits, make us Rich in Faith, James 2.5. By Troubles and Oppositions excite us to a more lively exercise of Grace. We should not barely submit to such a Dispensation, but give Thanks. The Children of God are always set forth to be of this Temper, Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes: 2 Cor. 12.9, 10. I will rather glory in my infirmities, that the power of Christ may rest upon me; therefore I take pleasure in infirmities, in reproaches, in necessities, in persecution, in distresses, for Christ's sake; for when I am weak▪ than am I strong: If the Afflictions and Troubles of the World may do us good, and our Knowledge and Holiness be increased as our Estates are diminished: So Heb. 12.11. No Chastening for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of Righteousness unto them which are exercised thereby. All the Honours and Riches of the World are not worth the least degree or dram of Grace. 2. Their Condition was not only good, but growing better every day. It is not enough barely to be good, but we must grow from good to better, and be best at last. God's Children wait on the Lord, and he is not wont to be sparing and straightened to those that attend upon him, Isa. 40.31. They that wait on the Lord shall renew their strength: They are planted in his Courts, and that is a fertile Soil, Psal. 92.13, 14. Those that are planted in the house of the Lord, shall flourish in the Courts of our God; they shall still bring forth fruit in Old Age, they shall be fat and flourishing: There are Ordinances by which they receive a supply of the Spirit; their Hearts are upon the Wages that lead home to God, Psal. 84.7. They shall go on from strength to strength: When our Hearts are set upon a thing, we will neither go off nor go back, but still gain ground: They find new Encouragement in God's ways, Prov. 10.29. The way of the Lord is strength to the upright; the more they walk in it, the more Encouragement they find to do so, all which doth condemn our laziness, that we make no more Progress▪ surely our Reward should encourage us, Phil. 3.14. I press towards the 〈◊〉 for the prize of the high calling of God in jesus Christ: In a Race, where there is so great a Price, we should not stand at a stay, but still be running, and getting nearer the Goal; the Way is so pleasant that we have no occasion to tyre in it, 2 Pet. 3.18.— But grow in Grace, and in the knowledge of our Lord and Saviour jesus Christ: We have so many Benefits by Christ, that surely we are encouraged to seek for more. Besides, consider God's Expectation, God expecteth more from some than others, according to their Years and standing, Heb. 5.12. For when for the time ye ought to be Teachers, (having had so much Means and Advantages) ye have need that one teach you again, which be the first principles of the Oracles of God: So Luk. 12.48. Unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of him they will ask the more: We expect he should come sooner that rideth on horseback than he that goeth a foot. Now that we may grow, Carnal Affections must be weakened, joh. 15.2. Every branch that beareth fruit, he purgeth it that it may bring forth more fruit: This Purging is by Mortification: Faith, the Mother grace must be increased, Rom. 1.17. Therein is the Righteousness of God revealed from Faith to Faith; as it is written, The just shall live by Faith: We must still continue to live by Faith: The Means of Grace must still be attended upon, 1 Pet. 2.2. As newborn Babes desire the sincere milk of the Word, that ye may grow thereby. 3. Their Growth was considerable, they arrived to a great degree of Eminency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Here is high Faith, and great Love: Certainly they did not over grow their Duty, but it was a wonderful growth, considering the difference between them and themselves, what they were before the Gospel came to them, and what now: Considering also the difference between them and others, how they had outgrown their Equals, yea those who had received the Gospel before them. Surely we should not only grow in Grace, but seek to excel in Grace, God will have more Glory, and we more Comfort. Now those that would Excel, (1.) Should be more Humble, for james 4.6. God resisteth the proud, but giveth Grace to the humble: The Lord increaseth his Grace where all is ascribed to God, and nothing to ourselves; but he is an Enemy to those that lift up themselves, and puff up themselves, and set the Crown upon their own Heads. (2.) They should be diligent in the Use of their Gifts, for to him that hath shall be given, Luk. 8.18. that is, that useth what he hath, that carrieth himself according to the Helps vouchsafed, and employeth and improveth what he hath, he shall have more: They shall have more Faith, more Love from the same Spirit who gave them the first Grace. If in the effect you show what you have, and declare what you have, you shall have more, the Original Stock shall be increased. (3.) There should be Thankfulness: They own God in all, Col. 2.7. Rooted and built up in him, and established in the Faith, as ye have been taught, abounding therein with Thanksgiving: The Creature than robbeth not God of the Glory of his Gifts, and therefore shall have more. (4.) There must be Obedience to the Word of God as our Rule, the sanctifying Motions of the Spirit as our Principle, and the Author of that Grace which we have: Now the more ready we show ourselves to comply with the Directions of his Word, and the Motions of his Spirit, the more is Grace strengthened in us; for Disobedience to the Word is a Provocation to God, which hindereth the due impression of it on our Souls, jer. 8.9. They have rejected the Word of the Lord, and what Wisdom is in them? And Disobedience to the Spirit is a Grief to him, Eph. 4.30. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of Redemption: So that sin hindereth our growth, and letteth out our strength. But what shall we say of them that beat down the Price of Christianity as low as they can, and content themselves with what is barely necessary to Salvation, as if the safest way were to go as near the brink of destruction as possible: These Men care not though they dishonour God, so they may be saved, but they will in time see, that the greatest Grace is no more than needeth. 4. They grow in both Graces, both in Faith and Love: These two Graces are inseparable Companions, Col. 1.4. Since we heard of your Faith in Christ jesus, and of the love which ye have to all the Saints: So 1 Tim. 1.13. Hold fast the form of sound words which thou hast heard of me, in Faith and Love, which is in jesus Christ: The one concerneth our Personal Benefit and Safety, the other the good of the Body, that we may have a tender Care of the Unity, Honour and Prosperity of Christ's Church. We are to build up ourselves in our most Holy Faith, and we are also to Edify others, which is done by Love principally. Besides, this Connexion is necessary, because all Religion is exercised by these two Graces. The Mysteries of Religion are received and improved by Faith, and the Precepts and Duties of it are acted by Love, 1 Cor. 10.13, 14. Watch ye, stand fast in the Faith, quit yourselves like Men, be strong, let all things be done with Charity: And therefore that qualification which entitleth us to the Privileges of the New Covenant, is made to be Faith working by Love, Gal. 5.6. The one Grace without the other is not sa●ing and sincere: Faith without Love is dead, jam. 2.17. and Love without Faith is but a little good Nature, or facile Inclination to others, not derived from the Spirit of God, nor built on our Belief of his Grace in Christ; they depend upon one another, as the Effect upon the Cause: Faith produceth Love, as it showeth the true grounds of Union, and from a sense and apprehension of God's Love to us, causeth us to love others. In short, both Graces are recommended by the same Authority, 1 joh. 3.23. And this is his Commandment, that we should believe on the Name of his Son jesus Christ, and love one another, as he gave us Commandment: He that maketh Conscience of the one, will make Conscience of the other also. Again, the one referreth to God, the other to Men; Faith for God, Charity for our Brethren: The one keepeth us from defection from God, the other preventeth a Schism, and a Breach with our Fellow Christians. Well then, here was the Commendation of those Thessalonians, their Adherence to the Faith was very Constant, and they lived in Unity and Amity with one another. There is no surer Argument of Sincerity and Proficiency in Christianity, than this growth of Faith and Love; they are the Fountain of all other Duties; and if you would be accounted thorough and growing Christians, you must excel in both these Graces; for true solid Godliness is rooted in Faith, and acted by Love towards God and Men, which is the All of Christianity. 5. This Growth and Proficiency was found in all: Not only some among them were Eminent for Faith and Love, but all. If the Apostle had only said, The Charity of you all aboundeth, it might seem to refer to the Church, that there was no Schism there; but he saith, of every one of you all towards each other. In other Epistles, the Believers, to whom the Apostle wrote, have all the Style of Churches, or men sanctified, etc. but afterwards notorious and particular miscarriages are reproved; which showeth that the Denomination was a potior parte, from the better part, but here he mentions all and every one; they were a choice sort of Christians; where shall we find their Fellows? It is our Duty to be such, and it should be our Care; for here we see what the Grace of God can do, if we be serious; and what an Advantage it is to be in good Company, and to have good Examples about us, and how much living Coals do enkindle one another when they lie together. 6. He saith, Faith groweth, but Love aboundeth. Love must not only increase, but abound to each other: A thing may be increased Intensiuè, or Extensiuè; Intensively, when it is more rooted, when there is a greater Fervour and Vigour of Faith and Love: Extensively, either as to Effects or Objects; as to Effects, in doing more good, as when we abound in Works of Mercy; or as to Objects, by doing good to more Persons, not confining our Love to one only, or a few, but extending it to all. This was the Case of those Thessalonians, their Love was not a lank or lean Love, but an abounding Love, full of all good Fruits; and this not to some, but to all, even the meanest Christians among them. If we would give others occasion to Bless God for us, let us imitate their Example: Occasions are many, Objects are many, to whom we may be beneficial, therefore our Charity must not be straightened, but abounding. (1.) The Internal Affection must increase, Phil. 1.9. This I pray, that your Love may abound yet more and more; that is, both their Love to God and their Neighbours, especially to those who are God's. There are so many things to extinguish it, or make it grow cold, that we should always seek to increase this Grace, that it may be more fervent, and strong, and not grow cold and dead. (2.) The external Expressions should abound, both as to Acts and Objects. 1. As to Acts: In Duties of Charity we should not be weary: Now we may be weary upon a double Occasion, either because we meet not presently with our Reward; to that the Apostle speaketh, Gal. 6.9. Be not weary of well-doing, for in due time we shall reap, if we faint not: Duties of Charity have their Promises annexed, which are not presently accomplished, but in their season; they will be either in this Life, or in the next: Or because of continual Occasions, when there is no end, Heb. 6.10, 11. For God is not unrighteous to forget your work, and labour of love, which you have showed towards his Name, in that ye have ministered to the Saints and do minister; and we desire that every one of you do show the same diligence, to the full assurance of Hope unto the end: Meaning that formerly they had a Courage to own Christ and his despised ways, and to be Charitable to poor Christians; now he desireth them to be so still, as long as the Occasion continueth, so long should the Charity continue, that at length they might reap the Reward; Ye have ministered, and do Minister: This is tedious to Nature and to a Niggardly and base Heart, but Love will be working and labouring still, and ever bringing forth more Fruit. Where this Heavenly Fire is kindled in the Soul, it will warm all those that are about them; but Love is cold in most, it will neither take Pains, nor be at Charge to do any thing for the Brethren: But Christian Love is an Immortal Fire, it will still burn and never die, therefore we should continue the same Diligence, Zeal and Affection, that formerly we had. 2. As to Objects: Christ telleth us, The poor ye have always with you, Matth. 26.11. As long as God findeth Objects, we should find Charity; and the Apostle saith, Gal. 6.10. As we have opportunity let us do good to all Men. Expensive Duties are distasteful to a Carnal Heart; it may be they would part with something which the Flesh can spare, and will snatch at any thing to excuse their neglect; they have done it to these and these; but as long as God bringeth Objects to our View and Notice, and our Ability and Affection doth continue, we must give still: If our Ability continueth not, Providence puts a bar, and excuseth, but if our Affection doth not continue, the Fault is our own. Now I come more particularly to speak of the Growth of Faith— Your Faith groweth exceedingly. Doct. That 'tis well with Christians, when their Faith groweth, and doth considerably increase. The Scripture speaketh of a weak Faith, and a strong Faith, therefore it concerneth us to consider, whether our Faith be weak or strong, in the wane, or in the increase: Now we shall best Judge of the growth of Faith, (1.) By the Nature of it. (2.) The Properties of it. (3.) The Examples of Scripture. First, Let us see the Nature of it, and thereby we shall best judge of the growth of it. Faith is a Grace, whereby we believe God's Word in general, and especially the Doctrine of Salvation by Christ, and do receive him, and rest upon him for Grace here, and Glory hereafter. First, The general Object of Faith is the whole Word of God, Acts 24.14. Believing all things which are written in the Law and the Prophets: Certainly the General Faith goeth before the Particular, for there is no Building without a Foundation; so that the General Faith is a firm and hearty Assent to such things as are revealed by God, because revealed by him. In which Description we may consider, 1. The Object of this Grace, Things revealed by God, as revealed by him. 2. The Act; It is an Assent. 3. The Adjuncts, or Qualifications of this Act; it is a firm, cordial or hearty Assent. 1. The Objects of Faith, considered Materially, are such things as are contained in the Divine Revelation: Formally, these things by Faith are apprehended under that Consideration, as revealed by God, by Virtue of the Truth and Authority of his Testimony. The Objects of Faith materially considered, are all such things as are contained in the Word of God, or revealed by him; which are of a different Nature, Precepts, Promises, threatenings, Histories of Facts done, Mysteries of Godliness: All these are apprehended, and improved by Faith, to the use of Holy Living, or entertaining Communion with God through Christ; only among these Objects, some are more noble and excellent, others of lesser weight and moment. The chief Objects of Faith are those things which are absolutely necessary to Salvation, and without which we can neither be Holy here, nor Happy hereafter; such are those things which we specially call Articles of Faith, as briefly comprehending all the Mysteries of Salvation; the Decalogue, etc.— But many other things are contained in the Word of God, and conduce to the Confirmation and fuller understanding of these things, though not of like weight and importance with them; as for instance, divers Histories, and Miracles, which are spoken of in Scripture, as also some lesser Doctrines, which only belong to the greater Fullness and Perfection of Knowledge. The first sort of things must be explicitly and distinctly known and believed, an implicit Faith may suffice for the rest. Now an Implicit Faith we call that Faith, by which we believe things not distinctly and apart, but as they are contained in their Common Principle; as for instance, he that believeth the Book of judges to be a Book divinely inspired, and yet hath never read it, or heard it read by others, he doth indeed believe the Histories contained therein to be true, but not by an explicit Faith, for he knoweth them not, but by an implicit and general Faith, as he is persuaded the Book was Indicted by the Spirit of God; but he who hath read the Book, and knoweth particularly what is said of Samson, Gideon, Baruk, and others of the Lord's Worthies, and believeth it, he hath a distinct and explicit Faith of these things. The Believers of the Old Testament knew the Messiah and Redeemer of the World implicitly, and not with that particularity which is required of Believers in the New. And so do many weak Christians assent to all things contained in the Word of God by an implicit Faith, though they do only expressly and explicitly believe things necessary to Salvation; which is not said to justify Laziness in any, or an overly Carelessness in any matters of Religion, as if we should acquiesce in the Knowledge of a few necessary things, and seek no farther. No: The Word of God must dwell in us richly, in all Wisdom; Col. 3.16. For though things absolutely necessary are but few, yet other Points have their Use, and conduce both to the Confirmation and Improvement of the rest. But hitherto we have only spoken of the Object of Faith materially considered, we must speak also of the Formal Consideration. Things revealed by God, as revealed by him; for every Assent, even that which is given to things contained in the Word of God, cannot be called Faith. For Instance, if a Man should certainly hold and maintain any Point of Religion, as the Creation of the World out of nothing, but not upon the account of God's Revealing any such Truth, but for some other Reason, which seemeth necessary and cogent to him, he cannot be said to believe this Article, or to understand it by Faith; as it is said, Heb. 11.3. Through Faith we understand, that the Worlds were framed by the word of God. For Faith is an Assent to a Divine Testimony; but when we know things by other ways and means of Assurance, it is not Faith, whatever it be: So if a Man should believe the passages of God's Providence towards the Israelites, upon the Relation of josephus the Historian, and not upon the Authority of the Sacred Writers, who have delivered it to us, he cannot be said to have Faith: Which also may be said of them, who adhere to the true Religion only out of Custom, and the happy Chance of their Birth and Education, or because they received it by Tradition from their Ancestors, or the bare warrant of their present Teachers, or evidence of Reason. Secondly, The next thing which the Description offereth to us, is the Act of Faith about this Object, whi●h is an Assent. The Formal Object of Faith is some Divine Truth, as we have seen: Now the Understanding hath a double Act about Truth, Apprehension, and Dijudication, or exercising a Judgement about it. So in these Divine Truths, (First,) We apprehend the Nature, or Tenor of them, or consider what is propounded to us in the Word of God, which is Knowledge, or Apprehension: But then, (Secondly,) We judge or determine concerning the truth of these things, which is Acknowledgement or Assent, and this is the Act proper to Faith. Thirdly, The Adjuncts or Qualifications of this Assent come now to be considered. They are two: (1.) It is a firm Assent. (2.) It is a Cordial and Hearty Assent. 1. As it is a Firm Assent, so Faith is distinguished from many things that look like it, or pass for it in the World; as (First,) Noncontradiction, or not questioning the Truths of Religion, which is all the Faith that most have, and cometh from their Inadvertency, and Carelessness about Divine Ma●ters: They do not object against the Truth of what the Gospel propoundeth, because they do not regard it, and weigh it in their serious Thoughts. This differeth little from children's learning Questions of Catechism, or saying things by rote; they can say over the Articles of their Belief, and never doubted of them; you may teach them to think and say any thing, what you please, for they say it, and never consider of it. So most Men in the Christian World, talk at the same rate that others do, but consider not what they say, nor whereof they affirm, only ignorantly and inconsiderately swallow down the Current Opinions, without knowing the certainty of those things, wherein they have been instructed, Luke 1.4. And so though they never doubted of the Truth of their Religion, it is because they were never assaulted with Temptations to the contrary, and all the strength of their Faith lieth in their Inconsideration, or Non-attention. If they have any ground and bottom, it is only Men's saying so, and therefore their Belief (if they have any) should rather be called Humane Credulity, than Christian Faith: In short, they that believe every thing, believe nothing, which soon appeareth when a Temptation cometh. (2dly,) It distinguisheth it from Conjecture, which is a lighter Inclination of Mind to a thing, as possibly or probably true, whereby Men get no higher, than it may be so, and yet there are shrewd suspicions to the contrary. A guess is not an Assent, much less a firm and strong Assent, as Faith is. (3dly,) It distinguisheth it from Opinion, which is a trembling, fearful, uncertain Assent. Opinion is beyond Conjecture, but short of Faith: Conjecture only supposes it may be so, but Opinion asserts that it is so, though not without some fear of the contrary; but above all, this Faith is an undoubted persuasion of the Truth of things revealed by God: By Opinion, one may be so convinced of the Truth of Divine things, as not to be able reasonably to contradict them; but by Faith a Man is so convinced of the Truth of the Gospel, that he seeth all the reason in the World to embrace and follow it: Col. 2.2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ: And 1 Thess. 1.5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sake: And Heb 10.22. Let us draw near with a true heart in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 2. The next Qualification of this Assent, is, that it is a Cordial or Hearty Assent: I mean such as doth engage the Will and Affections to pursue the Happiness which God hath revealed, in the way and by the means which God hath prescribed. We read in Scripture of believing with the heart, Rom. 10.9, 10. and with all the heart, Acts 8.37. The Object of Faith is not only true, but Good, and therefore produceth a Cordial Adherence to the Truths of which it is persuaded. There is not only a Conviction of the Mind, but a bent and Inclination of the Will, which followeth the persuasion of Faith, if it be firm and strong; for it considereth not only the evidence of the things propounded, but the worth, weight, and greatness of them; 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation; otherwise it will not serve the end and purpose of the Gospel, which requireth us to Crucify our Lusts, and Sacrifice our Interests, and perform Duties displeasing to Corrupt Nature, and all this upon the Hopes only which it offereth to us, and to wait upon God for his Salvation in the midst of all Pressures and Afflictions: Therefore certainly Believing is an Heart business, not a simple, naked, and speculative Assent. This latter Qualification doth exclude two things from true, Lively, and Saving Faith: (First,) That which Divines call Historical: (2dly,) That which they call Temporary Faith. 1. Historical Faith; which is a simple and naked Assent to such things as are propounded in the Word of God, and maketh Men more knowing, but not better, not more Holy and Heavenly; they are not excited thereby to pursue that Happiness which the Gospel offereth in the way of Holy Living, or patient continuance in well-doing: So Simon Magus believed the preaching of Philip, Acts 8.13. yet his Heart was not right with God, but he still remained in the Gall of bitterness, and bond of Iniquity. And so many believed in the Name of Christ, to whom Christ committed not himself, because he knew all men, Joh. 2.23, 24. And this Faith even the Devils may have, jam. 2.19. Thou believest that there is a God, thou dost well, the Devils also believe, and tremble; and that not only in Truth's evivident by Natural Light, such as that is there mentioned, that there is a God, but in Gospel Truths, as that Jesus is the Son of God, Mark 1.24. The Devil cried out, saying, Let us alone, what have we to do with thee, thou jesus of Nazareth? I know thee who thou art, the Holy One of God. Now this kind of Faith is called Historical Faith, not from the Object of it, as if it did only believe the Histories of Scripture; No, they that have it may believe the Promises, the Doctrines, the Precepts, as well as the Histories; but from the Manner in which it is conversant about its Object, namely, thus: As we read Histories in which we are no way concerned, we nakedly read them for Knowledge sake, not to make a party in their Broils and Interests, but only to know what was done; so they that have only this kind of Faith, read the Scriptures as Persons unconcerned, and rest in idle Speculation, without referring those notable Truths to choice and practice: I cannot say that this cannot be called Faith, because they that have it, do believe those things which are true, and do truly believe them; but yet lively Saving Faith it is not, for he who hath that, findeth his Heart engaged to Christ, and doth so believe the Promises of the Gospel concerning pardon of Sins, and Life Eternal, that he seeketh after them as his Happiness; and doth so believe the Mysteries of our Redemption by Christ, as that all his Hope, and Peace, and Confidence is drawn from thence; and doth so believe the Commandments of God and Christ, as that he determineth to frame his Heart and Life to the observance of them; and doth so believe the threatenings, whether of Temporal Plagues, or Eternal Damnation, as that in comparison of them, all the frightful things of the World are as nothing: Luke 12.24. Be not afraid of them that can kill the Body, and after that have no more that they can do. Destruction from God is a Terror to them, beyond all the Evil that Man can threaten: As he said to the Emperor, Thou threatenest a Prison, but Christ threateneth Hell. 2. It is distinguished from Temporary Faith, which is an Assent to Scriptural or Gospel Truth, accompanied with a slight and insufficient touch upon the Heart, called a taste of the heavenly gift, and of the good word of God, and the powers of the world to come, Heb. 6.4, 5, 6. By this kind of Faith, the Mind is not only enlightened, but the Heart affected with some Joy, and the Life in some measure reform, at least from grosser Sins, called escaping the pollutions of the World, 2 Pet. 2.20. But the Impression is not deep enough, nor is the Joy and Delight rooted enough to encounter all Temptations to the contrary. Therefore this sense of Religion may be choked, or worn off, either by the Cares of this World, or voluptuous Living, or great and bitter Persecutions and Troubles for Righteousness sake. It is a common Deceit, many are persuaded that Jesus is the Christ, the only Son of God, and so are moved to embrace his Person, and in some measure to obey his Precepts, and to depend upon his Promises, and fear his threatenings, and so by consequence to have their Heart's loosened from the World in part, and seem to prefer Christ and their Duty to him above worldly things, as long as no Temptations do assault their Resolutions, or sensual Objects stand not up in any considerable Strength to entice them: But at length when they find his Laws so strict and Spiritual, and contrary either to the bent of their Affections, or worldly Interests: They fall off, and lose all their Taste, and relish of the Hopes of the Gospel, and so declare plainly that they were not rooted and grounded in the Faith and Hope thereof. This is true Faith generally considered; which Foundation being laid, it will be easy to show the Nature of Special Faith, which now followeth to be discussed. Secondly, The Special Objects of Faith are God's Transactions about Man's Salvation by Christ: therefore besides the General Faith, there is a Special Faith, whereby we receive Christ, and rest upon him. Saving Faith is called a receiving of Christ, joh. 1.12. To as many as received him, to them gave he power to become the Sons of God, even to them that believe in his Name: And Col. 2.6. As ye have received Christ jesus the Lord, so walk ye in him. We take him as God offereth him, and to the ends for which God offereth him; to do that for us, and to be that to us, which God hath appointed him to do for, and to be unto poor Sinners. The General Work of Christ as Mediator, is to bring us to God; 1 Pet. 3.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God: And the great use that we make of him, is to come to God by him. There is employed in Faith an Intention of God as our Chiefest Good, for otherwise Christ is of no use to us; and a Consent to Christ's undertaking, that he may bring us to God, or a thankful acceptance of him for those ends. All they are rejected that will have none of him, Psal. 81.11, 12. But my people would not hearken to my voice, and Israel would none of me: so I gave them up unto their own hearts lust, and they walked in their own Counsels: That will not come to him that they may have life, John 6.40. That will not have him to reign over them, Luke 19.27. But they who consent to receive him as their Lord and Saviour, are accepted with him, only let us see how this Consent is qualified. 1. It is not a Rash Consent, but such as is deliberate, and serious, and well-advised: When God in the Gospel biddeth us to take Christ, Men are ready to say, With all their Hearts; but they do not consider what it is to receive Christ, and therefore retract their Consent as soon as 'tis made: No, you must sit down and count the Charges, Luke 14. When you have considered his strict Laws, and made a full allowance for incident Difficulties and Temptations, and can resolve, forsaking all others, to cleave to him alone for Salvation, it is an advised Consent. 2. It must not be a forced and involuntary Consent, such as a Person maketh when he is frighted into a little Righteousness for the present; such as a Person would not yield to, if he were in a State of Liberty. It may be in a distress or pang of Conscience, by all means they must have Christ, when Sick, when afraid to die, when under some great Judgement: No, the Will must be effectually inclined to him, and to God the Father by him, as our utmost Fecility and End. Christ's People are a willing People, Psal. 110.3. Thy people shall be willing in the day of thy power. 3. It must be a resolved Consent, a fixed, not an Ambulatory Will, which we take up for a purpose, or at some certain times, for a solemn Duty, or so. No, you must cleave to him, Acts 11.23. He exhorted them all, that with purpose of heart they would cleave unto the Lord. You must trample upon every thing that will separate you from him, Phil. 3.8, 9 Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ jesus my Lord, for whom I have suffered the loss of all things, and do count them but d●ng, that I may win Christ, etc. And Rom. 8. from the 36 th'. to the end, I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. 4. It must be not a partial Consent, but Total; not only to take Christ as offered with his Benefits, but a Consent of Subjection to him as our Lord. We are to take him, and his Yoke, Mat. 11.29. Take my Yoke upon you, and learn of me. We are to take him, and his Cross, Mat. 16.24. If any man will come after me, let him deny himself, and take up his Cross, and follow me. It is accompanied with a Resolution to obey his Laws, and keep his Commandments, that we may abide in his Love. Thirdly, Besides this Consent, there must be a Recumbency, Dependence, Resting, or a fiduciary Reliance upon him for all things we stand in need of from him: Recumbency is a Special Act of Faith, Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Now what do we rest upon him for? For somewhat Here, and somewhat Hereafter: 1. Here; For the Inward Man, for all kind of Grace, Justification, Sanctification, Privileges, Duties, for the Beginning and Continuance; Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of jesus Christ: And Acts 5.31. Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of Sins. He is the Author and Fountain of Grace, as well as a Lord and Lawgiver, and the ground of our Hope and Confidence, as giving us that Righteousness, whereby we may stand before God, and have comfortable access to him. And then for the Outward Man, God hath not only undertaken to give us Heaven and Happiness in the next World, but to carry us thither with Comfort, supplying us in a way most conducible to his Glory, and our Welfare, Psal. 84.11. The Lord is a Sun and Shield, the Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly. All things are yours, Ordinances, Providences, 1 Cor. 3.21. For all things are yours, whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is God's. 2. Hereafter: That Christ will give us Eternal Glory and Happiness in the other World, 1 Tim. 1.16. For this cause I obtained mercy, that in me first jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe in him to life everlasting: And john 20.31. These are written, that ye might believe that jesus is the Christ, the Son of God, and that believing, ye might have life through his Name. This is the main Blessing which Faith aimeth at, 1 Pet. 1.9. Receiving the end of your Faith, even the salvation of your Souls. By this all Temptations of Sense are defeated. Now if you would know whether your Faith groweth or no, you must discover it by the Firmness of your Assent, or the Resolvedness of your Consent, or the Peace and Confidence of your Reliance: 1. For Assent. If you believe the Word of G●d, especially the Gospel part, with an Assent so strong, that you can resolve to venture your whole Happiness in this bottom, and let go all, that you may obtain the Hopes which the Gospel offereth to you, certainly he hath a strong Faith, who taketh God's Promises for his whole Felicity, and God's Word for his only Security, he needeth no more, nor no better Thing, nor surer Conveyance to engage him to hazard all that he hath, when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent: A full, entire, Hearty Consent to resign yourselves to Christ; not a feeble Consent, such as is contradicted by every foolish and hurtful Lust; but a prevalent Consent, such as can maintain itself notwithstanding Difficulties, Temptations, and Oppositions of the Flesh, and control all other Desires and Delights whatsoever. 3. For Reliance: When you can trust him for deliverance from the Gild, Power, and Punishment of Sin, and to quicken, strengthen, and preserve Grace in you to everlasting Life. You trust him in all his Offices, as a Priest, when you believe his Merits and Sacrifice, and Comfort yourselves with his Gracious Promises and Covenant, and come to God with more boldness and Hope of Mercy, upon the account of his Intercession, especially in all Extremities and Necessities: Heb. 4.14, 15, 16. Seeing then that we have a great High Priest that is passed into the Heavens, jesus the Son of God: Let us hold fast our Profession, for we have not an High Priest which cannot be touched with the feeling of our Infirmities, but was in all points tempted like as we are, yet without sin: Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need. You trust him as a Prophet, when you give up yourselves as his Disciples to the Conduct of his Word and Spirit, being persuaded that he will infallibly teach you the way to true Happiness. joh. 6.68. Lord! to whom shall we go? thou hast the words of eternal life. You trust him as a King, when you become his Subjects, and are persuaded that he will Govern you in Truth and Righteousness, in order to your Salvation, and defend you by his mighty Power from all your Enemies: 2 Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him, against that day: And 2 Tim. 4.18. 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. SERMON III. ON 2 THESS. I. v. 3. — Your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth. THE Growth and Increase of Faith may be Judged of, 1. By the Nature of Faith: 2. The Properties of it: 3. The Examples and Instances of great Faith in Scripture. We are now upon the Second Thing, the Properties. (1.) A Dependence upon God for something that lieth out of Sight. That this is an Essential Property of Faith, appeareth by the Description of it, Heb. 11.1.— The Evidence of things not seen; that is, not seen by Sense and Reason. Some things are invisible, by reason of their Nature, as God; for no man hath seen God at any time: Joh. 1.18. And therefore he is called the Invisible God: Col. 1.15. And some things by reason of their Distance, because they are Absent and Future, as the Glory of the World to come, and therefore 'tis an Object of Faith and Hope, Rom. 8.24. For hope that is seen, is not hope; for what a man seeth, why doth he yet hope for it? Vision and Possession exclude Hope, and leave no room and place for it: Now without Faith a Man can have no sight of these things, 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. There is a mist upon Eternity, and we cannot look beyond the Clouds of this lower World, unless we have the Eagle-eye of Faith; but by Faith we can see them, so as to frame our Lives accordingly: 2 Cor. 5.7. For we walk by Faith, and not by Sight. By Sense we see what is pleasing or displeasing to the Flesh, but by Faith what conduceth to the saving or losing of the Soul: Faith being very much like Sight, and serving us for the Government of the Soul, as Sight doth for the Body; it may much be explained by it. Now to Bodily Sight, there must be an Object, a Medium to make the Object conspicuous, and a Faculty, or Organ. 1. The Great Object of Faith is Eternal Life, as procured by Christ, and promised in the Gospel. There is no use of Sight, where nothing is to be seen; therefore the Object is set before us in the view of Faith, in the Promises of the Gospel. Heb. 6.18. and Heb. 12.2. God's Truth is as certain as Sight itself can be in it, we see all things promised as sure and near. 2. The Medium: As we see Colours in the Light of the Air, so these Spiritual and heavenly things in the Light of the Spirit: 1 Cor. 2.11, 12. For what man knoweth the things of a man, save the Spirit of a man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given us of God. 3. The Eye, or Visive Power: A Blind Man cannot see at Noonday, nor the sharpest Sight at Midnight: Now this Eye is Faith, which is the Evidence of things not seen: we are are as sure of them, as if we saw them with our Eyes, or as we are of those things which we now see with our Eyes. The Sight of Faith may be considered, either (1.) As to its Certainty and Clearness. (2.) As to its Power and Efficacy. First, As to its Certainty and Clearness. We do so see God, Heaven, Christ, that we are affected in some measure, as if we saw them with our Bodily Eyes. God; whilst we walk before him, Acts 2.25. I foresaw the Lord always before my Face. Christ; Gal. 3.1. Before whose eyes jesus Christ hath been evidently set forth, crucified among you. Christ was set forth before their Eyes, as if they had seen him hanging and dying upon the Cross. Heaven; They have it in their Eye, and are affected in some measure, as if they were in the midst of the Glory of the World to come: I say, only in some measure; for compare the Light of Faith, and the Light of Glory, and there is a difference in the degree. The Light of Glory nullifieth Sin, the Light of Faith only mortifyeth it; but yet really it maketh us do those things which we would do if we saw the Glory of Heaven; eat those things which are to be avoided, as if we saw the Flames of Hell. There is a Certainty and Firm Belief, which hath a great Influence upon us, so compare it with the Light of Sense. Those things which we are to see and feel, move the more passionately, for while the Soul dwelleth in Flesh, and looketh out by the Senses, the Objects of Sense are more apt to move the Passions, but yet Faith doth effectually move us, though not so passionately. Secondly, As to Efficacy and Prevalency, this Sight prevails over those things which we see and feel: A Christian hath Senses as well as others, and knoweth that he dwelleth in a World full of sensible Objects, which are pleasing to that Flesh which he still carrieth about with him; but God hath opened the Eyes of his Mind, by which he seeth better, and more Glorious things, which take up his Heart and Mind, Life and Love, Care and Time, and so is weaned from Sense-pleasing Vanities, and can deny them, and trample upon them, for the Enjoyment of these better Things; and neither Life, nor any thing comfortable to Life, is counted so dear, as that for their sake, he should hazard the Favour of God, his Redeemers Blessing, and the Happiness of the World to come; if Sight and Sense invite and entice him to Sin, and forsake his God and Christ, the Objects of Faith prevail against the Musements of Sense, and sway his Choice, and incline his Heart, and govern his Resolutions in the whole Course of his Life. He looketh not to things as they seem for the present, or Relief to the Flesh, or as they appear to unbiased men, who are governed by Sense, but as they will appear at last, and will prove to all Eternity, and so can leave things which he seeth and feeleth, for things which he never saw, but expecteth shortly to enjoy. Well then, This is the Essential Property of Faith, to look to things not seen by Sense, but revealed by God in his Word, and this Property showeth its self in all the Acts of Faith, Elicite, and Imperate. Elicite Acts are those which are proper to this Grace, Imperate are such as belong to other Graces, but Faith hath an Influence upon them, by Virtue of which they are produced: We may more plainly call them Acts and Effects. 1. As the Acts of Faith; which are Assent, Consent, Trust, or Dependence. 1. For Assent to such Truths as God hath revealed in his Word. When we have sufficient Evidence of this Revelation, the less sensible Helps we need to underprop our Assent, the stronger is our Faith. Let me Instance in the great Article of the Christian Faith, Christ's Person and Office: I shall produce that place of the Apostle, 1 Pet. 1.8. Whom having not seen ye love, in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory. Tho' they had never seen Christ in the Flesh, and he was now absent from them in regard of his Bodily Presence, being withdrawn into the Heavenly Sacrary, yet this did not hinder their Faith, they loved him, and rejoiced in him, as if they had seen him, and conversed with him Bodily. It was an advantage certainly to have seen Christ in the Flesh, and to Converse with him Personally here upon Earth, to see his Miracles, and hear his gracious words. But Faith can embrace him as offered in the Promise, tho' it never saw him in the Flesh, and the fewer sensible Helps Faith hath besides the Word, it is the more highly esteemed by Jesus Christ. The same appeareth by Christ's words to Thomas, Joh. 20.29. Thomas, because thou hast seen, thou hast believed; but blessed are they that have not seen, yet have believed: Thomas must have the Object of Faith under the view of his Senses, which argued a great weakness, and Imbecility; Unless I see in his hand the print of the Nails, and put my Finger into the print of the Nails, I will not believe. What if Christ would not give him that satisfaction, but other sufficient Evidence? This was his Infirmity, therefore Christ telleth us, they have the stronger, and more acceptable Faith, that do not give Laws to Heaven, or prescribe to God upon what Terms they will believe, but accept of the Assurance God offereth, without Satisfaction to Sense. 2. For Consent: When we come to enter into Covenant with God; God is Invisible who maketh the Promise, and Heaven, which is the great Promise that he hath promised us, is future, and yet to come, and lieth in another World, and before we get thither, we must encounter many Difficulties, yea shoot the Gulf of Death; but the Believer can as really and heartily Transact with the Great God, and give the Hand to the Lord to become his, as he can with a Man that is present, and offereth a good Bargain upon easy Terms and Conditions; he hath so firm a Belief of the Life to come, that he taketh it for his Portion and Happiness: 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; he looketh to things unseen, which he taketh for his Treasure and Happiness, and is resolved to be any thing, and do any thing which God will have him be and do, that he may obtain it. 3. Another Elicite Act of Faith is Trust and Dependence, which maintaineth us in a Course of patient and cheerful Obedience to God, tho' our Happiness be yet to come; yea tho' for the present we are harras'd with great Troubles and Afflictions, and it may be see not the Signs, (i. e.) any sensible Tokens of God's Favour and Respect to us: Yet the Sight of an Invisible God, and Confidence of a future Reward, keepeth up Joy in the Soul, and no Violence of Temptation is able to break it, and remove us from the Truth: Rom. 8.24, 25. We are saved by hope, but hope that is seen is not hope, for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it: They are Confident, that in God's Time they shall have Salvation, and final Deliverance, tho' it be not to be seen any where, but in God's Promise by Jesus Christ. Well then, the fewer External Comforts we need, the stronger is our Faith; the more, the weaker; Weak Christians must be carried in Arms, dandled on the Knees, fed with sensible Pledges, and ocular Demonstrations, or else they are ready to faint. 2. The Imperate Acts or Effects of Faith, they are produced by Virtue of this Property, Faith's prevailing over Sight and Sense: I shall name four. (1.) To promote Holiness, and reduce us and reclaim us from the false Happiness. Surely none will accomplish the Work of Faith with Power, and so glorify God and Christ in the World, that is, live in all holy Conversation and Godliness, but those that have that Faith which is the Evidence of things not seen; those that live always as in the sight of an Invisible God, are the thorough Christians: What greater Check can there be to Temptations to Sin, than to live always in the Sight of an Invisible God? Gen. 39.9. Or to Temptations to the World, than an Invisible Glory: Or to the Troubles and Molestations of the World: Rom. 8.18. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us: And 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of Glory. If Godliness expose us to Difficulties, Molestations and Troubles, Faith seeth the Final Rest, Glory and Happiness: If we are inclined to the Honours and Pleasures of the World, Faith seeth the most shining Glory will soon burn out, and end in a Snuff, Psal. 119.96. I have seen an end of all perfection, but thy Commandment is exceeding broad: And 1 joh. 2.17. The world passeth away, and the lust thereof, but he that doth the Will of God, abideth for ever. If Sense present the Bait of present Profit, Pleasure, or Honour, Faith seeth the Final Shame, Ignominy, and Loss, and so we are guarded on all sides, against Right-hand and Lefthand Temptations: This is a General, I shall speak of more particular Effects. (2.) To keep the Heart tender, and in awe of God's Word. Surely 'tis a Blessed frame of Spirit, and very useful to us, to tremble at the Word of God, Isa. 66.2. To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my Word: And to stand in awe of his Word, Psal. 119.161. My heart standeth in awe of thy Word. Now this can never be, unless we have that Faith which is the Evidence of things not seen; for many times the Word threateneth Evils which are not likely to come to pass, if we look to the visible face of things, and all that part of God's Discipline is lost, unless we can believe unseen things. See Heb. 11.7. By Faith Noah being warned of God, of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by which he condemned, the World, and became heir of the Righteousness, which is by Faith. The World was then in a Jolly Condition, and little dreamt of a Flood: The Earth flourished as much as ever, and there was Building, and Marrying, and Planting, but God had told him of an universal Destruction of all things by a Deluge; therefore he admonisheth the careless World, and provideth for his own, and Family's Safety. So we read of josiah, when he heard of the words of the Book of the Law, he rend his clothes, 2 Kings 22.11. We do not read of any actual Trouble that was then in the Land, or any Danger nigh. When an Age is very corrupt and ripe for Judgement, God giveth Warning: But alas! few take it, or lay it to Heart, for the World is led by Sense, and not by Faith, they are not affected with things till they feel them. Few can see a Storm, when the Clouds are in gathering, but securely build on the present Ease and Peace, tho' God be angry: But in the Eye of Faith a sinful Estate is always dangerous; therefore they fall a Praying, and humbling themselves, and cry to God mightily, and use all means of Safety, while a Judgement is but yet in its Causes. (3.) To support us against the greatest Dangers and Terrors: Heb. 11.27. By Faith Moses forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him that is invisible. To depend upon God's Aid and Succour, in a time of great Extremity and Danger, needeth a strong Faith: as to appearance he was ready to be swallowed up, being pursued by a wrathful and Puissant King. The Sea was before him, the Egyptians behind him, and the Craggy and unaccessible Mountains on each side, but the Terrors of Sense may be easily vanquished by those Invisible Succours which Faith relieth upon: An Invisible God can bear us out against Visible Dangers. (4.) To teach us how to carry an equal Mind in Prosperity and Adversity; in Prosperity, when we are born up by the Chin, we have but too much Confidence, and when we are lessened, and but short in the World, we are full of Diffidence and distrustful Fears: Psal. 30.6. In my prosperity I said, I shall never be moved. When a Child of God hath gotten a Carnal Pillow under his Head, he lieth down, and sleepeth sweetly, dreaming many a pleasant Dream of uninterrupted Felicity in the World, but if God taketh away his Pillow from under his Head, than he is as diffident as formerly confident, then— God will be favourable no more. God is the same, his Promises the same, the Covenant the same, the Mediator the same, but our Condition is changed, because we look to things seen, live upon things seen, and still imagine of things according to what we see and feel: So for supplies of Maintenance and Provision, if we have them not in View and sight, how little can we depend upon God: If Sense be against the Promises, the Promises do us but little good: How few can comfort themselves in God, when all faileth, Hab. 3.18. or make his All-sufficiency their Storehouse, Gen. 17.1. No, they must have a full heap in their own keeping: How few can take his Promises for their Heritage, Psal. 119.11. No, they must have Lands and fixed Revenues, or else they know not where to have Food and Raiment for themselves and Children: How few can be contented to trust the Purse in God's Hands, and be contented to take their daily Allowance from him! which yet is a necessary Point of Faith, of continual Practice: How few can see all things in God, when they have nothing in the Creature, 2 Cor. 6.10. Many talk of living by Faith, but 'tis when they have enough in the World to live upon, they eat their own Bread, wear their own Apparel, only call it by God's Name. The Life of Sense is more evident than the Life of Faith. Well now, This being the Nature of Faith, thereby we may know the measure of it; for the Excellency and Degree of every thing is known by the Essential Properties. 2. The second Property of Faith is Self-denial, or a venturing of all in Christ's Hands, or a foregoing all for Christ. That this is included in the Nature of Faith, yea, essential to it, I must prove to you. 1. By the Description of Faith in Scripture, Heb. 10.39. We are not of the number of them that draw back to perdition, but of them that believe to the saving of the Soul; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Purchasing of the Soul: Not Purchasing in the way of Merit, but Means. A true and sound Faith will cause us to save the Soul, though with the loss of other things. The Flesh is for sparing or saving the Body, but Faith is for saving the Soul, whatever it costs us: The Flesh saith, Favour thyself; Faith saith, Hazard all for Christ. 2. By Reason, I will prove that it not only necessarily results from the Nature of Faith, but is included in it; for Faith builds upon the Promise of Salvation by Christ: Now this Promise is not only true but good, 1 Tim. 1.1. 'Tis certainly true, and requireth the firmest Belief; 'tis eminently good, and worthy to be regarded above all other things; the Happiness is most desirable, and the Assurance of enjoying it as strong as can be given us. Now we do not close with this Promise rightly, unless we Assent and Embrace, take the thing Promised for our whole Happiness, and the Promise itself for our whole Security. The thing promised we do not take for our whole Happiness, unless we forsake all other Hopes and Happiness, and can let go all Pleasures, Profits, Worldly Reputation and Honour; yea, Life itself, when 'tis inconsistent with our Fidelity to Christ, or the way we should take to enjoy the Blessedness that he offereth: Not only wilful Sin, and all Carnal Pleasures, but any thing though never so near and dear to us: No, we will not take up with any other Portion and Felicity for all the Temptations in the World: And also there must be a Confidence of God's Promise in Jesus Christ, that we may Venture our all upon this Security, and if God call us to it actually forsake all; so that without Self-denial we can neither trust God nor be true to him. 3. This suiteth with the Nature of the Conditional and Baptismal Covenant. There is an Absolute Covenant whereby God promiseth to give Faith to the Elect, and a Conditional Covenant sealed in Baptism, wherein 'tis said, that He that Believeth and is Baptised, shall be saved, Mark 16.16. Now by this Covenant none can be Believers or Disciples of Christ, but those that forsake all for Christ's sake, Matth. 13.45, 46. The Kingdom of Heaven is like to a Merchantman seeking goodly Pearls, who when he had found one Pearl of great price, he went and sold all that he had and bought it. Christ knew the Nature of Faith better than we do; many cheapen the Pearl of Price, but do not go through with the Bargain, because they do not sell all to Purchase it, all that is inconsistent with this Choice and Trust: So Luk. 14.26. If any Man come unto me, and hate not Father, and Mother, and Brother, and Sister, yea, and his own Life, he cannot be my Disciple: Shall we think to go to Heaven at a cheaper rate, after such express Declarations of the Will of Christ? All Christians are not called to this, but all must be ready for this, Eph. 6.15.— Your Feet shod with the preparation of the Gospel of Peace, Acts 21.13. I am ready not to be bound only, but also to die at jerusalem for the Name of the Lord jesus: 1 Pet. 3.15. Be ready always to give an Answer to every man that asketh you a reason of the Hope that is in you, with meekness and fear: This every Disciple must be, Prepared to undergo Martyrdom if God calls him to it. 4. I prove it by the Instances of Believers, ordinary and extraordinary: Faith was ever a venturing all, and a forsaking all upon God's Veracity and Truth of his Promises▪ 1. Extraordinary: Noah had but God's bare Word for the Flood, Heb. 11.7. yet notwithstanding the Mocks of the incredulous World, with vast Expense and Care he prepareth an Ark, which was the prescribed Means to save himself and Household: Abraham leaveth his Father's House, though he knew not whether God would call him, Heb. 11.8. Here was venturing all on God's Fidelity; and afterwards we read that he was ready to offer Isaac, leaving the way to God how to fulfil his Promises, Vers. 17, 18. So the Israelites passing through the Red Sea, Ver. 29. there they put their All into God's Hands, when upon his Word themselves, and little ones, and all their substance, ventured into the great deep: So Christ's Trial of the young Man, Mark 10.21.— Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have Treasure in Heaven, etc. But the Promise of Eternal Life, and great Treasure in Heaven, could not part the young Man and his great Estate. 2. Ordinary: Moses, Heb. 11.24, 25, 26. By Faith Moses when he was come to years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer Affliction with the People of God, than to endure the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Egypt, for he he had respect unto the recompense of reward: So those that the Apostle speaketh of, Heb. 10.34. Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and an enduring substance: They had such a Faith in Christ, that though they had lost their Goods, yet because they lost not Christ, and the Hopes of Heaven by him, they thought themselves happy enough: So Paul's quitting all Honour and Respect with his Countrymen, Phil. 3.8. I count all things but dung and dross for the Excellency of the knowledge of Christ jesus my Lord. 'Tis endless to instance in all, but this is enough to show you that the true Believers are still known by their Self-denial. But you will say, if this be necessary to the very Truth and Being of Faith (as certainly it is) how shall we know our growth, for we can but forsake all? I Answer, By your readiness and willingness to part with all for Christ. The weakest Believer can part with no more but all, but the stronger this Faith is, he doth it with the more readiness of mind, and with least defaults in his Duty, and blots in his Fidelity to Christ. Would you know then whether your Faith be strong or weak? know it by this, The more you can adhere to Christ, whatever Temptations you have to the contrary, if you can venture not only some, but all things, upon the Account of the Promise of Eternal Life, 1. Deny the sinful Pleasures of the Flesh, they were never worth the keeping: If I cannot deny a little vain Pleasure, what can I deny for Christ? surely momentary Delight is bought too dear, if it must be bought with the loss of Eternal Joys. Esau is represented as a Profane Person, that sold his Birthright for one morsel of Meat, Heb. 12.15. If the vain Delights of the World prevail so with Men, that all the Promises of the Gospel cannot reclaim them, these comply with the Motions of the Flesh, which is importunate to be pleased, but have no sense of the Offers of Christ, who calleth upon us to save our Souls. The true Christian is a Stranger and Pilgrim on the Earth, whose Mind and Heart is set upon better things, which are to come, 1 Pet. 2.11. Upon the security of God's Word, he is taking his Journey into another World. 2. We must be willing to Sacrifice all our Interests, Matth. 16.24. If any Man will come after me, and be my Disciple, let him deny himself, and take up his Cross and follow me: If God be trusted as our Felicity, Worldly Felicity must be no Impediment to our Duty; therefore if we cannot incur blame and shame with Men, yea, damage and loss, that we may be faithful with God, our Faith is worth nothing. 3. If God call you not to Sufferings, yet there are some Expenseful and Selfdenying Duties which ever are incumbent upon you, Matth. 25.35. Visiting the Sick, Clothing the Naked, Feeding the Hungry; Luk. 12.33. Sell that ye have, and give Alms, provide yourselves Bags which wax not old, a Treasure in the Heavens that faileth not: Can you trust Christ upon such Promises, and be at some loss for the Gospel? for a Religion that costs nothing is worth nothing; most Men love a cheap Gospel, and the Flesh engrosseth all, Faith gets little from them to be laid out for God. These Men run a fearful hazard of being rejected for ever; they Sow to the Flesh, Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption, but he that soweth to the Spirit, shall of the Spirit reap life everlasting. 4. If your Faith maketh you to submit to Providence: When we first entered into Covenant with God, we entirely and absolutely gave up ourselves to God, to be governed by his commanding Will, and to be ordered by his disposing Will: You cannot shift yourselves out of his Hands, but your voluntary submission to any thing, if you may have Christ and Heaven at last, is the Trial of your Faith, job 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord: Phil. 1.20. So Christ be magnified in my Body, whether it be by life or death: He was come to a Point: Nothing should be reserved; so Christ may be glorified, and you may have his saving Grace, let him give or take; the more willingly you do this, the stronger is your Faith. Certainly, to deny all, is an essential Property of Faith. 3. The third Evidence of a growing Faith is, when our Light is turned into Love: For Faith is not a bare Knowledge, but a sound, a savoury and affective Knowledge, a knowing things as we ought to know them, 1 Cor. 8.1, 2. A Knowledge with a Taste; for such a difference as there is between the sight of Meat and the tasting of it, such a difference there is between speculative Knowledge and the Apprehension of Faith, 1 Pet. 1.3. You may dispute him out of his Belief that Seeth, but you can never dispute him out of his Belief that Tastes, for you cannot make him go against his own sense. The steadfastness of unlearned Christians cometh mainly from their Taste and Love: They adhere more closely to Christ than those that have only a dead Opinion, because they received the Truth not only in the light but love of it, 2 Thes. 2.10. Now the more Taste we have of the things we know and believe, the stronger is our Faith. Now besides the manner of Apprehension, the Truths apprehended tend mainly to raise our Love to God, that we may love him that loved us first, 1 joh. 4.19. We know God, that we may Love him, and Faith is nothing else but a beholding the Love of God in the Face of Jesus Christ, that our Hearts may be warmed, attracted, and drawn to God. Faith is the Bellows to enkindle the Fire of Love in our Souls, and therefore Faith the more sound and sincere it is, the more it worketh by Love, Gal. 5.6. Faith is required sub ratione medii, Love sub ratione finis. The End of the Gospel Institution is Love, 1 Tim. 1.5. Well then, when you make it your great Business to love God, and count it your great Happiness to be beloved by him, then may you best judge of the Growth of your Faith. The Gospel representeth the Goodness and Amiableness of God, that he may be more lovely to us, and be beloved by us: For this was the end of Reconciling and Saving Man by Christ, his Incarnation, Life, Sufferings, Death, Resurrection, Ascension and Intercession, is all to reveal the Love of God in Christ, and to work our Hearts to love God again. To this end also tend his merciful Covenant and Promises, and all the Benefits given to the Church, all the Privileges of the Saints, his Spirit, Pardon, Peace, Glory, all these to warm our Hearts, and fill them with a sense of the Love of God. Now if we slightly reflect upon these things, with cold and narrow Thoughts, we have not the true Faith, certainly not a grown Faith. SERMON IV. ON 2 THESS. I. v. 3. — Your Faith groweth exceedingly. THe Fourth Essential Property of Faith, is, its Respect to the Word of God. That I may explain this with more full satisfaction, I shall open Four things. 1. The Relation of the Word to Faith. 2. The Acts of Faith about the Word. 3. The Effects of Faith thus exercised. 4. The Notes whereby we may discern a strong or grown Faith. (1.) The Relation of the Word to Faith. 1. 'Tis a Means to beget and breed Faith, Rom. 10.14, 15. How shall they call on him on whom they have not believed? and how shall they believe on him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent: Every part of the gradation hath its weight: First, What I am bound to Adore and Invocate, I must believe in him as a Divine Power. For the Second, How shall Men believe in Christ as a God, unless they have heard of him? Faith is a believing such things as God hath revealed, because he hath revealed them; therefore the Divine Revelation must be conveyed to them by some means or other. The Third, There is no Hearing without a Preacher; some Messenger or Interpreter that may bring Tidings of Pardon and Life by Christ. Then for the Fourth Branch, How shall they Preach except they be sent? that is, come with Authority, Evidence and Power, whereby it may be known that he is a Messenger authorized and sent by God, that the things propounded may be received as a certain Truth of God's own Revelation, that we may depend upon the Credit of his Word, and that with such a lively and effectual Belief as may prevail with us to Assent unto it, and embrace it, notwithstanding all Difficulties and Objections to the contrary: Now such is the Doctrine of Salvation by Christ, which Inviteth us to call upon his Name, or Name ourselves by the Name of Christ, because we may Believe in him, and run all Hazards for him, 2 Tim. 1.12. Why? Because we have heard of him; the Fame of his Doctrine, so suitable to the Glory of God and the Necessities of Mankind; and the Fame of his Miracles, especially his Death and Resurrection, and that by Authentic Preachers, or Faithful Men authorized by God, and sufficiently owned by him, as those that are Commissioned to Instruct the World, and to Teach them the way of Salvation: So that the Word is the great Means to work Faith. 2. 'Tis the Warrant of Faith; which stateth the Laws of Commerce between us and God, which showeth how far God hath Obliged himself, and we may depend upon him, as appear by the Words of Christ, joh. 17.20. Neither pray I for these alone, but for them also that shall believe in me through their word: The Principal Object of Faith is Christ, we believe in him, and the Warrant of Faith is the Word, that is, the Doctrine which by the Apostles is consigned to the use of the Church: For these and no other Christ Prayeth, and according to this way or Law of Grace, God offereth himself to be reconciled to his Creatures. So that here you may hold him to his Covenant, the Word is gone out of his Lips, and without this you make Promises to yourselves which God will not stand unto. 3. 'Tis the Object of Faith, or the thing which we do believe, Acts 24.14. I believe all things which are written in the Law and the Prophets; and add to that, in the Writings of the Apostles; to make the Object of the Christian Faith complete, take in also what is written in the Apostles, for We are built upon the Foundation of the Apostles and Prophets, jesus Christ himself being the chief Cornerstone, Eph. 2.20. That is, the Doctrine of the Apostles and Prophets, Jesus Christ being the chief sum and scope of it, who is to be accepted of, as he is revealed and offered in the Scriptures of the Old and New Testament, betwixt which there is a sweet Harmony and Agreement. But because this is too bulky and large for us to manage at one time, let us consider the sum of the Scriptures, in the Method wherein God hath put it, and that is the Covenant of Grace ratified by the Blood of Christ, which is the most glorious Discovery whereby God hath made known himself to his Creatures, Psal. 138.2. I will praise thy Name for thy loving kindness and thy truth, for thou hast magnified thy Word above all thy Name: There we see that God's Word is the chiefest Discovery that he hath made of himself to the Creature, for 'tis magnified above all his Name; that is, it doth set forth God above all that is named, famed, spoken, or believed, or known, or understood of God. And what is the Matter of his Word? his loving Kindness and his Truth; that is, in the Word there are contained Admirable Promises, which God will certainly perform to the utmost Importance of them: There we see his Mercy and loving Kindness in making such great Promises. The Promises of the New Covenant are beyond all Expression great and precious, 2 Pet. 1.4. they contain as much as the Heart of Man can desire; all Spiritual and eternal Riches, Pardon of Sin, taking away the Stony Heart, Eternal Life, these are offered to Men to Believe: And then his Truth and Fidelity in performing these Promises, most punctually to all those that do Believe, and will accept the Pardon, Grace and Blessedness offered, and behave themselves accordingly. Well then, God's Mercies in Christ to them that Repent, Believe, and Obey God, are the Matter and Object of our Faith. 4. The Word is the Security and Strength of our Faith. 1. As it puts God's Grace into the way of a Promise. 2. As this Promise is the Promise of God. First, We have much Advantage in Believing, by the Formality of a Promise. A Promise is more than a Purpose, more than a Doctrinal Declaration, more than a Prediction or Prophecy. 1. More than a Purpose. A Purpose is only the Thought of the Heart, a thing secret and hidden, but a Promise is open and manifest: A Purpose is the Intention of a Person, a Promise is his Intention revealed, whereby we have a Knowledge of the good intended to us. If God had only purposed to give us Eternal Life, we might at last have enjoyed it, but we could not have known it before hand: It would have been as an hidden Treasure. Promises are the Eruptions and Overflows of God's Love to us; his Heart is so big with Kindness and Designs of Goodness, that it cannot stay till the accomplishment of things, Isa. 42.9. Before they spring forth, I tell you of them: God's Purposes are a Sealed Fountain, but his Promises are a Fountain broken open, bubbling forth. He might have done us good, and given us no Notice, but Love concealed would not be so much for our Comfort: Besides, they are Obligations which God taketh upon himself, Promittendi se fecit debitorem: So far as God hath Promised, so far he hath made himself a Debtor. God's Purposes are unchangeable, but his Promises are a Security put into our Hands, so that we have a greater Hold fast upon God now the Word is gone out of his Lips, Psal. 89.34. We may put the Bond in suit, throw him in his Handwriting, Psal. 119.49. Remember thy word unto thy servant, upon which thou hast caused me to hope: We have the Pawn of the thing Promised, which we must hold fast till Performance cometh: His Truth and Holiness lie at stake, and are as it were impawned with the Creature. 2. 'Tis more than a Doctrinal Declaration: 'Tis one thing to reveal a thing, another to Promise it. A Doctrine maketh a thing known, but a Promise maketh a thing sure: A Doctrine giveth us Notice, but a Promise giveth us Right and Interest, if we be qualified. Christ hath brought Life and Immortality to light through the Doctrine of the Gospel, 2 Tim. 1.10. But he hath not only manifested, but granted, assured it to Believers by the Promises of the Gospel, 1 joh. 2.25. 'Tis so conveyed to us, as that we may be sure of Obtaining it. 3. 'Tis more than a Prophecy or simple Prediction: Scripture Prophecies will be fulfilled, because of God's Veracity; but Scripture Promises will be fulfilled, not only because of God's Veracity, but also because of his Fidelity and Justice: As by our Promise another Man cometh to have a right to the thing promised, therefore it is just it should be given unto him; so 'tis in God, 'twas his Mercy and Goodness to make the Promise, but his Holiness and Justice bindeth him to make it good, 1 joh. 1.9. He is faithful and just to forgive us our sins: And as for Pardon, so for Life, 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness, which the righteous judge shall give me on that day: It becometh a Debt of Grace. This may be illustrated by what Divines say of an Assertory Lie, and a Promissory Lie: An assertory Lye is when we speak of a thing past or present otherwise than it is, and a promissory Lie is when we speak of a thing for the time to come, which we never intent to perform; and this is the worst sort of Lies, because it doth not only pervert the end of Speech, which is Truth, but also defeateth another of that Right which we seem to give him by our Promise in the thing promised, which is a farther degree of Injustice: Now we should apprehend God to be very far from this, Titus 1.2. In hope of Eternal Life, which God that cannot lie, promised before the World began: And Heb. 6.18. That by two immutable things, in which 'twas impossible for God to lie, we might have a strong Consolation. Secondly, 'Tis the Promise of God: In every Promise, that it be certain and firm, three things are required. 1. That it be made seriously and heartily, with a purpose to perform it. 2. That he that promiseth continue in his Purpose without change of Mind. 3. That it be in the Power of him that promiseth to perform what he hath so promised. Now in the Promise of God there can be no doubt of any of these things: Certainly God meaneth as he speaketh, when he promiseth Eternal Life to the Faithful Servants and Disciples of Jesus Christ; for what need had he to court his Creatures into a false and imaginary Happiness, which he never meant to bestow upon them? to send his Son with a Commission from Heaven, to assure them of it, who also wrought Miracles to confirm the Message that he brought from God, died upon this Truth, and rose again, and entered into the Happiness that he spoke of, to give us Assurance, and a visible demonstration of the Truth of it; sent abroad his Apostles to invite the World to embrace it, his Holy Spirit accompanying them, and sealing their Message also with divers Signs and Wonders? And surely he doth continue in the same mind, for there is no repeal of this Law of Grace; and He is able to perform it, for what difficulty is there which Omnipotency cannot subdue and overcome. Surely what God hath promised he is fully able to perform. (2.) The Acts of Faith about the Word. 1. We are to Believe and Credit it upon solid and sufficient Evidence: 'tis said Heb. 11.11. They saw these things afar off, and were persuaded of them: And Acts 13.48. When the Gentiles heard this, they glorified the Word of God and believed: that is, Blessed God for his glorious Mercy revealed in the Gospel; the sound Belief and firm Assent leadeth on other things, for the most powerful Truths work not till they are believed, 1 Thes. 2.13. Ye received the Word not as the Word of Man, but (as it is in truth) the Word of God, which effectually worketh also in you that believe: Here beginneth the Efficacy: Now usually we receive the Truth at first upon low and insufficient Evidence, but afterwards our Assent is upon better grounds, and more valid and strong; as the Samaritans, Joh. 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the World: Her saying was much, for the Woman had testified that she had met with an Holy Person, that had told her of all that ever she did. So Nathaniel was drawn to Christ by Philip's persuasion, but when he perceived that he knew the Heart and secret things, joh. 1.48, 49. He saith unto him, whence knowest thou me? jesus answered and said unto him, Before that Philip called thee, when thou wast under the Figtree, I saw thee: Nathaniel answered, and saith unto him, Rabbi, thou art the Son of God, thou art the King of Israel: Christ then promiseth him farther Assurance, and greater Evidence, which should beget a more confirmed and strong Faith, Verse the 50 th'. jesus answered, and said unto him, Because I said unto thee, I saw thee under the Figtree, believest thou? thou shalt see greater things than these. The Church is in possession of a Religion which God hath Blessed throughout successions of Ages, and we received the Doctrine of the Gospel and New Covenant upon report and hearsay, hereafter we see farther and better grounds, and the Scriptures are owned with more certainty of Evidence. Well then, here is the first thing, Assent, or a receiving all Truths about Supernatural things, upon the Credit of God's Word. 2. The Work of Faith is to apply these things: For the closer such Blessed Truths are laid to our own Souls, the more we feel the virtue of them: job 5.27. Lo! this it is, know thou it for thy good. Rom. 8.31. What shall we then say to these things? The Promise includeth you as well as others, and promiseth, and offereth you Pardon and Life, if you will believe in Christ: Therefore the Application I press you to, is not a Claim of Privileges, (stay a while there) but an exciting yourselves to perform the Duties of the Gospel, that you may turn away from all other ways of Felicity, and choose this alone. Faith must be Applicative, and the closer the Application, the better: But there is a difference between the Application which is an Excitement of your Duty, and that Application which is an assurance of your Interest: Acts 13.20. To you is this word of Salvation sent. 'Tis my Duty to make general Grace particular, but not presently, and at first dash to enter my Plea and Claim, but to oblige me to take God's Way: God calleth upon me to Repent and Believe in Christ, that I may have Pardon and Life. (3.) We are heartily to Consent to this Blessed Covenant, which is contained in the Word of God; taking the Promises offered for our Happiness, resolving upon the Duties required as our Work: Acts 2.41. They received the word gladly, and were baptised: There was a Precept, and a Promise, Verse 38. they accepted the Counsel, and waited for the Promise: Our Respect to the Word is made up of a mixture of Obedience, and Dependence; there must be a Consent to both, and we must resolve for the Holy and Heavenly Life. Faith is an Act of the Will, as well as of the Understanding: Heb. 11.13. These all died in Faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them. Besides being persuaded, there is embracing: The promises of God in him are Yea, and in him Amen, unto the glory of God, by us: 2 Cor. 1.20. And they are exceeding great and precious Promises, 2 Pet. 1.4. In one place you have both; 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ jesus came into the World to save Sinners: Therefore embrace them you must with all your Hearts, and submit to this way of Covenanting with God. (4.) Your Judgements must highly esteem these Promises, and your Hearts find full Contentment and Satisfaction in them. We read often of receiving the Word with Joy, and the confidence and rejoicing of Hope: Heb. 3.6. Usually the Word of God hath too cold and slight Entertainment in our Affections, and we do not value those precious Promises as we ought to do; they should be dearer to us than our Lives, and give us more Satisfaction than all the Enjoyments of the World: Psal. 119.111. I have taken thy Testimonies as an heritage for ever, they are the rejoicing of my Soul; they do you good to your very Heart, and the more you are acquainted with them, the more you will see the worth of them: Luke 6.23. Rejoice and leap for joy, for great is your reward in Heaven: And of the Eunuch, when he had sealed Covenant with God, Acts 8.39. It is said, he went his way rejoicing. Faith cannot do its Office, that it begets an Holy Gratitude to God, to draw us off from the Allurements of Sense, and fortify us against Adversities and Troubles, and engage us to the Duties of Christianity, which are distrustful to Flesh and Blood, unless it did fill our Hearts with an higher and better Joy than the World yieldeth. Surely 'tis Comfortable to be pardoned, and reconciled to God, to be in the Way, and under the Hopes of Eternal Life. Thirdly, The Effects which these Acts produce: These may be stated by the several Uses for which the Word of God serveth. 1. 'tis the Seed of a New Life. 2. The Constant Rule of all our Actions. 3. The sure Charter of our Hopes. 4. Our Strength and Preservation against all Temptations from the Devil, the World, and the Flesh. 5. Our Comfort and Cordial in all Afflictions. (1.) 'Tis the Seed of a New Life: 1 Pet. 1.23. Being born again, not of Corruptible seed, but of Incorruptible, by the Word of God, which liveth and abideth for ever: And james 1.18. Of his own will begat he us, with the word of truth, that we should be a kind of first fruits of his Creatures: And also 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these you might be partakers of the Divine Nature. When we so believe the Pardon, and Grace, and Blessedness offered, that our Hearts are changed into the Life and Likeness of God; for the Truth is not rightly owned and believed, till this Change be wrought both in Heart and Life, than we are cast into the Mould of this Doctrine, Rom. 6.17. Ye have obeyed from the heart that form of Doctrine that was delivered to you. Gospel Truths serve not for Speculation, or mere Talk and Discourse, but for Sanctification; and therefore if this Seed be sown and engrafted in your Hearts, and you begin to live to God, an Holy and Heavenly Life, you have the surest Evidence of your Faith, for Causes are made sensible to us by their Effects. 'Tis usually brought as a proof of the Word, the Sanctifying Virtue of it; so 'tis of the Sincerity of your Faith, for the Word profiteth not, unless it be mingled with Faith, and since both Faith and the Word concur to this Effect, it may be ascribed to either: Surely therefore if we believe the Word of God, and value it as we ought, it doth leave the Impression of God's Image upon us, for it is the fairest Draught and Representation of God, that ever was in the Law and Life of Christ, 2 Cor. 3.18. If our Souls and Lives be a Transcript of the Word, this Image is thence deduced to us by the Spirit, and of necessity it must be so, for Christ's comforting Promises of Mercy and Glory are made to these New Creatures, who live the Holy and Heavenly Life: They have God's mark and Signature upon them, and therefore are said to be sealed to the day of Redemption, Eph. 2.30. and Eph. 1.3. This Renovation of the Soul is the Seal of God, the Pledge of his Love, and the Earnest of the heavenly Inheritance. (2.) The Constant Rule of all our Actions: There is a fixed determined Rule from whence we cannot swerve and vary, without Sin, and if we would have Communion with God here, or enjoy him hereafter. We must keep close to this Rule, Gal. 6.16. As many as walk according to this Rule, peace be on them, and mercy, and upon the Israel of God. This Rule, that is the Word of God, which directeth us as to our General Path and Way, and all our steps, or particular Actions: Psal. 119.105. Thy Word is a lamp unto my feet, and a light unto my paths. We must hide the Word in our Hearts, Psal. 119.110. Thy Word have I hid in my heart, that I might not sin against thee. We must consult with it upon all occasions, as willing to understand our Duty, Psal. 119.24. Thy Testiminies also are my delight, and my Counsellors: And because we may mistake through Error of Mind, or be tempted aside through aversion of Heart, and manifold Temptations: Therefore we must earnestly beg it of God: Psal. 119.133. Order my steps in thy Word, and let not any Iniquity have dominion over me. And we must use all study ourselves, Rom. 12.2. and constant watchfulness▪ Eph. 5.15. See then that ye walk circumspectly, not as fools, but as wise. Now that which I say is this, When the Word ruleth the main Course of our Lives, and teacheth us how to live in the World, soberly, righteously, and godly; the tenderness of the Word, and high respect to it, that we dare not transgress it, whatever Temptations we have so to do, showeth that Faith hath obtained its effect in us: For trembling at the Word, fearing of a Commandment, and whatever of that kind is spoken of in the Scripture, they are all Fruits of Faith. (3.) 'Tis the Charter of our Hopes: john 20.31. These things are written, that ye might have life through his Name. 1 john 5.11. This is the Record that God hath given unto us eternal life, and this life is in his Son. Now the Work of Faith is to lay hold upon eternal life; 1 Tim. 6.12. that is, seize upon it as ours, as assured to us by the Word of God; or to take it as our Happiness, and accordingly pursue after it, Eph. 1.13. In whom ye trusted after ye heard the word of Truth; the Gospel of your Salvation. Now when we choose this Felicity for our Portion, set our Hearts upon it, make it the chief Care and Business of our Lives to seek it, and do all as Means thereunto; carry ourselves as Strangers and Pilgrims in the World, and look for no great Matters here, but wholly depend upon God's faithful Word for this Happiness to come, then is Faith wrought in us. (4.) 'Tis our Strength and Preservative against all Temptations from the Devil, the World, and the Flesh: The Word of God is the Sword of the Spirit; Eph. 6.17. A Weapon of excellent use in the Spiritual Warfare: And 'tis said, 1 joh. 2.14. Ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. This helpeth us to ward off the blo●● of any Temptation, When the Heart is well stocked and furnished with this Word of God, you have something to oppose still to Darken the Splendour of the World, to check the Desires of the F●esh, and so do the better carry on a continual Warfare and Watchfulness. And so the Fleshly Inclination is overruled, and the Profits, Honours, and Pleasures of the World have less force upon us. When the Devil showeth the Bait, and the Flesh is ready to swallow it. Faith showeth the Hook: A Belief of the Word of God being of a lively and vigorous Nature, produceth Noble effects in us: It casteth down all that rebell●th against God, and casteth out all that would be preferred before him. Psal. 37.31. The Law of his God is in his heart, none of his steps shall slide: A lively active Sense of his Duty is kept fresh upon his heart. (5.) To be our Comfort and Cordial in our Afflictions: Psal. 119.59. This is my Comfort in my Affliction, thy Word hath quickened me: Verse 92. Unless thy Law had been my delight, I should then have perished in my Affliction. Heb. 12.5. Ye have forgotten the exhortation which speaketh unto you as unto Children, My Son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. So Psal. 94.19. In the multitude of my thoughts within me, thy Comforts delight my Soul. God's Comforts are such as God alloweth, or God worketh: The Matter of both is in the Scriptures, though the Spirit be the Author of them, and the Instrument he worketh by is Faith: In Wants and straits how sweet is it to a Believer, to consider how amply we are provided for in the Covenant. When God's Hand is heavy upon us, and Providence represents him as an angry Judge, yet the Covenant represents him as a Father. In a time of Trial, one promise of God will give you more true Comfort and Support than all the arguings of men. Fourthly, The Notes whereby we discern a strong and grown Faith, as to this Property of it, its respect to the Word. (1.) When the Consolations laid down in the Word of God are more prized than any extraordinary Dispensations. Certainly 'tis a weakness, when Men undervalue the Comforts of the Word, as slender, empty, unsatisfactory, and would have the Manifestations of God's Love exhibited to them in some singular and extraordinary way. Eliphaz chargeth it on job wrongfully, job 15.11. Are the Consolations of God small with thee? is there any secret thing with thee? God's ordinary way is the sure way, the other layeth us open to a Snare: Surely our Consciences are best settled in the ordinary way of God's Word, in a way of Faith, Repentance, and close walking with God; but as Naaman despised the Waters of jordan, so many despise the ordinary Comforts, and would have Signs and Wonders to assure them: These may long sit in darkness, because if God comforts them not in their way, they will not be comforted at all. Now though God sometimes in Condescension to his People, may grant their desires, as Christ did to Thomas, yet 'tis with an upbraiding of their Weakness and Unbelief, joh. 20.28. You should acquiesce in the common allowance of God's People, lest you seem to reflect on the Wisdom and Goodness of God, and lay open yourselves to some false Consolation, and dream of Comfort, while we affect new Rules without the Compass of the Word; especially when we find not our expectations there speedily answered, like hasty Patients ready to tamper with every Medicine, they hear of, rather than submit to a regular Course of Physic. Gregory telleth us of a Lady of the Emperor's Court, that never ceased importuning him to seek from God a Revelation from Heaven, that they should be saved; Rem difficilem petivit & inutilem: 'Twas a thing difficult, and unprofitable; difficult for him to obtain, and unprofitable for her to ask, having a surer way by the Scriptures, 2 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have a more sure word of Prophecy, than Oracles: The adhering of the Soul to the Promises, is the unquestionable way to obtain peace. Luther, as he confesseth, was often tempted to ask for Signs, or some Special Revelation: He tells also how strongly he withstood these Temptations; Pactum feci cum Domino meo, ne mihi mittat Visiones, vel etiam Angelos, contentus enim sum hoc dono, quod habeo Scripturam Sanctam quae abunde docet & suppeditat omnia quae necessaria sunt, tam ad hanc vitam, tam ad ●uturam: I indented with the Lord my God, that he would never send me Dreams and Visions, I am well contented with the Gift of the Scriptures. (2.) When the Word is matter of Joy, and firm Confidence to us, before there is any appearance of performance. This in two Cases: 1. In Case of Delay, when 'tis long ere God appeareth, and Faith doth not require the Existence and Pre-essence of the thing believed, only the Promise of it: Therefore though the Promise be delayed, it eyeth the Blessing at a distance, Heb. 11.13. These all died in Faith, not having received the promises, but having seen them afar off, were persuaded of them, and embraced them. Abraham was one of them, joh. 8.56. Your Father Abraham rejoiced to see my day, and he saw it, and was glad: And we, if we would be strong Believers, must do likewise, Heb. 6.12. Be not slothful, but followers of them, who through Faith and Patience inherit the promises. A Christian is not to be valued by his Enjoyments, but his Hopes: Heaven is all performance. Here he dealeth with us by Promises, but you will find his payment sure, and that God in effect is better than all his Promises, for they cannot signify and convey the full Sense of all that God meaneth to bestow: Therefore we must wait, whether the Promise be to be fulfilled in this Life, or the Life to come; let us dig the Pit, and tarry till God fill it with Rain from Heaven. 2. In case of Difficulties, Wants, Distresses, the naked Promise must be ground of Hope and Comfort to you, though it seem to be contradicted in the Course of God's Providence, when it is neither performed, nor likely to be performed, you are to go by his Word, whatever his Dispensation be: Rom. 4.18. Abraham against hope believed in hope: And David saith, Psal. 56.4. In God will I praise his Word, in God I have put my trust, I will not fear what man can do unto me: So Verse 10. In God will I praise his Word, in the Lord will I praise his Word. The best holdfast Faith can have on God, is to take him by his Word; though he withholdeth Comfort and Deliverance from us, yet we may praise him as long as we have his Word: His Dispensation giveth no Satisfaction, yet the Soul can find Rest and Contentment in his Word. Well then, if the Word be an impregnable Bulwark against all Fears and Dangers, and Comfort against all Wants and Distresses, your Faith is grown, for the more simply our dependence is upon the Word of God, without sensible Encouragements,, the stronger is our Faith. (3.) When all the Trust we have in God concerning the Comforts we expect by the way, is still referred to the great Blessing of Eternal Life. We are to trust God by the way for our Protection and Defence, as well as for the Reward at the end of the Journey; by swimming in the shallow Brooks we learn to venture in the great Ocean, but still in subordination to the main Blessing. This is the great Comfort, Luke 12.32. Fear not, little flock, it is your Father's good pleasure to give you the Kingdom. And our Faith in the Word tendeth to this, Rom. 15.4. Whatsoever things were written afore time, were written for our Learning, that we through patience and comfort of the Scriptures, might have hope. Therefore strength of Faith is hereby determined. (4.) Because the Word is not only our Charter, but our Rule: The strength of Faith is known by this. If we value the Word of God as it maketh us wise unto Salvation, therefore we delight in the plain Word, without the Ornaments of wit, as painting in Glass Windows hindereth the Light. Every thing communicateth to it's own Nature, Heat causeth heat, Cold causeth cold. Ministers speak as the Oracles of God, and so the People receive. SERMON V. ON 2 THESS. I. v. 3. — Your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth. Fifthly, WE come to the Fifth Property of Faith, which is an high Value and Esteem of Jesus Christ: I mention this, (1.) Because Faith in the New Covenant mainly and distinctly respects Christ, Acts 20.21. Testifying both to the jews, and also to the Gentiles, Repentance towards God, and Faith towards our Lord jesus Christ. Why Repentance respects God, I showed you lately, because from God we fell, and to God we return: We fell from him as we withdrew our Allegiance, and sought our Happiness elsewhere; we return to him, as to our Rightful Lord, and proper Happiness: But Faith respects the Mediator, who is the only Remedy of our Misery, and the Means of Eternal Blessedness. He opened the way to God by his Merit and Satisfaction, and actually bringeth us into this way, by his Renewing and Reconciling Grace, that we may be in a Capacity to please and enjoy God, and that's the reason why Faith in Christ is so much insisted on, as it begets a Title to the Blessings of the New Covenant: It hath a Special Aptitude and fitness for this work of our Recovery from Sin to God, partly because a guilty Conscience is not easily settled, and brought to look for all kind of Happiness from one whom we have so much wronged. Adam, when once a Sinner, was shy of God, Gen. 3.10. Gild is suspicious, and maketh us hang off from God, Psal. 32.13. And if we have not one to lead us by the hand, and bring us to God, we cannot abide his Presence. (2.) Partly because the Comfort of the Promises is so Rich and Glorious, and the Persons upon whom it is bestowed so unworthy, that it cannot easily enter into the Heart of a Man, that God will be so Good and Gracious to us, unless we have a sound Belief of his Merit, who hath procured these Mercies and Hopes for us: 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him: Therefore since Sense and Reason could look for no such thing, 2 strong Faith is necessary. (3.) The way God hath taken for our Deliverance, is so supernatural and strange, that nothing but Faith can receive it: joh. 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life: And Rom. 8.32. He spared not his own Son, but gave him to die for us. (4.) The chief of our Blessings lie in another World, and Nature cannot see so far off, 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. Unless we believe Christ, and his Message to us, we shall never entertain these things. (5.) For the present Christ's People are assaulted, and afflicted with so many Difficulties, and so seemingly forsaken; and Temptations to Unbelief in this lower World are so manifold and pressing, that we can take no Comfort in the New Covenant, unless we have Faith in Christ, who is able to maintain and defend us, till he hath brought us home to God, 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. (6.) Faith in Christ is most fitted for the acceptance of his free Gift: Faith and Grace go always together, and are put as Opposites to Law and Works, Rom. 4.16. Therefore 'tis of Faith, that it might be of Grace: And Eph. 2.8. By Grace ye are saved, through Faith, and that not of ourselves, it is the Gift of God: Faith establisheth the free Grace and Favour of God, or his Condescension to us in the New Covenant, wherein Pardon and Life are offered to Penitent Believers. What we receive by the Grace of God in Christ, cannot be of Right, or such as we may Challenge by Virtue of Obedience to the Law upon that Account. He might Condemn us, but he doth Accept us upon these New Terms which Christ propounded of his mere Grace; and therefore Faith solveth the Interest of Grace in our Pardon and Salvation. (7.) Because the Duties of the New Covenant are opposite to the bent of the Carnal Heart, which is set upon Liberty and Uncleanness, Rom. 8.7. The Carnal mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be: And nothing will bind us but Faith in Christ, to whom we must give an Account in the Solemn Judgement, Acts 17.30, 31. He commandeth all men every where to Repent, because he hath appointed a day wherein he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given Assurance unto all Men, in that he hath raised him from the dead: In which Words I observe four things. 1. That God requireth of all that will submit to the Gospel, Repentance and New Obedience. 2. That the binding Consideration is, that the Judgement of every Man's Estate is put into Christ's Hands, who in the day appointed will declare and determine every Man's right and qualification. 3. That the Efficacy of this Consideration dependeth on the strength of our Faith, or Belief in Christ. 4. That the strength of our Faith dependeth on that Assurance given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Woe be to those that now refuse Christ, or do not Believe him so as to Obey him, 2 Thes. 1.8. In flaming Fire, taking Vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ. (8.) Till we believe in Christ, all his Offices are useless to us, and therefore without Faith he will do us no good: Who would learn of him, that doth not believe him to be the great Prophet sent of God to teach the World the way to true Happiness? Who would Obey him, that doth not Believe that he is our Lord, that he hath Power over all Flesh, at whose Judgement we must stand or fall? Who would depend upon the Merit of his Obedience and Sacrifice, and be Comforted with his gracious Promise and Covenant, and come to God with boldness and Hope of Mercy in his Name, and be confident that he will Justify and Save, who doth not believe that he is a Priest who once made an Atonement, and doth continually make Intercession for us? In the days of his Flesh, all that would have Benefit by Christ, he did put them to this Question, Whether they did believe he was able to do it? To the Father of the Possessed Child, Believest thou that I am able to do this? Mark 9.23. to Martha, Joh. 11.26. Whosoever liveth and believeth in me, shall never die: Believest thou this? So still it holdeth good; this is the most necessary Grace, that maketh way for all other Respect to Christ. Secondly, That this Respect is an high Value and Esteem of Christ above all other things: That Faith implieth an Esteem of Christ, is plain by that of the Apostle, 1 Pet. 2.7. Unto you therefore which believe he is precious: And that it is a Transcendental Respect and Esteem, so as that all other things are lessened in our Opinion of them, and Estimation of them, and Respect unto them in Comparison of Christ, appeareth by other Scriptures, as Phil. 3.8. I count all things but loss, for the Excellency of the Knowledge of Christ jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ: He had counted, and did count, as not repenting of his Choice; he could deny his own Honour, Ease, Profit and Estate, his own every thing but his own God, and his own Christ; so Matth. 13.45, 46. The Kingdom of Heaven is like unto a Merchantman seeking goodly Pearls, who when he had found one Pearl of great price, he went and sold all that he had and bought it: The Pearl was accounted of great Price, if he would sell all things for it. Christ is so dear and precious, that the most excellent things are not dear and precious, when they are to be ventured for his sake; Acts 20.24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my Course with joy, and the Ministry which I have received of the Lord jesus, to testify the Gospel of the Grace of God: No Faith but this will allure and draw our Hearts to Christ, and no Faith but this will keep our Hearts to him, there being so many other things either to keep us, or to draw us off from him: Nothing but this transcendental Respect begets the close adherence to Christ. Now I will show three things. 1. That Christ hath deserved this Esteem. 2. That Faith only will give it him. 3. The Notes, or how this Esteem of Christ will show itself. 1. That he Deserveth it: And that (1.) By what he is in himself, the Son of God, and the Saviour of the World. This is the chief ground of our Respect to the Mediator, Acts 8.37, 38. If thou believest with all thy Heart, thou mayest, and he answered and said, I believe that jesus Christ is the Son of God: So Martha maketh her Confession of Faith, joh. 11.27. Yea Lord, I believe that thou art the Christ, the Son of God that should come into the World: So Peter in his own Name, and the Name of his Fellow Disciples, joh. 6.69. We believe and are sure, that thou art the Christ, the Son of the living God: This is the ground of adherence to him, and dependence upon him, that he whom the Christian World hath hitherto called their Saviour, is the very Son of God, appointed by God to execute the Office of King, Priest and Prophet, to the Church: This giveth us ground to adhere to him, and vanquish all Temptations, 1 joh. 5.5. Who is he that overcometh the World, but he that believeth that jesus is the Son of God: The most part of the Christian World leap into this Opinion, and the Name of Christ is prized, but his Office is neglected; there is a fond Esteem of his Memory, but no real Improvement of his Grace: Quandoquidem panis Christi jam pinguis factus est, tractatur in Conciliis, disceptatur in judiciis, disputatur in Scholis, laudatur in Eclesiis, questiosa res est Nomen Christi: But this is the true ground of a Christian's Esteem, when sound persuaded that he is the Christ. (2.) What he hath done for us: Christ requireth not so much at our Hands as he himself hath voluntarily performed for our sakes: He pleased not himself, that he might promote the Glory of God and our Salvation, Rom. 15.3. He became poor, that we might be rich, 2 Cor. 8.9. He was obedient to the death, even the death of the Cross, that we might have Life, Phillip 2.7. He was made sin for us, that we might be the righteousness of God in him, 2 Cor. 5.21. He was made a Curse for us, that we might have the Blessing, Gal. 3.13. Doth he require so much of us? 'Tis grievous to the Flesh to be crossed, but he hath suffered greater Sorrows and Agonies, that we might have Eternal Life. (3.) What he still doth for us: He is our Life, Gal. 2.20. You live upon and by his Life, joh. 14.19. Because I live, ye shall live also: We use him not as an Instrument which is laid by when our turn is served, but as an Head Root: He is your Righteousness, 1 Cor. 1.30. and 2 Cor. 5.21. He hath made him to be sin for us who knew no sin, that we might be made the Righteousness of God in him: You have the Effect of his Merit and Obedience to plead to God, he is your Blessedness for the present: Col. 1.27. Christ in you the Hope of Glory: All the Fatherly goodness of God cometh to you by him; all your Helps, Mercies and Hopes, are founded in him alone; 'tis he presents your Requests to God, and you take all your Mercies out of his Hands, 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we by him: Your Petitions are presented by the Hands of him who is the Beloved of God. 2. That Faith doth give him this Esteem, as it is an Assent, Consent, and Affiance. (1.) As an Assent, we believing what he is, hath done, and doth still do for us, therefore we prise him: Faith knoweth him partly by what the Word revealeth, joh. 4.10. If thou knewest the Gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living Water: And joh. 6.40. This is the Will of him that sent me, that every one which seeth the Son and believeth on him, may have everlasting life: They see such an Excellency, Fullness and Alsufficiency in him, as draweth off their Hearts from all other things, and they cleave to him alone: Partly by Experimental Feeling, that he is such a one to us: As they see him to be such, they find him to be such, 1 Pet. 3.3. If so be that ye have tasted that the Lord is gracious: The Word revealeth, and Experience findeth him to be so. (2.) As 'tis a Consent: We see Christ is so Necessary for us, so Beneficial to us, that we accept him for our Lord and Saviour, and count all the choicest Concernments in the World but base things in comparison of his Grace; therefore forsaking all others, we devote ourselves to him, and are married to the Lord, that we may bring forth Fruit to God, Rom. 7.4. Nothing is allowed to rival Christ in the Soul, or to be a Competitor with him: Host 3.3. This is the Form of the Conjugal Covenant, Thou shalt not be for another, but thou shalt be for me. (3.) As 'tis a Trust and Affiance in him, that we may be reconciled to God, and saved by him from Sin and Punishment, and so be brought safe into a State of perfect Happiness; every one of these Benefits doth endear him to the Soul. Surely dependence will beget Observance, and we will love him and please him in whose Hands we venture our all, even our Eternal Interests and Concernments. 3. The Notes, or how this Esteem will show its self. (1.) In labouring to get Christ above all: This is the prime Care, and must be carried on, whatever is left undone, Matth. 16.33. Seek ye first the Kingdom of God and his Righteousness, and all these things shall be added unto you: Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple: Prov. 4.7. Wisdom is the principal thing, therefore get Wisdom, and with all thy getting get understanding: The Accessary things must give way to the Principal, the Arbitrary things to the Necessary. Food and Raiment is not so necessary as Christ: Temporal Want is not so great an evil as Eternal Misery. Well then, Communion with God in Christ must be minded, whatever is neglected. Most men's Time and Labour is laid out upon unsatisfying Vanities, their Life, and Love, and Time, and Strength, and Care, is spent on Worldly things, and have seldom and cold Thoughts of Salvation by Christ, cannot deny themselves a little Worldly Pleasure or Carnal Ease, that they may attend upon this Work, to get an Interest in Christ's renewing and reconciling Grace: Of those that were invited to the Marriage-Feast 'tis said, Matth. 22.5. They made light of it. (2.) A Care in keeping Christ above all. Nothing should be so near and dear to you as Christ; He is your Life and your Strength: Your great Care is, that he may lie as a Bundle of Myrrh in your Bosoms, Cant. 1.13. A bundle of Myrrh is my wellbeloved unto me, he shall lie all Night betwixt my Breasts; or dwell in your Hearts by Faith, Eph. 3.17. Christ is all in all to you. You are loath to put the Comforts of his Presence to hazard for a little Carnal Satisfaction; are chary and tender of your Respects to your Redeemer, that he be not displeased or provoked to withdraw, by any unkind dealing of yours. Whatever Temptations would withdraw you from your Duty, you reject with loathing and indignation. Christ hath pitched upon this as the true and proper Evidence of our Love to him, and Esteem of him, joh. 14.21. He that hath my Commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him and will manifest myself to him: We are apt to flatter ourselves with an Airy Religion, that we value Christ, and prize Christ; if so, we will be careful he be not offended and displeased. (3.) By a Willingness to lose all, rather than lose Christ, Luke 14.33. Whosoever he be of you that forsaketh not all that he hath, he cannot be my Disciple: Counting the most dishonourable things in the World as honourable for his sake, Heb. 11.26. Esteeming the reproach of Christ greater riches than the Treasures in Egypt, for he had respect unto the recompense of Reward: Acts 5.41. And they departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for his Name: They see a Beauty in his despised ways. You can Worship Christ as the Wise Men did, though in a Stable, and are contented to be made Vile for his sake, 2 Sam. 6.22. I will yet be more vile than thus, and will be base in my own sight: And we read of Marsacus, when he was led forth to suffer, and because of his Quality, they bound him not as they did others, he cried out, Cur non & me quoque Torquem donas, & c? Why do you not give me also my Chain, and make me a Knight of this Noble Order? Some will pretend to prize Christ, but can hardly suffer a disgraceful word for him, or endure to be browbeaten with a Frown. (4.) By delighting in Him and the Testimonies of his Love above all things else. Faith must breed such a Confidence in Christ, as keepeth up our delight in him, and such a delight and well-pleasedness of Mind as we find not elsewhere, Psal. 4.7. Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased: And Cant. 1.4. We will be glad and rejoice in thee, we will remember thy Loves more than Wine. The choicest Contentments of the Flesh are nothing so satisfying as the Joy of his Salvation. This Joy is called unspeakable and glorious, as being better felt than uttered, 1 Pet. 1.8. The strength of it is seen when other Comforts fail: How precious are thy Thoughts unto me, O God Psal. 139.17. How great is the sum of them! Sixthly, The sixth Property of Faith is Victory over the World, 1 joh. 5.4, 5. For whatsoever is born of God overcometh the World, and this is the Victory that overcometh the World, even our Faith; who is he that overcometh the World, but he that believeth that jesus is the Son of God? I shall dispatch this briefly, and shall show you, 1. What is the World that is to be overcome? All worldly things whatsoever, so far as they lessen our Esteem of Christ and Heavenly things, or as they hinder us in our Duty to God: In short, the Delights and Terrors of this World, for we must be Armed on both sides with the Armour of Righteousness, both on the right hand and the left, 2 Cor. 6.7. The Fears of this World are apt to stagger us, so do Snares pervert and inveigle us. Moses had Temptations of all kinds, right-hand Temptations from Riches, Honours, Pleasures, Heb. 11.24, 25, 26. By Faith Moses when he was come to years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer Affliction with the People of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: Lefthand Temptations, Ver. 27. By Faith he forsook Egypt, not fearing the wrath of the King, for he endured as seeing him who is invisible. The Armour of the right hand is called Temperance, of the left hand Patience, 2 Pet. 1.6. To Knowledge Temperance, and to Temperance Patience. In the Parable of the Sour sowing his seed, we read that which fell on the Stony ground withered in Persecution, Luk. 8.13. They on the rock are they which when they hear, receive the Word with joy, and these have no root, which for a while believe, and in time of temptation fall away: That which was sown in the Thorny-ground was choked with the Cares, Riches and Pleasures of the World, Verse 14. And they which fell among Thorns, are they which when they have heard, go forth, and are choked with Cares and Riches, and Pleasures of this life, and bring no fruit to perfection: If the Terrors of Sense assault our Constancy, we must set Loss against Loss, Pain against Pain, Fear against Fear, Matth. 10.28. Fear not him that can kill the Body, and do no more, but fear him that can cast both Body and Soul into Hell. If they threaten a Prison, remember God threatens Hell: If they threaten Fire, God threatens everlasting Fire: If they threaten loss of Estate, loss of Heaven is much worse. If the Delights of Sense are likely to Corrupt us, to pervert, or divert our Minds from better things, we must look to it, and remember what better things are reserved for us. Persecution is opposite to Procession without, but this obstructs the very Vigour, Life and Power of Godliness within, joh. 2.15. If any Man love the World, the Love of the Father is not in him: And then for Pleasures, 2 Tim. 3.4. Lovers of Pleasures more than lovers of God: Heb. 12.16.— Or profane Person as Esau, who for one Morsel of Meat sold his Birthright. Honour's are baneful to our Faith, joh. 5.44. How can ye believe which receive Honour one of another, and seek not the Honour that cometh from God only: They eat out the Heart of it. These are our daily Temptations. 2. The Necessity of Overcoming the World. (1.) 'Tis by the World that our spiritual Enemies have advantage against us: The Devil seeketh to tempt or fright the fleshly Nature in us, either by the Terrors or Allurements of Sense: therefore Conquer the World, and the Tempter is disarmed, he blindeth us as the god of this World, 2 Cor. 4.4. In whom the god of this World hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them: He Vexeth as the Prince of this World, and having a strong Party in the World, he findeth it no great matter to entice a sensual Worldly Mind to almost any thing that is evil. The Baits and Provisions of the Flesh are in the World, 1 joh. 2.16. For all that is in the World, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the World. The World fits us with a Bait agreeable to every Appetite, or a Diet that suiteth with every Distemper of our Souls. A proud Mind must be Honoured and Humoured, and will go nothing lower than high Place and Pomp of living: a Sensual Mind must have its Pleasures, and the Covetous the Increase of Wealth, and Religion is either cast off, or neglected and made an Underling. (2.) The World is the great Let and Impediment to our Obedience: In the first Epistle of john, ch. 5. in the Context to the Words that I am now explaining, Verse the 2 d, and 3 d. it is said, By this we know that we love the Children of God, when we love God and keep his Commandments; for this is the love of God, that we keep his Commandments, and his Commandments are not grievous: Then it followeth, Verse 4. For whatsoever is born of God overcometh the World, etc. So Titus 2.11, 12. For the Grace of God that bringeth Salvation, hath appeared to all Men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present World: The one must be done, that the other may be done. We shall soon be tempted to make a Breach upon Righteousness, Sobriety or Godliness, if we do not labour to overcome the World. So Psal. 119.36. Incline my Heart unto thy Testimonies, and not to Covetousness. (3.) This Victory over the World distinguisheth the Spiritual from the Animal Life: The World of Mankind is distinguished into two sorts; some that live the Animal Life, and some that live the Spiritual Life. They that live the Animal Life, are such as only behave themselves merely as living Creatures, or as a wiser sort of Beasts, and the Comfort of their Life is only kept up by the good things of this World; Land, Heritage's, Honours, Pleasures, Riches; and so Reason is subjected to Sense, all their Contrivance is for the Flesh: But the Spiritual and Divine Life is supported by the Comforts of the Spirit, and the Foresight of Eternal Joys in the World to come, and so Reason is raised and sublimated by Faith. These two Lives are distinguished, joh. 3.6. That which is born of the Flesh is flesh, and that which is born of the Spirit is Spirit: 1 Cor. 2.14, 15. But the natural Man receiveth not the things of the Spirit of God, for they are Foolishness unto him; neither can he know them, because they are spiritually discerned: But he that is spiritual judgeth all things, yet he himself is judged of no Man: And jude v. 19 These be they who separate themselves, sensual, having not the Spirit: Now the more we live this spiritual Life, the more thorough Christians we are: Another kind of spirit cometh upon a Man, he liveth as a Man of another World; he can bear up when the Outward and Animal Life is exposed to the greatest difficulties: 2 Cor. 4.16. He fetcheth his Solace and Comfort from those great and glorious things which are kept for him in Heaven. 'Tis a mighty thing to have this spirit of Faith. (4.) We cannot hold out with Christ, whilst any Temporal and Sensitive thing lieth too near the Heart, 1 Tim. 6.10. For the love of Money is the root of all evil, which while some coveted after, they have erred from the Faith, and pierced themselves through with many sorrows: And 2 Tim. 4.10. Demas hath forsaken us, having loved this present World: The Devil hath them in a string, and are easily taken again, though we seem to make some escape from him. 3. Faith is the Grace that is employed in overcoming the World: 'Tis not only said to be a means of overcoming, but the Victory itself; for 'tis the Nature of Faith; there are Terms in it as in other Graces, 'tis a Recess from the World, and an Access to God, a drawing off the Heart from things Visible and Temporal to those which are Invisible and Eternal. How doth Faith overcome the World? 1. As 'tis an Assent to God's Word, and chiefly to the Promises of the Gospel: Now this strong and firm Assent doth preposses the mind with the Glory of the World to come, Heb. 11.26. Moses had an eye to the Recompense of Reward: And 2 Cor. 4.18. We look not to the things which are seen, but at the things which are not seen: And Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seen: By this sight and View of Heavenly things our Esteem of the World is abated, so by consequence the Force of the Temptation. Alas! whatever this World offereth must be left on this side the Grave; Pomp, Pleasure, Estate, ● Tim. 6.7. For we brought nothing into this World, and 'tis certain we can carry nothing out: Here we lust for greatness, but Death soon endeth the quarrel. In the Grave no difference is to be discerned between Rich and Poor, both are alike Obnoxious to Rottenness and Corruption; but Faith persuadeth us of better things, Heb. 11.13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the Earth. 2. As 'tis a Consent: It causeth us to Surrender ourselves to Christ's Discipline, or that Religion which wholly draweth us off from this World to the World to come: Its purpose and drift is, that we may deny ourselves, bear the Cross and follow him; this we Promise in Baptism, 1 Pet. 3.21. Baptism saveth us, (not the putting away the filthiness of the Flesh, but the Answer of a good Conscience towards God) by the resurrection of jesus Christ. The Spirit of our Religion is not the Spirit of the World, 1 Cor. 2.12. Now we have received not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. 3. As it is a Dependence and Trust in Christ's Power and Sufficiency to maintain you, and defend you safe, till you are brought home to God: He died for this end, Gal. 1.4. Who gave himself for our sins, that he might deliver us from this present evil World, according to the Will of God, and our Father: He intercedeth for us to the Father for this end, joh. 17.15. I pray not that thou shouldst take them out of the World, but that thou shouldst keep them from the evil. He overcame the World in his own Person for this end, not only to encourage us, but to enable us by his example, joh. 16.33. These things I have spoken unto you, that in me ye might have peace; in the World ye shall have tribulation, but be of good cheer, I have overcome the World. He sendeth his Spirit into our Hearts, to preserve us against the Assaults of the Devil, the World, and the Flesh, 1 joh. 4.4. Ye are of God, little Children, and have overcome them: because greater is he that is in you, than he that is in the World: And because every state of Life is thick set with Temptations, he reneweth his Influence upon us, Phil. 4.13. I can do all things through Christ which strengthens me. He had before spoken of carrying an equal mind in all Conditions, Christ enabled him as well as taught him this Contentment. Well then, reckon the growth of your Faith by the exercise of your Mortification, and weanedness from the World, rather than by strong Confidence of your good Estate, or high flown Joys and Comforts. The Comforts of the Spirit will not be tasted by an unmortified Worldly Heart. Most men's Confidence cometh from their Security, and mindlesness of these things. The Comforts are more suspicious, when the Mortification is a sure Note. Seventhly, The seventh Property of Faith is quieting the Heart against Fears and Doubts, and Waiting on God: I join these two things together because the Scripture doth, Lam. 3.26. It is good that a Man should both hope, and quietly wait for the Salvation of God: But we must handle them asunder. (1.) Waiting: Sense is all for present satisfaction, but Faith can tarry God's leisure, till these good things which we do expect do come in hand, Isa. 28.16. He that believeth shall not make haste. Men that cannot tarry for relief, will yield up a Town upon the basest Terms. The Children of God were always forced to eat their Words, when they spoke in haste, Psal. 31.22. For I said in my haste I am cut off from before thine eyes; nevertheless thou heardest the Voice of my Supplication when I cried unto thee: And Psal. 116.11. I said in my haste all Men are Liars: But where Faith and Hope is, there is Patience, Rom. 8.25. If we hope for what we see not, then do we with Patience wait for it: James 5.7, 8. Be patient therefore Brethren unto the coming of the Lord: Behold the Husbandman waiteth for the precious fruit of the Earth, and hath long patience for it, until he receive the early and latter Rain: Be ye also patient, establish your hearts, for the coming of the Lord draweth nigh. Unbelief leapeth overboard on the first danger. Impatience and Precipitation is the Cause of all Mischief. What moved the Israelites to make the Golden Calf, but Impatience in not waiting for Moses till he came down from the Mount, where he was with God? What made Saul to offer Sacrifice, but want of Patience till Samuel came? 1 Sam. 13.8, 9, 10. He tarried seven days, according to the set time that Samuel had appointed: But Samuel came not to Gilgal, and the People were scattered from him, and Saul said, Bring hither a Burnt-offering to me, and Peace-offerings; and he offered the Burnt-offering, and it came to pass that as soon as he had made an end of offering the Burnt-offering, behold Samuel came, etc. What made the bad Servant to smite his Fellow Servant, and to eat and drink with the drunken, Mat. 24.40. but this, My Lord delayeth his coming? Hasty Men are loath to be kept long in doubtful suspense: The Voluptuous cannot wait their time, when they shall have Pleasures at God's right hand for evermore, therefore take up with present Delights, like those that cannot tarry till the Grapes be ripe, but eat them sour and green: Solid, everlasting Pleasures they cannot wait for, therefore choose the Pleasures of sin that are for a season. A Covetous Man will wax Rich in a day, cannot tarry the leisure of God's Providence, Prov. 20.21. An Inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. The Ambitious Man will not stay till God gives Crowns and Honours in his Kingdom. All Revolts and Apostasies from God proceed hence, they cannot wait for God's Help, and tarry the fulfilling of his Promises, but finding themselves pressed and destitute, the Flesh which is tender and delicate groweth impatient. 'Tis tedious to suffer for a while, but they do not consider 'tis more tedious to suffer for evermore. Thence come Murmurings and Unlawful Attempts, stepping out of God's way. An impetuous River is always troubled and thick, so is a Precipitated Impatient Spirit, out of Order, and ready for a Snare. (2.) Quieting the Heart against Doubts, Fears and Cares. By a grown Faith Thoughts are established, Prov. 16.3. Commit thy Works unto the Lord, and thy Thoughts shall be established. Fire well kindled casteth the least smoke: We have firm ground to stand upon, therefore we must not reel too and fro in a doubtful agitation of Mind: james 1.6, 7, 8. Let him ask in Faith, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed; for let not that Man think that he shall receive any thing of the Lord: A double minded Man is unstable in all his ways. Faith fixeth the Heart against Fears, Psal. 112.7. He shall not be afraid of evil tidings, his Heart is fixed trusting in the Lord: Isa. 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee: Rom. 5.1. Therefore being justified by Faith, we have peace with God through our Lord jesus Christ: Phil. 4.7. And the peace of God which passeth all understanding shall keep your Hearts and Minds through Christ jesus: Rom. 4.20. Abraham staggered not at the Promise of God through unbelief, but was strong in Faith, giving glory to God: And Matth. 6.30. Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the Oven, shall he not much more clothe you, O ye of little Faith! So Matth. 8.26. He saith unto them, why are ye fearful, O ye of little Faith! The weak are mated with every difficulty, Matth. 14.31. O thou of little Faith, wherefore didst thou doubt? Psal. 42.5. Why art thou cast down, O my Soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him for the help of his Countenance. Well then, here is a sure Note of a grown Faith, the more we can quiet ourselves in the Promises of God, and wait his leisure for their Accomplishment. A SERMON ON MATTH. VIII. v. 5, 6, 7, 8, 9, 10. And when jesus was entered into Capernaum, there came unto him a Centurion, beseeching him, And saying, Lord! my servant lieth at home sick of the Palsy, grievously afflicted: And jesus saith unto him, I will come and heal him. The Centurion answered, and said, Lord! I am not worthy that thou shouldest come under my roof; but speak the word only, and my servant shall be healed. For I am a Man under Authority, having soldiers under me, and I say to this Man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doth it. When jesus heard it, he marvelled, and said to them that followed; Verily I say unto you, I have not found so great Faith, no not in Israel. I Come now to the Instances of a grown Faith, and begin with the Faith of the Centurion; and that deservedly, for 1. Christ owneth it as great Faith, Ver. 10. I have not found so great Faith, no not in Israel; that is, a Faith so ripe and mature, and that in a Military Man, and an Heathen. 2. Because he marvelled at it: In ordinary Cases Wonder is a fruit of Ignorance: When we are ignorant of the thing, or a thing exceedeth our Capacity or Apprehension, we Wonder at it. But this cannot be imagined in Christ, for he knoweth what is in Man, and could not be surprised, being the Author of this Faith: Therefore some Interpret it of some External gesture of Wondering, which he used to Commend the Centurions Faith. Why not the Passion of Wonder its self? for we Wonder at things strange and unusual, tho' we be not ignorant of them; and Christ would discover all our sinless Infirmities; therefore this showeth it was a remarkable thing. We read that twice Christ Wondered, once here, and another time Mark 6.6. And he marvelled because of their Unbelief. 3. Because he was the first Fruits of the Gentiles, Ver. 11, 12. And I say unto you, that many shall come from the East and West, and shall sit down with Abraham, Isaac and jacob, in the Kingdom of Heaven: But the Children of the Kingdom shall be cast out into utter darkness, there shall be weeping and gnashing of teeth: This was the first Occasion which Christ took to speak of the Rejection of the jews, and the Calling of the Gentiles. This Man was a Roman, and an Heathen, but it seemeth had gotten some Knowledge of the true God, and the true Religion; and tho' he were not a Proselyte, yet the jews gave him this Testimony, Luke 7.5. He loveth our Nation, and hath built us a Synagogue: And indeed we read nothing but well of him; the very Errand that brought him to Christ was Care of his Servant, and looking out for Cure for him. Many have no more Care of their Servants than they have of their Horses and Oxen; but this Man was of another Temper, good to the jews, good in all his Relations. Now that we may profit by this Example, let us consider these three things: 1. What was his Faith, and wherein the greatness of it lay. 2. How this Faith was bred and begotten in him. 3. The Effects and Fruits of it, or how it discovered its self. I. The Nature of his Faith: It was a firm Persuasion that all Power and Authority was eminently in Christ, and that he could do what he pleased. The great End of Christ in all his Miracles was to discover himself to be the Son of God, and one in whom the Divine Nature and Power resided, and so by consequence that true Messiah and Saviour of the World. This was Peter's Confession of Faith, Matth. 16.16. Thou art Christ, the Son of the living God: The Promised Messiah, the anointed Saviour of the World. And with Peter all the rest of the Disciples join, john 6.69. We believe, and are sure, that thou art that Christ, the Son of the living God: This the Samaritans being Convinced and Converted, confessed also, joh. 4.42. We know that this is indeed the Christ, the Saviour of the World: This Martha acknowledges, joh. 11.27. She saith unto him, yea Lord! I believe that thou art the Christ, the Son of God, that should come into the World: This was it which the Apostles preached, Acts 13.23. Of this Man's seed hath God, according to his Promise, raised unto Israel a Saviour, jesus: This they required of all whom they Converted to the Christian Faith, Acts 8.37. I believe that jesus Christ is the Son of God: Now this the Centurion cometh off roundly with, being firmly persuaded of a Divine Power and Authority in Christ; for he ascribeth an Omnipotency to his Word, and reasoneth it out notably, Speak but the word, and my Servant shall be healed, Ver. 8, 9 For I am a Man under Authority, having Soldiers under me, and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my Servant, do this, and he doth it: Here than was the greatness of his Faith. Objection. You will say then, all have great Faith, for all the Christian World professeth this truth, that Jesus is the Son of God, Papists and Protestants, Carnal and Renewed; the rabble of Nominal Christians, as well as the seriously Godly, are of this Opinion, that Jesus is the Son of God, and the Saviour of the World. Answer. (1.) Distinguere Tempora: You must distinguish of the times. In that Age there was no humane reason to believe this Truth: Antiquity was against it, and therefore when Paul preached Jesus, they said, He seemeth to be a setter forth of strange gods, Acts 17.18. Authority was against it, 1 Cor. 2.8. Which none of the Princes of this World knew, for had they known it, they would not have crucified the Lord of glory. Authority, not only Civil, but Ecclesiastical was against it, Acts 4.11. This is the Stone which was set at nought of you builders. The universal Consent of the habitable World was against it: Only a small handful of contemptible People owned him, Luk. 12.32. Fear not, little Flock! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At that time it was the Critical Point, the hated Truth, that the Carpenter's Son should be owned as the Son of God. Those bleak Winds that blew in our Backs, and thrust us onward to Believe, blue in their Faces, and drove them from it: Those very Reasons which move us to own Christ, moved them to reject him. For many Ages the Name of Christ hath been in Request and Honour; but than it was a despised way. For Men to lay aside their old Religion, and Temples, and Altars, and Ceremonies, and Rights of Worship, for the new way of Jesus of Nazareth, never heard of before, born of a Jewish Woman, living in a mean way, crucified like a Malefactor, and dead and buried; that he should be owned as the Son of God, and the Saviour of the World, what could be to appearance more unreasonable? Alas! what should we have done, if we had been put to encounter with these Difficulties and Prejudices? and no sooner did any Man own this truth, but he was presently exposed to all manner of Troubles and Persecutions, brought before Magistrates, tortured, murdered by all the Cruel Deaths that could be devised; and all this to be endured upon the hopes of an unseen World. Therefore than it was an undoubted Truth, 1 john 5.1. Whosoever believeth that jesus is the Son of God, is born of God: And 1 john 4.2. Every Spirit that confesseth that jesus Christ is come in the Flesh, is of God. Nay somewhat less than Faith, and great Faith. At his first appearance a certain persuasion impressed upon the Soul by the Spirit of God, of the Divine Power and Alsufficiency of Christ, so as to repair to him for help, was Faith, and great Faith; when the vail of his Humane Nature and Infirmities did not keep the Eye of Faith from seeing him to have a Divine Power, though they could not unriddle all the Mysteries about his Person and Office, this was accepted for Saving Faith. 2. The Speculative Belief of this Truth was not sufficient then, no more than it is now, but the Practical Improvement. Grant that Truth, that Jesus is the Son of God, and other things will follow, as that we must obey his Laws, and depend upon his Promises, and make use of his Power, and trust ourselves in his hands; otherwise the bare acknowledgement was not sufficient. If a Man had at that time with some kind of Belief owned Christ as the Son of God, and yet could not overcome the shame and fear of the World, he would not have been accepted; for it is said, 1 john 5.5. Who is he that overcometh the World, but he that believeth that jesus is the Son of God: Unless that effect followed, the Belief was vain. Therefore it is said, john 2.23, 24, 25. Many believed in his Name, when they saw the Miracles which he did. But jesus did not commit himself unto them, because he knew all men: And needed not that any should testify of man, for he knew what was in Man. Christ knew the inside of Men, and therefore knew this Faith was unlikely to bear any stress, or hold out against Temptations. Men might be convinced of some Excellency and Divine Power in Christ, and yet remain unconverted. So Acts 8. Simon Magus believed in Christ, yet remained in the gall of bitterness, and bond of Iniquity. So we read again, john 8.30, 31. As he spoke these words, many believed on him. Then said jesus to those jews which believed on him, if ye continue in my word, then are ye my Disciples indeed. Some are his Disciples in show, not truly and really, being not settled and rooted in the Faith. So it is noted, john 12.42, 43. Nevertheless among the chief Rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue: For they loved the praise of men, more than the praise of God. They had Faith, but it was too weak to encounter Temptations; they were too tender of their Reputation, lest they should be despised, and turned out of their places, for deserting the old way, wherein they were bred: But none of this can be imputed to our Centurion, whose Faith Christ approved, and rewarded. For in Contemplation of this Faith, the Cure was wrought; Verse 13. And jesus said unto the Centurion, go thy way, and as thou hast believed, so be it unto thee: And he ventureth the Credit he had with his Nation; and though the particular address concerned not him, but his Servant, yet he maketh an open acknowledgement of Christ. II. How was this Faith wrought and bred in him? I Answer: The Groundwork was laid in his Knowledge of the Omnipotency and Power of God, and his acquaintance with the Scriptures of the Old Testament tho' he were not a professed jew. This prepared for his Faith in Christ, the report, or hearing, was the ground of Faith, Isa. 53.1. Who hath believed our report? He had heard by Fame of his excellent Doctrine, Matth. 7.29. That he taught as one having Authority, and not as the Scribes. And he had heard the rumour of his Miracles, more particularly the late Instance of curing the Leper, which was notorious and public; for Christ biddeth him show himself to the Priests: Matth. 8.4. And also the Miracle in recovering the Ruler's Son, an Instance near, which was done a time before this. john 4.46, 47. And there was a certain Noble man, whose Son was sick at Capernaum: And he heard that jesus was come out of judea into Gallilee, and he went unto him, and besought him, that he would come down, and heal his Son, for he was at the point of death: By all which he was moved to ascribe the Omnipotency of God, which he knew before, to Jesus Christ. The Spirit of God can bless slender Motives to a willing Heart; and there is a readiness in Holy Souls to believe sooner, and easier than others. Acts 17.11. These were more noble than those of Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures, whether these things were 〈◊〉 no. They were not light of Belief, for they searched the Scriptures; yet they were more ready to believe than perverse and prejudiced Persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When there is sufficient Evidence they can hold out no longer. Thus the Spirit of God blessed the knowledge of this Centurion, and the Rumours that were brought to him of Christ's Doctrine and Miracles. III. The Effects, or Fruits of it, or how it discovered its self. 1. In that he applieth himself to Christ. They that believe in Christ, will come to him, and put him upon work, whilst others prise his Name, but neglect his Office. A gracious Heart will find Occasions and Opportunities of acquaintance with Christ, if not for themselves, yet for others; for when they have heard of him, they cannot keep from him. Faith never wants an Errand to the Throne of Grace, either Necessity brings us thither, or Delight. Christ inviteth us to come for what he hath to give, Matth. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. He is angry that we will not come, john 5.40. And ye will not come to me that ye may have life: If we be backward, he sendeth Afflictions upon ourselves, and Families, Hosea 5.15. In their affliction they will seek me early. Surely it is a Delight to him to do his Office, in helping distressed Creatures, or else he would never have taken it upon him. The Elect shall be brought to him upon one occasion or another, and he will kindly receive them, john 6.37. All that the Father giveth me, shall come to me, and he that cometh to me, I will in no wise cast out: An Apoplexy fallen on a beloved Servant, bringeth this Centurion to Christ. Well then, since Christ is able to save to the uttermost all that come to God by him, Heb. 7.25. Let us not neglect the Occasions of coming to him, but get nearer to God by Repentance and Faith in our Lord Jesus Christ. Would Christ stoop so low, as to take our Nature, and purchase us with his Blood, and be strange to us, when we come for the Fruits of his purchase, and his Mercy, to help us and ours? 2. That he accounteth Misery an Object proper enough for Mercy to work upon. The Centurion came to him, saying, Lord, my Servant lieth at home sick of the Palsy, grievously tormented; Verse 6. that is, grievously affected with the Disease: Alas! what can we bring to Christ, but Sins and Sicknesses? Justice seeketh a meet Object, for it giveth to every one what is due; but Mercy only seeketh a fit Occasion: It doth not consider what is deserved, but what is desired, and wanted. Etiam si sim indignus, sum tamen indigens, saith Romeranius: I am not worthy, but I am needy. The more affected we are with our Misery, the fitter for Christ's Mercy, Psal. 9.18. The needy shall not always be forgotten. The more hope we have, the more we are sensible of our need; Psal. 40.17. But I am poor and needy, yet the Lord thinketh upon me. Faith giveth us this ground of Hope, that Misery is a Motive to God's pity; tho' we have nothing within us, or without us to commend us to Christ, yet he will not despise the Miserable and the Needy, and they shall not perish, who in the sense of that need repair to him. God bringeth Alsufficiency to the Covenant, we bring nothing but All-necessity; as the Widow was only to provide empty Vessels, the Oil failed not till the Vessels failed. Christ's Bowels yearn towards the distressed. 3. When Christ offereth to come and heal him, Verse 7th. I will come and heal him; (which was the great Condescension of the Son of God to a poor Servant,) see how the Centurion taketh it, Verse 8. He answered and said, Lord! I am not worthy that thou shouldest come under my roof: Humility is a Fruit of Faith. A sound Believer hath an high esteem of Christ, and a low esteem of himself, and the one breedeth the other, they see Christ so excellent, and themselves so vile, in regard of past Sin, and present Infirmities. What! the Son of God come to the House of an Ethnic, and one that hath lived in Idolatry, and the Worship of false Gods! The Godly are ever acknowledging their Vileness, and Baseness, and Indignity, and Unworthiness, when they have to do with God and Christ. Gen. 18.27. And Abraham answered, and said, Behold! now I have taken upon me to speak unto the Lord, which am but dust and ashes. 2 Sam. 7.18. Then went David in, and sat before the Lord, and he said, who am I, O Lord God and what is my house, that thou hast brought me hitherto? Gen. 32.10. I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy Servant: So Matth. 3.11. Whose shoes I am not worthy to bear. So when Christ had let out a beam of his Divinity in that great draught of Fishes, Peter said, Lord! depart from me, for I am a sinful man, Luke 5.8. The Prodigal, Luke 15.19. I am not worthy to be called thy Son: So 1 Cor. 15.9. I am the least of the Apostles, and am not meet to be called an Apostle. So tho' the jews had said of our Centurion, Lord! go to him, for he is worthy, Luke 7.4. Yet he saith of himself, Lord, I am not worthy that thou shouldest come under my roof. Qu. Why are true and sound Believers so ready to profess their Unworthiness? Answer: They have a deeper Sense of God's Majesty and Greatness than others have, and also a more brokenhearted sense of their own Vileness, by reason of Sin. They have a more affective light and sight of things, God is another thing to them than before, so is Sin and Self. The more unworthy they are in their own Apprehension, the more is God and Christ exalted. Faith is an emptying Grace, and the best Men have lowest thoughts of themselves; a proud Man thinketh all things due to him, but an humble Man nothing. 4. He is content with Christ's Word, without his bodily presence; Speak but the word, and my Servant shall be healed. God's word is enough to a Believer, he doth not limit him to a certain way of working, as if there were no way of working, but that way only; that is a sign of weakness of Faith, Psal. 78.41. They limited the holy One of Israel. We are to depend upon him, and submit to him, and not prescribe how, and when he should help us, nor straighten and confine his Power to such or such means. Compare john 4.47, 48. with this Centurion. A certain Nobleman, whose Son was sick at Capernaum, (the Town where this Centurion was in Garrison) he again and again besought jesus that he would come down and heal his Son, for he was at the point of death. And jesus said, Except ye see signs and wonders, ye will not believe. The Cure must be done in their way, Verse 49. The Nobleman saith unto him, Sir! come down ere my Child die. Christ refuseth to go to the Ruler's House, being twice entreated, but here he offereth to come to visit this poor Servant, but the Centurion saith, Speak but the word; he was loath to give him this trouble to come to his House, one word will as easily cure him, as if he come personally; he doth not tie his Virtue to his bodily presence, but ascribeth all to his Word. God made the World by a word, sustaineth the World by a word, therefore the Centurion only desireth a word. There is a threefold Word of God: (1.) Verbum Scriptum, his written Word, his Promise, and that is the Food of Faith, and a Believer can make a Feast to himself in the Promises, when he is seemingly starved in the Creature. (2.) There is Verbum Benedictionis, his Word of Blessing: So Matth. 4.4. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. It is quoted out of Deut. 8.3. In the Wilderness, where they had neither Bread nor Water, they were not famished with want, nor compelled to use unlawful Means for their relief, God blessed Manna: He that provided forty years for such an huge Multitude in the Desert, will not be wanting to his own Son, who had fasted but forty days: It is not Bread, but the Blessing of God that sustaineth us. If they reserved aught of the Manna till morning, it putrified and stank; yet the same Manna, kept by the Commandment of God was sweet and good in the Ark: God gave his Blessing to the one, and not to the other. (3.) There is Verbum Potentiae, the Word of his Power; He spoke, and it was done, Psal. 33.9. so here, the Centurion desireth a word. The Word made the World, and the Word upholdeth it, Heb. 1.3. Upholding all things by the word of his Power. The powerful Word of God doth all in the World: He sendeth forth his Commandment upon earth; his word runneth very swiftly: Psal. 147.15. So Psal. 107.20. He sent his word, and healed them; it is dictum factum with God. So the word of the Lord tried them, Psal. 105.19. that is, his Power, there is a powerful commanding word, which is enough. 5. Here is Christ's Power and Dominion over all Events, and Events that concern us and ours, fully acknowledged, and that is a great Point gained; He is Lord both of the dead and living, Rom. 14.9. Health and Sickness are at his command: So Isa. 45.7. I form the light, and create darkness; I make peace, and create evil, I the Lord do all these things: So job 34.29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a Man only? Here is a clear Confession of Christ's Omnipotency and Sovereign Dominion: This Sovereign Dominion is backed with Omnipotency, and extendeth to all things. To Devils, Mark 9.25. I charge thee come out of him, thou dumb and deaf Spirit: To Sickness, Luke 4.39. He rebuked the fever, and it left her. Christ can speak to the Leprosy, I will, be thou clean, Mat. 8.3. To the Winds and Seas; Then he arose, and rebuked the Winds, and the Seas, and there was a great Calm, Mat. 8.26, 27. To Death; Lazarus! come forth, John 11.43. To nothing, as if it had Ears and Reason, Rom. 4.17. And calleth those things which are not, as tho' they were: To the Fishes in the Sea, jonah 2.10. The Lord spoke to the Fish, and it vomited up jonah upon the dry land. Thus all Creatures have an Obediential Ear, to hearken to what God saith, and God can make use of them according to his own pleasure; yea, he can speak to Sinners, who are the most stubborn and obstinate pieces of the Creation, Ezek. 16.6. I said unto thee, when thou wast in thy blood, live. Eph. 5.14. Wherefore he saith, Awake thou that sleepest! and arise from the dead, and Christ shall give thee light. Every Creature is a Servant of Omnipotency, and doth suspend, or exercise its Natural Operations, as God biddeth it. Christ hath this Power as God, and Heir of all things. 1. Let us see what is this Alsufficient Power and Dominion of Christ. It lieth in three things: (1.) A right of making and framing any thing as he will, in any manner, as it pleaseth him: jer. 18.6. Behold, as the Clay is in the Potter's hand, so are ye in mine hand, O house of Israel. (2.) A Right and Power of possessing things so made; all is his, they are Rebels that said, Psal. 12.4. Our tongues are our own, who is Lord over us. (3.) A Right of using, governing, and disposing of all things so possessed: Mat. 20.15. Is it not lawful for me to do what I will with my own? whether Men, or any other Creature in the World. (2.) This Dominion and Alsufficient Power is a great stay to the Souls of true Believers, to cause them with Comfort to trust themselves, and all their Affairs, in the hands of Christ. We have no reason to doubt of his Care, Protection, and Merciful Disposal of us; and if poor, sick, and desolate, you may go to him, it is in the power of his hands to help you. (1.) There is no want, but he can easily supply it, Psal. 23.1. The Lord is my Shepherd, I shall not want. (2.) There is no pain or suffering, but he can easily mitigate, or remove it, Mat. 8.2. Lord, if thou wilt, thou canst make me clean. (3.) There is no danger so great, from which he is not able to deliver thee: Dan. 3.17, 18. If it be so, our God whom we serve is able to deliver us, and he will deliver us out of thine hand, O King: But if not, be it known unto thee, O King! that we will not serve thy Gods, nor worship the golden Image which thou hast set up. 2 Cor. 1.10. Who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. Where can we be so safe, as in the Love and Covenant of such an Almighty Saviour? Get but this imprinted upon your Hearts, and it will beget a strong and steadfast Confidence in him. 6. He reasoneth from the strict Discipline observed in the Roman Armies, where there was no disputing of Commands, or questioning Why? and Wherefore? I am a man under Authority, having Soldiers under me; and I say to this man go, and he goeth, and to another come, and he cometh, and to my Servant do this, and he doth it, Verse 9 th'. Where he compareth Person with Person, I am a Man, thou a God; Condition with Condition, a subordinate Officer, with Christ the Supreme Lord: He knew what it was to obey, and to have Power over others; Power with Power, his Power over Soldiers and Servants, with Christ's Command over all Events, Health and Sickness, Life and Death. Reasoning for God and his Promises is a great advantage: We are Naturally acute in reasoning against Faith, but when the Understanding is quick, and ready to invent Arguments to encourage Faith, it is a good sign. USE. Go you, and do likewise. From the Example of the Centurion, let me encourage you, 1. To readiness of Believing: james 3.17. The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated. This is opposite to that slowness of Heart to believe, which we read of Luke 24.25. Oh Fools, and slow of heart to believe all that the Prophets have spoken. These are more receptive, and easy to entertain a Doctrine than others; john 7.17. If any Man do his will, he shall know of the Doctrine, whether it be of God. The Sincere and Renewed need less ado to convince them: There is a light Credulity, Prov. 14.15. The Simple believeth every word; and there is the readiness of a Sincere Mind to embrace the Truth. We are to captivate our Understandings to the Obedience of Faith, but not every Fancy, lest we be like Children, tossed to and fro, and carried about with every wind of Doctrine, Eph. 4.14. No, a Christian must not be like a Reed shaken with the Wind, nor believe every Spirit; but yet where the Truth is sufficiently evidenced, we must embrace it. Most of our Hesitancy in Religion comes not so much from the Conflict between our Light, and the Doubts of our Mind, as from the Conflict between our Light and Lusts, which maketh us irresolute; but a sincere Heart soon overcometh the difficulty. 2. To represent our Necessity to Christ, and refer the Event to him, to commit and submit all to him. There is an Alsufficiency of Power, and Infinite Pity and Goodness, that we need not trouble ourselves about the Event. Submission before the Event is Faith, as after it is Patience. This is true Faith, in such Cases as the Centurion came about, to refer all to Christ. 3. To be Humble. In all our Commerce with Christ, Faith must produce a real Humility. Faith is most high, when the Heart is most low, Luke 18.11, 12, 13, 14. The P●arisee stood and prayed, saying, God I thank thee I am not as other men are, etc. I fast twice a week, I give tithes of all that I possess. And the Publican standing afar off, would not so much as lift up his eyes to Heaven, but smote upon his breast, saying, God be merciful to me a Sinner. I tell you, this man went down to his house justified rather than the other; for every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted. The one changelled a Debt, the other begged a Favour. Humble Supplications to God become us better than proud Expostulations. 4. To meditate often on the Sovereign Dominion of Christ, and his Power over all things that fall out in the World. To keep us from warping and running to unlawful shifts, God propoundeth his Alsufficiency to our Faith, when we enter into Covenant with him, Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect. He hath Power enough to help, defend, and reward us; we need not seek elsewhere for a Protector or Paymaster; the Word of his Providence is enough, he can heal our Diseases, supply our Necessities, or bless a little, as he did the Pulse to the captive Children, Dan. 1.15. Their Countenances appeared fairer and fatter in flesh, than all the Children which did eat the portion of the King's meat. A SERMON ON MATTH. XV. v. 21, 22, 23, 24, 25, 26, 27, 28. Then jesus went thence, and departed into the Coasts of Tyre and Sidon. And behold, a Woman of Canaan came out of the same Coasts, and cried unto him, saying, Have mercy on me, O Lord! thou Son of David, my Daughter is grievously vexed with a Devil. But he answered her not a word: and his Disciples came and besought him, saying, Send her away, for she cryeth after us: But he answered, and said, I am not sent, but unto the lost Sheep of the House of Israel. Then came she and worshipped him, saying, Lord! help me: But he answered, and said, It is not meet to take the children's bread, and cast it to Dogs: And she saith, Truth Lord! yet the Dogs eat of the crumbs which fall from their Master's Table. And jesus answered and said unto her, O Woman! great is thy Faith, be it unto thee even as thou wilt. And her Daughter was made whole from that very hour. WE come now to the Second Instance of a Great and Grown Faith: This aught to be considered by us. In the Centurion me had an Instance of a reasoning Faith, now of a wrestling Faith; Faith wrestling with grievous Temptations, but at length obtaining help from God. We ought to consider this, for these Reasons: 1. Because Christ pronounceth it to be great Faith, and so proper for our Imitation, O Woman! great is thy Faith. It is the Faith of a Woman; a Woman not Proselyted or Embodied with the visible People of God at that time; a Woman whose Faith is approved and commended by Christ: And surely this should provoke every Christian Heart to be furnished with a like Faith. 2. To Instruct us, that the Life and Exercise of Faith is not easy, but will meet with great Discouragements. We must reckon of Trials, and prepare for them. They that leap into Profession, and do not count the Charges, will soon find their rash Confidence disappointed. They may meet with Rebukes from Men; David's Enemies said, There is no help for him in God, Psal. 3.2. Or from mistaking Friends, as those that would not have Christ hindered in his passage, Mark 10.48. Many charged him that he should hold his peace; but he cried the more a great deal, Thou Son of David, have mercy on me. But this Woman seemeth to be checked and disappointed by Christ himself, who at first answereth her not a word, and then seemingly defeateth her Confidence. To wrestle, not only with Temporal Discouragements, but Disappointments of our Hope in God, is the sorest Trial. The Blind Man wrestled with the Rebukes of Men, but she with the Rebukes of Christ himself. Yea here is Trial upon Trial; she is put back after a first, and second Address. Christ as God knew the strength of her Faith at first, but yet he would exercise her Faith to the uttermost; as in another Miracle it is said, He himself knew what he would do, but this he said to prove him. Joh. 6.6. Whence shall we buy Bread that so great a Company may eat. Christ loveth to try them with whom he hath to do, sometimes the weakness, sometimes the strength of their Faith. 3. Because of the Success. Verse 28. Be it unto thee even as thou wilt, and her Daughter was made whole from that very Hour. When Faith is sufficiently tried, Christ can hold out no longer; as Ioseph's Bowels yearned, and he could not refrain himself, Gen. 45.3. I am joseph; so when the strength of Faith is sufficiently discovered, Christ cannot continue the Conflict any longer, the Believer shall have what he doth desire. Hosea 11.8. Mine Heart is turned within me, my Repenting are kindled together. And jer. 31.20. Is Ephraim my dear Son? Is he a pleasant Child? For since I spoke against him, I do earnestly remember him still; therefore my Bowels are troubled for him. I will surely have Mercy upon him, saith the Lord. So Isa. 40.1, 2. Comfort ye, comfort ye, my People, saith your God, speak ye comfortably to jerusalem, and say unto her, that her Warfare is accomplished, that her Iniquities are pardoned, for she hath received of the Lord's Hand double for all her Sins! Now it is enough, let them have their Mercies, and their Comforts. In opening this instance, let us consider, First, The Quality of the Woman, She is called in Matth. 15.22. A Woman of Canaan, in Mark 7.26. A Greek, a Syrophoenician by Nation. Phoenicia was that Country, which was Inhabited by the Relics of the Ancient Canaanites; she was by Nation a Phoenician, and by Religion a Greek; for the Term of jew and Greek distinguished the then World, Rom. 1.16. It is the Power of God unto Salvation, to the jew first, and also to the Greek. And it is as much as jew and Gentile; she was a Devout Woman among the Gentiles, that Bordering upon the People of God, was acquainted with the True Religion, though she professed it not. Secondly, That she was a Believer, appeareth by her coming to Christ to cure her Daughter, who was Bodily vexed with the Devil. How she was acquainted with Christ, it is said Mark 7.25. She heard of him: That is, by the Rumour of his Miracles. And if God blessed Rumours, or the Fame of Christ's Miracles, we may be ashamed, that we do no more improve a clear Word. And not by her coming only, but also by the Title she gave to Christ; her calling him, The Son of David, ver. 22. This was the Solemn Name of the True Promised Messiah. So the blind Men, Matth. 20.30. Have mercy on us, O Lord! thou Son of David. So Bartimeus, (if it be a distinct Story) Mark 10.47. jesus! thou Son of David, have mercy on me. Son of David was the common Title by which our Saviour was called, and known among the jews, Matth. 9.27. Thou Son of David! have mercy on us: Because Christ was to be born of the Seed and Posterity of David. jer. 23.5. Behold, the days come, saith the Lord, that I will raise up unto David a righteous Branch. Rom. 1.3. Concerning his Son jesus Christ our Lord, who was made of the Seed of David according to the Flesh. The Messiah was to come as a King, to rule and feed his Church, and therefore he is called sometimes David in the Prophets; and in the days of his Flesh, in the Addresses that were made to him, Son of David. So that in this she showeth her Faith. There is in Faith Knowledge, Assent and Affiance, and all three are in this Woman's Faith. That the Messiah was to be the Son of David, there is her Knowledge: There was her Assent, That Jesus was the Christ, or True Messiah; for she applieth the Title to him upon the Rumours of his Miracles: Then there was her Affiance and Dependence in this Address to him, as one that was able and willing to help all distressed Creatures; and that she renewed her Suit after so many Repulses, showed a notable Confidence in his Mercy and Power. Thirdly, The Greatness and Strength of her Faith. To set forth that, we must consider, (1.) Her Trials and Temptations. (2.) Her Victory over them, by her Importunity, Humility, and resolved Confidence. First, Her Temptations, they are Four. I. Christ's Silence, He answered her not a word, ver. 23. II. The Coldness o● the Disciples dealing in her behalf, in the same Verse, His Disciples besought him, Send her away, for she crieth after us. III. Christ's Answer to his Disciples, seeming to exclude her out of his Commission, Ver. 24. He answered and said, I am not sent, but to the lost Sheep of the House of Israel. IV. Her renewed Importunity draweth another Answer from Christ, which implieth a Contempt of her, or at least a strong Reason against her, Verse 26. It is not me●t to take the Child's Bread, and cast it unto Dogs. So that you see, here are sore Trials, multiplied Trials; but yet she keepeth begging, and arguing with Christ, till he giveth her Satisfaction. First, Christ's Silence, Verse 23. And he answered her not a word. It's a great Trial to our Faith, but such as the People of God usually meet withal. It is sad to go to a dumb Oracle, and get not a Word from God. So here: What! not a Word from a merciful and gracious Saviour, who was so ready to hear and help upon all occasions, and to cure all those that came to him! But she gets not a Word, though her Daughter was grievously tormented by the Devil. A notable Temptation to a poor Woman, who had heard so much of Christ's Power and Compassion towards all those that came to him for Relief! He heard well enough what she asked, but not a Word of Answer gets she from him. I will show you, that though Christ love our Persons, and dislikes not our Petitions, but meaneth to grant them, yet for a time he will seem to take no notice of them. 1. That this is a sore Temptotion. 2. That it should not yet weaken our Faith. (1.) That it is a sore Temptation, appeareth by the Complaints of the Saints and Servants of God, Lam. 3.8. When I cry, and shout, he shutteth out my Prayer: As if God had locked up himself, that their Prayers should not come at him, or find access to him. So Verse 44. Thou coverest thyself with a Cloud, that our Prayer should not pass through; as if God had wrapped up himself in a thick Cloud of Displeasure against our Sins, that our Prayers could find no entrance. So the Spouse, Cant. 5.6. I sought him, but I could not find him; I called him, but he gave me no Answer. That God should refuse and reject our Prayers, is a grievous Trial to the Faithful, who value Communion with God. Nay, this Delay may be so long, till the Ca●se seem hopeless: Psal. 69.3, I am weary of my crying; my Throat is dried, mine Eyes fail, while I wait for my God. So Psal. 22.2. O my God I cry in the Daytime, but thou hearest not; and in the night season, and am not silent. And all this while God seemeth to forsake them, nor to regard the Suit, as if he had no respect to their hard Condition. To lose our labour in Prayer, is one of the saddest Disappointments that we can meet with, when our loud and importunate Cries bring no Relief to us. But, (2) It should not weaken our Faith; For God's Delay is for his own Glory and our Good. 1. For his own Glory, and the Beauty of his Providence. We read, john 11.5, 6. jesus loved Martha, and her Sister, and Lazarus; and when he heard he was sick, (even to Death) he abode-still two days in the same place where he was. There is little Love in that, you will think, to a sick Friend, who was ready to die. Martha expostulateth with him about it, Verse 21. Lord! if thou hadst been here, my Brother had not died. But Christ giveth the true Account of it, Verse 40. Said I not unto thee, that if thou wouldst believe, thou shouldest see the Glory of God. It was more for the Glory of God to raise a dead Man, than to cure a sick Man. So when the Disciples were in a Storm, Christ made a show of passing by, Mark 6. 4●. He cometh unto them, walking on the Sea side, and would have passed by them. So Christ delayeth the Woman as to Appearance, and denieth her, that the Glory and Greatness of her Faith might be more seen: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrys●●●●, that he might crown the Woman as a Notable Believer. 2. For our Good; and to exercise our Faith, Patience, Love and Desire. (1.) Our Faith; to wait and depend upon God for things we see not. For Faith is a dependence upon God for something that lieth out of sight. This Woman was delayed, but had at last that which she desired; but first her great Faith was discovered. (2.) Our Patience in tarrying God's leisure. His dearest Children are not admitted at the first knock. David saith in three Verses, I cried, I cried, I cried, Psal. 119.145, 146, 147. Our Lord Jesus prayed thrice before he got any Comfort in his Agony. Matth. 26.44. And he left them, and went away again, and prayed the third time; and then an Angel appeared to him from Heaven, and strengthened him, Luke 22.43. Elijah prayed thrice for the dead Child ere he got him to Life, 1 Kings 17.21. And he stretched himself upon the Child three times, and cried unto the Lord and said, O Lord my God I pray thee, let this Child's Soul return unto him again. Paul prayed thrice, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me. The Lord useth the like Dispensation to us that are their Followers, Heb. 6.12. Be followers of them, who through Faith and Patience inherit the Promises. We are told, Lam. 3.26. It is good that a man should both h●pe, and quietly wait for the Salvation of the Lord. It is Bonum honestum & utile. It is our Duty, and it is our Profit. Our times are always present with us: Hungry Stomaches must have the Meat, ere it be sodden or roasted. We would have our Mercies too soon, like the Foolish Husbandman, who would reap his Corn, and get it into the Barn before it be ripened. 3. Our Love; tho' we be not feasted with felt Comforts, and present Delights, or bribed with a sensible Dispensation, or indulged with a ready condescension to our Requests: God will try the Deportment of his Children, whether we love him or his Benefits most: Whether sensible Consolations, especially external, be more to us than a God in Covenant: Isa. 26.8. Yea, in the 〈◊〉 of thy judgements, O Lord! have we waited for thee. A Child of God will love him for his Judgements, and fear him for his Mercies. God will try whether we can rejoice in himself in our greatest Wants and Destitutions. Heb. 3.17, 18. Although the Figtree shall not blossom, neither shall Fruit be in the Vines; the labour of the Olive shall fail, and the Fields shall yield no meat; the Flocks shall be cut off from the Fold, and there be no Herd in the Stalls, yet I will rejoice in the Lord, I will joy in the God of my Salvation. A resolute dependence on an unseen God is the Power and Glory of Faith; and a resolute Adherence to a withdrawn God is the Vigour of Love. Lime, the more Water you sprinkle upon it, the more it burneth. Many waters cannot quench Love, neither can the Floods drown it, Cant. 8.7. (4.) To enlarge our Desires, and put greater Fervency into them. A Sack that is stretched out holds the more. Delay increaseth Importunity, Matth. 7.7. Ask, seek, knock, the Door is kept bolted, that we may knock the harder. The choicest Mercies come to us after great Wrestle. She prayeth, but Christ keepeth Silence: Silence is an Answer, and speaketh thus much, Pray on, and continue your praying still; though Christ loved the Supplicant, and meaneth to grant the Petition, yet at first he answereth her not a Word. Secondly, Her next Temptation was, from the small Assistance she had from the Disciples; Verse 23. Send her away, for she crieth after us. Interpreters dispute, whether this was spoken out of Commiseration, or Impatience. I incline to the former, and the Sense is, Send her away by granting her Request; do that for her that she desireth, that she may be quiet. But though it were Commiseration, yet they spoke too coldly as to her Distress, and seem to have a greater respect to their own Trouble, than the Woman's Affliction, that they might not be troubled with her Cries, but they desire for quietness sake that she might be dispatched one way or another. Many a poor benighted Soul pray themselves, and set others on praying, till they are weary, and God heareth not; which is a great Discouragement to a poor afflicted Creature. But yet it is but a Temptation; for though Man's Drop be soon spent, yet God's Ocean of Compassions faileth not. When they are troubled, yet importunity is welcome to Christ. Thirdly, Her next Temptation is sorer; Christ seemeth to exclude her out of his Commission. Verse 24. But he answered and said, I am not sent, but to the lost Sheep of the House of Israel. This was a Truth; for Christ in the days of his Flesh was a Minister of the Circumcision, Rom. 15.8. His personal and particular Ministry was principally designed for the People of the jews; they were to have the Morning-Market of the Gospel, and the first Handsel of the Redeemers Grace. Which by the way was a Rebuke to the jews, that they did no more prize his Ministry and Dispensation, when this Stranger was so importunate to receive the Benefit of it. But however, it was a great Trial to the Woman, as if she were not one of those lost Sheep, whom Christ came to seek. When Salvation itself refuseth to save us, when Christ shall in effect say, I am a Saviour, but not unto thee; thou art not one of my Redeemed ones. This is an amazing thing! Poor Believers, when they are in this Conflict, seem to be driven from Christ, not only by their own misgiving Hearts, but the Denunciation of his Word: They question their Election, and the Intention of God's Grace, whether ever it were meant to them or no. But this is but a Temptation, we must not betray our Duties by our Scruples; though it be Midnight now, we cannot say, It will never be Day. Our Rule, which we must stick to in such cases, is, God may do what he pleaseth, I must do what he commandeth. Our Necessities are great, and so are Christ's Compassions; therefore a believing Soul must not be put off by groundless Fears, nor must the threatenings of the Word drive us from, but to the Promise; for God opposeth for a while, that he may at length give Faith the Victory. Fourthly, When the Woman reneweth her Suit, Verse 25. Then she came, and worshipped him, saying, Lord! help me. Yet Verse 26. He answered and said, It is not meet to take the Child's Bread, and cast it to Dogs. By Implication Christ reckoneth her among the Dogs: A grievous Word to drop from the Mouth of a gracious Saviour! But when Christ trieth us, he will try us to the quick, and humble us to the very Dust. Our Lord speaketh this according to the common rate of Language among the jews, who accounted all the Heathens as Dogs, and without the Covenant: Such as were within the Covenant and Pale of Grace, were holy and consecrated to God; others who were without the Covenant, because of their false Religion, were accounted profane and unclean. Dogs and Sheep are opposed one to another: The People of Israel are deciphered by the Appellation of lost Sheep; others are called Dogs, Rev. 22.15. Without are Dogs. A Term applied to this day by all Oriental People to those whom they count to be Misbelievers. Surely one would think now, here were an end of her Faith and Address to Christ; no, the humble Soul maketh an Advantage of this, Verse 27. Truth, Lord! yet the Dogs eat of the Crumbs which fall from their Master's Table. Faith is quick to observe all Advantages, whereby it may strengthen itself. A Dog is allowed to creep under the Child's Table, and to feed on what falls down there. Thus she maketh a seeming Rebuke to be a kind of Claim and Title. And then Christ can hold out no longer, for he will at length yield, and will not always hide himself from the seeking Soul: They that wrestle, will at length overcome: Mark 7.29. And he said unto her, For this saying, Go thy way, the Devil is gone out of thy Daughter. Secondly, Her Victory over these Temptations. (1.) By her Importunity. (2.) Her Humility. (3.) Her resolved Confidence: All which are the Fruits of great Faith. (1.) Her Importunity. She will not be beaten off by Christ's Silence, but she maketh some Advantage of it: For it is not said, he heard her not a word, but answered her not a word. Christ may hear his People, when he doth not presently answer them. She seemed to be excluded out of Christ's Commission, but neither this, nor reproach of her own Condition, doth hinder the Exercise of her Faith, but still she reneweth her Suit, Lord! have mercy on me: Son of David! help me. The Woman will not be put off praying, when Christ seemeth to forbid, or not to regard her praying. Her Daughter was sore vexed, and she must have help from Christ or none. The more God seemeth to refuse us, the more instant should we be in Prayer, and pursue our Suit constantly. Let God answer how he pleaseth; if he be silent, we must resolve to follow the Suit, till we get Audience; if he seem to deny, we must get ground by Denials; if he rebuke us, we must still make Supplications. Be it a Suspension, a seeming Denial, a contrary Providence, Faith will not give over. To sink under the Burden argueth Weakness, but it is Strength of Faith to wrestle through it. We read of Pherecides a Grecian, in a Naval Fight between his Nation and Xerxes, that he held a Boat in which the Persians were fight, first with his Right Arm, when that was cut off with his Left, when that was cut off with his Teeth, and would not let go his Holdfast but with his Life. This doth somewhat represent an importunate Soul. This Woman, when Christ doth seem to turn away from her, and refuse her Prayer, yet she prayeth, Lord! help me. When he reasoneth from his Charge, yet still she will come and worship him; when he putteth her off with the common Reproach, which the jews did cast upon all that were not of their Religion, his Doctrines and Miracles were Child's Bread; she turneth a Discouragement into an Argument, and maketh her Claim, The Dogs eat of the Crumbs that fall from their Master's Table. Thus all true Believers are in good Earnest, come what will of it, they are resolved to pray still. Thus blind Bartimeus, the more they rebuked him, the more he cried. Mark 10.48. Faith is like Fire, the more it is penned up, the more it striveth to break out, and worketh effectually in us. We read of Iacob's wrestling with God, Gen. 22.24. There wrestled a man with him until the breaking of the day. And it's explained, Hosea 12.3, 4. He had power with God; yea, he had power over the Angel, and prevailed; he wept, and made Supplications to him. Wrestling Souls that are good at holding and drawing with the Almighty, will not let him go till he bless them. The Woman doth not turn her Back upon Christ, but draws the nearer to him, the more he seemeth to drive her away from him, and keepeth arguing with him, and beseeching of him, till he giveth her Satisfaction. But how shall we do to keep up Prayer in the midst of so many Discouragements? 1. Our Necessity should quicken us. And, 2. God's Goodness and Power should support us. Faith pressed with need is earnest in Prayer, when it is dealing with a God gracious and powerful, why should we give over the Suit? (2.) Her Humility. We read of no murmuring, and Impatience or Discontent at Christ's Carriage: No, if we will wrestle with God, we must wrestle with Prayers and Tears, with humble and broken Hearts; there must be no complaining of God, but to God. The Woman doth not tax Christ as harsh and severe, but only maketh Supplication, Lord! have mercy upon me: Son of David! help me. It is said, Matth. 15.25. She worshipped him. But in Mark 7.25. it is said, She fell at his feet. She fell prostrate before him, and owneth the Term of Dog, that justly she might be accounted so, and maketh it her Plea and Claim. Humility is contented to be humbled as deeply as the Lord pleaseth, but cannot bear this, to be excluded from Christ, and the Benefit of his Grace. In all Faith there is always a deep Humility. When Christ rebuketh her as a Dog, she doth not make a murmuring Retort, but an humble Plea, That some of the Mercy provided for Israel might be spared to a poor Canaanite, a Crumb at least. (3.) A resolved Faith under our greatest Pressures: job 15.14. Tho' he slay me, yet I will trust in him. As Antisthenes told his Master that taught him Philosophy, That he should not find a Club big enough to beat him from him. Faith will not quit its Adherence to God for any Difficulty whatsoever; when God seemeth to quit the Believer, the Believer will not quit God, but take him as a Friend, when he seemeth to deal as an Enemy, and still put a good Construction upon his Providence. This Resolute Adherence is seen in three things. 1. An Adherence to his Way, how little soever he seemeth to own it. Psal. 44.17, 18. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. Our Heart is not turned back, neither have our Steps declined from thy way. Sharp Afflictions do not discharge us from our Duty in professing the Truth: As our Steps must not decline, so not our Hearts: Dan. 3.17, 18. Our God whom we serve is able to deliver us from the burning fiery Furnace, and ●e will deliver us out of thy Hand, O King! But if not, be it known unto thee, O King that we will not serve thy Gods, nor worship the Golden Image, which thou hast set up! However God disposes of us, we must keep to our Duty. 2. In Perseverance in the use of Means, Rom. 12.12. Continuing instant in Prayer. We are to use the Duty still, though we have no Satisfaction as to the Event, and as long as there is Life in the Duty, it will come to something at the last. Luke 5.15. We have toiled all night, and have taken nothing, nevertheless at thy Word we will let down the Net. It is enough that these means are appointed by God, and we must use them, though hitherto we have gained little Comfort and Success by them. 3. In a Dependence upon his Promises and powerful Providence. The Woman sticketh to Christ, as only able to help her, though there was little appearance of any help from him. She runneth not away to another Helper, but worshippeth him, cleaveth to him. Better lie dead at Christ's Feet, than die in a state of Alienation from him. We must resolve to be his, though we cannot know that he is ours. No Trouble, how great soever, is a Warrant to quit our Trust; and whatever Disappointment saith to us, it doth not say, Put your Confidence elsewhere, or trust no longer in God. This resolute Confidence is justifiable upon these Grounds. (1.) His Providence will never give his Word the Lie: Let God do what he will, they are approved, who are approved by his Word; and they are condemned who are condemned by his Word. Psal. 73.17. When I went into the Sanctuary of God, then understood I their end. Job 3.3. I have seen the foolish taking root; but suddenly I cursed his Habitation. And on the contrary, Psal. 4.3. But know that the Lord hath set apart him that is Godly for himself; the Lord will hear when I call unto him. Isa. 3.10. Say ye to the righteous, that it shall be well with him: for they shall eat of the Fruit of their doings. (2.) There is more good Will in his Heart, than is visible in his Dealings. The merciful Nature of God should be a support to us, though we see nothing of the Effects of it in his Providence. job 10.13. These things hast thou hid in thine Heart, I know that it is with thee. He speaketh of his favourable Inclination to show pity to distressed Creatures. We are not able always to reconcile his present Dispensations with his gracious Nature, yet Faith must not quit its Hold fast: We must see what is hid in God's Heart, and comfort ourselves with that Favour and Mercy which we know to be Essential to him: Tho' the Mercy and Pity be not visible and obvious to Sense, the Disposition and Inclination abideth in God unchangeable and sure. God is a merciful God still, and Christ a compassionate Saviour, though the Effects be suspended, to try and sharpen our Faith. (3.) Because God loveth to bring Light out of Darkness, to give the Valley of Anchor for a Door of Hope; to bring meat out of the Eater, and sweetness out of the strong; to bring about his People's Mercies by means very improbable and contrary, that he may train us up to hope against Hope. When Deliverance is a coming, it is not always in sight: Christ at a Wedding calls for Water, when he intended to give Wine, john 2.7. And here he rebuketh the Woman as a Dog, when he meant to treat her as a Daughter of Abraham. (4.) When he seemeth to resist and be opposite to his People, he giveth them secret-Strength to prevail over him. When jacob wrestled with God, it was by God's own Strength; God in jacob seemed to overcome God without him, or against him. Was not the Spirit of Christ at work in the Heart of this Woman all the while he seemed to be struggling with her? He never striveth with his Servants, but giveth them suitable Strength to the Task he imposeth on them. 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able; but will with the Temptation also make a way to escape, that ye may be able to bear it. Psal. 138.3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my Soul. He heareth not as to Deliverance, but yet he heareth as to Support. (5.) Because the Saints are wont to train up themselves for these difficulties, by proposing hard Cases to themselves. As Psal. 3.6. I will not be afraid of Ten Thousands of People that have set themselves against me round about. Psal. 27.3. Though an Host should Encamp against me, my Heart shall not fear, though War should rise against me, in this I will be confident. Psal. 46.1, 2. God is our Refuge, and Strength, a very present help in trouble. Therefore will we not fear, though the Earth be removed, and though the Mountains be carried into the midst of the Sea. Presumption is a Coward, and a Runaway from all thoughts of danger; but Faith meeteth its Enemy in open Field, it supposeth the worst, that the Heart may be fortified aforehand against whatever may fall out. They much inure their Thoughts to God, and dwell in and with the Almighty, and reckon upon the Changes of a Reeling World, and so are prepared to be Martyrs, and suffer the worst for God. USE. You have heard this Faith opened to you, labour to get such a Wrestling Faith in expecting the Benefits of the Messiah: you may have your difficulties, 1. About your Spiritual Estate, and Acceptance with God in Christ. You would have the Devil cast out of your Souls, you beg it of God, but he seemeth not to hear you; you are to wait, not to give over the matter as hopeless, and in despondency to throw up all at first. The Lord is Righteous, for I have rebelled against his Commandment, Lam. 1.18. He hath called, and you would not hear, and therefore no● God may delay. It may be you have doubts, whether ever God will hear you, and you question your Election, then consider God's Mercy and your Necessity. Christ hath taught us how to pray for the Spirit. Luke 11.8. Though he will not rise and give him because he is his Friend, yet because of his importunity he will rise, and give him. You continue praying, and it is with you as before, i● may be worse, Rom. 7.9. But when the Commandment came, Sin revived, and I died. A Bullock is most ●nruly at first yoking; Fire at first kindling casteth forth much Smoke: What then? Should you give over seeking to Christ? That is to shut the Door upon yourselves. God seemeth to shut you out, and you are discouraged with a deep sense of your own unworthiness; will he look upon such a dead Dog as I am? In such cases you should creep in at the Back door of the Promise, as Paul doth, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, That jesus Christ came into the World to save Sinners, of whom I am chief. If Christ came to save Sinners, I am Sinner enough for Christ to save; or as the Woman here, Dogs lick up the Crumbs. 2. In some prevailing Carnal Distempers, that you have long wrestled with to get rid of, and you desire the Physician of Souls should Cure you; follow the Means, lay open before him the Plague and Sore of your own Heart. You do not presently find Success, will you therefore give over the Business as hopeless, and go still with a Wound or Thorn in your Conscience? No, consider, (1.) It must be Cured. (2.) If ever it be Cured it must be by Christ. (3.) Use all his Healing Methods. (4.) And beg a Blessing upon all by Prayer, Lord! if thou wilt thou canst make me clean, Matth. 8.2. (5.) Believe his Grace to be sufficient for thee. Be earnest and importunate; we scratch the Face of Sin, but we do not seek to root it out. If you are resolved, you will take no Nay: In a little time, and after some ●erious wrestling with God, you will be eminent in the contrary Grace. 3. In great straits and pressures you seek to God, plead his Covenant, and yet no answer cometh. Will you turn Atheist, and say, It is in vain to pray to God? No, He that believeth will not make haste, Isa. 28.16. Or will you faint and give over the Suit? Where then is the Exercise of your Faith and Patience? It may be God showeth himself strange to you in your Troubles, as jonah 2.4. I said, I am cast out of thy sight, yet I will look again toward thy Holy Temple. Let Faith look to Heaven, and the Covenant made with Christ. Will you give way to the Temptation, till you are bribed by sense? No, look again and again. Let Faith triumph over Difficulties, and the Issue will be comfortable. 4. For the Church, as God's Children prefer Zion above their chief Joy. You pray for the welfare of it, and God giveth no comfortable Answer; what then? Will you neglect your Duty, or abate of your Love? It may be the Clouds are thickened, dangers greater, what! Will you swell against Providence? Hab. 2.4. Behold his Soul which is lifted up, is not upright in him; but the Justice shall live by his Faith. No, it is Importunity, Humility, resolved Confidence, will do you good at the last. Follow the Suit still, and say, For Zion 's sake I will not hold my peace, and for Jerusalem 's sake I will not rest, until the Righteousness thereof go forth as Brightness, and the Salvation thereof as a Lamp that burneth, Isa. ●2. 1. There should be an unwearied Solicitation of God for the Church's Restitution. Christ is the Church's Advocate, we are her Solicitors. This is an Example not to gaze upon, but to imitate. A SERMON ON JOHN VIII. v. 56. Your Father Abraham rejoiced to see my Day; and he saw it, and was glad. THE next Instance and Pattern of a strong Faith, we find in Abraham. We must consider his Faith in two things. 1. His clear Sight of things to come, before the Exhibition of Christ, or his coming in the Flesh. 2. His overlooking the difficulties which seemed to obstruct the accomplishment of the Promise. A Believer hath two great Works to do, to open the Eye of Faith, and shut that of Sense. In both Abraham was Eminent. His opening the Eye of Faith is spoken of here; He saw my Day: His shutting the Eye of Sense, in Rom. 4.13. And being not weak in Faith, he considered not his own Body now dead, when he was about an Hundred Year old, neither yet the deadness of Sarah 's Womb. The former falleth under our Consideration now. Your Father Abraham rejoiced to see my Day, and he saw it, and was glad. The jews were always cracking and boasting that they were Children of Abraham: Christ disproveth their Claim because they did not his Works, john 8.39. If ye were Abraham 's Children, ye would do the Works of Abraham. And in particular, because they imitated not his Faith with respect to Christ, they despised what Abraham made great account of; Abraham rejoiced to see what you see, but they rejoiced not in him, and the Privileges of the Gospel offered by him. He desired to see me, though future and absent; and you despise me now present. He valued what you scorn, and therefore they were degenerate Children of Abraham. In the words observe three Things. 1. The earnest Desire Abraham had to see Christ's Day. Abraham rejoiced to see my Day. 2. His obtaining his Desire in some sort, and in that way which pleased God; and he saw it. 3. The Effect of that Sight; it bred Joy and Contentment in his Mind; and he was glad. Some Explicatory Questions shall be handled. 1. What was Christ's Day? 2. In what sense he earnestly desired to see it? 3. How he saw it? 4. The Gladness which was the Fruit of it. 1. What was Christ's Day? I Answer, His Coming in the Flesh, and setting up the Gospel Dispensation. Day in Scripture is put for all that space of time, wherein any one hath lived, together with the state of things during that time. So Christ's Day was the time, when Christ came to fulfil his Office of a Redeemer, and the state of the Gospel Kingdom there begun. 2. How he earnestly desired to see it. His Earnestness is employed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He rejoiced to see my Day. With great pleasure of Mind he thought of Christ's coming into the World to save Sinners, and desired it might fall out in his time. He had no greater desire than to see Christ's Kingdom set up, and flourish in the World. He rejoiced, he vehemently, and with ardent Affection desired this might come to pass. 3. How he saw it? Not with Bodily Eyes; that Negative is proved, Luke 10.24. Many Prophets and Kings have desired to see those things which ye see, and have not seen them▪ and to hear those things which ye hear, and have not heard them. Abraham was one of these. But affirmatively; he saw it with the Eye of Faith, Heb. 11.13. All these died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them. There it is explained. The Object to be seen was revealed, and set before them in the Promise; and their Eye and Visive Power was Faith. Thus God granted him his desire in a better way. God may suspend the satisfying the desires of his people in their own way all their days, and yet in Effect grant them in a way that is as good, and better for them. Moses would fain enter into the Land of Canaan, but God would only give him a Pisgah-sight. The Exhibition of Christ in the Flesh was denied to Abraham and the Patriarches during their Lives; but yet he gave that which was better than a simple bodily sight, a Spiritual sight of him in the Word of Promise. We desire the Restauration of the Church speedily, but it may be it doth not suit with the Harmony of God's Providence, therefore we must submit our Will to the Wisdom of his Counsels. 4. He was glad, and heartily rejoiced at it. Gen. 17.17. Then Abraham▪ fell on his Face and Laughed. Not as Sarah laughed, as doubting of the Event, Gen. 18.12. but wondering, rejoicing at it, being strong in Faith, that God could, and would make good his Promise. There is the laughing of Exultation, and the laughing of Derision, when one telleth an improbable thing. Sarah's was the laughter of Derision and Unbelief; Abraham's was the laughing of Exultation: The Exhibition of the Messiah, and the setting up his Kingdom in the World, was Matter of great Joy and Consolation to him. Doct. That a strong Faith giveth such a clear sight of Christ, as produceth an Holy Delight and Rejoicing in him. In handling this Point, I. I shall speak of the Ground of Abraham's Faith. II. Of the Strength of it, set forth by a double Effect. 1. His clear Vision and Sight of Christ. 2. His deep Affection, or Rejoicing in it. I. The ground of his Faith. For except the thing to be believed be represented to us in a Divine Revelation, it is not Faith, but Fancy. This sure ground was the Promise of God. And if you ask, what Promise had his Faith to work upon? I Answer, That which you have. Gen. 12.3. In thee shall all the Families of the Earth be blessed. In thee, that is, in thy Seed, as it is explained, Gen. 22.18. In thy Seed shall all the Nations of the Earth be blessed. Now to open this Promise we must inquire, (1.) What this Seed was. (2.) What this Blessedness was. (1.) What was this Seed. We must distinguish of a Twofold Seed of Abraham; his Seed to whom the Blessing was promised, which was to be blessed; and his Seed in whom both Abraham himself, and also his Seed, and all Nations were to be Blessed. The Promise of Blessing to his Seed is spoken of, Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee in their Generations for an Everlasting Covenant, to be a God unto thee, and to thy Seed after thee. Now this Promise to his Seed, was either to his Carnal Seed, which descended from his Loins; God was their God, in Visible Covenant with them: Or his Spiritual Seed, Gal. 3.7. Know ye therefore, that they which are of Faith, the same are the Children of Abraham. Because they walked in the Steps of Abraham, and did receive and obey the Doctrine of Faith, or Covenant of Grace, which he himself believed, and received. But then there was another Seed, in whom he himself and all the Families of the Earth were to be Blessed, that is in the Messiah who was to come; who is the Lord Jesus Christ. The Promise of Multiplication and Blessing of his Seed was but an Appendage of this Promise, and the Means to effectuate it, and so subservient to it. (2.) What was this Blessedness? All that good which resulteth to us from God's Covenant: Chiefly Reconciliation with God, and Life Eternal. First. Our Reconciliation with God, which consists of two parts, Remission of Sins, and Regeneration: Without these two no Man can be capable of Blessedness; and both these are included in the Covenant made with Abraham. 1 st. Remission of Sins. Certainly they are Blessed whose Sins are forgiven, Psal. 32.1, 2. Blessed is he, whose Transgression is forgiven, whose Sin is covered. Blessed is the Man unto whom the Lord imputeth not iniquity. And this is included in the Blessing of Abraham: For it is said, Gal. 3.8. And the Scripture foreseeing, that God would justify the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So that Justification by Faith, a principal part of which is Remission of Sins, is that Gospel-blessing which was purchased by Christ for Abraham's Seed. 2dly. Regeneration was included also, as a considerable part of the Mediator's Blessing. Acts 3.25, 26. Ye are the Children of the Prophets, and of the Covenant which God made with your Fathers, saying unto Abraham, And in thee shall all the kindreds of the Earth be blessed. Unto you first, God having raised up his Son jesus sent him to bless you, in turning away every one of you from his Iniquities. There the Blessing is Interpreted. Secondly. That Eternal Life is included in it also, is evident from the Nature of the Thing. For this being the chief Blessedness, it cannot be excluded; and may be farther proved from the double reasoning of the Apostle from this Covenant. 1. Because the Patriarches sought it by virtue of this Promise. Heb. 11.13, 14, 15. All these died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were Strangers and Pilgrims on the Earth. For they that say such things, declare plainly that they seek a Country. And truly if they had been mindful of that Country from whence they came out, they might have had opportunity to have returned. But now they desire a better Country, that is, an Heavenly. The Argument is, They did not think themselves to be at home in Canaan, but sojourned there as in a strange Country. The Apostle is speaking of Abraham, Isaac, and jacob, who were Heirs of the same Promise, namely of Blessedness in the Seed of Abraham; they still sought another place. 2. Because else God could not act suitably to the greatness of his Covenant-love and Relation, and did not make good his Title, Verse 16. Wherefore God is not ashamed to be called their God, for he hath prepared for them a City. God having made so Rich a Preparation for them, may be fitly called their God. Note our Saviour's reasoning, Matth, 22.31, 32. But as touching the Resurrection of the Dead, have ye not read that which was spoken to you by God? saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the Dead, but of the Living. II. Come we now to the Strength of his Faith: That is seen in Two Things. 1. His Clear Vision. 2. His Deep Affection. 1. His Clear Vision, and Sight of Christ; He saw my Day. The Eagle-Eye of Faith will see afar off, and through many Impediments, and draw Comfort, not only from what is present, visible, and sensible; but from what is distant, and future, and but obscurely revealed. The sight of Faith may be Illustrated by Bodily Sight. Three Things argue the Strength of Bodily Sight. (1.) When the things are afar off that we see; for a weak Eye cannot see afar off. (2.) When there are Clouds between, though the things be clear. To pierce through these Clouds argueth the fight is strong. (3.) When there is but a little sight to see by. To see a thing at a distance, either in the Morning, or Evening-Twilight, argueth a strong fight. All these concur here. (1.) The things to be seen were at a great distance; not to be accomplished in their time, nor a long time after. Thousands of Years, and many Successions of Ages intervened, ere the Messiah was Exhibited to the World, and came in the Flesh, to Erect his Gospel kingdom; yet they went to the Grave in Assurance of this Promise, That in due time the Redemption of sinful Man should be accomplished. Well then, we see the Nature of Faith, that it can look upon things absent, and future, as sure, and near: And without it Man looketh no farther than present probabilities, 2 Pet. 1.9. But he that lacketh these things, is blind, and cannot see afar off. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Purblind Man cannot see things at a distance from him. But Faith surmounts all Successions of Ages, and can fly over many Thousands of Years in a Moment to the Object expected; as the Apostle john, Revel. 20.12. I saw the Dead small and great stand before God. He saw it in the Light of Prophecy; but the Light of Faith and Prophecy differ little. They agree in the general ground, viz. Divine Revelation; they differ only as the general Revelation is the ground of Faith, a particular Revelation is the ground of Prophecy. They agree in the manner of Perception, by Divine Illumination; the Spirit inlightneth Believers, and the Spirit enlightened the Prophets, for they were moved by the Holy Ghost. But only Believers by that general way of Illumination, which is common to all the Saints; the special Illumination is peculiar to Prophets. They agree in the Object, things absent, and future, and at great distance; here there is no difference. They agree in the certainty of Apprehension, only by Prophecy they may define particular Events; by the other, the accomplishment of general Promises. They agree as to the Affections of the Heart, but they differ in the degree, the one hath more Extatick Motions, the other is a more Temperate Confidence. So that you see by this comparison a strong Faith can see things at a distance, and we are affected with them in some manner as if they were present. (2.) When Clouds come between Faith and the Object to be seen. When the Promise was given to Abraham, he was Childless, and so remained a long time. In the Course of Nature his own Body and Sarah's Womb were dead; and after he had a Son God commands him to slay him, and Offer him in Sacrifice. A Command not only against his Natural Affection, but Hope: And then afterwards his Seed was few in number for a long time; and when they did multiply they were oppressed, which was revealed to Abraham. Now to strive against all these difficulties was to believe in Hope against Hope, Rom. 4.18. But this I must reserve to the next time. However it is said of Abraham, He saw my Day; he rested in the Truth and Power of God, and by it resolved all difficulties. To see through such Natural Impossibilities, argueth a strong sight of Faith. (3.) For their Light to go by, it was but a little; the Revelation was but obscure, the Patriarches had only that Promise, Gen. 3.15. Abraham's was a little clearer; all that he had was but this, In thy Seed all Nations shall be blessed. Yet this was but a small glimmering Light in Comparison of what we enjoy; far short in clearness and plainness of the many precious Gospel promises which are made to us. The Daylight is not only broken out, but it draweth ●igh to high Noon. Though they saw not Christ so nearly, and clearly revealed as we do, yet they could do more mighty things with their Faith, than we can do with ours; and did more excel both in Comfort and Holiness. You will say, What is this clear Vision of Christ to us? How shall we judge of the strength or weakness of our Faith by this? Answ. 1. As to Christ; there is a sight of Christ past, present, and to come, which still belongeth to Faith. (1.) Past: To see him whom we have not seen; that is, so to be affected with his Miracles, and Acts of Mediation, as if we had seen him in the Flesh, is still the work and exercise of our Faith. So the Apostle telleth the Galatians, Chapter 3.1. Before whose Eyes Christ jesus hath been evidently set forth, Crucified among you. That is, before you he hath been convincingly declared, as if he were set before your Eyes, Nailed to the Cross. We should receive Christ as it were Crucified in the midst of us. And the more lively and impressive Thoughts we have of this in the Word and Sacraments, the stronger is ones Faith. We do so believe it, and our Hearts are so warmed by it, as if it were all done before our Eyes: Such Evidence and Conviction should we have as to warm our Hearts. (2.) Present: To see him so as to make him the Object of our Love, and Trust. john 6.40. And this is the will of him that sent me, that he that seeth the Son, and believeth on him, may have Everlasting Life. There is a clear sight of Christ still necessary to believing; we must see him and know him Spiritually. Though he be removed from us within the Curtain of the Heavens, yet we must see him, and such Worth and Excellency in him, as may draw off our Hearts from other things; see him so as to believe that he is at the Right Hand of God, negotiating for us, that we may trust ourselves, and our All in his Hands. Stephen said, Acts 7.56. Behold I see the Heavens opened, and the Son of Man standing at the Right Hand of God. He saw the Lord Jesus as in a posture of readiness to assist and help him; that was by Extraordinary Vision, for it is said, The Heavens opened. But Faith doth the like in its degree and proportion: Especially must we see him at the Right Hand of God ready to receive us when we die. (3.) Future: We must see him, that is, be assured of his second Coming, and thoroughly persuaded that we shall see him: As job 19.25, 26, 27. For I know that my Redeemer liveth, and that he shall stand in the latter days upon the Earth. And though after my Skin, Worms destroy this Body, yet in my Flesh I shall see God. Whom I shall see for myself, and mine Eyes shall behold him. At the Resurrection we shall get this Sight, and Blessed Vision of God. Now Faith must overlook all Impediments to assure ourselves of this. 2. There are other Objects about which the Vision of Faith is exercised, as the Glory and Blessedness of the World to come: Faith is the Perspective of the Soul, by which it can see things at a distance as present. It can look beyond and above the World, and draw unspeakable Joy from the Hope of Eternal Life. Moses, Heb. 11.26. Esteemed the Reproach of Christ greater Riches than the Treasures of Egypt; for he had respect to the Recompen●e of Reward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He looked to it. The Glory of the World to come is represented and set before us in the Promise; we see it clearly there, Heb. 6.18. That by two Immutable Things, in which it was impossible for God to Lie, we might have strong▪ Consolation, who have fled for Refuge to lay hold upon the Hope set before us. Heb. 12.2. Looking unto jesus the Author and Finisher of our Faith, who for the joy that was set before him, endured the Cross, despised the Shame, and is set down at the Right Hand of the Throne of God. To this we should look, and see it as if it were before our Eyes, that we may not be alured or terrified by the things that are before our Eyes. But of this I have already spoken in the Nature of Faith; [See Sermons 3 d Volume, on Heb. 11.1.] only let me advice you now to keep the Eye of Faith clear, that Christ and Heaven may be always in view. The Devil seeks to shut it, 2 Cor. 4.4. In whom the God of this World hath blinded the Eyes of them which believe not, lest the Light of the Glorious Gospel of Christ, who is the Image of God, should shine unto them. He doth it by the World; deluding and bribing the Flesh, and Enchanting the Mind with worldly Felicity, so that God and Heaven are forgotten, and that necessary Care which we should use in preparation, for it, is neglected and omitted. But it is opened by the Spirit. Eph. 1.17, 18. That the God of our Lord jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the knowledge of him. The Eyes of your Understanding being Enlightened, that ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. And therefore we should always pray for this Spiritual Eyesalve, that we may have a due sense of the World to come fresh and strong upon our Hearts. Secondly, The next Effect is, deep Affection or Rejoicing in Christ, and all the Work of Redemption done in his Day. Certainly a sight of Christ by Faith doth bring true Joy and Peace into the Soul. Here I shall show, 1. That no other Affection will become Christ, and the Salvation offered by him, and received by Faith, but great Joy. This is evident by the whole drift and current of the Scriptures. The Angels told the Shepherds at Christ's Birth, Luke 2.10. And the Angel said unto them, Fear not, for behold I bring you Good Tidings of great joy, which shall be to all People. Surely Tidings of Christ, the Redeemer of the World, are Tidings of great Joy, because then there was a way found out for our Reconciliation with God, and the taking up that dreadful Controversy between us and him; that Heaven and Earth may kiss each other, and meet again in a Covenant of Love, and Peace, and Grace purchased by Christ, whereby we might overcome the Devil, the World, and the Flesh. The great Enemies of our Salvation are defeated, and a proportionable Happiness found out for Man, without which he would have been as Leviathan in a little Pool. So when this Grace was offered to any, as to Zacheus, by Christ's coming into his house, and bringing Salvation with him: Luke 19.6. He made haste, and came down, and received him joyfully: Or published in the Word, Acts 13.48. When the Gentiles heard these things, they were glad, and glorified the word of the Lord, and as many as were ordained to Eternal life, believed: Now we are concerned as well as they. The Gospel should never be as State-News to Sinners, or as a Jest often told: Our Necessities are the same with theirs, and the Benefits are offered to us as well as them. The Virgin Mary was thus affected, Luke 1.47. My Spirit hath rejoiced in God my Saviour: That Christ was to be born of her, and was form in her. The Eunuch, when Philip had preached to him jesus, and he was Baptised into this Faith, Acts 8.39. He went on his way rejoicing; as Men do that have met with a good Bargain, and have sealed it, and made it sure. So the Jailor, Acts 16.34. He rejoiced, believing in God with all his house: He was but newly Converted, and recovered out of the Suburbs of Hell, ready to kill himself just before, so that a Man would have thought you might as easily fetch Water out of a Flint, or a spark of Fire out of the bottom of the Sea, yet he rejoiced when he was acquainted with Christ: so that you see, none reflect seriously on the Gospel, but they find cause of Joy. We cannot consider and believe the great things which Christ hath done, and purchased for us, with some hope of the enjoyment of them, without Joy. Secondly, The Reasons of this Joy. These must be considered with respect to the Object, the Subject, the Causes. (1.) The Excellency of the Object, which is Jesus Christ, and the incomparable Treasure of his Grace. 1. He is excellent in Himself, as being the Eternal Son of God. Now when he will come down, not only to visit, but redeem a sinful World, this should be matter of Joy to us. He came down, was not thrust down; he came as the Pledge and Instance of the Father's Love, john 3.16. God so loved the World, that he gave his only begotten Son. To make Divine Nature more Amiable; that we might not fly from him as a condemning God, but return to him as a pardoning God, and willing to be reconciled to sinful Man, 2 Cor. 5.19. God was in Christ reconciling the World to himself, not imputing their trespasses to them. And in our Nature died for us, Revel. 1.5. Who hath loved us, and washed us from our Sins in his own blood. Christ would show us a Love that passeth Knowledge, and would surprise Men and Angels with an heap of Wonders in the whole business of our Deliverance from Sin and Misery. And surely we bring down the price of these Wonders of Love, if we entertain them with cold Thoughts, and without some considerable Acts of Joy and Thankfulness. 2. He is also Necessary for us: Rom. 3.19. And all the World may become guilty before God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subject to the Judgement of God, or obnoxious to his Wrath and Vengeance. What could we have done without his Passion and Intercession? If he had not died for Sinners, what had we to answer to the Terrors of the Law, or Accusations of Conscience, or to appease the fears of Hell, and approaching Damnation? How could you look God in the Face, or think a comfortable Thought of him, or call upon his Name, or pray to him in your Necessities? In good sadness what could you do? Would you bewail Sins past, but what Recompense or Ransom for your Souls was there? If you had wept your Eyes out, it would not have been accepted without a Redeemer, or some Satisfaction to Divine Justice: Micah 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with Calves of a year old? will the Lord be pleased with thousands of Rams, or with ten thousand of rivers of Oil? shall I give my firstborn for my transgression? the fruit of my Body for the sin of my Soul? Would you commit Sin no more, or serve God for the future exactly? If that had been possible with a sinning Nature, yet payment of new Debts doth not quit old Scores; or paying what we owe doth not make amends for what is stolen, you might have lain in your Blood: We could not find out a Ransom which God would accept, Psal. 49.7, 8. None of them can by any means redeem his Brother, nor give to God a ransom for him: for the redemption of their Soul is precious, and it ceaseth for ever. No, it is the Lord's Mercy to find out a ransom for us, job 33.24. Then he is gracious unto him, and saith, deliver him from going down to the Pit, I have found a ransom. 3. He is so beneficial to us: We have cause to rejoice, if we consider the many Benefits we have by him. 1 Cor. 1.30, 31. But of him are ye in Christ jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption: That according as it is written, he that glorieth, let him glory in the Lord. Ignorance alienates from God; Depraved Nature brings Doubts and Fears which always haunts us about Eternity, and the way thither. Now when God hath provided such a suitable and alsufficient Remedy, should we not rejoice, and esteem him, and delight in him, and count all things but Dung and Dross in comparison of him, that we may gain him, and his Grace? (2.) The Subject. 1. They are affected with their Misery; for according as our sense of our Misery is, so is our Entertainment of the Remedy. Those that heal their Wounds slightly, little care for the Physician. A Doctrinal sight of Sin maketh way for a dead Opinion about Christ. It is they that are often in tears, and groans, through the feeling of Sin, and fears of the Wrath of God, who do most esteem Christ, and rejoice in him, Matth. 9.13. I am not come to call the Righteous, but Sinners to Repentance: Acts 2.37. And when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and Brethren, what shall we do? A Saviour is welcome to them, for he is to them a comfortable and suitable Remedy. 2. They mind their End, which is to return to God as their proper Happiness. When the Soul seeth nothing better than God, than nothing is sweeter than Christ: Intention of the End maketh the Means acceptable. john 14.6. jesus saith unto him, I am the way, the truth, and the life, no man cometh to the Father, but by me: Heb. 7.25. Wherhfore he is able to save to the uttermost all those that come unto God by him, seeing he ever liveth to make intercession for them. Christ is of no use, but where God is our chiefest Good; for if we be indifferent as to the Favour of God, why should we prise Christ? 3. Their Heart is suited to Spiritual things. To excite Delight, and Complacency, there are two things necessary: The attractiveness of the Object, and the Inclination of the Faculty; Delight and Pleasure is Applicatio convenientis convenienti. If the Object be never so lovely, yet if the Faculty be not suited, there is no delight. We use to say, One Man's Food is another Man's Poison. Rom. 8.5. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. Every Man's taste is according to his Constitution; some are so lost and sunk in the dregs of Pleasures, Honours, and Profits, that they have no relish for better things. Tho' Christ be so excellent, and so suitable, and so Alsufficient to Soul-necessities, yet Carnal Men cannot ●avour him: This Excellency is only valued by a Spiritual Mind. Scarlet maketh no more show in the dark, than a better colour. The Mystery of Redemption to the Carnal is but a cold Story, and the Rose of Sharon but as withered Flowers, and the Promises of the Gospel are as dry Chips. 3. The Causes of it; they are the Holy Ghost, and Faith as his Instrument. This Joy is stirred up by the Holy Ghost, therefore often called, Joy in the Holy Ghost: Rom. 14.17. For the Kingdom of God is not meat and drink, but Righteousness and Peace, and joy in the Holy Ghost: 1 Thess. 1.5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost. And the Comforts of the Spirit, Acts 9.31. Walking in the fear of the Lord, and in the comfort of the Holy Ghost: But than Faith is the Means, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing. 1 Pet. 1.8. Whom having not seen, ye love; in whom, tho' now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory: So that it is a Fruit of Faith, as well as a Work of the Holy Ghost. Faith joined with Love, will bring much Love into the Heart of a Believer, and will cause it to be deeply affected with Christ's Grace. (3.) The Nature of this Joy and Gladness: Here we must distinguish: 1. There is a superstitious Joy, which ariseth from knowing Christ after the Flesh, 2 Cor. 5.16. Wherefore henceforth know we no Man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more; which is seen in this, it prizeth Christ's Name, but neglects his Office; pretends a fond Esteem of his Memory, but despises his Benefits. As the jews would fly in the Face of any that would not count them Abraham's Children, yet would not do the Works of Abraham, so is the Nominal Christian's Joy: This Joy venteth itself in a Carnal way, by outward, Theatrical Pomp, and Ceremonial Observances, but not in real Affection to Christ; yea, they are rather Enemies to his spiritual Kingdom, and Cause, and Servants, and express their rejoicing rather as Votaries of Bacchus than as Disciples of Christ, in a gross and Carnal way: This Joy is a rejoicing in Christ for a day, but we are to make it our daily Work, an holy Festival that lasteth our whole Lives, Phil. 4.4. Rejoice in the Lord always, and again I say rejoice: This is a different thing from Abraham's rejoicing: He had a Prospect of Christ's day, and was exceeding glad; but this is a Carnal owning of the God of the Country, and no more. 2. There is an holy Rejoicing; which may be considered [1.] As to the lively Acts. [2.] Or solid Effects. 1. As to the lively Acts; in solemn Duties, as the Word, and Meditation, and Lord's Supper; it doth your Hearts good to think of Christ, Cant. 1.4.10. We will be glad and rejoice in thee; we will remember thy Love more than Wine: Psal. 22.26. The meek shall eat, and be satisfied; they shall praise the Lord that seek him: Your Heart shall live for ever: Heb. 11.13. All these died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them: That is, when they thought of it, the time of the Gospel was a sweet time to them, and so it is to all other Believers. A Man cannot think of his Pelf or any petty Interest in the World without Comfort; and can a Believer think of the Promises, and not be affected with them? In solemn Meditation, and other Duties, is Faith and Joy acted. 2. As to its solid Effects. (1.) It is such a Joy as doth enlarge our Hearts in Duty, and strengthen us in the way of God, Nehem. 8.10. For the joy of the Lord is your strength: Psal. 119.14. I have rejoiced in the way of thy Testimonies as much as in all riches. The hardest Services are pleasant to one that delighteth in Christ. This Joy is the very life of Obedience, a Christian cannot be without it. (2.) It sweeteneth our Calamities and Crosses. (1.) Common Afflictions. It can never be so sad with us in the World, but we have cause of rejoicing in Christ, Hab. 3.17, 18. Tho' the Figtree do not blossom, etc. yet I will rejoice in the Lord, and joy in the God of my Salvation: For we have better things in him than any natural Comfort which can be taken from us. This should not diminish the solid satisfaction of our Souls. (2.) The Afflictions of the Gospel, Luk. 6.23. Rejoice ye in that day and leap for joy, for your Reward is great in Heaven, for in like manner did their Fathers unto the Prophets: Heb. 10.34. And took joyfully the spoiling of your goods, knowing in yourselves that in Heaven ye have a better and enduring substance: They are fit Occasions to show how much we Value Christ above all our own Interests, how near and dear soever they be to us. (3.) It draweth us off from the vain Delights of the Flesh. Every Man must have some Oblectation; for Love and Delight cannot lie idle in the Soul; either it is taken up with the Joys of Sense, or with the Joys of Faith: And it is good for every Man to Observe what it is that puts gladness into his Heart, where his solid Contentment and Pleasure is. A brutish Heart fetcheth all its Solaces from the World, but a gracious Heart from Christ; the one love Pleasures more than God, but to the other Christ and his Benefits are their matter of Joy and Comfort; this is that they are cheered with, as they get more of Christ into their Hearts, Psal. 4.7. Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased: As David calleth God his exceeding joy, Psal. 43.4. They need not the Carnal Mirth, without which others cannot live, Psal. 4.6. Who will show us any good? USE. Well then, you see Faith is not only a Sight but a Taste, or a feeding on the Promises with delight, Psal. 119.111. Thy Testimonies I have taken for an heritage for ever; for they are the rejoicing of my heart: And such a Delight as draweth off our Hearts from other things, as the Man that had found the true Treasure, Matth. 13.44. For joy thereof goeth and selleth all that he hath, and buyeth that field. I Observe a double Joy in Abraham: 1. In Desiring: He rejoiced to see my day. The Spiritual desires of God's People after Christ, are full of Joy. There is a Joy that accompanieth seeking, before we attain what we seek after, Psal. 105.3. Let the hearts of them rejoice that seek the Lord. Before Complacential Joy, there is a Seeking Joy. Better be a Seeker than a Wanderer, and Delight in Christ keepeth up this seeking. 2. There is a Joy after Faith hath given some satisfaction: First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he rejoiced; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was glad. A Man sick of a Mortal Disease, when he heareth of a Famous Physician, he desires to see him; it is some Contentment to a sick Man to see him; but when his Cure is wrought, he much more rejoiceth: So when we feel the Benefit in our own Souls, it causes Joy, Rom. 5.11. And 〈◊〉 only so, but we also joy in God through our Lord jesus Christ, by whom we have now 〈◊〉 the Atonement. A SERMON ON ROME IV. v. 18, 19, 20, 21. Who against hope believed in hope, that be might become the Father of many Nations, according to that which was spoken, So shall thy Seed be. And being not weak in Faith, he considered not his own Body now dead, when he was above an hundred years old, neither yet the deadness of Sarah's Womb: He staggered not at the Promise of God through Unbelief; but was strong in Faith, giving glory to God: And being fully persuaded, that what he had promised, he was able also to perform. WE are now come to handle the other Branch of Abraham's Faith. A Believer hath but two Works to do, to open the Eye of Faith, and to shut that of Sense. I shall speak of this latter now. This Instance deserveth to be considered by us. (1.) Because he is called once and again, The Father of the Faithful, Ver. 11. and 16. meaning thereby, that his Faith is the Pattern, according to which our Faith is to be cut out, or the Copy to be transcribed by us; or as the Apostle's Expression is, Verse 12. That we should walk in the steps of the Faith of our Father Abraham. (2.) Because this was great and grown Faith. It is negatively expressed, Ver. 19 He was not weak in Faith; and affirmatively, Ver. 20. That he was strong in Faith, giving glory to God. Now in Abraham's Faith we shall consider three things. First, The Ground of it. Secondly, The Excellency and Strength of it, set forth by four Expressions: 1. That he believed in Hope against Hope, Ver. 18. 2. That he Considered not the Difficulties, Ver. 19 He considered not his own Body now dead, neither yet the deadness of Sarah's Womb. 3. That he staggered not at the Promise through unbelief, Ver. 20. 4. That he had a full Persuasion of God's Power. Being fully persuaded that what God had promised he was able to perform, Verse 21. Thirdly, The Fruit and Effect of it, an exact, ready, and selfdenying Obedience to God; not spoken of in the Text, but to be supplied from other Scriptures, especially in those two eminent Acts of Self-denial, his leaving his Country, and offering his Son. Thus was Abraham's Faith tried, by Promises of things strange and incredible, and by Commands of the hardest Duties. First, The Ground of his Faith was the Promise of God, as is often employed in the Text; for it is said, Verse 18. That he might become the Father of many Nations, according to that which was spoken, So shall thy Seed be: And Verse 20. He staggered not at the Promise of God: And Verse 21. Being fully persuaded that what he had promised, etc. There were many Promises made to Abraham, but those to which the Apostle alludeth, are contained in Gen. 15. as appeareth by his Dispute all along, and the comparing the two Chapters. Now the Promise was either general or particular. 1. The general Promise, Gen. 15.1. I am thy shield, and thy exceeding great reward: That God would take him into his Protection, and abundantly reward his Obedience. The like Promise is made to all the Faithful, Psal. 84.11. The Lord God is a sun and a shield, the Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly. The only one and true God, Father, Son, and Holy Ghost, will exercise all his Wisdom, Power, and Goodness, to protect us, and deliver us from all evil, and to give us all those Blessings which are necessarily required to make us fully and eternally Happy. He will be a shield to save us, and protect us, either by way of prevention, or removal of all evil, both Temporal and Spiritual; and he will be a reward to give us all good things, yea a great reward, yea again, an exceeding great reward, which cannot come short of Heaven's glory and eternal Happiness, which is the Aggregation of all Blessings. It is employed also in the Metaphor of being a Sun to us: Here he is as a Sun at its first rising, shining upon us with his Morning beams, of Favour and Compassion, which are very cherishing and comfortable; but then our Sun shall be in its Meridian, when he shall directly, fully, and for ever shine upon the Saints. 2. The other Promise was particular, and thus occasioned: When God had told Abraham, that he would be his shield, and exceeding great reward, he replied, Lord! what wilt thou give me, seeing I go Childless, and the Steward of my house is this Eliezer of Damascus? And again, Behold thou hast given to me no seed; and lo, one born in my house is mine heir, Gen. 15.2, 3. These words of Abraham imply some Diffidence, or Conflict with Unbelief, or a Weakness of Faith at least; though they also may be conceived to represent his Condition to God, and revive the remembrance of an old Promise made to him sometime before, Gen. 12.3. In thee shall all the Families of the Earth be blessed: And they in effect speak to this sense; Lord! how can I take Comfort in the promised Reward, since I do not see the fulfilling of thy Promise touching my Seed? But now mark the Lord's reply, Ver. 4. This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir; that is, thou shalt have Posterity, the Promised Seed shall at length come of thy Loins: And then God led him forth, Verse 5. And he brought him forth abroad, and said, Look now toward Heaven, and tell the Stars, if thou be able to number them: Ocular demonstration leaveth a stronger impression upon the mind; And he said unto him, So shall thy seed be; upon this Abraham believed in the Lord, and he counted it to him for righteousness, Ver. 6. That is, upon this he began to grow stronger in the Faith, more and more overcoming the Doubts of the Flesh, and embracing the great Promises which God had made him. He was a Believer before, but now he commenceth a strong Believer; this is that which is said Verse 18. He believed in hope against hope, that he might become the Father of many Nations, according to that which was spoken, So shall thy Seed be. Secondly, The Excellency of his Faith in four Expressions. I. He believed in hope against hope: Abraham was still Childless, and so remained for some Years after this Assurance from God, and in the Course of Nature he had little reason to expect a Child; but he hoped in the Word of God, when according to the Order of Nature all hope of Issue was cut off. We learn then, that Spiritual Hope can take place, when Natural Hope faileth; as Abraham had a strong Hope in God, when all Appearances seemed to forbid Hope. Most men's Faith is born up by outward likelihoods and probabilities, and when they fail their Faith faileth; they can trust God no farther than they can see him: But true Faith dependeth upon him when his way is in the dark, and there is little appearance of the things we wait for; as Paul could assure them not a Man should be lost, when all hope that any should be saved was taken away, Acts 27.20, 22. I prove this 1. From the Genius and Nature of Faith: There must be some difficulty in the thing to be believed, or else it is not an Object of Faith, Rom. 8.24. But hope that is seen is not hope; for what a Man seeth, why doth he yet hope for? The Nature of Faith and Hope is so, that it is not of things presently enjoyed; for Vision and Possession exclude Hope, and what is easy and next at hand, it is as if it were already enjoyed; therefore it is no Trial of your Faith to wait for probable things, and such as are within the View of Sense or Reason: But to Hope against Hope, when God disappointeth our Confidence, and seemeth to beat us off from believing, yet to adhere to him, this is the disposition of Faith. 2. From the Warrant of Faith, which is the Word of God: Now we must believe God upon his bare word, though we know not what time or way he will take, or by what means the things promised may be accomplished. In things future and invisible we believe against Sense; to say with Thomas, Except I see, I will not believe, Joh. 20.25. this maketh way for Atheism. In things incredible we believe against Reason, Heb. 11.1. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Evidence of things not seen; provided they be revealed by God; we must not be false Prophets to ourselves, and make Promises which God never made; that is to interest his Glory in our vain Conceits, jer. 4.10. Ah Lord God surely thou hast greatly deceived this People and jerusalem, saying, Ye shall have peace; meaning the false Prophets using his Name. And it is a Snare to ourselves; we dream of Deliverance when God intendeth a further Trial, 1 Thes. 5.3. For when they shall say, peace and safety, then sudden destruction cometh upon them, as travail upon a Woman with Child, and they shall not escape: But when the Promise is clear, than we must believe in Hope against Hope: Sense, Nature, and humane Reason must not be heard against Faith, Psal. 27.3. Tho' War should rise against me, in this I will be confident; whatever the Danger was, for he had a particular Promise of coming to the Throne. It must not be, saith Sense; It cannot be, saith Natural Reason; It both can, and will be, saith Faith. Though what God had promised to do, do far exceed the Power of Nature, his Word is enough to Faith. But if we have no express Promise, may we not believe in Hope against Hope? Answer. If Believing be meant only of a Confidence in God's Power, not determining the certainty of the Event. Many times we are cast upon God's Providence, all humane refuge and help faileth, there is no possibility of escape; yet God forbiddeth Despair, and thus driveth us to himself, 2 Cor. 1.9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead: He means, when the furious multitude at Ephesus was let loose upon him for his adherence to his way, Psal. 44.19, 20. Tho' thou hast sore broken us in the place of Dragons, and covered us with the shadow of death, we have not forgotten the Name of our God. We have sometimes that which is equivalent to a Promise, even the usual Practice of God, Deut. 32.36. For the Lord will judge his people, and repent himself for his servants, when he seeth their Power is gone, and there is none shut up or left: Gen. 22.14. In the Mount of the Lord it shall be seen. 3. The Object of Faith, God-all-sufficient. We must neither measure his Goodness nor Power by our Scantling and Module. Not his Goodness, Isa. 55.8, 9 For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. But as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts than your thoughts. Hosea 11.9. I will not execute the fierceness of mine Anger, I will not return to destroy Ephraim; for I am God and not man. We sin as Men, but he pardoneth like a God. Nor his Power, Zech. 8.6. If it be marvellous in the eyes of the remnant of this People in these days, should it also be marvellous in mine eyes, saith the Lord of Hosts? The Promises then made seemed impossible, or improbable to be performed; for the jews were a despicable Remnant, and the Times full of Dangers and Fears. Reason and Probability is not our Support, but Faith, which looketh to God, to whom nothing is impossible. Nothing can be laid in opposition to his Power, or can overbalance his Promises. We are at a loss many times, but God is never at a loss. You would think that man ridiculous, that should say, An Horse cannot carry him upon his Back because a Fly cannot: It is more ridiculous to confine God to Humane Likelihoods and Probabilities: We cannot do this, therefore God cannot. Psal. 78.41. They limited the Holy One of Israel; that is, straightened his Power; as if their Wants were so great, God was not able to supply them; or their Miseries so grievous, that he were not able to remove them; or their Enemies so strong, that he were not able to vanquish them. If there be any difficulty in the Case, it is the fitter for an Almighty Power. Certainly we have no strong Faith, if any Faith, when we cannot see the Truth of God's Promises, unless we see the Possibility of their Accomplishment by Natural means. If it pass the power of the Creature, we say, How can these things be? Alas! you do not know God's Infinite Power. Can you say, Thus far God can go, and no further: This much God can do, and no more? II. He considered not the Difficulties, Ver. 19 And being not weak in Faith, he considered not his own Body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's Womb. Hear we learn, that we must not oppose natural Impediments to the Power and Truth of God. Unbelief will stir up many Objections, great Reasonings within ourselves against the Promise: To hearken to these is to tempt ourselves, and choke our own Faith. As in other Sins, to poor upon the Temptation, is to parley with the Devil, and suffer the Evil to fasten its self upon our Spirits: So in point of Believing, Abraham considered not how dead and unmeet he and his Wife were as to Prolification. First. I shall examine how we are, or are not to consider Difficulties. (1.) In some Sense it is our Duty to consider them, that we may not go about the most serious Work hand over head. Christ bids us sit down and count the Charges, Luke 14.28. For which of you intending to build a lower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it. The Saints are wont to put hard cases to themselves: Psal. 3.6. I will not be afraid of ten thousands of people that have set themselves against me round about. And Psal. 23.4. Yea though I walk through the Valley of the Shadow of Death, I will fear no evil. (2.) Therefore the Ends must be observed. We must consider them to prevent Slightness, and to weaken our Security, but not to weaken our Confidence in the Promise. When they are urged against the Promise, they impeach the Truth of God; but when we consider them to prevent Slightness, it is good. The Difficulties of Salvation must be sufficiently understood, otherwise we think to do the Work of an Age in a Breath: Luke 13.24. Strive to enter in at the straight Gate; for many I say unto you will seek to enter in, and shall not be able. Josh. 24.19. And Ioshu● said unto the People, Ye cannot serve the Lord, for he be is a holy God. It is not so easy a Matter as you take it to be. (3.) Difficulties must be thought on to quicken Faith, not to weaken it: If they be pleaded against the Promise, they weaken Faith; if they be pleaded to drive us to the Promise, they quicken Faith. What greater Arguments are there to press us to dependence, than to consider our Impotency, the looseness of our Hearts, and the strength of Temptations? 2 Chron. 20.12. For we have no might against this great Company that cometh against us, neither know we what to do, but our eyes are unto thee: But to plead against the Promise, is to Consult with the Wisdom of the Flesh, and it hath ever fared ill with the Saints, Luk. 1.18. And Zacharias said unto the Angel, Whereby shall I know this? for I am an old man, and my Wife well stricken in years. Therefore for a while he was struck dumb. So Moses, Numb. 20.12. Hear now ye Rebels! must ●e fetch you water out of the Rock? God had bidden him smite the Rock, and assured him the Water should flow; but he pleadeth the natural Impossibility, therefore he was shut out of Canaan. So that Noble Man, 2 Kings 7.2. Then a Lord, on whose hand the King leaned, answered the Man of God, and said, Behold! if the Lord would make Windows in Heaven, might this thing be? And he said, Behold! thou shalt see it with thine Eyes, but shalt not eat thereof. But he that will not believe the Truth of a Promise, shall not partake of the Benefit of it. Well then, as Abraham regarded not the great Difficulties that might be pleaded to his Faith, from his own and his Wife's Age, so must not we. Secondly, I shall show you the Inconveniences of this sinful considering the Difficulties in all the parts of Faith, Assent, Consent and Affiance. (1.) As to Assent. There are many Difficulties which may be objected against the Truths propounded in the Word; but it is enough to a Believer that God hath revealed them in his Word, and propounded them to his Faith. Reason is apt to reply, as Nicodemus, when Christ spoke to him of Regeneration, john 3.9. How can these things be? Carnal Reason keepeth Men from simple believing, or resting on what is revealed, till they see a Reason for every thing. Now we see a Reason why we do believe, and that is the Word of God, or Divine Revelation; though we do not see a Reason of every thing which we do believe; for many things are Mysteries. In such cases we must receive Truths as we do Pills, not chew but swallow them, take them upon the Credit of the Revealer. To chew produceth a loathsome Ejection, to swallow a wholesome Remedy. Believing in the common Notion of it, is a receiving of Truths upon Trust from another, so it differeth from knowing: And Divine Faith is a receiving such things as God hath revealed, because he hath revealed them. Therefore our first Enquiry is, Whether these things be so or no? Not, how they can be so? There we begin at the wrong end. In many Cases, constat de re, the thing is evident in Scripture whereby it is revealed, but how it can be is beyond our reach; the Modus is not certain. Now when we should believe, we dispute; and so cavil rather than inquire. If it be not plainly revealed by God, you may reject it without Sin and Danger; but if it be, you must not contradict all that you cannot comprehend, otherwise dangerous Mischiefs will ensue. The True God will be no God to you, because you cannot comprehend the Trinity of Persons in the Unity of the Divine Essence. Christ will be no Christ, because you cannot comprehend, how a Virgin should conceive, or how a God should become Man. It is sufficient that it is revealed in Scripture, which carrieth its own Evidence in its Forehead, shining by its own Light, hath the Seal and Stamp of God upon it; and moreover is confirmed by Miracles, and handed and brought down to us by the Universal Tradition of the Church, through the Successions of all Ages, in whose Experience God hath blessed it to the converting, comforting and sanctifying of many Souls. In short, to see a thing in its Evidence is not to believe, but to receive it on the Credit of the Testifyer: If you will not credit it, unless the thing be evident in its self without his Word, you do not believe Christ, but your own Reason; and instead of being thankful for the Revelation, you quarrel with his Truth, because it is in some things above your Capacity. You should be satisfied with the bare Word of God, and captivate your Understandings to the Obedience of it. 2. As to Consent and Acceptance. There are many things may be objected against entering into Covenant with Christ, as our Unworthiness, the fickleness and looseness of our Hearts, how unable we are to keep Covenant with him; but these things must not be alleged against our Duty, and the free offers of the Lord's Grace. (1.) Our great Unworthiness. This is one Reason why the instance of Abraham is produced by Paul, as a pattern of Faith to the Gentiles. As Abraham considered not his Natural Incapacity to have Children; so they, not their unworthiness to be Adopted into God's Covenant. The Gentiles were not a People unto God, but were over-looked in the Dispensations of his Grace; but Hosea 2.23. I will have Mercy upon her, that had not obtained Mercy; and I will say unto them that were not my People, Thou art my People, and they shall say, Thou art my God. Our condition is not so desperate, that the Mercy of the New Covenant cannot reach us, and recover us. So for particular Christians, they exclude and repel Comfort, because they are so vile, and unworthy, and such Sinners: If you be such a Sinner, the more need of a Saviour. You would laugh at him that would argue thus, I am too Cold to go to the Fire, too Sick to send for the Physician, too Poor to take Alms, too Filthy to go to the Water to be Washed. You must not consider what you have been, but what you would be: Christ doth not Invite us because we are Holy, but that we may be Holy. The Objection were of weight, if we did only advise you to be eased of your smart, but not to be rid of your burden; if this Consent were only a Claim of Privileges, and not an Obligation to Duties, or a submission to Christ's Healing Methods. Celsus objected against Christianity, that it was a Sanctuary for naughty Persons, and Men of a Licentious Life; Origen answereth him, That it was not a Sanctuary to shelter them only, but an Hospital to cure them. It is not the Worthy are Invited, ●ut the Thirsty, and the Needy; you are unworthy to the very last, but are you hungry? You are unworthy to receive Christ, but God is worthy to be o●●yed; it is not a matter of Privilege only, but Duty. 2. Your Hearts are so loose and changeable, you are afraid to bind yourselves to God. The truth is, this consent implieth a delivery over of yourselves to Christ, to seek Happiness in the way that he hath appointed; it is the first Egress of the Soul towards the Execution of the Duty of a Christian, our entry into the practice of the Holy Life, and an entry withal into a resolved War with the Devil, the World, and the Flesh, who will resist us herein; and you must consider difficulties, so as to fortify your Resolution. Matth. 16.24. If any Man will come after me, let him deny himself, and take up his Cross, and follow me. He will surprise no Man. Matth. 20.22. Are ye able to drink of the Cup that I drink of? and to be baptised with the Baptism that I am Baptised with? And not to consider, is to discourage your Consent. Obj. You will say, You cannot do it by your own Strength, and you are uncertain of God's Assistance. Answ. Do not foretell the Event, but charge yourselves with your Duty. It is your Duty to engage your Hearts to God, tho' you cannot lay Wagers upon your own Strength: You must resolve, but continually depend upon Christ for the performing of your Resolutions; He will maintain you in your way to Heaven, 2 Tim. 1.12. For I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day: In a sense of your own Insufficiency and Deceitfulness of Heart, you must still rely upon his Grace and Spirit, who hath made many Promises to support and to keep you by his Power through Faith unto Salvation. 3. For Affiance in the great Promise of the Gospel, or offer of Pardon and Life by Christ. There seemeth to be an impossibility to Sense and Reason from first to last: If the 〈◊〉 of Salvation were sufficiently understood, we should see from the beginning to the end, from the first step to its last Period in everlasting Glory; it is the mere Grace and Power of God that carrieth it on in despite of Men and Devils, and therefore it is said, Eph. 1.19. And what is the exceeding greatness of his power to us word who believe, according to the working of his mighty power: As for instance, the reconciling of a guilty Soul to God, Eph. 2.3. Among whom also we had o●r Conversation in time past, in the lust of our flesh, fulfilling the desires of the flesh, and of the mind, and were by n●●ure Children of Wrath even as others: The changing of a naughty and obstinate Heart, jer. 17.9. The Heart is deceitful above all things, and desperately wicked, who can know it? And the giving us an Holy Nature and Life, job 14.4. Who can bring a clean thing out of an unclean? n●t one: Or to quicken us that were dead in trespasses and sins, Eph. 2.1. You also hath be quickened, who were dead in trespasses and sins: To strengthen a feeble and weak Creature, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God: That things meet with so much opposition by the way, Eph. 6.12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this World, against spiritual wickedness in high places: What can maintain us in the midst of so many Temptations? We at length die and rot in the Grave as others do, now the rising of our Bodies after it is eaten by Worms, and turned to Dust, is a thing incredible, and to Flesh and Blood wholly impossible; 'tis wholly within the reach of God's Power. Now since we have ground to hope for all this from the Word of God, even to Pardon our many sins, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon: To change this sinful Nature, that we may become an holy People to God, Titus 3.5. Not by works of righteousness which we have done, but according to his mercy he saveth us, by the washing of regeneration, and renewing of the Holy Ghost: To overcome our Obstinacy, perverseness in evil, fickleness in good: To maintain Grace in the midst of Temptations, jude 24. To him that is able to keep you from falling: And finally to raise us up out of the Grace. We must not consider and plead the difficulties to damp Faith, but to quicken it, going on with our Duty, and wait for his Salvation. III. He staggered not at the Promise through Unbelief: Strong Faith is so satisfied with God's Promise, that it leaveth no place for considerable doubtings, as Abraham here admitted no doubts or questionings touching the Promise of God, but without disputing or arguing to the contrary depended fully upon the Lord, being persuaded he could do what he had promised. There are two Reasons hereof: The Immutability of his Nature, Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong Consolation: And his Tenderness of his Word, Psal. 138.2. For thou hast magnified thy Word above all thy Name: Both these breed this assured Persuasion of God's Faithfulness and Steadfastness, and make his Promise the great Prop and Support of Faith: Now this staggering or not staggering at the Promise, and so the Weakness and Strength of our Faith may refer to three Acts or Parts of Faith. 1. A strong Assent or clear sight of the Evidence of the Truth: If we have the Word and Promise of God, we should believe any thing as surely as if we had the greatest Evidence in the World. Thus some of the Disciples doubted of the Truth of Christ's Resurrection, Matth. 28.27. And when they saw him, they worshipped him, but some doubted. Luk 24.21. But we trusted that it had been he which should have redeemed Israel: This argueth a weak Faith, not vigorous and active; but Faith is strong, as it overcomes our speculative Doubts, and so doth settle and establish our Souls in the Truth, Acts 2.36. Let all the House of Israel know assuredly, that God hath made that same jesus whom ye have Crucified, both Lord and Christ. 2. There is a Doubting or Staggering, as Faith is a Consent; when the Consent is weak and wavering, Faith is weak, Heb. 10.23. Let us hold fast the Profession of our Faith without wavering, for he is faithful that promised: But such a confirmed Resolution as leaveth no room for wavering and looking back, argueth a strong Faith, Acts 21.13. Then Paul answered, What mean ye to weep, and to break my heart? for I am ready not to be bound only, but to die at jerusalem for the Name of the Lord jesus. 3. As Faith implieth a Dependence and Trust, james 1.6, 7, 8. But let him ask in Faith, nothing wavering; for he that wavereth, is like a Wave of the Sea, driven with the wind and tossed; for let not that Man think that he shall receive any thing of the Lord: A double minded Man is unstable in all his ways: Divided between God and other Confidences. 1 Tim. 2.8. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting: Matth. 14.31. O thou of little Faith, why didst thou doubt? Well then, it is a strong Faith that causeth such a Fortitude, that we pass through all Difficulties and Trials without distrust or anxiety of mind. It is opposite to Fainting, Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the living: To Fears and Troubles, Matth. 8.26. Why are ye fearful? O ye of little Faith! Strength of Assent doth exclude speculative Doubts and Errors; Strength of Resolution doth fortif●y us against worldly Temptations, which beget uncertainty; Temptations of Profit, Pleasure, or Vainglory, if the Heart be secretly biased with these: It is opposite to Faith, joh. 5 44. How can ye believe which receive Honour one of another? And strength of Confidence doth exclude those Doubts which arise from Fears of Danger, and Terrors of Sense; in such Cases we dispute away the Comfort of the Promises. IV. He was fully persuaded that what God had promised he was able also to perform: A strong, steady and full Persuasion of the Power of God, argueth a great Faith. (1.) There is no doubt of his Will, when we have his Promise; but the Ability of the Promiser is that which is usually questioned. Unbelief stumbleth at his can, Can God furnish a Table in the Wilderness, Psal. 78.19. and How can these things be? Luk. 1.34. So 2 Kings 7.2. If the Lord should make Windows in Heaven, might this thing be? Nay, and the Children of God themselves: Sarah was rebuked when she laughed, Gen. 18.12, 13, 14. Therefore Sarah laughed within herself, saying, After I am waxed old, shall I have pleasure, my Lord being old also? And the Lord said unto Abraham, Wherefore did Sarah laugh? saying, Shall I of a surety bear a Child, which am old? is any thing too hard for the Lord? Her Laughter was not the Laughter of Exultation, but Dubitation. Moses, Numb. 11.13. Whence should I have flesh to give unto all this People? for they weep unto me, saying, Give us flesh that we may eat. The Case is clear, we Doubt not but in Case of Danger, than we are full of Fears and Suspicions; if of his Will, it is because we are so vile and unworthy; but we are vile and unworthy out of danger as well as in danger, therefore it is of his Power. (2.) God's Power and Alsufficiency is to the Saints the great support of Faith in their greatest Extremities: They are relieved by fixing their Eye on God's Almightiness, as Abraham here. So Heb. 11.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Accounting that God was able to raise him up even from the dead. So for Perseverance, jude 24. Now unto him that is able to keep you from falling. And for the Resurrection, Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things to himself: His Power reacheth to the Grave, and beyond the Grave. So for the Calling the jews, Rom. 11.23. And they also, if they abide not still in Unbelief, shall be grafted in; for God is able to graft them in again. In short, to question his Power is to put him out of the Throne, to deny him to be God, as if he were not able to help his Friends, and to be a terror to his Enemies. Well then, in Matters absolutely promised we have nothing to do but to exalt his Power; therefore you may reason thus, He will do it, for he is able to do it, Rom. 11.23. They shall be grafted in, for God is able to graft them in again. In Matters conditionally promised we must magnify his Power, and refer the Event to his Will, Matth. 8.2. Lord, if thou wilt, thou canst make me clean. (3.) There are two things enlarge our Thoughts and Apprehensions about the Power of God; they are mentioned Verse 17. Whom he believed, even God who quickeneth the dead, and calleth those things that be not, as though they were: We have to do with a God that can say to the Dead, Live. God's Power can bring Life out of Death, something out of nothing: Resurrection and Creation are easy to him. He that can quicken the dead, can quicken those that are dead in trespasses and sins: By the Word of his Power he maketh all things to be that are not; Let there be Light, and there was Light; Lazarus come forth, and he came forth. He causeth things to appear and exist, that had no being before. Thirdly, The Fruit and Effect of his Faith, an exact and constant Obedience, Isa. 41.2. Who raised up the righteous Man from the East, and called him to his foot: The righteous Man is supposed to be Abraham, often designed by that Character, and he was called to his Foot, to go to and fro at God's Command, as the Centurion said, Matth. 8.9. I am a Man under Authority, having Soldiers under me, and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doth it: There are two great Instances of Abraham's Obedience. (1.) His Self-denial in leaving his Country, Heb. 11.8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed, and he went out not knowing whither he went: It is a sore Trial to forsake Kindred, Friends, Lands, Father's House and Inheritance, and to seek an abode he knew not where; such a total Resignation there must be of ourselves to the Will of God. This was done by him, and must be done by all that will be saved. We know where the Land of Promise is, and the way to it, but it lieth in an unknown World. (2.) Another Trial was, Heb. 11.17, 18. By Faith Abraham when he was tried offered up Isaac, and he that had received the Promise offered up his only begotten Son, of whom it was said, that in Isaac shall thy seed be called: Because God would make Abraham an Example of Faith to all future Generations, therefore he puts him to this Trial, to see whether he loved his Isaac more than God: Now Abraham gave him up wholly to God's disposal, even Isaac, on whom the Promise was settled; being assured of God's Power, he made all things ready for the Sacrifice. USE. Let us get such a Faith, even such a sincere, hearty, giving up ourselves to Christ, firmly to rely upon the Promises, and faithfully to obey all his Commands delivered in the Gospel. The Gospel is a summary of what we are to believe and do, Psal. 119.166. I have hoped for thy Salvation, and done thy Commandments: Stick to this whatever Trial is made of you, and you have the Faith of Abraham. SERMONS UPON St. MARK III. 5. SERMON I. MARK III. 5. And jesus looked round about on them with Anger, being grieved for the Hardness of their Hearts. IN the first Verse of this Chapter we read, that there was a Man which had a withered Hand, who came to Jesus for Relief on the Sabbath-Day. Here was a fair Occasion offered to the Pharisees to display their Malice: The Sabbath was of high Esteem and Veneration among the Jews; and therefore now they thought by this means to blast the Repute of Christ among the People. In case he should heal on the Sabbath-Day, their Noise and Clamour against him might seem to be justified: Therefore 'tis said, They watched him whether he would heal on the Sabbath-day, ver. 2. But Christ is not daunted, he goeth on with his Work for all their Prejudices; nay, to make the Miracle more manifest, he biddeth him stand forth, ver. 3. However, to satisfy the People, he disputeth with them: they themselves would do more to a Beast, than he was requested to do to the Man with a withered Hand: Ver. 4. He saith unto them, Is it lawful to do good on the Sabbath-day, or to do evil? to save Life, or to kill? In Matth. 12.10. it is said they propounded the Question to him: and in the 11 th' Verse, by way of answer, he maketh use of an Argument from a Beast fallen into a Pit; He said unto them, What Man shall there be among you, that shall have one Sheep, and if it fall into a Pit on the Sabbath-day, will he not lay hold on it, and lift it out?— But they held their Peace. They could reply nothing by way of Answer, and sufficient Confutation; and they would reply nothing by way of Approbation and Consent. At their malicious Silence Christ is both angered and grieved. There is an excellent Temper and Mixture in his Affections: In Christ's Anger there is more of Compassion than of Passion; he knew how to distinguish between the Man and the Sin, and to manifest his Displeasure and Grief at the same time. The Cause of both is assigned in the Text, for the Hardness of their Hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He was softened for their Hardness. The Point which I mean to handle, is the Grievousness of the Sin of Hardness of Heart: Christ was grieved with it in the Pharisees, and there is not a greater cause of Offence to his Spirit. Doct. That Hardness of Heart is a grievous Sin, very offensive and provoking to jesus Christ. I shall, I. Open the Terms. II. Show you the Nature of this evil Frame of Heart. III. The Kind's of it. IV. The Causes of it. V. The Heinousness of it. VI Some Observations concerning this spiritual Malady. I. For the Terms by which it is expressed: they are two, Heart, and Hardness. 1. Heart. This Hardness is sometimes ascribed to the Neck, as Prov. 29.1. He that being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy. And then it is a Metaphor taken from refractory Oxen, that will not endure the Yoke; and so it noteth Disobedience. Sometimes to the Face, as jer. 3.5. They have made their Faces harder than a Rock. And so it noteth Impudence; they can no more blush than a Rock or Stone. But most usually it is ascribed to the Heart, as in the Text: so Ezek. 3.7. The House of Israel will not hearken to thee, for they will not hearken to me; for all the House of Israel are impudent and hardhearted. And so it noteth Obstinacy. All go together, an hard Heart, an hard Neck, and an hard Face: Men are first disobedient, then obstinate, then impudent. But it is the Heart that we are to consider, which naturally, and in its first Sense, signifieth a piece of Flesh in the Body, which is the chief Seat and Shop of Life; but morally and metaphorically it signifieth the Soul: 1 Sam. 12.20. Serve the Lord with all your Heart; that is, with all your Soul. Now in the Soul there are many Faculties; the Mind, the Conscience, the Memory, the Will and Affections; and they are all expressed by this Term Heart. The Mind is called Heart; Rom. 1.21. Their foolish Heart was darkened; that is, their Mind. The Conscience; 1 Sam. 24.5. David 's Heart smote him; that is, his Conscience. The Memory; Phil. 1.7. I have you in my Heart; that is, I am mindful of you. But usually it signifieth the Will and Affections, as Mat. 22.37. Thou shalt love the Lord thy God with all thy Heart. And this is the Faculty in which this Disease is seated. Blindness is incident to the Mind, Searedness and Benummedness to the Conscience, Slipperiness to the Memory, Deadness to the Affections; but Hardness is incident to the Will, that part of the Soul by which we choose and refuse Good or Evil. 2. Hardness. It is expressed by different Terms in Scripture; sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the Text, and Ephes. 4.18. which noteth a callous, brawny, insensible Hardness, such as is in the Labourer's Hand, or the Traveller's Heel: Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So it is a Metaphor taken from dry Bodies, when the Parts are more condensed, and so more impenetrable. D●xities est qualitas, densas & bene compactas habens parts, difficulter cedens tactui: It doth not easily yield to any Impressions from without. So it is set forth by the Hardness of the Adamant; Zech. 7.12. They made their Hearts as an Adamant Stone. They can no more be wrought upon to receive any Impression of Grace and Reformation, than the Diamond, or Flint, or hardest Rock can be ingraved, or fashioned to any Form by the Tool of the Artificer. II. I must open the Nature of it. The Hardness of Heart discovereth itself by two Properties: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an insensible Heart, and an inflexible Heart. 1. An insensible Heart; as a brawny Substance, or callous piece of Flesh, like the Labourer's Hand, and Traveller's Heel. This the Apostle intimateth, Ephes. 4.18, 19 Having the Understanding darkened, being alienated from the Life of God, through the Ignorance that is in them, because of the Blindness of their Heart: Who being p●st feeling, etc. In one Verse he chargeth them with Hardness of Heart, and in the first Words of the next Verse with loss of Feeling. Feeling of all Senses, though it be not the most noble, yet it is the most necessary; there is no Life without it; it is diffused throughout the whole Body: and in what Member soever it is lost, there is no more Intercourse of vital and animal Spirits; and where 'tis totally lost, there is no more Life. There may be Life when other Senses are wanting: a Man may be deaf, and yet live; blind, and yet live: but if he utterly lose his Feeling, he cannot live. Such a dead senseless Heart is the hard Heart, as appeareth in the Wicked, by that great Security, Ease and Quiet, which they naturally have, though lying under the Gild of many and grievous Sins; and though they be obnoxious to the Wrath of God, yet they are never troubled nor affected with any sense of their Condition: They can sin freely in Thought, foully in Act, without any Remorse and Shame. Ab assuetis non fit Passio: Men are not moved by such things as they are much used to. As they that live by the fall of great Waters, sleep quietly, because they are accustomed to the Noise; so Men that are accustomed to Sin, can swear, and be drunk, and commit Filthiness, or go on in some other Trade of Wickedness, and are never troubled. Mithridates through the Custom of drinking Poison, made it so familiar to him, that he drank it without danger. Elementa non gravitant in suis locis; Elements weigh not in their proper place. A Fish in the Water feeleth no Weight; Sin is not burdensome to wicked Men, it is in its own place. This Insensibleness is the greater, where Men will not be awakened out of their Lethargic Fit by all the Means which God useth to them, by the threatenings of his Word, or the Judgements of his Providence. There is a Method in God's Dispensations; he threateneth, that he may not punish; and punisheth now, that he may not punish for ever. Now the Children of God are startled at the threatenings, and tremble when they see a Storm in the Clouds, before it falleth: As josiah had a tender Heart, and melted at the Threatening, 2 Chron. 34.27. And they are said to tremble at the Word, Isa. 66.2. and Ezra 9.4. But wicked Men think this is a vain Scarecrow; and though they are most obnoxious to the Judgement and Wrath of God, yet they have no sense and tender feeling of it: Therefore God goeth on to his second Dispensation; he punisheth now, that he may not punish for ever. As Absalon set Ioab's Barley-field on fire, that he might draw him to come and speak with him; so God seeketh to make Men serious, to bring them to the Throne of Grace, and sue out their Pardon, by many temporal Judgements: But still wicked Men start aside, and will not turn to him that smiteth them; jer. 5.3. Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive Correction. As the Anvil is smoothed into Hardness by many Blows and Strokes; so are Men more insensible of their Condition, and will not regard the meaning of God's Providences. Well then, an hard Heart is insensible of what they have done against God, or what God hath or may do to them. And so far as we lose our Sense and Tenderness, so far is the Heart hardened. 2. It is an inflexible Heart; it is not easily bend to God's Purpose: say he what he will, Men are as light, as vain, as mindless of Heavenly Things, as basely wedded to the Delights of the Flesh as ever; and obstinately, and against all Means to the contrary, refuse the Counsel of God for their Good. Though God hath the highest Reasons of his side, and great Variety of powerful and alluring Motives to gain Souls to his Obedience, and these represented not only to the Ear by his Messengers, but to the Heart by his Spirit; yet Men are so addicted to their own Wills and Lusts, that they will not suffer themselves to be persuaded by him to accept of his Offers and rich Mercies in Christ; they will not obey the sweet Directions of his Word, nor regard the Motions and Strive of his Spirit, to let their beloved Lusts go, and comply with the Will of God. (1.) They are inflexible to the Counsels of his Word, where God interposeth in the way of the highest Authority, straight charging and commanding us under pain of his Displeasure; and reasoneth with us in the most potent and strong way of Argumentation, from the Excellency of his Commands, and their Sutableness to us as we are reasonable Creatures; from his great Love in Christ, whom he hath given to die for us; from the Danger if we refuse him, which is no less than everlasting Torment; from the Benefit and Happiness of complying with his Motions, which is no less than eternal and complete Blessedness both for our Bodies and Souls: and all is bound upon us by a strict impartial Day of Accounts, when we are to answer for our Neglects, or else to receive the Reward of our Diligence. But alas! the hard Heart defeateth the End of this whole Contrivance. Neither the Awe of God's Authority, nor the Reasonableness of his Commands, nor the wonderful Love of Christ, nor the Joys of Heaven, nor the Horrors of everlasting Darkness, nor the Strictness of the last Day's Account, will work Man to a sense of his Duty, or gain him to make serious Preparation for his own Happiness and everlasting Salvation. Out of what Rock was the Heart of Man hewn? What will work upon you, if this Doctrine, upon which God hath laid out all the Riches of his Wisdom and Grace, will not work upon you? Hath God another Son to die for you? a better Heaven to bestow upon you? or an hotter Hell to scare you withal? Would you have the Day of Judgement more exact and severe? or greater Obligations to all Holiness and Godliness of Conversation, than those already propounded? or more Charms and Perswasiveness added to the Gospel? O no, that cannot be: Infinite Wisdom hath already stated these things. Or would you have God save you against your Wills? or thrust these things upon you without your Consent? Surely it is Obstinacy, plain Obstinacy, and hardness of Heart, that maketh you stand out against God. Psal. 58.4, 5. They are like the deaf Adder that stoppeth her Ear, which will not hearken to the Voice of Charmers, charming never so wisely. So Mat. 11.17. We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. The sweetest Strains of Grace move not the obstinate Sinner. If an Angel come from Heaven, he cannot bring you better Arguments: for the Gospel is the Wisdom of God, 1 Cor. 1.24. If one came from the Dead, he cannot present you with more powerful Motives; Luke 16.31. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the Dead. O why will you not be persuaded? You do in effect say, Let God do or say what he will, he shall not have my Heart. Well then, this Unteachableness and Unperswadibleness is another Property of Hardness of Heart; and Slowness of Heart, and Backwardness to God's Work, is a Degree to it. (2.) It is inflexible to the Motions of God's Spirit: God doth not only invite Sinners by the Word, but knocketh at their Hearts by the pressing Motions and Impulsions of his Grace; and yet they do not open to him to give him entrance. How often have we eluded the Importunity of many warm Convictions, and baffled many Pangs and Checks of Conscience? Acts 7.51. Ye stiffnecked, and uncircumcised in Heart and Ears, ye do always resist the Holy Ghost. Their Ears are said to be uncircumcised, as they do resist the Counsels of the Word; and their Hearts, as they do resist the Motions of the Spirit, who enforceth Truths with a clearer Light and Conviction upon their Hearts. There are many importunate Motions and Convictions which they slight and oppose. An hard Heart goeth to Hell with Violence; the Word standeth in the way, and the Spirit standeth in the way; but still they break through, and so their Condemnation is more just: As the Prophet said, Isa. 7.13. Is it a small thing for you to weary Men, but ye will weary my God also? Wicked Men do not only grieve God's Ministers and Messengers, but his Spirit, in refusing to accept his gracious Offers. The Crime would be less, if the Counsel of the Messengers were not enforced by the Motions and Inspirations of the Holy Ghost. God is not behindhand with a Sinner: If the Words of Men offer occasion of Suspicion and Prejudice, yet these inward Checks and Excitements in their own Bosoms, to be more serious and diligent, carry their own Evidence with them; and upon such a close Application, we should be ashamed to give God the Denial. But they resist all inward and outward Means of Reformation; they resist the Spirit, as well as despise the Minister. But can the Spirit be resisted? Certainly no, when he worketh according to an eternal Purpose of Grace; for God never made a Creature too hard for himself: Yea, it is said even of wicked Men, Acts 6.10. They were not able to resist the Wisdom and Spirit by which he spoke. The meaning is, they could not hinder his Workings, though they thwarted his Motions; the Light was so clear, that they could not hinder the shining of it, nor contradict it, but out of obstinate Malice. But how are they said to resist the Holy Ghost? We had need to vindicate the Place, because it is usually urged against the Efficacy of Divine Grace: The Operation of the Spirit is not irresistible, say they, for the Jews did always resist it. We may grant the whole: Wicked Men of an hard Heart may resist the common Operations of the Spirit, his Light, and his Motions; but the Opposition of the Elect is overpowered by the Efficacy of Grace. There is a Spirit of Resistance in us, but the stronger Operation of the Holy Ghost maketh it to give place; we may kick against the Pricks, till the Soul be awakened, and then God hath us at his own beck. Tho the Grace of Conversion be not common to Elect and Reprobate, yet the Grace that tendeth to Conversion is common, and this may be resisted. God may knock at the Heart that is never opened to him; they may have Excitements; but alas, they are as the Rock or Adamant to the Tool. There is no Impression left upon them. Obj. But if God will use a fainter Operation, why are they to blame? I answer, God is not bound, but they are bound to prepare their Hearts to receive his Motions; let them prove God a Debtor, and they may excuse themselves for their Disobedience. III. The Kind's of Hardness: These will be known by these Distinctions. 1. The first Distinction is, that Hardness of Heart is either, (1.) Natural: or (2.) Voluntary and Acquired: or (3.) Penal and Judicial. (1.) Natural Hardness of Heart is a part of inbred Corruption, which remaineth with us till God take it away by Grace: Ezek. 11.19. I will take away the stony Heart out of their Flesh, and I will give them an Heart of Flesh. The Stone in the Heart is a Disease that all Adam's Posterity are subject unto; it runs in the Blood: It is not incident to Nabals only, or such as he was, Men of a churlish and crabbed Temper; no, all Men are sick, and most Men die of this Disease: We brought it with us into the World, a strong Bend to carnal Things, and by consequence an Averseness from God; and it is a mighty Work of Grace, if we do not carry it with us out of the World. When Nabal died, his Heart was a Stone, and so might yours. (2.) Acquired and Voluntary; when Men do wittingly and willingly reject the Counsel of God, and strengthen themselves in their natural Disobedience and Obstinacy; or being invited to Faith and Repentance by God, out of love to Sin resist God's Call, and put away the Word from them, and refuse to obey: Psal. 95.8. Harden not your Hearts. It is our own Act. And 2 Kings 17.14. They would not hear, but hardened their Necks, like to the Neck of their Fathers. This increaseth our natural Hardness, and maketh it grow more and more, till it be stiffened and settled in an Aversion to God: as a crooked Stick or Twig by growing, becometh more difficult to be made straight. By every Act of Sin we lessen our Awe of God; and having ventured once, grow more bold to sin a second time. Men when they first put forth to Sea, are very fearful, but afterwards laugh at Storms: so when a Man cometh off safe from Sin, he will venture again. By every Act of Disobedience our Incapacity to receive Grace is increased, and our Inclination to carnal Vanities is strengthened: By frequent Acts we are confirmed in the Habit. But nothing increaseth this voluntary Hardness so much as refusing Grace; as no Water is so apt to freeze as that that hath been once heated. God is provoked when we refuse his Grace upon a closer Application; and the Heart is encouraged to continue in Sin. So that by their Carelessness and Delay, Men are hardening by Degrees. Every Call defeated, addeth one Degree of Hardness more; and so God is more apt to desert us and forsake us. (3.) Penal and Judicial Hardness. This adds to voluntary Hardness, as voluntary Hardness implies something above natural. Man as naturally hardened, doth not turn to God; as judicially hardened, he cannot: there is a great Impossibility he should: This is God's Act, he hardeneth as a just Judge, not by infusing Evil, but withdrawing Grace. In Scripture God is said to harden two ways. (1.) By leaving some in their natural Hardness: Rom. 9.18. Therefore hath he Mercy on whom he will have Mercy; and whom he will, he hardeneth. So it is an Act of Dominion; he passeth them by; he may do it justly, he is Lord of his own Grace, and is not bound to save Sinners. This is not an Act of Justice, but Dominion; God doth not act as a Judge, but as a Lord; it is matter of Favour to soften, not Right. (2.) By giving up others to a reprobate Sense, which is a Penal and Judiciary Act: Acts 28.26, 27. Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for the Heart of this People is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed, etc. There is consideration had of Man's Sin, and foregoing Provocations. God punisheth them by their own Sin: Men first harden themselves, they go before peccando, by sinning; then God cometh after judicando, by inflicting this Judgement of Hardness of Heart on them. They harden themselves, and God leaveth them under their Hardness. As jeroboam stretcheth out his Arm against the Prophet; and than God layeth a Judgement upon him, that he could not pull it in again to him, 1 Kings 13.4. So Men hardening themselves, God layeth this Judgement upon them, that they shall not return to any Softness. 2. The next Distinction is, that Hardness of Heart is either total, or partial; some are in the State of Hardness, others complain of it as their present Frame. There is a difference between Hardness of Heart and an hard Heart; some Hardness of Heart is in God's Children: Mark 6.52. They considered not the Miracle of the Loaves, for their Heart was hardened. And Mark 16.14. He upbraided them for their Unbelief and Hardness of Heart. Original Hardness of Heart is not altogether taken away by Grace. Much of the Heart of Stone, or old Averseness from God and holy Things, remaineth with God's Children; but yet they are not wholly insensible, and wholly inflexible to God's Purpose; their Hearts are bend to his Testimonies, though ever and anon they are apt to fall back to the old Bias. Therefore David prayeth, Psal. 119.36. Incline my Heart unto thy Testimonies, and not to Covetousness. The Children of God do often complain of Deadness, and Unaptness for holy things; yet there is not in them that Obstinacy, Impenitency, and hardness of Heart, that is in the Wicked; Rom. 2.5. But after thy Hardness and impenitent Heart, treasurest up unto thyself Wrath against the Day of Wrath. In the one 'tis bemoaned, in the other not; in the one it ariseth from Negligence and Drowsiness, in the other from flat Disobedience and Enmity to God. When God's Children give too free a Contentment and Licence to the Flesh, they have not that Sense, that Liveliness in Prayer, that Readiness to obey, that Delight in the Word, as at other times: but the other are contemptuous and scornful, and do not set their Hearts this way, to please God, or enjoy his Favour. In the Wicked there is a careless Security, no sense of their eternal Condition, they banish it out of their Thoughts: Amos 6.3. Ye put far away the evil Day. If it intrude upon them, they look upon it as a melancholy Interruption; they seek to put off what they do not put away; yea, there is a plain Reluctancy and Opposition to good Things, and a Contempt of God's Messages: But in the other there may be some hanging off from God; for Original Sin is not quite done away, especially under a Distemper occasioned by carnal Liberty. Luke 21.34. Take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting, and Drunkenness, and Cares of this Life; and so that Day come upon you unawares. A Christian is a compound Creature, he hath Hardness as well as Softness; when their Hardness prevaileth, for the present they mourn less for Sin, and do not tremble at the Word, and are not affected with Providences, slight the Warnings and Motions of the Holy Spirit, are more dead in Duty, find not alike Favour in the Promises, and Duties seem more irksome to them. An hard Heart maketh their Work seem hard and tedious. 3. The next Distinction is, that Hardness of Heart is either felt, or unfelt. (1.) Felt, as by Men under a preparative Work, and in God's Children: for Hardness there may be in them; yea, it is their Condition as long as they are in the World. Grief for Hardness is a good sign that there are some tender Parts left. An Heart judicially hardened, can never feel that Hardness, nor grieve for it: but the Children of God fear it as the greatest Evil, and complain of it as the greatest Burden, and so accordingly strive against it. Thus Ephraim bemoaned himself, and his Obstinacy and Inflexibleness; jer. 31.18. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised as a Bullock unaccustomed to the Yoke: Turn thou me, and I shall be turned; for thou art the Lord my God. There is hope of Cure, when they are sensible of the Disease; they fear it in themselves and others, as the greatest Evil: Heb. 3.12, 13. Take heed, Brethren, lest there be in any of you an evil Heart of Unbelief, in departing from the living God: but exhort one another daily, while it is called to day, lest any of you be hardened through the Deceitfulness of Sin. Of all Judgements, the Judgement of the hard Heart is worst. They complain of it as the greatest Burden; Isa. 63.17. O Lord, why hast thou made us to err from thy Ways, and hardened our Heart from thy Fear? They find much deadness and dulness of Spirit; they are not affected with God's Presence in Duties, nor with his Providences in the World. This is their Complaint and Burden; Lord, I have a stiff Neck, that will not easily be brought under the strict Duties of Religion, to meditate, and to pray in private; I have a proud stubborn Heart, too hard for me to take down. Thus do they complain of these things, and strive against it; as a Man that hath a Stone in the Bladder, he useth good Means to soften it, and is careful of his Diet; so are God's Children sensible, and therefore fearful and careful, often bemoaning themselves. (2.) Unfelt: so it is in wicked Men, who never consider the Frame of their Hearts, or bemoan themselves because of spiritual Evils. The Heart of Stone is not sensible of itself: and so God's Children for a while may be under great Desertions, and the Gild of heinous Sins, and be insensible: after gross Falls they may lie in Hardness for a while, till God rouse them up again. Great Falls are like a Blow upon the Head, that stuns us, and amazes us for a while; and it is some good while ere we recover again. David's Conscience was not presently awakened. Spiritual Lethargies are long Fits. David lay ten Months from the Conception to the Birth of his Child, and yet all this while did formally use God's Ordinances and public Service. Nathan comes to him after the Child was born; 2 Sam. 12.14. The Child that is born unto thee, shall surely die. And he never relented till Nathan came to him, as appear by the Title of the fifty first Psalm, A Psalm of David, when Nathan the Prophet came to him, after he had gone in to Bathsheba. All this while Grace was not dead, but in a deep Sleep. The least Sin maketh way for hardness of Heart, much more Sins against Conscience; there is a more long Sequestration then: God will not let you enjoy the Comforts and effectual Presence of his Spirit: These Blows and Wounds will leave you for dead for a long while. SERMON II. MARK III. 5. And jesus looked round about on them with Anger, being grieved for the Hardness of their Hearts. IV. THE Causes of hardness of Heart. 1. Ignorance. The blind Mind and the hard Heart always go together; john 12.40. He hath blinded their Minds, and hardened their Hearts, that they should not see with their Eyes, nor understand with their Hearts. Men are first unteachable, then unpliable: Obstinacy beginneth at Sottishness of Conceit: He that knoweth not what he ought to do, careth not much what he doth. The Children of God never feel hardness in their Hearts, but when the Light in their Minds is unactive or obscured; there is a kind of Darkness for that time. We see that the most carnal Wretches, when they come to die, are sensible; when the Mind is cleared from the Fogs of Lust, and Conscience is awakened, than they feel a great Weight of Sin upon them. Light always begets Tenderness; as in a clear Vessel the Dregs do soon appear. Well then, either they are ignorant, or have but a naked Theory, not the lively Light of the Spirit; and hence it is that their Hearts are hardened. 2. Unbelief: for it is Faith that maketh all Truth's active and lively. The great Motives and Arguments of Religion are mainly fetched from things to come. Now it is not enough to know the things of the World to come, but there must be an hearty Assent to them, as if we did see them before our Eyes. Things that are at a distance, are as nothing to us; as the Stars appear as so many Spangles, they lose much of their Greatness. Men sin, and no Evil cometh of it, therefore they grow bold and senseless in Sin: Eccles. 8.11. Because Sentence against an evil Work is not executed speedily, therefore the Heart of the Sons of Men is fully set in them to do evil. They grow remiss and slack in their Duty. The Reward is not by and by: Mal. 3.14. Ye have said, It is in vain to serve God, and what Profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hosts? We are for a present Good. Now Faith is the Substance of Things hoped for, and the Evidence of Things not seen, Heb. 11.1. It maketh Things present, as if we did see them with our Eyes, as if the Judgment-Seat were set, and the Books were opened. Those that hardened their Hearts, did not believe what God said was true, Heb. 3. from the seventh to the eighteenth Verse. If Men did believe there were an Heaven, and Hell, and Judgement to come, they would not lie in their Sins, they could not be unpliable to God's Motions. All disrespect of Promises and threatenings cometh from Unbelief. Christ did chide his Disciples for their Unbelief and hardness of Heart, Mark 16.14. What is the Reason, that though we preach the Law, and the Judgement of God so much to you, and beseech you to come in and receive Christ, and you shall be saved, and this Time after Time, and Day after Day; and yet the Word hath no Effect upon you, you are as ignorant and careless as ever? The Reason is, you do not believe. Certainly the Word would work otherwise than it doth, if you did believe it. If one should tell a Man, that such an earthly Potentate, if he would but come to him and visit him, would raise him to great Honour, it would be the first thing he would do: Truly so if you did believe that coming to Christ were the only way to Happiness, you would mind it more seriously than you do. Again, if you did believe that the Word of God is true, that God is a just God; if the Drunkard did believe, that Drunkards shall be damned; or the Adulterer did believe, that no Adulterer shall inherit the Kingdom of God; or if the vain Person, or the Gamester did believe, that they must give an Account of their misspent Time, and idle Words, and vain Communication; they would not sport themselves in their Sins as they do. If Men did believe, that God calleth when, and whom he listeth, they would not defer their Repentance, and put off the Motions of the Spirit, but would strike while the Iron is hot, and let out the Sails when the Wind bloweth. But Men do not believe, and therefore go on in their Sins as they do. Tell Men of earthly Things; of a Commodity, which if they would but by, it would yield an hundred for one; surely they would not neglect the Market. We press Men to renounce but a little Ease and carnal Pleasures, and to use Diligence to get Christ into their Hearts, and they shall have a hundred for one: but Men want Faith; therefore Christ lieth by as a refuse Commodity. There is nothing breedeth hardness of Heart so much as Unbelief of what God can and will do. 3. Custom in Sinning. As an Highway is trodden hard by long travelling in it; so the Heart by long Custom groweth more obstinate every day. In Sin there is not only a Fault, Gild, but a Blot, a stronger Inclination to the practice of the same Sin again; as a Brand that has been once in the Fire, is more apt to burn again. Every new Oath is as Oil to the Tongue, to make it more glib and fleet in the repetition of that Oath or vain Speech. There is a natural Tenderness in Men whilst young, at least a lesser degree of Hardness, which will get Strength by Use and Age, if not in time cured: jer. 13.23. How can ye do Good, that are accustomed to do Evil? Water when it first freezeth, will not bear the weight of a Pin, but afterwards by continual freezing it cometh to bear a Cartload. 4. Hypocrisy. Take it for Dissembling, whereby we deceive others; or Formality, whereby we deceive ourselves. For Dissembling: the Pharisees were a dissembling Generation, and they are the famous Instances of hardness of Heart in the first Gospel-days. Hypocrisy is a constant Lie, and every Lie is a Sin against Light. When Men take a Religion out of design, their Pretences condemn them. Men sin, and are secured against the Stroke of the Word, and Checks of Conscience, by their Fame and plausible Appearance. Then for formal performing of good Duties; Prov. 7.14. I have Peace-Offerings with me; this day have I paid my Vows. I do this and that, I read so many Chapters a day, and keep to my Church. Men think they have done enough, though they have done never so little. Hardness of Heart is often occasioned by the Ordinances: Now how do Ordinances harden? They may harden, partly as they irritate Corruption, but chiefly as they are trusted in. Duties sound done, humble Men; as new Wine rendeth and breaketh old Bottles all to pieces. But when formal Duties are used as a sleepy Sop to stop the Mouth of Conscience, the Heart is insensibly hardened. Every Man must have a Religion to lean to: Conscience, like the Stomach when it hath no solid Food, draweth Wind. 5. Pride and Stubbornness against God. Men scorn to be controlled: Exod. 5.2. And Pharaoh said, Who is the Lord that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. Nehem. 9.29. They dealt proudly, and harkened not unto thy Commandments, but sinned against thy judgements, and withdrew the Shoulder, and hardened their Neck, and would not hear. Jer. 13.15. Hear ye, and give ear, be not proud, for the Lord hath spoken. Men scorn to submit to Ordinances, to be checked by God's Messengers, and say, What have we to do with them? In this Light of Christianity, the Contempt is cast upon the Messenger, though indeed the Heart riseth against the Authority of God himself. One great Cure of hardness of Heart is seriously to meditate on God's Power: Deut. 10.16, 17. Circumcise therefore the Foreskin of your Heart, and be no more stiffnecked: For the Lord your God is God of Gods, and Lord of Lords, a great God, a mighty, and a terrible, which regardeth not Persons, nor taketh Reward. Do you know what God is? Will you contend with him? You will fail in the Enterprise; you cannot be hardhearted if you would, in the Issue of the Combat. Pride is the Root of all Sin: what is the Reason Men dare sin? They think they shall carry it out well enough for all God, and so suffer their Lusts to perk above the Commandment. 6. The Deceitfulness of Sin; Heb. 3.15. Lest any of you be hardened through the Deceitfulness of Sin. Now how doth Sin deceive us, and so harden the Heart? (1.) By general Invectives: We all cry out of Sin, and complain of Sin, and yet all this while regard it in our Hearts. We make Sin a Notion, and so defy it in the general, when in Particulars we love it all the while; as many ignorant People defy the Devil, but hold the Crown upon his Head, for he is the Ruler of the Darkness of this World. The Devil careth not for ill Words, so he can keep Possession of the Heart. We make Sin the common Packhorse to bear all our Burdens; Men content themselves with empty Declamations or Forms of satire and Invective, yet the Heart liketh it well enough, and so is insensibly hardened; they are not serious and particular. Men look upon Matters of Religion as abstracted Ideas and Matters of Fancy. O take heed of this. (2.) By delaying; Acts 24.25. Go thy way for this time, when I have a convenient Season I will call for thee. Christian, it is but a Deceit, take heed thy Heart be not hardened by it. What Reason hast thou to presume of that which God can only give? If Cesar had read the Letters overnight to prevent the Conspiracy, he had been safe. What Security have you either of Time or Grace, but your own Presumptions? And he that is Security to himself, is a Fool. It is true all may be redressed by Repentance, but this is not in thy Power, and thy Hardness by delaying increaseth every Day. (3.) It cometh lapped up in carnal Baits of Profit and Pleasure, to gratify our Lusts and Interests. Sin pretends great Advantage; but be not deceived, it will harden thy Heart, and destroy thee, it cannot profit thee. (4.) It hath many Colours wherewith to beguile a Man. It presents itself in another Dress than its own; and therefore we have need to have our Eyes about us: Prov. 28.14. Happy is the Man that feareth always: but he that hardeneth his Heart, shall fall into Mischief. Many Sins lie secret, unrepented of, and so the Heart is hardened. (5.) It will increase upon thee; it groweth to a Custom by Degrees; it is of a bewitching Nature, and soaketh into a Man insensibly, from Thought to Consent, then to Action, then to Reiteration, then to Custom. First, Men excuse Sin, then justify it, than glory in it, and in time they grow senseless, and confirmed in a Habit of Sin, and are loath to quit it. At first Temptations seemed horrible; the first committing of Sin much perplexed the Soul, but in time it is not so burdensome, yea it is become pleasing and delightful. Be not deceived and hardened by saying, it is a little one, and my Soul shall live, unless we take it betimes; as Peter went out immediately and wept bitterly; it cannot easily be subdued. Samson knew that Dalilah had purposed to betray him into the Philistines Hands, and yet he could not leave her. Though Sin cost Men temporal and eternal Life, yet they cannot give it over. (6.) That God will be merciful; this is another thing whereby we are deceived, a Presumption of Impunity. Psal. 50.21. These things hast thou done, and I kept Silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine Eyes. So Deut. 29.19, 20. And it come to pass when he heareth the Words of this Curse, that he bless himself in his Heart, saying, I shall have Peace, though I walk in the Imagination of mine Heart, to add Drunkenness to Thirst. Be not deceived, mark what follows: The Lord will not spare him, but then the Anger of the Lord and his jealousy shall smoak against that Man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven. Take heed of the Deceitfulness of Sin. These are the Causes of Hardness of Heart. V. The Heinousness of it. 1. It is a contending with God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fight with God. The hard Heart is the greatest Enemy God hath on this side Hell. That there is a Contest between God and an hard Heart, who shall have the better, the Instance of Pharaoh showeth: God sendeth a Message to him, and meeteth with a Repulse: His Message to Pharaoh was, Exod. 5.1. Thus saith the Lord God of Israel, Let my People go. And this proud Creature hath the Boldness to deny him: Ver. 2. And Pharaoh said, Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. And he standeth it out after many Warnings and foregoing Judgements. And he doth not stand alone, but hath more Fellows in the World: Nehem. 9.29. They dealt proudly, and harkened not to thy Commandments, but sinned against thy judgements, and withdrew the Shoulder, and hardened their Neck, and would not hear. Every Command of God, every Offer of Grace is a Message from God; To you is the Word of this Salvation sent, Acts 13.26. and it should be respected with as much Reverence as if an Angel himself were the Messenger: Only here is the Difference, God saith to Pharaoh, Let my People go: To us he saith, Let Sin go. It is pity he should have the Repulse. Sin will be as bad an Inmate to the Soul, as the Israelites were a Snare to Egypt; they were fain to thrust them out at length, and were glad they could be so rid of them. I say, this is the Contest between God and his Creatures, whether Sin shall go or tarry; whether Christ shall be accepted or no? He sent Moses and Aaron to Pharaoh; and he hath sent Prophets, Apostles, Pastors and Teachers to us. Let Idols, Images, and false Worship go; Swearing, Sabbath-breaking, Adultery, Murder, Disobedience to Parents, Lying, Covetousness, let it all go, there should not be an Hoof left. This is God's Message. Now if you will try it out, you shall see whose Word shall stand, God's or yours, Jer. 44.28. his threatenings, or your vain and delusive Imaginations. If you put it to the Trial, you have more Boldness than an Angel; jude 9 Yet Michael the Archangel, when contending with the Devil, he disputed about the Body of Moses, durst not bring against him a railing Accusation. An Angel durst not use one passionate Word, and will you dare to set up other Gods, to profane the Sabbath, to swear, lie, or be drunk, and to say we will not let these things go, let God say or do what he will to the contrary? The Contest on God's part is managed for a long time in a mild condescending way; He beseecheth his own Creature; jer. 13.15, 16. Hear ye, and give Ear, be not proud, for the Lord hath spoken: Give Glory to the Lord your God, before he cause Darkness, and before your Feet stumble upon the dark Mountains; and while ye look for Light, he turn it into the Shadow of Death, and make it gross Darkness. Be not obstinate, it is better that you should take down the Stoutness of your Hearts, than that I should pull it down. Let me have the Glory of this Conquest voluntarily, I shall carry it at length: You dream of Happiness and Pleasure; alas▪ you cannot enjoy these vain Delights long: Come, leave them, and I will make you as happy as Heart can wish; but if not, take that that followeth, you will stumble into the Dungeon of Hell, and then be as miserable as Almightiness can make you. job 9.4. He is wise in Heart, and mighty in Strength; who ever hardened himself against God, and prospered? You will never get the day of God; if you contend with him, there is nothing to be expected but Blows. You may indeed overcome him, but it is not by resisting, but stooping; a tender Heart overcometh him: Jer. 31.20. Is Ephraim my dear Son? is be a pleasant Child? for since I spoke against him, I do earnestly remember him still; therefore my Bowels are troubled for him, I will surely have Mercy upon him, saith the Lord. And Isa. 57.18. I have seen his Ways, and will heal him; I will lead him also, and restore Comforts to him, and to his Mourners. But a hard Heart is no Match for God, it is ever foiled in the Enterprise; if they yield not to his Mercy, they are consumed by his Wrath. Pharaoh would contend with God, but found his Maker too hard for him at last. So julian the Apostate. Ezek. 22.14. Can thy Heart endure, or can thy Hands be strong in the Days that I shall deal with thee? I the Lord have spoken it, and will do it. And 1 Cor. 10.22. Do we provoke the Lord to jealousy? are we stronger than he? It is a foolish Contest, it ever endeth with our Destruction. 2. It is in itself the sorest of all Judgements: when other means are urged in vain, God giveth them up to Hardness of Heart; it is one of the Chains of Darkness, in which captive Souls are held unto eternal Judgement. A stormy Conscience, that lieth under the Power of perplexing despairing Fears, is not so bad as an hard Heart: They are both Chains of Darkness, Despair, and Obstinacy, as in the Devils; but in Men Despair may make way for Repentance. God hath them in the Briars, many are brought to Heaven by the Gates of Hell: God hath begun with them, but left these. Again, it will end in Despair; the Heart that is not sensible now, will then be sensible enough. We read of the Worm that never dieth, and the Fire that shall never be quenched, Mark 9.44. In Hell Men will remember, how every Sabbath God did stretch out the Arms of his Mercy to embrace them, and they would not; how Christ offered a Plaster of his own Heart's-blood to cure them, but they refused it, and made light of it; how the Holy Ghost put many good Motions into their Hearts, but they rejected these Thoughts, and would not be interrupted in their Ease and false Peace. O the deep Wounds and Stings these Thoughts will occasion when 'tis too late! 3. It never goeth alone, but bringeth other Judgements along with it. Pharaoh had Plague upon Plague. Zech. 7.12. They made their Hearts as an Adamant Stone, lest they should hear the Law, and the Words which the Lord of Hosts hath sent in his Spirit, by the former Prophets; therefore came a great Wrath from the Lord of Hosts; more than ordinary Displeasure. So Prov. 29.1. He that being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy: They shall be destroyed; not afflicted only, and that without Remedy, there shall be none to help. And Rom. 2.5. After thy Hardness and impenitent Heart treasurest up unto thyself Wrath against the Day of Wrath, and Revelation of the righteous judgement of God. God will harden his Heart against you, shut up his Bowels against you in your greatest Straits: when his Patience is quite spent, God will retaliate. Zech. 7.12, 13. They made their Hearts as an Adamant Stone, lest they should hear the Law, etc. Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of Hosts. There is a time when the stoutest-hearted Sinner, who careth least for God, shall stand in need of his Help, and would give the whole World for one favourable Look from God. But, O no! not a Glimpse, not the least Answer. God's Children meet with sad Suspensions sometimes; Cant. 5.6. I sought him, but I could not find him; I called him, but he gave me no Answer. He seemeth not to hear their Prayers, when they are deaf to his Counsels: He will make them sensible of their unkind ungracious treating of him. 4. It is the great hindrance in the spiritual Life; it depriveth you of Grace; the Spirit of God will not animate a stony Heart: A Body of Flesh is only fit to be animated with a living Soul; so the Heart of Flesh, or tender Heart, by the Spirit of God. Ezek. 11.19, 20. I will give them one Heart, and I will put a new Spirit within you, and I will take the stony Heart out of their Flesh, and will give them an Heart of Flesh; that they may walk in my Statutes, and keep my Ordinances, and do them: and they shall be my People, and I will be their God. So Isa. 57.15. Thus saith the High and Lofty One, that inhabiteth Eternity, whose Name is Holy, I dwell in the High and Holy Place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite ones. There is God present with his Graces. God hath two Places of special Residence, the highest Heaven, and the humblest Heart. In the one is the Presence of his Glory, in the other of his Grace. When the Spirit is humbled and softened, it is a fit Pillow for God to rest on. The hard Heart hindereth us in Duty: 'Tis an hard Heart that maketh our Work hard. If once the Will were gained, all things would be easy in Religion: Rom. 8.7. The carnal Mind is Enmity against God; for it is not subject to the Law of God, neither indeed can be. It is not subject to God, but averse from him. VI The Observations concerning this spiritual Malady. 1. With spiritual Hardness of Heart, there may be a natural and sinful Tenderness. Some Men have a natural Softness and Sweetness of Spirit, as to Commerce with Men, yea rather a faulty Easiness; yet they are very hardhearted as to God: As Zedekiah, Jer. 38.5. The King is not he that can do any thing against you. He was easily drawn by Company and evil Counsel. Usually it is so; an hard Heart is like Wax to the Devil, but as a Stone to God, hardened against Goodness, but exorable, and easy to be entreated by Sin and Satan. If the Devil do but whist, they find an irresistible Power in his Temptations. If carnal Men do but hold up the Finger, it is a strong Cord to draw them to Excess; the Looks and Speeches of the Harlot are enough to cause them to follow, though it be like an Ox to the Slaughter; Prov. 7.21, 22. With much fair Speech she caused him to yield; with the flattering of her Lips she forced him; he goeth after her straight-way, as an Ox to the Slaughter, or as a Fool to the Correction of the Stocks. God may plead and tell us of Grace and Glory, but we mind it not. A Diamond is not wrought upon but by its own Dust. On the contrary, Men may have a stout Heart in Dangers, that are very yielding and trembling in Point of Sins: Prov. 28.14. Happy is the Man that feareth always; but he that hardeneth his Heart, shall fall into Mischief. David could encounter Lions, Bears and Giants, yet in what a weeping humble Posture is he when he hath to do with God: It is good to be a Coward in Sin, pulling and weakhearted as to any Contest with God. 2. Small Sins harden as well as great Sins; it is hard to say which most. It is confessed, for the present little Sins do not deaden and harden the Heart so much as great. As a Prick of a Pin maketh a Man start, but an heavy Blow stunneth him, and leaveth him dead for a while. David when he cut off the Lap of Saul's Garment, and had some revengeful Intention against his Sovereign, he quickly perceived his Error; His Heart smote him, 1 Sam. 24.5. But when he committed the foul Sin of Adultery, he lay insensible for a long space of time. But on the other side, little Sins do by Degrees harden. Great Sins are apparent and liable to the Judgement of Conscience; but we neglect small Sins, and so a Custom groweth upon us, and we are insensibly hardened by our Carelessness and constant Neglect of our Souls. A Surfeit or violent Distemper maketh us run to the Physician; but when a Disease groweth upon us by degrees, it proveth mortal ere we regard it: Therefore we should make Conscience of daily Failings; Heb. 3.13. Exhort one another daily, while it is called, To day; lest any of you be hardened through the Deceitfulness of Sin. Great Falls, as they astonish us for the present, so they awaken Conscience afterwards, and so we regard that and other Sins: As when a great Sound hath awakened us out of a deep Sleep, we easily hear lesser Sounds: But Men slide into a carnal Frame of Heart unawares. Qui nunquam delirat, semper erit fatuus. We would never grow wise but for some notable Acts of Folly. Chrysostom saith, that we should be more watchful of small Sins than of great, Nature abhorreth these, but the other slide into us. A little Leak unespied, drowneth the Ship, as well as a great Breach. If we would look more to small Sins, so many great Mischiefs would not ensue. 3. Sins of Omission harden as well as Sins of Commission, yea sometimes more; a neglect of Duties, as well as the practice of gross Sins; because they use not the means whereby the Heart may be kept soft, and in a due Remembrance of God, and their Duty to him. An Instrument never so well in Tune, if it lie by, it soon groweth out of Kilter. In every Sin of Commission there is a Sin of Omission, but not the contrary. A Man may be civilly harmless, in offensive, and yet have a very hard Heart, if he hold no Communion with God, and neglect the means whereby the Heart may be kept tender. The Neglect of good Duties is a more general means of Destruction than the commission of Evil: Men are estranged from God by the neglect of the Word and Prayer; Psal. 14.4. They call not upon the Lord; attend not upon the means of Grace with that Life and Seriousness they ought to do. 4. None are so confident of the Goodness of their Hearts, as those that have an hard Heart: For the more any spiritual Disease increaseth upon us, the less it is felt. There is Hope whilst there is some complaining of Sin, that there is some Tenderness left. The hardest Heart must needs be the most confident, because they use no Recollection and Reflection upon themselves; jer. 8.6. No Man repent him of his Wickedness, saying, What have I done? What am I, what have I done? Yea they slight their Danger, take up every vain Pretence and Allegation to maintain their carnal Peace and Quiet: Deut. 29.19. And it come to pass, when he heareth the Words of this Curse, that he bless himself in his Heart, saying, I shall have Peace, though I walk in the Imagination of my Heart, to add Drunkenness to Thirst. The Lord will yet spare him, etc. brokenhearted Christians are sensible of the Holiness of God, and what an hard matter it is to hold Communion with him, and observe their own Weakness and Unworthiness; and therefore they complain of the Badness of their Hearts, that there is no greater bent towards God, and are always suspicious of their spiritual Condition. 5. Hardness of Heart is most apt to creep upon us in times of Ease and Prosperity: Solomon saith, Prov. 1.32. The Prosperity of Fools shall destroy them. And Rom. 2.4, 5. Despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering; not knowing that the Goodness of God leadeth thee to Repentance? But after thy Hardness and impenitent Heart, treasurest up unto thyself Wrath against the Day of Wrath. Usually in the times of God's Goodness and Patience, Men are besotted with the Pleasures of the Flesh, and then lose their Feeling: Nothing bringeth a Brawn upon the Heart so much as Sensuality, and an inordinate Use of the Creatures; it taketh away the Heart: and usually in a prosperous Condition Men grow sensual and careless. Pharaoh himself, when under the Rod, could speak as good Words as another; but when he was well at Ease, than his Hardness returned upon him. As Metal in the Furnace is very yielding and melting, capable of any Impression; but out of the Furnace it returneth to its wont Firmness and Consistency. The greatest Plague was upon his Heart when he wanted other Plagues. Men do well in their Wickedness, enjoy themselves with Comfort, and then fear nothing. We see in the brute Creatures, when they are in good Plight, they grow more fierce; so doth Man that aboundeth in Ease and Pleasure, his worldly Happiness maketh the Heart gross and senseless. We had need to take heed of an hard Heart at all times, but especially when we are like to be corrupted with Ease and Pleasure. A sensual Heart will be senseless. 6. Hardness of Heart is a grievous Sin at all times, but then most sinful, when most unseasonable; for Time is an aggravating Circumstance in all things, so in this. Now when is it unseasonable? In times of Judgement, and times of Gospel-Grace. (1.) In times of Judgement: 2 Chron. 28.22. In the time of his Distress did he trespass yet more against the Lord: This is that King Ahaz! There is a Brand set on him. Certainly the Times we live in are extraordinary Times; we have seen many Changes and great Effects of God's Anger for Sin; we have now many spiritual Judgements upon us, Error and Blasphemy, great Divisions and Breaches among God's People, and Scandals of them that profess the Gospel. An hard Heart now is most unsuitable, it is like a Garland of Rosebuds in a Day of Mourning. Clearly upon some the Strokes of God's Providence have lighted very sore; if they shall add Hardness of Heart to their other Plagues, who will pity them? When all the Corrections of an angry God cannot draw any sensible and serious Thoughts from them, how sad is this! I tell you, Christians, it looketh like Hell, to continue Sinning under Suffering, and to be obstinate against God, and the Counsels of his Grace for your Salvation; it speaketh much of a spiritual Plague added to temporal Judgements. If we did persuade you to a Party only, it were more excusable; but when we press you to come to Christ, and you still remain obstinate and hardhearted, this is sad! If the Ministry were only used as a State-Engine to engage you in such a Faction and Design, you might have something to plead for yourselves. Pardon me for dealing thus freely with you, we are Debtors to all, Rom. 1.14. Would you be troubled if the Base should rise against the Honourable? it were a Judgement certainly; but what are you to God? Poor base Worms! will you contend with your Maker? You would complain of it as an heavy Burden, and strange Inversion of all States and Conditions, if Men of mean and low Fortunes should be at the Top, and have Power and Domination over the ancient Gentry and Nobility of the Land. Be it so, but I would have you to consider in the mean time, what an horrible Presumption it is, and how God may take it, that you stout it out against the Fear of God: Alas! there is a greater Distance between you and him, than between you and your Fellow-Creatures: For you to contest it with God to swagger it and outbrave his Ordinances! to contend with his Spirit! how may God complain of this, if it be so grievous to you to be outbraved by your Fellow-Creatures? (2.) Times of Light and great Gospel-Grace. An hard Heart in Gospel-Days is the very Reproach of Ordinances. Many think the Ministry and Ordinances useless things; why? because there is so little Success. You make them useless, and then there will not want those that decry them apace. 2 Cor. 6.1, 2. We then, as Workers together with him, beseech you also, that ye receive not the Grace of God in vain: for he saith, I have heard thee in a time accepted, and in the Day of Salvation have I succoured thee: Behold now is the accepted time, behold now is the Day of Salvation. An heard Heart should be a thing now quite out of Fashion. In a time of Ignorance, or a time of Restraint of Preaching, when Visions are not open, or under a dead sleepy Ministry, God might dispense with what he will not under a clear Discovery of his Will. But now when the Doctrine of the Gospel is so clearly opened, and Christ so freely tendered, now to be estranged from the Fear of God, is as unsuitable as if we should revert to the Fashions of Barbarism, or those kind of Clothes or Dresses which our Ancestors wore, before they were reduced to this Pitch of Civility whereunto we are now arrived. You would laugh at Garments of an antique Fashion; and if the Gallants of the Age should put on the Dress of Adam, or be clothed with Skins newly taken from the Beasts offered in Sacrifice: A blind Mind and a sottish obstinate Heart is more uncomely in the Eye of God. Will you be Strangers in Israel, and lose the Blessings of the times by refusing the stricter ways of God? 7. Hardness of Heart groweth and increaseth on us more and more, if we let it alone; Zech. 7.11.12. But they refused to hearken, and pulled away the Shoulder, and s●opped their Ears, that they should not hear. Yea, they made their Hearts as an Adamant Stone, lest they should hear the Law, and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets. There are so many Degrees mentioned; first they grow slight and careless, and do not care to hear what you say; then they refuse to obey what they have heard; then they grow Sermon-Proof, they can hear, and have no Benefit by it. As long as the Word doth any way affect a Sinner, there is some Hope; but within a while Conscience smiteth not, and Men have gotten the Victory over their Fears and Scruples: And thus they go on from natural to voluntary, and from voluntary to judicial Hardness of Heart, and so are a ready Prey for the Devil. 8. Dilatory Excuses are the last Refuge of an hard Heart. When they can no longer withstand a Conviction, they adjourn and put off the Compliance with God's Will, and so elude the Importunity of the present Conviction. Felix his Heart boggled; Acts 24.25. And as he reasoned of Righteousness, Temperance and judgement to come, Felix trembled, and said, Go thy way for this time, when I have a convenient Season I will call for thee. Mind the present Season, when God is affording Opportunities of getting Grace: Heb. 3.7, 8. To Day if ye will hear his Voice, harden not your Hearts. Psal. 119.60. I made haste, and delayed not to keep thy Commandments. Zacheus, Luke 19.6. he made haste, and came down, and received him joyfully. Peter and Andrew, Mark 4.20. They straightway left their Nets and followed him, Paul, Gal. 1.16. Immediately I conferred not with Flesh and Blood. If God hath given you any Will and Inclination for the present, it is an Advantage. Sin the longer it continueth, the stronger it groweth. He that doth not go over at the Fountainhead, will not be able to go over when the Stream groweth broader; and the farther he goes downward, the broader still he findeth it. Every Day's Impenitency bringeth on a new Degree of Hardness. Would a Man that is to drink that which to his knowledge is poisoned, put the more into his Cup, and then take it off, out of a Presumption that at length he shall find an Antidote? Alas! thou may'st be poisoned and dead before the Antidote comes. SERMON III. MARK III. 5. And jesus looked round about on them with Anger, being grieved for the Hardness of their Hearts. Use 1. OF Trial. Is this our State? Take the two Properties to judge by, Insensibleness, and Inflexibleness. First; A hard Heart is insensible; insensible of Providences, of the Word, and of the State of the Soul. 1 st. Insensible of Providences. 1. Of Mercies: Either of the Author of Mercies; they never look up to the God of their Mercies: Hosea 2.8. She did not know that I gave her Corn, and Wine, and Oil, and multiplied her Silver and Gold. As Swine that feed upon the Acorns, but never look up to the Tree from whence they fall. Cant. 4.1. Behold▪ thou ar● fair, my Love; behold thou art fair, thou hast Doves Eyes. As Doves peck, and look u●ward. It is a sign of a tender Heart, to see God in every Mercy. A drowsy and unattentive Soul never heedeth it, is wholly swallowed up in present Enjoyments▪ and looketh no farther. It is our Privilege above the Beasts, to know the f●rst Cause▪ other Creatures live upon God, but they are not capable of knowing God; they glorify God in their Kind, but we may know him. Idolatry and Sottishness had never crept into the World, if Men had owned the first Cause▪ Or of the End of Mercies, which is to draw in our Hearts to God; therefore they are called Cords of a Man, Hosea 11.4. I drew them with Cords of a Man, with B●●ds of Love. Esther 6.3. What Honour and Dignity hath been done to Mordeca● for 〈◊〉? 2 Sam. 7.2. Th●● the King said unto Nathan the Prophet, See now I dwell in an House of Cedar, but the Ark of God dwelleth within Curtains. When the Heart is urging to Duty upon this score, God hath been good to me, he hath given me Food and Raim●●●▪ What have I done for God? Now the Heart is hard, when we are not sensible of his daily Providence, and gracious Supplies in this kind. 2 Sam. 12.7, 8, 9 Thus saith the Lord God of Israel, I anointed thee King over Israel, and delivered thee out of the Hand of Saul. And I gave thee thy Master's House, and thy Master's Wives into thy Bosom, and gave thee the House of Israel, and of Judah: and if that had been too little, I would moreover have given unto thee such and such things. Wherefore hast thou despised the Commandment of the Lord, to do evil in his sight? David had lost his Awe of God, because he had not a thankful sense of the Mercies of God. 2. Of corrective Providences. The Body is a tender Part with wicked Men; when they are straitened for bodily Conveniences, they will complain: yet the hard Heart is still insensible of Judgements. They are insensible of the Author, or discerning Cause; they do not look upward nor inward; and though doctrinally right in these things, yet they do not seriously consider it, and recall it to mind. Opinion is one thing, and Consideration is another; wicked Men may take up good Opinions, but they do not consider the Force and Consequence of them. (1.) They do not see the Hand of God in them: Isa. 26.11. Lord, when thy Hand is lifted up, they will not see. They look on these things but as a Chance: 1 Sam. 6.9. And see, if it goeth up by the way of his own Coast to Bethshemesh, than he hath done us this great Evil; but if not, than we shall know that it was not his Hand that smote us, it was a Chance that happened to us. If Men own God's Hand, they should take up the Matter with him; but they own it doctrinally, though not practically. A Godly Man hath explicit Thoughts of God. job doth not say, the Sabeans and the Chaldeans, but the Lord gave, and the Lord hath taken away, Job 1.21. They do not complain, when they are crossed, of Chance, but the Lord is angry; and when they are stricken, they consult with him, and humble themselves before him. Wicked Men are sensible of the smart of the Rod, but not of the Hand that holds it. (2.) They do not see the deserving Cause of them, which is Sin. Lam. 3.39, 40. Wherefore doth a living Man complain, a Man for the punishment of his Sins? Let us search and try our Ways, and turn again to the Lord. If Sickness cometh, if a Relation be taken away, if an Estate be blasted, a waking Conscience looks to the Cause; they would see the Mind of God in the Rod. When Israel fell before the Men of Ai, joshua looketh out for the Troubler; so do God's Children. 2dly. Insensible of the Power of the Word: they have no taste, no feeling of the Powers of the World to come. Jer. 23.29. Is not my Word like a Fire, saith the Lord, and like a Hammer that breaketh the Rock in pieces? There is a breaking, and a melting Power in the Word. 1. What Law-work hath been wrought on you? what shake of Heart, and feeling of the Powers of the World to come? Have you been roused and startled out of your natural Condition? Many will assent to this Truth, that all are miserable by Nature: But wast thou ever sensible that this was thy Case, and accordingly affected? Wert thou ever feelingly convinced of thy Misery? Otherwise we do but learn these things, as a Parrot learneth them by rote. What feeling have you of your cursed Estate by Nature? Have you had any Experience of the Terrors of the Lord? You know the Misery of Man by Nature, but have you ever felt it? 2. What Gospel-work hath been wrought on you? what Taste have you had of the good Word of God? what Experience of the Efficacy of the Spirit? 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. 3dly. Insensible of the State of the Soul; they never look after it. If the Body feel but the scratch of a Pin, or want but a Night's sleep, we complain presently; but the poor Soul, though oppressed with Lusts, and unfit for Duties, is never minded nor regarded, and they have no heart to pray for a Release out of that spiritual Judgement. To own the Plague of our own Hearts, argueth Tenderness: 1 Kings 8.38.— which shall know every Man the Plague of his own Heart. When we complain of Lusts more than Fevers, and indisposition of Soul more than weakness of Body, the languishing of Grace more than an outward Consumption, the Stone in the Heart more than the Stone in the Bladder and Kidneys. We find Ephraim bemoaning himself, being ill at ease for an untoward Heart; jer. 31.18. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke. Did you ever complain of the hardness of your Heart, and lay it before God? Do you not bemoan your spiritual Distempers, when lazy and backward? Where is your Relish for the Word? your Delight in spiritual things? Isa. 63.17. O Lord, why hast thou made us to err from thy Ways, and hardened our Heart from thy Fear? Secondly; A hard Heart is inflexible. That will be known, where it is more gross. 1. By a refusal of the Word, when Men will not give God the hearing. Zech. 7.11, 12. But they refused to hearken, and pulled away the Shoulder, and stopped their Ears, that they should not hear: Yea, they made their Hearts as an Adamant Stone, lest they should hear the Law, and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets. They refused to hear, either to vouchsafe their Presence or Attention. Acts 13.46. Ye put it from you, and judge yourselves unworthy of eternal Life. The Case is clear in these, whenas to others it is doubtful; what needeth more dispute in the matter? 2. By an Unteachableness, so as not to apprehend aught that is spiritual. To be ignorant is one thing, to be unteachable is another. Ezek. 12.2. Son of Man, thou dwellest in the midst of a rebellious House, which have Eyes to see, and see not; they have Ears to hear, and hear not: for they are a rebellious House. Acts 28.26. Go unto this People, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. They do not see what they do see; they have no spiritual discerning, though a grammatical Knowledge: Job 5.14. They meet with Darkness in the Daytime, and grope in the Noonday as in the Night. They are simple in the midst of rational Advantages; as the Disciples, Luke 24.16. Their Eyes were bolden, that they should not know him. They see the general Truth, but make no Application. When a Man is showed a thing, and he minds it not, but his Mind is on another Object, that Man may be said to see and not to see, because he doth not regard it. Or a Man that hath a Matter come before him, he heareth it, but his Mind being otherwise employed, he regardeth it not; in which sense he may be said to hear, and not to hear. Not to apply, is not to regard: in seeing rationally and literally, he doth not see spiritually, with any Life and Power. There is a literal Knowledge, and there is a spiritual Knowledge; the literal Knowledge is that which the hard Heart may have. It is said, 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ, ministered by us, written not with Ink, but with the Spirit of the living God; not in Tables of Stone, but in the fleshly Tables of the Heart. It is an Allusion to the Law of Moses; consider it in the Letter, as separated from the Spirit, and only as a Law written in Stone, wherein there is a naked Direction of Life, but no Power: so a stony Heart may see, but in seeing they see not. But the Spirit of Christ writeth it on the Mind and Heart, and maketh the Heart docile and tractible; Rom. 7.6. That we should serve in newness of Spirit, and not in the oldness of the Letter. The Letter of the Law only manifested Duty, but gave no Power to perform it; it discovered Corruption, but gave no Strength to subdue it; it was written in Tables of Stone, to show the hardness of Man's Heart. But now the Law, when it cometh in upon us with a spiritual Light, softeneth and strengtheneth the Heart, and maketh it docible and pliable to God's Counsel. 3. By an unwillingness to be admonished in public or private; if in public, the greater the Evil. Private Admonition is a kind of Charge, a closer Application. To storm against private Admonition, argueth an ill Spirit, when Men are loath to be disturbed in the ways of Sin. But much more against public Admonition, where the Application ariseth not so much from a personal Charge, as from their own Consciences. When Men cannot endure sound Doctrine, it is a dangerous Crisis, that which the Prophet jeremiah speaketh of, chap. 6.10. To whom shall I speak and give warning, that they may hear? Behold, their Ear is uncircumcised, and they cannot hearken; behold, the Word of the Lord is unto them a Reproach, they have no delight in it. Surely Men delight in Satan's Arms, when they are loath to be plucked from thence: Satan hath made his Nest there, and is loath to be disturbed. 2 Sam. 23.6, 7. But the Sons of Belial shall be all of them as Thorns thrust away, because they cannot be taken with hands. But the Man that shall touch them, must be fenced with Iron, and the Staff of a Spear. The Sons of Belial are compared to Thorns that cannot be touched with hands, but rend and tear those that meddle with them. Men are angry that they cannot quietly enjoy their Lusts. Plausible Strains are very suitable to a carnal Heart, or tame Lectures of contemplative Divinity; but sound Doctrine that rendeth and teareth the Conscience, is not endured. 4. By scoffing at the Word. The Chair of the Scorner is a Preferment in Sin. Psal. 1.1. Blessed is the Man that walketh not in the Counsel of the ungodly, nor standeth in the Way of Sinners, nor sitteth in the Seat of the Scornful. Jer. 23.34 to 39 And as for the Prophet, and the Priest, and the People that shall say, The Burden of the Lord, I will even punish that Man and his House. Thus shall ye say every one to his Neighbour, and every one to his Brother, What hath the Lord answered? and what hath the Lord spoken? And the Burden of the Lord shall ye mention no more, for every Man's Word shall be his Burden; for ye have perverted the Words of the living God, of the Lord of Hosts our God, etc. The Prophets used to begin their Prophecies with the Burden of the Lord; and they would in mockery demand, What Burden they had from the Lord for them? Now shall we hear again of the Burden of the Lord. Saith God, Every Man's Word shall be his Burden; that is, you shall dearly pay for this scoffing Language, your Words shall be your Burden. But these Marks may not be close enough, let me propound other things. (1.) Did you ever lay down the Buckler before God, and say, I have done foolishly, I will do so no more? Were you ever feelingly convinced, and your Lusts powerfully subdued? Did you ever say as Paul, Acts 9.6. Lord, what wilt thou have me to do? Every Man carrieth on his Opposition against God, till he be brought to yield by a mighty Spirit breaking in upon him. When were the Wings broken, that you could fly no longer? the Will subdued, that you said, Lord, I have too long stouted it out against thee, so that you were willing to be at peace with God? Isa. 27.5. Let him take hold of my Strength, that he may make peace with me, and he shall make peace with me. Were you ever forced to cry Quarter? Didst thou ever apprehend God ready to smite and give Fire upon thee, and then in a submissive Posture didst entreat him to stay his Hand? (2.) What Effect hath the Word upon you? Isa. 66.2. To this Man will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my Word. It is a great part of Sensibleness to tremble at the Word. What melt and yield of Heart do you express? Doth it put you upon recourse to God? 2 Chron. 34.27. Because thine Heart was tender, and thou didst humble thyself before God, when thou heardest his Words against this Place, and against the Inhabitants thereof, and humbledst thyself before me, and didst rend thy Clothes, and weep before me, I have even heard thee, saith the Lord. Didst thou ever humble thyself before the Lord, to clear up Matters between God and thy Soul, and to get thy Doubts resolved, and thy Lusts mortified? (3.) What pliableness has there been in thee to the Holy Ghost's Motions? A Man that hath a tender Heart, yieldeth to the Motions of the Holy Spirit: Psal. 27.8. When thou saidst, Seek ye my Face; my Heart said unto thee, Thy Face, Lord, will I seek. There is a quick Echo to God's Voice. Isa. 6.8. I heard the Voice of the Lord saying, Whom shall I send? and who will go for us? Then said I, Here I am, send me. There is not only a readiness to obey, but he offers himself to the Work. When we grow lazy and backward in holy things, and hang off, it is a high degree of hardness of Heart. Use 2. Exhortation. 1. To press us to beware of hardness of Heart. It is a grievous Sin. I shall use three Arguments. (1.) It depriveth you of Grace. See before, pag. 507. (2.) It unfitteth you for Duty, while we are under the power of it. An hard Heart is forced and superstitious. With what Coldness and Formality did David pray, during the suspension of God's Grace? We come into God's Presence with great Backwardness and Reluctancy, while we are under the power of a hard Heart. (3.) It fitteth for Judgement. The Heart groweth harder and harder, and the Mind blinder and blinder, till it be cast into an utter Indisposition and Impossibility of Repentance. Hardness of Heart turns a Man into a Beast, nay into a Devil; and according to our Sin, so is God's Wrath: Rom. 3.5. After thy Hardness and impenitent Heart, thou treasurest up unto thyself Wrath against the Day of Wrath, and Revelation of the righteous judgement of God. 2. To press us to come out of this evil Frame of Spirit. Arguments. (1.) As long as the Heart is hard, you are very remote from the Comforts of the Gospel. Christ came to heal the brokenhearted, Luke 4.18. So Matth. 9.12, 13. They that be whole, need not the Physician, but they that are sick. I came not to call the Righteous, but Sinners to Repentance. You are full of Sin, but not sick; as a Toad is full of Poison, but the Toad is not sick, because it is natural to him. Will a Physician go about to cure a Toad? Men lie under a great weight of Sin, yet they sleep, and eat, and drink, and trade, and look as well as ever, feel no Pain, nor any thing to trouble them. These Men have no Need and Will to be cured, and of all Men are most properly said to be dead in Trespasses and Sins; they neither break an hour's sleep, nor abate one drachm of their carnal Delights, but are Heartwhole. The Physician hath no desire to meddle with them that will not take what he prescribeth; as carnal Men will not submit themselves to God's Directions. (2.) You are very remote from the Work of the Gospel. As God maketh a way for his Anger, so he maketh a way for his Mercy and Grace. The Heart is fitted and prepared for the Spirit's Residence. It is softened before it is quickened. Ezek. 36.26, 27. I will take away the stony Heart out of your Flesh, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them. The vital Spirit is not infused, till the Body be organised and form. God made Adam out of the Dust of the Ground, and then breathed into him the Breath of Life. The Spirit of Grace coming into the tender Heart, maketh way for itself. Now for the Cure of it I will recommend unto you two Means, two Graces, and two Ordinances. First; Two Means, Light and Love. 1 st. Light. Jer. 31.19. Surely after that I turned, I repented; and after that I was instructed, I smote upon my Thigh: I was ashamed, yea even confounded, because I did bear the Reproach of my Youth. Men that know not the Nature and Danger of Sin, are little troubled about it. Where there is no Knowledge, there is little Conscience. When the Troops of Syria were smitten with Blindness, they were easily led into the midst of their Enemies, 2 Kings 6.18, 19 And when they thought themselves at Dothan, they were in Samaria. Ignorance, because it is not always accompanied with gross Acts, is little thought of; but it is a bloody Sin: If Men did know God and themselves more, they could not be satisfied with their Condition. Ignorance is the greatest cause of hardening. 2dly. Love. I do not consider it as a Grace, but as an Argument to melt the Soul. It is a forcible Argument, and a kindly Argument. 1. It is a forcible Argument. Saul relented when David had an advantage against him, and spared him in the Cave; 1 Sam. 24.16, 17. Saul lift up his Voice and wept; and he said to David, Thou art more righteous than I; for thou hast rewarded me Good, whereas I have rewarded thee Evil. To make the Heart relent, it is good to study God's Kindness, not only how he hath spared us, but how he hath blessed us. (1.) For temporal Mercies, Creation and Providence. For the Mercies of Creation. We all condemn the Rebellion of Absolom for rising against his Father. God made us out of nothing; none so much a Father as God, and yet we rebel against him. If we had lost a Limb, an Eye, a Tooth, or an Arm, would we injure him that could restore us these things? God gave them to us at first, how should the Thoughts of this soften our Hearts? Then for the Mercies of Providence: Nathan mentions God's Mercies to David to humble him; 2 Sam. 12.7, 8, 9 I anointed thee King over Israel, and I delivered thee out of the hand of Saul. And I gave thee thy Master's House, and thy Master's Wives into thy Bosom; and gave thee the House of Israel, and of Judah; and if that had been too little, I would moreover have given unto thee such and such things. Wherefore hast thou despised the Commandment of the Lord, to do Evil in his Sight? It is God that feedeth and maintaineth you, and preserveth you. Men stand upon their Honour in the World, to be true to their Interest, not to be unthankful to their Preservers. Now God giveth us Life and Breath, and all things. You value these things when they are given you by Men, much more should you when they are given you by God. Is Water the worse because it cometh from the Fountain, and not from the Cistern? Water is purer in the Fountain. We have more Reason to value Mercies when they come from God, that so great a Majesty should look after you! Psal. 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth. That God that standeth not in need of you, as Man doth of the meanest! that God whom you have offended, whose Favour you are so much concerned about! In a small Gift from a King, the Favour is valued: we are continually fed and maintained at the Expense and Care of his Providence. (2.) For spiritual Mercies, they melt the Heart. What great Love Christ showed in the Business of our Salvation, what he left, what he suffered, what he purchased. 1. What he left. That Love that is accompanied with Self-denial, is accounted the highest: how many Degrees did the Sun of Righteousness go back? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 2.8. He humbled, or emptied, himself. There was a Veil upon his Godhead: when he was rich, for our sakes he became poor, 2 Cor. 8.9. In the Fullness of the Godhead he abstained from the Use of it. Did Christ leave Heaven, and wilt not thou leave thy Lusts? Was he made the Son of Man, and wilt not thou be made the Son of God? It was his Abasement, but it is our Advancement. 2. What he suffered. We are more affected with what Men suffer for us, than with what they do for us. Cubitum sin● manu; To show the Stump of the Arm where the Hand was lost, was an effectual Plea; Zech. 12.10. They shall look upon me whom they have pierced; and they shall mourn for him, as one mourneth for his only Son, and be in Bitterness for him, as one that is in Bitterness for his Firstborn. Sin doth most affect the Heart, when we consider the Wrong done to Christ by it. Amor doloris causa; the more a Man loveth another, or apprehends that he is loved of him, the more he is grieved, that he hath any way injured him. Your Sins strike at Christ, and have pierced him; shall not your Hearts be pierced, when his Head was pierced with Thorns, his Hands and Feet with Nails, his Heart with Sorrows? Can you look upon Golgotha with dry Eyes, and a careless stupid Heart? Think that you heard Christ say, Behold, is any Sorrow like to my Sorrow? Will you still go on in your Rebellion against me? Is all nothing, all that I have done and suffered for you? 3. What he purchased for us: He gave himself a Ransom and Price, a Ransom to free us from Death and Hell. We would love a Man that should get a Pardon for our Lives when we are condemned to die. 1 Thess. 1.10. Even jesus, who delivered us from the Wrath to come. There was never any such Wrath past or present, it is a thing to come, when he shall stir up all his Wrath: And a Price to purchase for us the Favour of God, and our eternal Abode with him in Heaven. Heaven is called the purchased Possession, Ephes. 1.14. If we were to be annihilated, or to spend our time in some obscure Place, it were Mercy; but to be for ever with the Lord, and to be filled up with God, who can express the Greatness of this Mercy? And all this is freely offered to you in the Gospel. Things that concern us, affect us; and therefore surely this should melt the Heart; Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God. What! shall not Mercy prevail? joel 2.13. And rend your Heart, and not your Garments, and turn unto the Lord your God; for he is gracious and merciful, slow to Anger, and of great Kindness, and repenteth him of the Evil. Surely God's Graciousness and Readiness to receive returning Sinners, should work upon us. An Hammer will easily break an hard Stone against a soft Bed; but if it be laid on an hard solid Body, that will not give way underneath; strike as hard as you will, it is kept from breaking: so smite thy Soul on the Gospel, Hell and Damnation may be the Hammer; but then lay thy Soul upon the Gospel and Gospel-Considerations, than it breaketh all to shatters. Strike thy Soul with the Blows of God's Wrath against the Law, and it resists still; all doth but make us desperate: but now remember the Mercies of the Lord, how freely he inviteth returning Sinners, and this breaks the Heart to pieces. 2. It is a kindly Argument; the Heart is not till then kindly humbled for Sin as Sin. An apprehension of Wrath is one thing, godly Sorrow is another thing; the former is necessary, but not enough. 2 Kings 22.19. Because thine Heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spoke against this Place, and against the Inhabitants thereof, that they should become a Desolation and a Curse, and hast rend thy Clothes, and wept before me, I also have heard thee, saith the Lord. threatenings may terrify, but this melts the Heart, and begets a serious Remorse for Sin, as offensive, displeasing and grievous unto God: 2 Cor. 7.10. For godly Sorrow worketh Repentance to Salvation, not to be repent of; but the Sorrow of the World worketh Death. Ezek. 6.9. And they that escape of you shall remember me among the Nations, whither they shall be carried Captives, because I am broken with their whorish Heart, which hath departed from me, and with their Eyes, which go a whoring after their Idols; and they shall loathe themselves for the Evils which they have committed in all their Abominations. Not only for the Evils which they have suffered, but which they have committed; for the Evil that is in Sin, not for the Evil that is after Sin. 2 Chron. 32.26. Hezekiah humbled himself for the Pride of his Heart. Not only for the Inconvenience and Mischief done thereby, but because God was offended. That Christian Niobe wept much, because she loved much, Luke 7.47. Secondly; There are two Graces, Faith and Fear. 1. Faith. As Reason maketh a difference between a Man and a Beast, so doth Faith between a Man and a Man. It is Faith bringeth us under the power of a Truth, and maketh Light active. Three times Christ reproached his Disciples for hardness of Heart, and still the Cause given is Unbelief. Mark 6.52. They considered not the Miracle of the Loaves, for their Hearts were hardened. Mark 8.17. Why reason ye because ye have no Bread? Perceive ye not yet, neither understand? Have ye your Heart yet hardened? Mark 16.14. Afterwards he appeared unto the eleven as they sat at Meat, and upbraided them because of their Unbelief and hardness of Heart, because they believed not them which had seen him after he was risen. A Man is dull, stupid and senseless, till Faith maketh Light break in upon the Heart with Power; till than he will not make use of his Eyes, Ears, or Memory. All Affections follow Persuasion. Faith persuadeth of Death, and Hell, and Judgement to come. We would not trifle away the Day of Grace, if we did believe the Goodness of God offering Favour and Life eternal in Christ. Haec audiunt quasi somniantes: Men entertain these things as a Dream, and are only a little troubled for the present, till they thoroughly believe them. 2. Fear. It is always made a Preservative against hardness of Heart. Isa. 63.17. O Lord, why hast thou made us to err from thy Ways, and hardened our Heart from 〈◊〉 Fear? Fear argueth a constant sense of God's Presence, and a deep respect to him, so as that we are loath to offend him; it makes the Soul to walk as in God's Company, and therefore it is kept humble: Prov. 28.14. Happy is the Man that feareth always; but he that hardeneth his Heart, shall fall into Mischief. It will make us tender of offending God, and yielding to our own Corruptions, though never so secret. Who is the Man that is opposed to him that hardeneth his Heart? He that feareth always. Carelessness breedeth Senslesness: but now when we are continually watchful, and say, Shall I thus and thus offend God? the Heart is kept in a good Frame. Thirdly; There are two Ordinances, the Word, and Prayer. For Water, if never so scalding, will return to its natural Coldness. 1. The Word. 2 Chron. 34.19. It came to pass when the King had heard the Words of the Law, that he rend his Clothes. And ver. 27. Because thine Heart was tender, and thou didst humble thyself before God, when thou heardest his Words against this Place, and against the Inhabitants thereof, and didst rend thy Clothes, and weep before me, I have even heard thee also, saith the Lord. Heb. 3.7, 8. To day if ye will hear his Voice, harden not your Hearts. A conscionable hearing the Word will prevent hardness of Heart. Jer. 23.29. Is not my Word like a Fire, saith the Lord, and like a Hammer that breaketh the Rock in pieces? There is the double Work of the Word, Legal, and Evangelical; the breaking, and the melting Power of it. There is a great deal of difference between breaking the Ice with a Staff, and thawing or melting it: break it in one place, and it freezeth in another; Melting is more universal. There are Legal Breaking's, and Gospel Melt; there Sin is discovered, here it is subdued. But than you must use the Word as an Ordinance, receive it in Faith and Obedience: use it in Obedience, when you are discouraged in point of Faith. Luke 5.5. Master, we have toiled all the Night, and have taken nothing; nevertheless at thy Word I will let down the Net. But use it not only in Obedience, but in Faith; you must hear the Word, not only as a moral Lecture, or legal Discourse, or as a means of literal Instruction, but Evangelically, waiting for the Power and Presence of God. 2. Prayer. God will be specially owned in this Work. No Creature in the World can soften and turn the Heart, but only God. He that made the Heart, can only change it: Ezek. 11.19. And I will give them one Heart, and I will put a new Spirit within you; and I will take the stony Heart out of their Flesh, and will give them an Heart of Flesh. It is God only that gives a teachable Mind, a pliable Will, and ready Affections. Go then, and practise this Duty; beg of God to give you a Heart more pliable to the Work of Grace, more capable to be renewed, more soft and ready to receive the Impressions of Grace; and be earnest with him for this. I shall now give you some further Advice. 1. In the first place begin with Conversion to God, look for a change of State. Repentance in particular Cases is neither right nor acceptable, as long as Men do not mind Conversion to God, and a change of State by Regeneration. When the Tree is good, than the Fruits are answerable. Get the Heart of Stone taken away, and then labour to preserve a tender Frame. It is a fruitless Course to look after a good Frame, till we are brought into a good Estate. Natural Hardness is the cause of habitual Hardness; till that be taken away by Regeneration, all cometh to nothing. 2. Be tender how you use your Light. Men wax bold by sinning against Light, and seem to get a Victory over their Consciences. When the Candle is put out, Lust will be stirring. Light and Reason is God's Bridle on Man to keep him in awe. Well then, use your Light tenderly; if it be but an half Light, search further; if it be a full Light, walk by it. If you are Children of the Light, you will have no Fellowship with the unfruitful Works of Darkness. 3. After you have sinned, take up betimes; as Peter went out, and wept bitterly; for Sin will fret, and soak in more and more. 4. Use frequent Recollection, and communing with your Hearts. Man hath Reason, and can talk with himself. God that cannot err, surveyed every Day's Work, and found it good. Cast up your Account at the foot of every Page: he that runneth in Debt, and never casteth up his Accounts, will sink at last. A Man is insensibly hardened for want of searching and ransacking his Conscience; there is no serious Repentance with it: Lam. 3.40. Let us search and try our Ways, and turn again to the Lord. God will search you, if you leave the Work to him. 5. Improve Afflictions. It is a Means God hath appointed to shake us out of our Security. We are apt to be lulled asleep with the Delights and Pleasures of Sin, till we feel the sharp Rod of Afflictions. 2 Chron. 28.22. And in the time of his Distress did he trespass yet more against the Lord: This is that King Ahaz. They are Monsters of Nature, and hopeless Wretches, that are not reclaimed by Afflictions: God sets a Brand on Ahaz; like a dogged Servant that will not stir, beat him never so much. Unprofitableness under the Rod is an ill Presage. In Hell Sinners are always suffering, and always sinning. 6. Beware of those things which are both Steps unto, and Causes of hardness of Heart: for one Degree is the cause of another; as when Sin is committed without Remorse, and swallowed without Grief. 7. Beware of extenuating Sin, of having less Thoughts of it, and being less troubled about it. At first it seemed a horrible thing, a Burden too heavy for us; but afterwards it grows less light, and the Heart more insensible, and Sin more delightful. The Burden of Sin increaseth in the Children of God, as Light and Acquaintance with God increaseth: that which they made nothing of at first, groweth very heavy. 8. Keep Grace in a constant Exercise. Let the Fire be kept always in that came down from Heaven: 2 Tim. 1.6. Wherhfore I put thee in remembrance, that thou stir up the Gift of God that is in thee. 9 Frequent the Society of God's People. Want of care of our Company is a great Fault; for Company hardeneth in Sin, or humbleth. The very Example of God's People will be a great help to you, how tender they are, how watchful, what melt of Heart they have in Prayer, how they make conscience of the least Sin, how they complain of themselves, O what a hard Heart have I! Coals lying together, keep Fire. This is a means to keep us tender. Heb. 3.13. But exhort one another daily, while it is called, To Day; lest any of you be hardened through the Deceitfulness of Sin. SERMONS UPON EXODUS IU. 21. SERMON I. EXOD. IV. 21. I will harden his Heart, that he shall not let my People go. I Have spoken of hardness of Heart as it is proper to Man. I shall now speak of that Judicial Hardness which is inflicted by God; a notable Instance whereof we have in Pharaoh, that was raised up, that God might in him make his Power known; that is, he was born into the World, and advanced to Royal Dignity, that the World may know what God can do against an obstinate contradicting Creature. And accordingly it is applied by the Apostle, Rom. 9.17. For the Scripture saith unto Pharaoh, Even for this same Purpose have I raised thee up, that I might show my Power in thee, and that my Name might be declared throughout all the Earth. Therefore it is an Instance worth the viewing. In this place God acquainteth Moses of it aforehand, to fortify him against all Discouragements: he was to deal with an obstinate Creature, but it was that which God had fore-seen, and fore-decreed. I will harden his Heart, that he shall not let my People go. The Point or Head of Doctrine, is, God's hardening of Sinners. You may take it in the form of a Proposition, for the help of the weakest. Doct. God himself hath an Hand in the hardening of obstinate Sinners. About fourteen times is the Hardness of Pharaoh's Heart spoken of; and thrice it is said, he hardened his own Heart. Exod. 8.15. When Pharaoh saw that there was respite, he hardened his Heart, and harkened not unto them, as the Lord had said. So ver. 32. And Pharaoh hardened his Heart at that time also, neither would he let the People go. And again, chap. 9.34. And when Pharaoh saw that the Rain, and the Hail; and the Thunders were ceased, he sinned yet more, and hardened his Heart, he and all his Servants. In all the other places it is ascribed to God himself. Man hardeneth, and then God hardeneth. When God blindeth a Man, he first closeth his own Eyes; and when God hardeneth a Man, he first contracteth a Brawn and Stiffness upon his own Heart. Pharaoh in hardening himself, is charged with two things; slighting of the Judgement, chap. 7.23. And Pharaoh turned and went into his House, neither did he set his Heart to this also: And contempt of the Threatening, chap. 8.15. He hardened his Heart, and harkened not unto them, as the Lord had said. And the very same thing also is said to be of God, chap. 7.13. He hardened Pharaoh 's Heart, that he harkened not unto them, as the Lord had said. For the clearing of this, I shall, I. Give you some Observations from the Story. II. Show you how God hardeneth▪ III. The Causes of it▪ I. I shall give you some general Observations from the Story: for in the Story of Pharaoh we have the exact Platform of an hard Heart. 1. Between the hard Heart and God there is an actual Contest, who shall have the better. The Parties contesting are God and Pharaoh. [See the first Sermon on Mark 3.5. pag. 506.] 2. The Sin that hardened Pharaoh, and put him upon this Contest, was Covetousness and Interest of State. Iacob's seventy Souls, that he brought down to Egypt, were grown to six hundred thousand fight Men, besides Children: and to ●et such a Company of Men go, whom they used as Slaves, besides the Prey of their Herds and Flocks, seemed hard to Pharaoh. Which is not only an Item to Magistrates, to retain nothing which God hateth out of Interest and Reason of State, but also to private Christians. Whatever of Gain and Advantage we may fancy in Sin, it will at length prove a certain Loss. If God send a Message for our right Eye, we must pluck it out; or for our right Hand, we must cut it off. It is dangerous to deny God any thing. If he demand Israel, and all the Flocks and Herds, let them go; the sweetest Interests, the dearest Pleasures, the most gainful Employments, if they are unlawful, let them go. There is an usual Contest between Interest and Duty, between Pleasure and Obedience, between Profit and the Command; but it is better our own Faith should give the Command, the Victory, than God's Power: 1 Joh. 5.4. This is the Victory that overcomes the World, even our Faith. He had before spoken of keeping the Commandments, ver. 3. and presently he speaketh of Victory over the World. The World is the great Enemy of the Commandments; and till it be overcome, a Christian can have no Comfort, but still be contesting with God, as Pharaoh was, and slighting every Message. 3. This Contest on Pharaoh's part is managed with slight and contempt of God, on God's part with Mercy and Condescension. On Pharaoh's part with slight and contempt of God; Exod. 5.2. And Pharaoh said, Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. Words of profane Contempt! Who is the Lord? as if he should say, Am not I King of Egypt? Who is my Peer, much less my Superior, and my Lord? I know not the Lord. E'er God hath done with Pharaoh, he shall know him to the purpose. Mark the Words, I know not; and then, I will not. Hardness is the usual effect of Blindness. Errors of Mind go on to Errors of Heart. I will not know, I will not hear of it, I care not for such a Duty, nor will I weigh or consider what is God's Will concerning me. The Eye affecteth the Heart; Pharaoh did not consider what it was to deal with God, and then doubleth the Burdens of the Israelites. But now on God's part it is managed with Sweetness and Kindness. God from the beginning foreknew the Hardness of Pharaoh's Heart, and therefore might have swept him away of a sudden, but he giveth him frequent Warnings and Convictions. He would have Men convinced ere they are punished. Foregoing Mercy showeth the Righteousness of ensuing Wrath. In all the progress of the Story the first Miracles were before him, the next upon him. And every Judgement is threatened before it be executed; God telleth what he would do to warn Pharaoh. In one Plague it is notable, that God doth not only threaten the Judgement, but sendeth a gracious Warning, to bid him take his Cattle out of the Fields; Exod. 9.19. Send therefore now, and gather thy Cattle, and all that thou hast in the Field; for upon every Man and Beast which shall be found in the Field, and shall not be brought home, the Hail shall come down upon them, and they shall die. To show that God delighteth not in the Ruin and Destruction of the Creature, and to make Pharaoh the more liable to Condemnation, and to spare such among the Egyptians as had some Fear of God remaining in them; but chiefly to harden Pharaoh the more; Exod. 10.1. And the Lord said unto Moses, Go in unto Pharaoh, for I have hardened his Heart, and the Heart of his Servants, that I might show these my Signs before him. Moses might say, Lord, therefore let me never go to Pharaoh: but saith God, Go in unto him, for I have hardened his Heart. God continueth the Means, though he denieth Grace: and the Wicked must be admonished, though they will not be reform. In the hardening of Sinners, God usually observeth this Course; by Mercies, and the Meanss of Grace, they are convinced and hardened at the same time: there is still new matter of glorifying God, and hardening the Creature. 4. The first Plague on Pharaoh's Heart is Delusion. Moses worketh Miracles, turneth Aaron's Rod into a Serpent, Rivers into Blood, bringeth Frogs, and the Magicians still do the same; God permitteth these Magical Impostures, to leave Pharaoh in his wilful Error. It is probable that what the Magicians did was not real, but a mere Delusion of the Senses; but the Lord doth not discover the Cheat, because his present Aim was, not to shame Satan, but to harden Pharaoh; therefore he suffered the Devil to imitate the true Miracles without Discovery. It is sad, when Men choose false Teachers to themselves, and God suffereth them to be blinded: Hosea 4.17. Ephraim is joined to Idols, let him alone. They may have some Parts, plausible Elocution, Gifts of Prayer; there may be common Effects wrought by them; these things blind Men, and their Hearts are set upon Familism and Antinomianism, let them alone. Exod. 7.22. The Magicians of Egypt did so with their Enchantments, and Pharaoh ' s Heart was hardened. This was one means of hardening his Heart, the Magicians wrought the same Miracles that Moses and Aaron did. God suffereth Men to be hardened by their own Choice. 5. God was not wanting to give Pharaoh sufficient means of Conviction. The Magicians turned their Rods into Serpents, but Aaron's Rod swallowed up their Rods, Exod. 7.12. Which showeth God's supereminent Power. They could not deliver him from the Frogs, though they could bring Frogs. God may suffer the Devil to add to the Judgement, but to relieve them is an Act of Mercy: the Magicians could add to the Plagues, but they could not deliver him from them; the Devil can sooner bring a Plague than remove it. This was warning enough, there was Difficulty enough to harden them, and Light enough to convince them. Again, the Magicians were nonplussed in their Art: Exod. 8.18. And the Magicians did so with their Enchantments to bring forth Lice, but they could not. They sought to bring forth Lice, and could not, being hindered by God's Will. They that could bring forth Frogs, could not bring forth Lice; the greater the Possibility, the more are the Magicians abashed; this was an easy Miracle. All Colour of Excuse is taken away from Pharaoh: they confess, This is the Finger of God, Exod. 8.19. and yet Pharaoh's Heart was hardened; as many will not be won to the Truth by the Confession of those that led them into the Mistake. Nay, afterwards the Magicians themselves were smitten with Boils; Exod. 9.11, 12. And the Magicians could not stand before Moses, because of the Boils; for the Boil was upon the Magicians, and upon all the Egyptians. And the Lord hardened the Heart of Pharaoh, and he harkened not unto them. If the hard Heart go to Hell, it is not for want of Light, but Grace We may wonder as much at the Success, as at the Plagues: To what a Height of Obstinacy will Man come, if he be let alone to Plagues? for all this while Pharaoh's Heart was hardened. 6. Observe in one of the Plagues Israel might have stolen away, whether Pharaoh would or no; Exod. 10.22, 23. And Moses stretched forth his Hand towards Heaven, and there was a thick Darkness in all the Land of Egypt three Days: They saw not one another, neither rose any from his Place for three Days; but all the Children of Israel had Light in their Dwellings. They were not only deprived of the Light of Heaven, but of Candles and Torches; the Air was condensed with thick Clouds, and the Mists and Vapours so thick, that they would easily have damped them, and put them out again. Now whilst they were under the Power of three Days Darkness, the Israelites might have stolen away, and have gone three Days Journey in the Wilderness before they could have made any Pursuit; but God had more Miracles to be done. When he hath to do with a hard Heart, he will not steal out of the Field, but go away with Honour and Triumph. This was to be a public Instance, and for Intimation to the World: 1 Sam. 6.6. Wherefore then do ye harden your Hearts, as the Egyptians and Pharaoh hardened their Hearts? when he had wrought wonderfully among them, did they not let the People go, and they departed? The Philistines took warning by it, and it will be our Condemnation if we do not. 7. In all these Plagues I observe, that Pharaoh now and then had his devout Pangs. In an hard Heart there may be some Relent, but no true Repentance. We have him confessing, Exod. 9.27. I have sinned this time: the Lord is righteous▪ and I and my People are wicked. And chap. 10.16, 17. I have sinned against the Lord your God, and against you: Now therefore forgive, I pray thee, my Sin only this once, and entreat the Lord your God, that he may take away from me this Death only. So chap. 12.32. Be gone, and bless me also. Hardened Sinners may have their Gripes and sensible Touches, and so some faint Purposes of Reformation. But that which was defective, and showeth it was not true Repentance, was, (1.) Because it was only extorted by present Horror. Job 27.10. Will he always call upon God? A Still will send forth Water as well as a Fountain, but it is by Drops, and by Force. Prov. 5.11, 12, 13. And thou mourn at last, when thy Flesh and thy Body are consumed: and say, How have I hated Instruction, and my Heart despised Reproof? and have not obeyed the Voice of my Teachers, nor inclined mine Ear to them that instructed me? The Lecher hath his penitent Moods. A Malefactor on the Rack will confess freely. Vows of Men are very frequent. O that Men would be such when they are well, as they promised to be when they were sick! (2.) Because the Aim of all was Ease and Safety. Pharaoh's Cry is not, Take away Iniquity, but, Take away this Plague. Offers of Nature after Ease are found in Hypocrites. Esau sought the Privileges of the Birthright with Tears, quia perdiderat, non quia vendiderat; not because he sold it, but because he had lost it. Nature may be sensible of present Evil. (3.) Because it was vanishing. The good Motions of an hard Heart are of no long continuance; they pass through, and are gone like a Flash of Lightning. Pharaoh his Remorse for the Frogs and Grasshoppers, was as a Cloud soon blown over. Till there be sound Repentance, Remorse must needs be short, for it is an unpleasing Penance. Water heated is the colder afterwards, because it is rarified: after it hath thawed a little, it will freeze the harder. Pharaoh after every Respite was hardened anew: it is the Temper of those that are doomed to Destruction. (4.) Because his Purposes came so short and lame of what God expected. An hard Heart, when it cannot prevail against God, would fain compound with him. First he gave leave, Exod. 8.25. Go ye, sacrifice to God in the Land. Then ver. 28. I will let ye go, that ye may sacrifice to the Lord your God in the Wilderness, only ye shall not go very far away. Then chap. 10.11. Go now ye that are Men, and serve the Lord. Their Children were to remain for Hostages. Then ver. 24. Go ye, serve the Lord, only let your Flocks and your Herds be stayed; let your little ones also go with you. Their Cattle were to remain for a Pawn, and their Flocks and their Herds for a Forfeiture, if they returned not, and a Recompense for the Damage of Egypt. But God would not abate him a Hoof. An hard Heart yieldeth to God by halves. Pharaoh hucketh with him: first they might sacrifice in the Land; then go a little way, three Days Journey; then he would keep their Children, than their Flocks and Herds. An hard Heart never yieldeth to God his whole Demand; the Devil is loath to let go his hold. How do Men huck with God in Duties contrary to their Affections, or prejudicial to their Interests? 2 Kings 5.18. In this thing the Lord pardon thy Servant, that when my Master goeth into the House of Rimmon to worship there, and he leaneth on my Hand, and I bow myself in the House of Rimmon; when I bow myself in the House of Rimmon, the Lord pardon thy Servant in this thing. They have their Reservations, and in this and that thing they will be excused. These are but deceitful Pangs. Pharaoh doth often eat his Words, and retract every Grant. 8. In process of Time his Hardness is improved into Rage and downright Malice; Exod. 10.28. Get thee from me, take heed to thyself; see my Face no more: for in the Day thou seest my Face, thou shalt die. Vessels, when they come to the Lees, they grow sour and tart; so Pharaoh began to run Dregs. Or as Beasts by long baiting, grow mad and furious; so it was with Pharaoh. Men first slight the Truth, and then are hardened against it, and then come to persecute it. A River when it hath been long kept up, swelleth and beareth down the Bank and Rampire: so do wicked Men rage, when their Consciences cannot withstand the Light, and their Hearts will not yield to it. 9 At length Pharaoh is willing to let them go. After much ado God may get something from a hard Heart, but it is no sooner given, but retracted; like Fire struck out of a Flint, it is hardly got, and quickly gone: Hosea 6.4. Your Goodness is as a Morning Cloud; and as the early Dew it goeth away. Many may have some show of Goodness, at least at some times, who yet are little the better, and their Condition nothing the better; it proveth a great Snare and Neck-break to them; its Unfoundness is presently seen in its Unconstancy. 10. The last News that we hear of hardening Pharaoh's Heart, was a little before his Destruction; Exod. 14.8. And the Lord hardened the Heart of Pharaoh King of Egypt, and he pursued after the Children of Israel. Pharaoh begrudgeth his own Grant, as if he had yielded too far. Hardness of Heart will not leave us, till it hath wrought our full and final Destruction. God always besotteth, when he meaneth to destroy. Never any were hardened, but to their own Ruin. As God that loveth his own, loveth them to the end; so God that hateth those that are hardened, hateth them to the end. Pharaoh is first plagued, and then destroyed. This is the upshot of all; job 9.4. Who hath hardened himself against him, and prospered? The Beginning is Imposture and Delusion, the Middle Obstinacy, and the End Ruin. II. How God hardeneth. It is a Point that needeth Explication. God is not, and cannot be the Author of Sin; if God should cause it, Man should sin of necessity, and then his Punishment would not be just, he being under Force. God hath not brought upon any a necessity of sinning; and God that is Good, cannot be the cause of Evil: If God were the immediate Author, it would be no Sin; for whatever God doth is good. How then doth he harden the Heart? I answer, first, Negatively: secondly, Affirmatively. 1 st. Negatively. In the explication of this Matter we must avoid both Extremes: some say too much of it, others too little. 1. We must not say too much, lest we leave a Stain and Blemish upon the Divine Glory. (1.) God infuseth no Hardness and Sin, as he infuseth Grace. All Influences from Heaven are sweet and good, not sour: Evil cannot come from the Father of Lights: God enforceth no Man to do evil. (2.) God doth not excite the inward Propension to Sin, that is Satan's Work. He persuadeth it not; it hath neither Command, nor Approbation, nor Influence, nor Impulse from Heaven. In all these Ways we must look upon Man's Sin. All Sin is a Child begotten by that Incubus of Hell on the corrupt Soul of Man; it is poured out as Milk into the Womb of their Hearts, and there it is curdled as Cheese. 2. We must not give it too little. God doth not harden by bare Prescience, because God forseeth other Sins, and yet they are not ascribed to God; he is not said to kill, or to steal, or to do wrong, as he is to harden. There is a difference between God's concurrence to this Sin, and others. It is not only by way of Manifestation, that is, by his Plagues and Judgements he declareth how hard it is: God hardened Pharaoh, say some, that is, by frequency of Judgements showed how hard his Heart was. The Prayer by which we deprecate this Evil, showeth the meaning of it: we would not say, Lord, show not how hard I am by thy many Judgements upon me; but, Lord, harden not my Heart, lead me not into Temptation, incline not my Heart to any evil thing. And it doth not hold good in other Instances: Deut. 2.30. Sihon King of Heshbon would not let us pass by him, for the Lord thy God hardened his Spirit, and made his Heart obstinate. There was no such long Process, to make it evident they had hard Hearts. So joshua 11.20. For it was of the Lord to harden their Hearts, that they should not come against Israel in Battle. So that there is somewhat besides an evident Manifestation to the World by continued Judgements, that it is hard. Nor is it by a mere idle Permission, (for there is besides that his Decree, and a Judicial Action of Providence) as if God were like the Heathens jupiter, who was feasting in Ethiopia, while things were out of order in Greece. Or at least such think God hath no more to do, than a Man that standeth on the Shore, and seeth a Ship ready to be drowned, when he might have helped it; there is somewhat more than so. Nor is it merely by Desertion, and Suspension of Grace: it is true, this is a part, but not all; as a Captain leaving his Soldiers in the midst of a Battle, may be said to leave them in the Enemy's hands. God concurreth not only by way of Permission and Patience, but by way of Action and Power; not making Hardness, but Doing and Willing the things whereby the Sinner is hardened. Besides his Decrees, there is his Judicial Sentence, and an active Providence in order thereunto. Many things concur to the hardening of the Heart, all which God willeth and intendeth, but justly; the Wicked take these Occasions of their own accord; Satan tempteth out of his own Malice: but all this cannot be done without the Will of God, there is at least a permissive Intention. If there were not God's overruling it, than he were not God Omnipotent; there is a Supreme Power overruling and ordering every thing that is done in the World. It was God's Will that Pharaoh should be hardened, that he might dispose of it to the Ends of his Providence: Exod. 9.16. And in very deed for this cause have I raised thee up, for to show in thee my Power, and that my Name may be declared throughout all the Earth. If there were only a naked idle Permission, than it may be said, that he suffereth the Heart to be hardened, rather than hardeneth it, which is the Phrase used. 2dly. Affirmatively, how God doth harden. The inward Way is wonderful; as God's drawing Sinners is secret, so is his hardening. But if you ask me, by what means it is accomplished? I answer, 1. By Desertion, by taking away the Restraints of Grace, whereby he letteth them lose to their own Hearts: Psal. 81.12. So I gave them up unto their own Hearts Lusts, and they walked in their own Counsels. Man in regard of his Inclinations to Sin, is like a Greyhound held by a Slip or Collar; when the Hare is in sight, take away the Slip, and the Greyhound runneth violently after the Hare, according to his inbred Disposition. Men are held in by the Restraints of Grace, which when removed, they are left to their own swinge, and run into all excess of Riot. Thus God took away his good Spirit from Saul, 1 Sam. 16.14. But the Spirit of the Lord departed from him, and an evil Spirit from the Lord troubled him. Take away the Pillar that sustaineth the House, and then the House falleth of itself: God taketh away his Grace, and then all runneth to Ruin; as Darkness ensueth upon the withdrawing of Light. Now herein God is not to be blamed. (1). Because he is Debtor to none. He may give his Grace to whom he pleaseth, and withhold it as he will; he is not bound to give or continue, but is free to bestow or withhold. Man sinneth when he doth not hinder Sin, because he is bound to hinder it all that he can: Nehem. 13.17. Then I contended with the Nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath-day? When the People profaned the Sabbath, and they did not restrain them. (2.) He knoweth how to make the best of any Evil, to turn the greatest Evil into the greatest Good, which Man cannot do, and ought not, being under a Rule: We must not do Evil, that Good may come on it: Rom. 3.8. And not rather as we be slanderously reported, and as some affirm that we say, Let us do Evil, that Good may come; whose Damnation is just. (3.) There is an actual Forfeiture. God is so far from being bound to continue Grace, that he is bound in Justice to withdraw what is given. When Men stop their Ears, God may shut them. But, 2. By Tradition. He delivereth them up to the Power of Satan, who worketh upon the corrupt Nature of Man, and hardeneth it; he stirreth him up as the Executioner of God's Curse. As the evil Spirit had leave to seduce Ahab, 1 Kings 22.21, 22. And there came forth a Spirit, and stood before the Lord, and said, I will persuade him. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying Spirit in the Mouth of all his Prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so. There is a permissive Intention▪ not an effective; Satan is the Efficient and Instrument, God is the Judge; he permitteth Satan to excite and stir up their evil Natures: they grieve his Spirit, and then God withdraweth, and leaveth them to an evil Spirit, as in Saul, 1 Sam. 16.14. But the Spirit of the Lord departed from Saul, and an evil Spirit from the Lord troubled him. The Light of the Spirit of the Lord is gone, and then Satan filled him with Rage, and Fury, and Cruelty. It is said, an evil Spirit from the Lord, because he was sent from God to punish him for his Sins. 3. There is an active Providence, which disposeth and propoundeth such Objects, as meeting with a wicked Heart, maketh it more hard. God maketh the best things the Wicked enjoy, to turn to the Fall and Destruction of those that have them. Sometimes natural Comforts; jer. 6.21. Therefore thus saith the Lord, Behold, I will lay Stumbling-blocks before this People; and the Fathers, and the Sons together shall fall upon them, the Neighbour and his Friend shall perish. Their Table is made a Snare, and an Occasion, and Preparation, and Means to ruin them. They harden themselves by despising the Goodness and Patience of God; Rom. 2.4. Or despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance? Sometimes Corrections and Chastisements, these produce nothing but a greater Contumacy; as a resty Horse, the more he is spurred forward, the more he goeth backward; or as a fierce Bull or Bear groweth mad with baiting. In what a sad case are wicked Men left by God? Mercies corrupt them, and Corrections enrage them: as unsavoury Herbs, the more they are pounded, the more they stink. Sometimes by spiritual Ordinances and Advantages, the most spiritual Means do them no good: Isa. 6.10. Make the Heart of this People fat, and make their Ears heavy, and shut their Eyes, lest they see with their Eyes, and hear with their Ears, and convert and be healed. He that bringeth in the Light, blindeth the Owl. Water poured on Lime, maketh it burn the more: so do the Means of Grace hurt wicked Men, irritating their Corruptions, or they resting in them. Sometimes by withdrawing the Word and Means of Grace, and Prayers of his People: Acts 19.9. When divers were hardened, and believed not, but spoke evil of that Way before the Multitude, he departed from them. Jer. 7.16. Pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee: Do not any longer strive between me and them. Sometimes by disposing and ordering the Deceits of false Teachers: 2 Thess. 2.10, 11. They received not the Love of the Truth, that they might be saved: And for this cause God gave them up to strong Delusions, that they should believe a Lie. Job 12.16. The Deceived and the Deceiver are his. This doth not fall out without a Providence: The Water runneth its own Course, but the Miller maketh use of it to drive his Engine. As all things work together for good to them that love God, so all things work for the worst to the Wicked and Impenitent. Providences and Ordinances; we read of them that wrest the Scriptures to their own Destruction, 2 Pet. 3.16. Some are condemned to worldly Happiness; by Ease and abundance of Prosperity they are entangled: Prov. 1.32. The Prosperity of Fools shall destroy them. As brute Creatures, when in good plight, grow fierce and Mankeen. If we will find the Sin, God will find the Occasion. I shall instance in judas; Christ had reproved him for begrudging Mary's Bounty; and ye read, Mark 26.16. From that time he sought opportunity to betray him. He was offended with Christ's Reproof: judas was hurried on with Wrath and Avarice; and when Men are resolved, God in his Providence suffereth them to have a fit Opportunity. The Priests alarmed with the Miracle of raising Lazarus from the dead, by which many were drawn to believe in him, were thinking how to seize on him; and judas comes in the nick, and asketh them; What will ye give me, and I will betray him to you? Use. Let us take warning by Pharaoh's Example, that this great Judgement light not upon us. The Philistines, that were otherwise a blind and stupid People, yet were affected with it: Dagon was broken in pieces, and they were smitten with emrod's once and again, and they begin to consult what to do: their Diviners told them, 1 Sam. 6.6. Wherefore do ye harden your Hearts, as the Egyptians and Pharaoh hardened their Hearts? when he had wrought wonderfully among them, did they not let the People go, and they departed? God delighteth not in Judgement; and therefore he hath made a Precedent once for all, here is Pharaoh set up, that all succeeding Ages may stand in fear. God would not have us learn to our bitter Cost, but take Example by others. Qui alieno malo non sapit, graviùs punitur; He that will not take warning by others, shall be more grievously punished. In Judgements it is better to take Example, than to become Examples. If thy Life should be nothing else but Pharaoh's Story acted over again, (for certainly there is an exact Parallel between this Case and the Course of every obstinate Sinner) how great will thy Doom be! God was angry with Belshazzar, because he was not warned by Nebuchadnezzar's Example, Dan. 5.22. And thou his Son, O Belshazzar, hast not humbled thine Heart, though thou knewest all this. You have known and heard of the Way of God with Pharaoh; God hath a Quarrel with some of you for your Lusts and Vanities: Do you think to bear it up against Warnings with Peace and Quiet? Your Lusts may not bring you to present Ruin, that you may be the more hardened in them; but be sure that God will have the best at last: and then I leave you to judge what will be your Condition, when you fall under the weight of his Displeasure. Have you not some Qualms of Conscience sometimes about your eternal Condition? Doth not Conscience say, Surely I am not so careful to make my Peace with God as I should be? Upon every such stirring you are the more estranged from God, if you do not improve it. Conscience will repeat over these Warnings to you, when you lie upon your Deathbeds; and than you will sadly howl over your Neglects, and wish your Magicians and old Companions far from you; than you will send for Moses and Aaron, and it may be too late. When God is showing Mercy, the last Mercies are the best; and the further he goeth, the sweeter he is: and when God is punishing, the last Punishments are the sorest; and the further he goeth, the more bitter. I will propound two Considerations. 1 st. From the Evil of an hard Heart. 1. It is a Contest with God, not only with his Greatness and Power, but also with his Goodness and Mercy, and therefore it must needs succeed ill with us. Before God breaketh out with Fury, he treateth with us in a mild condescending way, he beseecheth his own Creature: Jer. 13.15, 16. Hear ye and give ear, be not proud, for the Lord hath spoken: give Glory to God, before he cause Darkness, and before your Feet stumble upon the dark Mountains; and while ye look for Light, he turn it into the Shadow of Death, and make it gross Darkness. 2. An hard Heart makes us Rebels to God, and Slaves to every thing else, for we are wedded to some inferior thing; we are our own Pharaohs, and will not let ourselves go. 2 Tim. 3.4. Lovers of Pleasures more than Lovers of God. 3. It is in itself the sorest of all Judgements. 4. It never goes alone, but brings other Judgements along with it. 5. It is the great hindrance of the Spiritual Life. [See Sermon on Mark 3.5. pag. 505, 506, 507.] 2dly. From the Parties whom it may befall, not only the open Wicked, but in some measure God's own Children: for God may harden two ways, as a Judge, and as a Father; by way of Punishment, and by way of Correction. By way of Punishment again, two ways, totally and finally. Some are totally hardened, and have nothing of a soft Heart in them, and yet not finally; the dreadful Sentence of Obduration is not yet past upon them, as it may be upon others, and that during Life, when God leaveth them to their own Hearts Counsels, without any Check or Restraint of Providence, or Purpose to reclaim them. These three Kind's I must then speak of, God's hardening the Wicked in general, his final hardening, and his hardening in part his own Children. SERMON II. EXOD. IV. 21. I will harden his Heart, that he shall not let my People go. First; OF God's hardening wicked Men in general, as a Judg. The Causes of it are, 1. Ignorance; for Light and Love make the Heart tender. Light is that which we are now to take notice of. Light begets Tenderness, as it discerneth Sin, and maketh us sensible of it, especially the lively Light of the Spirit: Rom. 7.9. I was alive without the Law once; but when the Commandment came, Sin revived, and I died. Sense of Gild and Punishment soon flashed in his Face; as in a Dungeon the Worms crawl as soon as Light is brought in. Jer. 31.19. After I was instructed, I smote upon my Thigh: I was ashamed, yea even confounded, because I did bear the Reproach of my Youth. Instruction breedeth Remorse, and awakneth Men out of their stupid Security: but while Men continue in their Ignorance, they are stupid and senseless. Now thus Men may be for a long time, and yet afterwards God may make the Scales fall 〈◊〉 from their Eyes, and open their Eyes, and turn them from Darkness to Light, and from the Power of Satan unto God, Acts 26.18. However, affected and vincible Ignorance, when Men are willingly ignorant, and err in their Hearts, that is, when Men have powerful and enlightening Motives, and yet remain ignorant, this is very dangerous. And for the present, that Ignorance is one cause of their hardening, is evident, because the worst usually when they come to die are sensible; their Mind is then cleared from the Fogs and Steams of Lust; and Conscience being awakened, they then feel their Load, and a great weight of Sin lying upon them, and most wish they had lived in a more strict and ready Obedience to God's Will. 2. Unbelief. There is an Hardness of the Heart against the Light and Offers of the Gospel, when Christ is tendered, but not received, and the cause of that is Ignorance, affected Ignorance: and there is an hardening of the Heart against the Truth once received, out of love of their temporal Peace, Liberty, and Safety of Life and Estate; this cometh from Unbelief, and want of a sufficient sense and sight of the World to come. Which Hardness is caused by the Veaglement and Importunities of the Flesh, craving its Satisfactions in the present World, and denying or disbelieving the Blessedness to come. If Men did believe Heaven and Hell, they would be more pliable to God's Motions, and more deaf to the Importunities of the Flesh: but that this is a cause of hardening, appeareth by Christ's chiding his Disciples for their Unbelief and hardness of Heart; Mark 16.14. Afterward he appeared unto the Eleven as they sat at Meat, and upbraided them with their Unbelief and hardness of Heart, because they believed not them which had seen him after he was risen. 3. Sinning against Light, either by way of Omission or Commission. This provoketh God to give us over to more hardness of Heart. By way of Commission is easily granted, but it is also by way of Omission; james 4.17. To him that knoweth to do Good, and doth it not, to him it is Sin. They will find it to be Sin in the sad Effects of it. [See Sermon on Mark 3.5. pag. 508.] 4. Custom in Sinning. [See on Mark 3.5. pag. 504.] 5. Small Sins may occasion this Judgement, and harden the Heart as well as great Sins. It is not easy to say which doth most: indeed great Sins get into the Throne presently, but small Sins insensibly and by degrees: Psal. 19.13. Keep back thy Servant also from presumptuous Sins, let them not have Dominion over me. A small Sin may get the upper hand of a Sinner, and bring him under in time; and after that, it is habituated by constant Custom, so that he cannot easily shake off the Yoke, and redeem himself from the Tyranny thereof, as if a Man be addicted to any Vanity and foolish Delight. These do not exercise Dominion over the enslaved Soul, till they have gotten Strength by many and multiplied Acts. But presumptuous Sins by one single Act weaken the Spirit, and give a mighty Advantage to the Flesh, even almost to a complete Conquest. So that for the present little Sins do not harden the Heart so much as greater. [See Sermon on Mark 3.5. pag. 508.] Now all these Causes concur to the hardening of the Heart, and making it as a Stone; but yet out of these Stones God can raise up Children to Abraham. Secondly; Of God's final hardening, when God leaveth Men to perish, and will no more treat with them. Now here I shall show, 1st. That there is such a Dispensation. 2dly. The Causes of it. 1 st. That there is such a Dispensation. 1. It is an usual Dispensation for God to leave Men to perish in their Sins▪ and that irreversibly, even before Death, and will be entreated no more for them. It appears by many places of Scripture; Rev. 22.11. He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still. Those which remain obstinate after many Warnings and Calls, it is usual with God to give them over to their Lusts, that they may be ripe for Hell: Ezek. 3.27. He that he●●eth▪ let him hear; and he that forbeareth, let him forbear: for they are a rebellious House. As if God should say, Let them now do what they will, I am at a point. Now sometimes their Condition is irreversible, which is clear, because when God hath given them over, how shall they repent, and break off their Sin? God's Oath is past; Psal. 95.11. Unto whom I swore in my Wrath, that they should not enter into my Rest. God standeth sworn to condemn and destroy them. If they should have any Anguish of Conscience, and Remorse stirred up in them, God will have no regard to it: Prov. 1.26, 27. I also will laugh at your Calamity, I will mock when your Fear cometh; when your Fear cometh as Desolation, and your Destruction cometh as a Whirlwind, when Distress and Anguish cometh upon you. Hosea 5.6. They shall go with their Flocks and with their Herds to seek the Lord, but they shall not find him, he hath withdrawn himself from them. When Men have neglected God's Seasons, and begin to be surprised with Death, than they would fain have Comfort and Pardon; but instead thereof the Lord puts them off, No, you would have none of me: Psal. 81.11, 12. But my People would not hearken to my Voice, and Israel would none of me: So I gave them up unto their own Heart's Lust, and they walked in their own Counsels. Instead of Compassion they are mocked, and turned over to their evil Courses and carnal Company. Joh. 8.21. I go my way, and ye shall seek me, and shall die in your Sins. That this may be before Death, appeareth, because Grace is confined to a Season; Isa. 55.6. Seek ye the Lord while he may be found, call ye upon him while he is near. And that Season is not always as long as Life; Luke 19.42. If thou hadst known, even thou, at least in this thy Day, the things which belong to thy Peace! but now they are hid from thine Eyes. The Day of Grace is bright, but short. We may mourn over many thus: when the Measure of their Iniquities is filled up, God giveth over calling, and expecting, and waiting for their Repentance. It is true, the time is not to be known by any Man of himself, nor by others concerning him; we cannot state the number of Calls, because Circumstances are divers, and Light breaketh in with Warnings in a different degree. There is a great deal of variety in the Lord's Dispensations, therefore all must use the Means, and warn we must to the last. We can only say in the general, that after God hath done with them, and expects no Good from them, he may let them live for the Glory of his Justice; as after God had hardened Pharaoh's Heart, yet he continued his Life, that he might show his Power in him; Exod. 9.16. And in very deed for this cause have I raised thee up, for to show in thee my Power, and that my Name may be declared throughout all the Earth. You may survive your final Hardness, as a Monument of God's Justice in the World. 2. It is a just Dispensation. It is just with God to take the Refusal, and be gone▪ and to cease to deal with your Hearts any more, when after all the melting Entreaties of his Grace you cast him off; he commands, and you will not obey; he is willing, and you are not willing; he entreats, and you will not hearken. He wishes, Deut. 5.29. O that there were such an Heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their Children for ever! He laments, Psal. 81.13. O that my People had harkened unto me, and Israel had walked in my Ways! And you will not join with him. He is grieved that his Offer of Grace is not received, and you will not lament. It is but just that a Man should be left to his own Choice, that a Man should miss of that Salvation, which he cared not for; that if after Warnings, Convictions and Entreaties, he will be filthy, he should be filthy still. In Hell Conscience will acquit God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have been the cause of all this to myself. 3. It is a merciful Dispensation to the rest of the World. We are told of these things beforehand, not that we may despair, that is an ill Consequence; but that as we love our Souls, we should take heed of resisting Grace, and turning our Backs upon our own Mercies. It is a merciful and fatherly Warning to strike in betimes, and own the God of our Mercies. Delay is that that undoeth all the World. Now this is the best Cure of Delay. 2dly. The Causes of it. 1. Sinning away the Light of Nature. By Nature Men have some knowledge of Good and Evil. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some common Principles, as that God is, and must be worshipped; that we must do wrong to none, nor pollute ourselves with promiscuous Lusts. The Heart of a Pagan would rise against it. Rom. 2.14, 15▪ For when the Gentiles which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves; which show the Work of the Law written in their Hearts. Now when Men hold the Light of Nature in unrighteousness, Rom. 1.18. when they hold poor Truth fettered and bound, that it cannot break out into an holy Conversation, this provoketh God to give them up to Hardness. There are many Sins which Nature discovereth, and may be avoided upon such Reasons and Considerations as Nature suggesteth. Now when Men put the Finger into Nature's Eye, or will not suffer Reason to exercise any Dominion, but let lose the Reins to Lust, God leaveth them to a carnal and sottish Heart. Tho by the Light of Nature Men cannot convert to God, yet by the Light of Nature Men may practise many Duties, and avoid many Sins. The Gentiles were left to an unsound injudicious Mind. When Men fall into foul Sins against the Light of Nature, Conscience loseth its Feeling and Tenderness: Eph. 4.19. Who being past feeling, have given themselves over unto Lasciviousness, to work all Uncleanness with greediness. Hearts prejudiced against the things of God, may grow to very Stones. 2. Refusing God's many Calls. Prov. 29.1. He that being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy. God may bear with us a while, after one or two or more Reproofs: but when we are often reproved, and often convinced, and yet will not be reclaimed, God may give us over. The exact Date of Christ's Patience, or the Number of his Calls, ere the fatal Period of final Induration cometh, we know not; but when it is often, you are in danger. Take heed of forfeiting your own Mercies, by refusing the most earnest Motions of the Word and Spirit. When God importuneth to be heard and obeyed, his Spirit being thus resisted and refused, God will be at length wearied, and will not give as much Grace as before. Isa. 63.10. But they rebelled, and vexed his holy Spirit; therefore he was turned to be their Enemy, and he fought against them. S●vit infelix Amor. Gen. 6.3. My Spirit shall not always strive with Man, for that he also is Flesh. The Heathens did acknowledge that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gods of Cities and Nations, did for the Provocation of the Inhabitants forsake their Altars and Temples. The more Calls and Convictions we resist in this kind, the more difficult and improbable is the reducing a Sinner to God; every day he groweth more wicked and profane. To resist the Clamours of Conscience is sad, but to weary and grieve the Spirit is dreadful. Ezek. 24.13. In thy Wickedness is Lewdness; because I have purged thee, and thou wast not purged, thou shalt not be purged from thy Filthiness any more, till I have caused my Fury to rest upon thee. God sets them over the Fire, till their Hearts begin to be warmed, and then lets the Sun remain on them. 3. Gross Hypocrisy. This is a constant Lie, a Contempt of God, an habitual and customary stifling and smothering of Checks of Conscience. For their Form and Profession showeth what they should be; and if they were what they seem to be, all would be well. Men have Light enough to take on the Form of Religion, and Sin enough to resist the Power of it. And therefore their Judgement is the greater; for their whole Life being a constant rebelling against the Light, they are left to perish by their own Deceive: 2 Thess. 2.10, 11. Because they received not the Love of the Truth, that they might be saved: For this cause God shall send them strong Delusions, that they should believe a Lie. The carnal Christian being not brought to true Faith and sincere Repentance, God giveth them up, that they may be deceived by every vain Pretence. 4. Apostasy from Grace received. Men are not only warmed, but begin to have a Taste. They that take up with some Profession of the Things of God, but afterwards fall away again to Looseness, and Vanity, and Worldliness, they are more left by God than others: Heb. 6.4, 5, 6. For it is impossible for them who were once enlightened, and have tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, and have tasted the good Word of God, and the Powers of the World to come; if they shall fall away, to renew them again to Repentance: For they dishonour him more, and bring an evil Report upon God. The Devil hath more Power over them; as a Prisoner that hath made his Escape, if he be taken afterwards, hath more Chains put upon him. 2 Pet. 2.21, 22. For it had been better for them not to have known the Way of Righteousness, than after they have known it, to turn from the holy Commandment delivered unto them. For it is happened unto them according to the true Proverb, The Dog is turned to his own Vomit again, and the Sow that was washed, to her wallowing in the Mire. They themselves are made more uncapable of ever owning the Ways of God again; it is impossible they should renew themselves, it groweth up into a wilful Malice: Heb. 10.26. For if we sin wilfully after we have received the knowledge of the Truth, there remaineth no more Sacrifice for Sins. Grace will not pardon them, the Mediator will not intercede for them. Apostatae sunt maximi osores sui ordinis: Apostates hate the Ways they have professed. Hosea 5.2. The Revolters are profound to make Slaughter. None so cross, and malicious, and perverse in their Cause. 5. Sottish Despair; (there is a raging Despair, and a sottish Despair; the one is when Conscience is terrified, the other when it is stupefied;) when to Custom in sinning there is added a passionate Will. Jer. 2.25. Thou sayest, There is no hope; no, for I have loved Strangers, and after them will I go. Jer. 18.11. And they said, There is no hope, but we will walk after our own Devices, and we will every one do the Imagination of his evil Heart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men do not use to consult about things that are impossible. It is said of the Israelites, Exod. 6.9. They harkened not unto Moses for Anguish of Spirit, and for cruel Bondage. Lust is so deeply rooted, that they cannot help it; the Case is desperate, they are at a point; as we use to say, Past Cure, past Care: they grow out of Heart, and so lie down under the Power of their Lusts; they resolve to persist in their Sins, to live as they lift; and it is to no purpose to speak to them. Thirdly; Of ●●d's hardening as a Father, in a way of the highest fatherly Anger and Displeasure. This may be 〈◊〉 Isa. 63.17. O Lord, why hast thou made us to err from thy Ways, ●nd hardened our Heart from thy Fear? This is a partial Hardness. There may be Desertion in point of Grace, though some Tenderness left in the Understanding, that discerneth Good and Evil; in the Conscience, that is dissatisfied in its 〈◊〉 State; in the Will, that owneth the Ways of God; so that there is a general Purpose to please him in all things. Yet the Heart groweth dead and stupid: there is an unaptness for holy Things; they are less sensible of the Evil of Sin; they have not such Delight in the Word, nor Rejoicing in Hope, nor Freedom for Prayer, nor Patience under Afflictions, nor Complacency in Communion with God. And it is sad when it is so, when to Sense there is little difference between them and the Wicked; there is Hardness in a Stone, and Hardness in a piece of Wax. I will show the Causes of this, and the Means to cure it. 1 st. The Causes of this are, 1. Sinning against Conscience. There are Sins of daily Incursion and sudden Surreption; and there are Sins of Presumption, into which God's Children may in some rare Cases fall, but then they make great Waste and Havoc in their Souls; as David's great Sin, by which he lost that free Spirit, and was forced to beg a new Creation, as if all were to begin again; Psal. 51.10, 11, 12. Create in me a clean Heart, O God, and renew a right Spirit within me. Cast me not away from thy Presence, and take not thy holy Spirit from me. Restore unto me the joy of thy Salvation, and uphold me by thy free Spirit. Many are the Mischiefs which come by such Sins. Partly God's Love is obstructed, that he is not so ready to do them good. Isa. 59 Your Iniquities have separated between you and your God, and your Sins have hid his Face from you, that he will not hear: That is, the good Will and Favour of God is, as it were, bound up, and hindered from showing itself in all those gracious Effects, which otherwise it would put forth for our Comfort and Peace: he doth not actually pardon their Sins, nor make them Partakers of spiritual Benefits in so ample and full a Measure as otherwise he would; but holds his Hand, and cuts you short in spiritual Blessings, which otherwise he would plentifully dispense unto his People. Partly they exceedingly weaken the Work of Grace which is wrought upon their Hearts; their Faith is more dead, their Love is more cold than it was, Hope is languid, the spiritual Life is interrupted, and at a stand: though the Seed of God remains, yet it cannot put forth itself with such Vigour and Efficacy. Yea, they may never recover such a Portion of the Spirit as they had before: 2 Chron. 17.3. Jehoshaphat walked in the first Ways of his Father David, as having some note of blemish on his latter Ways. These Sins in short, as a Wound in the Body, let out our Blood and Strength. As a Prodigal that hath once broken after he hath been set up, is not trusted with a like Stock again; so God's Children may not recover that largeness of Spirit, and fullness of inward Strength and Comfort, which they had before; as many after a great Disease do not regain that pitch of Health which formerly they had, but may carry the Fruits of their Disease with them to their Graves. Partly because Acts are intermitted; when the Soul is distempered, it is unfit for Action: Either Duties are omitted, or else done in such an overly manner, as doth increase our Distemper, and harden us the more. In what a sorry Fashion did David worship, till God awakened his Conscience by Nathan? Prayer is interrupted: 1 Pet. 3.7. As Heirs together of the Grace of Life, that your Prayers be not hindered. 2. Grieving the Spirit: Eph. 4.30. And grieve not the holy Spirit of God, whereby ye are sealed unto the Day of Redemption. All Sin is a Grief to the Spirit, especially Filthiness and Bitterness. Compare this with Ver. 29, 31. Let no corrupt Communication proceed out of your Mouth, but that which is good to the use of edifying, that it may minister Grace unto the Hearers. Let all Bitterness, and Wrath, and Anger, and Clamour, and evil Speaking be put away from you, with all Malice. Now the grieving of the Spirit makes a great Breach in our Grace and Comfort, as the Spirit is our Sanctifier and Comforter. To speak only of the last: When the Spirit is grieved, we have not such a sense of God's Love: For the Love of God is shed abroad in our Hearts by the Holy Ghost, which is given 〈…〉, Rom. 5.5. We have not that Liberty and Confidence in Prayer we once had: 1 John 5▪ 21. Beloved, if our Heart condemn us not, then have we Confidence towards God. Nor those lively Hopes of Glory and final Redemption, in that Text, Eph. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed unto the Day of Redemption. Nor that Comfort in Reproaches, nor Courage in Afflictions, nor Strength to resist Sin, nor that Readiness and Cheerfulness in Obedience that once they had. So that a Christian is like Samson, when his Locks are gone, all delightful Communion with God is suspended, and a Christian doth not act like a Servant that is in his Master's Favour. 3. Carnal Liberty. When a Man giveth too much Contentment to the Flesh, the Spirit, or better Part, is in Bonds. Psal. 119.37. Turn away mine Eyes from beholding Vanity, and quicken thou me in thy Way. A Man that lets lose the Reins to worldly Vanity, will soon find Hardness coming on his Heart, and see a need to ask quickening Grace. Luke 21.34. Take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting, and Drunkenness, and Cares of this Life. Worldly Comforts over-affected, or immoderately used, clog and enslave the Heart, and so we are more unperswadible and disobedient to the Motions of his Spirit, and the Counsels of his Grace. Therefore if we will take heed that our Hearts be not hardened, let them not out too freely to worldly things, lest they be withdrawn from God; but rejoice here as if you rejoiced not, that you may keep up your Liberty to God. 4. Pride and Selfsufficiency. 2 Chron. 32.31. Howbeit in the Business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the Wonder that was done in the Land, God left him to try him, that he might know all that was in his Heart. Paul was permitted to be buffered, that he might be kept humble, 2 Cor. 12.7. And lest I should be exalted above measure through the abundance of the Revelations, there was given to me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. When you trust to yourselves, God leaveth you to yourselves; and then we are as a Glass without a bottom, broken as soon as out of hand. jam. 4.6. God resisteth the Proud, but giveth Grace to the Humble. It is not so much understood of a moral Humility, or a lowly Carriage towards Men, as of an Evangelical Humility, which consists in brokenness of Heart, or a sense of our Unworthiness and Weakness; these are influenced by Grace, but others are left to fall and miscarry by their own presumptuous Confidence. And therefore if we would not incur any Degree of this Judgement, we must take heed of Pride and spiritual Security. Those that feel the daily and hourly necessity of Grace, have more of the Supplies of the Spirit; they are oftener waiting upon God: Psal. 25.5. On thee do I wait all the day. Christ hath taught us to beg daily Bread, daily Pardon, and daily Strength against Temptations, that he might engage us to be often with God, and keep in a constant dependence on him, that the Heart might be kept more awful, tender and serious. 5. Carelessness and spiritual Sloth. When we carelessly entertain the Motions of his Spirit, and lie upon the Bed of Ease, he is gone. Cant. 5.2, 3. I sleep but my Heart waketh; it is the Voice of my Beloved that knocketh, saying, Open to me, my Sister! my Love! my Dove! my Undefiled! for my Head is filled with Dew, and my Locks with the Drops of the Night. I have put off my Coat, how shall I put it on? I have washed my Feet, how shall I defile them? And ver. 6. I rose up to open to my Beloved, but my Beloved had withdrawn himself, and was gone. God's Children may stifle many a pressing Conviction and Motion in their Souls, hang off from the Throne of Grace, and other good Duties, and upon every frivolous Pretence keep away from God. This unkind and ungracious Dealing will cost them dear. Neglect of the Means of Grace quencheth the Spirit: 1 Thess. 5.19, 20. Quench not the Spirit. Despise not Prophesyings. Therefore we should be more diligent in the use of Means: Mark 4.24. Unto you that hear shall more be given. We must more carefully obey the sanctifying Motions of the Spirit, if we mean to avoid hardness of Heart. 2dly. The Means to cure it. 1. Bewail the Evil, and complain of it before God, who alone can help us. We complain of hard Times, of the hard Dealings of Men, of hard Duties; Durus est hic Sermo, this is a hard Saying, and who can hear it? But we seldom complain of that which we should most complain of, hardness of Heart. The Lord is pleased with these Complaints; jer. 31.18. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke. Spiritual Distempers must be most laid to heart. God's Children in some degree are inflexible, and unsensible; there is too great Touchiness, and Impatiency to be admonished, too much Disobedience to the Spirit's sanctifying Motions; they are too often benumbed with the Delights of the Flesh, and Cares of the World 2. Hasten your Repentance and Return to God. Psal. 119. 6●. I made haste, and delayed not to keep thy Commandments. Gal. 1.16. Immediately I conferred not with Flesh and Blood. To press thi●, let us consider these things. (1.) How soon God may take an advantage against us, we cannot tell. He hath not told us at what number of Calls he will depart, and give us over to our own Hearts; but he hath bid us not to delay, and lose the present Season: Heb. 3.7, 8. To day if you will hear his Voice, harden not your Hearts. The Command is as express for the Time, as for the Duty: there is no Season like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the present Season. It is but a flattering Presumption to think that God will always stand waiting. Felix had but one Call that we hear of, and he fooled it away to a more convenient Season. (2.) Every Day spent in an unregenerate Condition, brings us nearer to Destruction, and puts us upon a greater Disadvantage. Rom. 13.11. Now is our Salvation nearer than when we believed. A pari, we may say, Now is our Damnation and final Impenitency nearer. (3.) Every Call sets us yet nearer still. Sins are ripened by every Call; as Iron oft heated, and oft quenched, is the harder. When Men are often Sermon-scorched, they prove at length Sermon-proof. The holy God will not cast his Pearls before Swin●. Isa. 55.6. Seek ye the Lord while he may be found, call ye upon him while he is near. (4.) A presumptuous going on in Sin, upon a Supposition that we shall repent at last, is the very next Door and Step to Hell. You wittingly continue under the Devil's Power. Life is uncertain. God may take you away in the Act of Sin, as he did Zimri and Cosbi, Corah and his Accomplices; or he may deny that Space to call for Mercy that you think of, for Death doth not always give warning; or by an Apoplexy, or Lethargy, or some stupifying Distemper he may deprive you of the use of your Reason. Let this rouse and awaken you out of your fond Presumptions. 3. Beware of Tendencies to it, when the Heart begins to harden. As, (1.) When you are not sensible of God's Withdrawing, when there are any Suspensions of his Grace, the Comfort and Conduct of his Spirit, and the Soul is stupid. It is sad not to be sensible of the Accesses and Recesses of the Spirit. Mat. 9.25. The Days shall come when the Bridegroom shall be taken from them, and then shall they fast. Grace stands in a continual Watchfulness and Observation of all God's Dealings. Felt Desertions are grievous, but not so dangerous as those that are unfelt. It is some good degree of Grace not to be quiet without God. (2.) When you scorn at Reproof, when you are not only Actors, but Defenders of Sin, and bear up yourselves impudently and stubbornly in your ransgressions. Jer. 6.10. To whom shall speak and give warning, that they may hear? Behold, their Ear is uncircumcised, and they cannot hear●en; behold, the Word of the Lord is unto them a Reproach. They are of an unteachable, untractakble Disposition; they think we rail when we do reprove. The Devil hath then two Victories, one by the Scorn and Opposition that is cast on the Reprover, and the other by the hardening of the Heart of the fretting and reproved Sinner; that Anger that should be turned upon the Sin, is turned upon the Reproof. (3.) When Ordinances grow powerless: You live under Ordinances, and receive no Profit by them; you have much Means, and can see no Fruit: Isa. 6.9, 10. Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the Heart of this People fat, and make their Ears heavy, and shut their Eyes; lest they see with their Eyes, and hear with their Ears, and understand with their Heart, and convert, and be healed. The Word is powerful; if it softens not, it hardens. (4.) When our worldly Comforts are apt to prove a Snare to us. Mal. 2.2. I will curse your Blessings, yea, I have cursed them already, because ye do not lay it to Heart. When your Table is made your Snare, your Meat becomes your Poison, your Estate is but as golden Fetters to bind and chain your Heart to the World; your Honours blow you up. When you do not take Comforts as the Mercies and Blessings of God, to praise him for them, and to devote yourselves in the Strength of them to his Service. (5.) When Corrections go away without Fruit. Jer. 5.3. Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive Correction; they have made their Faces harder than a Rock, they have refused to return. God will have an account of every Dispensation: Afflictions are upon the Register as well as Mercies. Christian's should never advance more in Christianity than under the Cross. (6.) When we are lazy, and loath to admit Christ into the Heart. It being thronged with Creature-Comforts, we keep him at the Door knocking, and will not open to him: Rev. 3.20. Behold, I stand at the Door, and knock. Cant. 5.3. I have put off my Coat, how shall I put it on? I have washed my Feet, how shall I defile them? This Laziness and spiritual Security is a Cause and Beginning of hardness of Heart. (7.) When trivial and slight Temptations prevail against the sense of our Duty; when for a piece of Bread, and handfuls of Barley they will transgress, and sell the Righteous for a pair of Shoes: when they are as a Stone to God's Counsels, but as Wax to all other things. (8.) When the Heart grows vain and frothy: for a slight Heart will be an hard Heart; or God gives Men over to a reprobate Sense, and an injudicious Mind. These are the Forerunners of hardness of Heart, which we should beware of, and carefully watch against. A SERMON UPON GENESIS III. 15. — It (i e. the Seed of the Woman) shall bruise thy Head, and thou shalt bruise his Heel. THese Words are a part of the Gospel preached in Paradise; Preached the Fifth of November. or the first Promise of Grace and Life made to Mankind, now fallen and dead in Sin. As God was cursing the Serpent, he draweth out this Comfort to our first Parents, who were confounded with the sense of Sin, and their Defection from God. Satan's Condemnation is our Salvation. He did the first Mischief, therefore the crushing of his Head giveth hope of our Deliverance out of that State of Misery into which he hath plunged us. The Words are dark, in comparison of the larger Explications of the Grace of God by Jesus Christ, which were after delivered to the Church. Who would look for a great Tree in a little Seed? Yet the seminal Virtue doth afterward diffuse and dilate itself into all those stately and lofty Branches, in which the Fowls of the Air do take up their Lodging and Shelter. So do these few Words contain all the Articles and Mysteries of the Christian Faith, which are the Fountains of our solid Peace and Consolation. In the Seed of the Woman is contained all the Doctrine concerning the Incarnation of the Son of God; in the bruising of his Heel, his Death and Sufferings; in the crushing of the Serpent's Head, his glorious Victory and Conquest. As obscure as the Words are, an Eagle-eyed and discerning Faith could pick a great deal of Comfort out of them. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elders mentioned, Heb. 11.2. the Antidiluvian Fathers, so famous throughout all Ages for their Faith and Confidence in God, had no other Gospel to live upon. Abel, that offered a better Sacrifice than Cain; Enoch, that walked with God; Noah, that prepared the Ark; did all that they did in the Strength, and upon the Encouragement of this Promise. The Words are considerable: 1. For the Person who speaketh them, the Lord God himself, who was the first Preacher of the Gospel in Paradise: The Draught and Plot was in his Bosom long before, but now it cometh out of his Mouth. 2. For the Occasion when they were spoken. When God hath been but newly provoked and offended by Sin; and Man, from his Creature and Subject, was become his Enemy and Rebel, the offended God comes with a Promise in his Mouth. Adam could look for nothing, but that God should repeat to him the whole Bead-roll of Curses wherein he had involved himself; but God maketh known the great Design of his Grace. Once more, the Lord God was now cursing the Serpent, and in the midst of the Curses promiseth the great Blessing of the Messiah. Thus doth God in Wrath remember Mercy, Hab. 3.2. Yea, Man's Sentence was not yet pronounced. The Lord God had examined him, ver. 8, 9, 10. but before the Doom, there breaketh out a Promise of Mercy. Thus Mercy gets the start of Justice, and triumpheth and rejoiceth over it in our behalf: James 2.13. Mercy rejoiceth against judgement. 3. They are considerable for their Matter: for they intimate a Victory over Satan, and that in the Nature which was foiled so lately. Man by Sin had not only incurred God's Wrath, but put himself under the Power of the Devil; who had a ●egal Power over fallen Man, such as the Executioner hath from the Judge over the condemned Person: And a tyrannical Power by Conquest, Man being seduced by him from God. Therefore it is good News to hear of a Victory over Satan, and that his Power shall be destroyed. In the former part of the Verse you have the Combat, in the Text the Success. 1. The Conflict and Combat; And I will put Enmity between thee and the Woman, and between thy Seed and her Seed. It cannot be understood of the Hatred and Antipathy between Men and Serpents, though that be alluded unto. To what end should God thunder Curses and Condemnation upon the Serpent, a brute Creature, that understood them not? Therefore it is meant of the War between the Devil and Mankind, Satan and his Instruments: for wicked Men are called his Seed, john 8.44. Ye are of your Father the Devil. And Ignatius calleth Menander and Basilides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spawn of the old Serpent. And on the other side, the Seed of the Woman, by way of Eminency, Christ and his Confederates. But I shall not consider the Conflict now, as carried on between the two Seeds, but between the two Heads, Christ the Prince of Life, and the Devil who hath the Power of Death, Heb. 2.14. It was begun between the Serpent and the Woman, it is carried on between the Seed of the Woman and the Seed of the Serpent: but the Conflict is ended by the Destruction of one of the Heads, the Prince of Death is destroyed by the Prince of Life. 2. The Success and Issue of the Combat. Where observe, (1.) What the Seed of the Woman doth against the Serpent; He shall bruise thy Head. (2.) What the Serpent doth against the Seed of the Woman; Thou shalt bruise his Heel. (1.) There is something common to both: for the word bruised is used promiscuously, both of the Serpent and the Seed of the Woman. In this War, as usually in all others, there are Wounds given on both sides: The Devil bruiseth Christ, and Christ bruiseth Satan. (2.) There is a Disparity of the Event; He shall bruise thy Head, and thou shalt bruise his Heel. Where there is a plain Allusion to treading upon a Serpent. Wounds on the Head are deadly to Serpents, but Wounds in the Body are not so grievous and dangerous: And a Serpent trod upon, seeketh to do all the Mischief it can to the Foot by which it is crushed. The Wound given to the Head is mortal, but the Wound given to the Heel may be healed. The Seed of the Woman may be cured, but Satan's Power cannot be restored. The Devil cannot reach to the Head, but the Heel only, which is far from any vital Part. 1. For the first Clause, It shall bruise thy Head. The Seed of the Woman crushed the Serpent's Head; whereby is meant the Overthrow and Destruction of his Power and Works. John 12.31. Now shall the Prince of this World be cast out. 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. The Head being bruised, Strength and Life is perished. His Kingdom and Strength is his Head, that is gone, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Power of Death, Heb. 2.14. the Power to deceive and detain captive Souls: Col. 1.13. Who hath delivered us from the Power of Darkness. 2. For the other Clause, Thou shalt bruise his Heel. Where, (1.) Note the Intention of the Serpent, who would destroy the Kingdom of the Redeemer if he could; but he can only reach the Heel, not the Head. (2.) The Greatness of Christ's Sufferings; his Heel was bruised, as he endured the painful, shameful, accursed Death of the Cross. Doct. That jesus Christ, the Seed of the Woman, is at enmity with Satan, and hath entered the Lists with him; and though bruised in the Conflict, yet he finally overcometh him, and subverteth his Kingdom. 1. That Jesus Christ is the Seed of the Woman. That he is one of her Seed, is past doubt, since he was born of the Virgin, a Daughter of Eve. That he is The Seed, the most eminent of all the Stock, appeareth by the Dignity of his Person, God made Flesh; john 1.14. The Word was made Flesh, and dwelled among us. Or, God manifested in the Flesh, 1 Tim. 3.16. As also by his miraculous Conception; Luke 1.35. The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee; therefore also that holy Thing which shall be born of thee, shall be called the Son of God. So Mat. 1.23. A Virgin shall be with Child, and shall bring forth a Son, and they shall call his Name Emanuel, which being interpreted, is, God with us. He that was God-Man in one Person, and thus wonderfully conceived, without a Male, or Company of Man, might well be looked upon as the Seed of the Woman here spoken of. Now if you ask what necessity there was that the Conqueror should be the Seed of the Woman, because the Flesh of Christ is the Bread of Life, and the Food of our Faith? I shall a little insist upon the Conveniency and Agreeableness of it. 1. That thereby he might be made under the Law, which was given to the whole Nature of Man: Gal. 4.4. God sent forth his Son, made of a Woman, made under the Law. He that came to repair our lost Condition, needed to subject himself to the Precepts of God's Law, that by Obedience he might recover what by Disobedience was lost, and might be to us a Fountain and Pattern of Holiness in our Nature. And therefore Christ in our Nature truly subjected himself, and conformed himself to the Law of God, that general and moral Law which all Men are obliged unto. He performed the Duties of the first Table; Luke 2.49. Witted ye not that I must be about my Father's Business? He took all Occasions to glorify God. And the Duties of the second Table, as to his natural and reputed Parents; Luke 2.51. He went down with them, and was subject to them. 2. That he might in the same Nature suffer the Penalty and Curse of the Law, as well as fulfil the Duty of it, and so make Satisfaction for our Sins, which as God he could not do. He was made Sin for us, 2 Cor. 5.21. and was made a Curse for us, Gal. 3.13. Phil. 2.8. He became obedient to Death, even the Death of the Cross. There was a Curse denounced against those who yielded not personal Obedience; and he came in the Sinners room to undergo it, that the Justice of God might be eminently demonstrated, the Lawgiver vindicated, and the Breach that was made in the Frame of Government repaired, and God manifested to be holy, and an hater of Sin, and yet the Sinner saved from Destruction. 3. That in the same Nature which was foiled, he might conquer Satan. As a Tempter he conquered him hand to hand in a personal Conflict, repelling his Temptations, Mat. 4. As a Tormentor, and one that had the Power of Death; so he conquered him by his Death on the Cross: Heb. 2.14. Forasmuch as the Children are Partakers of Flesh and Blood, he also himself took part of the same, that through Death he might destroy him that had the Power of Death, that is, the Devil. Christ would stoop to the greatest Indignities, to free us from this Enemy, and to put Mankind again into a Condition of Safety and Happiness, that he having conquered, they might also conquer. 4. That he might take Compassion of our Infirmities, having experimented them in his own Person. Therefore he assumed humane Nature, that he might have assurance of this: Heb. 2.17, 18. Wherefore in all things it behoved him to be like unto his Brethren, that he might be a merciful and faithful Highpriest in things pertaining ●nto God, to make Reconciliation for the Sins of the People. For in that he himself ha●h suffered, being tempted, he is able to succour them that are tempted. We have now Assurance that he will pity us, more than one who is a Stranger to our Blood. He hath had trial of our Nature, and our Miseries and Temptations, and will be more sensible of the Heart of a tempted Man, and will mind and attend upon our Business as his own. 5. That he might take possession of Heaven for us, in our Nature. john 14.2, 3. I go to prepare a Place for you: and if I go and prepare a Place for you, I will come again, and receive you to myself, that where I am, there ye may be also. The Devil comes to depress our Nature, and Christ came to exalt it; he endeavoured to make us lose Paradise, and Christ gave us Heaven. Man fallen, is strangely haunted with Doubts about the other World: Now he that came to save us and heal us, did himself in our Nature rise from the Dead, that he might give us a visible Demonstration of the Life to come, which he had promised to us, that we might more regard the Offer. He himself hath seized upon it, that the rest of the Seed may be possessed of it; and hath carried our Nature thither, that in time our Persons may be translated. 6. That after he had been a Sacrifice for Sin, and conquered Death by his Resurrection, he might also triumph over the Devil, and lead Captivity captive, and give Gifts to Men, in the very Act of his Ascension into Heaven: Eph. 4.8. Wherefore he saith, When he ascended on high, he led Captivity captive, and gave Gifts unto Men. Having foiled his Enemies on the Cross, it is fit he should triumph over them, to assure the World of his Conquest, and give such a Measure of his Gifts and Graces to his Church, as might help them to scatter the Ranks of the Battle. His Victory is shown to be complete as to the Head; and as to the rest of the Seed of the Woman, who are all willing to enter into Confederacy with him, he hath left Ordinances, and an Almighty Spirit, that they may get to Heaven after him. II. That Christ is at Enmity with Satan, and hath entered into the Conflict with him. 1 st. We must state the Enmity between Christ and his Confederates, and Satan and his Instruments. For it is said in the beginning of the Verse, I will put Enmity between thy Seed and her Seed; which is principally to be understood of the Lord Christ, and of his Confederates in the second place; against Satan in the first place, and his Instruments on the other side. There is a double Enmity which Christ hath against Satan, and so he undertakes the War against him, as contrary to his Nature and Office. 1. There is a perfect Enmity between the Nature of Christ and the Nature of the Devil. The Nature of Satan is sinful, murderous and destructive: for it is said, he was a Liar and Murderer from the beginning, John 8.44. And 1 john 3.8. He that committeth Sin, is of the Devil; for the Devil sinneth from the beginning: For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. Again, ver. 12. Not as Cain, who was of that wicked one, and slew his Brother: And wherefore slew he him? because his own Works were evil, and his Brother's righteous. Now the Nature of Christ is quite contrary. It is the Devil's Work to do all the Hurt that he can to the Bodies and Souls of Men; and it is Christ's Work to do good, and only good: Acts 10.38. God anointed jesus of Nazareth with the Holy Ghost, and with Power, who went about doing good, and healing all that were oppressed with the Devil; for God was with him. Christ did nothing by way of Malice and Revenge; he used not the Power that he had to make Men blind or lame, or to kill any; no not his worst Enemies, when he could easily do it, and justly might have done it. No, he went up and down, giving Sight to the Blind, Limbs to the Lame, Health to the Sick, Life to the Dead. He rebuked his Disciples, when they tempted him to destroy some for their Contempt, by calling for Fire from Heaven; telling them, they knew not what manner of Spirit they were of: for the Son of Man is not come to destroy men's Lives, but to save them, Luke 9.55, 56. It was unlike his Spirit and Design. All his Miracles were Acts of Relief and Favour, not pompous, not destructive; bating only two, the blasting the unfruitful Figtree, which was an Emblematical Warning to the Jews; and suffering the Devil to enter into the Herd of Swine, which was a necessary Demonstration of the Devil's Malice and destructive Cruelty; who, if he could not afflict and destroy Men, would enter into the Herd of Swine, that the poor Creatures might perish in the Sea. Thus there was a perfect Contrariety of Nature between Christ and Satan. 2. An Enmity proper to his Office and Design. For he came to destroy the Works of the Devil, 1 John 3.8. And was set up to dissolve that Sin and Misery which he had brought upon the World. The Devil sought the Misery and Destruction of Mankind, but Christ sought our Salvation. Satan is the great Destroyer of the Creation, and Christ is the Repairer of it. Now Salvation and Destruction are diametrically opposite; so are the Kingdom of Christ, and the Kingdom of Satan; the Function and Office of Christ as a Saviour, and the Purpose and Design of the Devil as Abaddon, the Destroyer. And therefore Christ proveth that he had not the least Confederacy with Satan; for than his Kingdom would be divided against itself, and how could it stand? Mat. 12.25, 26. It was impossible the Saviour could befriend the Destroyer, or the Destroyer the Saviour; no, their Ends and Designs are perfectly opposite. Now as there is such an Enmity between Christ and Satan, so there is between the rest of the Confederates on either side. (1.) An Enmity or Contrariety of Nature. The Seed of the Serpent inherits his venomous Qualities: For as these are an Estate opposite to God, so they are to the People of God, and seek their Destruction by all cruel and bloody Means. All People of a false Religion, whether Infidels, Idolaters, or Heretics, are of bloody and desperate Principles, their Minds being efferated by their false Religion, and the Influence of their great Guide and Leader, who is the Devil; jude 11. They have gone in the way of Cain. Let me instance in Antichrist and his Abettors and Adherents, who is the Devil's eldest Son. Witness their bloody Practices that have been acted on the Stage of Christendom for so many Years. What a deal of Blood hath been sucked by these Leeches in England in Queen Mary's Days, in Germany, France, and the Netherlands! Witness of late their horrible Slaughters in Ireland, Piedmont, and the Hellish Powder-Plot, the Deliverance from which we commemorate this Day; this was a Flash of their Malice, by which they would have blown up the whole State at once. On the other side, Christ conveyeth his holy, meek and Lamblike Nature to his sincere Worshippers and Followers. There is indeed a Contrariety of Nature to the Carnal, so as they do not run with them into the same excess of Riot, so as their righteous Souls are vexed with the impure Conversation of the Wicked, so as they are grieved to see People go by Droves to Hell, and list themselves in the Devil's Service: But there is no destructive Enmity. If they hate the Wicked, it is with an Hatred opposite to the Love of Complacency, but not with an Hatred opposite to the Love of goodwill. There is an Enmity to Satan and his Works, yet a Pity to the Persons inveigled and deceived by him. The Wicked hate that holy Disposition which is in the Hearts of God's People, and therefore malign and persecute them. But on the other side there is a Contrariety of Disposition: Prov. 29.27. An unjust Man is an Abomination to the Just; and he that is upright in the Way, is Abomination to the Wicked. There is Odium Offensionis, but not Inimicitiae; an Hatred of Offence, but not of Enmity. They bear with them with Patience, pursue their Recovery, strive to rescue poor Captives out of the Snares of the Devil; but aim not at their Destruction. 2 Tim. 2.25, 26. In Meekness instructing those that oppose themselves, if God peradventure will give them Repentance to the acknowledging of the Truth; and that they may recover themselves out of the Snare of the Devil, who are taken captive by him at his William. (2.) There is an Enmity of Design. As Christ actually employeth any as Soldiers to fight under his Banner, so they participate of the Enmity of his Design and Office. Every private Christian is one of Christ's Soldiers: for we give up our Faculties and Powers as Weapons: Rom. 6.13. Yield yourselves unto God, as those that are alive from the Dead; and your Members as Instruments, or Weapons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Righteousness unto God. And the Graces of the Spirit are called Armour of Light, Rom. 13.12. Let us cast off the Works of Darkness, and let us put on the Armour of Light. And we are bidden to put on the whole Armour of God, because we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the Darkness of this World, against spiritual Wickedness in high Places, Eph. 6.11, 12. The Ministers and those in a public Station, are Leaders under Christ the General, and are by Office and Employment engaged in this Warfare against the Kingdom of the Devil. And therefore the Apostle biddeth Timothy to endure Hardness as a good Soldier of jesus Christ, 2 Tim. 2.3. And the Apostle says, 2 Cor. 10.4. The Weapons of our Warfare are not carnal, but mighty through God for the pulling down of Strong-holds. They must set themselves against the Devil and his Kingdom. 2dly. The Enmity being such between the Seeds, Christ sets upon his business to destroy Satan's Power and Works. 1. His Power. Satan hath a twofold Power over fallen Man, Legal, and Usurped. (1.) The Legal Power is that which the Apostle calleth the Power of Death, and the Terrors which follow upon it; Heb. 2.14, 15. That through Death he might destroy him that had the Power of Death, that is, the Devil; and deliver them who through fear of Death were all their Life-time subject to Bondage. The Devil hath no Power, as a Judge, to condemn Sinners: He is not Dominus Mortis, the Lord of Death; but Minister Mortis, the Minister of Death: For being condemned of God, the poor Sinner is put into his Hand, that he may either terrify or stupify him, and so more and more involve him in the Curse of God's broken Law; and also he may hasten his Death and everlasting Destruction. (2.) Satan hath a Tyrannical Usurped Power. So the Devils are called Rulers of the Darkness of this World, Ephes. 6.12. the blind, idolatrous, superstitious World. And Satan is called the Prince of this World, John 14.30. And the God of this World, 2 Cor. 4.4. God made him an Executioner; but we make him a Prince, a Ruler, and a God. Now Christ, as a Priest, disannulleth his legal Power, by his Death, and the Merit of his Sacrifice. And Christ, as the true King, and Head both of Men and Angels, pulls down Satan as an Usurper, delivers the poor captive Souls out of his Power. And as a Prophet, he discovereth his Cheats and Delusions. 2. His Works. There is a twofold Work of Satan; the Work of the Devil without us, or the Work of the Devil within us. (1.) The Work of the Devil without us, is a false Religion, or those Idolatries and Superstitions by which Satan's Reign and Empire is upheld in the World. This is destroyed by the Doctrine of the Gospel, accompanied with the all-powerful Spirit of God. And therefore when the Gospel was first preached by Christ's Messengers, the Devil fell from that great and unlimited Power which he had before in the World: Luke 10.18. I beheld Satan as Lightning, fall from Heaven. 'Tis an Allusion to his first Fall; as Lightning flasheth, and vanisheth, and never recollecteth itself again. So john 12.31. Now shall the Prince of this World be cast out. When Christ did first set upon the Redemption of Mankind, the Apostles went abroad to beat the Devil, and hunt him out of his Territories: and they did it with great Effect. Therefore this is made one Argument by which the Spirit doth convince us of the Truth of the Gospel: John 16.11. He shall convince the World of judgement, because the Prince of this World is judged. The silencing of his Oracles, the suppressing of his Superstitions, the destroying of the Kingdom of Wickedness and Darkness, was an apparent Evidence of the Truth of the Gospel. The old Religion, by which the Devil's Kingdom was supported everywhere, went to wrack; no more the same Temples, the same Rites, the same Gods; all was made to stoop and bow before God as worshipped in Christ. (2.) There is the Work of the Devil within us. This concerneth the recovering particular Persons out of the Snare of the Devil, who were taken captive by him at his Will and Pleasure. Here we must distinguish between the Purchase and Application. The Purchase was made when Christ died; Col. 2.15. Having spoiled Principalities and Powers, he made a Show of them openly, triumphing over them in it; that is, on his Cross. Christ's Death was Satan's Overthrow, than was the deadly Blow given to his Power and Kingdom. This was the Price given for our Ransom, and the great means of disannulling all that Power Satan had before. The Application is begun in our Conversion: for than we are said to be turned from Satan unto God; Acts 26.18. To open their Eyes, and to turn them from Darkness to Light, and from the Power of Satan unto God. Then we are rescued out of the Devil's Clutches, and adopted into God's Family, that being made Children, we may have a Child's Portion. III. That in this Conflict his Heel was wounded, bitten, or bruised by the Serpent. 1. Certain it is that Christ was bruised in the Enterprise. Which showeth how much we should value our Salvation, since it costs so dear as the precious Blood of the Son of God incarnate: 1 Pet. 1.18, 19 Forasmuch as ye know that ye were not redeemed with corruptible things, as Silver and Gold, etc. but with the precious Blood of Christ, as of a Lamb without blemish, and without spot. He thought not his whole Humiliation, from first to last, too much for the overthrowing of the Devil's Kingdom; nor any Price too dear to redeem poor captive Souls. 2. But how was he bruised by the Serpent? Certainly on the one hand Christ's Sufferings were the Effects of Man's Sin, and God's Hatred against Sin, and his governing Justice: for it is said, Isa. 53.10. It pleased the Father to bruise him. Unless it had pleased the Lord to bruise him, Satan could never have bruised him. On the other side, they were also the Effects of the Malice and Rage of the Devil and his Instruments, who was now with the Sword's-point and closing Stroke with Christ, and doing the worst he could against him. In his whole Life he endured many outward Troubles from Satan's Instruments; for all his Life long he was a Man of Sorrows, wounded and bruised by Satan and his Instruments: john 8.44. Ye are of your Father the Devil, and the Lusts of your Father ye will do: he was a Murderer from the beginning, and abode not in the Truth, because there is no Truth in him. But the closing Stroke was at last, than did the Serpent most eminently bruise his Heel. When judas contrived the Plot, it is said, the Devil entered into him; Luke 22.3. Then entered Satan into Judas Iscariot, being one of the Twelve. When the High Priest's Servants come to take him, he telleth them, Luke 22.53. This is your Hour, and the Power of Darkness. The Power of Darkness at length did prevail so far, as to cause his shameful Death: This was their Day. 3. It was only his Heel that was bruised. It could go no further: for though his bodily Life was taken away, yet his Head and Mediatory Power was not touched: Acts 2.36. This same jesus whom ye have crucified, God hath made both Lord and Christ. Again, his bodily Life was taken away but for a while; God would not leave his Soul in the Grave; Psal. 16.10. Thou wilt not leave my Soul in Hell, neither wilt thou suffer thy holy One to see Corruption. The Counsel and Purpose of God concerning Man's Redemption, had then been wholly frustrated: For if Christ be not risen, your Faith is vain; ye are yet in your Sins, 1 Cor. 15.17. Once more, though Christ was bruised, yet he was not conquered. When the Jews and Roman Soldiers were spoiling him, and parting his Garments, than was he spoiling Principalities and Powers: And when Satan and his Instruments were triumphing over the Son of God, then was he triumphing over all the Devils in Hell; for by Death he destroyed him that had the Power of Death. This was a necessary means of Conquest; and Christ must overcome Satan, by suffering himself to be overcome visibly by him. The Devil doth not conquer Christ by Death, but Christ doth conquer him. And still all the Temptations of the Devil are but the wounding of the Heel, the Loss is not great to Christ or his Members. As Dan is compared to a Serpent by the Way, or an Adder in the Path, that biteth the Horse-heels, so that his Rider shall fall backward, Gen. 49.17. Such is the Craft of Satan: he doth not usually bring Temptations before our Reason, but they enter in at the Backdoor of Sensual Appetite: but though he by't the Heel, the Life of Grace is secured. Satan prevailed so far against Christ, that his wicked Instruments brought him to the Cross, pursued him to the Death there. But 2 Cor. 13.4. Though he was crucified through Weakness, yet he liveth by the Power of God. Or, as it is in 1 Pet. 3.18. Being put to Death in the Flesh, but quickened by the Spirit. So for Christians, he may divers ways wound and afflict us in our outward Interests, but the inner Man is safe: 2 Cor. 4.16. Though our outward Man perish, yet the inward Man is renewed day by day. Nay, we may be bruised in the Heel, by divers Temptations and Slips into Sin; yet the Vitals of Grace are not hurt, there is no total Extinction of our Love to God. I should come now to the fourth Branch, That though Christ was bruised in the Conflict, yet it endeth in Satan's total Overthrow. His Heel was bruised, but Satan's Head was crushed. But of that anon. In the mean time, by way of Use, let me press you cheerfully to remember and celebrate this Victory of Christ. The Duty we are engaging in is an Eucharist, and we come to rejoice in God our Saviour. Let me bespeak you in the Psalmist's Words, Psal. 98.1. O sing unto the Lord a new Song, for he hath done marvellous things, his right Hand and his holy Arm have gotten him the Victory. Or Psal. 118.15, 16. The Voice of Rejoicing and Salvation is in the Tabernacle of the Righteous: The Right Hand of the Lord doth valiantly. The Right Hand of the Lord is exalted; the Right Hand of the Lord doth valiantly. Psal. 106.2. Who can utter the mighty Acts of the Lord? who can show forth all his Praise? 1. The Conqueror is the Seed of the Woman, or the Son of God incarnate. O let us bless God for so great a Mercy! Luke 1. from 68 to 76. Blessed be the Lord God of Israel, for he hath visited and redeemed his People, and hath raised up an Horn of Salvation for us in the House of his Servant David; as he spoke by the Mouth of his holy Prophets which have been since the World began, That we should be saved from our Enemies, and from the Hand of all that hate us, to perform the Mercy promised to our Fathers, and to remember his holy Covenant; The Oath which he swore to our Father Abraham, that he would grant unto us, that we being delivered out of the Hands of our Enemies, might serve him without Fear, in Holiness and Righteousness before him, all the Days of our Life. What, shall the Son of God come from Heaven to subdue the Kingdom of Satan, and to deliver Men from this Bondage, and we be no more affected with it! 2. The Manner of Overcoming; it is by suffering a shameful, painful and accursed Death. Rev. 1.5, 6. Unto him that loved us, and washed us from our Sins in his own Blood, and made us Kings and Priests to God and his Father; to him be Glory and Dominion for ever and ever. Amen. Again, Worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing, Rev. 5.12. And ver. 9 For thou wast slain, and hast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation. That by a Death which he deserved not, he should destroy the Death which we deserved. 3. Who is overcome: The Devil. Rev. 12.10. Now is come Salvation, and Strength, and the Kingdom of our God, and the Power of his Christ: for the Accuser of our Brethren is cast down, who accused them before our God day and night. Ver. 11. And they overcame him by the Blood of the Lamb, and the Word of their Testimony; and they loved not their Lives unto the Death. Ver. 12. Therefore rejoice, ye Heavens, and ye that dwell in them. Wo to the Inhabitants of the Earth, and of the Sea; for the Devil is come down unto you, having great Wrath, because he knoweth that he hath but a short Time. O Christians! what will raise your Hearts in Thanksgiving to God, if not these three Arguments which I have plainly mentioned to you? for the Matter needeth no Descants. The Incarnation of the Son of God, who came as the Seed of the Woman, that he might free Mankind from the Power the Devil had over them by Sin. Then the Merit and Satisfaction of our Saviour, for he was bruised in his Heel. And then the dissolution of Satan's Power, and the freeing of Mankind out of his Hands, either as a Tempter, or a Tormentor. 4. The Effects of the Victory, when 'tis applied to us. I shall mention three. (1.) Our Conversion to God, and the destruction of Sin in our Hearts; or our actual deliverance from Satan. Luke 11.21, 22. When a strong Man armed keepeth his Palace, his Goods are in peace; but when a stronger than he shall come upon him, and overcome him, he taketh from him all his Armour wherein he trusted, and divideth his Spoils. This was our Case: All was in a sinful Quiet and Peace. When Wind and Tide go together, no wonder if there be a Calm. Satan's Suggestions, and our Corruptions suited the one with the other. But blessed be God that this carnal Security is disturbed, that the Kingdom of God is come upon us; that Christ, by a sacred Rescue, hath dispossessed Satan, and destroyed Sin. O let us give Thanks unto the Father, who hath made us meet to be Partakers of the Inheritance of the Saints in Light; who hath delivered us from the Power of Darkness, and translated us into the Kingdom of his dear Son, Col. 1.12, 13. (2.) Remission of Sins. Acts 26.18. To open their Eyes, and to turn them from Darkness to Light, and from the Power of Satan unto God, that they may receive Forgiveness of Sins, and an Inheritance among them that are sanctified, by Faith that is in me. Col. 1.13, 14. Who hath delivered us from the Power of Darkness, and translated us into the Kingdom of his dear Son; in whom we have Redemption through his Blood, even the forgiveness of Sins. Christ's Subjects have the Privileges of his Kingdom. Now bless the Lord, O my Soul; and all that is within me, bless his holy Name. Bless the Lord, O my Soul, and forget not all his Benefits; who pardoneth all thy Iniquities, and healeth all thy Diseases. Psal. 103.1, 2, 3. (3.) Our own personal Victory over Satan's Temptations. In part now. We renew that Covenant now, wherein we engaged to fight against Satan. 1 john 2.14. I have written unto you young Men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one. Fully hereafter. Rom. 16.20. The God of Peace shall bruise Satan under your Feet shortly. The God of Peace, as pacified in Christ. Now this is matter of Thanksgiving; 1 Cor. 15.57. Thanks be to God who giveth us the Victory through our Lord jesus Christ. That Christ will take us along with him in his Triumphant Chariot, and help our weak Faith, and faint Hope; and that we may conquer the Tempter and Accuser. IV. Tho Christ's Heel was bruised in the Conflict, yet it endeth in Satan's final Overthrow: For his Head was crushed, which noteth the subversion of his Power and Kingdom. To explain this, we must consider, First, What is the Power of Satan. Secondly, How far Satan was destroyed by Christ. First, What is the Power of Satan? It lieth in Sin. And Christ destroyed him, as he made an end of Sin, and brought in everlasting Righteousness, and made Reconciliation for Iniquities, Dan. 9.24. Namely, as he reconciled Man to God, and restored God's Image and Life eternal. In short, the Power of Satan may be considered, either as to single Persons, or his Interest in the corrupt World, or the sinful Race of Apostate Adam, who in their degenerate Estate make up a Confederacy or Party, that may be called the Kingdom of the Devil. 1 st. As to single and individual Persons: All his Power over them is by reason of Sin, which was introduced by his Subtlety and Malice. There are three things in Sin, the Power, the Gild, the Being. Whilst any of these remain, Satan hath some Power: and all these Christ came to dissolve, but by several Means, and at several Times. 1. The Devil's Power lieth in the Corruption of our Natures: for Men continuing in the Apostasy from God, are of Satan's Party: Eph. 2.1, 2, 3. And you hath be quickened, who were dead in Trespasses and Sins; wherein in time past ye walked, according to the Course of this World, according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. Among whom also we all had our Conversation in Times past, in the Lusts of our Flesh; fulfilling the Desires of the Flesh, and of the Mind. This was the Power that Satan had over us, to rule us and govern us by the Lusts of the Flesh. This was our daily Walk and Trade, without any Remorse for it, or any desire to change our Condition. And we are the more confirmed in it, by the general and corrupt Example of those among whom we live. Now whilst we follow these sinful Motions and Suggestions, Satan is our Prince and God; the corrupt Nature maketh us readily to entertain his Motions, and we are taken captive by him at his Will and Pleasure, 2 Tim. 2.26. Now how doth Christ take away this Power? I answer, By converting Grace; which is not only a turning from Sin to God, but from Satan to God: Acts 26.18. To open their Eyes, and to turn them from Darkness to Light, and from the Power of Satan to God. Whereby the Reign of Sin is broken: for as long as Sin reigneth, Satan is in peaceable Possession: Luke 11.21. When a strong Man armed keepeth his Palace, his Goods are in peace. And the Devil, who hath ●ost his Seat in Heaven, hath still a Throne in the Hearts of Men, and lords it over them as his Slaves. Now the Reign of Sin is broken, when Christ puts an Enmity into your Hearts against it: I will put Enmity between thy Seed and her Seed. For Sin dieth, as your Love to it dieth; and is mortified and subdued, as your Enmity increaseth. Well then, they that are converted to God, are possessed with a Spirit of Enmity to Satan and his Ways, such as they had not before, whilst they remained in the degenerate Estate. Therefore 'tis said, Ezek. 36.26. A new Heart will I also give to you, and a new Spirit will I put within you; such as none else have, till the Redeemer work upon them. 1 Cor. 2.12. We have received not the Spirit of the World, but the Spirit which is of God. The Spirit which possesseth the Generality of Men, is the worldly Spirit that inclineth to earthly and sensual Satisfactions; but this Spirit maketh them look after the great things promised by Christ, and the great things required by Christ: In short, a Spirit quite opposite to the Satanical Spirit. The Satanical Spirit is contrary to God and Man. To God: Col. 1.21. And you that were sometimes alienated, and Enemies in your Mind by wicked Works, yet now hath he reconciled. To Man: James 4.5. The Spirit that dwelleth in us, lusteth to Envy. But this Spirit begetteth in us Love to God and Man, that we may seek his Glory, and the Good of others. Now till this Spirit be planted in us, we have not changed Parties and Masters. The Being of Sin is found in all, but the Reign only in the Unconverted. Therefore the Reign of Sin must be broken by the dwelling of this Spirit in us. Sin will put strongly for the Throne again, but you must pray earnestly: Psal. 119.133. Order my Steps in thy Word; and let not any Iniquity have Dominion over me. And watch constantly, as ever mindful of your Baptismal Vow and Covenant: Rom. 6.11. Likewise reckon ye yourselves to be dead indeed unto Sin, but alive unto God through jesus Christ our Lord. And then you will find Christ overcoming more and more the Satanical Spirit, and enlarging you into the Liberty of God's Children. 2. The Gild of Sin; which is an Obligation to Punishment, and ariseth from the Sentence of Condemnation pronounced by the Law against Sinners. Our Misery ariseth first from the Violation of the Precept of the Law, and then from the Sanction and Penalty threatened. And so also therein lieth Satan's Power, as we are obnoxious to the Wrath of God: for therein he is the Minister and Executioner of Death; as God maketh use of all his Creatures according to their Inclination. And so this wrathful revengeful Creature is the Instrument of his Wrath: he hath an advantage against us by the Law of God, the Precepts whereof we have broken, and so incurred the Penalty; and so Satan cometh on, as one that hath the Power of Death. Those obstinate and careless Souls, who refuse the Government of the Lord's Grace and Spirit, are put into his Hands: as when the Spirit of the Lord departed from Saul, an evil Spirit from the Lord troubled him, 1 Sam. 16.14. He doth or may terrify and affright the Consciences of Men, with the dreadful Expectations of Death, and the Consequences of it; especially the Sick, and the Dying. He that formerly tempted, then beginneth to trouble; and he that formerly showed you the pleasant Baits of Sin, will then show you the Hook; he who now representeth Pardon easy, will then represent it as impossible. And when Death cometh, he hath Power to hale away the Sinner to Torments. For as the good Angels carry the Souls of the Faithful to Christ, Luke 16.22, 23. so probably the Devil hath a Power to carry them to Hell. Now as the Devil hath this Power of Death, he bringeth Men into Sin, that he may bring them into Terror. Yea, Satan hath a great hand in the Troubles of Conscience which befall God's Children. Well then, how is this Power destroyed? By satisfying the Law, Christ destroyeth the Power of the Devil. For first, he blotted out the Handwriting that was against us, and then spoiled Principalities and Powers, Col. 2.14, 15. And when he doth actually justify, we feel the Comfort and Benefit of it: Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? It is God that justifieth: Who shall condemn? It is Christ that died, yea rather that is risen again, who is even at the right Hand of God; who also maketh Intercession for us. Our Advocate is more gracious in Court than our Accuser: having paid our Ransom, and interceding for us, and pleading it, what Accusation from the Law can stand against those who have embraced this Gospel? 3. The Being of Sin: For while it remaineth, there is somewhat of Satan left which he worketh upon. There is a Remnant of his Seed in the best: the Godly are yet in the Way, but not at the end of the Journey: and therefore he hath leave to assault them while they are here; but Christ will perfect the Conquest which he has begun, and so the very Being of Sin shall at length be taken away. jude 24. To him that is able to keep you from falling, and to present you faultless before the Presence of his Glory. And Eph. 5.27. That he might present it to himself a glorious Church, without spot or wrinkle, or any such thing; but that it should be holy, and without blemish. At Death Sin is totally disannulled, the Physician of our Souls will then perfect the Cure. As in the first Moment of our Birth we were Sinners, so in the Moment of our Expiration all Sin dieth. Christ taketh that time to finish his Work. No Sinner can enter into the State of Bliss: but the Veil of the Flesh being rend, we are immediately admitted into the sight of God, and so made exactly perfect. 2dly. As to the general Case, or his Interest in the corrupt World. It is true, the Kingdom of Satan yet remaineth: But he doth and shall divide the Spoil with the Strong: Isa. 53.12. Therefore will I divide him a Portion with the Great, and he shall divide the Spoil with the Strong. And though his Doctrine and Religion meeteth with Opposition in the World, yet it doth prevail upon Opposition, and against Opposition, and by Opposition; when in the Seasons of it he cometh to set his Kingdom on foot. Rev. 6.2. I saw a white Horse; and he that sat on him, had a Bow; and a Crown was given unto him: and he went forth conquering and to conquer. This is an Emblematical Representation of the Rise and Progress of Christ's Kingdom. Where you may note his Furniture, a Crown and a Bow. The Crown noteth his Dignity, the Bow his Armour and Strength: Psal. 45.3, 4, 5. Gird on thy Sword upon thy Thigh, O thou most Mighty, with thy Glory and Majesty; and in thy Majesty ride prosperously, because of Truth, and Meekness, and Righteousness: and thy Right Hand shall teach thee terrible things. Thine Arrows are sharp in the Heart of the King's Enemies, whereby the People fall under thee. Christ having the Grant of a Kingdom over the Nations, is every way furnished with Power to obtain it, by Means proper to the Mediatory Dispensation, by his Word, Spirit, and Providence. 1. His Word; which is called the Rod of his Strength, Psal. 110.2. The Weapons of our Warfare are not carnal, but mighty through God, 2 Cor. 10.4. When Christ will work, the World cannot resist its convincing Power; those that feel it not, fear it: John 3.20. Every one that doth evil, hateth the Light, neither cometh to the Light, lest his Deeds should be reproved. 2. His Spirit. Now what can stand before the mighty Spirit of God, convincing Men of the Truth of his Religion? John 16.8, 9, 10, 11. And when he is come, he will reprove the World of Sin, and of Righteousness, and of judgement. Of Sin, because they believe not on me. Of Righteousness, because I go to the Father, and ye see me no more. Of judgement, because the Prince of this World is judged. Showing hereby Christ was the Messiah; and therefore they were guilty of great Sin, who did not believe on him. That he was a righteous and innocent Person, and no Seducer, because Christ rose from the Dead, and went to the Father. That he was an exalted Prince, above Satan, and whatever things were looked upon as Divine Powers. Many that were not converted, were convinced of this. 3. His Providence. All Judgement was put into Christ's Hands, to be improved for the advancement of his Mediatory Kingdom: John 5.22. For the Father judgeth no Man, but hath committed all judgement to the Son. He hath the Government of all things, Angels, and all Events that fall out in the World. None of the Creatures are left to their own Arbitrement, or uncertain Contingences; but under the Government of a supreme Providence, which is left in Christ's Hands. Thus you see, though the Devil's Interest be held up by the combined Interests of the World, agreeing together to promote the Idolatries and Superstitions wherewith he hath inspired them; yet Christ is able to break and dissolve all this Force and Power. Secondly, How far was Satan destroyed, or his Head crushed? 1. Negatively. (1.) Non ratione Essentiae; not to take away his Life and Being. No, there is a Devil still, and shall be, even when the whole Work of Christ's Redemption is finished. For than it is said, Rev. 20.10. The Devil that deceived them, was cast into the Lake of Fire and Brimstone, where the Beast and the false Prophet are, and shall be tormented day and night for ever and ever. So Mat. 25.41. Depart from me, ye Cursed, into everlasting Fire, prepared for the Devil and his Angels. Then Eternal Judgement is executed on the Head of the wicked State. Sentence was passed before, and the Devil feareth it; Matth. 8.29. Art thou come hither to torment us before the time? He was condemned before, but than it is executed upon him; he is finally punished, and shall for ever remain with the Damned. (2.) Non ratione Malitiae; not in regard of Malice: For the Enmity ever continueth between the two Seeds; and Satan will be doing, though it be always to Loss; 1 John 3.8. The Devil sinneth from the beginning. Therefore he is not so destroyed, as if he did no more desire the Ruin and Destruction of Men. He is as malicious as ever. The Devil is always at the old Trade of destroying Souls, and watcheth all Advantages, and observeth our Motions and Inclinations, to make use of them. 2. Affirmatively, it remaineth, that it is ratione Potentiae, in regard of his Power. But the Question returneth, How far is his Power destroyed? For he still governeth the Wicked, and possesseth a great part of the World. Therefore the Devils are called, Ephes. 6.12. the Rulers of the Darkness of this World. He molesteth the Godly, whether considered singly and apart, or in their Communities and Societies. Singly and apart; he may sometimes trouble them, and sorely shake them, as Wheat is winnowed in a Sieve: Luke 22.31. Simon, Simon, Behold, Satan hath desired to have you, that he may sift you as Wheat. And in their Communities and Societies; Psal. 129.1, 2. Many a time have they afflicted me from my Youth, may Israel now say: Many a time have they afflicted me from my Youth. Answ. Though he may afflict and molest the People of God, yet he cannot totally prevail over them. 1. There is enough done by way of Merit, to break the Power of Satan, or that whole Kingdom of Darkness, which is united under one Head, called the Devil. The Price and Ransom is fully paid for captive Souls. The Lamb of God taketh away the Sin of the World, John 1.29. There need no more to be done, by way of Merit and Satisfaction, to bruise the Serpent's Head, and to dissolve that woeful Work which he hath introduced into the World. Now not only the Comfort of particular Believers is ascribed to the Death of Christ, but the Success of the Gospel over false Religions; as 1 Pet. 1.18. Forasmuch as ye know that ye were not redeemed with corruptible things, as Silver and Gold, from your vain Conversation, received by Tradition from your Fathers; but with the precious Blood of Christ. He purchased the Power of recovering Souls out of their Apostasy at a dear rate. Therefore, though the Superstitions of the World were entailed on People by a long Descent; yet when we go forth to preach the Gospel in the Virtue and Value of the Blood of Christ, that will work mighty Wonders for the Destruction of the Kingdom of the Devil. 2. Christ is upon the Throne, and we are under his Protection; therefore the Devil cannot totally prevail, as to those who have Interest in him. As to single Believers, john 10.28. None is able to pluck them out of my Hand. Or as to their Communities and Societies, Matth. 16.18. Upon this Rock will I build my Church, and the Gates of Hell shall not prevail against it. The Gates of Hell signify the Power and Policy of Hell; for there was their Armoury and their Counsel. Christ expecteth their most subtle and furious Assaults, but all should be but as the dashing of Waves against a Rock, end in Foam and Shame to the Aggressors and Assailants. So that besides his Merit on the Cross, there is his Power in Heaven, as now sitting upon the Throne. 3. The Victory is carried on, so as that our Duty and Trials may not be excluded. 1 st. Though Satan's Head be crushed, yet still there is room for our Duty, that we may use the Means for our Safety, as good Soldiers of Christ, and live as in a continual Fight. These are set down, 1 Pet. 5.8, 9 Be sober and vigilant, because your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour; whom resist steadfast in the Faith. (1.) Sobriety, or an holy Moderation as to the Comforts and Delights of the present Life. The Devil, the Flesh, and the World, are in Conspiracy. By the Baits of the World he enticeth our Flesh to a neglect of God and heavenly things: therefore we must use the World as if we used it not, lest our Hearts be burdened, and depressed, and disabled from seeking after our great End and Happiness. (2.) Vigilancy and Watchfulness is necessary, that we may stand upon our Guard, avoiding Snares, and forecasting Hazards, lest we fall as a ready Prey into the Mouth of the Tempter: 1 Cor. 16.13. Watch ye, stand fast in the Faith; quit yourselves like Men; be strong. The first Point of a Christian Soldier is to watch; Conscience must stand Porter at the Door, examining what cometh in, and what goeth out. The Devil watcheth all Advantages against us, that he may spy where we are weakest: and if the Enemy watch, and we sleep, we cannot be safe. (3.) Steadfast Resistance in the Faith. When we are yielding, Satan gets ground; but when we believingly and steadfastly resist, he is discouraged. This steadfast Resistance in the Faith, is, first, Adhering to the Privileges of the Gospel as our Happiness: secondly, Persevering in the Duties thereof as our Work; resolving not to let go our hold, but by patient Continuance in Welldoing to wait for the Mercy of our Lord Jesus unto eternal Life. Now if Christ should so destroy the Devil, as to exempt from this Duty, the whole Gospel would be in vain, and the Promises and Precepts of it to no purpose; and all the Furniture of Grace which Christ hath purchased for us, and promised to us, be lost and useless. Surely Christ hath not so crushed the Serpent's Head, but that we need to be sober, and watchful, and steadfast in the Faith; otherwise we were not his Soldiers, but his Enemies. 2dly. Not to exempt us from Trials of our Sincerity. God will have all Obedience to be tried and honoured by Opposition, and sometimes by sharp and grievous Opposition: Rev. 2.10. The Devil shall cast some of you into Prison, that you may be tried. Thus job was remitted to Satan for his Trial, chap. 1.12. And the Lord said unto Satan, Behold, all that he hath is in thy Power. And Paul had his Messenger of Satan for his Trial, to see what shift he could make, with sufficient internal Grace, under outward and vexatious Evils, 2 Cor. 12.7, 8, 9, 10. Now better undergo the fiery Trial, than the fiery Torment. Tried we are then, but not destroyed. God may let loose the Wolf to drive us into the Fold, and exercise us with Temptations, but not suffer us to be overwhelmed. 4. In the external Management of the Mediatorial Kingdom, there are many Vicissitudes and Interchanges of the outward Condition of the Church. Sometimes God doth notably defeat Satan and his Instruments, and the Devil's Kingdom visibly goeth to wrack: As at the first Promulgation of the Gospel, though the World was captivated under Satan, rooted in former Superstitions; yet Christ prevailed and got ground, by the Rod of his Strength, and the Word of his Kingdom: Tho Satan everywhere had his Temples wherein he was worshipped, and his Oracles were resorted to with great Reverence: Till the Hebrew Child silenced him, he are the Fat of their Sacrifices, and drank the Wine of their Drink-offerings, yea often the Blood of their Sons and Daughters, whom they sacrificed to him; yet all of a sudden his strong Holds were demolished, the Idols broken, whom they and their Fathers had worshipped and prayed unto in their Distresses and Adversities, and blessed in their Prosperities; the Temples broken down, the Altars polluted and set at nought, and the World turned from these Vanities to the living God. But a little while after the Fires were kindled, and the Professors of the True Religion were butchered and slaughtered: but then they overcame him by the Blood of the Lamb, and by the Word of their Testimony, and not loving their Lives unto the Death, Rev. 12.11. So that when the Church seemed weakest, and her Enemy's strongest, than she had more for her than against her. When Satan's Instruments were killing Christians, than they were pulling down Satan's Throne, and advancing Christ's: So that it is better to be a simple Soldier on Christ's side, than Commander of a whole Army against him. When the Persecutors had done, Satan raised up Heretics in the Church, as Worms that bred in the Body, and devoured it: Yet Christ confounded them, and a little Time broke each Sect in pieces; and those that were the great Scourge and Vexation of one Age, were scarce known to the next, but by their Names, and some obscure Reports. The Light of the Gospel did soon scatter these Mists as soon as they did arise. Last of all came the great Apostasy of Antichristianism, whereby the Simplicity of the Christian Doctrine was turned into School-Niceties; the Worship of the Gospel into a Theatrical Pomp, and the Pageantry of ridiculous Ceremonies; and the Discipline of the Church into a Temporal Domination: And all this supported by the Blood of the Saints, and worldly Grandeur, and the combined Interests of many Popish Nations. And here are the Ebbs and Flows between the two Shores of Christ and Antichrist amongst us. You know by what a bloody Design Hagar the Bondwoman, that was cast ou●, sought to weaken and vaunt it over Sarah: but the Lord broke the Snare, and our Foot is escaped. 5. If the promised Seed had not bruised the Serpent's Head, the World had been in a worse Case than it is. There is some Conviction and Restraint, where Conversion taketh not place. Consider how Satan reigneth, where Christ hath not pursued him with his Gospel, or where Christ hath withdrawn his Gospel for the Ingratitude of Men. Surely there is a difference between the Places where People live in the Dregs of Christianity, and there where the Devil is worshipped, and Idolatry set up. 6. Though there be not a total Destruction of the Kingdom of Satan, yet it is in an absolute Subjection to the Throne of the Mediator. The Kingdom of Sin and Satan are so far destroyed, as not to hinder the Demonstration of Mercy to the Elect, and as to be subservient to the Demonstration of his Justice to others, who neglect or contemn the Remedy offered, which is God's great Design that the Elect may obtain, though the rest be hardened. 7. That in time Christ will destroy all opposite Reigns and Kingdoms: He doth some sooner, others later; but there will be an universal and absolute Subjection to Christ at the Day of Judgement; Infernal Spirits shall then bow the Knee to him, Phil. 2.10. with Rom. 14.10, 11. and that with Isa. 45.23. Then Saints shall judge Angels, 1 Cor. 6.2. and the whole Mystery of Iniquity will then be finished, and come to nothing. Use 1. Thankfulness and Praise to our Mediator. The Eternal God hath selected a People from the rest of the World, to praise him for the Mystery of his Love: Here, in the Assemblies of his People; for God inhabiteth the Praises of Israel, Psal. 22.3. And hereafter, that he may have the Thanks of his glorified Saints for ever. Consider to this end, how Satan's Design is crossed and counterworked in the Mystery of our Redemption. 1. Satan's Design was to dishonour God by a false Representation, as if envious of Man's Happiness: Gen. 3.5. God doth know that in the Day that ye eat thereof, than your Eyes shall be opened, and ye shall be as Gods, knowing Good and Evil. And so to weaken the esteem of God's Goodness. Now in the Work of our Redemption God is wonderfully magnified, and represented as amiable to Man; not envying our Knowledge and Delight, but promoting it by all Means, even with great Care and Cost. 1 John 4.8. God is Love. 2. To depress the Nature of Man, that in Innocency stood so near God. Now that the Humane Nature, so depressed and abased by the malicious Suggestions of the Devil, should be so elevated and advanced, and be set up far above the Angelical Nature, and admitted to dwell with God in a personal Union. O let us now cheerfully remember and celebrate this Victory of Christ! Our Praise now is a Pledge of our everlasting Triumph. This Table is spread for us in the sight of our Enemies, and we come to have intimate Communion and Fellowship with him at his Table. Use 2. To exhort us to make use of Christ's Help for our Recovery out of the Defection and Apostasy of Mankind. O let Satan be crushed in you, and the old carnal Nature destroyed! He that so willingly entered into the Conflict on the Cross, though his Heel were bruised, will as willingly employ the Power of the Spirit to help you; the one was in order to the other. Christ doth not only enter upon the Work by Conquest, but hath much to do with every individual Person, before he can settle his Kingdom in their Hearts. There is a Combat between Christ and Satan for the rescue of every Sinner, and we are not easily brought to change Masters. Now yield to him, suffer him to save you. You look to the outward Interest of Christ in the World, and you do well: but it is easier to bring Men to own a true Religion, than to bring them under the Power of it. Christ's greatest Victory is the overcoming men's Corruptions and carnal Inclinations, to purify their polluted Souls, and to set up Christ's Government in the Heart, where once Satan ruled. The Kingdom of Christ within us is the most excellent Kingdom: Luke 11.20. If I with the Finger of God cast out Devils, no doubt the Kingdom of God is come upon you. If once we become Christ's, we will more really care for his Interest in the World. Use 3. To show us the Nature of Christ's Victory, and wherein it consisteth: Not in an Exemption from Troubles, nor in a total Exemption from Sin for the present. 1. Not in an Exemption from Troubles: No, you must expect Conflicts. Tho Satan's deadly Power be taken away, our Heel may be crushed. Christ hath delivered us from the present evil World; Gal. 1.4. Who gave himself for us, that he might redeem us from this present evil World. Not that the World should trouble us no more, but that the World should not be a Snare to us. He came not to exempt us from Trouble, but to save us from our Sins, Mat. 1.21. To deliver us from Wrath to come, 1 Thess. 1.10. We have the Victory which he purchased for us, if the Devil and the World do not hinder the Fruition of eternal Glory. Our Victory over Satan is mostly gotten by Patience even to the Death; and so those that are killed all the Day long, are more than Conquerors through him that loved them, Rom. 8.35, 36, 37. Satan's main Spite is not at your worldly Interests, but your Souls. God may give him sometimes a Power over your worldly and bodily Interests, but he doth not give him a Power over your Souls. Though he get his Will over your Bodies; yet if he get not his Will over your Souls, it is you that conquer, and not Satan: Therefore in the Christian sense Suffering is Conquering. If he do not draw you away from God and Christ, though he and his Instruments have great Power over you, it is your Heel only is bruised, but your Head is safe. 2. It is not a total Exemption from Sin. Necessary vital Grace is only absolutely secured: you shall receive no deadly Wound to destroy your Salvation. The Godly sometimes may be foiled. Satan stirred up David to number the People. 2 Corinth. 11.2, 3. I am jealous over you with a godly jealousy; for I have espoused you to one Husband, that I may present you as a chaste Virgin to Christ. For I fear lest by any means, as the Serpent beguiled Eve through his Subtlety, so your Minds should b● corrupted from the Simplicity that is in Christ. 1 Cor. 7.5. That Satan tempt you not for your Incontinency. Yea, God may employ Satan in punishing his People; as when the Israelites murmured, he sent evil Angels among them, Psal. 78.49. and they were destroyed of the Destroyer, 1 Cor. 10.10. Because careless Souls are apt to fall asleep, God permitteth him to be the Executioner of his Indignation. Use 4. To animate and encourage Christ's Servants in their War against Satan's Kingdom, at home and abroad, within and without; Not to give place to the Devil, Ephes. 4.27. Christ whom we serve, is more able to save, than Satan is to destroy. 1. The Devil is a Creature, but Christ is the Sovereign Lord, who hath Power over him and all Creatures. The Devil's tempting is by Leave; job 1.12. And the Lord said unto Satan, Behold, all that he hath is in thy Power. Luke 22.31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as Wheat. He could not enter into the Herd of Swine without Leave from Christ; Matth. 8.31. So the Devils besought him, saying, If thou cast us out, suffer us to go away into the Herd of Swine. When we are in Satan's Hands, Satan is in God's Hands. 2. The Devil is an Usurper; Christ is the Heir of all things. Satan is the God of this World by Usurpation; but by lawful Ordination Jesus is both Lord and Christ: Acts 2.36. Therefore let all the House of Israel know assuredly, that God hath made that same jesus, whom ye have crucified, both Lord and Christ. 3. The Devil hath only a persuasive Force, no constraining Efficacy. He cannot change the Heart, or create any new Principles and Habits there, which were not before. But God can put his Law into our inward Parts, and write it in our Hearts, Jer. 31.35. He can only propound alluring Baits or Objects to the outward Senses and Fancy; but God worketh immediately on the Heart. 4. If the Devil be vigilant and assiduous in his Temptations, he is matched and overmatched. Christ is always mindful of the Affairs of his People; he doth ever make Intercession for us before God. And he that keepeth Israel, shall neither slumber nor sleep, Psal. 121.4. Satan daily bloweth the Bellows, inflaming our Corruptions, suggesting Temptations; but the Spirit is as watchful in our Hearts, maintaining his Interest there. 5. The Devil's Malice is restrained; for he is held in Chains of Darkness: 2 Pet. 2.4. If God spared not the Angels that fell, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto judgement. Meaning thereby not only the powerful Restraints of Providence, but the Horror of their own despairing Fears. Chains imply Restraint; but Chains of Darkness, Horror: he himself believeth and trembleth; james 2.19. Thou believest that there is one God, thou dost well; the Devils also believe and tremble. 6. The Lord Jesus doth often give out Demonstrations of his Power and Providence: Partly in protecting, strengthening, assisting his People, and prospering their just Endeavours for the Advancement of his Kingdom; so that all the Machinations of the Wicked against them come to nought. Partly in making fearful Havoc and Destruction in Satan's Kingdom. In protecting his People, sometimes he destroyeth their Enemies: Isa. 27.4. Who would set the Briars and Thorns against me in Battle? I would go through them, I would burn them together. Sometimes infatuateth their Counsels; job 5.12, 13, 14. He disappointeth the Devices of the Crafty, so that their Hands cannot perform their Enterprise. He taketh the Wise in their own Craftiness; and the Counsel of the Froward is carried headlong. They meet with Darkness in the Daytime, and grope in the Noonday as in the Night. Sometimes he hideth his People in the Secret of his Presence; Psal. 31.20. Thou shalt hide them in the Secret of thy Presence from the Pride of Man; thou shalt keep them secretly in a Pavilion from the Strife of Tongues. He smiteth his Enemies by an invisible Curse; Job 20.26. All Darkness shall be hid in his secret Places; a Fire not blown shall consume him; it shall go ill with him that is left in his Tabernacle. He divideth them; 2 Chron. 20.23. The Children of Ammon and Moab rose up against the Inhabitants of Mount Seir, utterly to slay and destroy them: and when they had made an end of the Inhabitants of Seir, every one helped to destroy another. Christ is the Assailant, and makes fearful Havoc in the Devil's Kingdom. The Word of Truth is come into all the World, and pulleth down Idolatrous and False Worship: Coloss. 1.6. The Word of Truth is come unto you, as it is in all the World, and bringeth forth Fruit, as it doth also in you, since the Day ye heard of it, and knew the Grace of God in Truth. Sermon on Gen. 24.63. Isaac went out to meditate in the Field, etc. SERMONS ON THE XXIV. Chapter OF GENESIS. SERMON I. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. THE Context is spent in describing the Journey of Rebecca with Abraham's Servant, and the Text showeth the occasion of the first interview between Isaac and Rebekah, he goeth out into the Fields to meditate, and of a sudden he seeth the Camels coming. I cannot pass by this Accident without some Remark and Observation; Isaac goeth to meet with God, and he meeteth with God and Rebekah too. Godliness hath the promises of this Life, and that which is to come; there is nothing lost by Duty and Acts of Piety and Worship. Seneca said, The jews were an unhappy People, because they lost the Seventh part of their Lives, meaning the time spent in the Sabbath. This is the Sense of Nature, to think all lost that is bestowed on God; Flesh and Blood snuffeth and cryeth, What a weariness is it? And what need all this waste? Oh let me tell you, by serving God you drive on two cares at once: Worldly Interests many times are cast into the way of Religion, and besides the main design, these things are added to us. Wonderful are the Providences of God in and about Duties of Worship; some have gone aside to pray, and escaped such as lay in wait to destroy them; and Luther tells a story of one that balked a Duty, and fell into a danger, passed by a Sermon, and was presently surprised by Thiefs. Others there are that thought of nothing but meeting God in his Worship, and God hath made their Duties an occasion of advancing their outward Comforts. Certainly it is good to obey all impulses of the Spirit, there may be somewhat of Providence, as well as Grace in it, Isaac went out to meditate in the field at the eventide, and he lift up his eyes, and saw, and behold the camels were coming. In the Words you have several Circumstances; The Person, Isaac▪ his Work, he went out to meditate; the Place, in the Field; the Time, at eventide. 1. For the Person, Isaac. I need not say much, because I would not digress. He was Abraham's Son, and God said of Abraham, Gen. 18.19. I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. Good Education leaveth a Savour and Tincture upon the Spirit, at least an Awe and a Care of Duties and Exercises of Religion; and therefore it is no wonder to hear of Abraham's Son, that had been trained up in the way of the Lord, to go out to meditate; it is a Seal of the Blessing of Education. Again Isaac was now in his Youth, certainly he could not be very old, Sarah was Ninety years old, when the Promise was first made to her of a Son, Gen. 17.17. Then Abraham fell upon his face and laughed, and said in his heart, Shall a child be born unto him, that is an hundred years old? And shall Sarah that is ninety years old bear? Now Sarah was but One Hundred Twenty Seven old years when she died, Gen. 23.1. And this Match was immediately after her Death; for just as he received Rebekah, he left off his Mourning for Sarah, Gen. 24.67. And Isaac brought her into his Mother Sarahs' tent, and took Rebekah, and she became his wife, and he loved her. And Isaac was comforted after his mother's death. Probably Isaac now was a little above Thirty. Isaac, a Young Man, that was now entering into the World goeth out to meditate. Usually we make Religious Exercises the Work of Grey Hairs, and after we have spent the heat and flower of our Spirits in the vanities of the World, we hope to make amends for all by a Severe and Devout Retirement. Young and Green Heads look upon Meditation as a dull, melancholy work, fit only for the phlegm and decay of Old Age; vigorous and eager Spirits are more for Action than Thoughts, and their Work lieth so much with others, that they have no time to descend into themselves. But the Elder World was more Innocent, the Exercises of Isaac's Youth were pious, he went out into the Fields to meditate. 2. To open his Work to you, to meditate; or as it is in the Margin, to pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word used in the Original is indifferent to both Senses, it properly signifies muttering, or an imperfect and suppressed sound; the Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sing, but here they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to exercise himself, and most properly a Sportive Exercise, as if his going abroad had been only to sport and recreate himself after the toil of the day. But that is not so probable, the Holy Ghost would not put such a Mark upon such a Circumstance. Therefore I suppose the Septuagints word must be taken more largely, to comprise also a Religious Exercise. But how is it? To Pray, or Meditate? I would not recede from our own Translation without weighty Cause, most other Translations look that way. Symachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak, Aquila, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to discourse as with others, that is, with God, and his own Soul; and so it suiteth with the force of the Original Word, which properly signifies to mutter, or such a speaking as is between Thoughts and Words. So that the meaning is, he went aside privately to discourse of God, and the Promises, and of Heavenly Things. 3. The Place, in the field. Partly for Privacy; deep Thoughts require a Retirement. Many of David's Psalms were penned in the Wilderness. He that would have the Company of God, and his own Thoughts, had need go aside from other Company, and be alone, that he may not be alone, that the Mind being sequestered from all Distractions, may solace itself the more freely in these Heavenly Thoughts, Exod. 3.1. Moses led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. He goeth aside from the other Shepherds, that he might converse with the Great Shepherd and Bishop of our Souls, and there he seeth the Vision of the burning Bush. When God would communicate his Loves to the Church, he inviteth her into the Wilderness, Hosea 2.14. Therefore behold I will allure her, and bring her into the wilderness, and speak comfortably unto her. The most familiar and intimate Converses between God and the Church are in private. So the Spouse inviteth the Bridegroom, Cant. 7.11. Come, my beloved! let us go forth into the field, let us lodge in the villages. In these Solitary and Heavenly Retirements, to which no Eyes are conscious and privy; we have most Experience of God, and of ourselves. Duties done in Company are more easy; by ends, and Man's Eye and Observance may have an influence upon our Worship; and therefore Meditation is difficult and tedious, because it is a work of Retirement, that hath approbation from none but our Father that seeth in Secret. Partly, because the Field is an help to Meditation, fancy and invention being elevated and raised by the sweetness, variety, and pleasure of it, there being on every side so many Objects and lively Memorials of God. However in this sense the Circumstance is not binding; some do better in a Closet, than in a Field or Garden, where the Senses being locked from all other Objects, the Mind may fall more directly upon itself, which otherwise in a Field or Garden would skip from Object to Object, without pitching upon any seriously. 4. The last Circumstance in the Text is the Time, in the eventide, which is also a matter of an Arbitrary Concernment. Time in itself is but an unactive Circumstance, all Hours are alike to God, he taketh no more pleasure in the Sixth or Ninth Hour than in the First Hour, only you should prudently observe, when your Spirit is most fresh and smart. To some the Morning is quickest, the Fancy being fittest to offer Spiritual and Heavenly Thoughts, before it hath received any Images, and Representations from Carnal Objects abroad. Morning Thoughts are, as it were, the Virgin Thoughts of the Mind, before they have been prostituted to these inferior and base Objects, and so are more pure, sublime and defecate; and then the Soul like the Hind of the Morning, with a swift and nimble readiness climbeth up to the Mountains of Myrrh and Frankincense, Cant. 4.6, Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense; and it tendeth much to season the whole day, when we can talk with the Law in the Morning, Prov. 6.22. When thou awakest, it shall talk with thee. To some the Evening seemeth fitter, that when the gayishness and vanity of the Spirit hath been spent in business, their Thoughts may be more serious and solemn with God; and after the weights have been running down all day, through their Employments of the World, they may wind them up again at Night in these Recesses and Exercises of Piety and Religion; as David says, Psal. 25.1. Unto thee, O Lord! do I lift up my soul. To others the silence and stillness of the Night seemeth to be an help, and because of the Curtain of Darkness that is drawn between them and the World, they can the better entertain serious and solemn Thoughts of God. David speaks every where in the Psalms of his Nocturnal Devotions, Psal. 63 6. When I remember thee upon my bed, and meditate on thee in the night watches. The Expression is taken from the Custom of the jews, who divided the Night into so many Watches, whilst others were Reposing their Bodies on their Beds; David was Reposing his Soul in the Bosom of God, and he gave the less Rest to his Eyes, that he might give the more to his Soul. So Psal. 119.148. Mine eyes prevent the night-watches, that I might meditate in thy word. Certainly in the Night, when we are taken off from other business, we have the greatest Command of our Thoughts; and the Covert of Darkness that God hath stretched over the World, begetteth a greater Awe and Reverence. Therefore Mr. Greenham, when he pressed any weighty Point, and perceived any careless, used to beg of them, that if God by his Providence should suffer them to awake in the Night, that they would but think of his words. Certainly the Mind, being by sleep emptied of other Cares, like a Mill falleth upon itself, and the Natural Awe and Terror, which is the Effect of Darkness, helpeth to make the Thoughts more solemn and serious. So that you see much may be said for the conveniency of either of these Seasons, Evening, or Morning, or Night. It is your Duty to be faithful to your own Souls, and sometimes to take the advantage, either of the Night: or of the Day, or of the Morning, or of the Evening, as best suits us. David saith, Psal. 119.97. Oh how love I thy law! it is my meditation all the day. So he describes his Blessed Man, Psalm 1.2. His delight is in the law of the Lord, and in his law doth he meditate day and night. That is, sometimes in the Day, and sometimes in the Night; no time can come amiss to a prepared Spirit. Isaac's Hour was in the Eventide, in the Evening he went out to meditate, in which two things are notable. 1. That he made Duty his Refreshment. He had wrought all the Day, and in the Evening he goeth to Recreate himself with God. What a shame is it, that what was his solace is our Burden? If we had a Spiritual discerning, we should soon see, that there is no Delight to that of Duty, and no Refreshment like that which we enjoy in the Exercises of Religion, and in Communion with God. The World's Delights are vain and dreggy, they may provoke laughter, but they cannot yield any pure, solid, and true Contentment. It was Christ's meat to do his Father's Will, john 4.34. My meat is to do the will of him that sent me, and to finish his work. It was sweeter to job then his appointed Food to hear God's word, job 23.12. I have esteemed the words of his mouth more than my necessary food. And David saith, Psal. 119.54. Thy statutes have been my songs in the house of my pilgrimage. All the Comfort he had to drive away the sad and disconsolate Hou●s of his Pilgrimage was to exercise himself in the Study and Meditation of God's Word. And it was Isaac's Evening-Comfort to go out and meditate. Gracious Hearts must have Spiritual Delights, the Word, and Obedience, and Prayer, and Meditation. As one said, Aut hoc non est Evangelium, a●t nos non sumus Christiani. Either these Histories are not true, or our Hearts are much unlike theirs Oh how sweet would it be, if we could make Duty a Recreation, and our Work our Pleasure; that in the close of the Day this might be our Solace, after the work of the Day to take a turn with God in the Mount, and to walk in the Garden of Love, and as David saith, Psal. 104.34. My meditation of him shall be sweet, I will be glad in the Lord. Isaac went out at eventide. 2. That at the Evening his Spirit was still fresh and savoury; this was the time not of necessity, but choice. Many spend their heat and strength in the World, toiling all Day, and in the Evening come and offer God a drowsy yawning Prayer, when all the Vigour of their Spirits is wasted. You should bring forth the best Wine at last, never so engage in the World as to hinder a Duty. It should be the Wisdom of Christians to guide their Affairs with such Judgement, that Duties may not become a burden and a weariness: Now a Soul encumbered with business, cannot act with such delight and freedom as it ought. Too often do we suffer the lean kine to devour the fat. Mary hath cause to complain of Martha, so much time is spent in the World, that we have no heart or strength for Communion with God; and usually when all are asleep and wearied out with the World, than we call to Duty. Oh remember in the Evening and Close of the Day your Affections should be quick and free for Spiritual things. Isaac went out at evening-tide. I shall sum up the intent of the whole Verse in this one Point. Doctrine, That it is the Duty of Christians to sequester and set apart some time and place for Solemn Meditation, or the Exercising their Souls in Heavenly and Holy Things. My purpose is to speak of Meditation, a Duty unaccustomed and unpractised; both the Practice and the Knowledge of it are become Strangers to us. The times are times of Action and Tumult, and we all think that we have so much to do with others, that few desire to Converse with God, and themselves. Our Case is somewhat like theirs in Nehemiah's time, Nehem. 4.17. With one hand they wrought in the work, and with the other hand held a weapon. We are forced to fight and quarrel for our Religion, that we may rescue the Innocent and Holy Principles of it from violation and scorn. I observe that many Christians use the Sword, they spend the heat and strength of their Spirits in Controversies; but I doubt they do not use the Trowel enough, and are not so serious in Private Retirements, as they are earnest in Public Defences. Therefore I shall make it my work to press the Duty of Meditation. My Method shall be this: I shall show, 1. What Meditation is. 2. The Necessity and Profit of it. 3. The Rules that serve to guide us in this Holy Work and Business. 4. The Lets and Hindrances of it, with the Helps and Remedies against them. 5. The Object or Matters, upon which you are to Meditate, which I shall handle, 1. Generally. 2. Particularly. I shall give you some hints of Meditation on those Objects, which are most usual and most practical. I. What Meditation is. Before I can define it, I must distinguish it. 1. There is that which we call Occasional Meditation, which is an Act by which the Soul Spiritualizeth every Object, about which it is Conversant. A Gracious Heart is like an Alymbeck, it can distil Useful Meditations out of all things it meeteth with. Look as it seeth all things in God, so it seeth God in all things. Our Lord at the Well discourseth of the water of life, john 21.10. At the Supper of the Pharisee one discourseth of eating bread in the kingdom of God, Luke 14.15. There is a Chemistry and Holy Art that a Christian hath, to turn Water into Wine, Brass into Gold, to make Earthly Occasions and Objects to minister Spiritual and Heavenly Thoughts. God trained up the Old Church by Types and Ceremonies, that upon a Common Object they might Ascend to Spiritual Thoughts; and Our Lord in the New Testament taught by Parables and Similitudes taken from Ordinary Functions and Offices among Men, that in every Trade and Calling we might be employed in our Worldly Business with an Heavenly Mind, that whether in the Shop, or at the Loom, or in the Field, we might still think of Christ and Heaven. There is a Parable of Merchantmen, a Parable of the Sour, a Parable of a Man calling his Servants to an Account; in all these similitudes Christ would teach us, that we should still think of God and Heaven. So small a matter as a grain of Mustardseed may yield many Spiritual Applications. 2. There is set and solemn Meditation. Now this is of several sorts, or rather they are but several parts of the same Exercise. 1. There is a Reflexive Meditation, by which we wholly fall upon ourselves. This is nothing else but a solemn Parley between a Man and his own Heart, Psal. 4.4. Commune with your own hearts upon your bed, and be still. When in a solemn Retirement Reason and inward Discourse returneth, and falleth back upon itself. Of all the parts of Meditation this is the most difficult, for here a Man is to exercise Dominion over his Soul, and to be his own Accuser and Judge: It is against self-love, and carnal-ease. We see all our shifts are to avoid our own Company, and to run away from ourselves. Guilty Man like a Basilisk dyeth by seeing himself. Hence the Worldly Man choketh his Soul with business, lest his Thoughts for want of work, like a Mill should grind upon itself; the Voluptuous Person melteth away his days in Pleasure, and charmeth his Soul into a deep sleep with the Potion of outward Delights, lest it should awake and talk with him. Oh then necessary it is that a Christian should take some time to discourse with himself, to ask of our own Souls, What we are? What we have been? What we have done? jer. 8.6. What straits, what Temptations we have passed through, and how we have overcome them? You would think it strange of Two Men that Conversed every day for Forty or Fifty years, and all this while they did not know one another; yet this is the Case between us and our Souls, we live a long time in the World, and are Strangers to ourselves. 2. There is a Meditation, which is more direct, and that is of two sorts. 1. Dogmatical, whose Object is the Word. 2. Practical, Whose Object is our own Lives There is more of search and apprehension in the First, there is more of Plot and Contrivance in the Second; the one is more conversant about Doctrines, the other about Things; the latter catcheth hold of the heel of the former, for where Dogmatical Meditation endeth, there Practical Meditation beginneth. 1. Dogmatical Meditation is when we exercise ourselves in the Doctrines of the Word, and consider how Truths known may be useful to us. It differeth from Study, partly in the Object, Study is conversant about a thing unknown in whole or in part, Rom. 12.2. That ye may prove what is that good and acceptable, and perfect will of God; but Meditation is an Act of Knowledge reiterated, or a return of the mind to that point, to which it arrived before, it is the inculcation or whetting of a known Truth, the pause of Reason on something already conceived and known, or a calling to remembrance what we know before. Partly in the end, the end of Study is Information, but the end of Meditation is Practice, or a work upon the Affections, joshua 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein. Study is like a Winter's Sun, that shineth, but warmeth not; but Meditation is like the blowing up of the Fire, where we do not mind the blaze, but the heat. The Fruit of Study is to hoard up Truth, but the Fruit of Meditation is to practise it: Curious Inquiries have more of the Student in them, than the Christian. In Study we are rather like Vintners, that take in Wines to store themselves for Sale; in Meditation we are like Private Men, that buy Wine for our Use and Comfort: A Vintner's Cellar may be better stored than a Noblemen, but he hath it for others Use. The Student may have more of Notion and Knowledge, his Cellar may be fuller, but he hath it not for taste and necessary refreshment as the Christian hath. 2. More Practical and Applicative Meditation is, when we take ourselves aside from worldly distractions, that we may solemnly debate and study how to carry on the Holy Life with better success and advantage, when we are wise in our Sphere, Luke 16.8. The children of this world are in their generation wiser than the children of light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their generation; it is an Hebrew Phrase, for the Manner, Course, and Sphere of our Lives, Gen. 6.9. These are the generations of Noah, Noah was a just man, and perfect in his generation, and Noah walked with God; so to be wise in our generation is to be wise in our manner of living and business. So it is said, Psalm. 122.5. He will guide his affairs with discretion, which noteth plotting and wise foresight, choosing our way, or devising our way, as Solomon calleth it, Prov. 16.9. A man's heart deviseth his way. It is a great part of a Christians Employment. The Scriptures call for it for a Minister, 2 Tim. 2.15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth, to devise how to carry on his Ministry with most Honour and Success. So for Private Christians, Heb. 10.24. Let us consider one another, to provoke unto love and to good works. We should consider one another, each others Gifts, Dispositions, and Graces, that so our Spiritual Converse and Commerce might be the more improved. By this kind of Meditation Piety is made more prudent, reasonable and orderly. Christians that live at haphazard, and order their Lives at adventure, without these rational and wise Debates, if they do not slain their Profession with foul indiscretions, yet find much inconvenience and toil in the Holy Life, and are not half so useful as others are. Certainly we should learn this of the Children of this World; a wicked Man is plotting for his Lusts, Rom. 13.14. Make no provision for the flesh to fulfil the lust thereof; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they make Provision, they are catering how they may feed such a Lust, and satisfy such a Carnal Desire. Therefore certainly we should take care for the Conveniencies of the Holy Life, how we may be most needful for God, and pass through our Relations with most advantage, and cast our businesses that they may be the least disadvantage to Religion, and consider how particular Duties may be the most dexterously accomplished, Psal. 116.12. What shall I render unto the Lord for all his benefits towards me? These are the kinds of Meditation. The Definition may be form thus: Meditation is that Duty or Exercise of Religion, whereby the Mind is applied to the serious and solemn Contemplation of Spiritual things, for Practical Uses and Purposes. I shall open the Description by the parts of it: 1. It is a Duty and Exercise of Religion.] 1. That it is a Duty and Exercise of Religion, appeareth by the Evidence of Scripture, where it is commanded, joshua 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night. It is made a Character of a Godly Man, Psal. 1.2. His delight is in the law of the Lord, and in his law doth he meditate day and night. It is commended in the Practice and Example of the Saints, that were most famous in Scripture, Isaac in the Text, Moses and David. And as it is plain by the Evidence of Scripture, so by the Light of Nature and Reason. God that is a Spirit deserveth the most Pure and Spiritual Worship, as well as such as is performed by the Body; The Thoughts are the Eldest and Noblest Offspring of the Soul, and the solemn Consecration of them is fit for God. In the Gospel Meditation is called for, I find in the Old Testament the main thing there called for is Meditation in the Law; in the Gospel we are directed to a new Object, the Love of Christ, Eph. 3.17, 18, 19 That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge; that is, the Study of Saints. I confess it is more called for in the Old Testament, being gross and carnal, they needed greater enforcements to Spiritual Duties; but now it suiteth every way with the Nature of our Worship, john 4.24. God is a spirit, and they that worship him, must worship him in spirit and in truth. Now Worship in Spirit and in Truth is more agreeable to our State. Meditation is a pure and rational converse with God, it is the flower and height of Consecrated Reason. 2. It is not a Duty of an Arbitrary Concernment. It is not only a Moral help that may be observed or omitted, but a necessary Duty, without which all Graces would languish and wither. Faith is lean and ready to starve, unless it be fed with continual Meditation on the Promises, as David saith, Psalm 119.92. Unless thy law had been my delight, I should then have perished in my affliction. Thoughts are the Caterers of the Soul, that purvey for Faith, and fetch in Food, and refresh it with the Comfort of the Promises. Hope is low, and doth not arise to such a fullness of expectation, till by Meditation we take a deliberate view of our Hopes and Privileges, Gen. 13.17. Arise, walk through the land, in the length of it, and in the breadth of it, for I will give it unto thee. Our Hopes arise according to the largeness of our Thoughts; it is a great advantage to have our Eyes open to view the Riches of our Inheritance, and to have a distinct view of the hope of our Calling. The Apostle prays for the Ephesians, Chapt. 1.18. The eyes of your understandings being enlightened, that ye may know what is the hope of his calling, and what the riches of ehe glory of his inheritance in the Saints. Men of barren thoughts are usually of low hopes, and for want of getting to the top of Pisgah to view the Land, our Hearts sink within us: Certainly Hope thriveth best on the Mount of Meditation. Then for Love, the sparkles of Affection will not flow out, unless we beat upon the Will by constant Thoughts. Affection is nourished by Apprehension, and the more constant and deliberate the Thoughts are, the love is always the deeper. Those Christians that are backward to the Duty of Meditation, find none of those impulses and melt of Love that are in others; they do not endeavour to comprehend the height and breadth, and length, and depth of the love of Christ, and therefore no wonder that their Hearts are so narrow and so much straitened towards God. Affections always follow the rate of our thoughts, if they are ponderous and serious. Then for Obedience or keeping the Spirits constantly in a Religious Frame; too others good Motions come like flashes of Lightning, and are as soon gone, as their thoughts are slight and vanishing, but deep musing maketh the Fire burn, and keepeth a constant heat and flame in the Spirits, not by flashes. And as for Duty, so for Comfort; a Man that is a Stranger to Meditation is a Stranger to himself. In Acts of review you enjoy yourselves, and you enjoy yourselves with far more Comfort in these private recesses, you have most experience of God, and most experience of yourselves. Moses when he went aside to meditate, had the Vision of the Fiery Bush; usually God cometh in in the time of deep Meditation, and an Elevated Heavenly mind is fittest to entertain the Comforts and Glory of his Presence. Thus you see it is a necessary Duty. Many think it is an excuse to say, it doth not suit with their temper, that it is a good help, but for those that can use it. I Answer, (1.) It is true, there is a great deal of difference among Christians, some are more serious and consistent, and have a greater Command over their thoughts, others are of a more slight, weak Spirit, and are less apt for Duties of retirement and recollection: But our unfitness is usually Moral rather than Natural, not so much by temper, as by disuse; and Moral Unfitness cannot exempt us from a Moral Duty; Inky water cannot wash the hand white, or a Sin exempt me from a Duty. Indisposition, which is a Sin in me, doth not disannul my engagements to God: as a Servants Drunkenness doth not excuse him from work. That it is a Moral unfitness appeareth by two things. 1. Disuse and Neglect is the cause of it. Those that use it have a greater Command over their thoughts: Men count it a great yoke, but Custom would make it easy. Every Duty is an help to itself, and the more we meditate, the more we shall. It is pleasant to them that use it, Psalm. 1.2. His delight is in the law of the Lord, and in his law doth he meditate day and night. Fierce Creatures are tame to those that use to command them, and if a Man did use to govern his thoughts, he would find them more obedient. 2. Want of Love. Thoughts are at the Service of Love; we pause and stay upon such Objects as we delight in, Psal. 1.2. His delight is in the law of the Lord, and in his law doth he meditate day and night. Love naileth and fasteneth the Soul to the Object, or thing beloved; as we see we can dwell upon Carnal Pleasures, because our Heart is there. As Solomon gives this reason, why a Carnal Man cannot dwell upon a sad and solemn Object, because his heart is in the house of Mirth, Eccles. 7.4. We usually complain we want Temper, and we want Matter; but the truth is, we want an heart. David saith, Psalm 119.97. Oh how love I thy law! it is my Meditation all the day. Delightsome Objects will engross the thoughts. Therefore see if it be not a Moral Distemper. 2. Suppose it be a Natural Unfitness, yet while you have Reason, it is not Total, and Universal, and therefore cannot excuse. We see in other Duties, some have the gift of Utterance, and have a great savoryness and readiness of Expression for Prayer, others are more bound up and restrained; but this can be no plea for them wholly to neglect Prayer. Duty must be done as we are able, God will hear the breathing, panting Soul, as well as the rolling Tongue; so it is in Meditation, some are more for musing, and can better melt out their Souls in Devout Retirements, other can show their Love better in Zealous Actions, and Public Engagements for the Glory of Christ; yet still, though there be a diversity of Gifts, we are all bound to the same Duties; and though we be fitter for some rather than others, yet none must be neglected in their Order and Course. 3. The Rank and Place that Meditation hath among the Duties. Meditation is a middle sort of Duty between the Word and Prayer, and hath respect to both. The Word feedeth Meditation, and Meditation feedeth Prayer; we must hear that we be not erroneous, and meditate that we be not barren. These Duties must always go hand in hand, Meditation must follow hearing, and precede Prayer. 1. To hear and not to meditate is unfruitful. We may hear and hear, but it is like putting a thing into a bag with holes; Haggai 1.6. He that earneth wages, earneth wages to put it into a bag with holes, james 1.23, 24. He is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. Bare hearing begets but Transient Thoughts, and they leave but a weak impression, which is rather like the glance of a Sunbeam upon a Wall; there is a glaring for the present, but a Man never discerneth the Beauty, the Lustre, and the Order of the Truths delivered, till he cometh to meditate upon them; then we come clearly to see into the Truth, and how it concerneth us, and how it falleth upon our Hearts. David saith, Psalm 119.99. I have more understanding than all my teachers, for thy testimonies are my meditation. The Preacher can but deliver general Theorems, and draw them down to Practical Inferences; by Meditation we come to see more clearly and practically than he that preacheth. We see in outward Learning, they thrive best▪ that meditate most; Knowledge floateth, till by deliberate thoughts it be compressed upon the Affections. 2. It is dangerous to meditate, and not to hear because of Errors. Man will soon impose a deceit upon himself by his own thoughts: Fanatic Spirits that neglect hearing pretend to Dreams and Revelations; we have a Sophister and an Heretic in our own bosoms, which soon deceiveth without a Stock and Treasure of some Knowledge, for Men would be vain in their Imaginations, were not their thoughts corrected by an External Light and Instruction. jude calleth those Fanatic Persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filthy dreamers, jude 8. All Practical Errors are men's Natural Imaginations gotten up into a Valuable Opinion. 3. It is rashness to pray, and not to meditate. What we take in by the Word, we digest by Meditation, and let out by Prayer. These three Duties must be so ordered, that one may not justle out the other: Men are barren, dry, and sapless in their Prayers for want of exercising themselves in Holy thoughts, Psalm. 45.1. My heart is inditing a good matter, and then it follows, I will speak of the things which I have made touching the king, my tongue is the pen of a ready writer. The Heart yieldeth Matter to the Tongue, the word signifieth, boileth and fryeth; a word from Mincha, their Meat-Offering, the Oil and the Flower was to be kneaded together, and then fried in a Pan, and then offered to the Lord; implying we must not come with raw dough-baked-offerings, till we have concocted and prepared them by Mature Deliberation. It is notable, that often in Scripture Prayer is called by the name of Meditation, because it is the Product and Issue of it, as Psalm 5.1. Give ear to my words, O Lord! consider my meditation. Implying that his Prayer was but the expressions of his deliberate and premeditated thoughts. So Psalm 19.14. Let the words of my mouth, and the meditation of my heart be acceptable in thy sight, O Lord, my strength and my redeemer! It is the vent of the thoughts. 2. Whereby the mind is applied to the serious and solemn consideration.] I add this to distinguish it from Occasional Meditation, and those good thoughts that accidentally rush into our minds, and to note the care and intenseness of the Soul in such an Exercise, Prov. 18.1. Through desire a man having separated himself, seeketh and intermeddleth with all wisdom; then is a Man fit for these Solemn and Holy Thoughts, and for intermeddling with all Wise and Divine Matters, when he hath divorced himself from other Cares, and is able to keep his Understanding under a prudent Confinement. 3. Of Spiritual things] This noteth the Object, and so I call Matters that are of an useful Consideration; as for instance, God, that we may fear him; Sin, that we may abhor it; the Works of God for the Creator's Glory; any useful Sub●ect. So David limiteth it, Psalm 49.3. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding: He meaneth of the State and end of Man. Generally the Object in the Old Testament is of the Law. 4. For Practical Uses and Inferences.] This noteth the end, Meditation is not to puzzle the Head with Notions, but to better the Heart. The proper use of this Exercise is to set on those great Practical Heads of Religion, to work the Heart to a greater care of Duty, and Detestation of Sin. To a greater care of Duty, Psalm 119.15. I will meditate in thy precepts, and have respect unto thy ways; and to a greater detestation and hatred of Sin, Psalm 119.11. Thy word have I hid in mine heart, that I might not sin against thee. SERMON II. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the even tide. II. I AM now come to the Necessity and Profit of Meditation, or Motives to press to this Duty. I shall urge such as will serve also for Marks, for when it is well performed, you will find these Effects wrought in you. Meditation is the Mother and Nurse of Knowledge and Godliness, the great Instrument in all the Offices of Grace, it helpeth on the work of Grace upon the Understanding, Affections, and Life; for the understanding of the Doctrine of Godliness, for the provoking of Godly Affections, and for the Heavenly Life. 1. In point of Understanding it is of great Advantage to us in the entertainment of the Doctrines of Religion. 1. To give us a clearer and more distinct sight of them. A Man seeth the Meaning, Scope, and Order of all points of Religion, when he cometh to meditate on them. Knowledge without Meditation is but an hear-say Knowledge; we talk after one another like Parrots, and as the Moon that shineth with another lustre without any Light rooted in its own Body, Rom. 2.20. Which hast the form of knowledge, and of the truth in the law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Map of Knowledge, we have nothing but the lean apprehension of others. As the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they repeat them by Rote without Affection and Belief; so we speak one after another by Rote, but do not so distinctly discern the Worth and Excellency of Christianity, as when we come to meditate upon it, john. 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know, that this is indeed the Christ, the Saviour of the world. Most men's Knowledge is but Traditional, they never made an Essay, and tasted the sweetness of Christ, or of their own thoughts; oh do but try, bare apprehensions of the report of Christ is but Tradition, not Religion. When we come to exercise our own thoughts thereon, than we see him ourselves; the sight is more clear, when it is steady and fixed. To one that passeth by, to see Men dancing and frisking, seemeth lightness and madness, but when he cometh nearer, and heareth the Music, and observeth that they keep time, and pace, and measure with it, he findeth Art in that which he thought Frenzy. The Beauty and Excellency of Religion is not discerned by a transient glance when we come to meditate, and so see what is our Beloved above all Beloved's, than we admire him. The Christian Religion is not to be taken up by Chance, but by Choice, not because we know no other, but because we know no better, than our Affections to it are the more Rational, the Judgement having had a clearer sight and trial. 2. That we may the better retain them. When an Apple is tossed to and fro in the hand, it smelleth of it, when the Apple is gone, as when Civet hath been long kept in the Box, the Scent remaineth, when the Civet is taken out. A constant Light is a great Friend to Memory, and Sermons meditated on are remembered long after they are delivered. We do not forget those Friends, whom we have entertained with any Solemnity. Solemn and Serious Thoughts leave a charge upon the Memory. 3. That they may be always more ready and present with us. All Sins do arise out of incogitancy or forgetfulness. As for instance, distrust, Heb. 12.5. Ye have forgotten the exhortation, which speaketh unto you as unto children, Luke 24.6. He is not here, but is risen, remember how he spoke unto you, when he was yet in Galilee. A Temptation gets the start of Holy Thoughts. It were a mighty Advantage to have Truths always ready. Now this is the Spirits Office, john 14.26. But the comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. But now for an outward help, there is no such thing as Meditation, Prov. 6.21, 22. Bind them continually upon thine heart, and tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee; that is, it shall be always present with thee. Continual Meditation maketh Religious Thoughts actual and present. 2. It is a great advantage to the work of Grace upon the Affections. Ponderous Thoughts are the bellows that kindle and inflame the Affections, they blow up those latent sparkles of Grace that are in the Soul, Impute Thoughts slain the Heart, and convey a taint and filth to the Soul; 2 Pet. 2.14. Having eyes full of adultery. When the Fancy is rolled upon unclean Objects, Lust is kindled; Lust, Revenge, Covetousness, they are all fed with thoughts; a wicked Spirit distilleth Sin into the quintessence of Villainy, the imaginations of the Heart are evil. So suitably good thoughts leave a forcible impression upon the Soul. The Papists talk of St. Francis and St. Clara, that had the wounds of Christ impressed on them; it is true, in a Spiritual way, deep thoughts leave the wounds and sorrows of Christ upon the heart, and do cruci●e us; it is true Morally, as well as Mystically; I am crucified with Christ, Gal. 2.20. Certainly you find this by Experience, that when you know not things, you are not so throughly affected with them. Serious Meditation hath this advantage, that it doth make the Object present, and as it were sensible; therefore Faith, which is a deep acting of the thoughts upon the Promises, and upon Glory to come, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substance of things hoped for, and the evidence of things not seen, Heb. 11.1. It giveth the future Blessedness a present subsistence in the Soul, and therefore it must needs ravish it. It is a Principle in Nature, Appetition followeth Knowledge, and Desire is answerable to that certain and clear Judgement that we have of the Worth, Value, and Dignity of the Object. Now it is not enough that the Judgement be once convinced, but that it stay upon the Object, for things lose their Virtue, when we do not keep them in the Eye of the Soul. When the Bird often leaveth her nest, and is long absent, the eggs grow cold, and do not come to be quickened, so do our desires grow cold and dull, which otherwise by a constant Meditation are hatched into some Life. Instance in any Affection, Hope and Trust is ripened by constant thoughts of the Grace, Power, Truth, Goodness, and Unchangeableness of God. 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. Presumption is an inconstant careless apprehension, and therefore soon overborne, Psal. 9.10. They that know thy name will put their trust in thee, that is, that seriously consider it, for the Hebrew word is used for consider, they that know what a God thou art, how Merciful, True, and Powerful thou art, they will trust thee. So for Fear, so far as it is sanctified, it is fed by a consideration of the dreadfulness of God's wrath and displeasure, Psal. 90.11. Who knows the power of thine anger? according to thy fear, so is thy wrath; that is, who doth seriously consider of it? According to those awful apprehensions that they form within themselves doth God's Wrath more or less move them. So for Desire, either of Christ, or of Heaven: Of Christ, a serious consideration of the Excellency of Christ is that which ravisheth the Heart. The Spouse formeth a Description of Christ, and then she saith: he is all desires, Cant. 5.16. His mouth is more sweet, yea he is altogether lovely. Enough to ravish all our Desires. The value of things lieth hid, when we do but slightly and superficially look upon them, but when we meditate of them, they are double to that which is seen at the ●●rst blush, job. 11.6. And tha● he would show thee the secrets of wisdom, that they are double to that which is. In Natural things serious thoughts are necessary, much more in Spiritual, because the Mind by long use having been enured to Earthly Objects and Profits, had need to be much raised. We see that we do insensibly receive teint from those Objects, with which we do Converse, and therefore we had need to be often and serious in meditating of the Excellencies of Christ, that by a Spiritual Art he may be as usual an Object to us as the World. So for Heaven, when we do not hold our Hearts to the consideration of the Glory of it, it doth not work upon us, Moses, Heb. 11.26. Had respect to the recompense of the reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had an eye to it; the word noteth a serious and intent consideration; we should again and again consider it, and be sending our thoughts as Spies into the Land of Promise, to bring us Reports and Tidings of it, as Love between Men is maintained by constant Visits and Letters. So for sorrow for sin past, Psal. 51.3. My sin is ever before me, and jer. 31.19. Surely after that I was turned, I repented; and after that I was instructed I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth. When we come deeply to consider our Errors, and the unkindness of them, that begetteth a sad sense. So for hatred and displicency against Sin, Evil Affections are nourished by thoughts, and kept up in Life and Strength, for thoughts are pabulum animae, the Food of the Soul, Rom. 7.13. Sin, that it might appear sin, working death in me by that which is good, that Sin by the commandment might become exceeding sinful. The sinfulness of Sin appears by considering the Purity of the Law, the Majesty of God, and the Kindness of Christ. So for Joy and Delight, the Soul is feasted by Meditation, it turneth the Promises into Marrow, Psal. 63.5, 6. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips. When I remember thee upon my bed, and meditate on thee in the night watches. Hereby we discern their relish and savour, Psal. 34.8. Oh taste and see that the Lord is good; the thoughts, taste, and the relish is left on the Affections. 3. It is an advantage to the Fruits of Grace in the Life, it maketh the Heavenly Life more easy, more sweet, more orderly and prudent. 1. More easy, because it calleth in all the rational help that may be. Reason, which otherwise would serve the Senses, and be enslaved to Appetite and Worldly Desire, now is employed in the highest and purest use; and therefore when Reason is gained, which is the leading faculty, the work cometh on more easily. Meditation putteth Reason in Authority, and rescueth it from being prostituted to sense, 2 Cor. 10.5. Casting down imaginations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reasonings, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And then for sense, it maketh our Eyes to furnish us with matter, job 12.7, 8. But ask now the beasts, and they will teach thee; and the fowls of the air, and they shall tell thee. Or speak to the earth, and it shall teach thee; and the fishes of the Sea shall declare unto thee. Every Element giveth in an help, he that doth not want an Heart cannot want an Object, the Air, the Sea, the Earth giveth Fuel for Wisdom and Spiritual Advantage. But for want of consideration a Man is worse than the Beasts, Prov. 6.6. Go to the ant, thou sluggard! consider her ways, and be wise. 2. More sweet. It bringeth the Heavenly Life into more liking with us; Duty to worldly Men is irksome and unsavoury, because they lose the sweetness and blessedness of Communion with God, Psalm 26.3. For thy loving kindness is before mine eyes, I have walked in thy truth. This constraineth and enforceth to Holiness, and gives encouragement to it; others only attempt this Work, but do not consider the fruit of it. 3. More orderly and prudent. Others do good Duties by chance, Phil. 4.8. Finally brethren! whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think of these things. III. That which I am now to do, is to give you the Rules to guide you in this weighty Affair of the Christian Life. There are Rules to be observed to fit the Soul, but those I shall handle under the term of helps. I handle such now as must guide the Soul. 1. Whatever you meditate upon must be drawn down to Application, job 5.27. Lo this, we have searched it, so it is, hear it, and know thou it for thy good. In Meditation our aim and design is to promote the good of our Souls. The Heathen Emperor Antoninus had Observations, which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things for my se●f, that is the proper end of this Exercise, things for ourselves. In Conference we aim at the good of others, but the end of Meditation is to fall directly upon our own Souls. All the while we stay in generals we do but bend the Bow, when we come to Application we let fly the Arrow, and we hit the Mark when we come to return upon our own Souls. Now this Application must be partly by way of Trial▪ partly by way of Charge. 1. The first Reflection upon ourselves must be by way of Trial. This should always be the close of all, how is it with thee? Oh my Soul! Or is not this my State? When the Apostle had taken a view of the Doctrine of Justification, he shutteth up all with a Practical return upon his own Heart, Rom. 8.31. What shall we then say to these things? How am I concerned in this Truth? So Nazianzen in his Forty-First Oration saith, his Custom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go aside to converse with God, but always in the course of the Duty he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, search himself. 2. By way of Charge and Command. You should charge yourselves to serve God with greater care. Meditation is as it were the heat of the Cause, and after the Debate you should give Sentence, and issue forth a Practical Decree, as David, now I see it is good for me to draw nigh to God, Psalm 73.28. When he had been meditating of the Providence of God in punishing the wicked, now oh my Soul! thou seest what is best for thee, even to keep close to God. So in two Psalms, when he had been meditating of the Mercy and Power of God, he layeth a Charge upon his Soul to bless God of his Mercy, Psalm 103.22. Bless the Lord all his works, in all places of his dominion, bless the Lord, oh my soul! of his Power, Psalm 104.35. Let the Sinners be consumed out of the earth, and let the wicked be no more, Bless thou the Lord, O my Soul! praise ye the Lord. 2. Do not pry further than God hath revealed. Your thoughts must be still bounded by the word. There is no Duty that a Fanatic Brain is more apt to abuse then Meditation; when Men are once able to raise their thoughts they soar too high, and being puffed up with their fleshly mind, intrude themselves into things that they have not seen. Col. 2.18. They are dazzled with ungrounded subtleties, and so like a Lark that have flown high, of a sudden fall down again. David saith, Psalm 131.1. Lord! my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me. In Spiritual Exercises you must stint your thoughts with what is revealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12.3. Not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every Man the measure of faith; that is, as God hath revealed and dispensed the measure of Faith to you. To pry into the Mysteries of the Divine Decrees, were to disturb Affection, not to raise it; Nice Disputes feed Curiosity, not Religion. Again regard must be had, not only to the Word, but to your own Abilities; those that soar too high, fall low enough ere they have done; consider what is fit for your pitch and size. Again, do not leave Bread and Wine, and gnaw upon a Stone, or leave Practical Matters for intricacy of Dispute. 3. When you meditate of God, you must do it with great Care and Reverence, his Perfections are matter rather of Admiration than inquiry. Some dispute whether it be best to meditate of God's Essence or no? Certainly as it is discovered to us in his Attributes, it is very comfortable and useful, Psal. 104.34. My meditation of him shall be sweet, I will be glad in the Lord. And though you should get as large thoughts as possibly you can of His Majesty and Power, yet you must not pry too curiously into his Nature, left you be oppressed by his Glory. The Mysteries of the Trinity are matters of Belief rather than Debate, we may well cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oh the Depth! It is enough to know that it is so, we cannot search how. It is said, 1 Tim. 6.16. Who only hath immortality, dwelling in the light, which no man can approach unto, whom no man hath seen, nor can see: And Psalm 18.11. He hath made darkness his secret place, his pavilion round about him were dark waters, and thick clouds of the skies. God is said to dwell in Light, to show his Majesty, and to dwell in darkness, to show his incomprehensibleness. Do not entangle yourselves, while you go about to raise your Zeal, the full knowledge of these things is our Portion in Heaven. 4. In meditating on common things, keep in mind a Spiritual purpose. God hath endowed Man with a faculty to discourse, and employ his mind on Earthly Objects to Spiritual purposes, Eccles. 3.11. He hath set the world in their heart, Mundum tradidit disputationi eorum, the meaning is, he hath endowed him with Natural Light to contemplate on his handiwork. The Mind is soon apt to grow common and vain, and therefore here you have need of more care and watchfulness, Psalm. 8.34. When I consider the heavens, the work of thy fingers, the moon and the stars, which thou hast ordained, what is man that thou art mindful of him, and the Son of Man that thou visitest him? Basil calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a School to teach us not Knowledge, but Religion, Psalm 19.1. The heavens declare the glory of God, and the firmament showeth his handiwork. Philosophers study the Creatures to find out their Natural Causes, we to find out Arguments of Worship and Religion. 5. Take heed of creating a Snare to your Souls. Some Sins are catching, like Fire in Straw, and we cannot think of them without Infection and Temptation, the very thoughts may beget a sudden delight and tickling, which may pass through us like Lightning, and set us all on fire, Ezek. 23.19. She multiplied her whoredoms in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt; though the Prophet speaketh of Spiritual Fornication, yet there is a plain allusion to outward, it is an allusion to an Unchaste Woman, who feeleth a New Fire by remembering her Vile Lusts. Some Temptations cannot be supposed without sin; it is less dangerous to suppose the Temptation of Peter, than the Temptation of joseph; of Peter that was tempted to deny his Master, than of joseph who was tempted to folly with his Mistress. This Direction is not unnecessary, you know not how apt a Carnal Heart and Busy Devil may be to taint the best Duties, and how soon an Innocent Thought may degenerate into an unclean glance. The Apostle would have some Sins not named among the Saints, Ephes. 5.3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh Saints. 6. Meditate of those things especially, which you have most need of. There is the greatest Obligation upon the Heart, the Matter is not Arbitrary; there you will find most help, and there the benefit will be most sensible. Seasonable thoughts have the greatest influence. The Servants of God have sometimes meditated on his Power, sometimes on his Mercy, sometimes on his Providence, according as their Affairs and Temptations call for it, Psalm 56.3. What time I am afraid, I will trust in thee: In a time of fear he would think of Arguments of Trust. 7. Whatever you meditate upon, take heed of slightness. Transient Thoughts leave no Impression. See that you meditate but of one thing at once. Hoc age, mind the Work you are about is a good Rule in Meditation, as well as Prayer; the Thoughts should be under a Restraint and wise Confinement A skipping Mind, that wandreth from one Meditation to another, seldom profiteth. In Meditation be not like the Dogs of Nile, that snatch here and there; or like the Bee, that passeth from Flower to Flower. A constant fixed Light worketh most. The Apostle speaketh of Apostates, that they have flashy tastes. Heb. 6.4, 5. They were once enlightened, and tasted of the heavenly gift, and were made partakers of the Holy Ghost, and tasted the good word of God, and the powers of the world to come: They had vanishing and fleeting motions, james 1.25. He that looketh into the law of liberty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that boweth down to take a deliberate view, it is a Metaphor taken from them that stoop down, and bend their Bodies toward a thing, that they may narrowly pry into it. The same word is used to imply that narrow search which the Angels use to find out the Mysteries of Salvation by, 1 Pet. 1.12. Which things the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look into: An allusion to the Cherubims, whose faces bowed down towards the Ark, as desirous to see the Mysteries therein contained. There must be a deep sight and serious inculcation, Luke 2.19. But Mary kept all these sayings, and pondered them in her heart; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she examined, compared them, traversed them too and fro in her mind, which is afterwards expressed, verse 51. She kept all these sayings in her heart. There is a folly in Man, when once we apprehend a thing, Curiosity being satisfied, we begin to loathe it, the first apprehension having as it were deflowered it, but at last they lose their Power and Virtue. When Digestion is precipitated, there is no nourishment, and when the Meditation is not deep and ponderous, we have no comfort, no lively perception, and feeling of it in our hearts. A glance doth not discover the worth of any thing; he that doth but cast his eye upon a piece of Embroidery, doth not discover the Art of it. 8. Come not off from Holy Thoughts, till you find profit by them, either sweet tastes and relishes of the Love of God, or high Affections kindled towards God, or strong Resolutions begotten in yourselves. Usually God droppeth in sweetness into the Hearts of his People, as all those Ecstasies of Love in the Canticles were occasioned by Meditation. But we cannot always expect Raptures and high Elevations, it is some fruit, if it maketh you fall to Prayer, and Holy Complaints. 9 Be thankful to God, when he blesseth you in Meditation, or else you will find difficulty in the next. Christians often forget to return God the Glory, Cant. 1.4. Draw me, we will run after thee, the king hath brought me into his chambers, we will be glad and rejoice in thee, we will remember thy loves more than ●ine, the upright love thee. That which goeth up in Vapours cometh down in Showers: So the Psalmist, Psal. 67.5, 6. Let the people praise thee, O God, let all the people praise thee. Then shall the earth yield her increase, and God even our own God shall bless us. There is a Mutual access and recess between the Rivers and the Sea, so there is between Blessings and Praises. In this Duty God is jealous, lest we should give the Honour to ourselves, because there is so much work of our own Thoughts. Psal. 63.4, 5. Because thy loving kindness is better than life, my lips shall praise thee: Thus will I bless thee while I live, I will lift up my hands in thy name. Not only in my necessity, but for ever for such sweet Experiences. 10. Do not bridle up the free Spirit by the Rules of Method. That which God calleth for is Religion, not Logic, when Christians confine themselves to such Rules and Prescriptions, they straighten themselves, and Thoughts come from them like Water out of a Still, not like Water out of a Fountain. Voluntary and free Meditations are most smart and pregnant. In all Arbitrary Directions, that make only for the conveniency of the Duty, you must remember we come to you like Paul to the Corinthians, 1 Cor. 7.12. To the rest speak I, not the Lord, we do not prescribe, but advise. 11. Your success in the Duty is not to be measured by the multitude and subtlety of the Thoughts, but the sincerity of them. Christian's puzzle and disquiet themselves, because they look too much at gifts; you should covet the best gifts, but not inordinately, Psalm 51.6. Thou desirest truth in the inward parts. In Prayer God looketh more to the Impulses of Zeal than the Flowers of Rhetoric: So in Meditation, if we are less Subtle, it is no matter, so we be more Devout. 12. You must begin and end all with Prayer. Duties are subservient one to another. In the beginning you must pray for a Blessing on the Duty, and in the end commend your Souls and Resolutions to God. There is no hope in your own Promises but Gods. They were in an high pang of Ze●l, when they offered so freely to the Service of the House of God, but David prays, 2 Chron. 29.28. Oh Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imaginations of the thoughts of the heart of thy people, and prepare their hearts to seek thee. Our Motions are fleeting and vanishing, God must preserve in us these Resolutions of consecrating ourselves and all that is ours to him. SERMON III. GENESIS xxvi. 63. And Isaac went out to meditate in the field at the eventide. IV. MY Work now is to handle the Letts or Hindrances of Meditation, together with the helps and means that may quicken you to the performance of it. The Letts may be sooner discovered then remedied as the Nature of many Diseases is better known than the Cures, and therefore they are called Opprobria Medicorum, the Disgrace of the Physician's skill: So these remain as Marks and Memorials of the Fall. Entire and uninterrupted Visions are the Privileges of Heaven, we must be contented with our broken and imperfect Measures; it is enough that we have Doves Eyes, Cant. 4.1. That we can peck and look upward, and enjoy some temperate glances on the Glory of our Hopes, though we be not transported with the ravishments of a constant and steady Vision. We cannot expect to be absolute, we shall still have cause to be humbled, it is enough if we can be encouraged against despair; for many find themselves so unfit, that they have not hopes enough to attempt the Duty. To these I shall speak chiefly in this Discourse. I had thought to have handled the Letts severally, and then the helps, but I think it would be better to suit each discouragement with its proper helps. The Letts and Hindrances are of several sorts; some common to this with other Duties, and others more peculiar to the Duty of Meditation. First, I begin with the first sort, such Hindrances as are common to other Duties, and they are Four; Sloth, Love of Pleasure, a Guilty Conscience, and an unwieldy Mind. 1. There is a Spiritual Sloathfulness. Men lie upon the Bed of Ease, and are loath in good earnest to apply themselves to what is painful and difficult. If Grace would drop to them out of the Clouds, or God would be contented with some faint lazy wishes, or some cold and yawning Expressions of a drowsy Devotion, they would be Religious; but where Duties must cost labour and self-denial, and put them to pains, Men withdraw the Shoulder, and hang off. Therefore Solomon saith, Prov. 21.25. The desire of the slothful killeth him, for his hands refuse to labour. They would fain have Grace, and perform what God requires, but are loath to take pains. Now as this is a Prejudice against all other Duties, so especially against the Duty of Meditation; partly because of all Duties it is most difficult and tedious to the Flesh; it is a Duty lying within the Soul, we cannot so easily command our own thoughts, now inward Duties are the most difficult, because we cannot always exercise a Dominion over our own Spirits. Partly because it is a Private Duty, to which God alone is conscious: In Public Duties Secular Interests and Ends have a great constraint, and therefore we excite the Heart to be more intent and serious. We see by-ends make Men deny themselves, but where there is not this to prompt them, they either omit the Work, or turn it into a slight and idle practice. How shall we do to shake off this Spiritual Sloth? I Answer, 1. You must consider that a lazy Spirit is most unfit for Christianity. The whole Christian Life is carried on with much Labour and Diligence; you were as good never look after Christ and Heaven, as refuse Labour. There is nothing required in the whole compass of Religion, but what will cost you a great deal of pains; Faith is a work, john 6.29. That is the work of God, that ye believe on him, whom he hath sent. It is not a barren idle speculation▪ nor a naked apprehension, but a matter of difficulty and diligence to bring Christ and the Soul together, and to lodge the Soul in the bosom of Christ. Love is Labour, Heb. 6.10. God is not unrighteous to forget your work, and labour of love. It is not a Naked Profession, but there is Labour in it, take it either for Love to God or Men; for Love to God, that is not a fellowlike familiarity, but a laying out ourselves in his Service, or for Love to Men, that doth not consist in a few good words; Debts are not paid with a noise of Money; you do not satisfy the Commandment by saying, Depart in peace, be ye warmed, be ye filled, if you give them not those things, which are needful to the body, james 2.16. So for Obedience it is expressed by a constant course of Work and Labour, 1 Cor. 15.58. Be ye steadfast and unmovable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. Religion is but a constant Exercise, there are no Loiterers in Heaven; God's Work must not be followed with a faint wish, and a slack hand. Men mistake Religion, if they think it a broad and easy way, where Men may live at large; no, the Gate is narrow, and the Path is straight, and few there be that find it; it is a Work, not a Sport and Play; and Men had as good lay all thoughts of God and Christ aside, as to resolve upon an easy course, and flatter themselves with an expectation, that they shall go to Heaven with a lazy wish, and fancy such a short cut and passage to Heaven as will cost no pains. 2. It is better to take pains than to suffer pains, and to be bound with the Cords of Duty than with the Chains of Darkness. The Bonds of Duty are not Gives but Ornaments, for Duty is the greatest Freedom, Psal. 119.45. I will walk at liberty, for I seek thy precepts. You will never be more free than when you once make Experience of God's Service. How sad is it to see Men prejudiced against such pains as yield Freedom and Comfort for the present, and Glory for the future, and take pains for that, for which they shall suffer Eternal pains? Isa. 5.18. woe unto them, that draw iniquity with cords of vanity, and sin as it were with cart ropes. They moil and toil in the work of Satan, as a Horse in a Mill, and labour for their own destruction. Consider the Devils Work is Drudgery, and his Reward is Death; yet such is the wretchedness of Man, that he accounteth nothing toilsome but God's Work, and nothing pleasant but the Accomplishment of his own Lusts, to be Lust's Vassal, and Pride's Slave, and to be at the command of every Covetous and Unclean Desire. How do Men toil in the World, go to Bed late, rise early, eat the Bread of Sorrows, exhaust and waste their Strength and Spirits, and yet there is Sin in the Work, and Hell in the Wages? Oh consider if it seem difficult, which is better to labour for a Season, or suffer for ever, which is the end of them, that live in the constant neglect of a known Duty? 3. There is nothing so hard in God's Service, but he hath manifested Love enough to sweeten it. We begrudge a few thoughts of God, and God had thoughts of us before all Worlds. Psal. 40.5. Many O Lord my God are the wonderful works which thou hast done, and thy thoughts which are to us-ward; they cannot be reckoned up in number unto thee; if I would declare and speak of them, they are more than can be numbered. Psalm 109.13. How precious also are thy thoughts unto me O God? How great is the sum of them? Who can tell what a condescension it was for Infiniteness to think of poor Worms, and that he should before all World's plot and design our Salvation? And when the Plot came out, there was a great deal of Love to sweeten Duty, the Lord Jesus Christ thought no Danger too great, no Suffering or Extremity too hard, no work too difficult for our sakes, what a Mercy is this? God hath not only required Obedience, but discovered a Love that may sweeten the difficulties of it. 4. There is no difficulty in Religion wholly insuperable, and too hard for an Active and Industrious Spirit. Those that follow on after God do at length find him to their Comfort. A faint pursuit is the cause of discouragement When a flint doth not strike fire at the first, we strike again, Prov. 10.4. He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich. It is a Rule in Grace as well as Nature, Let us therefore follow on, till we have overcome the difficulty that is before us. 5. A Lazy backward Heart must be urged forward with the greater importunity. When David was shy of God's Presence, he lays a Command upon himself, Psal. 32.5. I said I will confess my transgressions unto the Lord; He maketh Reason to issue out a Decree and positive Conclusion. So Psalm 39.1. I said I will take heed to my ways, that I sin not with my tongue. So by just Analogy we may gather, that the Soul should in this case determine, I will go and try, and see what may be done; I will keep off from God no longer, but will go to him. 2. Another Let and Hindrance is Love of Pleasures. Men that would pass their time in Mirth are unwilling to be so solemn and serious. When children's minds are set to play, it is irksome to hear of School, or of their Books; so when the Heart is set for Pleasure, it is a hard matter to bring the Soul to Religious Performances. How shall we do to wean the Soul from Pleasures? 1. Consider to love Pleasure is to gratify the Beast in us rather than the Angel. Man is in part an Angel, and in part a Beast, he hath a Nature common to both; now when Men study altogether to gratify their sensual part, it is to turn Men into Beasts. To serve our lowest faculty, and to enjoy pleasures without remorse, is the happiness of the Beasts, to eat, and drink, and sleep, and sport, is but to do as the Beasts do; A Man's Delight should be in the pure and free Exercises of Reason. If Men would exercise themselves herein, they would find the greatest delectation would be in the contemplation, and view of Truth, Psalm 19.8. The statutes of the Lord are right, rejoicing the heart. That Taste which Hypocrites have of the good word of God, Heb. 6.5. is merely such as Scholars have in the height of Speculation and Study, because the Gospel is such an excellent Contrivance, and a sublime satisfying Truth. Nulla major voluptas quam fastidium voluptatis, there is no greater pleasure than a disdain of sensual pleasures. 2. Consider the sweetness of Religious Exercises is far better than that of Carnal Pleasures, as that heat is more Manly that is gotten by exercise, than by hover over the Fire. It is hard, I confess, to abjure accustomed Delights, Pleasantness is connatural to us; but we should consider that by Communion with God in Spiritual Exercises Delight is not abrogated, but preferred, and advanced to a more noble becoming Object; it is taken out of Egypt that it may grow in Canaan, transplanted out of a Fenn into a Paradise, that it may thrive in a better Soil; it is less Dreggy, but more Masculine and Grave, Psalm 104.34. My meditation of him shall be sweet, I will be glad in the Lord: Eph. 5.4. Neither filthiness nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks. We keep the Affection, but change the Object. The Comforts of Christianity are expressed by terms proper to the Delights of the Senses, to teach us this Excellent Art, to keep the Affection, and change the Object, and by an Holy Sleight and Wile to cozen the Soul into better Joys. Here Delight is most pure, and more free, no excess is vicious, Castae deliciae meae sunt Scripturae tuae, thy Scriptures are my chaste Delights. The Pleasures of the World are but sugard baits, a Man may soon lose himself; but here by Trial you will find the same sweetness with less hazard and danger. 3. We may make choice of Matter more pleasant to allure the Soul. All the Objects of Meditation are not dark and gloomy; there are some things pleasing to Nature, the variety of Providences, the Beauty of the Creation, the excellent contrivance of the Gospel. All Objects are not mournful, and in case of such a Temptation we may allure the Soul; and when we are not so fit for the severe Exercises of the Closet, we may, as Isaac, go out into the Fields to meditate, and heighten Fancy, and Imagination by Objects more pleasant. 3. The next general Hindrance is a Guilty Conscience. When the Soul is under the burden of Gild, we are loath to be serious and alone, lest the Mind should fall on itself, of all things we then desire to flee the Company of ourselves, and therefore Meditation is an unpleasant Duty. We cannot think of God but as of a Judge, nor of a World to come, but as of our own Ruin. A guilty Conscience would fain obliterate the thoughts of God as the guilty Heathens, Rom. 1.28. They did not like to retain God in their knowledge; that is, Actual, Sound, Distinct Thoughts of God. It is said, james 2.19. The Devils believe and tremble: Thoughts of God impressed the more horror on them, therefore they cried out, Matth. 8.29. Art thou come hither to torment us before the time? So guilty Men are under these horrors, They are all their life-time subject to bondage, Heb. 2.15. which though it be not always felt, is soon awakened, job 21.14. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways. What shall we do to remedy this. 1. Get your Conscience cleansed by the hearty application of the Blood of Christ; a galled Conscience is much discomposed and unsettled, and unfit for such an Exercise; Musing requireth a quiet sedate Mind. 2. There are matters comfortable that may be of excellent Relief to the Spirit. When the Soul is sadly humbled, and Bondage is indeed revived, there is an Hope set before us, to which we may fly for refuge, Heb. 6.18. That by two immutable things, in which it is impossible for God to lie, we may have strong consolation, who have fled for refuge to lay hold upon the hope set before us. The wounded Soul may run up to the Mountains of Myrrh and Frankincense. So David, Psalm 94.19. In the multitude of my thoughts within me, thy comforts delight my soul. 4. Another Let and Hindrance is unweildiness of Spirit to Spiritual and Heavenly Duties. The Heart is many times burdened and oppressed, and sunk down with its own burden and weight, that it cannot be lifted up to any Holy Duties, and so is unfit for any Exercise of Religion. This our Saviour bids his Disciples have a care of, Luke 21.34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life. Pleasures and Cares do as it were hang a weight upon the Soul, that it cannot mount up to God in Heavenly Exercises. This is expressed by a fat heart, Isa. 6.10. Make the heart of this people fat: That is Spiritually dull, as it is observed of the Ass, which is the simplest of all Creatures, it hath the fattest heart. There is a Spiritual dullness and listlessness, that is apt to seize upon us. What shall we do to help this? 1. Learn a Holy Moderation and Sobriety in outward Businesses and Pleasures. As the Apostle says of Prayer, Ephes. 6.18. watching thereunto: The same Rule holds good in Meditation; watch that you may always keep the Soul in a fitness for the Duty; order your Affairs with great wisdom, that you may not justle out so necessary a Duty; when a Man is encumbered with business, there is no room left for such an exercise; if he let lose his heart disorderly all the day, he will find this Spiritual dullness to seize on him. 2. Keep the Body in a fit frame, that it may not be a clog to the Soul, but a dexterous Instrument. There is a Sanctification of the Body, 1 Thess. 5.23. And the very God of peace sanctify you wholly, and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord jesus Christ. And the Apostle commands, 1 Thess 4. That every one of you should know how to possess his vessel in sanctification and honour. Men emasculate and weaken their Strength and Spirits, and so the Body loseth its fitness. Secondly, There are Hindrances that are peculiar to the Duty of Meditation. I shall name but two, Barrenness of Thoughts and Inconstancy. 1. Leanness and Barrenness of Thoughts. When we go about to meditate, we have no Matter, whereupon to bestow our Time and Thoughts, and so Christians are much discouraged. This is opposite to that which the Scripture calls the abundance of the heart, Matth. 12.34. Out of the abundance of the heart the mouth speaketh; That is, when there is a Holy Treasure in the Soul. Now to remedy this. 1. You must not give way to it, but try and use constant Exercise. When we give way to such indispositions, they prove an utter Bondage, voluntary neglects are punished with penal hardness, and evils grow upon us; as to lie in the dirt will make us more filthy, and by little and little Men are hardened through the deceitfulness of Sin. The Apostle speaks of them that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 5.14. Who by reason of use have their senses exercised to discern both good and evil. All Habits are increased by frequent Acts, long disuse makes the Duty uncouth. Wells which are at first a puddle, are the sweeter for draining. If we are under Indisposition, should we not strive to come out of it? The more we work, the more vigorous and free is the Soul for the Work of God. 2. Get a good stock of Sanctified Knowledge, Let there be a Treasure in your Hearts, Matth. 13.52. Every scribe which is instructed in the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. Those that buy by the Penny, will be sometimes in want, Prov. 6.21, 22. Bind them continually upon thine heart, and tie them about thy neck. When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee. This is the way to make Truths present and ready in the Thoughts; when we have laid them up, we can the better lay them out. 3. When the Heart is barren, think of your own Sins and Corruptions, and the Experiences of God to your own Souls. If we did not want an Heart, we could never want Matter, did we but consult with our own Experiences. Psal. 40.12. Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up, they are more than the hairs of mine head, therefore mine heart faileth me. And if nothing else will come to hand, meditate upon your present unfitness for any Holy Duty. 4. You may season and affect your mind before Meditation with some part of God's Word. Reading is a good preparative, and when we have taken in Food, we may exercise our Depastion and Digestion upon it. 2. A loose garish Spirit, that is apt to skip and wander from thought to thought. There is a Madness in Man, his thoughts are light and feathery, tossed too and fro, and like the loose Wards in a Lock, only kept up whilst we are turning the Key. This doth much discourage Christians, that they cannot keep up their Affections, and command their Thoughts. How shall we help and remedy this? 1. When you go to meditate, you should exercise a Command and Restraint upon yourselves. This is expressed in Scripture by trussing up the Loins of your Minds, Luke 12.30. Let your loins be girded about. An allusion to their hanging Garments, that they trussed up when they went about any work that they may be compact and succinct. Lay a Command upon yourselves, Zephan. 2.1. Gather yourselves together, yea, gather together, O nation not desired! 2. Pray, and call in the help of God's Holy Spirit, Psalm 86.11. Unite my heart to fear thy Name. Lord! make my Heart one. He that could stay the Sun, can stay the sleeting of your thoughts. 3. Dry up these swimming Toys and Fancies with the flame of Heavenly Love. Love unites the Heart, and where we have a pleasure, there we can stay. Psalm 119.97. Oh how love I thy law! it is my meditation all the day. 4. Let the course of your Lives be Grave and Serious: The Mind is according to the course of the Life. You flatter yourselves when you think you are able to command Spiritual Thoughts on a sudden, when you have suffered your thoughts to rove and wander, Prov. 17.24. Wisdom is before him that hath understanding, but the eyes of a fool are in the ends of the earth; here and there, and every where. 5. Watch against the first Diversion; how plausible soever it be, look upon it as an intruding that breaks the rank. The Devil injects good thoughts sometimes that he might divert your other thoughts. Charge your thoughts that they may not disturb your Meditation. Cant. 3.5. I charge you, O ye daughters of jerusalem! that you stir not up, nor awake my love till he please. 6. When you come to meditate in God's Presence, do not bring the World with you, purge yourselves of all Carnal Affections, Ezek. 33.31. Their heart goeth after their covetousness. Always consider this, the prevailing Lust will engross the thoughts; to a distracted Mind no place is a solitude, the very Closet is a Marketplace. Therefore before Meditation we should purge our Hearts of Worldly Affections. SERMON IU. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. I Shall not wholly divert from the Subject in hand, though I shall a little interrupt the Method of it. My purpose is now to speak of that Meditation that is proper to the Sacrament. The main part of that Worship is dispatched in Thoughts: Here we come to put Reason to the Highest and most Sublime Use, to be an Instrument and Servant to Faith and Love. But now the Thoughts proper to the Lords Supper are many. There are an Union of Mysteries, yea so many, that they are a burden to some Christians, and a snare to those that are most scrupulous. It will be necessary therefore to give you some Directions how you may guide yourselves in this Duty for your best advantage. It is a matter of great profit to be wise and skilful in Duties; Many that know the general Nature of them, know not how to manage them; David saith, Psalm 119.27. Make me to understand the way of thy precepts, so shall I talk of thy wondrous works; intimating that then we perform Duties with most success, when we go about them with most Wisdom and Understanding; and when we are skilled in the way of God's Precepts, we shall understand those Marvellous Acts of Grace which he vouchsafeth to his People. Now it is good that every one according to his Talon should help one another's Joy, and therefore I shall now speak a little to this purpose, and the rather, because it will much conduce to the opening of the Doctrine of Meditation in the general. My Method shall be this: 1. I will show the usual defects of Christians in this Service, with their necessary Remedies. 2. I shall handle some cases. First, The usual defects and faults of People in this Duty. I mean so far as they concern Meditation, and they are Four, Barrenness, Stupidity, Roving of Thoughts, and a lazy Formality. 1. Barrenness. This is a great trouble to Christians, when their Understandings are unfruitful, and they cannot enlarge themselves in pertinent and necessary thoughts. Now how shall we do to get our Hearts to be fruitful in Holy Thoughts? 1. There must be a Solemn Preparation for this Service. It is good to breathe ourselves in some Religious Exercises beforehand, that we may run the more freely without fainting. Spiritual Dispositions do not come on us of a sudden; Christians are deceived that look for rapt and sudden motions, there must be a time to put off the Shoes off our Feet, when we come upon Holy Ground to converse with God in so sweet a Service; we must lay aside the Distractions of the World, and not come roaking from the World into God's presence: There must be a time to raise the Soul into a Zealous Height and Ardour, there must be a blowing of the fire, for here you come to the flame, your thoughts are to flame out in great and raised ascents, Cant. 1.12. While the king sitteth at his table, my spikenard sendeth forth the smell thereof. Wood doth not blaze and flame as soon as it is laid on. 2. Those solemn and preparative thoughts are chiefly to be spent in these two things, The Nature of the Supper, and the Love of Christ in the institution of it. 1. The Nature of the Supper. You are to consider the great things that are offered to you, and the great Blessings and Benefits which God cometh to represent, exhibit, and seal up to your Souls, Matth. 11.7. What went ye out into the wilderness for to see? Christ examineth the grounds of their Resort and Concourse to him. It is good to consider what we are about, and the Dainties of the Banquet we are invited to, what assurance the outward Signs are to give you, what Communion we have with Christ and his Graces. We are barren, because we do not consider our Work, and the Nature and Importance of it. 2. The Love of Christ in the Institution of it. (1.) The Time when it was instituted, 1 Cor. 11.23. The Lord jesus Christ the same night in which he was betrayed, took bread. The Lord Jesus Christ had thoughts of the greatest good to Man, when Man was executing the greatest Spite and Malice against him. And the rather, because it is an Act of Mercy, that Christ frequently useth to surprise Sinners in the midst of their wickedness, when Saul was breathing out threatenings against the Disciples, God had a design of Love to him, and smites him from his Horse. Some are smitten with Conviction in the height of Provocations. We read in Ecclesiastical Story of a young Man that came to stab St. john was converted by him; so many come to jeer, and catch at a Sermon, and have been converted by it. (2.) The Rights which he instituted, appointing Bread and Wine, Symbols of Pleasure and Delight, as a Physician conveys health to us in a Golden Pill, so doth Christ convey Spiritual nourishment to us by those Elements which we take Pleasure in. The outward Observance is comfortable, God doth not require us to lance ourselves, and to exercise the Body with Whips and Cords; the Rights are not bloody as in Circumcision, but Bread and Wine. And yet this is nothing to the inward sweetness, Meat and Drink which the World knows not of, john 4.32. I have meat to eat which ye know not of. (3.) The Advantage and Relief that Faith has from these things of Sense. God speaketh to you now, not by Words, but things. He doth as it were embody Religion, and represent it to the Senses. Gal. 3.1. O foolish Galathians! who hath bewitched you, that you should not obey the truth, before whose eyes jesus Christ hath been evidently set forth crucified among you? That is, in the Word or Sacraments, here God doth as it were hold forth Christ dying before your eyes. It is a pleasure to see things by Picture, though we know the Person; so though we have an Image of Christ in the Word, and may know his Person there, yet it is a great relief to us, to see Christ in the Supper by these outward Symbols, where Sense may teach Faith what strength of Grace, and what sweetness of Comfort to expect from Christ. These thoughts through the blessing of God will raise the Soul into a frame of Religion, that when you come to this Ordinance you will not be so dry and barren. 2. Wand'ring when the Heart is prepared, and set towards God, how shall we do to keep it from roving, and prevent those excursions which are apt to carry away the Heart? 1. Get an Awe and Dread of God. Labour to have the deepest Apprehensions of the Presence of God as possibly may be. Strong Affections, especially Fear lock up the Mind, and do not suffer it to flit abroad. Now Fear is not unseasonable to this Duty, but rather proper, because of the Excellent Mysteries, by which God condescendeth and approacheth us. chrysostom calls it terribilis mystica mensa, the dreadful Mysterious Table, and therefore now our Apprehensions should be most awful: When jacob had a sight of God, says he, Gen. 28.17. How dreadful is this place! And the Psalmist saith, Psal. 68 35. Oh God thou art terrible out of thy holy places. Mixed Affections do best in the sweetest Worship, Psalm 2.11. Serve the Lord with fear, and rejoice with trembling: Hosea 3.5. They shall fear the Lord and his goodness in the latter days. Here we are to have distinct thoughts of his Holiness and Goodness, and therefore we should fear before him, lest we forget ourselves to be poor guilty Creatures; and Fear confineth the Soul, and will not suffer it to run abroad. 2. Chide the Heart for your vain Excursions. Christian's might have more command over their Hearts, if they would but hold the Reins a little straiter, and check their Souls; they are not so sadly sensible of the idle roving of the brain, which do not so directly carry them after the evil, as when they make them to neglect the good. Take up yourselves, as David doth about his lumpishness, Psalm 42.5. Why art thou cast down? O my soul! and why art thou disquieted in me? Did I come hither to think of any thing but Christ and Heaven? Did I come to think of News, Vanity, Business and Lust? My work is to discern the Lords Body, not to think of Worldly Toys; Is this to remember and fruitfully to insist upon his Death? Look as Christ did chide his Disciples, Matth. 26.40. What! could ye not watch with me one hour? So chide your Heart, cannot I keep my Heart free for God a little while? In Heaven Duty will be my constant work, and if my Heart wander now, How shall I be able to hold it for ever? In the Supper God ties my Soul by outward Rites; lest my Eyes should carry away my Heart, God would exercise my Eyes Certainly if you would chide your Souls, the Heart would not steal so many glances: But usually our Hearts do not steal away, we dismiss them, and let them go. God gave Reason a command of your Thoughts at first, and we might exercise it more than we do. 3. Stupidness. Many times the Soul is surprised with deadness and amazement; it neither actually thinks of Evil, nor of Good, but is at a dead pause and stay. For this I shall urge a double help. 1. By earnest Ejaculations call in the help of the Spirit. Cant. 4.16. Awake, O northwind! and come thou south! blow upon my garden, that the spices thereof may flow out. Desire God to breathe upon the Soul with a fresh gale and excitement, that he would take a Coal from his own Altar, that the perfume might burn bright. Censers must not be kindled with strange Fire. Oh raise and quicken this dead Soul! Remember the first Adam was made a living soul, the last Adam was made a quickening spirit. 1 Cor. 15.45. 2. Call upon your own Hearts. It is a mistake of Christians to think they are only to call upon God, you are also to call upon yourselves, and to deal with your own Souls by way of quickening, Psalm 57.8. Awake my glory! awake psaltery and harp! I myself will awake early. Charge your Souls, awake to the consideration of Heavenly Mysteries. Speak to your own Hearts, as David lays a charge upon himself, Psalm 103.1. Bless the Lord, O my soul! and all that is within me bless his holy name. The Children of God are brought in speaking to themselves, Oh my drowsy, blockish Heart! How coldly dost thou think of Christ? This dead Heart will not become the Service of the Living God. 4. A lazy Formality: Either we cannot get the Soul to this Worship, or we perform it slightly: We content ourselves with a few careless glances, and lazy barren thoughts. To remedy this, consider, in so sweet a Duty God doth not only require Affection, but height of Affection, an Holy ardour, earnestness and raisedness of Spirit, Cant. 4.6. Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense, an allusion to the Censers used in the Levitical Worship. God requires such thoughts as will comfort, revive, and quicken our Souls. Such thoughts as end in Affection. Leave not off till you can say as the Spouse, Cant. 2.5. Stay me with flagons, comfort me with apples, for I am sick of love. Do not leave meditating of Christ, till you can bring your Souls to a Holy ravishment, and your Hearts are wounded with impatient Desires after Communion with Christ. No thoughts will work but those that are serious. Secondly, I will propound some cases, which shall not only concern the Duty of the Lords Supper, but some of them the Duty of Meditation in general. 1. Case, How can we do, because of variety of Matter, that is to be meditated upon, that plenty makes us barren? And in such straits of time, how can we run through all? I shall answer to this in three Propositions. 1. The Mind of Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working, and much may be done by thoughts in a short time. The Minds motion is not so slow as that of the Body, which is burdened with a mass and clod of flesh, and therefore must have time for its Action, but the Soul is quick. There are two sorts of Meditations in the Supper, as indeed in all other Matters, pregnant Apprehensions and enforcing Reasons. (1.) Pregnant Apprehensions, suitable to each Circumstance of the Duty. Now these are absolutely necessary, as in blessing the Elements, and setting them aside for this use, think of the Eternal Decrees of God, by which Christ was separated to the Office of Mediator. In breaking the Bread your Thoughts must act afresh on the Sorrows of Christ's Cross; and those bruises wherewith he was broken for our Iniquities. Thus it is good to follow every part of the Duty with some Devour and Religious Thoughts. (2.) Enforcing Reasons, when we pitch upon one Matter, and inculcate it, and whet it upon the Soul according to our present Distress and Exigencies, which is a pleading with our own Hearts from the main Design, and end of the Duty. 2. It is not good to skip from Matter to Matter hastily; Partly, because a light touch leaves very little Impression, and therefore as long as Milk cometh, suck on the Breasts of Consolation. Hold Reason and Faith to its work; when things drop thus on their own accord, they are sweetest, as Life-Honey that drops of itself from the Comb, or as Marrow, that the Bone droppeth of its own accord; as the Lamb sucks the Dams-Duggs till they cease dropping. When thoughts come, freely entertain them. Partly because we cannot think of all at once, one thought would but intrude and thrust out another ere we have received Comfort and Profit, and in a throng and crowd of thoughts there is little good done. And besides it would draw a tediousness upon the Soul, if every time we should renew the same thoughts, God appointed this Variety for our Relief, not our Burden. 3. There must be a wise choice in such variety of Matter according to your Necessities and Wants, job 5.27. Hear it, and know thou it for thy good. Things that nearly concern us do most affect us, and thoughts in season are most affecting; while we are here in the World we are always humbled with some present want. Now these wants are known by Search and Gryal, and therefore is Examination appointed as a preparative to receiving, that we may know our wants. 2. Case. Is it good to bind ourselves to such or such a Meditation? Will not this hinder much sweetness, which we should otherwise reap by the Duty? And will it not exclude other thoughts which God by his Spirit might raise up in our minds? And so we shall defraud ourselves of much sweetness and Comfort in the Duty. To this I answer, 1. In every particular Duty a Christian should have one main particular aim, either the removing of such a doubt, the relieving of such a want, the beating down of such a Corruption, or the receiving of such a Grace; upon a trial you will find some special need for the supply of which you wait upon God. And there are several Reasons why it is good for a Christian to be thus particular; partly because it discovers sincerity, and prevents much guile; partly because one Case may be best managed and carried on at one time, either in Prayer, by wrestling with God, or in Meditation by argument and pleading with ourselves: Partly because the Comfort and Success will be most sensible, as a Needle that toucheth but in one point entereth sooner than a blunt thick piece of Iron that toucheth many; so particular things are most sensible, and leave a quicker and smarter sense upon the Soul: Partly because when you are thus particular, it will make you come with fresh and renewed Affections. It is good to drive on this main care, and the bent and design of your thoughts must run that way, 2 Cor. 12.8. And for this thing I besought the Lord thrice that it might depart from me. 2. God usually comes in over and above our Aims and Expectations; Eph. 3.20. He is able to do exceeding abundantly above all that we ask or think. Solomon asked Wisdom and God gave him Riches and Honour in great abundance. jacob desired of God to be kept in the way, and God made him two Bands. The Prodigal comes with a modest Request, make me a hired Servant, and the Father puts on him the best Robe, and entertains him with the fatted Calf. We seek to subdue such a Lust, and the Lord comes in with an overflow of Comfort. He would have such a doubt removed, and it may be the Lord comes in with a high tide of sensible appearance to his Soul, and increase of Grace. 3. You should do in the Lord's Supper as in Prayer. You meditate in Prayer, but not to exclude supervenient thoughts, and sudden motions: So here, you meditate on your own wants and needs, and leave the Spirit to his free assistance. When we use the most prudent course, it is no straightening to the Spirit of God: In all preparations we leave ourselves at a liberty to receive his free breathe, and coming in to our Souls. We keep Matter ready at hand to kindle our Thoughts to feed our Confessions and Petitions, so it is good to keep Matter ready at hand to feed our Meditations, and to drive on the main Care, waiting for supervenient assistances. 3. Case. Whether there be required of a Christian a fixing of the Soul in a steady view and contemplation of God in quietness and silence, without any variety of Discourse? Or whether God doth now raise and heighten the Soul to a sole Act of Vision and Intuition without any Discourse, or the Traverses of Reason in the Supper, or any other Ordinance? That you may understand the Case, you must know, that the Schoolmen, and other Writers of Devotion, usually distinguish between Consideration, Meditation, and Contemplation. Consideration is a thinking of Truth, and a rolling of it in the Understanding and Memory. Meditation is an enforcing of Truth upon the Soul by Discourse, or variety of pressing Arguments. Contemplation is the Fruit and Perfection of Meditation; and this they make a supernatural Elevation of the Mind, by which it adhereth to God, and pauseth in the sight of God, and Glory without any variety of Discourse, the Soul being dazzled with the Majesty of God, or the Glory of Heaven, and transported into a present Joy, the use of Reason is for a time suspended, and the Soul is cast into a kind of sleep and quietness of intuition, staring, and gazing with ravishing sweetness upon the Divine Excellencies, and the Glory of our Hopes. In short, Contemplation is a ravishing sight without Discourse, the work of Reason not discoursing, but raised and ecstasied into the highest way of apprehension. Now it is inquired, Whether there be any such thing required of a Christian? Or whether there be any such Dispensation in these latter times of the Gospel? As for instance, Paul had the Glory of God and Christ presented to him; he did not barely think of these things by the Apprehensions of the Mind, or Discourse of these things by the enforcement of Reason, but he had an intuition, a steady view or sight of these things, such as did (as it were) ravish his Soul from his Body. Doth God use such a Dispensation now? I Answer in these Propositions. 1. In the Primitive Times these Dispensations and Raptures were more usual. We read of john's Rapture, Rev. 1.10. I was in the spirit on the Lord's day. Mark, He doth not say, the Spirit was in him, as it is present in the Heart of every Child of God; but he was in the spirit, which intimateth height and plenty of Revelations. So we read of Peter's Rapture, while he was praying, Acts 10.10. He fell into a trance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a trance fell upon him, noting that those Raptures are things of Dispensation rather than Choice and Duty; they fall upon us, we do not work ourselves into them. So we read of Paul's Rapture, 2 Cor. 12.2. I knew a man in Christ above fourteen years ago, (whether in the body I cannot tell, or whether out of the body I cannot tell God knoweth) such an one caught up to the third heaven. Whether these things were framed by way of Representation to the Soul, or whether the Soul were for a time separated from the Body, and was transported into Heaven; Paul himself was at a loss▪ and could not determine, and resolve the Case. 2. These Dispensations may still be, though not in the same height and manner which the Apostles enjoyed. God may do it still, for he is left to the Liberty and Sovereignty of his own Dispensations; and though Sight, and the Beatifical Vision, and Contemplation be the Happiness of the next World, yet in some measure God may begin it here, that his Children may enter into their Inheritance by Degrees, and may be beforehand led into the Suburbs of Heaven. As a Father gives the Child not only a part of the Estate, but sometimes the Liberty of the whole House; so God may give us here in this World not only those more Temperate Enjoyments of Peace and Joy in the Holy Ghost, and the first Fruits of the Spirit, but he may lead us into the Suburbs of Heaven, and put us above the Clouds into the Glory of the World to come. Though there may be such a Dispensation, yet not in the same manner that the Apostles enjoyed it; for that was peculiar to them, and therefore when the Apostle Paul had reported his Rapture, he pleaded that he had the Sign of an Apostle, 2 Cor. 12.12. Truly the signs of an Apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. With these Raptures there was a Concomitant Revelation of the Will of God. And they were for other ends; these Raptures were not so much Excesses of Religion, but Revelations for the great ends of the Gospel; John's Rapture was to receive the Visions of God for the Comfort of the Churches. Peter's to go to the Gentiles, Pawles that he might have Commission for the Apostleship, and the Mark and Sign of an Apostle. Therefore though God may use some such dispensation (for we know not what he may do out of Sovereignty) yet not in the same way, and for the same end. Those Raptures and Transportations, which the Children of God now feel sometimes, proceed from strong Pangs and Ecstasies of Love, which for a while do suspend and forbid the distinct use of Reason, and cast the Soul into a quiet silent gaze Observe that Love, where it is moderate, venteth itself in thoughts and words, and it is a great help to make the inward sense more acute and sharp; but where it is vehement and strong, it is contented with itself, and satisfied with its own Heat, Ardour, and Intenseness, therefore there is not such a distinct actual Discourse. As when a Man huggeth and embraceth a Friend, the closer he huggeth him, the less distinctly doth he behold, and take a view of him; so in the embraces of Love, when the Soul falleth into the Arms of Christ, and claspeth about Christ with the Arms of its own Love; it hindereth the distinct Exercise of Reason, and those Offices of Discourse, by which the Soul would otherwise reflect upon him. A Man that desireth a Precious Jewel, at first he vieweth it with greediness and delight, but afterwards he layeth it up in his Bosom, and wholly pleaseth himself in the possession of it; so the Soul that thirsts after Christ pleaseth itself in the consideration of his Beauty and Perfection, and dwells upon it with Religious thoughts, but afterwards Love growing very strong, and being heightened unto the utmost degree, shutteth the Eyes of our Souls, and we only please ourselves in a more intimate feeling, and in the sweetness of our embraces. Great and high Affections must needs hinder the use of Reason, because all our strength and vigour runneth out into one faculty, and then such a poor limited Creature as Man is, cannot attend other Offices and Employments of the Soul. It is very notable in the whole Life of Christ that he had no Ecstasy, Propter maximam capacitatem supernaturalem animae, because of the extraordinary perfection of his Person, and the large Capacity of his Soul; he had a Transfiguration, yet all the while in the midst of that he had a temperate use of Reason, Matth. 17. The Disciples were indeed suprised by those glimpses and emissions of his Glory, they were overwhelmed, so that they fell on their faces, and were sore afraid, verse 6. Poor Man being of a lesser Capacity, cannot suffer such a feeling, and high tide of Affection without some Transportation and Ravishment beyond the support of Reason, for the strength and vigour of his Soul is melted out to Christ in Love. Now the Soul being of a limited Power and Capacity, the more strongly it attendeth one Office and Function, the less can it serve others. Look as a Flame, when it ascendeth, endeth in a point, and groweth narrower and thinner; so such high Flames, and such glorious Ascents of Affection usually mind but one thing, and do not permit the Soul any variety of discourse, but fix it in one thought, and in one study and deliberate gaze. 4. Usually such experiences of God's Children are given in to them in the most Social Duties. As in the time of Prayer, Peter's trances fell upon him in Prayer; Ordinary Ecstasies carry some proportion with that which is Extraordinary; and usually the Soul flames out to God, and breaks forth in Religious Ascents in the time of Prayer. And so such strong Affection oversets the Soul in the time of the Lords Supper; Cant. 5.1. Eat O friends! drink, yea, drink abundantly, O beloved! Be drunk with Loves, that whole Song concerneth our Communion with Christ in Heaven, and in the Ordinances, above all in the Ordinance of the Supper, which is the pledge of Heaven. So also in the height of Meditation, when the Soul hath been spent, and much exercised itself in that work, after the labour of Meditation God giveth in this silence and rest in the steady Contemplation of his Love and Glory, and the mind being inflamed and heightened with Spiritual Thoughts and Exercises, suffereth a kind of Transportation. It is very notable, that those Ravishments that were between Christ and the Spouse were in the Palmtree, Cant. 7.8. I said I will go up to the palmtree, I will take hold of the boughs thereof, now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples. There Christ would satisfy himself with the Church's Breasts, and there she should be satisfied with his Love. The Palmtree hath a long naked bark, and carrieth all its Leaves, Branches and Fruits upwards; it noteth the Religious Ascent of the Soul in Spiritual Exercises, when the thoughts do not run out in under-wood and lower branches, in Earthly Thoughts and Carnal Distractions. Well then, in the top of the Palmtree, there we taste the sweetness of Christ, and the Soul is ravished and spiritually made drunk with the Clusters of his Grapes. 5. These Experiences, where God seeth fit to give them, are given to Persons of much Holiness and Religion, Matth. 5.8. Blessed are the pure in heart, for they shall see God. Those bright and clear Souls are more fit to enjoy the sight of God; when by constant and daily Exercise the Heart hath been subdued to a Religious frame, the Lord may then give in those ravishing sweets, and those gazes upon his Beauty and Glory. There are degrees in the sense of God's Love; Hypocrites have but a taste, and a little sip, as the Merchant that selleth Wine will give a taste to those that do but cheapen it. Christians whose Spirits are not defecated or cleared from the Clouds of Passion, or purged from the dregs of Carnal Interests seldom meet with those sweet and rich Experiences; to such an intimate discerning the Senses had need be exercised. The Lute had need be rightly strung and tuned, that maketh a ravishing Melody; easy, lazy, and gross Hearts feel none of these rapt motions and strong qualms of Affection; God usually gives them to those that are purged and purified. 6. These rich Experiences are very fleeting and vanishing, and but now and then bestowed. We have not such high Experiences under Lock and Key, and at the Command of our own Endeavours; God gives them when he seeth fit, and when he pleaseth they pass away again. If they were constant, and God should continually pour in, the Vessel would break, and the Soul could not sustain itself under the burden of it. The Disciples in the Transfiguration were astonished and fell down for fear, they could not bear the Glory, though but for a little while, Matth. 17.6. And when the disciples heard it, they fell on their faces, and were sore afraid. Our present State is not capable of these Transports long; the Soul is not extended and enlarged to such a Capacity and Fitness, neither is the Body qualified. We are in the Animal State now, the deliberate Contemplation is our Portion in Heaven, when Sin and Weakness is done away, and when we have that which the Apostle calls a Spiritual Body, 1 Cor. 15.44. That is, a Body fit for those high Communications, and for the continual Presence of God. This is an extraordinary Indulgence, which if continued, would destroy and abrogate the Oeconomy and Dispensation of Grace. This pause of Reason upon the Majesty of God, and the Glory of Heaven is somewhat like the Suns standing still in Ioshua's time, which if it were so always, would burn up the frame of Nature, therefore God hath ordained that it should roll hither and thither. Motion and Change is fitter for this State to which God hath subjected us. 7. Such ravishing Experiences are not to be sought for, but referred to the good pleasure of God. We cannot pray for them in Faith, having no promise of them, and we must not be too hasty to eat of the Fruits of Paradise before our time. It is enough for us to go to Heaven in the usual Roadway, and not like Elijah in a Fiery Chariot. Look as in outward things we are not to desire Riches, but a Competency, if God casteth them in upon our Endeavours, we should be thankful; so in Meditation, we must mind those Enjoyments which are more Temperate, and leave other things to God. It is good to content ourselves with Grace, and Peace, and Joy in the Holy Ghost, though we have not those Transports and high Ecstasies of Love and Affection. We must not tempt God with immodest Requests, and Expectations, but sit down humbly and quietly, and if the Master of the Feast bid us to sit higher, and call us to a more choice Dispensation, well and good. These Experiences are not to be ranked among Duties, but among Enjoyments; we shall not be called to an account for the want of them, for we are not obliged to pursue them, they are Acts of God's Magnificence and Indulgence to the Soul. Many times Christians oppress their Souls by their indiscreet aims, it is good to keep an even hand, that we may not vex ourselves with the disappointment of a rash and foolish Trust. Some are altogether careless, and content themselves with any frame of Spirit in Worship; others are not satisfied, but with extatick and rapt Motions. Look as it is with a Lutestring, if it be too slack, it doth not sound at all, if it be too high stretched, it is hoarse and shrieking; so it is with our Souls in Duty, when we are careless, there is no Melody made to God, but if we be too high strained, than the Soul is oppressed with its own Aims, and with a pursuit of things above our reach; the temperate middle way should be our aim. 8. Upon all such Experiences we should be careful and watch our Hearts, because many times herein we delude ourselves; we call that a Rapture, which is but the suppositions of a troubled Fancy, or some Fanatic Delusions, by which Satan abuseth an over-credulous and superstitious Soul. Dotage many times passeth under the pretence of Vision, and the Extravagancies of a wild Zeal seemeth Rapture. Always observe their End and Scope, if they end in Pride, and prove a Temptation, they are from the Devil, and not from God. Experiences from God enlarge our Hearts for Service, and make us more humble, as the highest flames tremble most. These Souls that are called to the highest enjoyments are most humble. It is true, we are apt to be puffed up with a Revelation from God, as Paul was puffed up with the abundance of Revelations, but there was a subsequent Dispensation, some cross to humble him. 2 Cor. 12.7. And lest I should be exalted above measure through the abundance of the Revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. This is through the Corruption of our Nature, which God preventeth in his Children by such Dispensations. But if it tendeth to make us neglect Piety, and to be above Duties, it is against the Nature of Religion, which presseth us to wait upon God with the more encouragement, because we have already discerned his Beauty and Glory, Psal. 63.2. To see thy power and glory so as I have seen thee in the sanctuary. Thus I have done with this Case, in which I have been in the high Mountains, I shall come to the Valleys, which as they are more easy of ascent, so usually they are more fruitful: What follows, will be more plain. SERMON V. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. 4. Case. WHEN must we Meditate? 1. In the General, something should be done every day, seldom Converse begetteth a strangeness to God, and an unfitness for the Duty. It is a Description of God's Servant, Psalm 1.2. His delight is in the law of the Lord, and in his law doth he meditate day and night. At least we should take all convenient occasions. It is an usual way of Natural Men to make Conscience of Duties after a long neglect, they perform Duties to pacify a Natural Conscience, and use them as a Man would use a sleepy Potiori or Strong Waters, they are good at a pinch, not for constant Drink. Alas! we lose by such wide gaps and distances between performance and performance, it is as if we had never done it before. 2. For the particular time of the day when you should meditate, that is Arbitrary. I told you before you may do it either in the silence of the Night, when God hath drawn a Curtain of Darkness between you and the things of the World; or in the freshness of the Morning, or in the Evening, when the Wildness and Vanity of the Mind is spent in Worldly Business. 3. There are some special solemn times, when the Duty is most in season. As, 1. After a working Sermon, after the Word hath fallen upon you with a full stroke, it is good to follow the blow; and when God hath cast Seed into the Heart, let not the Fowls peck it away, Matth. 13.19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart, Ruminate on the Word, chew the Cud; many a Sermon is lost, because it is not whet upon the Thoughts, james 1.23, 24. He is like a man that beholdeth his Natural face in a glass. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was: Matth. 22.22. When they heard these things, they marvelled, and left him, and went their way. You should roll the word in your thoughts, and deeply consider of it. 2. Before some solemn Duties, as before the Lords Supper, and before special times of deep Humiliation, or before the Sabbath. Meditation is, as it were, the breathing of the Soul, that it may the better hold out in Religious Exercises, it is a good preparative to raise the Spirits into a frame of Piety and Religion. When the Harp is fitted and tuned, it doth the better make Music; so when the Heart is fixed and settled by a preparative Meditation, it is the fitter to make Melody to God in Worship. 3. When God doth specially revive and enable the Spirit. It is good to take advantage of the Spirits gales; so fresh a Wind should make us hoist up our Sails. Do not lose the Spirits Seasons, the Spirits Impulses are good significations from God that now is an acceptable time. 5. Case. What time is to be spent in the Duty? I Answer, That is left to Spiritual Discretion. Suck the Teat as long as Milk cometh. Duties must not be spun out to an unnecessary length. You must neither yield to laziness, nor occasion Spiritual wearyness, the Devil hath advantage upon you both ways; when you rack and torture your Spirits after they have been spent, it makes the Work of God a Bondage. And therefore come not off ti●l you find profit, and do not press too hard upon the Soul. nor oppress it with an indiscreet Zeal. It is Satan's Policy to make you out of Love with Meditation by spinning it out to a tediousness, and an unnecessary length. 6. Case. Whether should the time be set and constant? I Answer, It is good to bind the Heart to somewhat, and yet leave it to such a liberty as becomes the Gospel. Bind it to somewhat every day, that the Heart may not be loose and arbitrary, we see that necessity quickeneth and urgeth, and when the Soul is engaged, it goes to work the more throughly. Therefore the Lord asks, jer. 20.21. Who is this that engaged his heart to approach unto me? It is good to lay a tye upon the Heart, and yet I advise not to a set stinted Hour, lest we create a snare to ourselves. Though a Man should resist Distractions and Distempers, yet some business is unavoidable, and some Distempers are invincible, I have observed this, that even Religious Persons are more sensible of their own Vows, then of God's Commands; when Men have bound up themselves in Chains of their own making, their Consciences fall upon them, and dog them with restless Accusations, when they cannot accomplish so much Duty as they have set and prescribed to themselves. And besides, when Hours are customary and set, the Heart groweth formal and superstitious. 7. Case. Are all bound to meditate? Are the Ignorant? Are Men of an unquiet Nature? Are Servants? Are Ministers? 1. Are the Ignorant, and Men of barren Minds, that have not a good stock of Knowledge? I answer, Yes, they are bound to this as well as other Duties, though they cannot do it well; it is their Duty to strive that the Word of God may dwell richly in them. It is a mark of a Godly Man, every Man is bound to be skilful in the Scriptures, jer. 31.34. They shall all know me, from the least of them to the greatest of them, saith the Lord. God hath no Child so little, but he knows his Father, therefore all are bound in some measure to be able to discourse of God, and of the things of God. 2. But some are of an unquiet Nature, fit for Public Duties, but not for Private Exercises; are they bound as well as those of softer Spirits, and fitter for Meditation? I answer, This is not Temper, but Distemper, the unquiet Spirit must not totaliter cessare, wholly discontinue this work. They are to mind wherein they may serve God most, but not totally desist from a work so necessary, and of such great importance. 3. Are Servants bound to it, whose time is not their own? I Answer, They should do what they can, God is more merciful to them, but those that are in bondage to others may find some leisure for God. 4. Are Ministers obliged? Their whole work is a Study, their Employment is a continual Meditation. I Answer, There is a difference between Meditation and Study. In Study we mind the good of others, in Meditation the good of our own Souls. Things work with us according to our end, and the aims that we propose to ourselves. Things work with us according to our end, and the aims that we propose to ourselves. Public Teaching is no such Trial of our Hearts; there is a Natural Pride in us to urge us to teach others, and that makes so many intrude into the Ministry, there is some kind of Authority in it, that we exercise over others; but we are to mind the good of our own Souls, and to regard Private Duties. There is a greater engagement upon us than others, because we have the help of Art and Education, and have greater advantages than others, and therefore we should not lose so sweet a Comfort. It is strange that Papists confine it altogether to Spiritual Men, as if it were not a Lay-Duty, and usually we lay it aside, as if Study would serve the turn, and it did not belong to us. V. My work is now to speak of the Object of Meditation, which I am first to handle in general, and then in special. First, In the General Consideration of the Object I am to speak: 1. Of the Choice of the Object. 2. The Manner how to work upon it. 1. For the Choice of the Object, I need not press you to choose that which is seasonable, and what suiteth with your own case: A Sermon worketh more forcibly when it is suitable, so do Thoughts when they are seasonable, and direct to the present Case of the Soul, Psal. 94.19. In the multitude of my thoughts within me thy comforts delight my soul, he meaneth sad thoughts, than it was his advantage to exercise himself in seasonable comforts, like a Shower of Rain on new Mown Grass; it would be burnt up with the drought, which if Rain had come seasonably might have flourished and grown up with a fair Herbage; so the Soul is parched with a Temptation, if it be not watered with suitable thoughts. We faint not (saith the Apostle) For we look not to the things that are seen, but to the things that are not seen, 2 Cor. 4.16, 18. viz. by reviving our Christian hopes. And therefore the Exigencies of the Soul must be served; Food in Thirst doth enrage rather than please. It is not enough to consider what is good, but what is seasonable; things mistimed and misplaced lose their force and operation, as the Blood when it is in Vessels is the Continent of Life, but when it is out, it breedeth Diseases; so Truths out of their Order and Place do not nourish the Heart, but oppress it, as if you should talk of Hell, and the Severity of God's Judgement, to those that are dejected, this were to speak to the grief of those whom God hath wounded, and when the back is ready to break to lay on more load. I shall for the present (having spoken largely in the general Directions) give you but Two Rules. 1. Choose that which is profitable. There is a great deal of difference between the Objects of Meditation, some are more speculative, others altogether Practical. There are matters speculative revealed in the Word, which yet have their Use and Profit; as the Fall of the Angels, the Order of Providence, etc. yet out of these the Heart may distil Matter of Practical Use and Profit. All the benefit we receive from these Truths lieth in our Meditation of them. But then there are others that are altogether Practical, and these should chiefly be chosen. The Mind of Man is the Mill of God, not to grind Chaff but Wheat, Matters Practical are there to be ground for Bread to the Soul, they that hunt after Fanzies do but mis-employ their Thoughts, and beat Chaff into Dust, and do not grind good Corn for nourishment. And that is the Reason why many times mean Christians excel those of the best gifts, because they spend their time in subtle Inventions and Inquiries, and whilst we strive to be more subtle, they are more sincere. Oh consider the Soul is diseased, while it is only fed with Quails and fine Notions, there is more Delicacy but less Nourishment. Notions that are Airy tickle the fancy, and move the lighter part of the Affections, but those Considerations that are grave and masculine convince most sound, and work most deeply, Wisdom entereth into the heart, Prov. 2.10. Look as Wicked Men do not please themselves in abstractions of Sin, they devise Wickedness to accomplish it; so the Christian should not satisfy himself with nice Speculations, but employ his thoughts about Practical Matters to promote Holiness in his Heart and Life. 2. Chose Matters to Meditate upon in and orderly an apt Method. But you will say, Do you think this useful to confine the Soul to Method in Meditation, to prescribe a set course to ourselves? Shall we not justle out seasonable thoughts? I Answer, 1. It is lawful and necessary to prescribe to ourselves a Course and Method, partly, that we may know our Work, and that we may not be to seek both of a Subject and how to work upon it; therefore that you may keep your Religious Exercises together, and know how to pass from one to another, it is good to keep a set Course. Partly, Because things work with us according to Method, it is the way of Knowledge and Affection; the Soul finds it an Excellent Advantage when things are aptly suited and ranked in their Order. God himself hath disposed all his works in order, so should we ours. You will find an Advantage when you take your Rise low, and go on from Matters more plain and obvious to those that are more Mysterious. There are Shallows for the Lambs of God, and there are deeps for those of an higher growth and stature. You must pass from the most obvious Matter of Christianity to those that are of more sublime speculation. The Rise of the Sun is first low, and gildeth with its beams the Eastern parts, and then riseth higher to the top of the Heavens; so in your progress there are the Third Heavens to which you must ascend, but first you must pass the first and second Heavens. Before we search the depths of the Spirit, it is good to search the depths of the Belly. (I compare Paul's Expression with solomon's) to begin with the knowledge of ourselves before we come to the knowledge of God. Prius redi ad te quam rimari praesumas quae supra te, is a Rule of Bernard, who was of much Experience in these Exercises, first return to ourselves, and by an orderly progress to go on from Examination of ourselves, before we soar up to the Contemplation of the Divine Glory. You know what Christ saith, john 3.12. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? They were Spiritual Matters he spoke of, Regeneration, and Principles of Religion, yet in comparison of deeper Mysteries of Religion, and because he had set them out by Earthly Similitudes of Generation, Water and the Wind, he called them earthly things. Christ trained up his own Disciples this way, first he begins with plain Matters. john 16.12. I have yet many things to say unto you, but you cannot bear them yet. There were greater Mysteries above the reach and size of their present Capacity. So the Apostle Paul speaketh of Wisdom for them that are perfect, 1 Cor. 2.6. Howbeit we speak wisdom to them that are perfect; that is, for them that had made some progress in Religion, perfect, not absolutely, but in comparison with Babes and Novices. Therefore it is good with Mary to sit at the feet of jesus, and not presently with the Spouse to beg the kisses of his mouth, but to go on by degrees. 2. Though we must contrive a Method and Course, yet there must be a liberty left for Things, for all Seasons and Occasions. As in the World, though a Man hath disposed his business, yet he reserveth a liberty for incidental and unthought of occasions; so in these Spiritual Matters, and in the course of Religious Exercises, you must not bind up yourselves from these occasions. I shall name Four. (1.) Working and Forcible Sermons. It is not good to lose the heat that we have gotten at the Word, but to go home, and chew the Cud. In the word there is Ingestion, in Meditation you turn it into nourishment. There must be a time for Concoction, and when the Seed is scattered, it must be covered. (2.) For present Impulses, keep yourselves free, that you may not lose the advantage of such impulses. Many times Christ cometh leaping upon the mountains, and skipping upon the hills, Cant. 2.8. He impelleth our Hearts on a sudden and unlooked for, by causing Holy Thoughts to shoot into our Minds, by representing our Unworthiness, Coldness, and Deadness of Life; or else he inflameth us by representing the Beauty and Loveliness of Grace. Then it is good those thoughts should take the next turn, and our Method must give way to God's Dispensation. As general Nature altereth its course in some great particular Exigencies, fire descendeth, and Water ascendeth, so in this case the general work must be interrupted. It is a kind of resisting God not to entertain these Motions; I do not mean when they come upon you in the necessary work of your Callings, but only that they may have the next turn. (3.) For remarkable Providences, when God casteth us upon such Objects as stir up special Veneration and Reverence, as some Marvellous Events, or Creatures that discover his Wisdom and Glory, or sudden Death of one near us; It is of Excellent Use while such Experiences are warm, to go home and consider of them. As Waldo a Rich Merchant of Lions, was conversing with a Friend, and he fell down dead, and presently he went home, and thought of the uncertainty of Life, and the necessity of providing for a Future State, and God blessed these Thoughts for his Conversion. Or else the end falls of a Person Eminent for Religion, when we see some Glorious Star fall like Lightning from Heaven, these are Accidents that must not be passed over without some Mark and Consideration, and then God doth as it were call you off from your usual thoughts. (4.) The present Exigence of the Spirit. Choose that which is seasonable, and what suits with your own Case; a Sermon works more forcibly when it is seasonable: Thus David, Psalm 94.19. In the multitude of my thoughts within me, thy comforts delight my soul: He means his sad Thoughts, it was an advantage to him then to solace himself with those Comforts God had provided. The Scripture useth this Similitude of Rain upon New Mown Grass; Rain when it comes seasonably refresheth the Grass, and causes it to spring up, which otherwise would be burnt up with the Drought and Heat of the Season; so the Soul would be parched with a Temptation, if it be not watered with seasonable Thoughts. But I have spoken to this point before. But you will say, What is the Method that we should use? Answ. Though I cannot exactly prescribe it, yet give me leave to advise. 1. For those that are wholly to begin this Duty, it is best first to meditate about Meditation, the Nature, Use, and Excellency of it, and how they may carry it on with success: It is a good preparative to the whole Work. I do direct you to this course, because this is that which the Soul standeth in need of; this will lay a Charge and Necessity upon the Soul. As to Pray is a good preparative to Prayer, so to Meditate on Meditation is a good preparative to Meditation. To quicken you consider the Motives alleged, and when you have done all, say, Oh Soul! Do but go and try; Oh Lord! help me, and keep this up in the Thoughts of thy Servant. 2. For the general Method it is good to keep the Method of the Spirit. The Method of Meditation should follow that of God's Dispensation, john 16.8. When the spirit is come, he shall reprove the world of sin, and of righteousness, and of judgement. First begin with Sin, which is more easy and familiar to the Understanding; it is good to lay the Foundation of all in the mortifying and purgative way; and then go to Righteousness, and after the Extermination of Sin we shall be fitter to entertain the Love of God, and then go to Judgement. Take another Method, First consider the great End of Man, that you may come to yourselves; then the Evil of Sin, that you may bemoan and avoid it; then the Miseries of the World, or the Vanity of the Creature, that you may contemn it; then the Horrors of Death, the Severity of Judgement, the Torment of Hell, that you may prevent it; then the Excellencies of Christ, the Privileges of the Godly, the Rare Contrivance of the Gospel, then of Providence, of Heaven, of God and his Attributes, his Power, his Wisdom, his Eternity, etc. with suitable Scriptures for each of these. 2. For the manner how you must work upon these Objects. 1. There must be pregnant Thoughts, and Apprehensions. Deep Consideration begins the Work, you must set your Hearts to consider the Subject, for when the Heart is once set, these Thoughts through the Blessing of God will come in freely. It is often spoken in Scripture of setting our Hearts to seek the Lord; when the Heart is set for Prayer, God comes in with a great enlargement; so when the Heart is set to consider, you will have serious and solemn thoughts. If vain thoughts trouble you and interpose, yet still set the Heart and go on; as a Man in a Journey, though dogs come out and bark upon him, he rideth on, to run after every Cur would be a great hindrance and diversion; so if you stand quarrelling with every vain thought, you lose your purpose, and so the Devil will gain that by a Reflexed Act, which you seek to reject in a Direct Act; as Criers in a Court in calling for Silence many times make the greatest noise. Mr. Greenham was wont to lift up his Heart in a short Ejaculation, and so go on. 2. There are Serious Enforcements and Rational Inculcations. Things barely propounded do not work, it is by Lively Reasons they are whetted upon the Soul. Look as it is in going to Sea, those that only mind passage, do not stay upon the Ocean, and therefore do not fetch up the Treasures of the great Deep, but those that go to fish cast out the Net again and again; so must you, you must cast in Reason upon Reason, Enforcement upon Enforcement till you bring up Treasure, cast on Weight upon Weight, till it weigh down. Now these Rational Enforcements are Four, by Arguments, Similitudes, Comparison, Colloquies, or Soliloquies. 1. By Arguments that are most Affective. Inquire what kind of Arguments have most force upon the Spirits. The Second Usual Arguments you should look after are Causes and Effects; by the one Knowledge is increased, and by the other Affections are stirred. Do not emptily declaim, but see that your Eye may affect your Heart. Choose such Arguments as are evident and strong, you have them in the Word, and in Sermons, and you should have them in your Hearts. Luke 6.45. A good man out of the good treasure of his heart bringeth forth that which is good, and an evil man out of the evil treasure of his heart bringeth forth that which is evil, for out of the abundance of the heart the mouth speaketh. A good Man should be able to bring forth good Arguments, that he might bring his Heart powerfully to the acknowledgement of the Will of God. For what did God give you Faculties, and the use of Reason and Discourse, and such helps in the Ministry, but for such a purpose? 2. By Similitudes. The word willfurnish you upon every point. Heaven speaketh to us in a Dialect of Earth; Heavenly Mysteries are clothed with a Fleshly Notion. In the Book of Canticles Communion with Christ is set forth by Banquets and Marriages, and Spiritual things are shadowed out by Corporal fairness and sweetness. In other places of Scripture Christ's Kingdom is set forth by an Earthly Kingdom, the Word of God by a Glass, the Wrath of God by Fire. Now apt Similitudes have a great force upon the Soul for two Reasons, partly because they help Apprehension, and partly because they help Discourse. There is as it were a Picture for the thoughts to gaze upon; by Similitudes we come to understand a Spiritual thing that we know not, being represented by sensible things with which they are acquainted; the thing is twice represented to the Soul, in Reality, and in Picture, as a double Medium helpeth the sight, the Glass and the Air in Spectacles; a Shilling in a Basin of Water seemeth bigger, so it is here. Yea, they yield matter for much enlargement, and help Discourse, as when they brought God the Blind and the lame, Mal. 1.8. Offer it now unto thy Governor, will he be pleased with thee, or accept thy person? saith the Lord of hosts. Sin is expressed by Death, now the Soul may reason thus, I tremble at Death, why do I not tremble at Sin? So Mortification is Physic, I can dispense with the trouble of Physic for my Body, this will make my Soul healthy. 3. By Comparisons, wherein other things are like or unlike the things we Meditate upon. I urge this, because it is a Natural Help, it is a Rule of Nature, that contraries being put together do mightily Illustrate one another, as when you compare fairness and deformity, black and white, Deformity is more odious, and black is more black, So if I would contemplate the Beauty of Virtue and of the Spiritual Life, I would compare it with the filthiness of Vice, and of the profane Life: So when you compare the pleasant path of Wisdom with the filthy and dreggy Delights that are in the path of Sin, you gain upon the Soul. Put Earthly things into the Scales with Heavenly, and see which weigheth heavyest, set Heaven against Hell, and Heaven against the World. Our Saviour teacheth us to meditate by way of comparison, Matth. 16.26. For what is a man profited if he shall gain the whole world, and lose his own Soul? Or what shall a man give in exchange for his Soul? So by comparing yourselves with other Creatures, as thus, when you would shame yourselves for your Disobedience, you may argue thus; All things obey the Law of their Creation, the Sun delighteth to run his Race, the Stars keep their Course, and do not go beside the path God hath set them, and I only have found out my own path. So for your uncomfortableness in the ways of God, you may say, Wicked Men delight to do wickedly, but I do not delight in the Service of God, shall it not be a pleasure to me to be exercised in the Duties of Religion? Shall I not rejoice in the Lord? 4. By Colloquies and Soliloquies. Colloquies and Speeches with God, and Soliloquies with ourselves. Thoughts are more express and formal, but when turned into Words and Speeches, it is a sign the Affections are stirred. Strong Affections must have vent in Words, Speech is an help in Secret Prayer. 1. In Colloquies with God, either by way of Complaint, Lord! I am poor; and needy, and worldly: Lord! My Heart is naked, and void of Grace. Or else by way of Request, as the Infant will show the Apple, or Jewel, or whatever it hath received, to the Parent or Nurse; so the Soul representeth to God whatever it hath gotten by Meditation, and taketh occasion further to converse with God, and beg Grace of him. 2. In Soliloquies with your own Souls, and these are either by way of urging the Heart, or charging it. (1.) By way of urging the Heart. As suppose you have been meditating on the Glorious Salvation that was purchased by Jesus Christ, let this be the close of all, How shall we escape if we neglect so great salvation, Heb. 2.3. So if you have been meditating on the sinfulness of Sin, fall upon your own Hearts, Rom. 6.21. What fruit shall we have in those things whereof ye are now ashamed, for the end of those things is Death. Or if you have been meditating of Hell and the Wrath of God, speak to your Heart, Ezek. 22.14. Can thy heart endure, or can thine hand be strong in the day that I shall deal with thee? Art thou stronger than God, that thou canst wrestle with him? Or if you have been meditating on your sinfulness, or the course of your own wicked Lives, you may return upon your Heart, Micah 6.8. He hath showed thee, O man! what is good, and what doth the Lord require of thee. And verse 6. Wherewith shall I come before the Lord, and bow myself before the High God? How shall I get a Ransom to redeem my Soul from the guilt of Sin? (2.) By way of Charge and Command. Suppose you have been meditating of the benefit of God's Service, and the danger of going a whoring from him, Hosea 2.7. She shall say, I will go and return to my first husband, for than was it better with me than now. Or if you have been meditating of the Benefits of God to your Souls, you may return upon your Hearts by way of Charge, Psal. 116.7. Return unto thy rest, O my Soul! for the Lord hath dealt bountifully with me. God hath opened his good Treasure to thee, this hath been thy Portion, therefore Return unto thy rest. Well then, thus do, and then be watchful, that you do not lose what you have wrought. Isaac digged Wells, and the Philistines dammed them up; so when the Soul hath digged a Well of Salvation, Satan will seek to dam it up, therefore be watchful. SERMON VI. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. Secondly, I Come now to the particular Objects of Meditation, First, I begin with that which is the Chief End of Man, a necessary Work that you may come to yourselves, Luke 15.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he came to himself he said, how many hired servants of my Fathers have bread enough and to spare, and I perish with hunger! That is, when he began to consider of his Condition, it put better thoughts into him. Therefore that we may come to ourselves, it is good to consider the End why we were Created, and the Errand upon which God sent us into the World, to reason thus with ourselves, Why was I sent into the World? Why do I live here to get an Estate, or to get into Christ? To wallow in Pleasures, or to Exercise myself in Communion with God? To heap up perishing things together, or to make my Everlasting State more sure? When the End is rightly stated Men know their Work, and so live up to the purposes of their Creation. But alas! Many know other things, but are ignorant of themselves, and so pass on carelessly to their own Ruin, like him that gazed on the Stars, and fell into a deep Pit, their Eyes are upon the ends of the Earth, but they do not consider their Souls. Others for want of considering the end of their Lives, are so far from living as Christians, that they scarce live as Men, but either as Beasts, or as Devils. Delight in the Pleasures of the World transformeth a Man into a Beast, it is their happiness to enjoy Pleasures without remorse, and to gratify the Body; and delight in Sin transformeth a Man into a Devil. Worldly Pleasures are not Bread, and Sinful Pleasures are Poison: You that are alured by the Pleasures of the World, which are lawful in themselves, you lay out your Money for that which is not Bread; and you to whom it is Meat to do Evil, you feed upon that which is Rank Poison; the World cannot satisfy, and Sin will surely destroy. Thus Men beguile themselves, and do not consider of the end of their Lives, till their Lives be ended, and then they make their moan. Usually when Men lie a dying, than they cry out of this World, how it hath deceived them! And how little they have fulfilled the end of their Creation! Partly because then Conscience is awake, and puts off all Disguises; and partly because present things are apt to work upon us, and when the Everlasting Estate is at hand, the Soul is troubled that it did no more think of it. Oh consider! It is better to be prepared than to be surprised. Think not only of your Last End, but of your Chief End, what should be the great aim of your Lives, even before Death comes. All Religion lies in this, in fixing the aim of your Life, all the difference between Men and Men is in their Chief Good and Utmost End. In the managing of this Meditation, I shall pursue it in this Method; not that I prescribe to you, but that I may set some bounds to my own Discourse; however I shall use such a Method as is most facile and obvious, not exceeding the Capacity and Reach of the meanest. The Work of such a Meditation may be divided into three parts. 1. The Considering Work. 2. The Plotting and Contriving Work. 3. The Arguing Work. First, In the Considering Work you may propound these or such like things to your thoughts. 1. Man was made for some End. All God's Works are referred to the Service and Use of his Glory, Prov. 16.4. The Lord hath made all things for himself, yea even the wicked for the day of wrath. God being a wise Agent must have an End, now God could have no other End but himself and his own Glory, for the End must be more worthy than the Means, something better and above all created things. And if God made all things for himself, than Man, who was the visible Masterpiece of the Creation, the lesser World, the Compendium and Sum of all Gods other Works. So the Apostle, Rom. 11.36. For of him, and through him, and to him are all things. All things are of him as a Creator, through him as a Preserver, and to him, or to his Glory; from him as the first Cause, to him as the last End. Certainly God did not make such a glorious Creature, as Man for any low use. The whole Creation was for Man's Use, and Man was for God's Glory. Psalm 8.3, 4. When I consider the heavens, the works of thy fingers, the moon and the stars that thou hast ordained, what is man that thou art mindful of him, and the Son of Man that thou visitest him? He was God's Deputy and Vicegerent, created to enjoy the Comfort of other Creatures, and to exercise Dominion over them; the whole World is his Palace, arched with Heaven, and floored with Earth. But still that he might be faithful to his Maker, and do his Homage to God, and give him the Rent and Tribute of his Glory and Praise. And therefore if the Heavens do declare the Glory of God, and the creeping things, and all Beasts in their Rank and Place, much more should Man, who was furnished with Higher Privileges, and with an Higher Capacity; we have faculties that are especially suited to this purpose, therefore it is said, 1 john 5.26. He hath given us an understanding that we may know him that is true. Certainly God never made such a Glorious Creature for Wealth or Pleasures, but for an higher Use and Purpose, even for himself. If you do but look upon his Mind and Understanding, you will find it to be a wrong and debasement to take it off from a Spiritual Use, and put it to a Carnal. 2. This End is the enjoying and glorifying of God: To enjoy God is Man's happiness, and to glorify God is Man's work; by glorifying God he comes to enjoy him, and he enjoyeth him that he may glorify him. Herein he differeth from other Creatures, they were made only to glorify him, not to enjoy him, but Man to glorify him, and enjoy him too. 1. He was made to enjoy him, for that is his happiness. Domine! Fecisti nos propter te, & irrequietum est cor nostrum, donec perveniat ad te. The Soul is made up of unlimited and restless desires, there are such cranneys and chinks in the Soul that cannot be filled up but by the enjoyment of God; we were made for him, and we are not quiet till we do enjoy him. Nature will teach us to groap after an Eternal good, as the Sodomites did after Lot's Wife in the Dark, Acts 17.28. That they should seek the Lord, if haply they might feel after him, and find him: So Psalm 4.6. There be many that say, who will show us any good? It should be translated, The many say, etc. For this is the voice of the Multitude, all are for good, for something that is every way satisfying and contentful. There are some remains of entire Reason, and right Nature, as Iob's Messengers said, job 1.15. And I only am escaped alone to tell thee. There are some obscure instincts that are alone escaped out of the Ruins of the Fall, to tell us that God is our chiefest good, and therefore must be our utmost End. But the Scriptures go further and teach us, that there is no way of enjoying God but in Christ, and till than Man can never be happy. God is the Centre of the Soul, the place of the Souls Rest; all things move to their own place, so should Man to God. It is monstrous to see things move contrary to the Impulse of Nature, to see Fire to descend, or a Stone to leap upward; so it is as monstrous in Grace for our Souls to descend, and to cleave to those things which are without us, which were made only to rest in God; our Souls are of a Heavenly Original, and therefore should tend thither. Say then, this is that which will make me happy here and hereafter, and therefore why should I run elsewhere? It is against Grace and Nature; there is a Principle in Natures, by which all Creatures aim at their own satisfaction, there is a weight and propension that poiseth them to their happiness, if I would show myself a Christian or a Man, all my Comforth lieth in enjoying God in Christ, Isa. 46.8. Remember this, and show yourselves men. He is a Beast that can satisfy his Soul with the World, and he is a Devil that can satisfy his Soul with Sin; let me show myself a Man, and return to my own rest. Things are miserable when they do not attain their End; so shall I be out of my place, tossed to and fro; till I return to God; the Faculties of the Soul are misplaced, and are as a Member out of joint. 2. He was made to glorify God. The Creatures do it necessarily, we must do it voluntarily, and by choice. This must be the care of our Hearts; (1.) In every Business. (2.) In every Enjoyment. 1. In every Business, be it never so trivial and low, even in the ordinary refreshments of Nature, 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. These common actions of Eating and Drinking must be done upon Reasons of Religion. In a King's House there are many Officers, but they are all to please the King; so in my Calling, in my Duties, all must be done for the Glory of the Great God; all things must be measured by this Rule, and give place to this great End, how I may glorify God, whether in the Shop, or in the Closet, in my outward Calling, or in my Private Duties, or in my Public Relations or Engagements, so far am I to mingle with any outward Business, as I may still enjoy God, and be serviceable to his Glory. This is to make Religion your Work, and not your Play and Recreation, when still in every business God is at the utmost End, whatever present ends I have. If Nature interpose to make us look after our particular Conveniences, yet this is but in subordination to God's Glory. 2. In every Enjoyment, whether it be Natural, or Spiritual. I am to desire outward increase and estate, but I cannot desire it lawfully, but so as I may honour God with it. Agur measureth every Estate by Ends of Religion, Prov. 30.8, 9 Give me neither poverty nor riches, but feed me with food convenient for me. Lest I be full and deny thee, and say who is the Lord, or lest I be poor and steal, and take the name of God in vain. As God should be at the end of every business, so at the end of every Enjoyment, though it be Spiritual. It is a mistake in Christians to think that Spiritual Blessings are only to be desired for themselves; I must desire the Pardon of my Sins, not merely for itself, but that God may be glorified in Pardon. I must desire Grace, not only that I might be saved, but that God may be glorified in my Salvation, Eph. 1.6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. The Creatures aims are never regular, but when they suit with Gods. In the work of Redemption Jesus Christ pleased not himself, but had an aim at the Father's Glory, Rom. 15.3. For even Christ pleased not himself. So should we in the Comforts of Redemption, not please ourselves merely in the consideration of our own happiness, but rejoice in it as God's Ends are promoted in it, that God is glorified in pardoning my Sin, or giving me Grace and Salvation. Though it be a difficult, yet it is a necessary piece of Self-denial to desire Salvation in a Subordination to God's Glory. Secondly, For the contriving plotting Work. The End being once fixed, we are to consider Generally by what means it may be accomplished, and more particularly, how you may observe and carry it on to the Glory of God. 1. Generally, By what means we may accomplish it. Every End is obtained by apt and fit means, and God as he hath ordained the end, so he hath appointed the means. The whole Duty of Man is, to fear God, and keep his commandments, Eccles. 12.13. The whole Duty is comprised in Obedience and Fear, Obedience respects the Rule, and Fear the Principle. Or Obedience and Love, he instanceth in that Principle that was most suitable to the present Dispensation. In the Old Testament Fear is the beginning of Wisdom, Fear is represented as the great Principle of Duty and Worship, as in the New Testament Love, 2 Cor. 5.14. The Love of Christ constraineth us, 1 john 5.3. This is the love of God, that we keep his Commandments; the meaning of that place is, that God hath required entire Obedience out of an Holy and Upright Principle. Look as God hath appointed to the Creatures a Law of Creation, by which they are bounded to their stated times and paths, as the Psalmist saith of the Waters of the Sea, Psal. 104.9. Thou hast set a bound, that they may not pass over, that they turn not again to cover the earth. So God hath given a Moral Law and Rule to the Rational Creature▪ which must be observed by Love and Reverence, So it is said, Ephes. 2.10. We are the workmanship of God, created in Christ jesus to good works, which God hath before ordained that we should walk therein. God having by the same Decree and Wise Council ordained both End and Means, he hath given us a Rule by which we are to be guided in serving his Glory. 2. More Particularly, How you may observe and carry it on in this way according to the Will of God. A Christian is to be wise in his Generation; that is, in the Course and Sphere of his Employments, to manage the Holy Life by a wise foresight, a Man that is a Child of God hath Wisdom, if he would improve it. Luke 16.8. For the children of this world are in their generation wiser than the children of light. Christ makes it to be the Application of the Parable of the unjust Steward, he was plotting aforehand how he should maintain himself, when he was turned out of his Service; so Christ would hence commend to us Spiritual Wisdom, how the Children of Light should plot and contrive, how to manage their course according to the Will of God. As the Prodigal contrives aforehand how he shall make his Address most acceptably to his Father, Luke 15.18. I will arise and go to my Father, and will say unto him, Father I have sinned against heaven, and before thee. He is searching out meet words, words of humbleness and submission, by which he might work upon his Father's Bowels. So if this be my End to enjoy God and glorify him, how shall I order my Life so as to maintain most Communion with him, and so as I may most promote his Glory, Nehem. 1.11. Grant me mercy in the sight of this man, for I was the king's cupbearer. He showeth the Reason why he did undertake the work, he was a Courtier, and had the liberty of Address to Artaxerxes. Mnemon, he was devising what he might do for God in that Station. So you should be contriving, this is my place, and these are my Relations, what shall I do for God as I am a Minister, a Magistrate, a Master of a Family? How may I serve the great End of my Creation, and promote the Glory of God? Such foresights makes the Holy Life to be a Life of Care and Choice; not merely of Chance and Peradventure, but managed and guided with Discretion for the Glory of God. Thirdly, For the Arguing Work. In such a Meditation as this is, you must Dispute and Argue with the Soul, that you may gain it from base and inferior Objects, which would divert you from looking after the great end of your Conversation, which is the glorifying and enjoying of God. Follow the Method formerly prescribed, by Pregnant Reasons, Apt Similitudes, Forcible Comparisons, and by Holy Colloquies and Soliloquies. 1. By Pregnant Reasons, Debate thus with yourselves, Why should I look after other things, when my end is to enjoy God? Take these Reasons. 1. Other things cannot satisfy, and yield any solid contentment to the Spirit▪ Isa. 55.2. Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not? Carnal Affections are most irrational, why should I ravish away my choice respects upon those things that will do me no good? The things of this World cloy rather than satisfy. A Man is soon weary of Worldly Comforts, therefore he must have shift and change; when we have Wealth and Honour, we want Peace and Contentment; nay sometimes the particular Pleasure must be changed because of satiety and loathing which will grow upon us; a Man may be weary of Life itself, and it may be a burden to him, but never of the Love of God, you never heard any one complain of too much Communion with God. Heavenly Comforts are more lovely when they are attained, than when they are desired, one taste ravisheth, and Imagination is nothing to feeling. Worldly things cannot satisfy the Affections; Man's Heart is made up of vast and unlimited Desires, because it was made for God, and cannot be quiet till it enjoy God; He that is All-sufficient can only fill up those crannies and chinks that are in Man's Heart. But alas! if they could satisfy the Affections, they cannot satisfy the Conscience, they cannot calm and lull Conscience asleep: There is no proportion between Conscience and Worldly Things, these are a Covering too short for us, there will be Trouble, though we have abundance. 2. They are not durable and lasting. An Immortal Soul is for an Eternal good. It is the greatest Misery that can be to outlive our Happiness; we have a Soul that will never perish, and why should we labour after things that perish? When the things are gone, our Affection will increase our Affliction, we shall be the more troubled, because we loved them so much. All things under the Sun are therefore Vexation, because Vanity, Eccles. 1.14. I have seen all the works that are done under the sun, and behold all is vanity and vexation of spirit. That which is vain and flashy will vex the Soul with disappointment; we can enjoy nothing with contentment but what we enjoy with security. Isa. 40.6. All flesh is grass, and all the goodliness thereof is as the flower of the field. The Flower may be gone, the blustering of the Wind, and the scorching of the Sun may soon deface the Beauty and Glory of the Flower, and then it remains a rotten and neglected Stalk, Prov 23.5. Wilt thou set thine eyes upon that which is not? The Men of the World call them Substance, they think they are the only things, when of all these Solomon says, they are not. How fading are Honours! Haman was one day high in Honour, and the next day high on the Gallows. Therefore these things being so fickle and of such uncertain enjoyment, they cannot give the Soul any quiet. 3. They are inferior, and below the Soul; they do not perfect Nature, but abase it, they suit only with the outward and base part of Man, and serve only the Conveniences of the Body. That which makes a Man happy must be something above a Man, better than himself, now this is beneath your Souls. You would count it absurd to adorn Gold with Dirt, or lay on Brass upon Silver, it is a stain and disgrace, not an Ornament to it. One Soul is more worth than an whole World Matth. 16.26. What is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? God created the World only with a word, but Christ redeemed the Soul with his Blood and Sufferings, and why should you degrade yourselves? Heaven thought your Souls worthy of the Blood of Christ, and you should think them too worthy to be prostituted to the World. Men do not know the worth of a Soul till they come to die, and then what would a Man give in exchange for his Soul, to redeem his Soul from the destruction of fears, job 27.8. For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? When God comes by a Fatal Stroak, or a Mortal Disease to take away your Soul, you will see that a Soul once lost can be redeemed by no price, and how little doth the Hypocrite then think of all his gain, that he hath heaped together? Oh then do not debase your Souls, It is dishonourable among Men to match beneath their birth and dignity; oh why will you match your Souls that are of an Heavenly Original to these base outward things? 4. All these things which we think increase our Happiness, do but add to our Trouble, both to our Outward, Inward, and Eternal Trouble. 1. Many times to our Outward Trouble. The greater Gates do but open to the greater Cares, and the more any are endowed with any Excellency in the World, they have proportionable Sorrow and Encumbrances. Moral Wisdom is the best of all Outward Enjoyments, yet that increaseth our Portion of Sorrow, Eccles. 1.18. For in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. Many have observed, that never was a Man eminent for any outward endowment, but the Joy of it was abated with an answerable proportion of Sorrow and Trouble, and their encumbrances have been every way suitable to their Comforts. Those that have been most famous for outward Qualities have come to some dismal End, as Samson for Strength, Saul for Stature, Absalon for Beauty, Achitophel for Council and Parts, Asahel for Swiftness, Alexander for Warlike prowess, Nabal for Riches; and God hath made it good by many Experiences in our times, the Wheel of Providence hath rolled upon them, and they have come to some sad End. So for Wit and Parts, Wit has been many a Man's Ruin, Isa. 47.10. Thy wisdom and thy knowledge hath perverted thee. Many are undone by their own Wisdom and Knowledge, and the greatness of their parts, and came to sad Accidents. 2. For inward Troubles. As Children catch at painted Butterflies, and when they have taken them, their gaudy Wings melt away in their fingers, and there remaineth nothing but an ugly Worm; so we catch at those things which perish in the using, but the Worm of Conscience remaineth. Many times outward Blessings are salted with a Curse; we never have outward things as a Blessing, till we have an higher Interest in them, Psalm 127.2. So he giveth his beloved sleep▪ Those that have an Interest in God, can rest quietly in the bosom of Providence; and outward Comforts are given as a Blessing, when they are additionals and appendices to the Covenant of Grace, Matth. 6.33. Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. God doth not say, seek the World, and Heaven shall be added to you; but seek Heaven, and the World shall be added: For by seeking of Heavenly things first, you drive on two Trades at once, for Earth and Heaven. But when Men cumber themselves with the World, there is a snare upon the Conscience, and they cannot enjoy the comfort of their Condition. It will add to your inward Trouble, when God is neglected, and the World sought. 3. For Eternal Trouble. These things are Temporal, and we hazard the loss of Eternal things for them. We never leave God but with disadvantage to ourselves, jonah 2.8. They that observe lying vanities forsake their own mercy, whenever you go off from God for a Fleeting Shadow, you lose an Eternal Joy. The Comfort of the World is but for a time, but our Punishment is for ever; Ea quae ad usum diuturna esse non possunt, ad supplicium diuturna sunt, why should we look after those things that we cannot use for ever, and so wound and destroy our Souls for ever? An immoderate seeking after Temporal things will be our Eternal Ruin. Oh that Men would be wise, not to run so great a hazard for so small a pleasure! Riches are uncertain, but the Love of them brings a sure Damnation, Phil. 2.19. Whose end is destruction, who mind earthly things. Oh say then, shall I overturn the quietness of my Life? Shall I wound my Conscience? Shall I contract guilt and terror for the time to come for that which will perish in the using, and is uncertain in the Enjoyment? Let us leave things that perish to Men that perish. Shall I adventure my Soul upon so vain a pursuit? Shall I lose Eternal Glory for a little Vain Glory? Shall I make my Children or Kindred Rich, and be poor to all Eternity? Shall I bereave my Soul of all my hopes, and of those Eternal Joys which God hath provided for them that love him, for a possession that is so uncertain and so ensnaring? 2. You should deal with your Hearts by apt Similitudes. The word will afford you with several, who would dwell in a Ditch that may have a goodly House in a City? Who would leave Treasures, and feed of Husks? Who would refuse a pleasant Bride for a Company of nasty Harlots? Or who would sit on the Stairs, when he is called up to sit on the Throne? I may enjoy God in Christ, and shall I think it my happiness to enjoy the World? 3. By Comparisons. Compare the World with Heaven; here you have the fuller Wealth, and but a foretaste of Heaven, but the Grapes of Heaven are better than the Vintage of the World, and these present Enjoyments are sweeter and more sure than all Honours and Riches in the World. These things are gotten with care, kept with Fear, and lost with grief. Reason thus with yourselves, what are these Pleasures to the Joys of the Spirit? These gratify the Body, the Beast, and are so disproportionable to reason itself, that when we have sucked out the quintessence of all Earthly Delights, they cannot yield a perfect contentment. Therefore Solomon saith, Prov. 14.13. Even in laughter the heart is sorrowful, and the end of that mirth is heavyness. We see that laughter by too much extension and dilatation of the Spirits causeth an aching in the sides, in the outward Expressions of Jollity God would show how painful it is; you will find carnal delights always go away, and leave some sad Impressions. God's worst is better than the Worlds best, the groans of the Spirit are better than the Joys of the World. The groads of the World never go away, but they leave a Contentment, and drop some sweetness, but the Joys of the World never go away, but Clouds of Sorrow are left behind. God's Children rejoice in the midst of their Mourning, and a Glory hath risen upon their Spirits, even when they seem to be disconsolate in the Eyes of the World. 4. By Colloquies with God. Either by way of Complaint, that thou hast sinned and been ungrateful to God, Psalm 73.22. So foolish was I and ignorant, I was as a beast before thee. Lord! This hath been my brutishness to choose outward Pleasure before Communion with God, and to prefer the Contentments of the World before the delights of thy presence. Go and humble yourselves and say, Lord! I have traded with vanity, and vexed myself in unprofitable pursuits; I have lived so long in the World, and have scarce minded the end wherefore I was sent into the World, as if I was put into the World only as Leviathan in the Sea, to take my fill of Pleasure, and bathe my Soul in Carnal Delights. Or else by way of Thanksgiving, if the Lord hath taught thee better; as David, when he had chosen the Lord for his Portion, Psalm 16.7. I will bless the Lord, who hath given me counsel. My own Reason would never have taught me so much, that is a dim light; there were some obscure instincts to sway me to my happiness in general, but I might have groped about for the Door of Grace, but not have found it, but God gave me Counsel. As Austin saith, Errare per me potui, redire non potui, Lord! I could go astray of myself, but I could not return of myself, so we could go astray fast enough out of the Inclination of our own Nature, but thou hast brought home a poor lost Sheep on thine own Shoulder, if I had been left to the Counsels of my own heart, what would have become of me! 5. By soliloquy with your own Souls. Expostulate with yourselves for your former Errors and Follies, Rom. 6.21. What fruit had ye in those things whereof ye are now ashamed? The end of those things is death, why should I melt away my Spirit, and emasculate my Soul by stooping to such low Contentments? What have I got by turning away from God, but a Wound and Disquiet in my Conscience? Then charge your Souls, Issue out a practical Decree, determine with yourselves, Well! Now I see it is best to cleave to God, I will choose God for my chiefest good and utmost end, Oh my Soul! I see with David, Psalm 73.28. It is good for me to draw nigh to God. Therefore farewel my Pleasure, that pleased my Childish Age, when I was a Child I did as a Child, it shall be my care now to enjoy Communion with God, to be Ruled by his Word, to live to his Glory; those things that have intercepted the Delight, and Contentment of my Spirit, I will leave them to the Men of the World. SERMON VII. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. Secondly, I AM now to propose to you another Object of Meditation, which is the sinfulness of Sin, an Argument very necessary and practical. It is necessary in several respects. Partly to humble us; we have low thoughts of Sin, and therefore we are but slight in the Matter of Humiliation. Until we understand the Evil of Sin sufficiently, we do not think it worthy of Tear a or one hearty sigh; but when the Understanding is once opened, the Heart is deeply affected, Psalm 6.6. I am weary with my groaning, all the night make I my bed to swim, I water my couch with my tears. We see such filthiness in Sin, as cannot be washed away without a Deluge of Sorrow. And it is necessary partly to awaken us to a greater Care and Conscience, who would adventure upon a Sin, that doth but know, and seriously consider what it is? Gen. 39.9. How can I do this great wickedness, and sin against God? That will be the Issue of such a Consideration. The Child will thrust his Fingers into the Fire, that doth not know the pain of being scalded; or play with a snappish Cur, that hath not been bitten. Men are the more bold in adventuring upon Sin, because they do not know the danger. And it is necessary partly to urge us to come to Christ; none look to the Brazen Serpent but those that are stung; so none regard Salvation, but those that have been stung with some remorse in their Consciences for the great Evil of Sin; when the poor Soul feels the weight and burden of Sin, than it will come to Christ. And it is necessary partly that we may more loathe ourselves, when we come into the presence of God. Gracious Men are most self-abhorring; Elijah covered himself with a Mantle, Isaiah said, Isa. 6.5. Woe is me, for I am undone, because I am a man of unclean lips. Peter had such a Sense of his Sins, that he says▪ ●uke 5.8. Depart from me, for I am a sinful man, O Lord! Though there was something of Excess and Sin in these Dispositions, that is, so far as they do exclude the Encouragements of the Gospel, but yet there is somewhat worthy of Imitation, so far as they had a deep sense of their own unworthiness. It is a necessary Argument you see, and of much Practical use, but very large, and will yield great plenty of Thoughts, it will be harder to know what we should omit in the Consideration of it, than what we should pitch upon. I shall pursue it in this Method. 1. I shall give you some general Rules and Observations concerning Meditating on the sinfulness of Sin. 2. What Arguments you should propound to your Souls to work your Hearts to a sense of it. 1. For the general Observations and Rules concerning the sinfulness of Sin. 1. None can know the utmost Evil of Sin perfectly but God. There is a kind of Infiniteness in Sin, because it is committed against an Infinite Object, and therefore a finite and limited Understanding cannot conceive of the Evil of it. The greatness of Sin is known by the Party offended, and the Party satisfying, both are Infinite, 1 john 3.20. If our heart condemn us, God is greater than our heart, and knoweth ull things. As if he had said, your Heart doth not suggest half the Evil that there is in Sin, for the Infinite God knows there is a great deal more Evil in it than you can conceive. What is our Light to the Eye of God? We are the guilty Parties, and so are apt to be partial in our own cause, but God is the Party offended, and therefore he can best judge of the measure of the Offence. Again, God's whole Nature setteth him against it, we have but a drop of Indignation against Sin, God hath an Ocean; he is most good, and therefore most hateth what is Evil. The truth is, there is nothing properly an Object of Divine Hatred but Sin, it is wholly and only carried out against it, and therefore he seeth more Evil in it than any Creature possibly can. 2. Man's Knowledge of Sin is more clear at sometimes than at others. When Conscience is opened there is not a greater Load and Burden. David could say, Psalm 40.12. Innumerable evils have compassed me about, mine Iniquities have taken hold upon me, so that I am not able to look up, they are more than the hairs of my head, therefore my heart faileth me. It is a Rule in Philosophy, Elementa non gravitant in suis locis. Elements are not heavy in their proper place; a Fish in the Water feeleth no weight, though it would break the back of a Man, if that weight of Water lay upon him: So Wicked Men are in their Element, when they are in the heat of their sinful pursuit, here they sport and play, and feel not the burden of Sin. Sometimes when Men come to die, Conscience is touched, and then they cry out of the burden of Sin, 1 Cor. 15.56. The sting of death is sin, than their Hearts are filled with a sad despair, this makes Death to be dreadful and terrible to the Soul, and keeps the Soul in Bondage, Heb. 2.15. Through fear of death they were all their life-time subject to bondage. But certainly it shall be at the day of Judgement, than we shall see the folly of it; Conscience shall then be extended and enlarged, and the Sinner shall remember the wickedness of his past life. You will then find the Devil that is now a Tempter, will prove an Accuser: Oh what kind of Apprehensions will you have, when the Devil shall come forth and plead, Lord! Adjudge this Person to me, I never died for him, I never shed my Blood for him, I could promise him no Heaven and Glory, yet he easily harkened to my Temptations; Tuus esse noluit per gratiam, sit meus per culpam; ostend tales tuos munerarios, O Christ! He would not be thine for all the Grace and Kindness thou didst show him, and all the Rewards thou didst propound and promise to him. Then all disguises will be laid aside. A little consideration and search, and Prayer for Conviction for the present would help us to the same apprehensions. If Conscience should be now extended as it will be then, we should soon be weary of our Lives. At least do not rest in your own Valuation and Account, for then the Secrets of all Hearts shall be opened. 3. The less Sin appeareth, many times it is the greater Sins are not to be measured by the smallness of the matter of them, but by the offence done to God. The first Sin to a vulgar and common apprehension was but the eating of an Apple, it seemed a small matter if we did not consider the offence against God. It is an aggravation mentioned by the Prophet, Amos 2.6. They sold the righteous for silver, and the poor for a pair of shoes; that is, upon so small an occasion, or for such a contemptible matter they would oppress the poor. The lesser the occasion and temptation is, the greater the Impudence, the Imprudence and the Unkindness, the greater the Impudence that they will dare God to his face for a trifle; the greater is the Imprudence, that we will hazard our Souls for a mean thing; the greater is the unkindness that we will stand with God for a little. Sins that are accounted small in the matter of them, have been overtaken with the sad Revenges of God; he that denied a crumb could not receive a drop of Water to cool his Tongue. The contempt of God is the greater, when we break with God for a small matter, and transgress his Commandments upon every light occasion. In short, sin is in no case small, but only in regard of God's Mercy and Christ's Merits. 4. None are exempted from bewailing the evil of Sin. Though the Children of God shall never feel it, nor have the dregs of God's displeasure wrung out to them for it, yet they must bewail the evil that there is in Sin. The Death and Merit of Christ doth not change the Nature of Sin, nor put less evil into it, why should we look upon it with a different eye after Conversion than we did before? Sin is still damning in its own Merit and Nature, and it is still the violation of an Holy Righteous Law, and an affront to the Holy God, and an inconvenience to the precious Soul. Sin is the same as it was before, though the Person be not the same. Nay the Children of God are not altogether exempted from the effects of Sin neither, it is a Disease, though not a Death, and who would not groan under the heat of a burning fever, though he be assured of Life? God hath still a bridle upon you to keep the Soul in awe. And though the godly can never lose their right in the Covenant, that doth remain, yet they may lose the fruition of it, and this is enough to make a Child of God mourn: Notwithstanding all the Privileges of Grace, you may be branded, though not executed; and though the Lord hath made them Vessels of Mercy, yet he doth not use and employ them as Vessels of Honour, but they are set aside as useless Vessels. Sin will still be inconvenient, it will bring disgrace to Religion, and discomfort to your Souls, and furnish the Triumphs of Hell, and make Satan rejoice, and Eclipse the Light of God's Countenance; and who can brook the loss of God's Favour, and of intimate Communion with him without sadness, and bemoaning his case? I may ask you that question, job 15.11. Are the consolations of God small with thee? Do you make so little reckoning of those rich Comforts of the Holy Ghost? Though you cannot be damned, for there is no condemnation to them that are in Christ, Rom. 8.1. yet your Pilgrimage may be made very uncomfortable; and he that prizeth Communion with God, would not lose the Comfort of it for the least moment. Besides, if there were no inconvenience, yet Love is motive enough to a gracious Person? Where is your Love? Christians! You sin against Mercy, the warm beams of Mercy should melt the heart, Ezek. 36.31. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities, and for all your abominations. As long as there is Love in the Heart, you can never want an Argument to represent the odiousness of Sin. Put the matter in a Temporal Case; it would be ill reasoning for an Heir to say, I know my Father will not disinherit me, therefore I do not care how I offend him. Where is your Love to God, if you do not hate Sin? Psam. 97.10. Ye that love the Lord, hate evil. Though your Right in the Covenant be safe, yet you should still have the evil of your own doings in remembrance. 5. Many speak much of the Evil of Sin in Prayers and Confessions, yet loathe it never the more, yea the less. What should be the Reason of it? All their thoughts are spent in empty Declamations, and forms of satire or Anger, and these do not subdue Affections. Or else it may be we only paint Sin in our Fancies, and that worketh no more than a Picture or Image, which doth not allure and draw Love so much as a Living Beauty; it only pleases and tickles a little. Things foul in their Nature are pleasant in their Picture and Description; What more dreadful than War? And yet what more pleasant than in a strain of Poetry or Rhetoric, or in a lively Picture to describe the fury and heat of Battle? What more ugl● than a Toad? And yet a Toad painted to the life pleaseth: So when we merely paint Sin by the help of the Imagination or Fancy, it moves only the lighter part of the Soul. It is good to be rational in our Considerations, and where there is the less Art, it leaveth the deeper stroke upon the Heart. Imagination and Fancy is a great Instrument in the work of Mediation, but still it must be wisely ordered and guided by Reason. Sound Conviction by God's Blessing doth the work, or else they rest in generals, they are not serious particular practical Discourses, brought home to their own case against the Sin they are struggling with. Lust's take the Throne by turns, and that our thoughts may fall with the greatest sense and feeling upon our Souls; it is good to bend the strength of our Thoughts against our Iniquity. It is good to be particular, to fetch the aggravations of Sin out of thine own Heart, or else Men soar high, and in affected Strains. To draw an Arrow always to the head, breaketh the Bow. Sin, Christ, Heaven and Hell admit of an Hyperbole, but yet a Man may strain too much, that a Soul may be discouraged by it, and much hurt may be done Men look upon Matters of Religion as abstracted Ideas, and high strains, and matters of Fancy; certainly the more Simple and Natural your Thoughts are, the more working. Forced high flown Arguments, if they raise the Affections, it is but like fire in stubble, that flashes for the present, not like a Fire furnished with fit Materials, that yields a constant heat. Modest Arguments fitted to our present State do better. I will bring it to the matter in hand; Men usually overlash, while they should set out Sin as exceeding heinous, and forget those Material and Natural Arguments that should work the Soul into an hatred of it. That saying of Anselm is justly censured by Mr. Fox, Si hic peccati pudorem, & illic inferni horrorem, etc. If here were the filthiness of Sin, and there were the horrors of Hell, I had rather be in Hell without Sin, than in Heaven with it. These Expressions do not come from a Modest Virtue, but the overdaring of Fancy, and besides they leave a Snare and Temptation upon weak Christians. God doth not put us to that Trial, to choose Hell or Sin, and as Mr. Fox urgeth, God in the Gospel will bring Sinners though sanctified to Glory. Or else if they use solid Reasons and Arguments, they rest in their own Discourse and Reason, and then it is said, job 6.25. What doth your arguing reprove? II. Having promised these Observations. I will give you a few Arguments, whereby you may come to understand a little of that evil that there is in sin. And they shall be drawn, 1. From the Nature of Sin. 2. From the Effects of Sin. 3. From the Circumstances and Aggravations, wherewith Sin may be clothed. 1. From the Nature of Sin, and so it may be considered as to God, and as to ourselves. 1. Consider the Nature of Sin as to God. 1. It is an aversion from God, a turning from the chiefest good to the chiefest evil, The very Nature of Sin is Punishment enough to itself, it is Misery enough to depart from God, the Centre of Rest, and the Fountain of Life and Blessing. It is a dishonour to God, and a disadvantage to ourselves. A dishonour to God, to prefer carnal sweets and the satisfaction of Sin before the comforts of his Presence, and yet this is the root of every Sin, 2 Tim. 3.4. Lovers of pleasures more than lovers of God. Every Natural Man loves the pleasure of Sin more than Communion with God. You are angry at judas for betraying Christ, and at the jews for preferring Barrabas before Christ, a Murderer before a Saviour, and yet you do the same almost every day, job 15.11. What doth thine heart carry thee away? and what do thine eyes wink at? You forfeit the best things for the basest, as Children part with a Pearl for an Apple or a Nut. Nay I may go higher, it is a preferring the Devil before God. Sins are called his Lusts, john 8.44. Ye are of your Father the Devil, and the lusts of your Father you will do; and Duty is enforced by God's Law, and will you gratify the Devil and displease God; you will find him to be an ill Master at length. He that now tempts will hereafter accuse, and that for this very thing, that you were so easy to be entreated to leave God and follow him; as Austin brings him in pleading against us to God, Though thou didst try him by thy Grace, and divert him by thy Law, though thy Son did die for him, yet he would not be thine, and therefore let him be mine; I never died, and shed my Blood for him, I could not promise him Heaven and Glory, I only brought him the bait and temptation, and he easily harkened unto me; when the Tempter shall thus become an Accuser, you will know what it is to turn from God, and to prefer the Devil before a Saviour. Then it is a great disadvantage to yourselves, you turn your back upon your own happiness; Sin will make you shy of God's Presence, and it will make you hated of God, that he will not endure your Presence; he will have no Communion with you, nor you with him. It is the Comfort of God's Children, whatever befalls them in the World, that they can go in secret, and their Eyes can pour out Tears to God; but now God will turn away from you, God who is the Centre of your Rest, the God of your Mercies; and then to whom will you unbosom yourselves? Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. They set you at a distance from God, and God at a distance from you. Oh reason thus with yourselves, shall I commit that, which will cause me not to endure God, nor God to endure me? That I shall not care to have to do with him, nor he with me. Sin has always been attended with a casting out from God, it cast the Angels out of Heaven, where God is present in a glorious manner; it cast Adam out of Paradise, where God was present by his own Image, and it cast Cain out of the Church, where God was present in his Ordinances and Worship, and it will make God cast you out as an abominable branch. If you are not sensible of this at present, yet you will be sensible hereafter, when God shall say, Depart ye cursed! 2. It is enmity against God. It is not only a turning from God, but an opposition to, and turning against God, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. The more the Heart is set upon Sin, the more it hateth God formally or virtually. The Soul hates God as a Lawgiver, though not as a Creator, because he comes in with a restraint between us and our Carnal Desires, Col 1.21. You were sometime alienated, and enemies in your mind by wicked works. In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by your mind in wicked works, because your minds were set upon wicked works, you were vexed God should restrain your desires; for we cannot endure one should restrain the Exercise of our Carnal Affections. Now this Enmity is mutual, God hates us, and we hate God; on Man's part it is driven on with fury, he doth so hate God, that he seeks the destruction of his Being; as he that hates another seeketh the destruction of his Goods, Life, and Honour, so he that hates God, seeks to un-God him, the Sinner wishes there were no such Being as a God in the World, Psal. 14.1. The fool hath said in his heart there is no God: The Heart is the Seat of desires, these are the Fools wishes, it is a sweet pleasing thought to him, though he cannot get rid of these Impressions of a Godhead, yet he wishes he could, a Man that would live at liberty could wish there was no Judge to call him to an account, he could let loose the Reins of vile Affections, if there were no God, were it not for this restraint, he could live as he list. Nay, they deny God in their lives, Tit. 1.16. They profess that they know God, but in works they deny him. Sin in effect doth lay God aside, and to put the greater affront upon him, it sets up something base in his stead, it sets up the Belly for God, Phil. 3.19. Whose God is their belly; the choicest respects of the Soul run out upon the sensual part. Or it sets up a little Wealth for God. Or if Sin cannot take away the Being of God, yet it strikes at his Honour, and would make him to be an unjust, or an evil God. Sin deprives God of the Honour of all his Attributes; of his Omnisciency, for though we are ashamed to sin before a Man, yet though God seeth all things, we do not blush; if we can carry on a wicked design under the vail of Darkness, and dig deep to hide our Counsels from the Lord, doth such a Sinner think God is allseeing, and all-knowing? jer. 2.26. A Thief is ashamed, when he is found, when the Eye of Man hath surprised him, but alas! we are always found of God. It robs him of his Omnipotency and Power, as if he were Impotent and Weak, as if we could make our Party good with him. The Apostle useth a smart Question, 1 Cor. 10.22. Do we provoke the Lord to jealousy? are we stronger than he? As if he had said, Man! Consider what thou dost, by sinning thou dost enter into the lists with God, and art thou able to deal with him? It is a contest with God, as if we could arm our Lusts against his Mighty Angels; will you contend Gith him that can command Legions of Angels? When you go about to sin, you do as it were wage War with Heaven, and enter into Combat with God: That is the Reason the Lord by the Prophet asketh Sinners, What do you think? Is there such a thought in thee, as if thou wast able to deal with me? Ezek. 22.14. Can thy heart endure, or can thine hands be strong in the day that I shall deal with thee? Are you able to grapple with my Omnipotent Arm, and snatch Judgement out of my Hands, and oppose my Mighty Angels? Can thy Heart endure when my Almighty Hand shall seize upon thee, and Divine Displeasure shall break out against thy Soul? The angel when contending with the devil durst not bring a railing accusation, jude 9 He knew the Mighty God would avenge him, therefore he durst not be malicious; yet we dare enter the Lists with Heaven. Thus is Sin an enmity against God, it would either have no God, or an Impotent, Unjust, Unwise God. Nay there is an enmity in Sin against every Person in the Holy Trinity. Against God the Son, when Christ came into the World, his great work was to dissolve the Works of Satan, 1 john 3.8. For this purpose the son of God was manifested, that he might destroy the works of the devil; that he might unravel all those Webs which Satan had been weaving, and you strive, as much as in you lies, to set it up, and make his Death of none effect, Heb. 10.29. Of how much sorer punishment shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified an unholy thing. You make a low thing of it, tread it under foot, it is an allusion to the sprinkling of the Lintels of the Door, but they sprinkled it on the Threshold. And it puts an affront upon the Holy Ghost, it grieveth and vexeth the Spirit of God, it is a setting up lust against lust, and a direct thwartting of his motions and impulses, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh. You do as it were reproach him, and say, He shall do no good upon your Hearts, this shall not gain upon you. Moses when he speaks of a presumptuous Sinner, saith, Numb. 15.30. The soul that doth aught presumptuously, the same reproacheth the Lord, when you do thus deliberately sin, you do as it were reproach the Spirit of God. Likewise on God's part, he hateth us too, and though he be full of kindness, yet he cannot give Sin a good look. Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. God loveth all his Creatures, and loveth to look upon them, but he hateth that which is properly Man's Creature, and that is Sin; there is no Antipathy greater than between two Natures. You may sooner reconcile Fire and Water, Light and Darkness, Cold, and Heat, than God and Sin. The Enmity of all Creatures is as their Being's are finite and limited; but Gods Being is infinite, his whole Nature sets him against sin, therefore there is no comparison which serves to set out the Indignation the Lord hath against Sin, there is no Antipathy like it. 3. Sin is a Transgression of the Law. Do but consider what a disgrace Sin puts upon the Law that forbiddeth it, it doth in effect condemn the Law, as if it were not good and useful, and righteous, as if it were an idle restraint. There is a notable Expression, james 4.11. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law; that is, he puts this affront upon the law, as if it were injurious, as if God were not righteous in making such a Law against Passion, and evil speaking. Therefore Nathan comes to rouse up David's Conscience, and tells him his Sin, 2 Sam. 12.9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? In every Sin there are some implicit thoughts by which the Law is disvalue and disapproved, we secretly tax it of Envy, Folly and Rigour, as if God had dealt harshly with his Creature, they look upon it as a weak and simple Law, Ezek. 18.26. Yet ye say, the way of the Lord is not equal. The Devil when he inspired the first Sin, would suggest to our first Parents, as if God had envied the perfection of Man by prescribing a Law to him, Gen. 3.5. God doth know that in the day ye eat thereof, than your eyes shall be opened, and ye shall be as Gods knowing good and evil. 2. Consider the Nature of Sin with respect to yourselves, and so the evil of it appears in these respects. 1. It is a degradation of your Natures, and sets you beneath the rank of Men, and equals you with Beasts, Psal. 49.12. Nevertheless man being in honour abideth not; he is like the beasts that perish. In the Original it is, he abideth not for a Night, Adam sinned the very same day that he was created. So Psalm 32.9. Be ye not as the horse or as the mule, that have no understanding; implying that inconsiderate and rash Men that never consider their ways, are like the Horse and Mule, which are void of Understanding, and are guided only by their own Instinct; to what use do Men put their Reason, that do not reflect upon their Consciences? It would be an odd sight to see a Man with the head of a Mule, or the feet of a Horse, yet there is a greater affinity between the Body of a Beast and the Body of a Man, than between a Beast and a Man's Soul, the former are in the same degree of Being, as Material substances. 2. It is the defilement of your Natures. The Scripture when it speaks of Sin, sets it out by filthiness, and superfluity of naughtiness, james 1.21. An allusion to the Brook Hedron, where the Garbages of the Sacrifices were wont to be cast. So it is called a blot, these Notions are to heighten our Souls into a detestation of it. Omne malum naturam, aut timore, aut pudore perfudit. There is such a filthiness in Sin, that it is ashamed out of itself, and therefore it always seeketh for a disguise, there needeth no Argument against it, but to be seen in its proper colours, it either seeketh a show of Virtue, or a vail of Darkness. Pray why doth the Adulterer seek for the twilight, (Prov. 7.9. In the twilight, in the evening, in the black and dark night,) but that he is ashamed of Sin? Sin is so Monstrous and Deformed, that it seeks to hide itself from those that love it most, from the Conscience of the Party that committeth it, or from the sight of others. Nay there is such a Turpitude in it, that some Sins beget shame in their very name and mention. The Apostle speaks of a Sin, that is not so much as named among the Gentiles, 1 Cor. 5.1. and Eph. 5.3. But fornication, and all uncleanness, and covetousness, let it not be once named among you, as becometh Saints. Socrates' hid his face whenever he spoke against wantonness. 3. It is the Bondage of your Natures. Oh what worse Captivity can there be than this, for Reason to be put out of its Empire, and that you should be under the command of vile Affections, a Slave to Pride, and a Drudge to your Lusts, and Carnal Pleasures. Sin is a Bondage here and hereafter; here it binds you with the Cords of Vanity, and hereafter with the Chains of Darkness. This is the preposterous Judgement of Men, that they look upon the Service of God as their greatest Bondage, Psalm 2.3. Let us break their bands asunder, and cast away their cords from us; but it is otherwise, there is no greater freedom, than to be employed in the Service of God, and to be free for the Actions of a Holy Life, Psalm 119.45. I will walk at liberty, for I seek thy precepts; The Bonds of Duty are not Gives but Ornaments. And there is no greater Bondage than to be a Slave to Sin, 2 Pet. 2.19. While they promise them liberty, they themselves are the servants of corruption, for of whom a man is overcome, of the same is he brought into bondage. What a Bondage is this to be a Vassal of Hell, to be at the command of our Lusts, a Slave to Pride and Uncleanness, and we know not how to help it. SERMON VIII. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. 2. ANother Argument to prove the Evil of Sin is taken from the Effects of Sin. We being in a lower Sphere of Understanding, know Causes by their Effects, jer. 2.19. Know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God. When they had seen the sad Effects of it, their Cities wasted and destroyed. And where shall we not find the sad Effects of Sin? Survey the story of Sin since it came into the World. The first news we hear of Sin is in the fall of the Angels, and what a dreadful instance is that? The Angels that were the most noble part of the Universe, the Courtiers of Heaven, and assoon as they had sinned in a moment of Angels they were made Devils, and cast down into the pit of Darkness for one aspiring thought against God's Imperial Majesty. If we should see Ten Thousand Princes executed in one day, we would wonder at the Cause of it, and yet this is but a short resemblance of this case. Think of those Princes of the Creation, those Morning-Stars, those Sons of God; now if one Sin cast down these Angels, what will become of us, who have Millions of Sins? If God be so angry with the Nobles, how may the Scullions tremble? If God will cast Angels out of Heaven for one Sin of Thought, what will become of us poor Dwellers in Clay, who are but a little enlivened Dust, that may be soon crumbled into nothing? Yet Christ was not made an Angel for Angels, as he was made a Man for me. If you should hear of a drop of gall that should embitter an whole Ocean of sweetness, you would wonder at the Pestilential influence of it; here is one sin of thought embittered the whole Ocean of the Angelical sweetness. The next news we hear of Sin is in the Fall of Man. Who would taste of that Poison that poisoned all Mankind at once? Adam did but taste of the forbidden Fruit, and all his Posterity were poisoned; in the Morning he was God's Favourite, and in the Evening the Devil's Slave, he slept not one Night in Innocency. Nay this is not all, you shall see the venom of Sin went further, it did not only ruin all Mankind, but it gave a crack to the whole Creation. All the Creatures groan under Sin, Rom. 8.20, 21. For the creature is made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the Creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. When God looked upon the Creatures that he had made, he saw all was good, but when Solomon looketh upon God's Works, he seeth nothing but Vanity, what is the Reason of this? Sin intervened, so that the Creatures are not only the Monuments of God's Power, but of Man's Rebellion. The next dreadful instance of Sin is in the Old World, and there all Mankind, except Eight Persons, were swept away at once. The next news of Sin is in the instance of Sodom, and there Sin was of such an evil influence, that it made God to rain Hell out of Heaven, as one expresses it, Gehennam misit e coelo, Gen. 19.24. Then the Lord reigned upon Sodom, and upon Gomorrah brimstone and fire from the Lord out of Heaven. Dominus a Domino, the Lord Christ from the Lord Jehovah, Jesus Christ himself will become the Executioner upon such a Wicked People. Go from Sodom to Zion, and further trace the Story of Sin. Who can read the Lamentations without lamentation, or run over the story of jerusalem's sorrows with dry Eyes: There was not such a People under Heaven both for Mercies and Judgements, the dearly beloved of his Soul given up to a sad ruin! Lam. 3.39. Wherefore doth a living man complain▪ a man for the punishment of his Sins? What is the reason of all this but Sin? Will you go further, and see the Effects of Sin upon the Son of God himself, who was the Son of his Love, the man God's fellow, as he is called, Zech. 13.7. his Associate; they solaced themselves mutually in each other, Prov. 8.30. There was I by him, as one brought up with him, I was daily his delight, rejoicing always before him. See what Sin did to him that was but imputed to him; Look into the Garden, see him in his Agonies, go to Golgotha, see Christ hanging on the Cross, if you would know Sin. Gold and Silver would not ransom us, nothing would serve but the Blood of Christ! Oh come and wonder! The boundless Sea of the Godhead was stopped by the bank of Sin. For a Candle to be put out is no such matter, but for the Sun to be quenched and darkened, this is dreadful! So for a poor Creature to be forsaken is nothing, but when the Son of God shall complain that he cannot actually enjoy the Comfort of the Godhead, when the Sun of Righteousness shall complain of an Eclipse, and of a suspension of Consolation, this is dreadful! Though the Humane Nature recoiled out of a just abhorrency of the Sufferings he was to endure, and he came to his Father, Matth. 26.39. Oh my Father! if it be possible let this cup pass from me. And again, ver. 42. and again, ver. 44, saying the same words, yet Divine Justice would not bate him one farthing; what then would have become of us, if Jesus Christ had not catched the blow? Then survey common Experience, If all the Charnels in the World were emptied upon one heap, and all the Bones of all that ever died were laid together, you might say, all these were slain by Sin. Whenever you see Sin, you may entertain it as Elisha did Hazael, Thou art the Murderer! All Diseases, Pestilences, Wars, Famines, Tumults, Earthquakes, these are but the births of Sin, it hath laid Houses desolate, wasted Kingdoms, destroyed Cities, Sin may say, Zephan. 3.6.7. I have cut off the nations, their Towers are desolate, I have made their streets waste, that none passeth by; their Cities are destroyed so that there is no man, there is none inhabitant; I said, surely thou wilt fear me; that which we ●eel we may fear. But we may come nearer home, Do but consider the Effects of it within yourselves in the Terrors of Conscience. What a sorry Creature is Man when God arms his own thoughts against him, and sets home one Sin upon his Conscience? He longs for Death rather than Life. Heman, who was a Child of God complains, Psal. 88.16, 17 Thy fierce wrath goeth over me, thy terrors have cut me off. They came round about me daily like water, they compassed me about together. What a sad thing is this, that a Man should be Magor Missabib, fear round about, that his own Thoughts should be his Hell, and wherever he goes, he carries his Hell with him; when he lies down in his Bed, Hell lies down with him; when he walks out into the Field or Garden, Hell walks with him; when he goes about his Business, Hell goes with him. Sin is its own Executioner, however it smiles in the first address, yet afterwards it scourgeth the Soul with horror and despair. Consider the horrors in Death. There is a Natural abhorrency from Death as an Evil to our Life and Being, but that which increaseth Horror is Sin, 1 Cor. 15.56. The sting of death is sin. Oh what agonies will it raise in our Souls, when we come to die, if we die in our Sins! Though we were immortal, yet Sin is so great an Evil that it were not to be committed; but when we are to die, and give an account, how doth it fill the Soul with horror and diffidence, and shame, and anger! Some wicked Men indeed die stupid and careless, at least doubtful; and some may be foolhardy, like a Man that fetcheth a leap in the dark over a bottomless gulf, he doth not know where his feet may light. A Wicked Man is like a Tree that grows on the Bank of a River, he is on the Borders of Hell, and when he dies, he falls into it. When they come to die, Sin will be accusing, Conscience witnessing, the Law condemning, Satan insulting, Heaven will be shut up against them, and Hell enlarging her mouth. Oh how will the Body curse the Soul for an ill guide, and the Soul curse the Body as a wicked Instrument! It is a sad parting, when these two loving Friends Body and Soul part with Curses, and can never expect to meet again but in Torment. A Godly Man when he dies, takes a fair leave of his Body, and says, farewel flesh! He goes down to the Grave with the Covenant of Grace in his hand, my flesh shall rest in Hope; but a wicked Man dreadeth it, that ever his Body and Soul must be united again, they part with an expectation never to meet but in flames. But all this is nothing to the Everlasting Estate that follows after it; consider either the Loss or the Pain, both will represent the Evil of Sin. Consider the loss, by sinning thou losest God, and Heaven, and Glory for a trifle, for a little dreggy pleasure thou thrustest away Eternal Joys; thou dost as it were say, I care not for Heaven, so I may have carnal satisfaction; as of Esau it is said, Gen. 25.34. Thus Esau despised his birthright, it is not worth a Mess of Pottage. With what sad Reflections wilt thou declaim against Sin, when thou shalt see the Holy ones of God stand at the right hand of Christ, and thou art halled to thy own place? How will thy Heart turn upon thee for thy own folly then? As one dreamt that his heart was boiling for his Sins in a Kettle of Scalding Lead, and it cried out to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is I that have been the cause of this. Were it not for Sin I might have had a place in Abraham's Bosom, but now I am going to Everlasting Torment; than you will know what Sin is. Every Sinner is as a mad Gamester, he ventures a Kingdom, the largest and fairest that ever was at every throw, and he is sure to lose it too. Then consider the pains of Hell, they will set out the greatness of Sin; and consider them either in regard of God's Ordination or Appointment, or in regard of your own feeling. (1.) In regard of God's Ordination and Appointment. That the good of God, who is meekness, and sweetness, and Bowels itself should adjudge his Creature to Eternal Torments; certainly there is some cause. We pity a Dog, if he should be cast into a furnace for half an hour; yet those tender Bowels of Mercy shrink not up at the sight of Sinners, though Man be the work of his own hands, and though the Creature screech and howl under these pains, yet he will not lessen and take them away. Surely there is some great evil in Sin, that hath tied up the hands of Mercy. (2) Consider it in regard of yourselves, and your own feeling. Oh for a short Temporal Pleasure thou runnest the hazard of Eternal pains. We that cannot endure the scratch of a Pin, or the aching of a Tooth, how shall we endure the torment of so many thousand years, and yet still to look for more? Heb. 10.31. It is a fearful thing to fall into the hands of the living God. Mark the Attribute, the living God, who Lives for ever to see the Vengeance accomplished; as long as God is God, Hell will be Hell; there can never be any Hope that Gods Being can be destroyed, or that there will be a●cessation of those torments and pains; God ever liveth to reward the Godly, and to punish the wicked. 3. The third sort of Arguments are from the aggravations of Sin, that may enhance it, and show the greatness of it to your thoughts. 1. It is natural to us. It is necessary to reflect upon this Circumstance, because it is the hardest matter in our Humiliation to be sufficiently affected with our Birth-Sin. Evils that come by Accident are Objects of Pity, but Evils of Nature are Objects of Hatred; we pity a Dog that is poisoned, but we hate a Toad that is poisonous by Nature; oh how may the Lord hate us that have Evil in our Nature, it is not accidental to us! It is the great fondness of Men to make that an excuse, which is in itself the greatest aggravation. Some will say, when they are reproved for Sin, I cannot do otherwise, it is my Nature, this will be the cause of thy ruin without an Interest in Christ. The Waters that come out of a pure Fountain may be soiled and dirtied, but they will be clear again; but a puddle that runneth out of a Dunghill will be always nasty and filthy. Our Sins are not by Accident, but by Nature, they are not like the muddying of a clear Fountain, but like the unsavoury liquor that comes out of a Dunghill. Original Sin (however you think of it) is the sin of sins, we are born with such a Sin, and it is worse than any other Sin. Actual Sins are but as a transient Act, whereby there is a violence offered to one of God's Commandments, but this is a constant, rooted▪ abiding contrariety to Gods own Nature, Actual Sins are a blow and away, but this is a remaining Enmity. Actual Sins are like a fit of Anger and Displeasure, soon up, and soon down; but this is a rooted hatred. This is the cause of all other Sins, the bitter root that diffuseth a poison into all the branches. All other Sins that a Man commits, are but Original Sin acted and exercised. Look as in the Art of numbering the greatest number that can be numbered is but One multiplied; so the whole fry of Actual Transgressions is but Original Sin multiplied, this Spawn diffused and spread abroad; all those Traitorous Actions that we are guilty of in the course of our Lives, are all summed up in this sinning Sin. 2. Our Sins are many. We sin in praying, in eating, in ploughing, in trading, and any one of these is enough to undo a World. The Angels became Devils for one Sin, for one Sin of thought, a proud thought against God's Empire; and Greatness, and for this they were thrown into places of Darkness, what ruin then will a great many Sins procure to thy Soul? If single Sins seem light in themselves, yet what are they all together? There is nothing lighter than one Sand, and yet nothing heavier than Sand in a great quantity. A Gnatt, a Fly, a Locust are poor inconsiderable Creatures, yet when they come in multitudes they are called Gods great Army, and destroy whole Countries, joel 2.11. The Lord shall utter his voice before his Army, for his camp is very great. If every poor in the Body were but pricked with a Pin, the veins would soon be emptied of Blood. One Sin was deadly, but what are they altogether, when from Top to Toe there is nothing but sores and putrefaction? Herod was eaten up with Lice, a small inconsiderable kind of Vermin, yet the abundance of them destroyed him; so though Sins seem small in themselves, yet when they come in clusters, how soon will they devour, and eat out the life and comfort of the Soul? Psal. 40.12. Innumerable evils have encompassed me about, mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head, therefore my heart faileth me. And if David may say so, may not we much more? Nothing can be little, that is committed against the great God; but suppose them small, yet they are a Company, oh this will make your hearts fail! The little finger of Sin is weighty, but when all the loins of it are laid upon the Soul, how great will the Burden be? Lok upon all the troubles of the Servants of God, and you will find they were first occasioned by a small Sin, as Mr. Peacocks by eating too freely at a Meal; but when innumerable evils shall compass you about, that wherever you look there is Sin, if you look on Duty there is Sin, if you look on your Calling there is Sin, if you look on your Recreations there is Sin, if you look on the hours of your repast, there is Sin, Oh this will make your hearts fail indeed. 3. If they have been such as have been committed against Knowledge. There is more of the Nature of Sin in such Acts, for the Nature of Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of the Law, now the more we know the Law, the greater is the Transgression, according to the sense we have of the Law, so the offence is elevated and raised. He that hath Knowledge is magis particeps legis, the Law is a piece of himself, it is impressed upon his Conscience, and he offereth violence to the Principles of his own Bosom. This is the Reason why the Children of God use this aggravation, as David, Psal. 51.6. In the hidden part thou shalt make me to know wisdom, God had taught David Wisdom, and some spiritual skill, and yet he sinned against him. So Christ, john 15.22. If I had not come and spoken to them, they had not had sin, that is, none in comparison. According to the proportion of Light, so the rate of Sin riseth, the more you know of the Law, the more you sin against the Law. It is sad to put the finger in Nature's Eye, but it is worse to sin against the light of the Word, that will make sin rise high indeed. Then there is more of Enmity and Malice in it, when a Man will break through the Convictions and Restraints of Conscience, it is a sign a Man does love Sin, and sins for its own sake, which is sensibly and clearly discerned in Apostates, who are carried on with most wilful Malice and Rage against the Truth which once they professed. Apostatae sunt maximi osores sui ordinis. Hosea 5.2. The revolters are profound to make slaughter. Forward Professors, when they revolt, turn violent Persecutors. They set themselves against the light. Alexander was once a Disciple, yet he made shipwreck of the faith, 1 Tim. 1.19, 20. And he is the Man that must set on the multitude against Paul, Acts 19.33. And they drew Alexander out of the multitude, the jews putting him forward. The same Man is intended, for by the Epistles to Timothy we learn that he dwelled at Ephesus, where Timothy was when those Epistles were directed to him: Now the jews set him up as the fittest Accuser of Paul, he knew his Doctrine, and he must appear to turn all the blame of the uproar on the Christians. Once more we read of this Alexander as a desperate Adversary to the truth, 2 Tim. 4.21. Alexander the Coppersmith did me much hurt. Certainly their Rage and Malice is the greater, because of the abundance of light which they have forsaken. No Vinegar is so tart as that which is made of the sweetest Wine; so when knowledge is once corrupted, it fills the heart with most rage, Prov. 28.4. They that forsake the law, praise the wicked. They not only commit sin, but like it in others, they are the most violent and forward Men to defend wicked ways and unjust courses. Sins against knowledge have the greatest marks of the Divine Vengeance and Displeasure. When Men abuse Knowledge, God giveth them up to sottishness, madness, hardness of heart, or despair. To sottishness, Rom. 1.21, 22, 23. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. Professing themselves wise, they became fools. And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Heathens that had some common knowledge of the Divine Nature, when they sinned against their Light, God darkened their hearts, and made them more foolish: The Heathens that were most civil, and had most light, were given up to the most beastly Errors about the Nature of God: the Romans worshipped Fevers, Passions, and Paltry Gods; the Egyptians Thunder and the Sun. Or else the Lord gives them up to Madness; the most Moral Heathens were the sorest Persecutors, as Severus, Antoninus; they abused their light, and therefore God gave them up to fury and madness against his ways. Or else they are given up to hardness of heart. Iron oft heated and oft quenched groweth harder; God justly punisheth contempt of light with obduracy, when a Man hath had frequent Convictions, and still he quencheth them, he grows the harder. Or else the Lord gives them up to a sad Despair, God opens their Consciences, and makes them to see how they have gone against their own light: Much knowledge not digested is like Meat in the Stomach, that being not concocted, breedeth the Colic, it breedeth sad gripes in the Conscience. 4. If they are committed against Love. It is sad to sin against God's Laws, it is more to sin against Gods Love. Suppose it be but against common Love, against God that giveth us food and raiment, rain from Heaven, and fruitful Seasons. The Apostle calls this a despising the goodness of God, Rom. 2.4. either by employing it to vile uses, or else by a careless slighting, and not taking notice of it; you that slight the kindness of God do as it were say, God shall not gain me to his ways for all this Every Sin is not committed against Knowledge, but every Sin is against Love, and Bowels. Christ may say to every Sinner as he said to the jews, john 10.32. Many good works have I showed you from my Father, for which of those works do you stone me? Thus the Lord may plead, I have given you Protection and Provision, and Food, and Raiment, for which of these do you violate my Law, and put such an affront upon me? It is I that have been so liberal to you, in giving you the Fruits of the Earth, the Fish of the Sea, the Fowls of the Air; it is I that have caused your Sheep to bring forth thousands, and your Fields to yield Meat, and will you return upon me with my own weapons? Malefactors are punished in the same things in which they offend, and you seek to do me despite by my own Blessings, as if I did you wrong when I did you good. But much more if you sin against special Love; you that are Christ's Favourites, every Sin of yours is as a stab at the heart of Mercy. As when the multitude forsook him, says Christ to his Disciples, john 6.61. Will ye also go away? That went to his Heart. God reckoneth upon you, that he shall have much Service and Obedience from you, and Disappointment is the worst kind of vexation, Gen. 18.19. I know Abraham, that he will command his children, and his household after him, and they shall keep the way of the Lord. Isa. 63.8 Surely they are my people, children that will not lie. That which in others is but single Fornication, in you is Adultery; others Sin against common Mercies, but you against the Bowels of Christ; they are not thankful for a piece of Bread, nor you for the Bread of Life. As Absalon said to Hushai, 2 Sam. 16.17. Is this thy kindness to thy friend? So is this the fruit of all those tender Loves and Mercies, which God hath melted out to you? It is unnatural, as if a Hen should bring forth the Egg of a Crow. 5. If it be against Vows and Covenants, against frequent and reiterated Promises and Purposes. By such finning you break double Chains, Gods and your own. It is not a simple Sin, but Treachery, judah hath dealt treacherously, jer. 3.7. Her treacherous sister judah saw it, you commit a Sin under the show of friendship. Obedience is due, though it were never promised, but it is a help to our weakness that we vow. It is God's Condescension to make a Covenant, his Laws bind, though we do not Seal and subscribe to them, they bind as a Law, though not as a Covenant; but Vows and Promises make the Covenant more explicit. A lawful thing vowed and dedicated to God could not be alienated without Sin, Ananias was smitten dead for receding from his purpose. Acts 5.4. Whilst it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God. But much more in vows in things necessary, that are not in your Power. When you have promised Obedience, you have promised a thing necessary; God might require Duty from you, and punish you for the violation of his Law, whether you vowed or no It was never left to your pleasure to deal falsely in your Covenant with Men, it is a Sin the Lord doth always avenge; such solemn Obligations should be Sacred and Inviolable, what then is it to break Vows with God after we have solemnly renewed our Covenant with him? 6. If it be against former Experiences, and that either of the sweetness of Grace, or the evil of Sin. (1.) Of the sweetness of Grace. The Lord takes it ill that you should sin against him, after you have tasted his good word, Heb. 6.5. It is a Mighty affront to Jesus Christ to go off from him after we have had experience of the sweetness of his ways, the Apostle calls this a denying the Lord that bought them, 2 Pet. 2 1. that is, in foro Ecclesiae, in the Court of the Church, and with respect to the outward Covenant that is between the Lord, and every Church Member. An Apostate doth as it were proclaim to the World, that Jesus Christ is no good Master, that after he hath made Trial of both, the Devil is a better Master than Christ, for he seemeth to have known both Masters. So we find the Lord contests with his People about their Provocations, jer. 2.5. What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanities, and are become vain? You have gone far from me, and departed from my ways, what is the matter? Did I ever do you hurt? Have I ever been a Land of Darkness to you, or a hard Master? So Micah 6.3. O my people! what have I done unto thee, and wherein have I wearied thee? testify against me. When we go off from God, we do as it were proclaim, that we have found just discouragement in the ways of Christ, as a Man that goeth off from you showeth his expectation is deceived in you. (2.) If you have done it after experience of the Evil of Sin. When a Man hath found the bitterness of Sin, suppose it be of Drunkenness, or Anger, when it hath weakened his Body, and broken his Peace, and yet he runs into it again, it is a sad aggravation; as that King that would adventure another Captain and his Fifty, when one Captain and his Fifty were consumed with Fire from Heaven, 2 Kings 1.10, 11. When we will be tampering with the Carnal Sweets again, which have cost us so much trouble; when we have found the Hand of God meet us in a Carnal way, yet we will venture again, and enter into the Lists with him, and set ourselves against him, it is as the breaking of a Bone in the same place, james 4.2. Ye lust, and have not, yet kill and desire to have, and cannot obtain; ye fight and war, yet ye have not. This is a plain contest with God, when after ye have been broken in pieces, you will again gather and associate yourselves, as it is, Isa. 8.9. Associate yourselves, O ye people! and you shall be broken in pieces, and give ear all ye of far countries, gird yourselves, and ye shall be broken in pieces, gird yourselves, and ye shall be broken in pieces. Thus the Children of Israel argued with the Reubenites and Gadites, and the half Tribe of Manasseh, joshua 22.17, 18. Is the iniquity of Peor too little for us, from which we are not cleansed until this day, (though there was a plague in the congregation of the Lord,) But that ye must turn away this day from following the Lord. 7. If Sin has been committed against a special Relation, as suppose that of a Magistrate, or a Minister, this doubles the offence. Your Sins are imitated, you should be Fountains of Religion and Justice, and you poison the Fountains. You are as the first sheet that is printed off, and all others are stamped after your Copy. It was a sad Title that was given to jeroboam, that he made Israel to sin; so when you do not show forth a special strictness of Religion according to your place, it is a great aggravation. SERMON IX. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. Thirdly, THE Matter I am now to propose to you is, The Excellent Contrivance of the Gospel, as a Subject for your Meditation; an Argument that challengeth all our Reverence and Thoughts and Wonder, a Mystery of Mysteries, the fairest Draught and Picture that ever came out of the Workhouse of God, 1 Tim. 3.16. And without controversy great is the mystery of Godliness. This is a depth that cannot easily be fathomed, here are Miracles enfolded in Miracles, and Mysteries within Mysteries; God would astonish Mankind, and save it at the same time. Christ is called the Wisdom of God, 1 Cor. 1.24. Christ the power of God, and the wisdom of God; not only as the Treasures of Wisdom and Knowledge are hid in him, and through him conveyed to the Creatures, but because herein is God's Wisdom most discovered by disposing and putting our Salvation into the hands of Christ; not only as a Fountain of Wisdom, but as a Map of Wisdom, as discovering the excellent contrivance of God, and the curious variety that is in his Councils. God showeth Wisdom in all things, Psal. 104.24. O Lord! how manifold are thy works! in wisdom hast thou made them all. Every Creature is disposed into apt Cells and Storehouses, and contribute to the Glory of their Creator. But here God would discover the Curiosity of his Wisdom; The World is his Work, but the Gospel is his Plot. And therefore in your solemn and most deliberate thoughts you should take a view of it. It is the great Duty of Saints, Ephes. 3. 18, 19 That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge. This should be your continual task and search. There are two great Mysteries in the Word, Christ, and Antichrist; the Mystery of the Gospel, and the Mystery of Iniquity; it is the great advantage of Christians to discern the Mystery of Iniquity, and to meditate upon the Mystery of Godliness; to observe Antichrists cunning, and to consider the contrivance of the Gospel. Oh then exercise your thoughts herein, and study the Excellency of God's design, bring Hallowed and Reverend Thoughts, that by a deliberate gaze you may raise your Souls into an Holy Wonder and Amiration. 1. I shall lay down some preparative Considerations. 2. I shall come to the work itself. I. To prepare you, To consecrate your thoughts for the entertainment of so great a Mystery, consider these things. 1. When you have done your utmost, your thoughts will still fall short, Isa. 40.28. There is no searching of his understanding. There is an excess in every Attribute above all Humane Thought and Conceit, and though we follow on after God, yet we cannot find him out to perfection. Now among all his Attributes none is more hidden from us than his Wisdom, as Children that are only busied in puppets and baubles cannot imagine what it is to govern a Commonwealth. Power is obvious, but our foolish Spirits cannot trace the Wisdom of Providence, much more his Wisdom discovered in the Gospel. One of the Names of Christ is Wonderful, Isa. 9.6. It is a point that we should always be studying, and yet we can never come to the bottom of it, and therefore what is wanting in Thoughts must be supplied by wonder. When we have done all, we must cry out, Rom. 11.23. O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! As if he had said, I have done as much as I can, I have discovered as much as I am able, but I must leave off disputing, and fall now to wondering. The Light of the Scripture doth not discover him fully, 1 Cor. 13.9. We know in part, and we prophesy in part. Full Knowledge is our Portion in Heaven; these are but partial Discoveries we have even in the Word of God. However this is no excuse for Negligence and Barrenness. Not for Negligence, for we must follow on to know the Lord, Hosea 6.3. It is the fault of Christians, that they keep always to their Milk, and first childish Thoughts and Apprehensions, we should rise higher in our Considerations and Admirations of the Love and Wisdom of God. It is notable, that Moses his first request to God was, What is thy name? Exod. 3.13. and then, I beseech thee show me thy glory, Exod. 33.18. we must follow on from considering Gods Name to clearer sights of his Glory. Not for Barrenness, Empty Thoughts void of Argument and Discourse beget a confused Stupor, not a Wonder, the Thoughts are only stayed, not raised. 2. Not only Men, but Angels themselves are at a loss in this great Mystery; they study it as well as we, and cannot come to the bottom of it, 1 Pet. 1.12. Which things the Angels desire to look into. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to bow down, and bend the Body; it is an allusion to the Cherubims that were pictured over the Ark, stooping, and as it were bending their Bodies, as prying into the Mysteries of the Ark. The Mysteries of the Gospel are so sublime, that the Angels, which do continually behold the face of God, cannot perfectly comprehend them; they are learning and improving their knowledge by learning and improving the dispensations of God to the Church, Ephes. 3.10. To the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God, that they may know the curious contrivances of God's Wisdom by observing the Revelations that are made, and the Dispensations God hath used towards his Church. And possibly this may be the meaning of the Apostle in that expression, 1 Tim. 3.16. Seen of Angels, that is, with Reverence, Admiration, and wonder, to see Christ stoop so low to be clothed with Flesh, to condescend to a Nature so much beneath their own. This is the work of Angels, either they desire to know more of Christ, or they delight themselves in beholding of that they know. Oh we should never be weary of searching into these Holy Mysteries, and acting our thoughts upon them! 3. They wonder most at the contrivance of the Gospel, that have most Interest in it, to others it is but a cold Story or naked Plot. Concernment sharpeneth Invention and Affection, a Man doth then more seriously consider of it, their Eyes are open, and they have more of sense and feeling: And that is the Reason why the enjoyments of the Saints have notes of wonder annexed to the expressions of them, as Phil. 4.7. The peace of God, which passeth all understanding, etc. 1 Pet. 1.8. joy unspeakable and fall of glory; they that have a taste of it know what it is to enjoy a calm and serene Conscience through the application of the Promises of the Gospel: They can best wonder at the contrivance of the Gospel, who are called out of darkness into his marvellous light, 1 Pet. 2.9. They wonder in their thoughts, that God and Christ should design their Heaven, be plotting and contriving their Salvation before all Worlds, how they may be Vessels ●●lled up with Glory; Oh marvellous Light! wonderful, unutterable Joy! These are the apprehensions of God's Children; others may look upon the Gospel as a probable Truth, but they have found it a comfortable Truth, therefore their hearts are raised in wonder. II. I come to the Work itself. You may manage it three ways, (1.) By Observations. (2.) By Arguments. (3.) By Comparisons. 1. By Observations. Observe what is Beautiful and Excellent in the Gospel. 1. God did not contrive to save the fallen Angels. Heb. 2.16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. He was not made an Angel for Angels, as he was made a Man for Men. Oh Lord! Thou sawest Angels sinning, but not returning, in them thou didst discover the severity of thy Justice, but in us the riches of thy Mercy! God would not so much as treat with a fallen Man. Angel, but plotted a way to recover In the Election of Angel's Mercy is not so much glorified, as in the Election and Calling of Men; there was Grace showed in the Election of Angels, but not Mercy; none of the fallen Angels were saved, but fallen Man is called to Grace in Christ. Certainly whatever the causes were, there was much of Wisdom and Mercy in it, Whether it be for this cause that when Adam sinned, the whole Humane Nature fell, but the whole Angelical Nature did not fall, but only a part of it, the kind itself needed not to be repaired, but all the Mass of Mankind was poisoned. Or whether this be the cause merely the Will of God, certainly there is much of Mercy in it, Love after a breach is more glorious, it is more to be reconciled than to be confirmed, Poenitens the Penitent have more cause to glorify God, then Innocens, the Innocent; those that are received to Mercy than those that are confirmed by Grace. Or else was this the cause? Because the Angels sinned out of their own Motion, Angels had no other Gemptation but their own Ambition, and Aspiring thought, but Man sinned by the Devil's suggestion; certainly it is more to be a Tempter than a Sinner, and he that sinneth himself doth not offend God himself so much as he that made Israel to Sin. However it be, we have cause to bless God, that he hath revealed his Justice against them, and his Mercy to us. 2. Observe God's Wisdom fetched a large compass and circuit, and those things which we count the ruin of Man were through the Wisdom of Providence his Preservation. The fall of Angels, the fall of Man, those crooked things which seemed to be the destruction of the Creature, through the overruling of God, made for the manifestation of his Glory. Gregory called the Sin of Adam Foelix Scelus, because it occasioned the coming of Christ. Providence hath many creeks and turnings, but all concur to the Beauty of the whole Frame. The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manifold wisdom of God, Ephes. 3.10. Therefore we are not to judge by present Sense. God's mending is better than his making, he would have all fall to pieces, to discover more of his Mercy. Man must commit a shameful Act, and Christ must suffer a shameful Death, and all this to advance his own Glory. As a Vessel that is cracked and sodered is the stronger there, or a Leg that has been broken, and set again by a skilful hand, is the stronger; so the Lord would first have Man to fall, and ruin himself, that he might be the better established by his own Grace. 3. Observe again, that God should pitch upon this way of sending his Son God was not limited or bound up, he could have done it by an Angel, or of his own will have released the Creature of his offence; but it pleased the Father that in him should all fullness dwell, Col. 1.19. it was Gods Will that Salvation should be brought about this way. In the whole business of Salvation God would proceed by choice, not necessity. I confess supposing the determination of the Divine Decrees no Creature was qualified to do us good, the Angels do but their work, they could not so fitly super-erogate for us; But if God would send his own Son, he might have come as a King in Glory and Triumph, and wrestled with Satan, and rescued all the Elect out of his hands, but the Lord would not now discover Power, but Love; he had discovered Power in Creation, Rom. 1.20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead; but in Redemption he discovered his Wisdom; every Attribute of God was to be discovered in its season. Again, the Lord would meet with the Sin of Men and Angels: The Angels had lost their Holiness out of a desire of greatness, they would be over all, and under none: And Man was sick of the same Disease, and did desire to be rather great than good; Adam would be as God: Adam fell by Pride, and to counter-work this, Christ was to restore Mankind by Humility. When he cometh to save Mankind, he lays aside his Majesty, and puts on a humble garb, he would not save Mankind by Power, but by Suffering; the Lords design was by the quality of the Remedy to show the Nature of the Disease. 4. Observe, Man or Angel could not have found out such an excellent Plot or Design as this is. It could not have come into our heads or hearts, and therefore it came merely from the Breast of God, it was devised by Father, Son and Holy Ghost, Rom. 11.34. Who hath known the mind of the Lord? or who hath been his counsellor? What Creature did prescribe to God, or direct him to such a way? The Apostle showeth it could not enter into the Creatures thoughts, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. You will find by the Context he speaks of the Doctrine and Contrivance of Christ crucified, neither Sense, nor Fancy, nor Reason could suggest such a thing to the Creature. There are some seeds of the Law in Nature, but not the least seeds of the Gospel. We see in other Nations, they cannot so much as think of a way of a Recovery, Isa. 56.19. He saw that there was no man, and wondered that there was no Intercessor, therefore his arm brought salvation unto him, it is chiefly understood of the Everlasting Salvation by Christ. If the Lord had tarried till Man had devised a way for his own Comfort, we had been miserable to all Eternity. 5. Observe, God discovered this design before it was accomplished in the fullness of time, Isa. 42.9. Before they spring forth, I tell you of them. This Love was too big to be contained in his Heart, but he must open his Mind; the Prophecies and Promises of the Old Testament were the Eruptions and Overflows of God's Love; his Heart was so full of Love, that it could not be contained within the bounds of secrecy! he openeth his Heart, and gives vent to his Love in the midst of Anger: Assoon as Man had displeased him, God drops out the Promise, That the Seed of the Woman should break the Serpents Head. 6. Observe again, God discovered this by Degrees, first in Types, then in Truths; first in Promises, then in Performances; God spoke to his People formerly not so much by Words as by Things. We teach Children to fight with Puppets, and in the Oriental Nations it is their genius to be taken with Allegories and Figures. God would prepare the World by degrees, as the day groweth till it cometh to high Noon, to us he hath opened all his good Treasure. And further it was for our instruction, that wickedness should be perfectly discovered. And besides the former Ages needed Restraints more than Comforts. Every Age had sufficient Revelation for what God required of them. 2. Follow this Meditation by Arguments. There could not have been a better way to save the Creature, whether we respect God's Glory, or the Creatures Comfort and Profit. 1. If we consider God's Glory. It was the best way to commend his Love. Rom. 5.8. But God commended his love towards us, in that while we were yet sinners, Christ died for us. Herein was the commendation of the Divine Love, that God would give up the Son of his own Love and Bosom to die for us that were Sinners. As the Apostle saith, Heb. 6.13. When God made promise to Abraham, because he could swear by no greater, he swore by himself. So when the Lord could give us no greater gifts, he gave us his Son. David seems to be amazed with wonder when he considers the Power of God in making such Creatures as the Moon and Stars, much more when he considers the Love of God in framing of Man, Psal. 8.3, 4. When I consider the heavens, the work of thy fingers, the moon and the stars which thou hast ordained: What is man that thou art mindful of him, and the Son of man that thou visitest him? But here the Son of God himself is become Man for us, oh that Jesus Christ should stoop so low! That he that fills all things should be shut up in the narrow straits of the Virgin's Womb! That Christ should disrobe himself of all his Glory, and submit to the greatest abasement! john 3.16. For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 2. Hereby his Justice is discovered. One Attribute is not to be exercised to the wrong and prejudice of another. Now in this excellent contrivance God did glorify his Mercy so as his Justice was no loser, that being sufficiently satisfied in the Lord Jesus Christ. Therefore Justice which in itself is our dread, is in Christ the ground of our comfort and support, and that Attribute which would discourage Sinners, doth now invite and draw unto Christ, 1 john 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. So Rom. 3.25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare at this time, I say, his righteousness, that he might be just, and the justifier of him that believeth in jesus. God would dispense acts of Grace with the greatest advantage to his Justice. This is the Beauty of his design, he would be just in Justification, and those Acts which to be Acts of mere Grace, are now made Acts of Righteousness. 3. Hereby the Authority of the Law is still preserved. God in Innocency had written a Law in Man's heart, and he was to preserve the Honour of it; Man transgressed this Law; now by appointing Jesus Christ to die for us, the dignity of the Law is kept up. Impunity maketh Sin to be lightly esteemed, when Laws are relaxed, there must be some Commutation or Recompense, or else their Authority is not preserved, Matth. 5.18. Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. The omission of punishment would detract from it, therefore Christ must be made under the Law, Gal. 4, 4, 5. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of Sons. Christ endured the severity of it. 4. Hereby God's Essence is discovered, even the whole Trinity, Father, Son, and Holy Ghost. The Doctrine of the Trinity was but darkly revealed in the Old Testament till Christ came in the Flesh. One of the main designs of our Redemption was to discover God the Father, God the Son, and God the Holy Ghost. There is a God that must be satisfied, there is a God that must satisfy, and there is a God that must seal up all this to the Soul. At Christ's Baptism, when he was solemnly inaugurated into the Mediatorship, there was a discovery of the Trinity, the Father in a Voice, the Son in Person, and the Holy Ghost in the shape of a Dove. 2. If we consider the Creatures Comfort, it was the best way to establish that. 1. Here is excellent Provision made against the infiniteness that is in sin by the infiniteness of Christ's sufferings. For though sin be but a Temporay Act, yet it is infinite because of the Object, being committed against an Infinite Majesty; so Christ's Sufferings were but a Temporary Act, yet they were Infinite, he being a Person that was both God and Man. Therefore as Sins receive a value from the Person against whom they are committed, so Christ's sufferings receive a value from the Person, by whom they are performed. The Apostle puts a how much more upon the Blood of Christ. Heb. 9.14. How much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? His Godhead did put a value and merit upon his Blood to expiate the guilt of Sin, and therefore the blood of Christ is called the Blood of God, Acts 20.28. Feed the Church of God, which he hath purchased with his own blood. So that if Sin did abound, Grace had superabounded; if Sin be put into one Scale, put the Blood of Christ into the other. The great purpose and design of God was to give us Triumph over the clamours of our own Conscience, Sin is expiated, and done away by the Blood of the Son of God. 2. There is an excellent Provision made for all that the Creature stands in need of. There are three things which trouble the Creature, and they are only accomplished and made good in this great Contrivance of God, the bringing of God and Man together, the bringing of Justice and Mercy together, and the bringing of comfort and duty together. How God and Man are brought together, who were separate by Sin, 1 Pet. 3.18. Christ also hath once suffered for sin, the just for the unjust, that he might bring us to God. To unite Man fallen to God, there is Mortal and Immortal, Greatness and Baseness, Finiteness and Infiniteness brought together. There is God and Man in one Person, that there might be a Commerce between us and God; our Nature as it were grafted and planted into the Person of Christ, that our Persons might have social Communion with God. Then Justice and Mercy are brought together; the great inquiry of Nature is, how to have a satisfaction for Justice, that Mercy might have a free course; what shall we do to recompense Justice? Creatures would sacrifice themselves, and all they have, Micah 6.6, 7. Wherewithal shall I come before the Lord, and bow myself before the high God? Shall I come before his face with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousand of rams, or with ten thousand of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? But it is not our firstborn, but God's firstborn. So also Comfort and Duty are sweetly united together, the Lord having provided a Merit against our Defects, and a Spirit against our weaknesses; the Lord is at peace with us, and we are enabled comfortably to serve God. 3. If we consider the profit of the Creature. 1. This way serves to represent Sin. You have no where such a sight of sin as upon Mount Calvary, when you see the Son of God stretched out upon the Cross, and crying out, My God My God why hast thou forsaken me? When the punishment of our Sins was laid upon Christ, God showeth how displeasing Sin was to him. 2. To wean us from Vanity. We make great matters of trifles, and are apt to idolise every petty and vain thing in the World, therefore in Christ the Lord would show us the highest Self-denial, when he took the Humane Nature on him, and endured the Wrath of the Father. The whole World wondered after the Beast, and the Disciples wondered at the goodly Stones of the Temple, Matth. 24.1. Oh what will you do at the Son of God, in whom the fullness of the Godhead dwelled bodily. This should beget a special Veneration and Reverence towards God. 3. To overcome us by Love. There is a great engagement laid upon a Sinner hereby. When the King of Moab was pressed hard by Israel, He took his eldest son that should have reigned in his stead, and offered him for a burnt-sacrifice upon the wall, 2 Kings 3.27. according to their superstition, who were wont in extreme Dangers, and desperate Cases to sacrifice their Children, whereupon they raised the Siege, and went home. God hath took his own Son, and sacrificed him, that we might leave off fight against Heaven. God would overcome Sin by the highest Act of goodness and kindness imaginable, hereby he would shame and overcome the heart of a poor Sinner. 4. That we might have a High and Glorious Pattern of Obedience. We are referred to Angels, and to Christ himself, who would leave us a more glorious Example. 3. Magnify this great contrivance of your Salvation by Comparisons. Compare it with Creation, with other Deliverances, and with the Works of Nature. 1. Compare it with Creation. The Lord discovered much of his Glory in making the World out of nothing, but he discovered more of his Glory when Jesus Christ was born of his own Creature, a Vine out of the Berry or Grape. This was his Masterpiece and grand design, in which he purposed to gain to himself most Honour and Glory. The World was made with a Word, but redeemed with a serious Plot and Contrivance. The World was made for Man and Woman, but Christ was made out of a Woman. In the Creation God made us like himself, but here the Lord made himself like us. In the Creation all things were made out of nothing, here Order came out of Confusion. In the Creation Man was made out of the Earth, but here God was made Man. In the Creation God went the high way to do us good, in Redemption he came the lower way, Jesus Christ abased himself for our sakes. 2. Compare it with other Deliverances. It was a great thing to be delivered out of Egypt and Babylon, but it is far greater to be delivered out of Hell, and from Damnation and Wrath to come. Read the Story of the Children of Israel's Deliverances, Psalms 107. They were delivered from the oppression of Pharaoh, but we from Satan: God gave them Food, and satisfied the longing Soul, and filled the hungry. But Jesus Christ incarnate is made Bread and Food to the Soul: They had Deliverance from Diseases, but we from Sin the Sickness and Disease of the Soul, and from the Vanity of our own Spirits. Then he goes on to the Wonders in the deep, but we may see the depth of Mercy swallowing up the depth of Sin, and the glorious Love of God breaking out in such a wonderful Deliverance by Jesus Christ, that we may well cry out with them, verse 31. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men. 3. Compare it with the Miracles of Nature. There are strange things among the Creatures, yet there may be some footsteps of Reason seen, but it cannot enter into the heart of Man to conceive of this glorious Salvation brought about by the Son of God. Therefore bless God for the Revelation, and complain of thyself for not thinking of these things with serious admiration, scarce vouchsafing to look into these things, but art more pleased with every bauble and vain contrivance than the great and serious Plot of the Gospel. SERMON X. GENESIS xxiv. 63. And Isaac went out to meditate in the field at the eventide. Fourthly, THE Object which I shall now propose is Providence, a large Field, and full of useful matter. It is a draught, which God hath been plotting from all Eternity, and accomplishing these thousands of years. 1. Take it altogether, and it is a continued contexture, or concatenation of Decrees, Actions and Events, from the Creation to the day of Judgement. It is our Duty to understand it for the present, and it will be our happiness to understand it perfectly hereafter, Psalm 107.43. Whoso is wise, and will observe those things, even they shall understand the loving kindness of the Lord. It is an excellent piece of Wisdom, to be able to link Events together, that we may see the Wisdom and Love of God in the usual occurrences that happen out. We being of short narrow thoughts fail most herein; Power is such an Attribute as is visible and obvious to a common and careless Eye, the Heathens knew it, Rom. 1.20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. But to find out the Beauty and Wisdom of God's Work, there needs the Light of Faith, and some acquaintance with God himself; therefore it is said, job 11.5, 6. Oh that God would speak, etc. and show me the secrets of wisdom, that they are double to that which is. Power is obvious to Sense and Reason, but Wisdom is scarce discernible to Faith. There is an outside and an inside in all Divine Dispensations, the outside is full of Beauty, but that is but dark to the inside, to the secrets of Wisdom. God's Works are full of Mysteries as well as his Word, and we cannot understand them, unless God himself be our Teacher, we are blind, and see not, and then we murmur. But the full knowledge of the Mysteries of Providence is reserved for our Portion in Heaven, when we shall know as we are known, 1 Cor. 13.12. Now we see through a glass darkly, but then face to face; now I know in part, but then I shall know, even as also I am known. We shall view all the passages of Providence, by which we have been brought to Glory, and see the beautiful Order and Links of them. Now we have known God, or rather are known of God, Gal. 4.9. God knoweth what is the meaning of such a Providence, what is in the Womb of such a Dispensation. Here there is a hand-writing upon the Wall, but we, as Beltshazzar, cannot read it. As when we see a Woman with Child, we cannot tell what it will prove; but when we are on the top of the Mount, we shall look back, and see, how many are the crooked Lanes we have passed, the up-hill and downhill we have trod, and God knew us all along, and did not only lead us in, but lead us out; Then we shall know the multitude of his thoughts, and what the great number of them is. I confess by narrow Observation we may discern a little for the present, as David, Psalm 139.17 How precious also are thy thoughts unto me O God? How great is the samm of them? When he looked back, how God had carried him through many difficulties, and brought him to rule his People, and watched over him with a careful eye of Providence, and ordered every event for his comfort: Some general view and knowledge we may have for the present. Now to direct your Meditations upon the Providence of God, 1. I will show what it is. 2. That it is. 3. I will give you some Observations. 4. I will press you to treat with your own hearts about the Use and Comfort of it. 1. To open the Nature of it, what it is. Consider, 1. The Grounds of Providence. 2. The Acts of Providence. 1. The Grounds of Providence, it is founded in God's Nature and Attributes, three especially, Omniscience, Wisdom, and Power. 1. God's Omniscience, or Knowledge of all Affairs in the World. God like the Sun is all Light, and all Eye, Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good; in the Congregation, in the Closet, in the Shop, the Eyes of the Lord are every where, and do not only behold the evil and the good Person, but the evil and the good Action. But chiefly God's eyes are upon his Children, they fall under his special care, 2 Chron. 16.9. The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them, whose heart is perfect towards him. God minds their whole condition, takes notice of their wants and dangers and troubles, and will show himself strong in their supply and deliverance. He doth not only know their Persons, but their way, Psal. 1.6. The Lord knoweth the way of the righteous. God takes notice of every particular step he takes, and every case he is in; by one intuition all things are present to God. Therefore when Christ would comfort his Disciples, and fence them against worldly care he saith,, Matth. 6.32. Your heavenly Father knoweth that have need of all these things. God takes an exact and particular account of all your wants and necessities. So the Psalmist, Psal. 56.8. Thou tellest my wander, put thou my tears into thy bottle, are they not in thy book? There is not a tear you shed, but it is treasured up in God's Bottle, not a weary step you take for his Names sake, but it is recorded in God's Book, he speaks of those weary steps he took through the two Forests of Ziph and Hateph. But if this be not full enough to commend the particularity of God's Care, he goes higher, Isa. 49.16. Behold I have graven thee on the palms of my hands, thy walls are continually before me. When we are apt to forget we fix a memorial on our hands, and if we forget a thing recorded in our Book, we shall not forget what is imprinted on our hands. 2. God's Wisdom. He knoweth their wants, and ordereth their deliverance. There is something of Counsel in all that the Lord doth, Ephes. 1.11. Who worketh all things after the counsel of his own will. Therefore his Will is called his Counsel, Act 4.28. For to do whatsoever thy hand and thy counsel determined before to be done; there is not only a Mighty Hand seen in all the Dispensations of God, but a wise Counsel. So these two Attributes are coupled, job 9.21. He is wise in heart, and mighty in strength. We are rash and precipitate, carried on with more Resolution than Reason, our desires beget an heat that oversetteth us; but whatever God doth, it is with exact Judgement. If we have eyes to see it, we should see that all the Circumstances of Providence are disposed with much Art. 3. God's Power to execute and administer that which his Wisdom hath devised. God's Councils and Purposes are always followed with a shall be, or shall not be; he hath Infinite Power to accomplish them: His Power is as it were the Midwife to his blessed decrees, he conceiveth all things in the womb of his will, and then he enduceth and bringeth them forth by his mighty Power. Psal. 33.9. He spoke and it was done, he commanded and it stood fast. Let it be, was sufficient to make the World, and I will, is enough to preserve it. God pleaseth this as the Privilege of the Godhead, Isa. 44.7. Who, as I, shall call, and shall declare it, and set it in order for me? That is, that can by calling ordain or create. Therefore Christ, when he would discover the Power of his Godhead, cured by a word of Omnipotency, Matth. 8.3. I will, be thou clean. Now this Power of God is discovered in Providence three ways, By his Ability and Sufficiency to work without means, by unlikely means, or by contrary means. 1. By working without means. God is not bound to the Road of Nature, or tied to the course of Second Causes; he can create where he doth not find; therefore when God is represented as an Object of Trust to his People, this expression is used, 1 Pet. 4.19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator, as one that is able create, where nothing is found. So God promiseth, Hosea 1.7. I will have mercy on the house of judah, and will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. These were the only means they could pitch upon to re-establish themselves, but saith the Lord, I have a purpose to save them, but it shall not be by these, God would do it by an invisible sway and turn of things, that they should enjoy the Mercy, but not see the Means. So Isa. 48.7. They are created now, and not from the beginning, even before the day when thou heardest them not, lest thou shouldst say, Behold, I know them. Sometimes God by an immediate Sovereignty will help us, Matth. 4.4. Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Sometimes God will not reach out a supply by the ordinary means, but by the powerful Word of his Providence, or commanded Blessing. 2. By working with unlikely Means. There is nothing so evil or so inconsiderable, but God can work by it; in the Story of joseph, (which is one of the fairest draughts of Providence) a Lie cast him into Prison, and a Dream fetched him out; so evil a thing as a Lie, and so inconsiderable a thing as a Dream. So the Lord makes use of the neglect and Errors of Men; Possidonius hath two remarkable Stories in the Life of Austin, one was that in Travel he lost his way, and found his Life, for he escaped an Ambush of the Donatists. At another time being to preach, he forgot both his Text and Matter, and fell upon that which through the Blessing of God converted Firmius; Omnipotency needeth no outward advantage. So in Public Deliverances, Gods Instruments are usually despicable, a Straw is as good as a Spear in the hands of Omnipotence: Most of the judges that rescued Israel were taken from the Plough and Sheepfold. So for Judgements, God by weak means punishes Sinners, Egypt was plagued with Flies and Lice; they were strong to execute God's Word. 3. By working with contrary means, Christ used Clay and spital, that one would think should put out the Eyes, to restore sight to the blind Man. joseph was first made a Slave, and then a Favourite; his Brethren first sell him, and then worship him; he is cast into the Dungeon to be preferred to Court. There are strange Contrivances, and Contrarieties in Providence, the way seemeth contrary to the Aim, and the Means disproportionable to the End. When we see great Confusions in the World, we wonder how this should tend to oGds Glory, and the Churches good, and are apt to say as joshua, chap. 7.9. What wilt thou do unto thy great name? And as the Prophet Amos 7.2. By whom shall jacob arise? for he is small. We wonder how God means to save, when Babylon destroyeth, and how Confusion and Mischief can end in Order and Beauty. But Gods knows the sufficiency of his own Power, and is able to bring about these things, to bring Light out of Darkness, and one contrary out of another. 2. The Acts of Providence, they are three, Conservation, Gubernation, and Ordination. 1. Conservation, Conserving and keeping all Creatures in their Being. Therefore the Apostle saith, Heb. 1.3. He upholdeth all things by the word of his power, Isa. 22.23, 24. I will fasten him as a nail in a sure place, and he shall be for a glorious throne to his Father's house. And they shall hang upon him all the glory of his Father's house. If God should take away the shoulder of his Providence, all things would return to their first nothing, and vanish, and disappear; as a Seal upon the Waters, the Impression is defaced assoon as the Seal is gone. Providence is a continual Creation, every thing that is kept in Working and Being is, as it were, newly born, newly brought forth, newly produced; nay, chrysostom saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something greater than Creation; as it is more to support a burden long in the Air, than to raise it up from the Earth, so it is more to keep all things from returning to nothing, than to educe and bring them out of nothing. That's the Reason, why the Holy Ghost speaks in the present Tense, Psalm 104.2. Who stretchest out the heavens like a curtain. And Isa. 40.22. It is he that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. It is not in the future Tense, because God is always a stretching them out. So our Saviour, john 5.17. My Father worketh hitherto, and I work. Though there be a cessation of work in regard of new kinds, yet there is a continuation of work in regard of their Preservation, and God's Providential Influence. The Power which raised from nothing must still preserve from nothing, Rom. 11.36. For of him, and through him, and to him, are all things. This Solomon intends when he saith, Prov. 20.12. The hearing ear, and the seeing eye, the Lord hath made even both of them. He doth not mean Spiritually, but Naturally; he doth not only give the Faculty, but the Exercise; as he gives the Eye, so the seeing; and as he gives the Ear, so the Hearing: This could not be done without new Acts of Providence Assistance, and Supportation from God. Therefore we read Hagar did not see the Well of Water till the Lord opened her Eyes, Gen. 21.19. And God opened her eyes, and she saw a well of water. So the Disciples, Luke 24.31. And their eyes were opened, and they saw him. When the Lord suspended his influence, the Fire could not burn the three Children; God did not destroy the property of the Fire, but only suspended the Efficacy of it. No Creature can put forth itself in a way of Operation, without a new Providential assistance from God. 2. Gubernation, or governing all things according to his Will and Pleasure. All things keep their course, for God sitteth at the Helm, and steereth all. Dan. 4.35. He doth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, What dost thou? God doth all according to his pleasure, he is not confined by any External Law, nor straitened by the course of Nature, but acts with a great deal of Sovereignty and Freedom, and sometimes inverts the Order of Second Causes. God's Will is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Pleasure is all. There are indeed some standing Ordinances of Nature, as the Ordinances of Sun and Moon, and the Covenant of Day and Night, jer. 31.35. Thus saith the Lord which giveth the sun for a light by day, and the ordinances of moon and stars for a light by night. And Gen. 8.22. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. God can alter the course of these, as in Ioshua's time, and at Christ's Death, there was three day's darkness in Egypt, Matth. 5.45. He maketh his sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust. There is nothing so casual, but it is governed by God, and falls under the Ordination of his wise Counsel, It is said, 1 Kings 22.34. And a certain man drew a bow at a venture, and smote the King of Israel between the joints of the harness. It was a mere chance as to him, but God directed it into the sides of the King: So Exod 21.13. If a man lie not in wait, but God deliver him into his hand, compared with Deut. 19.5. As when a man goeth into the wood with his neighbour, to how wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour that he die. God slew him, There is nothing so casual, but it is directed by the wise Ordination of God. Prov. 16.33. The lot is cast into the lap, but the whole disposal thereof is of the Lord. There seems to be nothing so trivial, and casual as the casting the Lot into the Lap, yet it is overruled by him, he doth not only permit but govern. God governs all his Creatures, in such a throng of Stars there is no interfering. We wonder at strange Events, when the great sway is discovered. The Sea is higher than the Earth, yet it doth not transgress its bounds and limits. We live and breath as the Israelites did in the midst of the Red Sea, this is a daily Miracle. 3. Ordination. All things are overruled by God's great sway, it is not as the Creature will, but as God will, and many times the Creatures are serviceable to the designs of God contrary to their intentions. Isa. 10.6, 7. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth his heart think so, but it is in his heart to destroy, and cut off Nations, not a few. The King of Assyria was moved with a principle of Ambition, Rage and Cruelty, but the Lord sent him on his Work. So Augustus his Covetousness in taxing the whole World God order it for the occasioning Christ's Birth at Bethlehem, Luke 2. The actings of the Creature are disposed and carried on besides the purpose of the Creature to another end; he discovers his Wisdom by Man's Folly, and his Righteousness by Man's Sin. Look as in a Ship some sleep, and some walk contrary to the Ships motion; so in the World some Men are negligent, others keep bussling and stirring, and seek to resist the designs of God, but the Ship goes on. Acts 4.28. For to do whatsoever thy hand and thy council determined before to be done. The Devil thought to ruin all Mankind by seducing of Adam, yet that made way for Christ. Herein is the great Beauty and Order of Providence seen, that God ●an make hindrances to be helps, and while Men seek to cross his will most, they do but accomplish and fulfil it. II. That there is such a thing as Providence. Heathens granted it, though they had but a dim sight of it, and therefore Tully saith, Dii magna curant, parva negligunt. The Gods take care of great things, but neglect little things. We count them Atheists that deny a Providence, as well as they that denied a God. That there is a Providence may be proved from the Being of God, there is a God, therefore there is a Providence. His Wisdom and his Goodness enforceth it, he is so wisely good, Psalm 119.68. Thou art good, and thou dost good. The Divine Wisdom ordereth all things for an End, and the Divine Power governs all things in order to that end. We read it in the Order of the World, and the sense of our own Conscience; if there were no Providence, the Devils would soon overturn all things, Honestly would be folly, a Title without substance, Labour without reward. 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable. The Godly would have no relief, they would not call God to witness, nor acquaint him with their sorrows, which is their great solace, job 16.20. My friends scorn me, but mine eye poureth out tears unto God. God's works discover it, who feedeth the Beasts? job 12.7, 8, 9 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the Sea shall declare unto thee. Who knoweth not in all these, that the hand of the Lord hath wrought this? His judgements show it, Psalm 58.10, 11. The righteous shall rejoice when he seeth the vengeance, he shall wash his feet in the blood of the wicked. So that a man shall say, verily there is a reward for the righteous, verily he is a God that judgeth in the earth. Some men's sins are open beforehand, and God keeps a petty Sessions before the general Assize cometh. The great Objection that is against Providence is because all things come alike to all. But that which seemeth the blemish of Providence is the Beauty of it. The Prosperity of Wicked Men complyeth with God's Ends; that there is such a checquer-work of Providence is for the exercise of the Godly, as the Stones that are for a Temple are hewed and squared; and hereby wicked Men are left without excuse, they have Prudence, but not Grace; and they cannot complain, having common Mercies. III. I will give you some Observations. 1. Providence reacheth to the least and most inconsiderable things, as the flight of a Sparrow, the falling of a hair, Matth. 10.29, 30. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father, but the very hairs of your head are all numbered. God takes particular account of every concernment and circumstance of your Lives, Psalms 147.4. He telleth the number of the stars. It is much that God should be at leisure to tell the stars, much more that he should take particular notice of the hairs of your head. 2. Though Providence extends to all things, yet it is chiefly exercised about the most Noble Creatures, Men, and Angels. The Psalmist saith, Psal. 36.6. Lord! thou preservest man and beast, but chiefly Man. For mark it, these are not only governed by God, but by themselves: Other things, that are void of understanding are only guided by an External Principle without the knowledge of an End, as Arrows shoot out of a Bow; but Rational Creatures have a principle of their own, viz. Prudence, which is a shadow of Divine Providence. In these Providence is most discovered, Man's Will is rebellious, it is harder to rule a skittish horse than it is to roll a Stone. God challengeth this as his own Prerogative, jer. 10.23. Oh Lord! I know that the way of man is not in himself, it is not in man that walketh to direct his steps. He can bridle, rule, and restrain the hearts of Men, and turn them as he pleaseth, Prov. 21.1. The king's heart is in the hand of the Lord, as the rivers of water, he turneth it whithersoever he will. The Hearts of Kings, those that seem to be most led by Will and Passion, God can turn them, and rule them at his pleasure. 3. Though the Providence of God chiefly concerns Man, yet the chiefest care of Providence is about the good of the Elect, Matth. 6.26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better than they? 1 Tim. 4.10. We trust in the living God, who is the Saviour of all men, especially of those that believe; He is a Saviour in this Sense, in regard of Providential Administration, but all Dispensations towards his People are more exact, and have more of care, God particularly looks after them, Amos 9.9. For lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. Mark, above all Nations God would have a care of Israel, whatever becomes of the Chaff, God watcheth over the Corn. The Elect are the Darlings of Providence, the World is continued for their sakes, that all the Elect may be gathered in Isa., 43.3, 4. I gave Egypt for thy ransom, Ethiopia and Soba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee, therefore I will give men for thee, and people for thy life. All the rest of the World are but as Dust and Refuse, which God will give up to his Justice; if Justice must have an object whereon to exercise itself, I will give up Seba and Ethiopia, and Egypt to Justice, a Thousand of them shall perish rather than my people. So verse 14. For your sake I have sent to Babylon, and have brought down all their nobles. God will slain the Glory of all the World for the Elects sake. If God throw them into the Furnace, he sitteth by the Furnace, prying and looking after his Metal, Malachy 3.3. And he shall sit as a refiner and purifier of silver, and he shall purify the Sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering of righteousness. The Fire shall not be too hot that nothing be lost. 4. Providence must not be considered by pieces, but all together. You must consider the Way of God with the Aim of God, and the Means with the End. You must not measure things by present feeling, Rom. 8.28. All things shall work together for good to those that love God, to those that are the called according to his prupose. A single part of Providence taken out of the frame is odd and unseemly. Providence is a draught of many pieces, there is the manifold Wisdom of God in it; All the Links of the Chain of Providence are not of one size If you would think aright of Providence, you must take in your own Case and God's Aim. (1.) Consider your own Case, not what is absolutely good▪ but what is respectively good for you. Gold absolutely is better than a d●●ught of Water, but not to Samson, who was ready to die for thirst; cutting a Vein is in itself ill, but good in a fever, so such or such a Providence, though not good in itself may be better for you. (2.) You must take in God's Aim with your own Case, the single Links of Providence are not all of a sort, like Nebuchadnezars Image, partly Gold, partly Iron, partly Brass, and partly Clay. To an observant eye there is a wonderful Beauty in the Providences of God, there is no beauty in the parts of a building, till they be set together; no more is there in the several pieces of Providence, till you consider them together, and compare one with the other. The first dashes of a Picture are uncomely, therefore do not look on God's Work by halves, but all together. 5. God doth manage and govern all things without labour and difficulty. It is much for us to spread a small Net. The care of a Family, and the care of a Congregation is too great for our Shoulders, but the Lord governs all the World without difficulty and pain; he is not burdened with the multitude of cares; it costs him no more to govern Angels, than to govern Ants, to govern Palaces than Cottages. Look as the Sun doth as easily shine upon a Thousand places at one time as upon one Field; so the Lord doth as easily manage the Affairs of the whole World, as of any one place in the World; his Care is without Trouble, his Work is without pains. Lucian scoffs at Gods running here and there; no, all things are represented to him in one view. 6. God's Providence is conversant about sin, yet without sin. God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work with us, but he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come into the fellowship of our sin or guilt. As the Sunbeams may shine upon a Dunghill, and in a filthy place the warm Sun draweth forth stinking Vapours, but the Sun is not stained hereby. The Apostle saith, Acts 17.28. For in him we live, and move. We are moved by him, but as the lameness of the Horse is no blemish to the Rider, so neither is the defect of the Creature to be imputed to the Providence that doth support it. 7. Providence doth not take away either the Industry or the Liberty of the Creature, Acts 27 22. compared with 31. verse, it is said, verse 22. There shall be no loss of any man's life among you, but of the ship, and yet verse 31. Except these abide in the ship ye cannot be saved. We must plough, though the Clouds drop fatness; Still there is a place for Humane Industry, and Humane Council and Deliberation. Ezek. 21.21. For the king of Babylon stood at the parting of the way, at the head of the two ways to use divination, etc. There were two ways, one way led to his Country, the other way led directly to jerusalem, God had determined which way he should go, yet freely out of his own Spirit he is moved to take the way he went, still there was place for Humane Counsel and Humane Deliberation. 8. Observe the Providences of God to yourselves, in the Womb, and from the Womb, Psalm 139.12. How precious also are thy thoughts unto me, O God How great is the sum of them! Gen. 32.10. With my staff I passed over this jordan, and now I am become two bands. Broad Rivers come from a small fountain, job 8.7. Though thy beginnings were small, yet thy latter end should greatly increase. 9 The great aim of Providence is God's Glory, and the Salvation of the Elect. God's Glory, Rom. 11.36. For of him, and through him, and to him are all things, to whom be glory for ever, Amen. Psalm 119.91. They continue this day according to thine ordinance, for all are thy servants. The Salvation of the Elect, Rom. 8.28. All things shall work together for good to them that love God, to them that are called according to his purpose. The World would soon shatter to pieces, but that God had some Elect to gather out of it. IV. When you have meditated, and taken some view of Providence, treat with your own Hearts about the Use and Comfort of it, either about the Providences of God in general, or to yourselves in particular. 1. About the Providences of God in General, consider of the care which God hath over all Creatures. Urge the Providence of God against your Fears? Is it Fear of Man's Policy? Oh consider Divine Providence is above Humane Prudence, job 5.13. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong. Suppose they be able to contrive mischief, yet God can hinder the Execution of it, that they cannot find their hands for their enterprise. Or, do you fear the cunning of Satan? Consider Providence is chiefly exercised for this end to defeat the Power of Satan. There is a Providence over the Swine, much more over the Flock of Christ; and as Tertullian saith, He that has told the brissels of swine, hath much more numbered the hairs of the Saints. Urge your hearts with the Providence of God to encourage your trust in God for outward Provision; when you are humbled with straits, and pinched for maintenance of your Families, consider there is a Providence. The World is God's great Common, and he doth not over-stock his own Common. All things wait upon God, how do the Beasts live but upon Providence? Psal. 104.27. These all wait upon thee, that thou mayest give them their meat in due season. Who is it that feeds the Ravens? Psal. 147.9. He giveth to the beast his food, and to the young ravens which cry: And Psal. 145.16. Thou openest thine hand, and satisfiest the desire of every living thing: Compare it with verse 19 He shall fulfil the desire of them that fear him, he also will hear their cry, and will save them. Urge your hearts herewith to Patience under Miseries. Not a Sparrow falls to the ground without a Providence, therefore certainly your Crosses fall under the wise dispensation of God, Psalm 39.6. Surely every man walketh in a vain show, surely they are disquieted in vain. Again urge your hearts to thankfulness for Mercies, look upon the first cause, and acknowledge the Providence of God in all that you enjoy. 2. Consider the Providences of God to yourselves in particular, for thou art a little World. Consider how the Providence of God watched over thee in the Womb; when he took thee out from thence, how he provided two Bottles to sustain thee; how he hath borne thee up from the Womb hitherto; especially how he took care of thee, when thou hast been in distress. Oh it is sweet when we can cry as David, Psalm 34.6. This poor man cried, and the Lord heard him, and saved him out of all his troubles. I have been in these and these distresses, yet the Lord hath heard, and delivered me; especially if he hath blessed thee from small beginnings, and increased thy substance, urge thy heart to trust in him for the future, 1 Pet. 5.7. Casting all thy care upon him, for he careth for thee. Fifthly, The next Object of Meditation is the Excellency and Happiness of our Estate in Heaven. See this Subject treated on in a Sermon on Tit. 2.13. [Looking for that blessed Hope.] A Fourth Volume OF SERMONS ON Several Texts of Scripture. BY THE Late Reverend and Learned Thomas Manton, D.D. PART the Second. Containing LXXVI. Sermons. WITH AN ALPHABETICAL TABLE To the Whole. LONDON, Printed by I. D. and are to be sold by jonathan Robinson at the Golden Lion in St. Paul's Churchyard. MDCXCIII. [Place this Title immediately before Page 671.] TO THE Lady BAWDON. MADAM, IT needs no Apology that I have prefixed your ladyship's Name to this Part of the late Reverend Dr. Thomas Manton's Works, since the Memory of the Author is so precious with you, by whom you and your Children were baptised into the Christian Faith, under whose Ministry you were brought up in the Knowledge of the Mysteries of the Gospel; and whose Works published both before and since his Death, have been so highly valued by you. But your Ladyship has a more especial Title to these Sermons, because a great part of them being committed to my Care to publish, the preparing them for the Press was performed in a great measure under your ladyship's Roof, when the Providence of God called me there in my Attendance on your Honoured Mother, the Lady Wharton, in the last Scene of her Life. The Duty I owe to the Memory of that Great Person, obliges me to testify to the World what I, as well as others who had the Honour of knowing her, observed in her. She was one whom God had endowed with more than common Gifts and Graces; one of a piercing Judgement, quick Apprehension, great Presence of Mind, useful in all her Relations. But that which adorned all, was her eminent Godliness, which was visible in the whole Course of her Conversation. She had a great understanding of the Mysteries of the Gospel; and though she abounded in good Works, yet she knew how to account all things Loss and Dung for the Excellency of the Knowledge of Christ Jesus her Lord. She was often in the Admiration of the Riches and Freeness of God's Grace in Jesus Christ; and all her Hopes, Trust and Confidence, were in his Merits and Righteousness. She had a very high Valuation and Esteem of the Ordinances of God: and when her long Sickness had for some time hindered her from a public Attendance on the Worship of God, she would often complain of it, That she was as a Leper shut out from the Sanctuary of God. She was of a noble, generous, and charitable Frame of Spirit; and her Charity was dispensed with great Prudence: I cannot but mention one Branch of it, viz. The relieving of sick Persons, especially providing and giving Medicines to the Poor, who had no Money to buy them; and God did wonderfully own her with great Success herein. In her latter Days God was pleased to exercise her with great Trials▪ her Sickness was long and tedious, her Pains great and sharp: but under all, her steady Adherence to God showed the Strength of her Faith, and the Truth of her Patience. I have often heard her say, this one thing silenced all Complaints, It is God who hath done it. All the Breaches God made upon her, made no Breach between God and her Soul. In her languishing Hours, when her Strength failed her, she expressed the inward Tranquillity and Repose of her Mind, it being almost the last Words she said, All is well, all is well. Thus she lived, and thus she died; and is now joined to that Great Assembly of Glorified Saints, who are always praising, blessing and adoring God; where she is always beholding the Face of her God in Glory, and fully understands the meaning of all the dark Providences of God towards her in the latter part of her Life. I mention not these things to renew your ladyship's Grief for so great a Loss, and to make your Wounds bleed afresh; but to provoke you to a holy Imitation of so great a Pattern, and to be a Follower of her, as she was of Christ. Good Examples have a powerful Influence upon us, for we are led more by Pattern than by Precept; especially the Examples of those we love, for such we are prone to imitate: but more especially of those who are in nearest Relation to us, for there Nature sides with Grace. And what an Advantage your Ladyship has had in having such a Precedent before your Eyes, appears by the fair Transcript you have been of so fair a Copy. Madam, God hath been pleased to exercise your Ladyship also with great Trials; but you have had your Comforts and Supports. God hath taken away some of your nearest Relations, but he hath continued others to you: What a Blessing hath God bestowed upon you in those excellent Daughters that have sprung from you! But alas! we are too apt to poor on our Losses, and overlook our Enjoyments, to make our Afflictions the Grave of our Mercies. God hath given your Ladyship a better Frame of Spirit, and taught you how to see his Love in the Losses you have sustained, and the Blessings you enjoy. But were it worse with you as to outward Comforts, yet the Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. And certainly there is more in God, and a Covenant-Relation to him, to support your Joy, than there can be in any outward Affliction to cause Grief and Sorrow of Heart: And a due sense of God's afflicting Hand is not inconsistent with a holy rejoicing in him. Now that God would fill you more and more with the Joys and Comforts of his Holy Spirit, and multiply his Blessings upon yourself, and those that have descended from you, is the Prayer of, Honoured Madam, Your ladyship's most obliged, and most humble Servant, WILLIAM TAYLOR. February 9 1692/ 3. SERMONS Preached upon Several Occasions. SERMON I. LUKE xuj. 30, 31. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. IT hath been a Question, whether this is a Parable or an History, A Parable surely, for otherwise many incongruities would be asserted. For it supposeth Body and Soul already in Hell, ver. 23. And in hell he lift up his eyes, being in torment; And it would suppose Charity, and care of Conversion of others in Hell, therefore it is not an History. The scope of this Parable is to teach us three Lessons. 1. To show that the Godly-Poor are Blessed, and the Unmerciful-Rich are in Everlasting Torments: Desideravit guttam, qui non dedit micam, he desired a drop of Water, that would not give a bit of Bread. 2. The irreversible Estate of the Damned, verse 26. Between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 3. That the Direction of the Holy Scriptures are the only Means to escape these Torments. This latter is represented in a Dialogue between Dives, and Abraham; Dives would have one sent from the Dead to his Father's House. Supposing that would work on them to repent. Christ's Parables do impersonate our Thoughts, we always dislike the present dispensation which God useth to reclaim us, and would have extraordinary Means, and then we presume we should believe and repent, these are our thoughts: But Abraham thinketh otherwise, or rather Christ, who is the Author of the Parable, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. By Moses and the Prophets are meant the whole Scriptures of the Old Testament and the New, these are mentioned, because these only were then written, and received by the jews; and these include the rest, the same Truth being carried on in all the Books, though more explicit in the latter. Doct. That the word of God is a more conducible means to persuade us to Repentance, than if one should come from the dead. There are two ways of Proof of this Doctrine: And therefore let us see what may be said for, and against one coming from the dead. First, If one coming from the dead be presumed to be a more Effectual Means to bring Men to Repentance and Conversion to God, it must be either because he can bring a more necessary Doctrine; or could urge better Arguments, and more perswasively; or propound these Truths with more certainty; or could by his own strength convey a Power with his Words; or rationally expect a greater concomitancy and co-operation of Grace than is ordinarily dispensed by the Word. One or other of these things it must be, or else the conceit is vain and frivolous. But now proceeding from one consideration to another, I shall show you that the Word of God hath clearly the pre-eminence, and is a far more accommodate instrument to work upon the hearts of Men, than any extraordinary dispensation whatsoever. 1. One coming from the Dead, Angel, or Man cannot bring a Doctrine more necessary; there being in the Scriptures sufficient Direction about the way to true Happiness. For which we have not only express Testimony, but apparent reason, and sensible experience. (1.) Express Testimony which should sway with Christians. 2 Tim. 3.16, 17. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. A Man of God, or Minister of the Gospel, thoroughly furnished, hath from the Scriptures full out enough to guide Man to the enjoyment of God; nothing is wanting for Information, as to Doctrine; Conviction; Arguments of Quickening, or Exhortation; for Instruction or Directions concerning the whole Duty of Man. And (2.) Apparent Reason; if God be a sufficient Teacher of Divine things, and if we suppose him willing to inform the Creatures, (neither of which can be denied without blasphemy;) then surely supposing the Scriptures to be the Word of God, (as all Christians do, and in this Debate, it is fit we should suppose) then certainly we have enough in the Scriptures, and need not that the rest of the dead should be discomposed, that there may be a fit Messenger found out to invite us to return to God. If it need proof, who can teach us the way to Blessedness, more than the Blessed God? Psal. 119.12. Blessed art thou, O Lord! Teach me thy statutes. Who more willing to show Man what is good, than the good God? Psalm 119.6.8. Thou art good, and dost good; teach me thy statutes. The Blessed God needeth not to envy us the perfection of Knowledge, as the Devil insinuated, Gen. 3.5. God doth know that in the day ye eat thereof, than your eyes shall be opened, and ye shall be as Gods, knowing good and evil. Wherein is his Happiness lessened by our perfection. And the good God, who is so full of goodness, and love to Mankind, would give us a sufficient Direction, especially since his Son appeared in Humane Nature, and became his Messenger. Would God reveal himself to any one from the Dead, yea to an Angel, more than to his own Son? Oor could he see, feel, or hear more than God hath made known to Christ? Or be presumed to have a greater Charity to Mankind than the Lord hath, whose Creatures they are no? No, no, it cannot be, he hath showed thee, O man! what is good. Micah. 6.8. Abide by that, and thou hast enough. But let us confirm it. Compare the Provisions of the Word with your own necessities. What! Would you have a Rule? And see if you have it not in the Holy Scriptures. Titus 2.11, 12. For the grace of God, that bringeth Salvation, hath appeared to all men; teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. By the grace of God is meant the Gospel, and what doth the Gospel teach us? To live soberly, righteously and godly. To enjoy God, to live with Man, and the government of ourselves. We have enough if we have all this. But we have all this in as ample manner as heart can wish for; and therefore he that cometh from the dead must either preach the same Doctrine, and then it is needless, and superfluous; or contrary things, and then how shall we believe him who are forewarned, Gal. 1.8. But though we, or an angel from heaven preach any other gospel unto you, than that which we have preached unto you, let him be accursed. Christ enters a caution against them. 2. Better Arguments cannot be urged, nor more perswasively: The Gospel is the wisdom of God, 1 Cor. 1.24. And surely God knoweth all the Wards of the Lock, and what kind of Keys will fit the Heart of Man. He hath laid forth the riches of Wisdom and Grace upon this Blessed design, and hence it is that we have such Mysterious Doctrines, such Dreadful threatenings, such Sweet Promises, such strong Obligations from the Death and Incarnation of the Son of God, from the Example of Christ, which doth secure our Direction, and encourage our Practice: Out of what Rock was Man hewn, if all this will not work upon him? What must God do? Provide a better Heaven, a hotter Hell, another Son to die for us, or a more forcible and encouraging Example than that of Jesus Christ? What's the matter that the wicked Sinner will not be alured and made tame, charm the charmer never so wisely? What do we need more to move us? Shall God pipe to you in a sweeter strain than that of Gospel-Grace or Gospel-Promises? Is the giving himself and his Christ a price too cheap to purchase your hearts? Or must he thunder to you in a more dreadful accent than the horrors of Everlasting Darkness? Are these but poor and mean Scarecrows, to tell you of a Pit without a bottom, of a Worm that never dyeth, of a Fire that shall never be quenched? Or what is the matter that the Sinner stirreth not? Is the Scripture a dead Letter? And needeth it to be actuated and enforced by a living voice? God hath provided us Apostles and Prophets to write Scriptures; so Pastors and Teachers, to explain and apply Scriptures, Eph. 4.11. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. Men who are concerned as well as ourselves, the value of whose credit we know by their faithfulness in other things, that have the same Temptations, Affections and Necessities as we have; Men with whom we may more familiarly converse, and with less fright than with one from the dead. Oh but one that cometh from the dead is supposed to testify his own sight and knowledge, and so to speak more feelingly. And have not Gods Messengers some experience? Cannot they say, we declare to you the things which we have seen, and heard, and felt? Have they not been scorched by the Spirit of Conviction, tasted Comfort, felt a change in their own hearts? What can any Messenger from the dead say, that hath not been told you over again and again a thousand times? Would he say that all shall die? That you see with your Eyes, that presently after Death cometh Judgement? That you pretend to believe already; that the Torments of Hell are terrible and insupportable? This God hath told you over and over: And if we receive the witness of men, the witness of God is greater, 1 john 5.9. That you must repent and be converted? This is that, that is sounded in your Ears every day. Therefore we are better provided already, than to need the horror of an Apparition, or a warning from one among the dead. 3. It is not because he could propound these Truths with more certainty; for these things are already propounded to our Understandings, and we have sensible confirmation. (1.) They are propounded to our understandings with a fair and full credibility. The Holy Scriptures have in themselves a self-evidencing light, by which they make it out to the Consciences of Men, that they are of God. Every thing that hath passed the hand of God discovereth its Author, all God's works have his Signature and Impression upon them, which is legible and visible to every attentive beholder, Rom. 1.20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead; so that they are without excuse: Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work. Not a pile of grass but showeth its Maker, Praesentem refert quaelibet herba Deum; and surely his Word, (which he hath magnified above all his name, Psal. 138.2.) is not altogether without such an impress and stamp of God upon it, therein being revealed things most worthy of the Truth, Wisdom, Goodness, and Holiness of God; and suitable to that Wisdom and Truth that is in us, so far as there is any in us. What shall I speak of the most satisfactory way of Reconciliation with God? The fairest draught of Moral perfection, far beyond all that which is of mere Humane Recommendation? Here is no dead fly in this box of Ointment, but all pure and holy without mixture, nothing so accommodate to the necessities of Man, and fit to bring us to the enjoyment of that which the reasonable Nature aimeth at. What shall I speak of the Majesty of the Style, the genuine simplicity of the Narrations, the Harmony of the Parts, the Sublimity of the Doctrines, the Impartiality and Purity of the Precepts, the overflow of God's Love in the Promises, the glorious Rewards, the certainty of the Prophecies? All which are so many innate Characters and Evidences of the Divine Authority of these Writings, by which they clearly insinuate themselves with wonderful force and power into the Consciences of Men, 2 Cor. 4.2. But have renounced the hidden things of dishonesty, not walking in craftiness, not handling the word of God deceitfully; but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God. There was an evidence in the Truth itself preached by the Apostles, so there is in the word written by the Apostle, for the voice could add nothing to it, and the Writing take nothing from it. A Man of Art and Judgement discovereth himself in every Book he writeth, Aristotle's Writings show him a Person of great knowledge. Can a Book have God for its Author, and have nothing to discover its Author? 'Tis unreasonable: Masters in Writing or Painting show their hand, the Scripture doth not stand or fall to the courtesies of Man. Well then, if these things be so, (as certainly they are so) we have more certainty by the Word itself, than possibly we can have by a Messenger from the dead, yea, or a voice from Heaven, for it hath such a signature of God upon it, that we need go no further, 2 Pet. 1.18, 19 And this voice which came from heaven we heard, when we were with him in the holy Mount, who have also [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts. What greater confirmation, could the Apostles expect, than that voice from Heaven? This is my beloved Son, in whom I am well pleased, Matth. 17.5. Yet Peter who heard that voice, telleth us, that comparatively we have greater security from and by the written Word, not in itself, but as it is given in evidence to us, so that there is no compare between it and one from the dead. 2. We have sensible Confirmations: We are wrought upon by sense; now is not ordinarily the word as sensibly confirmed to us, as it would be by a Vision or Apparition from the dead? (1.) There is the Holiness of Professors, 1 Cor. 14.25. And thus are the secrets of his heart made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth, 1 Pet. 4.4. Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you. Is it not more wonder to see a Living Man, that hath not devested himself of the Interests and Concernments of Flesh and Blood, to deny himself for things to come, then to hear a tale from a dead Man. (2.) There is the constancy of the Martyrs, that have ratified this Truth with the loss of their dearest concernments, Revel. 12.11. And they overcame by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death. 'Tis possible a Man may suffer for a false Religion and Sacrifice a stout Body to a stubborn mind: But is there no true Gold because there hath been some counterfeit Coin? The Devils Martyrs have not been so many for number, nor for Temper and Quality so Holy, so Wise, so Meek as the Champions of the Truth. The Christian Religion can show you Persons of all Ages, young and old; of all Sexes, Men and Women; of all Conditions of Life, Noble and of Low Degree; of all Qualities, Learned and Unlearned. [See Sermons on John 17. p. 256.] 3. Then there is the inward feeling of God's Children, they find a Power in the word, convincing, changing, comforting, fortifying their hearts. These can speak of what they hear, feel, and taste, as well as one that cometh from the dead. They have answerable impressions on their hearts, Heb. 8.10. I will put my laws into their mind and write them in their hearts, 2 Cor. 3.3. Ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the spirit of the living God, not in tables of stone, but in fleshly tables of the heart. All this stamped upon the heart in legible Characters. A true Christian is the lively transcript of his Religion; the Scriptures are the Original, and every Believer is the Copy, it is gone over again in his heart. 4. Those that have no Experience of this have a secret fear of the power of the word, john 3.20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. He will not come to the light, because he is afraid of the Majesty of God shining forth in the Scriptures: Men dare not muse upon, and seriously consider the Doctrine therein contained. Atheism lieth in the heart, the Seat of desires, Psalms 14.1. The fool hath said in his heart, there is no God. Men question the word, because they would not have it true; they are willing to indulge their lusts, and therefore they are afraid of the word that forbiddeth them: As Ahab was loath to hear Michajah, because he prophesied evil: Strong Lust maketh us incredulous. A Malefactor desireth to destroy the Records and Evidences that are against him. (5.) There are also outward Effects of the Power of the Word; its propagation throughout all the World within thirty years, or thereabout, the Doctrine itself contrary to Nature, it doth not court the Senses, nor woe the Flesh; it doth not make offers of splendour of Life, or Pleasures and Profits, but biddeth us deny these things, and expect troubles; the drift of it is to teach Men to row against the stream of Flesh and Blood, to renounce our Lusts, deny our Interests. And this was done by a ●ew Fishermen, who had no long Sword, no Public Interest or Authority to back them, and that in the face of the Learned World; when all Civil Disciplines were in there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height. The word prevailed against Ancient Customs, the Ark was to be set up in the Temple, that was already occupied and possessed by Dagon. (6.) Then consider the many sensible Effects of the Word, as the Accomplishment of Prophecies, Promises, threatenings, and Answer of Prayers, God's Providence is a Comment upon Scripture. It is an Authentic Register, and Infallible Prognostication and Calendar. We need not have one come from the dead to tell the truth of it, it is fulfilled before our eyes every day. 4. Or else they can convey a Power, or expect that God will cooperate more with their report, than with the Holy Scriptures. Surely they are finite Creatures though passed out of this Life: Nothing can convert and turn the heart of Man, but the Infinite Power of God; all the Angels in Heaven cannot pluck one Sinner out of the State of Nature. We read one Angel could destroy One Hundred Eighty Five Thousand in Senacheribs Host, 1 Kings 19.35. But all the Angels cannot convert one Soul. But will God cooperate? Alas when all prejudices are removed, Men are nothing the better, till the Lord puts in his Grace; the jews suppose Moses and the Prophets to be of God, they were confirmed by notable Miracles, the fame of which continue among them. But the matter is about God's Efficacy; But now God concurreth with his instituted Course, common means of Gods appointing have a singular efficacy annexed, as Reading, Acts 8.32. Hearing Mark 4.24. Meditation, Acts 17.11. Christ died to sanctify Ordinances, Eph. 5.26. and there if ever shall we meet with the Power and Grace of God. Secondly, Against it: There are more rational prejudices that lie against any other way than this way that God hath taken. As to instance in the matter in hand. 1. It is no mean scruple about the lawfulness of harkening to one that should come from the Dead, since they are out of the Sphere of our Commerce, and it is a disparagement to the great Doctor of the Church Against consulting with the Dead, See Deut 18.10, 11, 12, with 14, 15. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a wi●ch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord, and because of the abominations the Lord thy God doth drive them out from before thee. For these nations which thou shalt possess harkened unto observers of times, and unto diviners, but as for thee the Lord thy God hath not suffered thee so to do. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken. It would make Religion ridiculous, like a story of Hobgoblins and Bugbears, wherewith we fright Children, or like the fond superstitions of the Heathens, that held the World under the servility and bondage of scrupulous fears. 2. It is not so sure a way. How could we trust or believe any one that should bring a message from the dead, since impostors are so rise? Satan can turn himself into an Angel of Light. What security can we have against delusions? How miserably we may be deceived by Stories from the dead, is to be seen in Popery. Therefore it is a favour that we have such a sure rule. Gal. 1.8. But though we, or an angel from heaven, preach any other gospel unto you, than that we have preached unto you, let him be accursed. We shall never be free from evil designs. 3. It is not so effectual a course as some think. The great Doctor of the Church arose from the dead, which was confirmed by Five Hundred Witnesses, nothing so credible, and yet they would not believe and repent for all that. The jews would not believe Lazarus, when after he had been four days dead, he was raised up again. 4. 'Tis not so familiar a way, and therefore not so fit to instil Faith, and reduce Men to God's purpose by degrees, as the written word, to which we may have recourse without affrightment, and that at all times. This Spirit must be supposed to appear but rarely; for if it were frequent, and settled into a constant converse, the way would be contemned. But here we may view and review the Counsel of God in our most deliberate and serious thoughts, and by searching come to know the mind of God. Faith groweth in a rational way, Acts 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so. 1. USE. Information. 1. That Man is apt to indent with God about believing and repenting upon terms of his own making, Matth. 27.42. If he be the king of Israel, let him now come down from the cross, and we will believe him. Psal. 78.19. Can God furnish a table in the wilderness, Matth. 4.3. If thou be the Son of God, command that these stones be made bread. Many require Miracles, or new Apostles, that maketh them turn Seekers; or a Testimony from the dead, a Spirit or a Vision, and that maketh them turn Atheists; or an Infallible Interpreter, that should solve all questions, or excuse them from the pains of Study and Prayer, and that maketh them turn Papists. Thus foolishly would we give Laws to Heaven, and prescribe to God how he shall reveal his mind to Men. God will not always give sensible confirmation. 2. There lie more prejudices by far against any way of our devising, than against the course which God hath instituted for the furthering of our Repentance. Man is an ill Caterer for himself, the People slighted Moses, and would hear God himself speak. But when he thundered upon the Mount, than they say, Let us no more hear the voice of God, for than we shall die, Exod. 20.19. And they said unto Moses, speak thou with us, and we will hear; but let not God speak with us, lest we die. All Gods institutions are full of reason, and if we had Eyes to see it, we could not be better provided for. 3. God in giving the Scriptures hath done more for us than we could imagine, yea, better than we could wish to ourselves. He hath certainly done enough to leave us without excuse. You think if one came from the dead, this would be better, but you have more, and therefore if you be damned, it will not be for want of Power, but want of Will, you have more than if one came from the dead. Try what you can do with Moses and the Prophets. It is a great Mercy to have a Rule by which all Doctrines are to be tried, to have a Standard and Measure of Faith; and that put into Writing, to preserve it against the weakness of Memory, and the Treachery of evil designs; and that translated into all Languages. That we have such a Rule, and so thoroughly finished is a great Mercy. 4. That we are apt to betray present advantages by wishes of another Dispensation, as that we may have Oracles and Miracles. It is but a shift to think of other means than God hath provided. They that believe not the Word, will not believe one that should come from the dead. Extraordinary means will not work upon them, upon whom ordinary do not prevail. Whatever Dispensation God uses, Man is Man still, Psalm 78.22, 23, 24. They believed not in God, and trusted not in his salvation, though he had commanded the clouds from above, and had opened the doors of heaven. And had reigned down Manna upon them to eat, and had given them the corn of heaven. There were Unbelievers and Carnal Wretches when there were Miracles, and so there would be still. Though there were never so sufficient proof, yet such is our perverseness, that we shall slight God's Counsel, Man is ever at odds with the present Dispensation. It is a sign the heart is out of order, or else any Doctrine that is of God would set it a work. 5. Those that like not the Message will ever quarrel at the Messenger, and when the heart is wanting, something is wanting. We have means enough to believe, it is our own carelessness and obstinacy that we do not, Matth. 11.18, 19 john came neither eating, nor drinking, and they say he hath a Devil. The Son of man came eating, and drinking, and they say, Behold! a man gluttonous, and a wine-bibber. a friend of publicans and sinners. There is always one exception or another. 6. How credulous we are to Fables, and how incredulous as to undoubted Truths? Spirits and Apparitions, these things are regarded by us; but the Testimony of the Spirit of God speaking in the Scriptures is little regarded. 2. USE. To exhort us to improve the Scriptures to Repentance. This is the great work. Here I shall show you, 1. What Repentance is. 2. What the Holy Scriptures offer to work us to Repentance. 3. How we may improve these. I. What Repentance is. It is a turning of the whole Heart from Sin and Satan. to serve God in newness of Life: Or a turning from Sin, because God hath forbidden it, to that which is good, because God hath commanded it. There are in it as in every action two terms, a quo and ad quem: (1.) The Terminus a quo, that from which we are to turn. We turn from something, from Sin, Acts 8.22. Repent of this thy wickedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from thy wickedness, from dead works, Heb. 6.1. Repentance from dead works. And Satan is sometimes made the term from which, because the Sinner falleth to his share, Acts 26.18. To turn them from darkness to light, and from the power of Satan to God. 2, The terminus ad quem, the term to which we are to turn, that is, to God. Acts 20, 21. Repentance towards God, to the truth, 2 Tim. 2.25. If God peradventure will give them repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the acknowledgement of the truth. To Holiness and newness of Life, Rom. 6.4. Even so we also should walk in newness of life. To Life, Acts 11.18. Then hath God also to the Gentiles granted repentance unto life. According to which terms there is a double Action required of us, Humiliation, and Reformation; Humiliation or Compunction, and a due remorse for Sin; Reformation, or a change of course. Which answereth to the double work of God upon the Soul, Mortification, or the subduing of Sin; vivification, or the infusion of Life. So suitably there are aversion from Sin, and a conversion to God, and the things of God; which is expressed by two Duties, confession of Sin, and entering into Covenant with God; serious confession of Sin is Mortification acted, entering into Covenant with God is vivification acted, or the desire of Grace expressed. Confession of Sin is required, that a Man laying aside all Extenuations, Evasions and Excuses may take shame to himself, giving Glory to God entering into Covenant with God, is required, that a Man may be under a firm Obligation of Obedience, and be cautious over his own heart and ways; the one respects Sin past, the other Sin to come. First, Let us speak of the first Act, and the Terminus a quo, turning from Sin. Supposing the Judgement enlightened, and the Heart made tender by Grace, the work doth mainly discover itself in the Affections of Fear, Shame, Grief and Indignation. True Humiliation is begun in Fear, continued in Shame, carried on by Sorrow, and endeth in Indignation. And so Sin is renounced, and the Power of it broken. And indeed when ever we renew our Repentance upon special occasions, these are the Affections that are to be exercised. They all have a proper ground and consideration to set them at work. (1.) Fear leadeth the Rank. That trembleth at the Wrath of God, and Judgement to come; an accusing Conscience telling us that we are in a state of Damnation. (2.) Shame looketh upon Sin not only as hurtful, but filthy and brutish: 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fear of just reproach for the filthiness and folly of Sin. (3.) Sorrow loks upon God's goodness, and Sins unkindness; lamenting that ever we should lose the favour of such a God as this is, who hath made us, and kept us, and gave his Son to die for Mankind; now that we should forfeit his favour! (4.) Indignation is stirred up by the unseemliness and disproportion of Sin to the Nature of Man, much more to Grace infused, or that Interest we have, or would have by Christ. In short, Fear looketh upon Sin as damning; Shame as defiling; Sorrow as offensive to God; Indignation is mis-becoming our present Resolutions, Hopes and Interests. The guilt of Sin causeth Fear; the stain, shame, the unkindness, sorrow, the unsuitableness, indignation. By this means did we come to be divorced from Sin, and by these means it is daily weakened. 1. The first awakening of the Soul is by the sense of the Wrath of God, and Everlasting Woe denounced on impenitent Sinners. You have done that which in its own Nature deserveth you should suffer Eternal Torments, and be separated from the Lord, and be cast forth with the Devil and his Angels. And then the Sinner being under a fear of being condemned, cryeth out, O what shall I do to flee from the Wrath to come! I am undone and lost, unless God help me. I say, here the work beginneth, Punishment is soon felt, and the first Notion that we have of Sin is the guilt of it, which causeth ●ears and terrors with respect to the Wrath that is to ensue. So it is said of those Converts, Acts 2.37. That they were pricked at their hearts; they were troubled about their Condition. It requireth a quicker and more tender sense, to be sensible of the folly and filthiness of Sin A Man that is covered with noisome Boils and Soars, the first thing that affecteth him is the pain, though he also abhorreth the sight and smell of them▪ First, We tremble at the thought of God's Judgements, before we are ashamed of Sin, or grieve for it: In renewing our Repentance this is an Ingredient. It is not against the liberty of the Gospel to make use of threatenings; we are sluggish, and need all kind of helps. 2. There is Shame and self-loathing; which ariseth from an apprehension of the odiousness of Sin, Ezek. 6.9. They shall loathe themselves for the evils which they have committed in all their abominations. job 42.6. I abhor myself, and repent in dust and ashes: So Ezra 9.6. O my God I am ashamed, and blush to lift up my face to thee, my God. They are ashamed to look God in the face, they have dealt so unworthily with him: This is to hate Sin as Sin, when a Man is not only afraid of it, but ashamed of it, as it is against the Revealed Will of God; not only as it bringeth Misery, but as it crosses Gods Will: Not only for the Evil after Sin, but the Evil in Sin: That you have polluted your Souls, defiled your Natures, defaced the Image of God, become as a Beast before him, Psalm 73.22. So foolish was I, and ignorant, I was as a beast before thee. O what a Fool I was to turn my back upon God to imagine that any good could come of Sin which God hateth! and to practise a thing so unbefitting the reasonable Nature! 3. Sorrow and Lamentation to the Lord; which ariseth from a thought of the Lords goodness, and Sins unkindness, Zach. 12.10. They shall look upon me whom they have pierced, and they shall mourn for him. Luke 7.47. She wept much because she loved much. Sin will affect the heart most, when the wrong done to God is considered, who never showed any backwardness to our good; but who gave his Son to die for us. He made us at first, and how soon can he take from us that which he hath given us. He hath obliged us with a multitude of benefits, Isa. 1.3. I have nourished and brought up children, and they have rebelled against me. Rom. 2.4. Or despisest thou the riches of his goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? And shall we use all these as Weapons of Unrighteousness? Food, Raiment, Peace, Plenty? Ah but his Christ above all? Oh, never any sinned as I have done! The Devil sinned, but Christ never died for him, as he did for me: judas sinned, but he was never pardoned as I have been: Achan sinned, but he had not that Light and Knowledge of the Gospel that I have had; he did not live under such Means as I have enjoyed; we content ourselves with an hasty Sigh, Oh but it is a deep Sorrow that is required, and an active pungent grief, renting the heart, joel 2.13. Afflicting the soul: Levit. 16.29. Matth. 26.75. Peter wept bitterly. When we are touched with a sense of our unkindness to God, we shall mourn. 4. Indignation, which is an Act of our hatred against Sin, hatred quickened into a Zeal against it. Indignation is the Souls expulsive faculty, when we heartily renounce it, as unsuitable to our present resolutions, professions and hopes, Isa. 30.22. Thou shalt cast them away as a menstruous cloth; thou shalt say unto them, Get ye hence. So Hosea 14.8. Ephraim shall say, What have I any more to do with idols? The Soul saith first, when it is convinced, Oh what have I done! And then, What shall I do? And then, What have I any more to do? If a Christian did remember what he is, and what he hopeth for, these Questions would be more rise with him: Repentance is not a bare purpose to leave Sin, but to leave it with an hatred and deep displeasure against it. SERMON II. LUKE xuj. 30, 31. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. Secondly, I Now proceed to the next term, which is the Terminus ad quem, turning to God, which is done in two things. 1. A Settled Purpose and Solemn Dedication of ourselves to his Use and Service, which is a Resolution taken up upon Debates of Conscience, Luke 15.17, 18. And when he came to himself, he said, how many hired servants of my fathers have bread enough, and to spare, and I perish with hunger, I will arise and go to my father. First he came to himself, than I will go to my Father. This ariseth out of a sense of God's Mercy in Christ, Rom. 12.1. I beseech you, brethren! by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. Lord! accept me for thine, and is the Fruit of supernatural Grace, james 1.18. Of his own will begat he us with the word of truth; and is accompanied with shame that God so long hath been kept out of his Right, 1 Pet. 4.3. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable idolatries; and a purpose to serve him with all our might. 2. It is seconded by a real performance. Matth. 3.8. Bring forth therefore fruits meet for repentance. Acts 26.20. That they should repent, and turn to God, and do works meet for repentance. Without these he is a Liar, and deceiveth his own Soul; if the Heart be not more watchful over itself, afraid to offend God, and grieve his Spirit, more tender of the least Sin, more careful to please God in all things, more close at work in the business of Eternal Life. These are fruits worthy of Repentance; this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which we do more than Carnal Hypocrites, Fruits suitable to the power of Grace working in us, and to our professions of respect to God. This is the sum of the Doctrine of Repentance. II. What doth the Scripture offer to persuade us to this work. 1. It clearly layeth down the absolute and indispensible necessity of it in grown Persons, or such as are come to years of discretion, Acts 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Luke 13.5. Except ye repent, ye shall all likewise perish. Ezek. 33.11. Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live: Turn ye, turn ye, from your evil ways, for why will ye die? O house of Israel! One way or the other, turn or die; it is no moot point or matter of Controversy. There are many Controversies about other things, but in this all is clear. Many will say, there is such a doubtfulness, that every one bringeth Scripture, and maketh a nose of wax of it, ductile and pliable to his own fancy. But in points of absolute Duty it is fully clear, and in the Marks of one that shall go to Heaven or to Hell, especially in the Doctrine of Repentance. Make use of the Scriptures, and practice conscientiously according to your Light, and God will clear up his mind to you. By Study, and Prayer, and Practice, you will come to an increase of Knowledge, john 7.17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself. 2. It doth not only call for Repentance, but a speedy Repentance: Heb. 3.7, 8. Wherefore as the Holy Ghost saith, to day; if ye will hear his voice, harden not your hearts: joel 2.12. Therefore also now saith the Lord, Turn ye even to me with all your heart, God standeth upon now. If the Season were not determined, yet the Nature of the thing would bear it. A necessary work that is to be once done, should not be left to uncertainties. But because Men are loose and arbitrary, and think they may make use of Repentance at their leisure, therefore the Scripture is as peremptory for the Time, as for the thing: Now, and to day, if you will hear his voice, harden not your hearts: Assoon as you are convinced of your sinful estate. Why not now? Sin is such an evil that you cannot be rid of it too soon: Sin is as a Poison in the Bowels, a Fire in a Building: Now who will say, we will get an Antidote next Week? Or quench the Fire hereafter? Sin is a Wound, and shall we let it alone till it fester and rankle? No Wound so dangerous as that which destroyeth Body and Soul; no Fire so dreadful, as the Wrath of God; no Poison so hurtful as that of Sin, it robbeth us of Eternal Life. God hath not given us leave for a day, nor for a moment. If a Man were banished by Proclamation, and it were Death whoever should entertain and harbour him after ten days, till the time were out, there were no danger; but God faith now. When we are in any trouble, we cannot brook any delay, Psalm 102.2. In the day when I call, answer me speedily: We must have a present Answer; and shall God stand waiting, when there's danger of his dishonour? Therefore now while it is to day turn unto God. To Morrow is a very uncertain thing. Besides, if you were certain of to Morrow, it is folly to lie under the Wrath of God any longer. If really you are convinced of a Sinful State, why do you not repent and return to God now? In every Sinful Action thou art laying thy Soul at pawn, and one Sin more may fill up the Measure of your Iniquity. Besides, every day will make you more unfit to turn to God; and it is base self-love to think of indulging the Flesh longer, provided at length you can be saved. 3. The Scripture showeth the profit of it: (1.) What a Remedy it is against Sin. Ezek. 18.30. Repent, and turn yourselves from your transgressions, so iniquity shall not be your ruin. Every Man is a Sinner, but every Man shall not die by Sin. There is in Sin reatus, culpa, poena, macula: (1.) Reatus, the Gild that is blotted out, Acts 3.19. Repent, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Sin is written in two Books, one in Gods keeping, the other in our own. He doth not say, that we may blot out our Sins out of God's Book, that is not the Debtors, but the Creditors work, to cross the Book, Isa. 43.25. I even I am he, that blotteth out thy transgressions for mine own sake, and will not remember thy sins. There is an hand-writing against us, but it is blotted out when we repent. Our own Book is the Book of Conscience, Heb. 10.22. Having our hearts sprinkled from an evil conscience: The Worm of Conscience gnaws us till we repent, than the Spirit blotteth it out of our hearts. (2.) Macula, the stain; the more a Man sinneth, the more he is inclined to Sin; as a brand that hath been once in the fire is apt to take fire again. We lose tenderness by every act of Sin, and the smart of Repentance is a means to kill the Sin, as breaking up the fallow Ground doth destroy the Weeds. jer. 4.3. Break up your fallow ground, and sow not among thorns. (3.) Culpa, the Blame: God will not upbraid us with former Sins: Mark 16.7. Go tell my disciples and Peter: It is judged in one Court already; not a word of Peter's miscarriage, tell him, I am risen. (4.) Poena, the Punishment that is done away by Repentance, we may look for days of Refreshment. (2.) The Comfort it will bring. God hath Comforts for his Mourners, Matth. 5.4. Blessed are they that mourn, for they shall be comforted. Never such sweet revivings as after Godly sorrow; 2 Cor. 7.10. For godly sorrow worketh repentance to salvation never to be repent of. Many have repent of their Carnal Mirth, but never any of their Godly sorrow; you will never curse the day of your new birth. 4. The Scripture offereth Grace, and help of God to work this in us: Ezek. 11.19, 20. I will give them one heart, and I will put a new spirits within you, and I will take the stony heart out of their flesh, and will give them an heart of flesh. That they may walk in my statutes, and keep mine ordinances, and do them, and they shall be my people, and I will be their God. Men will say they cannot repent, come and wait upon God, and he will give you to repent, Acts 11.18. Then hath God also to the Gentiles granted repentance unto life God doth not only give occasions of Repentance, time of Repentance, means of Repentance, but power to repent, yea, repentance itself, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. So that if we would turn wrangling into Prayer, and bemoan ourselves, and say, jer. 31.18. Turn us O Lord! and we shall be turned: If we would follow him close, we need not be discouraged. 5. The Scripture layeth down powerful Arguments to quicken us to Repentance, which have a marvellous tendency and influence that way. I shall single out three, The Death of Christ, The Day of Judgement, and the Torments of Hell. 1. The Death of Christ. A serious Consideration of the Death of Christ will further Humiliation and Reformation. 1. Humiliation. (1.) Here is the highest instance of the Love of God, and the purest Fountain of Tears is God's Love; Mary wept much, because much was forgiven her. Nothing thaweth the Heart more than the warm beams of Mercy. Wrath causeth Sorrow to flow like Water out of a Still by the force of Fire, but Love gently melteth the Heart, and causeth it to run out at the Eyes in a Flood and Stream of Tears. Here is the highest instance of Gods Love. Christ is the greatest gift that ever he gave the World; when he gave us Life, and Breath, and all things; though he gave them to us, yet he gave us nothing from himself: But now out of his bosom he gave us Christ, that is Love, john 3.16. God so loved the world, that he gave his only begotten Son. It cannot be told, it can only be wondered at: Rom. 5.8. But God commended his love towards us, in that while we were yet sinners, Christ died for us. So great a Person for such vile Creatures! How can an ingenuous heart think of this? I have sinned against God that gave his Christ! I have grieved his Spirit, that loved me, and died for me! Saul had an hard Heart, and yet he wept when David told him, how he had spared him, when it was in his power to kill him, 1 Sam. 24.16. Had God done no more for us but spared us, that should melt us; but he commended his Love that Christ died for us. 2. Here is the truest spectacle of Sin, for all that was done to Christ, Sin did it. What could Men or Devils do? Men could do nothing, john 18.6. Assoon as he said unto them, I am he, they went backward, and fell to the ground: Poor Dust and Ashes swooned at the breath of his Mouth. Not Devils, he could cast them out with a Word. Not God's Justice, that hath no place against Innocency. No, it was we, not judas, nor Pilate, nor the Romans, nor the jews, but we that have pierced him, Zechar. 12.10. They shall look upon me whom they have pierced. This will give us the truest spectacle of Sin. The old World was a sad spectacle, but that is no wonder, a filthy World to be washed with a Deluge. Sodom was another sad spectacle, Hell was reigned out of Heaven, but it is no wonder to see combustible matter burn. But Christ was a green Tree, the Son of God, Holy, and Undefiled, who was made Sin only by a voluntary susception, but when he was made Sin, God spared him not. Now the heinousness of Sin appeareth, (1.) In the value of the Sacrifice. (2.) The Extremity of his Sufferings. 1. In the value of the Sacrifice. Nothing could expiate Sin, but the Blood, and Shame, and Agonies of the Son of God. A Man would have thought that a Word of Christ's Mouth would have pacified God, but so great was the offence, that though he cried with strong cries, God would not hear him, till he had endured his Wrath. Christ prayed, Matth. 26.39. O my Father! If it be possible, let this cup pass from me. But God would not bate him a farthing. If you would know Sin, go to Golgotha. 2. The Extremity of his Sufferings. His outward Sufferings were much. If you consider the Majesty of his Person, he was the Great God, that filled Heaven and Earth with his Glory, and yet was sold for thirty pence, the price of a Slave. His back was mangled with Whips, his Body nailed to the Cross, he was scorned in all his Offices, a variety of Sorrow was poured in by the Conduit of every sense, seeing, smelling, tasting, hearing, and feeling. If you consider the Excellency of his Constitution, his Body being framed by the Holy Ghost was of a more exact temper, his Senses more lively; they that enjoy Life in a higher measure than others, the more delicate the Sense, the higher the Pain; the back of a Slave is not so sensible of strokes, as of one that is nicely and tenderly bred. His Senses were kept lively and in their full vigour, he refused the stupifying Cup that was given to him. He kept his strength to the last, this appeared by his strong cry when he gave up the Ghost, Luke 23.46. And when jesus had cried with a loud voice, he said, Father! Into thy hands I commend my spirit; and having said thus, he gave up the ghost. But what is this to what is inward? The Agonies of his Soul under the Curse and Wrath of God due for Sin; his Desertion of the Father, it is more to see the Sun eclipsed, than to see a Candle put out; he complained that his soul was exceeding sorrowful, even unto death, Matth. 26.38. His Soul dwelled with God in a Personal Union, Christ knew how to value his Father's Wrath, he had an excellent Judgement, and tender Affections. When he sweat drops of curdled Blood, he needed support from an Angel. Now put all these Circumstances together, and see if Sin be a light thing. Object. But many think this lesseneth Sorrow. Christ hath endured so much, what need they be troubled? Answ. (1.) These know not what Faith and Love meaneth. Can a Man love Christ, and not mourn for that which was the cause of his Sufferings? Thou art the Man that laid all this upon Christ. (2.) 'Slight thoughts of Sin are a disparagement of Christ's Sufferings, you make nothing of that which cost him so dear. (3.) Christ's Death doth not nullify our Duty in this kind, but ratify it. He died not only to expiate the guilt of Sin, but also to show the heinousness of it. God might have taken another course. This for Humiliation. 2. As to Reformation. The Death of Christ furthereth this: 1. By way of Obligation, Gal. 2.20. I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me. The great Argument that quickeneth us to the Spiritual Life is, that it is a thing pleasing and acceptable to him. If we knew any thing pleasing and acceptable to a Man that had redeemed us out of a miserable thraldom, we would do it. They are unthankful Wretches, that dare to deny Christ any thing. 2. By way of Purchase. Our Liberty from Sin was bought at a dear rate, not with Silver and Gold. You disparage your Redeemer, and seek to put him to shame, if you live in Sin, for you go about to make void the purchase, and to overturn the whole business, which Christ hath been establishing with so great a cost: He paid dear for that Grace which you slight; you tie the Bonds which he came to loosen. 3. By way of Conformity to the purity of our Sacrifice. He was without spot and blemish. A Carnal Christian dishonoureth his Head, and puts him to an open shame, as if the Church were but a Sanctuary for naughty Men, and Christianity a design to make us less Careful and Holy. What a spotted Christ do we hold forth to the World! We are to look upon Christ crucified, so as to be crucified with him. 2. The Day of Judgement. The serious Consideration of that day is an help to Repentance; Acts 17.30, 31. He hath commanded all men every where to repent. Because he hath appointed a day in which he will judge the world in righteousness: As Hell worketh on Fear, so this on Shame. It helpeth Humiliation and Reformation. 1. Humiliation. It is a means to prevent the Shame of that Day; if we do not call Sin to mind, God will call it to mind, Psalm 50.21. I will set thy sins in order before thee. The Book of Conscience shall be opened, and not only ours, but God's Book too. Now it will cost us grief to look upon our Sins, than grief with desperation, terms of Grace are ended, and we can have no hope. A Sinner now blots the Book that is in his own keeping, but then he cannot: We will not own the Convictions of the Word, when it showeth our Face; but then jude 15. He will convince all that are ungodly of all their ungodly deeds that they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. Confession now is neglected, but then all shall be brought to light out of our own Reins: 1 Cor. 4.5. judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God. Let us take shame before it be imposed on us. Sins repent of will not be mentioned to our confusion, but only to the glorifying of the Riches of the Lords Grace. They that repent their Sins shall be then blotted out. Acts 3.19. Repent and be converted, that your sins may be blotted out when the days of refreshing shall come from the presence of the Lord. 2. Reformation. It includeth Faith and Obedience. (1.) Faith. Let us get our discharge before that day cometh, than we shall have boldness, 1 john 2.28. And now little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming. The Members of Christ's Mystical Body need not to be afraid of Christ's Judgement, their Advocate shall be their Judge; their Hearts are sprinkled with his Blood, as the Door-posts against the destroying Angel. They that are not careful to be found in Christ, surely they do not believe that God will make inquisition for Sinners. Is the day of Judgement a Fable? Scripture and Conscience saith the contrary; Or are we innocent? Or hath God provided another way than Christ? (2) Obedience. Every thing is written, and must be reviewed. If things were forgotten, assoon as we forget them, we need not revise our Acts, or be so careful of our Conversations. Oh but we must come to an account! james 2.12. So speak ye, and so do, as they that shall be judged by the law of liberty: Psalm 1.5. Therefore the ungodly shall not stand in the judgement, nor sinners in the congregation of the righteous. What a shameful story will there be produced against careless Sinners? All the business of our lives is to stand in the great Congregation, and to appear with confidence. Would a Man give way to vain thoughts if he knew he were to give an account, or to vain Discourse, if he thought every idle word would be brought to Judgement; or to Carnal Actions though never so secret, if he thought that all these would come to a review, or neglect the Duties of his Calling, if he knew he were to give an account of his Stewardship, or be unmerciful to the Poor, if he did think of, Have you fed? Have you clothed? Or that he should be examined upon these questions. 3. The Consideration of Hell, or the Dreadful Punishment of Sin: For this is the matter in this Text. This is useful to think of Hell that we may shun it; presumption is a Coward, Matth. 3.7, 8. O generation of vipers! who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance. There is a forced Repentance, they that do not weep for their Sins for a while here, shall there mourn for ever with a fruitless Repentance. It is peace upon Earth. What is Hell? (1.) There is poena damni, the Punishment of loss; a separation from the presence of God, and Everlasting Exile, Depart from me ye cursed! Matth. 25.41. Luke 13.25, 26. When once the master of the house is risen, and hath shut the door, and ye begin to stand without, and to knock at the door; saying, Lord! Lord! open to us; and he shall answer and say unto you, I know ye not whence ye are; and verse 28. When ye shall see Abraham, and Isaac, and jacob, and all the prophets in the kingdom of God, and you yourselves thrust out. When God turned Adam out of Paradise, it was sad, but then he clothed him, made him Coats of skins; Adam was a Rebellious Child, and was turned out of Doors; but God had a care of him, would not turn him out of Doors without his Garments, gave him the promise of the Seed of the Woman, hopes of a better Paradise? This is the worst part of Hell, to have a glimpse of God, the remembrance of which shall remain with them for ever, and then to be shut out. Thou shalt see it with thine eyes, but not taste it. As a Prodigal reduced to Rags, goeth by the Lands and Houses he hath sold with a sad Heart. (2.) The poena sensus, The Punishments of Sense, the Worm of Conscience, and the Fire of God's Wrath. The worm of Conscience, the Sting of Conscience, when we think of our folly and imprudence. A Man may run away from his Conscience now by sleeping, reading, working, drinking, sporting, as Cain built Cities, and Saul called for Music: But in Hell there are no such Diversions, not a Thought free Day nor Night, but Memoria praeteritorum, the remembrance of what is past; slighted Means, abused Comforts, wasted Time, and Sensus praesentium, a Sense of what is present; the understanding maketh Heaven or Hell; and metus futurorum, a fear of what is to come for ever and ever. Oh blind Fools, that we did not think of these things aforehand. The pleasures of the World for a Thousand years will not countervail one minutes torment. And then the Fire shall never be quenched: Heb. 10.31. It is a fearful thing to fall into the hands of the the living God. Do but make trial, and put your finger in the Candle, and see how you can bear it. Isa. 33.14. Who among us can dwell with the devouring fire? who among us shall dwell with everlasting burnings? III. How to improve the Scriptures to Repentance. 1. Believe them as you would an Oracle, or one from the dead. Consider the Authority and Veracity of God. The Authority of God, God Commandeth Men to repent, charge the heart in the Name of God, as it will answer to him another day: If God had bidden thee do some greater thing, wouldst not thou have done it? Will you contradict your Maker? The Veracity of God, these things are true. If you had heard a voice from Heaven, as Abraham, or had a Vision, or a Messenger sent out of the other World, you would believe; you would think him to have a very hard heart, that is not warned by an Oracle, or frighted by an Apparition. God himself hath spoken in his Word, and is not he of Credit? You would fly in the face of him that should give you the lie, and will you give the lie to the God of Truth? We should be ashamed that the Word, which is a greater and surer Revelation than Oracles or Apparitions, should prevail no more with us, and that all those Arts of Grace, which are used in the Scriptures do not persuade us to Obedience and Amendment of Life. There is more Reason to persuade a Rational Man that the Scriptures are true, and worth the heeding, than to persuade him of the Truth of any voice from Heaven, or Message by one from the Dead. There you are warned, that if you are un-believing, un-holy, or un-charitable, you shall go to Hell, and as Lot seemed to his Sons in law as one that mocked, e n. 19.14. so we are looked on, as if we were in jest, and it were a matter of course to make one another sad by repeating of Matters mournful and lamentable. If thou hadst seen a Ghost this last Night, or a Devil had appeared to thee in Man's shape, thou wouldst have been terrified, and shall not the threatenings of the word startle thee? So when you are spoken to concerning the joys of Heaven, it should not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as an idle tale, as it is said, Luke 24.11. And their words seemed unto them as idle tales, and they believed them not. The Report of Christ's Resurrection was an idle tale. If an Angel had told you that within such a compass of years you should be in another world, he would have been credited; but you have a more sure word of Prophecy, we tell you the same from God's word, and yet we are not regarded, as the Israelites did not believe the Spies. 2. Urge thy Heart with it, Recollect yourselves, Rom. 8.31. What shall we then say to these things? Come to yourselves, Luke 15.17. And when he came to himself. The Prodigal came to himself before he thought of returning to his Father. Psalm 22.27. All the ends of the earth shall remember, and return unto the Lord. Think with yourselves, whence am I? Whither am I going? What have I done in the work of Repentance? What will become of me to all Eternity? Here in the Scriptures God himself hath told me what I must look for, and will God deceive me? Oh let me take God's Directions for the saving of my Soul. I might take occasion hence to press you to bless God for transmitting such a Doctrine to us, and to give you caution not to look after other Revelations; there are none, or if there were, none can be so certain, and so sufficient as this. And whatever is pretended as a Message from God, bring it to the Scriptures, Isa. 8.20. To the law and to the testimonies, if they speak not according to this word, it is because there is no light in them. Some cry up the Church, some the Spirit in contradiction to the Scriptures; do you take the middle course, go to the word opened and dispensed in the Church, and wait for the Spirits teaching. And whatever is pretended, if it be not according to this, there is no light in it, and if there be no Light of Knowledge, there will be no Light of Comfort, and no Light of Happiness. A SERMON ON HEB. xiii. 20, 21. Now the God of peace that brought again from the dead our Lord jesus, that great shepherd of the sheep, through the blood of the everlasting Covenant. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through jesus Christ; to whom be glory for ever. Amen. THE words carry the form of an Apostolical Blessing or Prayer for these Christian Hebrews to whom he wrote. Consider in them, 1. The Person to whom he prayeth; in which the grounds of Audience are employed, verse 20. 2. The Matter which he prayeth for, verse 21. 1. The Person to whom the Prayer is directed; who is described, 1. By a proper Title, the God of peace. 2. By his great Work; he brought again from the dead our Lord jesus Christ: Who is set forth, 1. By his Office; the great shepherd of the sheep. 2. By his Merit and Satisfaction: through the blood of the everlasting covenant: Which may relate, 1. To God's Title; He is become the God of peace through the blood of the everlasting covenant. 2. To God's Work; through the blood of the everlasting covenant, he brought him again from the dead. 3. To Christ's Office; through his blood shed for sinners, he is become the great shepherd of the sheep. 2. The Matter which he prayeth for: The continued Sanctification of Man once regenerate; set forth by both its parts; the Will, and the deed. Phil. 2.13. First, The Will, or remote Power; Make you perfect, or fit you for every good work to do his will. Secondly, The deed or actual assistance; working in you that which is wellpleasing in his sight. We have both by Jesus Christ, for it is added with a Doxology; through Jesus Christ, to whom be glory for ever and ever, Amen. The Text is long, I must give you but short Strictures upon it; And I will begin with the second branch, the Matter prayed for: And therefore let me observe, Doct. That the beginning, progress, and accomplishment of every good work is from God through jesus Christ. This appeareth plainly from the 21. verse, which may be reduced to two heads. 1. The Expressions which concern Man's Duty; which is to be perfect in every good work, that we may do God's will, and that which is pleasing in his sight. 2. The Expressions which concern God's Power to enable us for this Duty; there are two words, perfecting and working. The first relateth to his Habitual Grace, the second to his Assisting Grace. I. The first expressions which import Man's Duty are four. 1. Perfecting. 2. Every good Work. 3. Doing his Will. 4. So as may be pleasing in his sight. 1. We must be made perfect; or the begun Work of Grace must be carried on to perfection. We all come short of that perfection which is attainable in this Life; therefore those that have attained some good measure of Grace should not rest satisfied with it. We need to be more able for Duties, more fortified for Trials. A Man groweth till he be fit for all Manly Actions: And a Christian groweth and must be made more perfect ●ill he be fit for every good Work. An Artisan must be so long learning his Trade, till he be fit for all those Functions which belong to his Trade. A sick or wounded Man is under the hand of the Physician or Chirurgeon, till he be perfectly cured: So is a Christian under the care of his Spiritual Physician, till he be fitted for all the ●arts and Duties of a Christian. Here upon earth Christ by one offering hath perfected for ever them that are sanctified, or dedicated to God. Heb. 10.14. But now he is in Heaven, he perfecteth us by degrees. The Sacrifice needeth not to be repeated, but his intercession is continual, because we still need new influences of Grace. Absolute Perfection is not attainable in this life, but the perfection of sincerity is here required, that we should mortify all our Lusts, and serve God in every good Work, and please him by an Universal and Impartial Obedience, Phil. 3.12. Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ jesus. That is, I aim at that which Christ aimed at, that I may be thoroughly, and exactly perfect. 2. In every good work. Not in one, but all. Many will do some good, but are defective in other things, and usually in those which are most necessary. They cull out the easiest and cheapest parts of Religion, such as do not contradict their Lusts and Interests We can never have sound peace till we regard all, Psalm 119.6. Then shall I not be ashamed, when I have respect to all thy commandments. Shame is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear of a just reproof This reproof is either from the Supreme, or the Deputy-Judge. The Supreme Judge of all our Actions is God. This should be our principal care, that we may not be ashamed before him at his coming, nor disapproved in the Judgement. But there is a Deputy Judge which every Man hath in his own bosom. Our Consciences do acquit or condemn us, as we are partial or sincere in our Duty to God; and much dependeth on that, 1 john 3.20, 21. But if our hearts condemn us, God is greater than our hearts, and knoweth all things. Beloved if our hearts condemn us not, then have we confidence towards God. Well then, that our hearts may not reprove or reproach us, we should be complete in all the Will of God. Alas! otherwise you will never have Evidence of your sincerity. 3. The next Expression is, That you may do his will. The Rule of Man's Duty is the will of God. The will of God signifieth two things; either his Decree concerning them; or else that Law which he hath given concerning our Duty. This last is intended. The Works of Man are the Actions and Operations of a reasonable Creature subject to the Laws of God, if his Actions be conformable to his Law they are good; if not, they are evil. Therefore a Man cannot be a good Christian without doing Gods Will. If it be the Will of God he should forbear such a Practice, Custom, or evil action, he dareth not go forward. jer. 35.6. We will drink no wine, for jonadab the Son of Rechab our Father commanded us, saying, Ye shall drink no wine, neither ye nor your sons for ever. If it be the Will of God he should do such a thing, he will do it: He dareth not omit it, how cross soever to his Inclinations and Interests, jam. 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin. This is the Reason of all Reasons, 1 Thess. 4.3. For this is the will of God, even your sanctification, 1 Thess. 5.18. In every thing give thanks, for this is the will of God in Christ jesus concerning you: 1 Pet. 2.15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men. Well then; 'tis not enough that we should well, and thoroughly understand the Will of God, but we should do it. And I will add this one Consideration, the more we do it, the more we will understand it, john 7.17. If any man will do his will, he shall know of the doctrine, whether it be of God. It is doing that God looks at, and we must most regard; not who can Accutely Plead, or Eloquently declaim about it, but readily frame his Heart to do the Will of God. For the Precepts of God are given, not to try our Wit or Memory, but Practice. 4. We must do it so as may be wellpleasing in his sight: Where note, (1.) That all that we do is done in the sight of God. He observeth, who break and who keep his Law, and nothing can escape his view and knowledge, Luke 1.75. In holiness and righteousness before him. We are ever in his Eye, and he is our Witness, Approver, and Judge. Will he force the Queen, (saith Ahasuerus) before my face? Esther 7.8. Will ye, God looking on, be vain, foolish, and carnal? 2. This must be our great aim and scope to please God. It is a well tempered Religion that beginneth and endeth in God. Man-pleasing is the Hypocrites Religion, but God-pleasing is sincere and true Religion, Col. 1.10. That ye may walk worthy of the Lord unto all pleasing. And the Apostle often inculcateth this as the right end of all our Duties: Not as pleasing men, but God. 3. Our work must be so ordered as it may be pleasing and acceptable to God. For every slight thing will not please him, but when it is agreeable to his William. Therefore it is not enough to do what is for the Matter good, but what is for the Manner, pleasing to him: That is to say, (1.) It must come from a right principle, Love to God, 2 Cor. 5.14. The love of Christ constraineth us: And Faith in Christ, Heb. 11.6. Without faith it is impossible to please God. Not as forced, nor as a mere Natural Act, but as depending on the Redeemer for our Acceptance. We are Sinners, we are not exact. (2.) Then for the Manner, it must be with seriousness, Heb. 12.28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence, and godly fear. So as will become so great a Majesty with that diligence which our aim at perfection calleth for: 1 Thess 4.1. Furthermore than we beseech you, Brethren, and exhort you by the Lord jesus Christ, that as you have received of us how ye ought to walk and to please God, so ye would abound more and more. II. The words which express the necessary concurrence of the Divine Power, they are two. (1.) The first is, Make you perfect. He prayeth not now for framing the new Creature, but for perfecting it. God that maketh Man, new maketh him, and then he perfecteth him. God is wonderful in the first Creation, in raising such a beautiful piece out of the dust of the ground, as the first Man was. And in ordinary Generation David telleth us, Psalm 139.14. I am fearfully and wonderfully made. So God is wonderful in remaking or regenerating us, Eph. 2.10. For we are his workmanship, created in Christ jesus unto good works: Eph. 4.24. And that ye put on the new man, which after God is created in righteousness and true holiness. There is much of the Wisdom, Goodness, and Power of God seen in the new Creature, to enable a Man to captivate those Lusts which the generality of the World are mastered by, and to live a Divine Life in Flesh. He is also wonderful in perfecting us till we grow up to our full Stature in Spiritual things. As it is not in Man's power to make himself, or regenerate himself, so it is not in Man's power to perfect himself; no, but the Spirit of Regeneration abiding in us, doth renew us more and more; well then; 'tis not meant of Regeneration when we are created to good works, but of the increase of his sanctifying Grace; which is to Regeneration as Preservation and Providence is to Creation. God that begun the work, must continue it, and strengthen it; otherwise we shall be unfit for every good work, or as a Member that is out of joint, as the word importeth, which is there used. 2. Working. God doth continually cooperate and work in us, and with us, without which we cannot fulfil his Will, or do any thing that will please him. So Will and Deed are joined together; Phil. 2.13. For it is God which worketh in you both to will and to do. God worketh in us a power to will, and maketh us actually to will; and a power and strength, or ability to do it. The new Creature dependeth absolutely on his influences from first to last; 2 Pet. 1.3. According as his divine power hath given unto us all things that partain unto life and godliness. He giveth us Spiritual Life, and he giveth us Godliness. He first giveth Supernatural Faculties, and then the Use and Exercise of them, in our Walk or Conversation: The first Motions, and then the flowing forth of these Motions into Acts suitable. 1. USE. To establish our dependence. In doing any good we must depend on God, both for the Power given at first, and continued unto us: Will and Deed come from him; and they come from him through Christ, who purchased and conveyeth this Power to us by his constant intercession, and the influence of his Spirit. Of unwilling he maketh us willing and causeth us to do what he would have us to do. He doth not only give us the Will, that is the Desire, and Purpose, but the Grace that we may do that good which we Will and Purpose. These are distinct, many may have assistance in one kind, not in another. Paul showeth us that willing and doing are different; Rom. 7.18. For to will is present with me, but how to perform that which is good, I find not. To will is more than to think, and to exert our Will into Action is more than both. In all we need Gods help, both to think a good thought, or conceive a good purpose, much more to perform a good Action. Man is mutable, and here is much opposition. 2. USE. Exhortation to several Duties. 1. Let us shake off carnal security and laziness. Here is not only Gods Grace represented, but Man's Duty. God's doing all doth not warrant us to lie upon the Bed of ease, but stir us up to diligence, Phil. 2.12, 13. Work out your salvation with fear and trembling, for it is God which worketh in you both to will and to do of his good pleasure. 2. We are not to neglect the Motions of the Spirit lest we grieve him, Eph. 4.30. And grieve not the holy spirit, whereby we are sealed to the day of redemption. 3. We are to use the Means, and God will bless our endeavours; 1 Pet. 2.2. As new born babes desire the sincere milk of the word that you may grow thereby. We are to attend upon the Word, and frequent the Sacrament. 4. We must pray earnestly; for a twofold reason. (1.) That we may humbly own our wants, james 1.5. If any man lack wisdom, let him ask it of God. (2.) That we may express our desires and longing for Grace, Matth. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be filled. 5. We must improve our Talents, lest we be accounted evil and slothful Servants that receive Grace in vain, 2 Cor. 6.1. We beseech you that you receive not the grace of God in vain. Doct. 2. That the continued sanctification and perfecting of Man once Regenerate cometh from God as the God of peace. This is the Blessing prayed for, and when the Apostle prayeth for it, he calleth God the God of peace. So elsewhere, 1 Thess. 5.23. The very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord jesus Christ. He prayeth therefore the whole progress of sanctifying Grace, till it hath attained its end, and final perfection, and giveth God the same Title. Here I shall open to you these five things. 1. In What Sense God is said to be the God of Peace. 2. The Ground and Foundation of this Peace. 3. The Evidences how it appears that God is pacified. 4. The Conveyance of it to us; or how we come to be interested in this Peace. 5. The Reasons why all increase of Grace cometh from him as such. I. What is the meaning of this Title? God is called the God of peace in two respects. 1. With respect to Union and Peace with Men, especially our Fellow Christians. God is the God of Peace, as he is the Author and Approver of this Peace, 1 Cor. 14.33. For God is not the author of confusion, but of peace, as in all the churches of the saints; 2 Thess. 3.16. Now the Lord of peace himself give you peace always, by all means. 2. With respect to our Reconciliation with himself, after the breach that was between us. Heaven and Earth are at an accord, and the great quarrel between us and God is compromised and taken up. In one place the Angels come to proclaim peace on earth, Luke 2.14. At another time when Christ solemnly entereth as the Messiah into jerusalem, they cried out, Luke 19.38. Peace in heaven, and glory in the highest. One of the Parties at variance is in the earth, the other in Heaven. The Angels, the Inhabitants of the other World, proclaim Peace on Earth; and Men that dwell here below echo to them again Peace in Heaven, and that when they gave Christ the Honour of the Messias; showing that his great business was to make Reconciliation. It is not a Primitive, Original Peace, but a Reconciliation after a breach; a restoring of Peace when it was lost. We had all broken with God, and God was angry with Men for Sin: Now while God was angry and offended, there was no hope to receive any gift of Grace from him: Therefore with respect to this is God called the God of peace. II. The Grounds and Foundation of this peace: And that is by the blood of the everlasting covenant, which is the only propitiatory Sacrifice which could appease God, and give his Justice full satisfaction and recompense for our Offences. Before this Peace could be made, and this woeful breach repaired, there were two things to be removed, which stood in the way, God's Wrath, and our Rebellious Nature. The Righteous Wrath of God is appeased by the Blood of Christ: Our Rebellion is cured and healed by his Spirit. The latter is but a consequent of the former. The first foundation for this peace was laid in the Blood of Christ; Col. 1.20. And having made peace through the blood of his cross, by him to reconcile all things unto himself; Isa. 53.5. The chastisement of our peace was upon him, and with his stripes we are healed. The Enmity had been irreconcilable and impossible to be removed, unless God had taken this way; unless the Son of God had died for a sinful World, that by the Merit of his Obedience he might give satisfaction to a provoked God for the wrong we had done him. III. The Evidences that God is pacified. Here are three mentioned. 1. The bringing back of Christ from the dead. 1. This showeth that God was propitiated; that he hath accepted the ransom that was given for Souls. Christ's Resurrection is called by the Prophet, a being taken from prison, and from judgement, Isa. 53.8. While Christ was in the state of the Dead, he was in effect a Prisoner, under the arrest of Divine Vengeance; but when he rose again, then was our surety let out of Prison. The expression is notable in the Text, brought again the Lord jesus from the dead. The force of the word may be explained with allusion to that carriage of the Apostles when they were cast into Prison, Acts 16.35, 37, 39 And the magistrates sent to let them go; nay, verily, (say they) but let them come themselves and fetch us out, and they came and brought them out of prison. So was Christ brought again. Though Christ had power to rise, yet was he rather raised, The Lord sent an Angel to remove the Stone; not to supply any lack of power in Christ, but as a Judge when he is satisfied sendeth an Officer to open the Prison Doors: Though Christ had Power to rise, yet not Authority till the Angel rolled away the Stone. He did not break Prison, but was brought again from the dead. Neither did he perish in Prison, than we could have no assurance of our discharge; but as he died for our offences, so he rose again for our justification, Rom. 4.25. As having perfectly done his work. As the Either delivered him to Death, so he brought him back again from the Dead. The Apostle lays a great weight upon this, Rom. 8.34. Yea rather that is risen from the dead. There is some special thing in Christ's Resurrection, comparatively above his Death, which hath influence on our Justification. Was not Christ's Death enough to free us from Sin? Yes, but the visible evidence was by his Resurrection. It is as it were an acquittance from those Debts of ours which he undertook to pay: As Simeon was dismissed, when the Conditions were performed, and joseph satisfied with the sight of his Brother, Gen. 43.23. He brought Simeon out unto them. 2. Christ's Office is allowed, so that he is the great shepherd of the sheep; that is, the Blessed Saviour, into whose hands God hath put his Flock, to be justified, sanctified, and saved; and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor. We are put into his hands as he is Mediator, not by way of alienation, for they are in the Father's hands still; john 10.29. My Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand: But oppignoration laid at pledge in his hands. A Shepherd is not Lord of the Flock, but as a Servant to take care of them. They are not his as Mediator by way of Original Interest and Dominion, but in point of trust and charge. He hath an Office about them, and giveth an account of them at the last day. He is sometimes called simply, without any addition, The shepherd, 1 Pet. 2.25. Ye are returned unto the shepherd and bishop of our souls. Sometimes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The good shepherd, as john 10.11. And here, The great shepherd, and the chief shepherd, 1 Pet. 5.4. because of the Dignity of his Person and Office. And surely if we put ourselves into the hands of this Shepherd we can lack nothing, Psalm 23.1. The Lord is my shepherd, I shall not want. We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted; called here, the everlasting covenant, partly, because it shall never be repealed, and continueth unalterable, and the called obtain by it the title and possession of an Eternal Inheritance, Heb. 9.15. They which are called may receive the promise of eternal inheritance. And partly because Christ's Blood is the foundation of this Covenant, and the virtue of it never ceaseth, therefore this Covenant is Everlasting also, and made effectual and able to obtain its ends, which is the Eternal Salvation of sinful Man once converted and reconciled to God, This Covenant also is called the Covenant of God's Peace, because it is a public Demonstration that God is pacified, Isa. 54.10. But my kindness shall not depart from thee, neither shall the covenant of my peace be removed: Ezek. 37.26. I will make a covenant of peace with them: Partly because in this Covenant this Peace and Reconciliation is published and offered to us, that Man may not stand aloof from God, as a condemning God. So it is said, Eph. 2.17. Christ came to preach peace, to those that are near, and to those that are afar off. Acts 10.36. The word which God sent unto the children of Israel, preaching peace by Christ; he is Lord of all. Partly because in this Covenant the terms of this Peace between us and God are stated. God bindeth himself to sinful Man to give him Remission of Sins, and Eternal Life begun by the Spirit, and perfected in Heaven upon the Conditions of Faith, (Rom. 5.1. Being justified by faith, we have peace with God,) and Repentance, (Acts 3.19. Repent and be converted that your sins may be blotted out;) as our Entrance; and new Obedience as to continuance, Heb. 5.9. He became the author of eternal salvation to all that obey him. IV. How we come to be Interested in this Peace and Reconciliation; or the conveyance of it to us: For this Peace may be considered as to the Impetration and Application of it. 1. As to the Impetration and laying down of the price; that was done by Christ on the cross. Therefore it is said, 2 Cor. 5.19. God was in Christ reconciling the world to himself. Then was God propitiated, and the Merit and Ransom interposed by virtue of which we are pardoned and reconciled. 2. As to Application; when God is actually reconciled with us, and we enter into his Peace, and are restored unto his Favour. This may be considered, either as to the first gift. God is never actually reconciled to us, nor we to him, till he give us the regenerating Spirit; that is, our receiving the atonement, Rom. 5.11. It was made on the Cross, but received at our Conversion and Regeneration. Or else it may be considered as to the further measure of his sanctifying Grace; called here, perfecting us for every good work, and working in us that which is pleasing in his sight. This is given with respect to our reconciled Estate, as we are actually at Peace and in Covenant with God, 2 Cor. 5.17, 18. Therefore if any man be in Christ, he is a new Creature; old things are passed away, behold all things are become new. And all things are of God, who hath reconciled us to himself by jesus Christ. The sum is this: At the Death of Christ there was such a foundation laid, that we need no other ransom nor propitiation. He hath so far satisfied Divine Justice, that he hath obtained the New Covenant. The first Grace is given us merely with respect to the Merit of his Sacrifice; for Christ purchased the Mercies promised, and power to perform the conditions. Farther Grace is given us because we are already reconciled unto God; which is a ground of the greater Joy and Confidence: For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received: For in God's way we shall have further Sanctification, and after that Salvation. V. The Reasons why all increase of Grace comes from God as the God of Peace. 1. From the Giver, God will not set us up with a new Stock of Grace, till satisfaction be made for the breach of his Law. We must not look upon him as pars offensa, the Offended Party, but as Rector Mundi, the Governor of the World. Private Persons may forgive offences as they please, but the Governor and Judge of the World would not pass by the offence of Man, till the ends of Government be secured, or that the Law fall not to the ground, which it doth not, whilst God standeth upon the satisfaction of Christ, and the submission of the Sinner. The right of passing by a wrong, and the right of releasing a punishment, are different things: Because punishment is a common Interest, and is referred to the common good, to preserve Order, and for an Example to others. Certainly Punishment doth not belong to the wronged party as such, than every one would have a right to punish, and so invade the Power of the Magistrate. A private Person hath a right of seeking Restitution or Compensation for the wrong done to him, unless higher reasons of Charity forbid him, but not a Power to compel them to punishment, unless satisfaction be given. But the case is different, here God punisheth non qua laesus, sed qua Rector, not as the Offended Party, but as a Governor. Now the Government of the World requires God's Holiness should be demonstrated, and his Laws vindicated, and a brand put upon Sin. 2. From the Gift, which is the sanctifying Spirit, which being the gift of his Love, must needs be the fruit of his Peace and Reconciliation with us; Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy Ghost. Other things may be given us during his Anger, for God showeth himself placable in the whole course of his Providence: Yea, they may be given in Anger: But the Regenerating Spirit is never given us during his Anger, or in Anger. Sanctifying Grace doth evidence his special Favour. Look as the payment of the Ransom was testified by the visible pouring out the Spirit, Acts 2. so is our particular Reconciliation by the gift of the Spirit to us. 1. USE is of Instruction. 1. How we are to look upon God in our Prayers, as the God of Peace, reconciled to us by Jesus Christ. When we pray to him, we look upon him as a God of Grace, 1 Pet. 5.10. But the God of all Grace who hath called us, etc. This showeth his propension and inclination to communicate his Grace freely to Unworthy Sinners, we also pray to him as the God of Power, Rom. 16.15. Now to him that is of power to establish you according to my Gospel. But here we are directed to look upon him as the God of Peace, as pacified in Christ, which is a greater ground of confidence. If a Socinian were to pray to him, he could only use the plea of Benhadad to Ahab, we have heard the Kings of Israel are merciful Kings. So we have heard the God of Israel is a merciful God. If the Papist would pray with confidence, he thinketh he must appease God by himself, by his penal satisfactions and costly Offerings: As jacob would appease Esau by sending gifts to him, Gen. 32.20. But the Penitent Believer is reconciled to God by Christ; Rom. 5.1, 2. Therefore being justified by Faith we have Peace with God through our Lord jesus Christ; by whom also we have access by faith, etc. He cometh to God in his Name and no other, john 16.23, 24. In that day ye shall ask me nothing: verily, verily, I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you. Hitherto you have asked nothing in my Name, ask and you shall receive, that your joy may be full. He runneth to the Horns of the Altar, accepteth of the Peace published in the Gospel, devoteth himself to God, and rests upon Christ's Mediatorial Sacrifice as sufficient. Here is his hope and confidence. 2. How careful we should be that no breach fall out between us and God, lest we stop grace at the Fountain head. Continued Sanctification cometh from the God of Peace, as well as the first Renovation of the Heart. The giving the Spirit is a sign of God's Love, and the withholding of the Spirit is a sign of his Anger and Displeasure; the one is the greatest Mercy, the other the greatest Misery. In his Internal Government, the one is the highest Reward, the other the greatest punishment. As a Reward it is spoken of, Prov. 1.23. Turn you at my reproof: Behold I will pour my spirit upon you, I will make known my words unto you: As a punishment, Psalm 51.10, 11, 12. Create in me a clean heart, O God and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free spirit. The one is to be sought, Luke 11.13. How much more will your heavenly Father give the holy spirit to them that ask him? the other to be deprecated; Take not thy holy spirit from me; Psalm 51.11. Therefore take heed the Spirit be not grieved, but obeyed. 3. What ground of thankfulness to Christ. (1.) That he hath made our peace with God at so dear a rate. All your Repenting, if you had wept out your Eyes for Sin, would not have made your peace with God, nor have satisfied his Justice, nor procured Pardon and Life for you. Now God is appeased, Christ having slain the enmity by his cross, Eph. 2.16. 2. That the New Covenant is procured, wherein Pardon and Salvation is offered to you, as sealed by the Blood of Christ, who hath paid our Debts, Luke 22.20. This cup is the New Testament in my blood, which is shed for you. There had been else no place for your Repentance, Faith, Prayer, or Hopes. 3. That such free and easy conditions of Mercy, with Power to perform them, are propounded in the Gospel: Lord! Thou wilt ordain peace for us, for thou also hast wrought all our works in us; Isa. 26.12. 4. That he should call us, and have such favourable thoughts to us, who for a long time were dead in Sin, and in Hostility against him; Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Son: Much more being reconciled, we shall be saved by his life. A SERMON Preached on a DAY of Public Thanksgiving. II. CHRONICLES xxxii. 25. But Hezekiah rendered not according to the benefit done unto him, for his heart was lifted up, therefore wrath was upon him, and upon judah and jerusalem. THAT I may not detain you in a Preface, let me tell you the Words hold forth. 1. A Sin: But Hezekiah rendered not according to the benefit done unto him. 2. The Proof and Argument of it; for his heart was lifted up. 3. The sad Effects and Punishment of it; both as to his own Person, and the People under his Government. Let me Explain these Branches, and then come to observe something in order to the work of the day. I know Christians, you look not for things luscious, but savoury. 1. In the Sin there was a benefit done unto him, and Hezekiah's fault is, that he rendered not accordingly. The Benefit done him implieth a Complication of Mercies; not only his Miraculous Recovery out of Sickness, and Fifteen years added more to his Life, but also the destruction of his Enemies the Assyrians. Mercies which fell out near about the same time; though I dare not say with the jewish Writers, that three days before the slaughter of the Assyrians this Sickness and Recovery fell out, yet certainly they were near together, as appear from 2 King. 20.6. And I will add unto thy days fifteen years, and I will deliver thee and this city out of the hand of the king of Assyria. The Report of which flying abroad; all the Princes round about him stood in awe of him; his Neighbours sent him presents; his Treasures were increased; yea, Nations remote, and those of no small Power, as the King of Babylon, reckoned to be Seven hundred Miles distant from jerusalem, sent Congratulatory Embassyes to his Court. Well then Hezekiah was looked upon as one highly in favour with God, Honoured of Men, courted on every side with costly and precious Presents, and so grew full of Treasure and Wealth. When such strong Winds fill the Sails it is hard to steer right. This was the benefit done to him, all things fell out according to his Heart's desire, and concurred to the lifting up his Heart. Hezekiah rendered not according; How can that be? He was an holy Man, and a thankful Man. He penneth a Psalm of Thanksgiving, and sung it yearly as a Memorial of God's Mercies to him, Isa. 38.9. The writing of Hezekiah king of judah when he had been sick, and was recovered of his sickness. God will not be complemented with; It is not Words and Ceremonies, Formal Acknowledgements, and Days of Thanksgiving that God standeth upon▪ but Holy and Humble Carriage under Mercies, and therefore Hezekiah though he rendered somewhat to God, he rendered not according; there was a defect which is here charged as his Sin. He should have carried it more humbly, as holding his Life and Kingdom, and every thing of the Grace of God. 2. The Proof and Argument: How doth it appear that he rendered not according? His heart was lifted up. There is a twofold lifting up of the Heart. In a way of Zeal and Encouragement in the Lords ways: So it is said of jehosaphat, 2 Chron 17.5, 6. That he had presents, and riches, and honours in abundance; and his heart was lift up in the ways of the Lord. Moreover he took away the high places, and groves out of judah. This is a good lifting up, when a Man groweth cheerful and undaunted in the Lords work, and therefore falleth a reforming whatever it cost him: He knoweth the God of his Mercies will bear him out. But there is a carnal lifting up of the Heart, in a way of Pride and vain Glory, or daring Violence and Oppression: Thus it is said of Amaziah after he had smitten the Edomites. 2 Chron. 25 19 That his heart was lifted up to boast; And this was in part Hezekiahs' Sin. Indeed it is not easy to state the kind of his Pride. 1. Whether the Pride of Arrogancy, or self-ascription, or taking God's part to himself, as if the Blessings were merited by him; a Disease incident to the Creature when exalted; Deut. 9.4. Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this Land. And therefore God puts in a caution against it. 2. Or else conceit, musing upon and admiring his own greatness; as the king of Babylon strutteth and vaunteth, Is not this great Babylon which I have built for the house of the kingdom, by the might of my power, and for the honour of my Majesty? Dan. 9.30. Pride of all Sins puts Men upon vain Muse, Luke 1.51. He hath scattered the proud in the imaginations of their hearts. Proud Men of all others are subject to imaginations, or self-admiring thoughts. His Heart was too much tickled: In the Story it is said, when Merodach Baladan sent Letters and a Present to Hezekiah, Isa. 39.2. He was glad of them; wherein the secret intimation of his Spirit was discovered. Or else, 3. The Pride of Security, or Self-dependance: When we are well, God is forgotten, good Men are apt to sleep upon a Carnal Pillow or Bolster, and dream many a pleasant dream, till God taketh it away from under their heads, Psalms 30.6. And in my prosperity I said, I shall never be moved. Carnal Confidence is very Natural. Or, 4. The Pride of vain Glory, or Ostentation. He seemeth to be tainted with a spice of that vanity by showing his Treasure to the Ambassadors of the King of Babylon. He showed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was in his treasures, there was nothing in his house, nor in all his dominion that Hezekiah showed them not, Isa. 39.2. Whether one or more, or all I will not determine; they are all branches of the same Root. Certainly vain Men are apt to be puffed up in all these kinds, that have had deliverances far less strange than was this of Hezekiah. 3. Come we now to explain the Punishment and sad Effects of this great Failing; Wrath was upon him, and upon judah and jerusalem. (1.) Upon his particular Person wrath was upon him. There is a near link between Pride and Wrath. His heart was lifted up, and presently wrath was upon him, Prov. 18.12. Before destruction the heart of man is haughty. It is a sure sign of the loss of our Comforts, Parts, Estate, Children, Authority, when we grow proud of them. It is a sin that God deeply detesteth, and will severely chasten it, even in his own dearest children. Wrath was upon him; Sentence was passed, but Execution respited. All was well for the present. Wrath is said to be upon us as soon as Sentence is passed. Men think not so, but God judgeth so. Wrath was upon him, Doth it stay there? No. 2. Upon his People. It followeth, and upon all judah and jerusalem. The whole Land smarts for the Sins of Magistrates; delirant Reges, Kings offend: Hezekiahs' heart was lifted up: Plectuntur Achivi, the People are punished. judah and jerusalem are obnoxious to the stroke of God's Vengeance: But how can this stand with the Lords Justice? What hath these sheep done? As David said in a like case, 2 Sam. 24.17. I Answer, They had done enough to ruin them long since. Hezekiah's Sin was not the main cause, but one great occasion of hastening the Judgement. Sometimes God takes occasion to punish Magistrates for the People's Sin, Prov. 28.2. For the transgression of a land many are the princes thereof. The Government is often altered, and they are tossed from hand to hand as a just Punishment. At other times the People are punished for the Magistrates Sins, Zach. 10.3. Mine anger was kindled against the shepherds, and I punished the goats. A great Oak cannot fall, but all the little shrubs about it, suffer loss. On the other side, when the burning beginneth at a Cottage, it may increase till it come to the Palace. If the dispensation seem harsh, remember that God would involve us in one another's Judgements, to make us more careful of one another's Duties: That when Magistrates transgress, the People may mourn; and with that Modesty which will suit with the Duty of their place, give warning of the danger. And Magistrates may not give liberty to the wickedness of the People, lest they bring a Judgement on their own heads. I have given you some view of the Words, let me come to the points. 1. That those that have received Mercies, must be careful to give in answerable returns, or to render according to what they have received. 2. That it is a sign we are unthankful for Mercies, when our hearts are liftd up under the enjoyment of Mercies. 3. Pride and Unthankfulness is a sad intimation of approaching Wrath and Destruction. 4. When a Rulers heart is lifted up, and doth not thankfully improve the mercies received from God, the whole Land may smart for it. I shall speak but to the Two first of these points. Doct. 1. That those that have received Mercies must be careful to give in answerable Returns, or to render according to what they have received. It was Hezekiah 's Sin that he did not render according. Here I shall inquire, what it is to render according to what we have received: Observe, 1. There must be a Rendering. 2. A Rendering according to the Rate and Kind of our Receipts. I. A rendering: There is a Reflection upon God from all his Works: Hellfire casts back the Reflection of the lustre of his Justice, and the Power of his Wrath. The World is round, and the Motion of all things circular; they begin in God, and end in God; their Being is from him, and the tendency of their Motion is to him, Rom. 11.36. For of him, and through him, and to him are all things. All things do thus reflect upon God, The wrath of man shall praise thee, Psalm 76.10. We should want many occasions of rejoicing in God, if it were not for the Wrath of Man. Thus God is glorified passively. All Events turn to a good account. Thus all Creatures praise him, Psalm 145.10. All thy works shall praise thee, O Lord! The Creatures offer matter of praise to God. But we speak of the active rendering and returning Praise to God. There are many words used in this Matter; Those three which are most solemn are, Praise, Blessing, and Thanksgiving; which last is the Solemn Word of the New Testament, as being proper to the Dispensation of it, Gods Benefits being now fully manifested and accomplished. There is a difference between these three terms: Praise respects God's Excellency; as I may praise a Man that never did me good. Blessing, God's Benefits: It is an echo to him: Eph. 1.3. Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ jesus. And Thankfulness is not only declared in Word, but in deed. These three should always go together. We should gather up God's Excellencies out of his Providences, and acknowledge the Mercy, and live the Life of Love and Praise. Or if you will, in rendering Praise to God these things concur. 1. We must be affected with the Mercies. 2. Solemnly praise God for them. 3. Renew the Remembrance of them. 4. Improve them to some good use. 1. We must be affected with the Mercy. Formal Speeches are but an empty prattle which God regardeth not. David first calleth upon his Heart, Psal. 103.1. Bless the Lord, O my soul! and all that is within me bless his Holy Name. The Noblest Faculties must be exercised in the Noblest Work. Is the Soul raised into an admiration of God? Church Adversaries took up the customary form, Isa. 66.5. Your brethren that hate you, that cast you out for my name's sake, said, Let the Lord be glorified. In an Instrument of Music, the more the sound cometh out of the Belly of it, the sweeter; if we expect flame, we presuppose fire. When the Heart is full of gracious Affections, the Tongue will be loosed to praise God. Psalm 45.1. My heart is inditing a good matter, my tongue is the pen of a ready writer. 2. Solemn praising God for them. It is an honourable Work, Love is the Grace of Heaven, Praise the Duty of Heaven. There is no room for Faith, nor use of Prayer. It is Angel's work, as Sin is the Devils work. It is good to be preparing for our Everlasting Estate. It is comely for the Saints, Psalm 147.1. Praise the Lord, for it is good to sing praises unto our God; for it is pleasant, and praise is comely. Usually we thrust gratulation into a narrow room: It is a Stranger in our Public Worship. Self-love will put us upon supplication, and our wants will beget a Natural Fervency in Prayer. We are eager to have Blessings, but we forget to return to give God the Glory, Hosea 5.15. In their affliction they will seek me early: This is Self-Love, not Religion. All the Ten Lepers could say, jesus! Master! have mercy upon us; Luke 17.13. but only one of them when he was healed, turned back, and with a loud voice glorified God, verse 15. Pharaoh could pray when God's hand was upon him. Oh it is the more honourable thing to give thanks, and it is profitable, Psalm 67.5, 6. Let the people praise thee oh God let all the people praise thee, then shall the earth yield her increase. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a circular Generation between Vapours and Showers; Vapours cause Showers, and Showers cause Vapours. The course of Mercy is stopped when God is not praised; where do Husbandmen bestow their Seed most plentifully, but where the Ground yieldeth most increase: When the Land faileth year after year, Men withhold their Seed. God will not bury Mercies in the Grave of Unthankfulness. It is a due to God; it is his bargain with us, Psalm 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. He expects it as the return of all his Mercies. Glory and Praise are the Revenues of the Crown of Heaven; the rend reserved to God. We have the Comfort and Use, God will have the Glory and Praise. We promised it to him, Psal. 51.15. O Lord! Open thou my lips, and our mouth shall s●ew forth thy praise. Want of Mercies maketh us prise them. If we would look upon the vows of our Affliction, we should find cause to value our enjoyments. It is our Privilege, as Men, that we have a Tongue to bless God, james 3.9. Therewith bless we God, even the Father. Therefore our Tongue is called our Glory, Psalm 108.1. I will sing and give praise, even with my glory. Beasts have no reason; Angels no Tongue, Praise is necessary to give vent to our Affections, yea, to increase them: Fire warmeth the Hearth, and then the warmth of the Heart doth preserve the Fire. Praise is necessary to convey our Affections to others; as one Bird may set the whole flight on chirping. 3. Renewing the remembrance of them, Psal. 111.4. He hath made his wonderful works to be remembered; the Lord is gracious, and full of compassion. Great Deliverances are things not to be once mentioned, and no more, whilst the experience is warm upon our Hearts, when the Act is over we should be remembering again and again. 4. The Mercies must be improved to a greater Trust in God, and Love, and Fear of God, and Obedience to him. (1.) Trust: The more we know of his Name, the more should we trust him, Psalm 64.10. The righteous shall be glad in the Lord, and shall trust in him. That is true Praise and Thanksgiving, that endeth in trust. It is the purest respect of the Creature, and that which keepeth up a respect between God and us; Faith is the best thanks. I doubt we are not Spiritual enough in our returns to God; we content ourselves with verbal Praises, and do not look after the growth of Faith and Trust; 2 Cor. 1.10. Who delivered us from so great a danger, and doth deliver; in whom we trust, that he will yet deliver us: He findeth it growing upon him whilst he was mentioning of it. Every Experience we have is a condescension in God towards the strengthening of our Faith. (2.) Love; it is a special part of this rendering. God will be loved again where he loveth first. Radius reflexus languet. The cold Wall will reverberate and beat back the Sun beams: A little Water put into a Pump fetches up more: Psalm 116.1, 2, I love the Lord, because he hath heard my voice, and my supplication: Because he hath inclined his ear to me, therefore I will call upon him as long as I live. God is more endeared to us. Love him as thy Father in Christ. Every Mercy cometh wrapped in his Bowels to the Saints, and swimming in his Blood. When Moses had received Mercies, Deut. 10.12. Now (saith he) What doth the Lord require of thee, but to fear the Lord thy God, and to walk in his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? We have a good Master, and Love is one chief part of our work. We were bound to love him if he had never done us good, much more when he is so gracious. It is the end of all common Mercies, Deut. 30.20. That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him, for he is thy life, and the length of thy days. (3.) Fear that we dare not offend so good a God. That is a true improvement, Hosea 3.5. Afterwards shall the children of Israel return and seek the Lord their God, and David their King, and shall fear the Lord and his goodness in the latter days. When we grow more presumptuous because we are well at ease, that is naught. But when it increaseth, our Reverence of God, and Holy Fear and Trembling, than it works kindly. You that have been conscious to the terrib●● things of Righteousness which God hath executed in the high places of the Field, you should fear, love, and trust him more than others. You see what a Great God he is, that he will find out those that hate him. How suddenly can he blast Worldly Confidence, however supported? And how able is he to protect those that trust in him? Will you offend such a God? These changes do not only speak Duty to the Enemies, but to you. Habakkuk trembled at the thought of God's Judgements on Babylon, Habak. 3.16. When I heard, my belly trembled, my lips quivered at the voice. And David, Psalm 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgements. It is an appearance of God, and tender hearts melt at it, as a Lion trembleth to see a Dog beaten. Tender Hearts are affected with the Wrath that lighteth upon others; especially when they are the Instruments. (4.) Obedience: You should walk the more humbly and strictly with God. David was at a los, What shall I render? This was one of his Resolutions, Psalms 116.9. I will walk before the Lord in the land of the living. This is your Duty to bind yourselves to a more humble and holy walking with God. This is a good use of Experiences: The Army that have seen so much of God, should be a School of Piety to the Nation. There is a notable place, judges 2.7. And the people served the Lord all the days of joshua, and all the days of the elders that outlived joshua, who had seen all the great works of the Lord that he did for Israel. Whilst there were any to keep alive the Memorial of such Experiences, what an awe was it upon their hearts? Oh that you could get your Hearts in such a frame! Methinks you should have such Arguings as this, shall I that have seen the wonders of the Lord be proud, vain, carnal, contemptuous of Holy things? Such Holy reasonings argue a good frame, Ezra 9.13. Seeing that thou our God hast given us such deliverance as this, should we again break thy commandments? Certainly none sin so dearly, and with so much expense as a People saved by the Lords Mercies. II. To render accordingly, What is that? It implieth two things. 1. Real Mercies require real Acknowledgements. When your Lives were in jeopardy in the high places of the Field, did God compliment with you, or save in jest? And now in the day of your Thanksgivings, will you compliment with God, and put him off with a little bodily presence? What is a little cold thanks if you be proud and injurious, and despisers of the Ministry, regardless o● God's institutions, cavilling at his Ordinances, neglectful of Church-Communion, a thing grown into fashion with many; they content themselves with a loose Profession of Christ, living out of the Communion of any particular Church. A sad thing! God would have Coals lie together; Wine is best preserved in the Hogshead, and Saints in Communion. Did God take their thanks well, that would own a Mercy, but oppress the People? Zach. 11.5. Whose possessors slay them, and hold themselves not guilty, and they that sell them, say, Blessed be God I am rich. They were grown great, and high, and God must have the Glory by all means; but they used the People severely at their own pleasure. There was a thanksgiving, but withal there was disobedience and abuse of Authority, and in that case keeping a day will be to no purpose. The Devils leading Christ to the top of the Pinnacle, was but to persuade him to cast himself down again. 2. The Acknowledgement must answer the proportion of the Mercy, be it in word or deed. It is true, we cannot vie with God for degree and measure, but we must do what we can. 1. If the acknowledgement be in word, Psalms 145.3. Great is the Lord, and greatly to be praised; it must be taken notice of in a more than ordinary manner. The more of God is manifest, the more it should be taken notice of; Psalm 150.2. Praise him according to his excellent greatness. According to the great appearances and manifestations of God, so must our Praises be. Let the high praises of God be in their mouth, Psalm 149.6. There are higher and lower Praises, more and less solemn according to the proportion and size of our Mercies. The Spouses Eyes were as Doves eyes, Cant. 4.1. to peck and look upward. 2. If in deed; some notable thing must be done for God. When Ahasuerus had heard of a good deed done by Mordecai, he saith, what Honour and Dignity hath been done to Mordecai, for this? Esther 6.3. So what Honour hath been done to the Lord? What have we done for him? saith David, 2 Sam. 7.2. I dwell in a house of cedar, but the ark of God dwelleth within curtains. The Lord hath advanced me from a Sheephook to a Sceptre, what Love have I showed to God? What excellent thing have I done for God? Wherein am I carried out with Zeal for God? USE. To Reprove. (1.) Those that instead of rendering according, render the quite contrary, who the more God hath blessed them, grow unthankful, proud, sensual, dead, formal in Prayer, less in communion with God, more licentious in their actions. They are like Tops, never well but when they are scourged; abuse their Mercies to the contempt of God, as the Israelite took the Earrings of Gold and Silver, which were the Spoils of the Egyptians, and made a Golden Calf of them: As the Sea turneth all the sweet dews and influences of Heaven into salt Water, so they turn all their Mercies into occasions of Sin. (2.) Those that do not render aught at all. They are crying for Mercy, but think not of returning thanks to God, but when they have what they would have, turn the back upon God, not the face. jer. 2.27. In the time of their trouble they will say, Arise and save us; then their face is to God. There was a Law in the 46. Ez●kiel 9 He that entereth in by the way of the north-gate to worship, shall go out by the way of 〈…〉, etc. He that went in at one gate, was not to go out at the same gate, but an opposite: Some say, lest he should turn his back upon the Mercy-Seat. (3.) Those that render something, but not suitable. If you would render according, you must be in a capacity. Under the Law the Peace-Offering was brought at the top of a Burnt-Offering, Levit. 3.3. We must be first reconciled to God before we can do any thing acceptable. Awaken the Heart to the work. David awakens his Soul, Psalm 103.1. Bless the Lord O my Soul! and all that is within me bless his holy name. Search out the works of God, Psalm 111.2. The works of the Lord are great, sought out of all them that have pleasure in them. Consider what the World gaineth by every discovery of God, what Attributes of God are manifested, what Promises are accomplished, how Church-hopes thrive. Desire God to give you the Heart to render, that he that gave the occasion would give the disposition, Psalms 51.15. Lord open thou my lips, and my mouth shall show forth thy praise. We are Spiritually dumb and tongue-tied. Reason and argue from your experiences to your Duty. Ezra 9.13. Seeing thou hast gieun us such a deliverance as this, shall we again break thy commandments? When you have done all, you will be at a loss, Psalm 116.12. What shall I render to the Lord for all his benefits towards me? He that hath a right sense of God's Mercies will be forced to say so: and therefore be striving more and more. Doctrine 2. That it is a sign we are unthankful under Mercies, when the heart is lifted up upon the enjoyment of them. The Spirit of God bringeth this as the Evidence against Hezekiah. Reasons of the Point. 1. Because God can never be rightly praised and exalted while the heart is proud, Isa. 2.17. And the loftiness of men shall be made low, and the Lord alone shall be exalted in that day. God is exalted in the Creatures self-abasement. As two Buckets in a Well, when one goeth down, the other cometh up. The Ark and Dagon cannot stand together, 1 Sam. 5.3. Set up the Ark, and Dagon must come upon his face. If you would have God exalted in the Riches of his Grace, you must lie in the Dust. 2. A proud liftedup Heart cannot be rightly conversant about Blessings. It doth not give them their due rise, nor their due value, nor their due end. (1.) Not their due rise. Many will say God did it. God I thank thee, was in the Pharisees Mouth, Luke 18.11. but they do not stand wondering why God should do it. As David 2 Sam. 7.18. Who am I, O Lord God and what is my Father's house, that thou hast brought me hitherto? That God should look upon a Worm! Whence is it? What did God see in me? They actually disclaim all respect, and worth, and merit in themselves, that praise God aright. (2.) A proud Heart doth not give Blessings their due value. He looketh for more still, he entertaineth Crosses with Murmuring, and Blessings with disdain. It is but thus and thus, and still set God a new Task to do. Psalm 78.20. Behold he smote the rock, and the waters gushed out, and the streams overflowed, can he give bread also? can he provide flesh for his people? They slight what is past, if they have not what they look for. All this availeth me nothing, as long as I see Mordecai the jew sitting at the king's gate, Esth. 5.13. Mal. 1.2. I have loved you saith the Lord; yet they say, Wherein hast thou loved us? Where are all those Mercies and Glorious Experiences? It is all forgotten and undervalved. If the Mercies fit not our Mould, all is nothing. (3.) It doth not give Blessings their due ends, God giveth us Mercies that we might be more Holy and Humble, and Pride maketh us more Carnal and Insolent, and Secure; and so we feed our Lusts of the Lords Provision. He gives Mercies that ●e may be lifted up in his ways, 2 Chron. 17.6. That we might promote his Interest the more cheerfully without baseness, fear, or carnal respects. But Pride abuseth it to carelessness, contempt of Holy things, insultation over those that are fallen under God's hand, Deut. 32.15. jesburun waxed wanton, and kicked. They despise the Ordinances of God, and dispute away Duties, and cavil at Religion. Is this the Fruit of our Deliverances? How shall we know when the heart is lifted up? Pride is a capacious Sin; therefore called pride of life, 1 john 2.16. because it is a Sin that diffuseth its self throughout all Affairs and Conditions of Life: Children, Estate, Beauty, Strength, Parts, Honours, Graces. A Worm may breed in Manna: Paul was puffed up, 2 Cor. 12.7. ●est I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan; to buffet me, lest I should be exalted above Measure. But the Text speaketh of a Pride after Deliverances, which is a self-blessing, and self-depending confidence which is mainly showed (first) in Security, (Secondly,) in Insolency. (1.) In Security. Men live as if they were above changes. God is neglected, or but coldly owned as if now we had no more need of him, Lam. 1.9. She remembered not her last end, therefore she came down wonderfully: That is, She was not mindful of the Changes and Mutations to which all things are obnoxious. Men usually lose their Sense of Duty with their Fears. The Heart groweth flat and dead in Prayer, not carried out with such Zeal and Earnestness, as when we were in distress. Or it takes us off from what we proposed in our Affliction; and all our Vows and Promises are forgotten. (2.) In Insolency. This is manifested. (1.) By Contention. When we are delivered, than we revive the old quarrels; as Timber warpeth in the Sunshine. When God giveth us success, then follow Divisions. The greatest strife is in dividing the Spoil. Only by pride cometh contention, saith Solomon, Prov. 13.10. Plenty and ease begetteth Pride. Dioclesian's Persecution was brought on by the Factious Carriage of the Christians themselves, contending for the Honours of the Church. In King Edward's days when there was a little breathing, then was there a Contention for Ceremonies. (2.) By Insultation over Enemies. True, they are under; but it is unmanly to speak to the grief of those whom God hath wounded. If our Mercies cannot be advanced but by the fall of our Brethren, let us not insult, but pity them. David grieved when Saul fell; and fasted for his Enemies. Those whom the hand of the Lord hath touched, have a kind of Reverence due to 'em; as places blasted with Thunder and Lightning were accounted Sacred: judges 21.6. And the children of Israel repented them for Benjamin their brother. (3.) By Oppression and Violence: Because it is in the power of their hands, Micah 2.1. Power doth mightily draw forth Corruption. Tenderness of Conscience should be a restraint, where public force is not. This I can do, but I dare not. But when Men imply their Power for hurt, not for good, and think to be born out in a sinful course by their Strength and Power, it is Pride and Carnal Confidence. USE. Oh Christians! Beware of being lifted up in any kind. 1. Take heed of secet thoughts of Merit. Deut. 9.4. Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee, saying, for my righteousness the Lord hath brought me in to possess this Land. Though there be not such formal thoughts, or downright expressions, yet this is the employed thought. There are explicit thoughts and implicit thoughts; the one is actually and sensibly conceived in the Mind; the other lurk and lie hid there, and our Actions being interpreted are necessarily resolved into such thoughts. As when you are scornful and pittyless, vaunting yourselves above others, and do not actually admire the Riches of the Lords Goodness, surely there is some latent thought of Merit in the Heart. You may take notice of God's Justice, but still you must admire Free Grace. 2. Take heed of ascribing to your Wisdom, Power and Conduct. Man would fain be Faber fortunae suae, the Author of his own happiness; justling God out of his thoughts, Habbak. 1.16. They sacrifice to their net, and burn incense to their drag, because by them their portion is fat, and their meat plenteous: Insulting and glorying in their Wisdom and Strength. Though a Man doth not fall down as a gross Idolater, and perform Rites of Devotion, yet his thoughts run this way, and so God is laid aside. God giveth his People warning of this; Deut. 8.14. Let not thine heart be lifted up, and thou forget the Lord thy God which brought thee out of the land of Egypt; and ver. 17. And thou say in thine heart, my power and the might of my hand hath gotten this wealth. Why should the Lord give so many warnings if we were not exceeding prone to this. We should throw our Crowns at God's Feet. It is enough for us to be poor Instruments in God's hand. I hope you came here before the Lord with such a design this Day, to strip yourselves, and give all the Glory to God. 3. Take heed of the Pride of Self-dependance. Hereby the Heart is taken off from God, and then the Devil hath us upon the hip. He that swimmeth in a full stream is apt to be carried away with the stream. It is a hard matter to see the nothingness of the Creature, when we enjoy the fullness of the Creature. Man's thoughts are always swallowed up with his present Condition. In Misery we think we shall never come out of it; In Prosperity that it will never be otherwise. Paul could say, As having nothing, yet possessing all things; 2 Cor. 6.10. Few can say, as possessing all things, and having nothing; so as to sit loose from our worldly dependences. I have learned to abound, it is an harder Lesson than I have learned to be abased. Phil. 4.12. As there is more of choice in it, and less of necessity. We are beaten to the other: We use to say, such a one would do well to be a Lord, or a Lady: It is an harder matter than you are aware of. Many have done well in a low Condition, that could not manage an higher. Ephraim is a cake not turned, Hosea 7.8. Not baked of both sides, so as to walk with an Holy Equality, and evenness of Spirit in all Conditions. You think it is hard to bear Miseries; it is as hard to master Comforts, to carry a full Cup without spilling, and to keep from surfeiting at a rich and luscious Banquet. Few know how to abound. To prick these windy Bladders in solemn remembrances of Mercy, such things as these are necessary. 1. A special Recognition and Recalling of Sins is not unseasonable. Let the warm Sun melt you: Ezek. 36.30, 31. I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. Then shall ye remember your ways and doings that have not been good, and shall loathe yourselves in your own sight for all your iniquities. When Mercies humble us, and set us a mourning, it is a kindly work. Moses bowed himself when the Lord proclaimed the Name of his Mercy. Oh bow yourselves; poor worthless Creatures, that God should look upon us! 2. Meditate upon the Changes of Providence. Things are at a great uncertainty in the World. Hezekiah is delivered and then falls sick; he is delivered again, and then groweth proud; and then came Wrath upon him, and upon all judah and jerusalem, Psalm 39.5. Verily every man at his best estate is altogether vanity; not only in his worst, but at his best Estate: When he is in his Zenith, than he is at the vertical point. Verily, this is a Truth should be stamped deeply upon all our hearts. Belisarius a famous General to day, and within a little while forced to beg for a halfpenny. Things and Persons are as the Spokes of a Wheel, sometimes in the Dirt, and sometimes out; The Church complaineth, Psalm 102.10. Thou hast lifted me up, and cast me down. A sad dejection after some comfortable Elevation. All outward Glory is like a glass, transparent, but brittle. Paul was wrapped in the Third Heaven, and was full of unspeakable Ravishments and Revelations, yet presently he talketh of a Thorn in the Flesh. Now at your best think of this, that you may inure your Thoughts to Changes, and settle your solid Happiness in God. David, when he had a Glorious Victory, speaketh of losing, and Gods blasting their Armies, Psalm 60.10. compared with the Title. He acknowledgeth past Judgements as the fruit of God's Displeasure. In the Roman Triumphs there was one to remember them of their Mortality in the midst of their Pomp. Yea under the Law, Leavened Cakes were allowed in Peace-Offerings and Sacrifices of Thanksgiving, which were forbidden in other Sacrifices: Levit. 7.13. He shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings: To teach us to temper our Joys with the Thought of Sorrow and Affliction. A SERMON On LUKE xxii. 31, 32. And the Lord saith, Simon! Simon! Behold, Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy Faith fail not; and when thou art converted, strengthen thy brethren. IN the words observe two things: 1. A warning of Danger approaching in the 31. verse. 2. A Comfort propounded; in the 32. verse. 1. In the first branch observe, 1. The Person to whom Christ directeth his words; to Peter: Though they concerned all the rest, for it was not him only whom Satan desired to sift, but all of them: But Christ speaks to him in particular, because it most concerned him. The Devil would vex all of them, but our Lord foresaw, that he would more grievously fall than his fellow Disciples; and being more fervent and confident than the rest, was more exposed to Temptations; and when he addresseth his Speech to him, he calleth him, not Peter, but Simon. It was Matthew 16.18. Thou art Peter, and upon this rock will I build my church; q. d. The Name by which thou art known to me signifieth a Rock, and Stone: But this was when he uttered his good confession, but now he was to be an Instance of Humane Frailty, he calleth him not Peter, but Simon. And mark the ingemination of his, Simon, Simon. This doubling of his Name doth partly intimate Affection; and is as much as to say, My dear Simon; partly to stir up a serious attention, that he might mark what is said. 2. The danger it se●f, Behold Satan hath desired to have you, that he may sift you as wheat. Where observe, 1. The Author and Procurer of this Trouble, the Devil, called here Satan, that is, an Adversary. Our danger is mainly from the Devil, he hath a great hand in the troubles of God's People. He assaulteth them himself by his Wills, and Fiery Darts, Eph. 6.11. and 16. and stireth up his Instruments to persecute them, Luke 22.53. This is your hour, and the power of darkness. That was the time when the Devil and his Instruments were permitted to work their Wills on Christ: When the Shepherd was smitten, and the Flock scattered abroad. 2. The way how he bringeth it about; he hath desired to have you: It intimateth two things. (1.) He asketh leave, for Satan and his instruments cannot touch any of God's Children without God's permission: Therefore he asketh leave to have the Disciples of Christ in his power to vex them. So for job he has leave to touch his substance, but must not meddle with his person, job 1.11, 12. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the Lord said unto Satan, behold all that he hath is in thy power, only upon himself put not forth thy hand. Then to afflict his Body with Biles, and Soars, but he must spare his Life, job 2.5, 6. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the Lord said unto Satan, Behold! he is in thine hand, but save his life. Nay he was fain to ask leave to enter into the herd of Swine; Mat. 8.31. So the Devil besought him, saying, if thou cast us out, suffer us to go away into the herd of swine, Surely then the Flock of Christ's Sheep need not be troubled: If the bristles of the Swine be numbered, much more are the hairs of your heads. (2.) It is a kind of suing out of his right. The word signifieth the putting in of a Plea and Suit, not a bare ask leave; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, poposcit vos ad poenam. Sin giveth Satan some right of claim, and when we have committed some Sins, we provoke God to give us over to Satan to be disciplined. Therefore this desiring to have you, is his accusing you to God, and requiring that he may have the shaking of you. For the Devil is an Adversary, 1 Pet. 5.8. Because your adversary the devil as a roaring Lion, walketh about, seeking whom he may devour. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Adversary; Satan is an Enemy at Law, he is always inditing and accusing you before God, that he may get you into his power and reach. Oh how watchful should the Children of God be, when they have an Adversary that pleadeth Law and Equity on his side, and pursueth his right against them, to bring them to the Trial! But how could he do so in the case of the Apostles, and of Peter in particular! Possibly it might be something criminously done by them in that contention of the Disciples about Primacy and Superiority, who should be chiefest? Mentioned verse 24. And there was a strife among them, which of them should be accounted greatest. And the indignation of the ten against the two Brethren, james and john, and in that contest Peter might be most faulty, he being with them two. Those of the Disciples whom Jesus most loved, Peter, james and john, were often admitted to his privacies, when others were excluded. Oh it is a sad thing when we give occasion to Satan to demand us to the Judgement! 3. His aim and purpose; to sift you as wheat, that is, to toss and shake you as Grain in a Sieve. The meaning is, The Devil would have permission from God wholly to subvert you, and cast you away. A great Judgement is expressed by this Phrase, Amos 9.9. I will sift the house of Israel among all nations like as corn is sifted in a sieve. This is the Devils aim, utterly to destroy God's People: But he can obtain no more than to shake and molest them for Trial. In sifting two things are considerable (1.) The Agitation or tossing of the Corn, now this way, now that way, from one side to another. (2.) The Separation of the Wheat from the Chaff. The Devil only intends the former, but God the latter. He would have Peter and the rest of the Apostles given to him, that he might trouble and vex them, and not suffer them to have any rest; but God would turn it to an Holy Use, to purge you from your dross, your worldly and carnal Affections. Satan desireth to trouble us, but thereby God doth cleanse and refine us. He would have liberty to do his worst to drive you from the Faith of Christ, but though somewhat of that is granted to him, yet the power of the Devil is limited, both as to tempting and hurting. Cribratione Satanae non perditur, sed purgatur frumentum. The Corn is not spoiled, but cleansed by Satan's sifting. 2. Here is Comfort propounded to sustain them under this great danger; where observe two things. 1. The means of disappointing Satan; I have prayed for thee, that thy faith fail not. 2. The Event delivered in the form of a Direction. Peter should recover out of this lapse, and be a means to strengthen others; And when thou art converted, strengthen thy brethren. 1. The means of disappointing Satan. I have prayed for thee, etc. Mark; to Satan's desires there are opposed Christ's Prayers. There is more force in Christ's Prayers, than in Satan's Temptations. More particularly consider. 1. Who prayeth. 2. For whom he prayeth. 3. For what. 1. Who prayeth; Jesus Christ the Mediator and Advocate of his People. The Devil is the Accuser, but Christ the Advocate, to whose Mediation and Intercession it must alone be ascribed, that we do not finally miscarry. Christ is ready to pray, for he knoweth the Heart of a Tempted Man, Heb. 2.17, 18. Wherefore it behoved him in all things to be made like unto his brethren, that he might be a merciful, and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people, for in that he himself hath suffered being tempted, he is able to succour them that are tempted. And his Prayer is effectual, john 11.42. And I know that thou hearest me always. Christ doth not only perfume our Prayers, or stay till we pray for ourselves, but prevents them by his own Intercession, when he foresees the danger. 2. For whom he prayeth: I have prayed for thee: that is, for Peter: What for him only? No, but the rest of the Disciples also. The Remedy was prepared for them before the Trials came; and the Plaster fitted before the Wound was made. But was it for the Apostles only? No, but for all Believers, john 17.20. Neither pray I for these alone; but for them also which shall believe on me through their word. Christ here upon Earth did pray first for the College of the Apostles, and then for all Believers: So in Heaven he hath a watchful care over us, that we may not faint under the Temptations of Satan. 3. For what he prayeth: That thy faith fail not, that is, may not utterly miscarry: Here observe, (1.) The Grace prayed for, Faith: The Grace most necessary, and upon which other things depend. All matters that concern Christ and his Kingdom depend upon Faith, 2 Pet. 1.5, 6. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness. If Faith fail not, other Graces will not fail. 1 Pet. 5.9. Whom resist steadfast in the faith. And Faith is the Grace most assaulted in the present Trial: For Peter was put to it, whither he would own and acknowledge Christ to be his Lord and Master. To Faith there belong two Acts, Believing with the Heart, and Confession with the Mouth, Rom. 10.9, 10. If thou shalt confess with thy mouth the Lord jesus Christ, and believe in thy heart: that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth to righteousness, and with the mouth confession is made unto salvation. This last was put to the Trial. (2.) How far it was prayed for; in the word, fail not. Christ prayeth not that our Faith should never be tried and assaulted, nor that we should be exempted from trouble, but kept from the Evil, john 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. Not that we should be never oppugned, but not expugned: Neither that it should be not in any degree weakened, but not extinguished. Faith doth not fail totally as to the Habit and Root of it in their Heart, though the Habit may be much weakened and diminished, and its proper and natural Action obstructed, and interrupted, such as is Confession with the Mouth. Christ foresaw his approaching denial of him, and foretold it, but Peter did not utterly forsake the Faith, as appeareth by his speedy Repentance. As a Candle smoking, and newly blown out, easily sucketh ●ight and flame again, so did he recover himself out of that Surprise. 2. The Event delivered in the form of a Direction; wherein, (1.) Is intimated his Recovery and Being converted. Peter had denied Christ with Oaths and Execrations: A foul fault! But Christ recovered him by his look; that no Man might despair, and after his Resurrection bringeth him to a threefold Confession, john 21.15, 16. Lovest thou me more than these? and lovest thou me? and lovest thou me? Now the Coat of his Distemper was gotten out: Lovest thou me more than these? Is thy love to me so great as thou didst seem to affirm it, when thou saidst, Though all men forsake thee, yet will not I? Is thy love surpassing the love of all other my Disciples? What was Peter's answer? Lord! thou knowest that I love thee. That is, sincerely: Being taught by his smart experience he dareth not make comparison with all others, no more comparisons now▪ Peter had been under a severe Discipline, which taught him Humility, and before all the Disciples he testifieth his Repentance which was first acted in secret. Now he was grown more jealous of himself, he would not boast of such a singular love. But observe the term [converted.] Recovery out of a soar Temptation is a kind of second Conversion, Grace is battered and bruised, and so many things are necessary to put us in joint again. Denial of Christ, even out of weakness, is a loss not easily recovered. First, Peter had Christ's look, Luke 22.61. And the Lord turned, and looked upon Peter; which pierced his very heart, upon which he went out, and wept bitterly. verse 62. And then Christ's Message, Mark 16.7. Tell his Disciples and Peter that he goeth before you into Galilee, there ye shall see him. Be sure to tell Peter a little to revive and comfort him. He was now full of tears, and grieved at heart for his former offence; then Christ appeared to him alone, as Luke 24.34. The Lord is risen indeed, and hath appeared to Simon. Therefore the Apostle saith, 1 Cor. 15.5. That he was seen of the Cephas, then of twelve. Then afterwards he is brought publicly upon the Stage to acknowledge his Love to Christ, john 21.15, 16, 17. So hard a matter is it to set a Member in joint again that is once out. So David, Psalm 51.10. Create in me a clean heart, O God and renew a right spirit within me. He speaketh of it as a second Creation and Renovation; not that there was a total expulsion of Faith, or Charity, but to show that the loss is not soon repaired. 2. There is Counsel given him, Strengthen thy Brethren. When by Repentance thou art recovered out of thy Sin, be more careful to confirm and strengthen others. (1.) To prevent falling, pray for them, warn them, be an example of Constancy to them, that they may not fall or fail in like manner; which he did by his threefold profession of Love to Christ, and in glorifying God in his whole Life and Death. john 21.19. This spoke he signifying by what death he should glorify God. Christ warneth him of his future Sufferings, showing that he should be more stout than in his former Trial. Such a difference there was between Peter trusting in his own strength, and Peter supported by God: He that before was blown down by the weak blast of a Damosels Question, could then confidently look a cruel Death in the Face. (2.) Recover them if lapsed with Meekness, that they may not despair; Gal. 6.1. If a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted. If the possibility of falling be an Argument, the actual experience is much more. Christian's should not exercise too great severity on them that are fallen, considering we have or we might fall into like Sin in the time of Temptation. Thus would Christ season and prepare his Servants for their Office, and by their own Experience teach them meekness, and tenderness to others. In general it is said, 2 Cor. 1.4. Who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble with the comforts wherewith we ourselves are comforted of God. Such Comforts are not only for our good, but for the benefit and advantage of others. Confirm thy brethren, saith Christ here to Peter. They are Brethren, and they need to be strengthened; for all these Afflictions are incident to all our Brethren which are in the Flesh, and our Example and Consolation from experience are a great relief to them. Thus you have a full view and prospect of the words, I shall observe this Point from the whole. Doct. That though Satan by God's permission may soarly trouble and vex his people, yet we are not wholly exposed to his fury to be dealt with as he pleaseth. Let me show you. 1. How many ways Satan may vex and trouble God's People: Either by inward Suggestion, or by outward Persecution and Affliction. 1. By inward Suggestions; as when he tempted David to number the People: 1 Chron. 21.1. Satan stood up against Israel, and provoked David to number Israel. Namely, as he moved him to Pride and Glory in the Arm of Flesh, or in his Grandeur, or multitude of Subjects. God had an hand in it, 2 Sam. 24.1. And the anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and judah. To punish David and his People for their Sins, God as a just Judge, using Satan as his Minister therein. God by permission, and a wise Ordination of it for good, and Satan by Suggestion, and Malicious Intention for evil. God as a Judge in a just punishment for Sin and Satan as an Enemy and an Actor of Sin. It is no excuse to Satan or David, that God moved, nor any blot in God that Satan moved, they acting from divers Principles and divers ends. Well, but to our present purpose Satan moved David, a Man after Gods own heart. Alas the best have their Infirmities, and Satan hath many hidden secret Arts to mischief Souls which we think not of. 2. By Persecutions or Afflictions. Many of Satan's Temptations are conveyed by Afflictions, that he may make the People of God weary of their Profession, and either quit the Truth, or cast off their Duty to him. Thus when the Apostle telleth us of the Devils unwearied Malice and Enmity to Souls, he biddeth us resist him steadfast in the faith, knowing that the same afflictions are accomplished in our brethren, which are in the world, 1 Pet. 5.9. And again, Revel. 2.10. The Devil shall cast some of you into prison. Surely they were put in Prison by Men, but these Men were Satan's Instruments. They have their Hour, some Times and Seasons when they work great Trouble to the People of God. God doth not so altogether bind up Satan, but that he suffereth him to act many strange parts in the World, either by himself immediately, or by his Instruments. II. Our Trials are the more soar, because Satan hath an hand in them. (1.) Not only because that is cumulative to the Malice of Men, or superadded to it. And so the Apostle, Eph. 6.12. We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places. Our business lieth not with Men, with Flesh and Blood only, but with Satan, Men are but the Devil's Instruments. Humane and Bodily Powers are Satan's Auxiliaries, whom he stirreth up and employeth; so that there is a double Party: The invisible Agents, and the invisible Powers, by which they are assisted and acted: But, (2.) There are special Reasons why the Devil is a more terrible and dangerous Party than any Humane Power: As partly, (1.) Because of his great Enmity to Mankind, especially the redeemed by Christ: Because he looketh upon them as likely to possess the vacant places from which he and his Angels are fallen. He is always called the Enemy with respect to War; Adversary, or Opposite Litigant Party, with respect to Law. (2.) Partly, because of his unwearied activity. He is always going about, 1 Pet. 5.8. Your adversary the Devil as a roaring lion, walketh about, seeking whom he may devour. And in the Book of job, chap. 1.7. From going to and fro in the earth, and from walking up and down in it. And, (3.) Partly for his insatiable Cruelty. His Malice is bitter and extreme, seeking whom he may devour: His aim is utter Ruin and Damnation, to prejudice us in our Eternal Estate, or our Spiritual and Heavenly Concernments. It is not your Temporal and Bodily Interests that he would mainly bereave you off. He can let you enjoy the pleasures of the World, that he may deprive you of your delight in God: He can be content that you shall have Dignities and Honours, Ease and Safety, so they prove a Snare to you, all is to ruin your Souls: If he cannot prevail so far, yet he would thereby draw you to scandalous Sins, that you may dishonour God, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme; and destroy your own peace. Psalm 32.3. My bones waxed old through my roaring all the day long. (4.) Partly for his Subtlety. He is of a Spiritual Nature, and so the Devil is invisible both in his Nature and Approaches, and doth often reach us a deadly blow before we know it is he; and he seeketh by all means to conceal himself, 2 Cor. 11.3. I fear lest by any means as the serpent beguiled Eve by his subtlety, so your min●s should be corrupted from the simplicity which is in Christ. The Devil maketh as if he meant all kindness, when he cometh to ruin and destroy Souls: He playeth of all hands; tempteth Peter to dissuade, and judas to betray, and the High Priests to persecute: He endeavoureth to keep out of sight, that he may not be seen himself in the temptation; as the Fowler and Hunter hide themselves till the Bird or Beast is gotten into the Snare or Toil. Alas, little do we think the Devil is so near, and hath so great an hand in the business which we are about to perform, as we afterwards find him to be. It is not he that seemeth to do it, but such a Neighbour, such a Minister, or Wise Man. III. Why God permitteth this: For many Holy and Wise Reasons. 1. To glorify the power of his Grace in preserving us; 2 Cor. 12.9. My grace is sufficient for thee, for my strength is made perfect in weakness. Made perfect, that is, found or discovered to be perfect: For God's strength cannot be more perfect than it is. There are no degrees in Infiniteness; much less can our weakness add any thing to it: The meaning is, it is manifested to be perfect. The greater the Pressures are, the more visible and conspicuous is the Perfection of the Divine Assistance. More goeth to the keeping of a Saint here in the World, then to the preserving of an Angel; for the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of Gunshot and Harmes-way, but we are making our way to Heaven almost every step by Conflict and Conquest. 2. To abate our Carnal Confidence. For till we have experience of the strength of Sin, danger of Temptations and our own weakness, we are too confident of our own Resolutions, which because they are sincere and undissembled, we think they may be easily maintained: Therefore God to show us ourselves, suffereth Satan to tempt us, and his Instruments to vex us, that by experience we may see how weak that Faith is in the Temptation, which we thought to be strange out of the Temptation. This is the meaning of that Counsel our Lord giveth his Disciples, Matth. 26.41. Watch and pray that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak. To enter into temptation hath a peculiar sense and signification in that place, and the meaning is to be overcome by temptations; to enter so as to abide under the power of them; to be encompassed so as we cannot get out. Therefore watch and pray that it be not so with you; for however your Mind and Resolution be good, and your Professions for the time Zealous, yet you may fall from your stoutest Resolutions if you be not careful. Or thus, Though the Spirit, or the renewed part be willing to resist and oppose temptations, yet the Natural and unrenewed part is weak, and ready to be overcome by them. They were confident, secure, and unconcerned when that danger was approaching, which would make them either to forsake Christ, or to deny and forswear him, as Peter did; therefore it were better for them to be watchful and importunate with God, that they might not be overcome with this Temptation. In many cases we find, that those that thought their Faith strong, find it very weak, when the Temptation cometh; john 16.31, 32. Do ye now believe? Behold the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone. There is a great deal of difference between Trials in imagination, and Trials in actual Experience. Trials in imagination do not affect us so much, because we only know them at a distance, or by guess and supposition; but Evils in sense and feeling are another thing than we could imagine. It is a lamentable thing to see what a cowardly Spirit there is in most Christians; how soon they are discouraged with every petty assault, or slender temptation, and their Resolutions shaken with the appearance of any difficulty, how confident soever they were before. 3. God sendeth temptations to abate our Pride, and so to humble us, as well as prove us, that we may not be proud of what we have, or conceit that we have more than we have. Paul giveth this reason, 2 Cor. 12.7. Lest I should be exalted above measure through the abundance of revelations, there was given me a thorn in the flesh, a messenger of Satan to buffet me, lest I should be exalted above measure. There is a difference about the interpretation what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thorn in the Flesh was: Either a racking Disease, or some other sharp Affliction: Surely it was not stir of Sin, or some boiling lusts, for Paul was aged, and he would then speak of it in other words. Some think it was some racking Disease, like the Stake thrust into the Fundament of a Slave that ran from his Master, and came out at his back. Whatever it was, it was a Messenger of Satan. Now whether God would permit Satan to have such Power over Paul's Body, I leave it to you to consider. Therefore some think it was some soar Affliction. In the General I remember the pricking Brier and grieving Thorn is put for the Despisers and Persecutors of Israel: Ezek. 28.24. And there shall be no more a pricking briar to the house of Israel, nor any grieving thorn of all that are round about them that despised them. This may be called a thorn in the flesh. A sad and sharp Affliction questionless it was inflicted on Paul by the power of the Devil. But whatever the event was, God's end was clear, that he might not be elevated with his transcendent Revelations, he twice repeateth it, lest I should be exalted above measure. When the instruments of Satan deal roughly with him, this was designed by God to keep him humble. 4. God sendeth these temptations in justice to correct us for other Sins, 2 Sam. 24.1. The anger of the Lord was kindled against Israel, and he moved David to say, Go number Israel and judah. The Lord permitted Satan to move David, as I explained it before, but mark, it was because God was angry with Israel, when they had abused their plenty and prosperity to licentiousness and forgetfulness of God, Satan is permitted to tempt David, that God might take that occasion to punish them. And it is observed in the Censures of the Church; a scandalous Sinner is delivered over to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus, 1 Cor. 5.5. That is, permitted for a while to the Devil's Power that he might be recovered to God. And in the Text, Satan hath desired, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath required him of God, demands to have him delivered up to him as to an Executioner; and if God thinks fit to answer this Request, than he delivereth them up to Satan. Now this should be regarded by us. It is a sad thing when the Devil hath a just plea in Law against us. The Apostle warneth Christians not to give place to the Devil, Eph. 4.27. This may be done effective or meritory; effectually, when you comply with his Insinuations, and give way to your Inordinate Passions, and Carnal Affections, than you set open the door to Satan, for he watcheth for any opportunity to recover his old possession, and exercise his former Tyranny again. Pharaoh was not so hasty to pursue after the Israelites, as this Malicious Spirit is to recover the prey taken out of his hands. When you give way to any known Sin, and continue and lie asleep in it, Satan is encouraged, and God provoked. And so meritory, meritoriously you give place to Satan, as you make God to withdraw his assistance, or to give Satan leave to tempt you: 2 Chron. 32.31. God left him to try him, that he might know all that was in his heart. And so fearful havoc is made in the Soul, not only of Comfort, but Grace as to many degrees of it. One Sin prepareth for another, as a Spark doth for a Flame; and the longer and oftener we sin, so much the worse it is for us. Repentance is the sharper, because of the wrong done to God; and the harder, because it is not easy to settle and restore such a Soul, that the influences of God's Grace and Favour may have their wont Course. IV. That God doth not expose us to the fury of Satan, to be dealt with as he pleaseth, but doth bridle and restrain his rage. 1. God is the Sovereign Orderer of this Business of Temptations. As the shaking and tossing of the Saints is by his leave, so is the protection of their Faith from his Grace. The Devil is a Creature under Government, as all other Creatures are; and it is a great Comfort to the Saints, that when they are in Satan's hands, Satan is in God's hands. Neither the Devil nor the World can help or hurt us without his leave. The Devils are represented to be under chains, and chains of darkness, jude 6. 2 Pet. 2.4. These Chains are Gods Irresistible Power, and Terrible Justice: Either the Restraints of his Powerful Providence, called therefore chains, or the horror of their own despairing fears, called therefore chains of darkness. They can do nothing but as far as God's Justice and Holy Wisdom permitteth them. 2. As our Protection cometh from God, so it cometh to us by the Intercession of Christ; who prayeth for his People; a Copy whereof we have, john 17. and a pledge of which is this. He hath intendered his own heart by experience, and so is more likely to pity us; Heb. 2.18. For that he himself hath suffered, being tempted, he is able to succour them that are tempted. There is Ability of Power, Ability of Idoneity and Fitness, as it is proper and agreeable that he should become compassionate, and willing to relieve those that fall into the like or same Evils, namely sharp Persecutions in this World for his Names sake; Heb. 4.15. He was in all points tempted as we are. He hath felt the weight and trouble of temptations himself, and will be sensible of our condition. As a Man that has had the Stone or Gout, knows better how to sympathise with others in the like case. And as Israel was commanded to be merciful and pitiful to strangers, because they knew the heart of a stranger; Non ignara mali miseris succurrere discas. 3. Christ's Love is never more at work for us than when under temptations. He hath a tender sense of our danger by Satan. When he followeth them out of malice and spite, than God puts forth the strength and efficacy of his Mediation. Zach. 3.1, 2. And he showed me joshua the high priest standing before the angel of the Lord. And Satan standing at his right hand to resist him. And the Lord said unto Satan, the Lord rebuke thee, O Satan. When his People are assaulted by Satan he hath most love for them, and taketh care aforehand, john 13.1. Having loved his own that were in the world, he loved them to the end. Saith Christ of them, Poor Creatures, they are left to Storms and Tempests, and they are undone if I help them not. 4. Though he permit the Temptation, yet he alloweth not a Total Victory. As he prayed that Peter might not utterly forsake the Faith, Non pugna sublata est, sed victoria. He doth not hinder the Fight, but the Victory. He overcame the Devil and the World, therefore fear not. God promiseth help for Humane Frailty, not for rashness and sloth. We are sure of Victory, whilst we resist and keep up the Fight, james 4.7. Resist the devil, and he will flee from you. 5. Being kept from the evil is better than to be exempted from the trouble of vexatious Temptations. Our Lord prayeth so, john 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. He teacheth us to pray so, Matth. 6.13. Led us not into temptation, but deliver us from evil. There is a direct Prayer, and a Prayer by way of reserve; First, if it be the will of God, lead us not into temptation: But if that be, then keep us from the evil. It is a more wonderful Providence to be kept from the evil, than to be kept from temptation. A Garrison never assaulted is easily kept: And partly because the evil of Sin is greater than the evil of Trouble. Sin separateth from God, Affliction driveth us to him; and to be preserved from the Reign of Sin, is better than not to be permitted to fall into a signal Act of Sin: For the Act may be consistent with Grace, but not the Reign. USE 1. Let us not be secure. Christ, was tempted, so was job, so was Paul. We have a fierce and subtle Adversary to encounter with, many Trials we must look for. None are so tempted as the best Christians; the Pirate doth not set upon an empty Vessel, Wicked Men are not troubled; they are already in the Snares, Slaves and Vassals to Satan, of whom he is sure already, Luke 11.21. Where a strong man keeps his palace, his goods are in peace. A middle sort of Men God permitteth not to be tempted, 1 Cor. 10.13. God will not suffer you to be tempted above what you are able. They are not seasoned enough, nor furnished with Life and Light. Satan's Malice aimeth at the best, but he prevaileth with the presumptuously confident and foolhardy. They know not their own weaknesses. If we slight these things and thrust ourselves into temptations, we fall as a ready prey into the Mouth of the Roaring Lyon. You know how many a good purpose hath come to nothing; and will not you watch? This is the cause why we are so often surprised; we live and walk as if we were not among our Enemies; as if the Devil did not haunt us, and we gave him no occasion to solicit God against us. 2. Being forewarned, let us be fore-armed, or prepared against Satan's devises: Otherwise when we think, as Samson, to go forth and shake ourselves as at other times, we shall find that our strength is gone, and we have permitted ourselves too much to the power of the Enemy. Our preparation mainly lieth in two things. 1. That we be dead to the Flesh and the World, be sober and watchful. Sobriety is a Moderation in all Earthly things. The Devil usually gets the World on his side. Therefore till we be dead to applause, Commodity, Honour, and Profit, and resolve to be Holy and Obedient to God though it cost us dear, we shall do nothing in Christianity. Satan will tempt the Flesh, and that will soon say, Spare thyself, Matth. 16.22. This shall not be unto thee. Therefore as long as there is a Bias of worldly Inclination upon us, and we are set on the Pleasures, Profits, or Honours of the World, or be taken too much with its Ease, Peace, and Prosperity, we are not prepared; and what work will Satan make when he comes to toss us? 2. Keep Faith upright; Christ prays that Peter's Faith may not fail: And 1 Pet. 5.9. Whom resist steadfast in the faith. Faith has many things to pitch on, the whole Gospel, but chiefly the Promises and threatenings of the Gospel, they will inform you what will be the end of Godliness and Sin, and a Man that hath his eyes opened, and seeth the end of Godliness and Sin, hath a mighty Advantage. As to the Promises of Christ, surely Christ is no Deceiver, will you credit the Devil whom you have found to be false, and suspect the Promises of Christ? Luke 12.32. Fear not, little flock! for it is your father's good pleasure to give you the kingdom. Christ promiseth more than the Devil. As to the threatenings, let not the threatenings of Men affright you, if they threaten a Prison, God threateneth Hell; if they threaten to molest the Body, God can cast Body and Soul into Hell; God can preserve you from what Men threaten, and he threatens what is worse than Man threatens, and therefore to have our eyes in our Head, and see the end of Godliness and Sin is a mighty help in this case, that our Faith may not fail. A SERMON On HEBREWS i 9. Thou hast loved righteousness, and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. IN the Context the Apostle is proving that Christ hath obtained a more excellent Name than the Angels; they are Servants, he a Son: They are Creatures, he is God: They are to worship, he is to be worshipped, in which Divine Honours they can have no Communion. They are Spectators of the Mystery of Redemption, he is the Head of the Redeemed World, as being solemnly appointed thereunto by God. This is the Argument of the Text; which is a quotation out of the 45. Psalms, Thou hast loved righteousness, etc. In these words we have 1 A Description of Christ. 2. The Exaltation of Christ. 3. The respect of the one to the other, [therefore] the one is the foundation of the other. 1. In the Description of Christ, his Holiness is taken notice of: And, (1.) Both branches are mentioned, Loved Righteousness, hated iniquity. (2.) The Habitual Inclination of his Heart is asserted in all that he did, or now doth do; all proceeded from his love to Righteousness, and his hatred to Sin. (3.) This Commendation or Description doth not only concern his Personal Practice, but his Design: His Heart was set upon it, not only to Practice, Holiness himself, but to promote it in the World. For the Holiness of God Incarnate is Essentially necessary both to his Person and Employment: By it he was fitly qualified. Nothing puts us on to do a thing throughly more than love, this was Christ's Principle: and therefore he would express the most effectual means. 2. His Exaltation: God even thy God hath anointed thee with the oil of gladness above thy fellows. That is, exa●ted thee above Men and all Angels; anointing is often applied to Christ. Psalm 2.2. Against the Lord and his anointed, Acts 4.27. Thine Holy Child jesus whom thou hast anointed, Isa. 61.1. The Lord hath anointed me to preach good tidings to the meek. Therefore he is called in the Hebrew Messiah, and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This anointing usually signifieth three things. (1.) The giving of Power and Authority, as Saul by being anointed was made King of Israel, 1 Sam. 10.1. And Aaron and his Sons made Priests, Exod. 30.30. So Christ was anointed to Authorise his Dispensation, or to invest him in the Authority and Power of the Mediatory Office. (2.) To fit and enable the Person so Authorized for the discharge of the Office, unto which he was called; for the Oil was Typical, and signified the Gifts and Graces of the Spirit: So Jesus Christ was anointed with the Holy Ghost, and with power, Acts 10.38. To fit his Humane Nature for so high a Function. (3.) His Welcome and Entertainment at his return to Heaven; and so the Glorious Exaltation of our Lord Jesus Christ, when he solemnly sat down at the Right Hand of Majesty, and entered upon his Kingdom, was his Anointing; for than was he solemnly made both Lord and Christ, Acts 2.36. and evidenced to be the Lords Anointed One; as I shall show more fully by and by. 3. The respect or Relation of his Exaltation to his Description [therefore,] At least it is a consequent of what he had done in the World in love to Righteousness, and hatred of Sin, but moreover it is to him a Recompense; Phil. 2.9. Wherefore God hath highly exalted him, and given him a Name, which is above every Name. Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Which is no lessening of his Merit; for therein he considered not himself but us, that he might be a Merciful High Priest to us, or a Powerful King to defend his People. The Son of God had before his Incarnation a Glory to which nothing can be added, and a full right which cannot be increased, and whatever Glory he received as Mediator, it concerneth us more than him. Doct. That jesus Christ as Mediator, because of his Love to Righteousness, and hatred of Sin, is dignified and advanced by God, not only above all Men, but also above all Angels. In handling of this Point, 1. I shall speak of the Holiness of Christ. 2. His Unction, which is the Consequent and Fruit of it. I. Of the Holiness of Christ, both as to his Person and Office. 1. As to his Person. There we must consider the Original Holiness of his Natures, Divine and Humane. Divine, he is called Isa. 45.21. A just God, and a Saviour: Humane, he was wholly free from that Original Contagion wherewith others that come of Adam are defiled, Luke 1.35. That holy thing that shall be born of thee, shall be called the Son of God. Now add to this his perfect Actual Obedience to God both in Heart and Life, and this either to the Common Law of Duty that lieth upon all Mankind, for it became him to fulfil all righteousness, Matth. 3.15. Or that particular Law of Mediation which was proper to himself. Heb. 5.8. Though he were a Son, yet he learned obedience by the things he suffered; by which he answered the end of the Law which we have broken, and was also the meritorious cause of the Covenant of Grace, by which all Blessings are conveyed to us, 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Well then, his Personal Holiness did make him acceptable to God, and should make him amiable to us. He loved righteousness, and hated iniquity. Adam in the state of Innocency did perfectly love Righteousness, and hate Sin, but not constantly, for he soon fell: Believers in the state of Regeneration, love Righteousness, and hate Iniquity sincerely and constantly, but not perfectly; but Christ when he assumed our Nature, did love righteousness, and hate Iniquity both perfectly, and constantly, in Heart and Practice, and this even to the Death. This qualified him for his Office of Prophet, Priest and King. As a Prophet; who is so fit to teach the World Holiness, as one that hath a perfect love to Holiness, and hatred of Sin, and this manifested in our Nature? Angels are Holy and Righteous, but not so as Christ; who besides the Essential Purity, and Holiness of the Godhead, hath also assumed our Nature, and preserved it in Purity and Innocency. And therefore his Nature and Practice agreeth with his design, 1 john 3.5. He was manifested to take away our sins, and in him is no sin. So as a Priest, his Holiness gave a value both to the Merit of his Sacrifice and Intercession, Heb. 7.25, 26. Wherefore he is able to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners. Here was a pure, unspotted Sacrifice, offered up to God here upon Earth, and pleaded and represented in Heaven He that was to satisfy in the behalf of others needed to be free from the defilement of Sin himself, that he might be not only our Ransom, but our Pattern: Then as a King, this Purity and Holiness is necessary, not only that he might powerfully Effect, but also Favour and Patronise all that is good, Holy and Just in the World; For Prov. 15.9. The way of the wicked is an abomination to the Lord, but he loveth him that followeth after righteousness: The one are the Objects of his Abomination, the other of his love. The Wicked are for a while prosperous and successful, therefore they think God loveth them, but they are an abomination to him, into whose hands all Judgement is put. They cannot collect or conclude his approbation from his forbearance, no, nor any neglect of Humane Affairs, as if they were left to their own Chance and Arbitrement: No, all that can be gathered from hence is his great forbearance and Mercy to the worst, while he is inviting them to Repentance. On the other side you have the disposition of the Regenerate set forth, who do not perfunctorily and by the buy do that which is Holy and Righteous, but set their whole Heart and Desire to it. They follow after Righteousness; their business is to be eminently Holy; and surely they are loved by Christ: For he that hateth Iniquity and loveth Righteousness will love those that follow after it; than which nothing more sweet, honourable, and blessed, can be thought of by us, than to be loved by our Redeemer. To have a Prince love us, or a Wise, or Learned Man love us, we highly value it; What is it then to have Christ love us? This will not be a barren or an empty Love. Well then, he is fit to be the King of the World. 2. All this while we have spoken of his Personal Holiness, which maketh him acceptable to God, and amiable to us, and qualifieth him for his Office. Now let us see how he showeth this love to Holiness, and hatred to Iniquity in his Office, as well as in his Person. The general term whereby this Office is expressed is Mediator. The Three particular Functions are those of Prophet, Priest and King. 1. As to the general term Mediator, whose work it is to bring Heaven and Earth to kiss each other, or to make Peace between God and Man, God offended, and Man guilty. All that he did herein was out of his Love love to Righteousness, and hatred of Iniquity, which was the great makebate between God and us, therefore surely his chief design was to destroy Sin, and to promote Holiness. So much we are told, Dan. 9.24. That the Messiah shall come to finish transgressions, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. The great business for which the Mediator came into the World, was to destroy the Reign and Power of Sin, and to advance the practice of all goodness, and Holiness, and to recover the lost World to God. Now because his Heart was so much set upon this, God anointed him with the oil of gladness above his fellows. 2. Come we to those Three particular Functions wherein this Office is exercised, those of Prophet, Priest and King. 1. As a Prophet by his Doctrine he showeth that he loveth Righteousness, and hateth Iniquity; for the whole frame of it discovereth, and breatheth out nothing else but an hatred against Sin, and a Love to Holiness, john 17.17. Sanctify them through the truth; thy word is truth; Psalm 119.140. Thy word is very pure. All the Histories, Mysteries, Precepts, Promises, threatenings aim at this one business, that Sin may be subdued in us, and brought into disrepute and disesteem in the world. The Histories are certain Patterns and Example of Holiness, and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have, and yet pleased and served God in their several Generations, to excite us to like diligence and Self-denial, Heb. 6.12. Be followers of them who through faith and patience inherit the promises. The Mysteries are not only to raise our wonder, but breed a true Spirit of Godliness, 1 Tim. 3.16. And without controversy great is the mystery of godliness. The whole Gospel is called, Titus 1.1. The truth which is after godliness; and 1 Tim. 6.3. A Doctrine which is according to godliness: Because it delivereth the exact and most perfect way of serving God. The Lord Jesus was desirous that this Doctrine should take place in the World, therefore he himself was pleased to assume our Nature to preach it to us. So for his Precepts, they all prescribe an universal adherance to God, and dependence on him, that we may not be carried away by the false Offers and Delights of Sin, but may live in perfect Obedience to God, and Justice and Charity to Men. Besides, the word discovereth all the cheats and fallacies we put upon ourselves, to keep us from all impure mixtures of worldly and carnal aims; it discovers the crafty pretences, and the most insinuating and cunning contrivances to disguise and hide Sin. Heb. 4.12. For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and the intents of the heart. In short, the whole aim of it is, That we may please God, and be beloved by him. john 14.21. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. The Promises call for the greatest purity and cleanness of Heart and Life. 2 Cor. 7.1. Having therefore these promises, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God. So the threatenings; Why doth Christ tell us of Torments without end and ease, of a Pit without a bottom, of a Fire that shall never be quenched, but to make Sin more odious and hateful to us: Surely not to terrify us, but to sanctify us; for his Government is rather by Love, than by Fear. Now whosoever wistly considereth the Christian Religion, he will soon discern that it was framed and set afoot by one that loved Righteousness and hated Iniquity. 2. His Priestly Office consists in his Oblation and Intercession: As the High Priest under the Law did both offer Sacrifice, and intercede for the People. Now what was the intent of Christ's Sacrifice, but to put away Sin. Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. That is, not only to destroy the Gild, but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity, and so by consequence to love Righteousness. (First,) By way of Representation. (Secondly,) By way of Impetration. (Thirdly,) By way of Obligation. (1.) By way of Representation. His bitter Sufferings are an instance of God's great Wrath against Sin and Sinners: For if Christ must thus be handled rather than Sin shall go unpunished, it warneth us to be very cautious how we meddle with the forbidden fruit. When we remember his bitter Agonies, his accursed, shameful Death, we should cry out, Oh odious Sin! This is the meaning of that expression, Rom. 8.3. And for sin he condemned sin in the flesh. That is, by a Sin-Offering, or the Sacrifices of Christ, he hath condemned Sin, he hath left a brand or mark of his Displeasure against Sin, which should induce us to be very cautious and watchful against it. For if these things be done in the green Tree, what shall be done in the dry? (2.) By way of Impetration and Purchase. Christ came not only to expiate the guilt of it, but to get it out of our Hearts. As he pacified the Wrath of God, so he purchased the Spirit, in which Sense our old man is said to be crucified with him, Rom. 6.6. Namely, As Grace was obtained, whereby it might be crucified. Now we are sluggish and cowardly if we tamely yield to our Lusts, and pretend want of Power, when it is want of Will to cast them off. (3.) By way of Obligation; by this great instance of his Love to induce us to kill our Love to Sin, 1 Pet. 2.24. Who his own self bore our sins in his own body on the tree, that we being dead to sin, should live unto righteousness, by whose stripes we are healed. Since he hath borne the weight of our Sins, and endured the Wrath due to them in his own Person, if we have any esteem of Christ's Love, certainly we would not spare our most beloved Lusts, nor be still alive to Sin, and dead to Righteousness, nor wittingly and allowedly do the least thing that is offensive to him, Ezra. 9.14. Should we again break thy commandments, and join in affinity with the people of these abominations, wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? 3. The next is a King. He is one whose Heart was so set upon the Love of Righteousness, and the Hatred of all Iniquity, that he would come as a Prophet himself to teach the sinful, lost World how to become Holy again: And as a Priest to die for the guilty World to reconcile them to God; surely he was fit also to Rule and Govern the World. There are two parts of Government, Laws and Actual Administration. His Laws are all good and equal, the same with his Doctrine. As he giveth notice of these things as a Prophet, so he giveth charge about them as a King: Of his Laws we need not further speak, but the Administration is under our Consideration: Now in the Righteous ordering the Affairs of his Kingdom, he showeth himself to be one that loveth Righteousness, and hateth Iniquity. As the Laws are good and equal, so the Administration is right and just. The Administration of this Kingdom is twofold, Internal, and External. (1.) Internal. Christ is set over the Church of God as a Glorious Head and Chief, who is to recover a lost People unto God. His Internal Administration is either effective or remunerative. 1. Effective by his preventing Grace, as he changeth our Hearts, bringeth us into his Kingdom, worketh Faith in us, and maketh us willing Subjects to him. Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace; otherwise we cannot enter into his Kingdom, Matth. 18.3. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven, Col. 1.13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. Till he subdue the Power of Sin and Satan in our Hearts, we shall still groan under that Tyranny: Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God. 2. Remunerative, By the Rewards of Godliness here and hereafter. Here Rom. 14.17. For the kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost. Peace of Conscience, increase of Grace, joy in the Holy Ghost. They shall not want encouragement who seriously set themselves to love Righteousness, and hate Iniquity: 2 Pet. 1.11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ. Hereafter, Heaven is the Portion of the sanctified, Acts 20.32. And now, Brethren! I commend you to God, and the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. He doth sanctify all that believe on him, and then give them Eternal Life. (2.) External, in the course of his Providence. Christ hath set up a Government, wherein he will favour and protect those that walk uprightly, Psalm 11.7. For the righteous Lord loveth righteousness, his countenance doth behold the upright. But with the disobedient God is angry every day, Psalm 7.11. Only it is the day of God's patience: God is preparing himself. Well then, we must neither rebel against his Government, nor distrust his defence: For Christ administereth Justice in his Kingdom, defending the good, and destroying the wicked, and he will in time earnestly espouse the cause of all Holiness and Righteousness. II. I come now to the Unction of Christ, which is the consequent fruit of the former. God, even thy God hath anointed thee with the oil of gladness above thy fellows. There you may observe, 1. The Author of this Unction, God, even thy God. 2. The Privilege itself, to be anointed with the oil of gladness. 3. The Partakers of this Privilege, or the Persons to whom it is applied, One Principal and Singular, who hath the Pre-eminence; and that is, the Mediator; others Inferior, and in a lower degree of participation; called here, his fellows. Let us a little explain these things. 1. The Author of this Unction, God, even thy God. Is this spoken to him as God or Man? It may be true in both senses. As to his Divine Nature he is God of God, or as it is in john 1.1. The word was with God, and the word was God. As to his Humane Nature, he is a Creature made of a Woman, and so God is his God, as he is the God of all flesh. But especially is this spoken of him as Mediator, so Christ is one of God's Confederates. There is a Covenant between God and him, joh. 20.17. I go to my father, and your father to my God and your God. The Sum of the Covenant was, that after he had suffered here upon Earth, and satisfied God's Justice by being made a Curse for us, he was at length to be raised out of the Grave, and exalted to his Regal Power in Heaven. All that belongeth to a Covenant is found in this Transaction between God and Christ. (1.) God propoundeth the Terms, or demandeth of his Son, that he lay down his life, and for his labour he promiseth that he shall see his Seed; that God shall give him many Children; Isa. 53.10. He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands. (2.) The Son consenteth, and saith, A body hast thou prepared for me, Lo I come to do thy will, Psalm 40.6, 7. Sacrifice and offering thou didst not desire, mine ears hast thou opened; burnt-offering and sin-offering thou hast not required; Then said I, lo I come in the volume of the book, it is written of me. Here the Eternal Son of God doth agree and contract with his Father to perform that perfect Obedience to his Laws, and to offer up himself such a Divine and Spotless Sacrifice for the Sins of the whole World, as was necessary for the Expiation of Sin. (3.) Christ hath not only consented, but doth with all Joy and Delight set about this whole Will and Counsel of God, and go through with the Work and Office assigned unto him very cheerfully and heartily, till he had brought it to a good End and Issue, Psalm 40.8. I delight to do thy will, O my God yea, thy law is in my heart. (4.) After this ready and willing Obedience he is to plead the Covenant, Psalm 89.26. He shall cry unto me, thou art my Father, my God, and the Rock of my salvation, Psalm 2.8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Upon this there is, (5.) God's Answer, God even thy God hath anointed thee with the oil of gladness above thy fellows. And Psalm 110.1. The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. Thus doth the Scripture lisp to us in our own Dialect, or in such Language as we can best understand concerning that Bill of Contract, or transacted bargain between God and Christ from all Eternity, wherein Christ undertaking perfectly to fulfil the Will of God, and to perform all Active and Passive Obedience even unto Death, had the Promise from God, that he should become the Author of Eternal Salvation to all that obey him. The Redemption of Sinners is not a work of yesterday, nor a business of chance, but well-advised, and in Infinite Wisdom contrived. There was a preparatory agreement to that great work before it was gone about, and therefore it should not be slighted by us, nor lightly passed over. 2. The Privilege itself; to be anointed with the oil of gladness. It noteth his solemn Exaltation and Admission to the Exercise of his Office. By Oil all agree is meant the Spirit, by which Christ was anointed, Luke 4.18. The spirit of the Lord is upon me, because he hath anointed me. (1.) Christ was anointed at his Conception in his Mother's Womb, when he was sanctified by the Holy Spirit: For the work of the Spirit was not only to form his Body out of the substance of the Virgin, which Nature could not do of its self; but chiefly to preserve it from Sin, and endow it with the gift of Holiness. From which time he grew in Wisdom and Grace, as well as in Stature, Luke 2.52. And jesus increased in wisdom and stature, and in favour with God and man. (2.) Again, Christ may be said to be anointed at his Baptism, which was the visible consecration to his Office, when the Holy Ghost descended upon him in the form of a dove, Matth. 3.16, 17. and john 1.33. once more. (3.) He may be said to be anointed at his Ascension, when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples, Acts 2.33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. This I take to be the Sense here, his Glorious Exaltation at the right hand of God, where being possessed of all Power, he joyfully expecteth and accomplisheth the fruits of his Redemption. I am the more confirmed in this, (1.) Because the Exaltation of Christ is as it were, his welcome to Heaven▪ God doth as it were take him by the hand, and set him upon the Throne after all the sorrows of his Humiliation; as we welcome a Stranger, or a Guest whose coming is pleasing to us, by taking him by the hand, and bringing him into our Couses: So is Christ exalted by the Right Hand of God, and welcomed into Heaven, as having done his work, and made full provision for the Glory of God, and the Obedience of the Creature; as we are also received into Glory, after we are guided by his Counsel, Psalm 73.24. Thou shalt guide me by thy counsel, and afterward receive me to glory: And then all Tears shall be wiped from our Eyes. (2.) The Term, [the oil of gladness] implieth it; for that was the entertainment of Honourable Guests invited to a Feast. We see it practised to Christ by one Woman, Luke 7.37. And behold, a woman in the city, which was a sinner, when she knew that jesus sat at meat in the Pharisees house, brought an alabaster-box of ointment. And by another, Matth. 26.7. There came unto him a woman having an alabaster-box of very precious ointment, and poured it on his head, as he sat at meat. And the Psalmist speaking of God's Festival Entertainment, Psalm 23.5. Thou preparest a table before me in the presence of mine enemies, thou anointest my head with oil. Another mention of this practice is, Psalm 104.15. Wine to make glad the heart of man, and oil to make his face to shine. All these places, and many more in the Scripture, allude to the custom of pouring some fragrant precious Ointments on the Heads of Guests of special Eminency, called the oil of gladness, because the use of it was to exhilarate, and cheer the Spirits. Now because this was an extraordinary respect paid them, this Phrase came at length to signify the preferring one above another; and so it is fitly applied to Christ, whom God hath dignified above all Men and Angels, in that he hath received Power Spiritual and Divine above what was communicated to any other. 3. The Persons anointed: [1.] One singular in this Unction, the Lord Jesus Christ. There are two sorts of Privileges. (1.) Some things only given to Christ, not to us; as the Name above all Names to be adored, Phil. 2.9. To be the Head of the Renewed state, Ephes. 1.21. the Saviour of the Body, Eph. 5.23. To have power to dispense the Spirit, to administer Providences, etc. All this is proper to Christ, neither Men nor Angels share with him in these Honours. (2.) There are other things given to Christ and his People; as the sanctifying and comforting Spirit, the Heavenly Inheritance, Victory over our Spiritual Enemies, the Devil, the World, and the Flesh: These are given to us and him; only God doth grace his Son above his Fellows, Rom. 8.29. That he might be the first born among many brethren. He must have the Honour due to the Firstborn: Anciently the Firstborn was Lord of the rest of the Family, Gen. 27.37. And Isaac answered and said unto Esau, Behold I have made him thy Lord, and all his brethren have I given to him for servants. And also the Firstborn gave the rest of the Brethren a share of the Father's Goods, reserving to himself a double Portion, Deut. 21.17. He shall acknowledge the son of the hated for the firstborn by giving him a double portion of all that he hath, for he is the beginning of his strength, the right of the firstborn is his. Christ being the Firstborn, he must in all things have the pre-eminence. In our Conflicts and Trials he is the captain of our salvation, Heb. 2.10. In Holiness he is our Pattern, or the Copy which we must transcribe, 2 Cor. 3.18. Are changed into the same image from glory to glory. Primum in unoquoque genere est mensura, & regula caeterorum. The first in every kind is the Standard for all the rest. In our Glory and Blessedness he is our forerunner, Heb. 6.20. having actually taken possession of that Felicity and Glory, which he will bestow upon his Followers; so that Christ's Honour is reserved, and Believers are comforted whilst they follow their Head in every State and Condition. [2.] Others are admitted to be partakers of this Grace in a lower degree; called his fellows. They are also dignified and graced by God, above the rest of the World, but not as Christ was. Two things I will observe here: (1.) They must be his Consorts and Followers: Sometimes they are called his brethren, Heb. 2.11. Sometimes Members of his Mystical Body, Eph. 1.22, 23. Sometimes joint-heirs with Christ, Rom. 8.17. Meaning thereby all Believers who are Companions with him both in Grace and Glory. Thus we must be before we partake of this anointing, Actus activorum sunt in passivo unito & disposito. They that receive influence from another must be fitted for what they receive, and united to him from whom they receive it. Therefore none but Christ's Members and Fellows do partake of his Unction. But who are they? All such as are like minded with himself, that love Righteousness, and hate Iniquity, that set themselves seriously to promote the Glory of God, and to destroy the Reign of Sin in the World, both in themselves, and others. In short, those that are Regenerated and planted into his Mystical Body by the Spirit. 2. The next thing which I observe is, That all these may have somewhat of this Unction according to their measure and part which they sustain in the Body, 1 john 2.20. But we have an unction from the holy one; compare Psalm 133.2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. The Ointment poured upon our head in such plenty, that it diffuseth its self to all his Members. God is the Author thereof, 2 Cor. 1.21. Now he that stablisheth us with you in Christ, and hath anointed us is God. It is a Divine work, but the Pipe or Means of conveying it to us is Christ, who is the great Receptacle from whence the whole Family is supplied, john 1.16. Of his fullness have all we received, and grace for grace. And it mainly consisteth in the gift of the Spirit, sanctifying and preparing us for our present work and final reward, and comforting us with our present Interest in the Love of God, and hopes of Glory, 2 Cor. 5.5. Now he that hath wrought us for this selfsame thing is God, who also hath given unto us the earnest of the spirit. USE. I shall exhort you to Two things. 1. To Holiness. 2. To get more of the Oil of Gladness. 1. To Holiness. If there were no more than that it is pleasing to Christ, and visibly exemplified in his own Person, this should induce us. It was love to Holiness, and hatred of Sin that brought him out of Heaven, and put him on the work of our Redemption. Nothing doth more urge us to do a thing than Love, or to forbear it than hatred: These were Christ's Motives to undertake the Redemption of Sinners: Now we should love what he loveth, and hate what he hateth, Rev. 2.6. Thou hatest the deeds of the Nicholaitans, which I also hate, Prov. 8.13. The fear of the Lord is to hate evil, pride, and arrogancy, and the evil way, and the froward mouth do I hate: But there is more in the Argument than so. This was the design of our Redeemer, 1 john 3.8. For this purpose the Son of God was manifested that he might destroy the works of the Devil. Now it doth not become Christians to contradict the designed end of their Redeemer. But this is not all; it is to slight the price of our Redemption, as if there were no such great Mystery in it, that the Son of God should die; for if we slight the benefits, we slight the ransom, 1 Pet. 1.18. Yea there is this further in it, we neglect the Grace that may be had upon such easy terms. Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin, or else he came in vain; he obtained the Grace he purchased, john 12.31. Now is the judgement of this world, now shall the prince of this world be cast out. These are the glorious Fruits and Effects of his Death, that it shall tend to the Glory of God, and the bringing down the Kingdom of Sin and Satan in the World. They to whom this purchase is revealed, and yet reject the offer, are guilty of sluggish Cowardice, and if they be not delivered from the Power of the Devil, and restored to a life of Holiness, their Condemnation is just. In our Natural Estate by the fall of Adam we were all corrupted and out of frame, but the Second Adam came to restore things that were in Confusion, and out of frame, to their Right and Primitive Order. Man hath fallen from Holiness and Happiness; Sin and Satan have reigned and raged in this World; the Children of this World have blessed themselves in their bad condition, and delighted in their slavery and bondage. Now if Christ come to make an end of Sin, and bring in Everlasting Righteousness, shall it be so still as it was before? Shall the disordered World go on in its ancient wont? Surely there should be more visible fruits of his coming seen among us. If Men should lie in Wickedness still, and turn their backs upon God, after whose Image they were created, and Sin and Satan rule them at their pleasure, how are things put in frame that were out of course? What hath the Son of God done by all his Holy Life, and Bloody Sufferings? Surely either the Purchase is not so Great and Glorious, or we make but little use of it, and so are quite Strangers in Gods Israel. I have not done with the Argument yet. We have no Communion with Christ, yea, we renounce it if we continue to be so unlike him, 1 john 1.6, 7, 8. If we say we have fellowship with him and walk in darkness, we lie, and do not the truth; but if we walk in the light as he is in the light, then have we fellowship one with another, and the blood of jesus Christ his Son cleanseth us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. Such a solemn Preface introduceth that truth, to show, that if we live in our Sins, we shall die in our Sins, and then farewell all Happiness. 2. To look after more of this Unction. He is Christ the anointed of God; we must be Christians, Acts 11.26. The disciples were called christians first in Antioch; anointed with the Holy Ghost, and with Power, that we may understand the mind of God, consecreate ourselves to him, work his work, and engage in his Warfare fight against the Devil, the World, and the Flesh, till we triumph with Christ in Heaven. All must be anointed. 1. This is the fruit of Christ's Exaltation, to send and shed abroad the Spirit. There are Effects of Christ's Humiliation, and Effects of Christ's Exaltation. The Effects of Christ's Humiliation are taking away the Curse of the Law, pacifying God's Wrath, satisfying his Justice, the Annihilation of the Right which the Devil had over Sinners, a Right to return to God and enjoy Eternal Life. The Exaltation of Christ also hath its effects; the application of this Grace, and the execution of this Right by quickening us who were dead in Trespasses and Sins, and pardoning our Transgressions, and putting us into the way Everlasting. Now we should seek in Christ not only the force of satisfaction but the force of Regeneration, and his efficacious Grace to apply what he hath purchased for us, that he may be made sanctification to us as well as Righteousness, 1 Cor. 11.30. Since Christ is so able and willing to dispense this Grace freely and abundantly into men's hearts, surely it should not be neglected. 2. Consider the necessity of this Grace. Our love to Righteousness and hatred of Iniquity is the fruit of this Unction; for Affections follow the Nature. When we live in the Spirit, we shall walk in the Spirit, Psal. 97.10. Ye that love the Lord, hate evil. All that pretend to return to God, must show the reality of it this way. Therefore as you would be pleasing to Christ, do not neglect this Grace, 3. Consider the Utility and Profit. It is for our Comfort. The Spirit is called the oil of gladness, because the benefits whereof we are Partakers, are matters of great joy: Acts 13.52. The disciples were filled with joy, and with the holy Ghost. Acts 8.39. He went on his way rejoicing. Acts 16.34. He rejoiced, believing in God with all hts' house. It is for our Honour we are dignified above others, the more we are made partakers of the Spirit, 1 Pet. 2.9. Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people. A SERMON On ACTS xxiv. 14, 15, 16. — Believing all things which are written in the law and the prophets. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself to have always a conscience void of offence towards God, and towards man. THESE words are part of Paul's Apology against the Accusation of Tertullus. Among other things he chargeth him to be an Heretic, or an Apostate from the jewish Religion: When the Romans had conquered the jews, they submitted upon this Condition, that they should innovate and change nothing in their Religion, but defend it against the disturbers of it. Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal; it concerned them to show the Harmony and Agreement of both Religions as to the substance. This is Paul's business, and therefore he giveth an account of his Faith, Worship, and Conversation. He did indeed observe the way of the Christian Worship, which they called Sectarisme, or Heresy, and Paul was accused to be a ringleader of the sect of the nazarenes, verse 5. But yet this was agreeable enough to the Religion of the jews for the substance, which he proveth by his Faith, Hope, Carriage, and Conversation. Here is in effect all Christianity delivered to us in one prospect and view. 1. An Account of his Faith at the bottom of all: Believing all things which are written in the law and the prophets. 2. His Hope, as the immediate fruit of it: And have hope towards God: And the principal Object is, The resurrection of the dead, both of the just and the unjust. When we shall enjoy the full of what we wait for. 3. An Account of his Manners; where you have a brief Description of a Christian Conversation. Herein do I exercise myself to have always a conscience void of offence both towards God, and towards men. My business is not to discuss all these branches of Christianity apart, and in their full Latitude; but to give you the sum and Delineation of all Religion in one view: Therefore observe, Doct. That true Christianity is such a believing the truths contained in the Scriptures, as produceth an hope of Eternal Life, and is expressed in an impartial, uniform, and constant obedience. Here is Paul's Apology, Faith at the bottom, Hope as the immediate Effect and Product of it, and an Holy Conversation as the fruit and consequent. The same Method is observed in other Scriptures, as 1 Tim. 1.5. The end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. The Commandment is the Gospel-Institution, and this received with a pure Heart, and Faith unfeigned produceth a good Conscience, which shows itself in love to God and Men; by a true and lively Faith in Christ: The Holy Ghost purifieth the Heart and Conscience, and so produceth Love, 2 Pet. 1.5, 6. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness. In the Chain of Grace's Faith is the Root of all. I shall 1. Examine the Expressions here used. 2. Give some Reasons, why this is true Christianity. I. Examine the Expressions here used. First, Concerning Faith, Believing all things that are written in the law and the prophets. 1. Here is the Object, or things believed. Things written in the law and the prophets. 2. The Extent: All 3. The Act: believing. First, The Object: Things written in the law and the prophets: Law and Prophets is an expression commonly used for all the Scripture then extant: Matth. 11.13. For all the prophets and the law prophesied until john. And Luke 16.29. They have Moses and the prophets, let them hear them. The Books of the Old Testament are thus called. We Christians who have received the Canon and Rule of Faith more enlarged, are said to be built on the foundation of the prophets and apostles, Eph. 2.20. So that now the Object of our Faith is Prophets and Apostles. The Object of Faith may be considered Formally or Materially. Materially, Such things as God hath revealed. Formally, Because God hath revealed them: If God hath revealed what is in the Writings of the Apostles, than we are to believe them: God's Veracity is the ground and support of our Faith, into which it is ultimately resolved: His Instruments in revealing are the Prophets and Apostles. We know God hath revealed the things written by them, partly because these Writings are delivered to us by the Universal Tradition of the Church, and the Testimony of Christians through all Successions of Ages, in whose experience God hath blessed these Writings for Conviction, Conversion, and Consolation. And partly because of the consent between the Prophets and the Apostles, the one foretelling whatever the other declared as accomplished: Acts 26.22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: Partly because the Doctrines have an impress of God upon them, as every thing that hath passed his hand hath. How do I know a Fly, Gnat, or any other Creature to be made by God? God hath set his signature upon them, Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work. So the Scriptures agree with the Nature and Properties of God: As God is Wise, Powerful, and Good, these Doctrines become his Wisdom, they have the stamp of his Moral Goodness, which is his Holiness; and as for his Power, they that feel it not fear it, john 3.20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. There is something that alarmeth the Conscience. And partly because it agreeth with the Nature of Man, so far as a Man hath any good left in him: It agreeth with the necessities of Man, his guilty Fears and his Desires of Happiness. For his guilty Fears▪ Men that by reason of Sin are afraid of God's Justice, cannot be quieted by any other means, but are by this, jer. 6.16. Stand ye in the ways, and see, and ask for the old paths, where is the good way and walk therein, and you shall find rest for your souls, Matth. 11.28. Come unto me all you that labour, and are heavy laden, and I will give you rest In Life and Death the Conscience is quieted. So for desires of Happiness Men rove and grope about for some satisfying good, Acts 17.27. That they should seek the Lord, if happily they might feel after him, and find him. And Psalm 4.6. There be many that say, who will show us any good? Life and Immortality are brought to light in the Scriptures, and the way to obtain it clearly revealed, Psalm 16.11. Thou wilt show me the path of life, in thy presence is fullness of joy, and at thy right hand are pleasures for evermore: Partly because God hath witnessed, and attested it by his Spirit, Acts 5.32. We are witnesses of these things, and so is also the holy Ghost. Without by Miracles, and other wonderful Effects; within by enlightening the Heart and Mind, inclining, and exciting us to believe it upon these Motives and Arguments: 2 Cor. 4, 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ; so as to discern God's Impress. Upon these accounts we receive what is written in the Prophets and Apostles, as revealed by God. Secondly, The Extent, All things: A Believer receiveth all Truths which are of Divine Revelation, whether Precepts, Promises, threatenings, Doctrines, or Histories: But then we must distinguish of an implicit, or explicit Faith: With the latter we can only believe those things which we know, what we know not, we cannot believe with an explicit Faith. Some Christians know not all things which are contained in the Prophets and Apostles, and yet in a sense they do believe by an implicit Faith: As Agrippa believed the Prophets, Acts 26.27. King Agrippa! Believest thou the prophets? I know that thou believest. Yet he was ignorant of some things revealed by them. So all Christians own the Writings of the Apostles and Prophets, as the Rule and Warrant of Faith, yet they do not discern every Truth therein contained: They do believe that whatever the Prophets and Apostles say and have written, is true; and so are ready to believe all things which shall be demonstrated to them to be written, or said by them. But by an explicit Faith they believe all Fundamental Truths, such as are absolutely necessary to Salvation, and usually most other Truths which are next to Fundamentals. The Fundamentals are set down, john 17.3. This is life eternal, to know thee the only true God, and jesus Christ, whom thou hast sent. That God is to be known, loved, obeyed, worshipped, and enjoyed; and that the Lord Jesus is our Redeemer and Saviour, to bring us home to God, with his gifts of Pardon, and Life, to be begun by the Spirit here, and perfected in Heaven. Thirdly, The Act believing: It is not enough not to deny, or not to contradict, but we must actually and positively believe. The Reason why the generality of People living in the Christian World feel so little force of their Faith, is from their inadvertency; they leap into the Christian Faith by the advantage of their Birth, but do not consider what they believe, nor why they should believe it, and how they are concerned in it; and so may be rather said not to contradict, than to believe: But true Faith is a positive, firm assent, excited in us by the Spirit of God. As the Apostle saith of some that were zealous for the Law, Understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. So the Rabble of Common Christians may be zealous for the Gospel, yet are not instructed in the Nature and Grounds of it, what, and why they should believe. A sound belief requireth a thorough understanding of what we believe, and a deep consideration of the Grounds and Reasons, why we are to believe it: And then it is such a fixed assent as is not perplexed and haunted with doubts about the truth of it: And such a close adherence as is not discouraged with difficulties and oppositions. It would be much better with the Christian World, if every one that carrieth the name of a Christian could say, I believe all that is written in the prophets and the apostles. In short, To a sound belief there is necessary, 1. A Knowledge, or full Instruction in the things which we believe: for it is said, 1 john 4.16. We have known, and believed the love that God hath to us, first known, and then believed. 2. A due Conviction of the Certainty of them: Luke 1.4. That thou mayest know the certainty of those things, wherein thou hast been instructed: And john 6.69. We believe, and are sure, that thou art that Christ, the Son of the living God. And john 17.8. They have known surely that I came out from thee, and they have believed that thou didst send me. 3. This Faith doth not only imply a bare intellectual assent, but a practical trust and affiance: For the Nature of the Object requireth so much. Christianity doth not only propound bare Truths to be assented unto, but joyful, comfortable Truths suitable to our necessity and desires; and therefore we must depend upon them, seek our Happiness in them in the way appointed by God, which is nothing but practical trust and affiance. Therefore it is not a bare Opinion, but a reliance upon God, that he will make good his word to us whilst we continue with Patience in well-doing. Therefore we are said to belong to Christ, if we hold fast the confidence, and the rejoicing of the hope firm unto the end, Heb. 3.6. 4. Those Truths which are contained in the word are to be considered with application, that we may know them for our good: job 5.27. Hear it, and know thou it for thy good: Every Doctrine, which upon search we find to be sound and good, we must make application of it to ourselves, that it may affect our own Hearts; if threatenings, that we may escape the Curse; if Comforts, or Promises, Rom. 8.32. What shall we say to these things? The promise of Pardon to all Believers is so universal, that it includeth you as well as others; Christ is offered to every Creature, that he may be yours as well as another's; and the offer of Heaven and Eternal Life is so propounded, that you should engage your Hearts to seek after it, and closely to adhere to it, till you obtain it. But to apply it so, as to be persuaded that your own Sins are already pardoned, that you are an Heir of Glory, that you are Christ's as to actual Interest, you must have good Evidence for that from a Spiritual Sense of your own Qualifications; but it belongeth not to Faith simply taken: Thus we have set forth a Christian in his first part, as a Believer. II. The Apostle asserts his Hope: And have hope towards God which they themselves allow, that there shall be a Resurrection of the dead, both of the just and unjust. 1. Mark that he propoundeth his hope as the immediate effect and product of Faith; for when I believe, than I must look, and long, and prepare for the Blessedness offered, otherwise my Faith is but a cold Opinion, not such a Faith as will subdue the inclinations and Interests of the Flesh, nor make the Labours and Sufferings of the Spiritual Life tolerable: And that is true Faith, which breatheth and longeth after the end of all Religion, and looketh for it: What will it do me good to believe the Doctrines of the Prophets and Apostles, if I expect no good from thence? Faith would be vain, and Religion vain? Only note here that Hope is twofold. 1. One the Fruit of Regeneration, or the immediate effect of Conversion to God, 1 Pet. 1.3. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope. And this is nothing else but a seeking and looking for an Happiness in another, and in an unseen World, with a longing desire, and diligent care to obtain it. It is Faith to place my Happiness so high, and so far from sense; now when my desires and delights are there, and my daily care is to get thither, and to live in a continual preparation for it, and desirous expectation of it, and to deny myself, and suffer any loss and pain to get thither; this is the work of Hope. 2. There is an Hope built upon experience, Rom. 5.4, 5. And experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost. This dependeth upon the sense of my qualification and interest, and is confirmed by experience of God's Love to my Soul, for Grace hath the force of an Evidence and Pledge. 2. Observe, That he pitcheth upon the Resurrection, as the great thing hoped for: Because than is our full and final Happiness. We do not believe in Christ, unless we believe in him for Eternal Life, 1 Tim. 1.16. That in me first jesus Christ might show forth all long-suffering, for a pattern to them that should hereafter believe on him to life everlasting. john 20.31. But these things are written, that ye might believe that jesus is the Christ, the Son of God, and that believing, ye might have life through his name: This is the great thing which we hope, wait, and labour for: No body would trouble themselves about Religion, which abridgeth us of present Delights, and exposeth us to great Troubles and Sufferings but for these things? Who would deny himself, and devote himself entirely to God but for these things? 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable; but at the Resurrection all shall be recompensed to us, all the Effects of Sin cease. 3. Observe, That he proposeth the double Resurrection, of good and bad, all that ever lived shall be judged and rewarded, whether good or evil; though with an hope to be found among the good, and among the Sheep, not the Goats. This is the true way of Christian Reflection upon the great day; however we are assured of our own Interest, that whilst we strengthen Faith and Hope, we weaken the security of the Flesh. Some may miscarry, though I have hopes to be accepted: 1 Cor. 9.26, 27. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air, but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway. We have a Covenant wherein to trust, as long as we continue faithful with God, and deny the Flesh its satisfactions. III. See what account he giveth of his Manners and Conversation, verse 16. And herein do I exercise myself, to have always a conscience void of offence b●th towards God, and towards men. Observe here Three things: 1. The Encouragement. 2. The Integrity of his Obedience. 3. The laborious diligence wherewith he carried it on. First, His Encouragement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Interpreters diversely expound this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Interea temporis, in the mean time; till Faith be turned into Vision, Hope into Fruition. There is a time between believing and possessing, hoping and having; and during that time, there is much exercise for our Faith and Patience, Heb. 6.12. That ye be not slothful, but followers of them, who through faith and patience inherit the promises. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by virtue of this Faith and Hope, upon this Hope and Encouragement. Faith and a good Conscience are often coupled, 1 Tim. 1.5. Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. We cannot keep the one without the other, not a good Conscience without Faith, nor Faith without a good Conscience. Not the first, for no Man will make conscience of his Duty, unless he believeth in God, and hopeth for Salvation; for unless we believe in God, and hope for his promises, we shall not be so careful to keep a good Conscience, by eschewing evil, and doing good. Sometimes Faith is said to work by Love, and sometimes by Hope. By Love; Gal. 5.6. For in jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love. The Soul is never fit for Duty, till it be possessed with the love of God and Man. Sometimes by Hope, 1 john 3.3. He that hath this hope in him purifieth himself as God is pure. And the second is evident, for it is said, 1 Tim. 1.19. Holding faith, and a good conscience, which some having put away, concerning Faith, have made shipwreck. Any great Lust cherished will destroy our Faith and Hopes; as a Man cannot long subsist in a leaky Vessel. So 1 Tim. 3.9. Holding the mystery of Faith in a pure conscience, precious liquors are best kept in a clean Vessel. Secondly, The Integrity of his Obedience, set forth in all the necessary requisites. 1. There is sincerity asserted. For his Conscience was in it, and a good Conscience: Now Conscience is that faculty which is apt to take God's part; and is the judgement a Man maketh upon his Actions morally considered, in order to praise and dispraise, reward, and punishment; and the goodness of Conscience consisteth in its ability to do its Office, in its clearness, purity, tenderness, quietness, or peaceableness. For its clearness. A blind Conscience is an evil Conscience; for without knowledge the heart is not good, Prov. 9.2. as a judge that understandeth not the Laws of the Country, is unfit to give judgement in any matter that cometh before him; or as a dim Eye cannot do the Office of an eye; so a blind Conscience is no competent Judge of our Duty to God. So for the purity of Conscience, 1 Pet. 3.21. Not the putting away of the filthiness of the flesh, but the answer of a good conscience towards God: And Heb. 13.18. We trust we have a good conscience, willing in all things to live honestly. A good Conscience is an heart set to please God in all things, an heart hating Sin, and loving Holiness. Again, Tenderness is another property of a good Conscience, when it is wakeful, and smiteth for Sin upon all occasions offered. This property may be understood by what the Apostle saith of Heathens for gross Sins: Rom. 2.15. Which show the work of the law written on their hearts, their consciences also bearing witness, and their thoughts in the mean time accusing, or else excusing one another: In David, 1 Sam. 24.5. David's heart smo●e him, because he had cut off Saul's skirt. And by what job saith, chap. 27.6. My heart shall not reproach me as long as I live. The opposite is a ●eared Conscience that hath no feeling, 1 Tim. 4.2. Having their consciences seared with a hot iron: This we contract by frequent, heinous sinning, or by a customary practice of that which is evil, by which the heart groweth as hard as the Highway which is trod upon. Quietness of Conscience is another property, whereby the goodness of it is discerned; only this quietness must arise from the former properties, else it is a dead, sleepy, seared Conscience. For in this we must consider not who hath most quiet, but who hath most cause: As in Buildings, not the fairness of the Structure, but the foundation of it is to be regarded. There is a quiet evil Conscience. Luke 11.21. When a strong man armed keepeth his palace, his goods are in peace. When Wind and Tide go together, there is a Calm; but the quiet good Conscience is from Faith in Christ, Rom. 5.1. Being justified by Faith, we have peace with God; from a sense of our sincere dealing with God; 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity not with fleshly wisdom, but by the grace of God we have had our conversation in the world. A serenity resulting from our peace with God, and close walking with him. 2. The strictness and exactness of the Apostles course. He would keep this good Conscience void of offence. It may be understood passively, or actively: Passively that Conscience be not offended and suffer wrong: Actively that we offend not, or offer wrong to others. 1. That Conscience be not offended, or receive wrong by any miscarriage of ours: For it is a tender thing, the least dust in the eye hindereth its use; so doth Sin offend and trouble the Conscience. Take those four Notions beforementioned: Clearness, Matth. 5.8. Blessed are the pure in heart, for they shall see God. A dusty Glass hindereth the sight of the Image, so Lust cloudeth the mind, In regard of Purity; so far as we give way to Sin, Conscience is defiled, the Apostle speaketh of some, Whose minds and consciences were defiled, Titus 1.15. It is defiled by Sin. In regard of tenderness, nothing bringeth a brawn upon Conscience, so much as frequent and allowed sinning in small things; first it is wounded, and then hardened, and so groweth dead and sleepy; though it may write, it refuseth to speak, it is a Register, when it is not a Witness: So it is offended in regard of quietness, an offended Conscience will offend us, and a wounded spirit who can bear? Prov. 18.14. You may as well expect to touch the Flesh with a burning Coal without pain, as to sin without trouble of Conscience: Sin will bring shame and horror ever since Adam's experience, who was afraid and ashamed, Gen. 3.7. 2. The second Sense, that we offend not, nor offer wrong to others, will fall in with the next Head. 3. The Impartiality of his Obedience, both towards God, and towards men. There are two Tables, and we are to take care we do not give offence to God or Men, by neglecting our Duty to either. 1. Our chief care should be, that we do not make a breach upon our Love to God; Conscience standeth always in dread of God's Eye and Presence, to whom it is most accountable: Acts 23 1. I have lived in all good conscience before God until this day; Oh grieve not the spirit, Eph. 4.30. Offend not the pure Eyes of his Glory. 2. That we do not offend Men, Rom. 12.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Provide things honest in the sight of all men. We must be careful of our Conscience before God, and frame with Men, that we neither seduce them by our Example, nor grieve them by any unjust or uncharitable Carriage of ours, but be blameless to Men. 4. The Constancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always, in all cases, by all means, at all times: A Conscience brought forth at times, and for certain turns, is not a good Conscience, job 13.18. Behold now I have ordered my cause; I know that I shall be justified. A Man is tried by his course, not by a step or two: 1 Pet. 1.15. As he that hath called you is holy, so be ye holy in all manner of conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every creek and corner of your lives; not in an Humour and in good Moods. A Christian is every where like himself, and never dareth to do any thing knowingly against Conscience. Thirdly, The laborious diligences wherewith he carried it on. I exercise myself. We must make it our constant labour and endeavour, by a diligent search into the mind of God, Rom. 12.2. That we may prove what is the good and acceptable will of God, Eph. 5.17. Be not unwise, but understanding what the will of the Lord is. Eph. 5.10. Proving what is acceptable unto the Lord, that we may not offend him in Worship or Daily Conversation. By a serious enquiry into the state of our own hearts and ways, Psalms 4.4. Stand in awe, and sin not, common with your hearts upon your bed, and be still. If we would have Conscience speak to us, we must often speak to Conscience, jer. 8.6. I harkened and heard, but they spoke not aright, no man repent him of his wickedness, saying, what have I done? Ask questions of your hearts: And also by a constant watchfulness, and taking heed to our feet, Psalms 39.1. I said, I will take heed to my ways, that I offend not with my tongue. Many live as if they had no Conscience, and by a brokenhearted making use of Christ's Death, Rom. 5.1. Being justified by faith, we have peace with God, through our Lord jesus Christ. And 1 john 2.1. If any man sin, we have an advocate with the Father, jesus Christ the righteous, And Heb. 9.14. How much more shall the blood of Christ, who through the eternal spirit offered himself to God without spot, purge your conscience from dead works to serve the living God. By a serious resistance and mortification of Sin, cutting off the right Hand, and pulling out the right eye, Matth. 5.29, 30. and Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts. And by the use of all Holy Means which God hath appointed. II. The Reasons, Why this is true Christianity. 1. The necessity of it, it is a great question how far Obedience belongeth to Faith, whether as a part, or as an end, fruit, and consequent? I answer both ways, consent of subjection is a part of Faith, Actual Obedience a fruit of it. In the Covenant there is a consent first, before practice; Faith believeth the Precepts, as well as the Promises; Psalm 119.66. Teach me good judgement and knowledge, for I have believed thy commandments, Heb. 10.22. Let us draw near, with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. It believeth the Promises to sweeten Obedience to us, it hath a persuasive Oratory, as it worketh by Love or Hope; it worketh us to an observance of the Precepts by the hopes of the Resurrection, lest we be enticed from them either by things grateful, or troublesome to present sense, 1 Cor. 15.58. Be steadfast and unmoveable, always abuilding in the work of the Lord, for as much as you know that your work is not in vain in the Lord. If you believe things written in the Law and the Prophets, you will see your labour is not in vain in the Lord. 2. The Comfort of Obedience to us; we cannot make out our Evidence and Plea, but by a uniform, constant, and impartial Obedience. Principles are latent, till they discover themselves by their Fruit; our Faith and Hope is but a fancy, unless it prevail over sensitive inclinations to present things, that we may live in the patient and delightful service of God, and an entire Obedience to his Holy Will. The Sap is not seen, but the Apples and Fruit appear. Acts 26.20. That they should repent and turn to God, and do works meet for repentance, Matth. 3.8. Bring forth therefore fruits meet for repentance; we can else have no comfortable evidence of it. 3. It is for the honour of Christ, as well as our own comfort and safety: Obedience maketh Faith visible and sensible, 2 Thess. 1.11, 12. And fulfil all the good pleasure of his goodness, and the work of faith with power. That the name of our Lord jesus Christ may be glorified in you, and ye in him. An Holy Conversation bringeth Doctrines near to our Senses, and thereby it is more clear and powerful, to gain upon others: Christ hath the Honour, we the Reward: john 15.8. Herein is my father glorified, that ye bring forth much fruit, so shall ye be my disciples; And Phil. 1.11. Being filled with the fruits of righteousness, which are by jesus Christ unto the glory and praise of God. Uniform practice is such a fruit of Grace, as representeth the Doctrine of Life with advantage to the Consciences of others; otherwise we shall never do any great things for Christ in the World. A Second SERMON On ACTS xxiv. 14, 15, 16. — Believing all things which are written in the law and the prophets. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself to have always a conscience void of offence towards God, and towards man. USE I. IS disproof of the Nullifidians, and Solifidians: Those that cry up good Life without Faith, and on the other side, that cry up empty Faith without Obedience and Holiness. 1. Nullifidians, who are very rife among us, who do as wisely, as those that would plant a Tree by the Top, and not by the Root; so they cry up a Morality without the Faith and Hope of the Gospel, and that Love to God, which is engendered by it; and so out of a Fondness of Pagan strictness, and Philosophic institution, defy the Religion they were bred up in. There can be no true Love to God or Man without the Faith of the Gospel, the Apostle telleth us, Rom. 7.4. That we are married to him who was raised from the dead, that we may bring forth fruit to God. As the Children who are born before Marriage are Illegitimate; so all that Justice, and Temperance, and Charity, which is not cherished in us by the Love of God, and Faith in Christ, and the Hopes of the other World, is but Mock-Grace, and Bastard-Holiness, and is not acceptable to God. I shall prove two things. 1. That Morality is not kindly, unless it be founded on the Gospel, and never so thoroughly promoted as by the Principles laid down there, Titus 2.11, 12. The grace of God that bringeth salvation hath appeared to all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. The more we believe all things contained in the Writings of the Prophets and Apostles, the more we are taught how to live Soberly, Righteously and Godly in the present World. There we have the true Principle of Obedience. viz. Love to God fed and bred in us by his Love to us in Christ; the true Encouragement and Motive of Obedience, the Hopes of the other World; the true Rule of Obedience, God's Mind revealed in his Word, and perfecting the Light of Nature so far as it discovereth any thing of our Duty to God, Neighbour, and Self. Here is better Furniture than we can have elsewhere, a forcible Principle, and a Glorious Hope, and an exact Rule. Now they that would cry up right Reason in defiance of these, are not Christ's Disciples, but would make him theirs; and teach him and his Apostles how to speak, and teach the way to true Happiness; and so are guilty of great unthankfulness for this Blessed Revelation which we have in the Gospel, 2. That true Morality and good Conscience cannot be had without the Faith of the Gospel: So that we are not only better provided, but indeed cannot perform such Obedience as is acceptable to God, without Faith in Christ. And therefore I shall show you the defects that are in men's Obedience till they believe in Christ. 1. There is a defect in their State, they are not reconciled to God till they be in Christ; and therefore he will not accept an Offering at their hands, who neglect his Grace, and will not sue out their atonement with him, in that penitent and brokenhearted way which he hath appointed in the New Covenant. Let them first sue out their pardon, in the Name of Christ, and then begin with a new Course of Obedience. God is first placandus, then placendus; First his Wrath is to be appeased, and then he will accept of our Duties and Actions; First our Persons are accepted, and then our Duties and Offerings; Gen. 4.4. The Lord had respect to Abel, and to his offering. Abel being a Believer, and under Grace, as the Apostle explaineth it, Heb. 11.4. By Faith Abel offered unto God a more acceptable sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he being dead, yet speaketh. That is, he was justified, and accepted with God; this is such a principle of Reason, that Lilius Gyraldus saith, it was the Custom of the Heathens, Vt prius iratos Deos placarent, & postea invocarent propitios, First, To appease their Gods, and then to pray unto them. Man cometh as a Sinner to God, and therefore first he must deprecate his Wrath, and use all Means how God may be pacified and appeased. 2. There is a defect in the Actions themselves. 1. In the Root, there is not a clear Fountain, or Principle of Grace in their Hearts; and then, Who can bring a clean thing out of an unclean, job 14.4. A clear Stream out of a dirty Puddle. How can he perform a good Action, which is naturally corrupt? Without the Spirit of Christ all our good Actions have a blemish: The fruit of the spirit is in all goodness, and righteousness, and truth. Eph. 5.9. It is but wild Fruit, unless it be the Fruit of the Spirit, and floweth from the Grace of Regeneration, and that new State of Heart into which we are put by Jesus Christ, john 15.5. I am the vine, ye are that branches, he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. One that is in Christ will be fruitful to God but without him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seorsim a me, or apart from him, there is no bringing forth Fruit to God; it is not nihil magnum, some great thing, ye cannot work Miracles without me, but nihil, nothing, nothing saving and acceptable to God. 2. In a manner they do not obey God with that Purity, that Life and Affection that he hath required. Their Actions are superficial, shadows of good things; they draw nigh to him with their Lips when their Hearts are far from him, Matth. 15.8. This people draweth nigh to me with their mouth, and honoureth me with their lips, but their heart is far from me. Their Duties to Men are but shadows of good Actions, not flowing from a hearty Love, and a good Conscience, but from Interest, or Natural Temper. 3. There is a defect in the end, they do not regard God's Glory, Col. 3.17. Whatsoever you do in word or deed, do all in the name of the Lord jesus, giving thanks to God and the Father by him. 1 Cor. 10.31. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. The most commendable Actions of Carnal Men have either a Natural aim, as self-preservation: So in their Worship, Hosea 7.14. They have not cried unto me with their heart, when they howled upon their beds. They howl upon their Bed for Corn and Wine; or Self-quiet and Ease; so in their Duties to Men, more for wrath, than conscience-sake, Rom. 12, 5. Or for Vainglory, To be seen of men, Matth. 6.1. Or a legal aim, when most Devout, to quiet Conscience, or to satisfy God for their Sins by their Duties, Micah 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousand of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? Usually the Sacrifice of the Wicked is brought with an evil mind, Prov. 21.27. To buy our Indulgence in some Sins by avoiding others; or by performing some Duties to pay for their neglect of others which are more weighty; Duties are performed as a Sin-Offering, not as a Thank-Offering; to pacify God, not to glorify him. There is no delight in God or Obedience: In short, all is as Flowers strewed upon a Dunghill. 2. The Solifidians, That cry up an empty Faith without Obedience and Holiness. These are to be dealt with as well as the other. 1. The end of all Religion is Practice. Christianity was not brought into the World, that we might talk of great things, but do great things for God. All the Mysteries of our most Holy Faith are Mysteries of Godliness, and if it be not so, the Word of God is come to us in Word only, and not in Power, and we are Christians of the Letter, not of the Spirit. The Law of Grace was never intended to try the Acuteness of men's Wits, who could reason most profoundly of these Glorious Things, nor the firmness of their Memories, who could best carry in mind these Holy Truths, nor the readiness of their Invention, who could most plausibly discourse about them; but the willingness of their Obedience, who would most entirely practise them, john 14.21. He that hath my commandments and keepeth them, he it is that loveth me. The practical Christian hath the truest sense of his Religion. 2. The end of our Redemption is Obedience. Christ hath Ends of his own as well as those, which more immediately concern our benefit, Rev. 5.9. Thou wast slain, and hast redeemed us to God by thy blood. Sin had made us unserviceable to God, and the end of Christ's Death was to put us in joint again, and to bring us into a course of Service and Obedience unto our Creator, Rom. 14.9. For to this end Christ both died, and rose and revived, that he might be Lord both of dead and living. He came to redeem us not only from Wrath, but from Sin; not only to abolish Gild but to establish Holiness. Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 3. It is the end of his Renewing Grace. He hath altered the constitution of our Hearts, that we may live unto God: 2 Cor. 5.17. Therefore if any man be in Christ, he is a new creature; old things are passed away, behold all things are become new. We are renewed in Heart, that we might walk in all newness of Conversation. 4. It is the end of our Faith and Hope. Faith and Hopes are but Means subservient to Love, which is the Grace by which we are inclined to perform our Duty to God and Man. And therefore the strength of our Faith is to be judged by the readiness of our Obedience, Gal. 5.6. For in Christ jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. That carrieth away the prize of Justification. It is the love of God stirred up in us by Faith, which maketh us watchful against Sin, and careful to please him in all things. USE II. To press us all, if we would be Complete Christians, to take all the three parts. (1.) Let us be sound in the Faith. (2.) Let us keep up Hope. (3.) Let us be through and exact in Obedience. 1. Let us be sound in the Faith, believing all things that are contained in the Word of God, not contenting ourselves with a light credulity, or common Tradition, but have a Faith of the Spirits working. Your Love to God dependeth upon the Principles laid down in the Gospel, which discover to you his Love in the Redeemer, and the provision made for your Souls, therefore you are to build up yourselves in your most holy faith, that you may keep yourselves in the love of God, jude 20.21. 2. Let not Hope be left out as unnecessary Grace. This is not a cursory and slight, but a desirous expectation, so as not to be weakened by the Lusts of the Flesh; 1 Pet. 1.13. Wherefore gird up the loins of your minds, be ye sober, and hope to the end for the grace that is to be brought unto you at the revelation of jesus Christ. When Christ cometh, all your Labours and Self-denial shall be recompensed. Rom. 8.24, 25. For we are saved by hope, but hope that is seen is not hope, for what a man seeth, why doth he yet hope for; but if we hope for that we see not, then do we with patience wait for it. 3. Be sound and thorough, and exact in Obedience. Many hold sound Doctrine, and have some lazy expectation of Eternal Life; but they are defective in the third branch, they are not careful to keep a good Conscience, and do their Duty in all things to God and Man. Here I shall press you to two things. 1. Let Conscience be your Guide. 2. Exercise yourselves in this, that Conscience may be a good Guide to you. First, Let Conscience be your Guide. I shall press you hereunto by two Considerations. 1. From the Nature of Conscience. It is not only a Monitor, but a Judge, as a Monitor it warns us of our Duty, as a Judge it censures our neglects of it. Science is one thing, Conscience is another; Science is a Man's knowledge of other things, Conscience is a Man's knowledge of himself, his State, and ways to know what he is to do, and to know who he hath done, that is Conscience. It is the Judgement of a Man concerning himself and his Actions with respect to Reward and Punishment. God that is our Lord is also our proper Judge, but it pleaseth God to put a faculty into Man, this Spirit within him, that he should have something in his own Bosom to be a Rule and Judge, but yet a Subordinate Rule, and a Deputy-Judge, accountable to God, but a Judge it is. However it much conduceth to the Glory of God, and to the Safety of Man. 1. To the Glory of God. 1. As it is an Evidence of his Being, whose Law is the ground of Conscience, and before whom Conscience doth accuse, and whose Sentence it doth dread, and stand in fear of. Why doth Conscience scruple this or that, if there be not a God by whose Will Good and Evil are distinguished? To whom doth it accuse us, but to God? Why is Conscience sometimes afraid, sometimes comforted, if there were no God to mind things here below? We find Conscience appaleth the stoutest Sinners after the commitment of some Offence, though it be secret, and beyond the Cognizance and Vengeance of Man: Psalm 53.5. There were they in great fear, where no fear was, that is, no outward cause of fear, where none sought to hurt them; accusing themselves when none else could accuse them, as Joseph's Brethren, Gen. 42.21. We are verily guilty concerning our brother's blood; or where none had power to reach them, as Princes and Worldly Potentates feel the stings of Conscience as well as others. Foelix trembled who was the Judge at Paul's Words who was the Prisoner: Acts 24.25. And as he reasoned of righteousness, temperance, and judgement to come, Foelix trembled. What is the Reason of this, but that they know there is a Supreme Judge and Avenger? 2. It is for the Glory of his Judicial Proceedings. Self-Accusers, and Self-Condemners have no reason to quarrel with God, and impeach his Justice. Man hath Principles and Sentiments graven upon his Heart, which justify all Gods dealings with him, Luke 19.22. Out of thine own mouth will I judge thee, thou wicked servant! And Psalm 51.4. That thou mayest be justified when thou speakest, and be clear when thou judgest. Hereby he is left without excuse. Rom. 1.20. So that they are without excuse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 3.11. Knowing that he that is such is subverted, and sinneth, being condemned of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence the frequent Appeals to Conscience. Isa. 5.3, 4. judge I pray you betwixt me, and my vineyard. What could I have done more to my vineyard, that I have not done in it? I have produced these Scriptures to show, that by Conscience Man is better induced to give a Testimony to God concerning all his dealings with him. 2. To the safety and benefit of Man, that he may have an Oracle in his own bosom to direct him to his Duty, and to warn him of his danger, if he doth amiss. Conscience is spoken of in Scripture both ways, as instructing us in our Duty, Psalm 16.7 My reins also instruct me in the night season, that is, Conscience showed him his Duty, and how he was concerned in the Law of God, or the Rule which God had given to his Creatures. And as it showeth us what to do, so it reflecteth upon what we have done: If evil it smiteth us for it, 2 Sam. 24.10. And David's heart smote him after that he had numbered the people. If good, it cheereth us with it, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. It smiteth as it exciteth fear of punishment; it cheereth as it stirreth up hope of Reward, and we do very much understand hereby how God standeth affected towards us. 1 john 3.19, 20, 21, And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all thing. Beloved! If our heart condemn us not, then have we confidence towards God. 2. Conscience is God's Vicegerent and Deputy. You may know much of his Mind by the Voice and Report of Conscience; therefore next to the Judgement and Sentence of God, a Man should regard the Judgement and Sentence of Conscience, 1 john 3.20, 21. If our heart condemn us, God is greater than our heart, and knoweth all things. Beloved! If our heart condemn us not, then have we confidence towards God. Observe what Conscience speaketh, doth it condemn thee, or acquit thee? And upon what terms doth it either? The voice of Conscience is often the voice of God, and Men would sooner come to know themselves, and might make a right Judgement upon their Estates, if they would look inward, and regard the voice of Conscience, doth it condemn or acquit? Indeed there lieth an Appeal from Court to Court, and from Judge to Judge. 1. From Court to Court. In what Court doth Conscience condemn you? In the Law Court? You ought to own the desert of Sin, clearing God, if he should inflict it upon you, 1 Cor. 11.31. For if we would judge ourselves, we should not be judged: But yet you may take Sanctuary at his Grace, and humbly claim the benefit of the New Covenant, Psalm 130.3, 4. If thou, Lord! shouldest mark iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou mayest be feared. If it condemn you in the Gospel Court for no sound Believer, the Case must not be lightly passed over, but examined, whether there be a sincere bent of Heart towards God? Heb. 13.18. We trust we have a good conscience, in all things willing to live honestly. 2. There is an appeal to an higher Judge. Doth Conscience write bitter things against thee? Yet if God justifieth, Rom. 8.33. Who shall lay any thing to the charge of Gods elect, it is God that justifieth. God's Act is Authoritative and Powerful, Isa. 57.19. I create the fruit of the lips, Peace, Peace to him that is afar of, and to him that is near, saith the Lord, and I will heal him, Psalm 85.8. I will hear what God the ●ord will speak, for he will speak peace unto his people, and to his saints. But sometimes he speaketh in the Sentence of his Word, when not in the Conscience; his Authority may comfort, when we feel not his Power, so for acquitting, Conscience is not the highest Judge; 1 Cor. 4.4. For if I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord. Prov. 16.2. All the ways of a man are clean in his own eyes, but the Lord weigheth the spirits. He must consult his Word, and thereby clear our Case, so as to assure our Hearts before him. 3. Conscience is easily offended, but not easily appeased. As the Eye is easily offended with the least dust or mote, which soon gets in, but is not easily gotten out. But then to appease it costs a great deal of trouble. Therefore if we would as Paul, keep a Conscience void of Offence, there needeth much tenderness and watchfulness, for by the Commission of deliberate and wilful Sins you may raise a Tempest, that is not easily laid again, as David felt broken bones after his foul fall, Psalm 51.8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Before the Action Conscience showeth what is to be done; in the Action it guideth us in doing, after the Action it censureth it as well or ill done; And so either comforteth us with hopes of a Reward, or terrifieth us with fear of Punishment. As a Man acteth, so Conscience is a Party; as the Action is censured, so Conscience is a Judge; after the Action the force of Conscience is usually seen more than before the Fact, or in the Fact, because before and in the Action, the Judgement of Reason is not so clear and strong, the Affections raising Mists and Clouds to darken the Mind, and trouble it, and draw it on their side by their pleasing violence. By the Treachery of the Senses, and Revolt of the Passions the Mind is betrayed, but as the Violence of the Affections ceaseth, and is by little and little allayed, guilt flasheth in the face of Conscience, and Reason hath the greatest force to affect the Mind with grief or fear. The Act being over, and the Affection satisfied, the Soul giveth place to Reason, which was before contemned; and when it recovereth the Throne, it striketh through the Heart with a sharp Sentence and Reproof for obeying Appetite before itself, and brings in Terror and Trouble, which causeth the Soul to sit uneasy, Matth. 27.4. I have sinned in that I have betrayed the innocent blood. Rom. 1.32. Knowing the judgement of God, that they which commit such things are worthy of death. Therefore do not go like an Ox to the Slaughter, nor a Fool to the Correction of the Stocks. 4. Conscience is the best Friend, and the worst Enemy. It is the best Friend, partly for its Comfort. Prov. 15.15. He that is of a merry heart hath a continual feast, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience; no Bird sings so sweetly as the Bird in the Bosom. Partly for its nearness, it is always with us, in Health and Sickness, in Life and in Death. Husbands and Wives who are most together, yet because they live a distinct Life, they are often apart; Death looseth the Bond and Knot, but this remaineth with us. So it is the worst Enemy. Partly for its universal nearness; it is sad for a Man to be at odds with himself, and fall out with his own Heart: It is a Domestical Tribunal, which always remaineth with us, and therefore job could bear the Reproaches of others, but his own heart should not reproach him as long as he lived, job 27.6. Partly because of the grievousness of the Wound and Stroke, Prov. 18.14. A wounded spirit who can bear? It is no less than the fear of the Wrath of the Eternal God. A Man cannot run away from his Conscience no more than he can run away from himself, and therefore for a Man to please others, and offend his Conscience, what folly is that? Or to please a Lust to wound his Conscience. A Lust or vain Appetite is an unjustifiable thing, and will soon appear so, but the Fears of Conscience are justified by the highest Reason, the Law of God; the satisfaction of a Lust is a poor vanishing Pleasure, but the observing and keeping a good Conscience breedeth a solid Joy, which will stick by thee to the very last, and when thou comest to die, will be a support to thee. Isa. 38.3. Remember now, O Lord! I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. When thou must leave Riches, Honours, and Pleasures, which are the Baits of thy Lust, this will stick by thee, 1 john 2.17. The world passeth away, and the lust thereof; but he that doth the will of God abideth for ever. Therefore now thou shouldest mortify thy Lust, and gratify thy Conscience. 5. Thy Conscience is the beginning of Heaven and Hell. A good Conscience is the beginning of Heaven, and Peace and Joy in believing is a foretaste of that fullness of Joy and Pleasure which we shall have when we come into God's immediate presence. The glorified Spirits carry a good Conscience with them to Heaven, their works follow them, Rev. 14.13. And the damned carry their Stings and Convictions with them to Hell, Mark 9.44. Their worm dyeth not, and the fire is not quenched. Oh think of this! The Joys of the Spirit are an Antipast of Glory, called often an Earnest in Scripture; 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the spirit in our hearts; And the Horrors of Conscience are the Suburbs of Hell. Oh therefore be sure to keep all quiet within, and whatever be your Temptations, do not offend Conscience, but unfeignedly discharge your Duties to God and Men! 6. If there be a crack and a flaw in your Conscience, all your trading with Heaven is at a stand, there cannot be any serious dealing with God, nor Holy boldness in Prayer, 1 john 3.21. If our hearts condemn us not, then have we confidence towards God. When you have sinned away your Peace, a strangeness and distance groweth between God and you, Psalm 32.3. When I kept silence, my bones waxed old through my roaring all the day long. Gen. 3.8. And Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden. Adam run to the bushes. Your hearts will grow shy of God, and you cannot so comfortably look him in the face, and so the sweetness of Holy Privacy and Communion with God will be lost. Time was when you could go boldly, and open your Hearts to God, but now you are afraid of him, and every Act of Commerce is a reviving of your Bondage, the remembrance of God is a trouble to you▪ 7. If Conscience speaketh not, it writeth, for it is not only a Witness, but a Register, and Book of Record. jer. 17.1. The sin of judah is written with a pen of iron, and with the point of a diamond. We know not what Conscience writeth, being occupied and taken up with Carnal Vanities, and carried away with foolish and hurtful Lusts; but we shall know afterwards, when the Book of Conscience shall be opened, Rev. 20.12. And I saw the dead small and great stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works. These Books are the Book of Conscience, and the Book of God's Remembrance. The Remembrance of our Actions shall be forced upon us. Conscience is God's Register, and keepeth a Diary, and sets down every thing. This Book, though it be in the Sinners keeping, cannot be razed; what Conscience writeth, is written to Eternity, unless it be blotted out by Repentance, and a serious application of the Blood of Christ. Well then, consider a sleepy Conscience will not always sleep, if we suffer it not to awaken here, it will awaken in Hell, where there is no Remedy; for the present it sleepeth in many, in regard of motion, check, or smiting, but not in regard of Notice and Observation. This secret spy is privy to more than it speaketh of, it is laid up as matter for the Worm that never dyeth to feed upon. 8. If the stings of an evil Conscience be not always felt, yet they are soon awakened by serious Thoughts of Death and Judgement to come, and then forced upon us. There is a fire smothering in our bosoms, and it is soon blown up into a flame. Sometimes by the word, Acts 22.25. And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled. Belshazars' edge was taken oft in the midst of his carousing, Dan. 5.6. Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. Sometimes by some great Troubles, Isa. 59.12. For our transgressions are multiplied before thee, and our sins testify against us: For our transgressions are with us, and as for our iniquities we know them. Therefore we roar like beasts, and mourn like doves, ver. 11. In a Tempest that which is at the bottom cometh a top. Or by Death, whatever silence there be in Conscience before, yet Death usually reviveth these fears, 1 Cor. 15.56. The sting of death is sin. Men are wise and more serious, as they are entering on the Confines of Eternity; near things affect us, the baits of the Flesh have then lost their allurement; the Devil that was before a Tempter, will then be a Tormentor; things overlooked before, are then seriously considered; then the stings of Sin work most sensibly,; and in a lively manner, and the deluded Sinner begins to see what he would not take notice of before. 9 If Conscience do not speak to you, you must speak to it, and call upon it to do its Office. Call yourselves to an account for the Expense of your Time and Employment, Psalm 4.4. Commune with your own heart upon your bed, and be still. Psalm 77.6. I common with mine own heart, and my spirit made diligent search. Take a time to parley with yourselves, and consider how matters stand between you and God. When the Clock striketh not, it is a sign the Plummets are down, and we must wind them up again. Every day we must do something as job sacrificed for his Son's day by day. job 1.5. It may be that my sons have sinned, and cursed God in their hearts. And God himself reviewed every day's work, and saw that it was good. Gen. 1.4, 10, 12, etc. So should we review every day's work, and cast up the account at the foot of every page. Short reckonings prevent mistakes. Pythagoras taught his Scholars that they should never give way to sleep, till they had posed themselves with these Questions, Quid feci, etc. What have I done? What good have I omitted? Wherein have I transgressed? Conscience! What hast thou to say to me? And Seneca telleth of his Friend Sextius, that before he would betake himself to rest, he would ask his Soul, Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte meliores? What evil hast thou got rid off to day? What Sin hast thou resisted? Wherein art thou better than thou wert before? And he saith of himself, Quotidie apud me causam dico, to●um diem mecum scrutor, dicta & facta mea remetior, that he scanned all his Actions and Speeches in the day. Shall Heathens be more serious, and shall Christians, who are acquainted with Eternity, never take time to set Conscience a-work? Oh let us be ashamed of our slightness and negligence! 10. We can never have a sound Conscience till we be sincere with God in a constant uniform course of Self-denying-Obedience. 1 john 3.19. Hereby we know that we are of the truth, and shall assure our hearts before him; and this is described in the Text by keeping a conscience void of offence both towards God, and towards men. So 2 Kings 20.3. I beseech thee, O Lord! remember now, how I have walked before thee, in truth, and with a perfect heart, and have done that which is good in thy sight; And this not in an Act or two, but in a Man's whole Course, Psalm 106.3. Blessed are they that keep judgement, and he that doth righteousness at all times. Not by starts and good moods only, but constantly and at all times. And our Obedience must be selfdenying as well as constant and uniform, that Religion is worth nothing that costs nothing, 2 Sam. 24.24. I will not offer burnt offerings unto the Lord my God of that which doth cost me nothing. When we value God's Interest above our own, and we can deny ourselves upon the hopes of Glory, then is our sincerity most evidenced. But if we embrace only the safe, cheap, and easy part of Religion, and cannot deny our Ease, Profit, and Honour, we do not set up Christ's Religion, but a Christianity of our own making. Matth. 16.24. Then said jesus unto his disciples, if any one will come after me, let him deny himself, and take up his cross, and follow me. 11. If we would have Conscience to do its Office, there must be great heed and watchfulness, for it is corrupt as well as other Faculties, and from a Judge it may become an Advocate, excusing the partialities of our Obedience. To evidence this more fully, with respect to Conscience: Men may be considered three ways, as acting without Conscience, or according to Conscience, or against Conscience. 1. A Man may act without all Conscience, so a Man may do either good or evil. 1. Good, as those that act rashly, inconsiderately, or customarily. As when Men pray, give Alms, go to Church; Conscience did not send them thither, but Custom, inducement of Friends, persuasions of Parents, or the like. These do that which is good, but they do it not well, Luke 8.18. Take heed how you hear. Conscience doth not put them upon it. To this first sort may be reckoned those that intended to do evil, but by accident do that which is good, as Joseph's Brethren, Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good. And those that perform the Duties of Christianity so far as the interest of the flesh will give them leave, for the flesh itself will command you to do well, and Sin itself forbid Sin, that it may not disgrace them in the World, and bring some hurt and inconvenience on them. Conscience doth not guide them herein, but Hypocrisy or Sin sets them a work. 2. Evil, as Lot's incest with his Daughters, Gen. 19.33, 34. He perceived not when they lay down, or when they arose. Conscience was laid asleep, it did not stir, and chasten or rebuke him. So when the people of Ephesus came together, Acts 19.32. The most part knew not wherefore they were come together, they were in a hurry, tumult, and sudden passion. These consult not with Conscience in their Actions, and the evil they do is not against Conscience; yet evil it is, and doth not exempt from Punishment, for a Man is bound not to act rashly, but according to the dictate of Conscience. 2. A Man may act out of Conscience, or according to Conscience, and so he may act either good or evil. 1. Good, either lawful, because it is permitted; or necessary because it is commanded; in the one Conscience is sensible that he may, in the other that he ought to do so. This he doth not out of Terror, but the sweet force of Love, and willing Obedience unto God; for Fear and Conscience are opposed, Rom. 13.5. Wherefore ye must be faithful, not only for wrath, but also for conscience sake; but he doth it in Obedience to God, Psalm 27.8. When thou saidst seek ye my face, my heart said unto thee, thy face Lord! will I seek. I acknowledge thy power over me. 2. Evil. So Paul out of Conscience persecuted Christ, for his erring Conscience told him, that the Precepts and Ceremonies of the Law of Moses were all of Eternal Obligation, and necessary to a Man's Justification towards God, and therefore that Christ abolishing the Ceremonies was an Enemy to Moses, Acts 26.9. I verily thought with myself, that I ought to do many things contrary to the name of jesus of Nazareth, Error of Conscience dictated it to him. But did Paul do well or ill herein? As to the manner of the Action it was well, for he did it with a good Mind, and according to his Conscience, thus far Paul sinned not: But as to the matter of the Action he did wickedly, that he followed the dictates of a misguided Conscience, and did not subject his Conscience to that higher Revelation of God, which is in Scripture, but to the Tradition of the Elders. So many Persecutors do evil, and do not think they do evil, but do God good Service, john 16.2. They shall put you out of the Synagogues, yea the time cometh, that whosoever killeth you will think that he doth God service; and this through Ignorance and blind Zeal. This Erring-Conscience is their bane, it may urge them to do evil, but it cannot oblige them to do evil; for they are bound to know better, and according to the means of their Conviction, so is the greatness of their Sin. 3. A Man may act against Conscience. 1. So he may do good. As a Papist communicating with the Reformed Churches in the Word, and Prayer, and Sacraments; he doth that which is good, but he doth it against his Conscience, because he thinks it is not lawful to have Communion with Heretics. To this Head belongeth those things that we do with scruple of Conscience, fearing the things which we do are not right. So many times we do things which are lawful, yet fearing they are unlawful, we do them not without some scruple, and terror of Conscience; as for instance, a self-condemning Sinner coming to the Lords Supper, yet because he hath not a clear sense of the love of God, his Conscience troubleth him, and he is afraid he eateth and drinketh unworthily. The Apostle saith, Rom. 14.22, 23. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith, for whatsoever is not of faith is sin, that is, to the Party that doth it, though it be good in itself. Therefore we must endeavour, that whatever we do, we may be assured out of the Word of God that it is lawful, Rom. 14.5. Let every one be fully persuaded in his own mind. 2. So he may do evil. When a Man doth good against his Conscience it is evil; but when he doth evil against his Conscience, it is a double evil; because he doth not only transgress the Rule that should guide him, but affronts the Judge, which God hath set over him in his own bosom, and kicketh against the pricks, the urge of his own Conscience, james 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin. But especially it is a greater Sin, when not only by Light Natural, but by the checks and motions of the Spirit he understandeth the evil which he doth, or the necessary good which he omitteth, for this is to resist the Holy Ghost, Acts 7.51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the holy Ghost. Especially when he wilfully and blasphemously rejects that sufficient Evidence, that is given him of the ways of God, and hath done despite unto the spirit of grace, Heb. 10.29. For that is the sin unto death, 1 john 5.19. In short, we should be careful we sin not against Conscience, for it is our best Friend, or our worst Enemy. It is God's Deputy, and to resist the Officer is to resist the Prince or Magistrate. Therefore do nothing without Conscience, do nothing against Conscience, but do all things with Conscience rightly informed by the Word of God. Secondly, Exercise yourselves in this, that Conscience may perform its Office, and be a good Guide unto you. There are two Offices of Conscience, to direct and to censure; to judge rightly the jure, what you ought to do, and to judge rightly the facto, what you have done, or what you are; that you may neither have a blind and erring, nor a sleepy Conscience. 1. That you may not have an erring Conscience, or a blind one, you must consult with your Rule, Rom. 12.2. That ye may prove what is that good and acceptable, and perfect will of God, Ephes. 5.17. Wherefore be not unwise, but understanding what the will of the Lord is; with a mind fully resolved to do his will, john 7.17. If any man do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. This Rule is the Word of God, Psalm 119.105. Thy word is a lamp unto my feet, and a light unto my path. Beg the light of the Spirit, verse 133. Order my steps in thy word, and let not any iniquity have dominion over me. And be not rebellious against this Light, for our Sins and Lusts blind the Mind, and a naughty Heart defileth the Conscience, so that it groweth loose and indulgent, and from a Judge it becometh an Advocate, excusing the partialities of our Obedience to God, and our injuries to Men. Therefore there must be a resolute endeavour to overcome every Sin you are convinced of, Heb. 13.18. Pray for us, for we trust we have a good conscience, in all things willing to live honestly. 2. That you may not have a dead, sleepy, stupid Conscience, you must often excite it. For your Actions bring them to the Rule, Haggai 1.5. Now therefore thus saith the Lord God, consider your ways. Psalm 4.4. Commune with your own hearts upon your bed, and be still. For your state try it often, 1 Cor. 11.28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. 2 Cor. 13.5. Examine yourselves, whether you be in the faith, prove your own selves, know ye not your own selves, how that jesus Christ is in you, except ye be reprobates. The Acts of Conscience are three, to be an Accuser, Witness, and Judge. 1. As an Accuser, harken to its voice, what doth it say to you, good, or evil? job 27.6. My heart shall not reproach me, so long as I live. If it speak not to you, you must speak to it. God complaineth, jer. 8.6. I harkened and heard, but they spoke not aright, no man repent him of his wickedness, saying, what have I done. 2. As a Witness, consider the Evidence it bringeth, that it may be matter of Joy or Sorrow to you, of Confession or Thanksgiving. If it reproach you, do not smother the check, Acts 24.25. And as he reasoned of righteousness, temperance, and judgement to come, Foelix trembled, and answered, go thy way for this time, when I have a more convenient season, I will call for thee. If it cheer you, see upon what grounds, Rom. 9.1. I speak the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost. It is no matter what others think, but what Conscience thinketh. Nothing is nearer to us than ourselves; it is a domestical Tribunal, that we always carry about with us. 3. As a Judge it passeth Sentence; if it be wrong, there is an appeal from Court to Court, Psalm 130.3, 4. If thou Lord shouldest mark iniquities, O Lord! who can stand? But there is forgiveness with thee, that thou mayest be feared. Conscience is a Judge, but it is an inferior Judge, there lieth an Appeal to a higher, 1 Cor. 4.4. He that judgeth me is the Lord: Heb. 11.23. And to God the judge of all: But it should be done with great admiration of Grace. But if the Judgement be right, it is ratified; its Judgement we must yield to, 1 Cor. 11.32. But when we are judged, we are chastened of the Lord. Thus should we keep up the force of Conscience. A SERMON On ZECHARIAH. xiv. 20, 21. In that day there shall be upon the bells of the horses, Holiness unto the Lord; and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in jerusalem and in judah shall be Holiness unto the Lord of hosts. THESE words describe the Purity and Holiness of the Gospel-Church in such Terms and Notions as are proper to the Old Testament Dispensation. In them observe, 1. The Inscription or Impress. 2. The things on which it is engraven. 3. The time when it is done. 1. The Inscription or Impress, Holiness to the Lord. This was of old written on the Priest's Mitre, Exod. 28.36. And thou shalt make a plate of pure gold, and grave upon it like the engravings of a signet, HOLINESS TO THE LORD. To show that he was a Person Sacred, and designed for special Holy Uses; therein he was a Type of Christ. Now what was upon the High Priests Frontlet, was inscribed on every thing, to show they should consecrate their all to God. 2. The things inscribed particularly enumerated, first the horse-bells, or the Ornaments of their Horses. Secondly, Their bowls, or basons. Thirdly, Their pots. 1. What was used in the Kitchings of the Temple. 2. The Utensils of every ordinary House and Family. There were Kitchins belonged to the Temple, wherein the Thank-Offerings were dressed for their Sacred Feasts. The Bowls of the Altar were for an higher use, namely, to receive the Blood of the Sacrifices to make the sprinklings, as Solomon made an hundred basons of Gold for that use, 2 Chron. 4.8. 3. The Time, in that day; he speaketh not of any peculiar time, but the whole State of things under the Gospel, which is as it were but one day: And it is called that day by way of excellency. Thus the time of the Gospel are days indeed full of Light and Grace; and that day by way of limitation, it should be reserved for this day; and not found in such a degree and measure at any other time, even then when there should be no Sacrifices, no Altars, than the Bells, Pots, and Basins should be sanctified or separated from a common, and dedicated to an Holy Use; that is, there shall be such special Universal Holiness, as if it were so done upon all these things. But you will say, When and where is it? Alas! considering the degenerate state of the Christian World, where is this Universal Holiness to be found? How shall we make it good? Answer 1. Prophecies of things belonging to our Obedience are to be understood many times quoad officium, of our Duty rather than quoad eventum, of the event; it is their Duty to be thus Holy in all their Employments and Affairs; that dispensation requireth it as our Duty. 2. As to the Event it is to be understood comparatively, not absolutely; to show that there shall be a far greater Holiness under the Gospel, than under the Law▪ both intensive, as to the degree of the Holiness itself; and extensive, as to the Persons sanctified. Intensively, the Holiness its self is greater, because the Ordinances of the Gospel are Rational, and not Typical, and the Duties of it Moral more than Ceremonial; God taught them by Ceremonies; to hate Sin by the Types of legal uncleanness, to devote themselves to God by offering their Beasts in Sacrifice. Theirs was like a training, ours a real War, as much as the difference is between shooting at a Puppet or painted Castle, and fight with an Enemy. And because more of the Spirit is poured out, now Grace is not given upon trust, but the price is actually paid. Extensively, more Persons are sanctified, as the Pale is enlarged, and the Gospel prevaileth on them, Rev. 5.9. Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. Mark 16.15. Go into all the world, and preach the Gospel to every creature. 3. The Gospel-State hath its ebbs and flows in several Ages. Sometimes there is a notable vigour and power of Godliness, at other times a great Increase of Wickedness, and Men do so far corrupt their way, that we are forced to put another sense upon words, or expect a better time when the Prophecy shall be more amply fulfilled. We can hardly reconcile the words with the state of the times. Doct. God in and by the Gospel will effect an eminent and notable sanctification, both of Things and Persons. 1. Let us consider how Gospel Holiness is set forth in this Prophecy. 2. I shall speak of Holiness in the General. 3. Give you the Reasons. I. That degree of Holiness which is here prophesied of. 1. All such things as were before employed against God, should be then employed and converted to his service; for the Horse-Bells shall be inscribed. He speaketh before of Horses employed against the Church, which God would overthrow, verse 15. It was the fashion of those Oriental Countries to adorn their Warhorses and Camels with Golden Chains and Bells; judges 8.26. This Prophecy intimateth, that now these Bells should be converted to another use, to make Golden-Pots and Bowls for the Temple, and be inscribed by God's Motto and Impress. In our Natural Estate we employed our Time, and Wit, and Parts, and Strength against God; but if converted, then for him. As one of the Fathers glosseth upon Eves seducing Adam, She was a Rib, but she proved a Dart. We fight against God by his own Weapons, but Conversion maketh a change, Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Weapons or Instruments of unrighteousness are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instruments of righteousness. So verse 22. For now being made free from sin, and become servants to God, ye have your fruit unto holiness. There is a manifest change in the use of all things. 2. Upon all the Utensils of the Temple there shall be Holiness to the Lord, whether Pots or Bowls: The great and immediate Duties of the Worship of God should have special Holiness in them, for God will be sanctified in all that draw nigh unto him, Levit. 10.3. I will be sanctified in them that come nigh me, and before all the people I will be glorified. There should be a special Awe and Reverence upon our Hearts in our conversing with God, when the Blood of the Sacrifice is presented to him as it was in the Bowls, or the Flesh of the Sacrifice eaten by ourselves, as it was by the Priests when it was sodden in the Pots of the Lords House. We read of discerning the Lords body, 1 Cor. 11.29. We receive it not in an Holy manner, if our eating be not in a different manner from eating our ordinary Meal. The Impression of our great end should be upon our ordinary and common Actions, but in Worship the Nature of the Work is Holy, and the Manner of our Deportment should be very reverend and serious. 3. The Expressions imply a proficiency and growth in Holiness. For the Pots of the Kitchen of the Temple shall become as the Bowls of the Altar, for purity and Holiness. There were degrees of Holiness in the several Vessels belonging to the Temple; the meanest things in Sacred use shall be advanced to an higher degree of Esteem and Holy Employment than before, which some understand thus, that the meanest things in the Christian Church shall be as precious as the most glorious things in the jewish Church; rather that Holiness should be upon the growing hand, and increasing from degree to degree, till all be perfected in the Everlasting Estate. The Bells or Neck-Ornaments of their Horses shall be turned into Pots of the Lords House, and the Pots in the Kitchen become as the Bowls on the Altar. Oh Christians! the Holiness of the Gospel is a growing Holiness, we should go on from strength to strength, Psalm 84.7. from glory to glory, 2 Cor. 3.28. The inner Man must be renewed day by day, 2 Cor. 4.16. There should be a continuance in Gospel-Holiness. Carnal Men seek to grow greater and greater, and higher and higher, and attain further degrees of their Worldly Happiness, and shall not we seek to grow better and better? One dramm of Holiness is worth a whole World of Greatness; Holiness is the Glory of Saints, the Beauty of Angels, the Delight of God, you cannot be too holy. But alas! Many lose ground in Religion, Holiness is in the wane, not in the increase, Sin is not so hateful as it was before; What will this come to at length? How can he be rich who groweth every day poorer? Or reach the Goal, who goeth every day a step back? who loose their Zeal, and the elder they grow, live in more indulgence to the Flesh? 4. As it is a progressive Holiness, so it is also a diffusive Holiness, that spreadeth its self throughout all Actions, Civil and Sacred; in things which belong to Peace and War. (1.) In things Civil, and Sacred, all the Pots of the Lords House, and all the Pots in jerusalem. (2.) In things of War and Peace, for here are Horse-Bells, and Pots; all things should now become Holy, and holily used. In every point and ordinary Action of the Christian Life, a Christian should devote himself to God: True Holiness will extend its self, and shine forth in a Man's most common things and employments, and the sincere Man referreth all to God, even in his ordinary Conversation, as if he were about immediate Worship. 1 Pet. 1.15. For as he which hath called you is holy, so be ye holy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all manner of conversation. In every creek and turning of your Lives, or in every particular passage of your Christian Course. Oh what a blessed thing is it, when Godliness runneth through a Man's whole Life, as the Woof through the Web! when our whole Conversation savoureth of Godliness and True Holiness; and our Common and Civil Actions are done in the Lord, and for his Glory; and upon all occasions you show yourselves haters of Sin, and lovers of what is good. Every thing that passeth God's Hand, discovereth the Author; there is not a Gnat, or a Pile of Grass, but you may see God in it, as well as in the more stupendious Works of the Creation: So should a Christian in every condition, prosperous and adverse, in an high or low Condition, whether he be abased or do abound, carry himself like a Christian, Phil. 4.12. I know both how to be abased, and I know how to abound, every where, and in all things I am instructed, both to be full, and to be hungry, both to abound, and suffer need. Hosea 7.8. Ephraim is a cake not turned, baked but on one side, and dough on the other. So in every Action, Civil, or Sacred, there must not only be a Spirit of Holiness breathing in our Duties, but shining forth in our ordinary Employments and Recreations. Every Action morally considered, is in its self a step forward to Hell, or to Heaven. In every Relation, in Love to our Maker, in Duty to our fellow Creatures, Acts 24.16. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. To all Men, and to our fellow Saints, 2 Pet. 1.7. And to godliness brotherly-kindness, to brotherly-kindness charity. In Justice and Charity. When the Web is one thing, and the Woof another, the Lord abhorreth it. II. Of Holiness in the general, What it is? It may be considered relatively, or positively. 1. Relatively. So that Thing or Person is Holy, which is set apart from a Common to a Holy use. 2. Positively. So it implieth the Renovation of our Natures, and the Rectitude of our Actions: For Holiness may be applied to Persons, or Actions; an Action is Holy by its Conformity to the Rule; a Person by the prevalency of his Principle. Holiness with respect to our Actions is an Universal Endeavour of Conformity to the Will of God. A Person is Holy by the prevalency of his Principle, when his Heart by those Divine Qualities, which we call Graces, is constantly bend, and powerfully inclined to please God in all things. 1. For Holiness Relatively considered, or with respect to our Relation to God. These four thing are in it. 1. An inclination towards God. There is a new bias upon the Heart, which bends it to God, which before bended and tended towards Carnal Vanities. Conversion is a turning to God, and the Holy Life is a living to God, Gal. 2.19. For I through the law am dead to the law, that I might live unto God. The great work of Grace is to set and fix the Heart towards him, from whom we departed by our Folly and Sin, that we may serve, please, and glorify him in all things, and finally come to enjoy him as our chief happiness, 1 Chron. 22.19. Now set your heart and your soul to seek the Lord your God. 2. From this tendency towards God ariseth a Dedication of ourselves, and all that we have to the Lords Use and Service, 2 Cor. 8.5. But first gave their own selves to the Lord, and unto us by the will of God, Rom. 6.13. But yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God, Rom. 12.1. I beseech you therefore brethren by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. They are ashamed they have so long kept God out of his right, therefore now they resign themselves, to be what he will have them to be, and to do what he will have them to do. 3. From this Dedication there results a Relation of the Persons so dedicated to God, so that from that time forth they are not their own, but the Lords, Ezek. 16.8. Now when I passed by thee, and looked upon thee, behold! thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness, yea I swore unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine, Rom. 14.7, 8. For none of us liveth to himself; and no man dyeth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lords. 4. There is another thing, and that is the actual using of ourselves for God. We are Vessels set apart for the Master's use, 2 Tim. 2.21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. And according we must live, not to ourselves but unto God; it resulteth from all the former, 2 Cor. 5.15. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them. If we love God, and have a thankful sense of his love and kindness to us, we will do so; there needeth no other law to bind this upon us but our Love. Love is the poise which inclineth the Soul to God. If we are dedicated to God, the sincerity of our Dedication is known by our use, many give up themselves to God, but in the use of themselves there appeareth no such matter, they use their Tongues as their own, their Hearts as their own, their Bodies as their own, their Wealth, Strength, and Time as their own; but a sincere Christian maketh Conscience of his Dedication, 1 Cor. 6.15. Know you not, that your bodies are the members of Christ; shall I then take the members of Christ, and make them the members of an harlot? God forbid! Our Members are Members of Christ, as we are in Covenant with him, in point of fidelity, we must not do so. And his Interest in us obligeth us, Matth. 22.21. Render therefore to Caesar the things which are Caesar's, and to God the things which are Gods. We are not our own, but Gods: 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price, therefore glorify God in your body and in your spirit, which are Gods. Do not rob God of his own, you should make Conscience of alienating that which is the Lords. Once more, this is bound upon us by another Argument, the certainty of our future account, Luke 19.23. Wherefore then gavest not thou my money into the bank, that at my coming I might have received my own with usury. He will require his own with Usury. We should keep a constant and faithful reckoning, how we lay out ourselves for God; we must not spare God something only, but the main drift and business of our lives must be to honour God, he must have a share in all things we have and do. I might add, as another binding Consideration, the constancy of Divine Inspection. We are always in the Eye and Presence of the Great God, who still looketh upon us, and considereth whose business we are about, his, or our own, Luke 1.75. In holiness and righteousness before him all the days of our life. We are always before him, and observed by him. 2. Positive Holiness may be considered, either with respect to our Persons or Actions. 1. Our Persons, When Ye are renewed by the Spirit, or there is an inward principle of Sanctification wrought in our Hearts. Other things when dedicated to God, are changed only in their Use, as Gold, Silver, and Goat's Hair; but when Man is dedicated to God, he is changed in his Nature; there is not only a difference between him and others, but a difference between him and himself. There is a difference between him and others, not only as he is set apart for God, and dedicated to an Holy Use, the Godly are set apart for God, Psalm 4.3. But know that the Lord hath set apart him that is Godly for himself: But as he is cleansed, purified, and renewed by the Holy Ghost, and so there is a difference between him and himself, 1 Cor. 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord jesus, and by the spirit of our God. Now this is necessary, that a Man should be Holy before his Actions shall be Holy; for till a Man be Regenerated, and act from a Principle of Grace in his Heart, all that he doth is but the shadow and imperfect imitation of a good Action, as an Ape would imitate a Man, or as a violent Motion doth resemble that which is Natural. We are bidden to be Holy as God is Holy, 1 Pet. 1.15. But as he that hath called you is holy, so be ye holy in all manner of conversation. God as to his Essence and Being is Holy, and all his Acts carry a condecency with his Nature. He is righteous in all his ways, and holy in all his works, Psalms 145.17. So we are made partakers of a divine nature, 2 Pet. 1.4. and so live and walk in a Godlike manner, 2 Pet. 1.3. According as his divine power hath given unto us all things that pertain to life and Godliness. Grace is given to beget Life, and then we are visibly to express it in a course of Godly walking: Grace is planted in the Heart, and then the influence of it is defused throughout all the parts of his Life: First, there is Internal Holiness in the hatred of Sin, and the love of that which is good; and than External Holiness is expressed in avoiding the one, and pursuing after the other. In short, Actions without Life are the motions of Puppets, not living Creatures; on the other side, if there be a change of Heart, there must be fruits becoming it. Habits are known by their Acts, and Resolution by our Practice, and the new Nature by newness of Conversation. A Principle of Grace there must be, and a prevalent Principle, such as gets the Mastery of Sin, before a Man can be denominated Holy: There are mixed Principles, and mixed Operations in a Christian, but one is in praedominancy; though there be a mixture of Principles, and of Operations, yet there is not a mixture of Interests, there is but one chief good, their great design is to please God in all things. 2. As a Person is Holy by his Principle, so an Action is Holy by the Rule, when it agreeth with it as to Manner, and Matter, and End. The substance of the Matter must be such as is warranted by the Law of God, which melteth and sets out the bounds of Sin and Duty: For by the law is the knowledge of sin, Rom. 3.20. Rom. 12.2. That ye may prove what is that good, and acceptable, and perfect will of God. Gal. 6.16. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. So for the Manner, it must be done in such a way as will suit with the Nature of the Action we are about: A Man may sin in doing good, when he doth not do it well, Luke 8.18. Take heed how you hear. Eccl. 5.1. Keep thy foot when thou goest into the house of God, and be more ready to hear, than to give the sacrifice of fools, for they consider not that they do evil. And in our ordinary Conversation, Eph. 5.15. See then that ye walk circumspectly, not as fools, but as wise; Prov. 4.26. Ponder the path of thy feet, and let all thy ways be established. The end must be to glorify God, 1 Cor. 10.31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Coloss. 3.17. Whatsoever ye do in word or deed, do all in the name of the Lord jesus, giving thanks to God and the Father by him. A common Rule for all our Actions, that they be undertaken in Christ's Name, and Thanks be given unto God for the event and success of them. In short, to be ruled by Christ's Command, depending on his help, aiming at his Glory, the Heart must be habitually inclined to all things in him and for him, so as in the issue and close of their Actions to yield them matter of Thanksgiving to God; this is that Universal Holiness, which is required of all Christians. III. Reasons why this Eminent Holiness, both of Persons and Actions, should take place in the Gospel, above the times of the Law? 1. Because of our Principle, the new Nature wrought in us by the Spirit of God, which is suited to the whole Will of God, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true holiness. As thou art a Creature, thou art bound to do the whole Will of God, for no Creature can be exempted from subjection to his Creator: But now as New Creatures so are we fitted and prepared, or put into a capacity to serve and please God in all things: Eph. 2.10. For we are his workmanship, created in Christ jesus unto good works, which God hath before ordained that we should walk in them. Every Creature is fitted for the Operations which belong to that Life which it hath; so the New Creature, if created a new, is fitted a new, and therefore the New Nature must show itself in all our Actions towards God and Men. The New Nature must still show itself in all our Actions with God, our Neighbour, and ourselves, Titus 2.12. Teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in the present world. In our Worship, taking all occasions of conversing with God; as Cornelious, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. Acts 10.2. In our dealings with Men, Rom. 12.17. Provide things honest in the sight of all men: In Charity, Acts 9.36. Dorcas a Devout Woman, full of good works, and alms-deeds which she did. Nay in our Recreations, and Delights of the present Life, use them still in order to God, 1 Tim. 4.4, 5. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God, and Prayer. God's Permission, and Prayer calling for a Blessing on it. The Word showeth what is commanded as necessary, what is lawful or indifferent; Prayer on all things showeth the seriousness of a Christian, in lesser Matters he would go about nothing, but what is recommended to God. 2. Because of the Exactness of our Rule, which teacheth us how to walk in our several Businesses and Employments. A Christian in his Walk, either as to Faith, or Manners, is not left indifferent to choose what Rule pleaseth him best; but there is a fixed determinate Measure of all our Actions, how we shall enter into a state of Grace, how we should behave ourselves in it, Micah 6.8. He hath showed thee, O man! what is good, and what doth the Lord God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God: And Psalm 119.105. Thy word is a lamp unto my feet, and a light unto my path, Carnality is a walking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the course of this world, Eph. 2.2. Holiness is walking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the rule, Gal. 6.16. The one according to the fashions of Men, and the guise of fleshly minded Creatures; the other according to the Holy Will of God, Rom. 12.2. Proving what is that good and acceptable, and perfect will of God: Or, as becometh the gospel, Phil. 2.27. A Conversation strict, Spiritual, and Heavenly. 3. Because of our Pattern and Example, Jesus Christ, who was exact in all his Actions. He declared himself to be the Son of God, useful in all his Converses, still aiming at the Honour of his Father, john 8.50. I seek not mine own glory, there is one that seeketh and judgeth. He was careful to please him in all things. Christ came from Heaven, not only to expiate our Offences, but to give us an Example: And he that saith he abideth in him, ought himself also so to walk, even as he walked, 1 john 2.6. Wherein lieth this Example? He telleth us he came not to do his own will, but the will of him that sent him, john 5.30. In Temptations, Sufferings, Reproaches, in the midst of the Ingratitude of Men, and poverty and meanness of Condition, in all his Fast, Labours and Death, he sought still to please his Father, and promote his Will, john 8.29. For I do always those things that please him. This is your Pattern, Christians! And it is true Religion to imitate him whom we worship, Likewise to him is the true Note of our Communion with him; if your Life be such a Life, than there is Holiness to the Lord written upon it from first to last. 4. Our Obligations to Christ, partly because of his Dominion, as the Lord Redeemer by right of purchase, Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of dead and living. In all Conditions and States of Life he hath a Right in us, therefore in every state of Life we should glorify him. Partly from our gratitude to Christ as a Saviour, as well as a Lord: What doth he expect from thee, when he hath done so much for thee already, and will do much more, but that thou shouldest love him, and live to him? 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, That if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him who died for them, and rose again. What hadst thou been were it not for his Love? What wouldst thou have answered to an accusing Conscience in the midst of thy griefs and fears? How wouldst thou have looked God the Judge of all the World in the face? Who could free thee from the Curse of the Law, and the Flames of Hell, but the Son of God who parted with all his Glory that he might redeem thee to God? And if thou wilt not part with thy Sins thou justly deservest to suffer for them. Thou lookest for more from him than ever yet thou hast received, to live with God for ever; what then is thy business, but to glorify him upon Earth, that thou mayest be glorified with him for evermore? Partly by thine own Covenant-Vow; thou art Baptised in his Name, and hast often ratified the Bond of the Oath into which thou art entered, and what is Baptism but a Dedication unto God, not to be thine own, but his? Acts 27. 2●. Whos's I am, and whom I serve. If thou art this, thy whole Life should be Christ's. We are debtors not to the flesh to live after the flesh. Rom. 8.12, with Gal. 5.3. I testify to every man that is circumcised, that he is a debtor to do the whole law. USE. Is to persuade you to this Universal Obedience. None enter upon God's Service, but with a Consecration; and none entirely give up themselves to God, unless they give up all things with themselves, not one thing reserved; and if nothing be reserved, nothing must be used but for his Glory, otherwise the Dedication is a mockery. The Considerations are plain. Now I shall give you sundry Directions, and they will most what come to the same purpose, but altogether will bind this Holiness upon you. 1. Undertake nothing but what will bear this Inscription upon it, HOLINESS TO THE LORD; This question should be put to ourselves, can I dedicate this to God? In Worship, am I now acting for God or for myself? In your Callings, is this for God? Is it inconsistent with my great end, or impertinent to it? If it be inconsistent, it is plain Treachery to my Covenant-Vow; if impertinent, it is a diversion, not voluntarily to be allowed, 2 Cor. 5.9. Wherefore we labour that whether present or absent, we may be accepted of him. In your Sports and Delights, Eccl. 2.2. What doth it? When you are carding away your precious time, or your substance, which might be better employed, is this Holiness to the Lord? That should be legible in all you are and do. In the choice of your Relations, disposal of your Condition of Life, here is your Measure still. 2. Be sure to exercise your general Calling in your particular; your general Calling is to be a Christian, your particular Calling is, that way of Life to which God hath designed you by your Abilities and Education for the common good; now the one falleth into the other, I am to guide myself in my Calling by the general Duty of a Christian, as a Minister, Magistrate, Gentleman, or Tradesman, as one fearing and loving God, john 17.4. I have glorified thee upon earth, I have finished the work thou gavest me to do, Acts 13.36. David served his generation by the will of God: As an instrument of Providence, I must consider how my particular Calling will serve my great End. 1 Cor. 7.21, 22. Art thou called being a servant, care not for it, but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lords freeman; likewise also he that is called, being free, is Christ's servant, Nehem. 1.12. The Lord show me favour in the sight of this man, for I was the King's cupbearer. He had improved his place for God. 3. Turn all second Table Duties into first Table Duties, Heb. 13.16. But to do good, and to communicate, forget not, for with such Sacrifices God is well-pleased: Sacrifice is a first Table Duty, yet relieving the Poor is called a wellpleasing Sacrifice, jam. 1.27. Pure religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction. Whatever we do must be a Sacrifice; then in serving Men you serve the Lord Christ. This is to turn Common Pots into Temple Pots, and Pots into Bowls of the Altar, Eph. 5.21. Submitting yourselves one to another in the fear of God. Be conscientiously careful and tender of your Duty to Man, Col. 3.22. Servants obey in all things your masters according to the flesh, not with eye-service as m●n-pleasers, but in singleness of heart, fearing God. Wives submit yourselves to your own husbands, as unto the Lord, Eph. 5.22. Out of love to Christ, Eph. 6.1. Children obey your parents in the Lord. 4. Go about your Earthly Business with an Heavenly Mind, Phil. 3.20. But our conversation is in heaven. All is a Journey thither, look to the unseen World. 5. Content not yourselves with the Natural Use of the Creature, as Brute Beasts do, but see God in all. The Creature is as a Glass, and Image wherein to read your Creator's Goodness, and as helps and means to enable you to his Service, therefore still they must be received with Thanksgiving, 1 Tim. 4.3. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. Man is to use the Inferior Creatures for God, not as the Lord of them, but as the Steward of the Creator, to whom he is accountable for that use; not to sacrifice them to his own pleasure and Will, and to gratify his fleshly Mind: They are neither his, nor for him, but for God, for he hath not the right of a Lord, but a Servant. 6. In all your ways acknowledge God, depending upon him for Direction and Success; and consulting with him, and approving thy Heart and Life unto him, Prov. 3.6. In all thy ways acknowledge him, and he shall direct thy paths. Especially Duties must be done by virtue of influence from Christ, Phil. 2.13. For it is God which worketh in you both to will and to do of his good pleasure. Gal. 2.20. I live by the faith of the son of God. In our ordinary Actions, we must still ask his Leave, Counsel, and Blessing, acknowledging his Dominion over us, and all that we do; there we must call in his help, and aim at his Glory; 1 Cor. 10.31. Whether you eat, or drink, or whatsoever you do, do all to the glory of God. That doing things by him, we may do them for him. 7. God should be worshipped by every Faithful Person in his own House, in as God like a manner, as he was worshipped by the jews in the Temple. A Christian must be alike every where, at home, and abroad, Phil. 2.12. Wherefore my beloved! as ye always have obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. So David. Psalm 101.2. I will walk within my house with a perfect heart. There where we familiarly converse, we should show most of Holiness, ordering all our Affairs and Actions, as may best demonstrate the sincerity of our Hearts. A SERMON On JOHN iii 14, 15. And as Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him, should not perish, but have eternal life. THE former part of this Chapter is spent in a Discourse with Nicodemus. (1.) About Regeneration. That great Pharisee needed to be catechised and taught the plainest Principles of Christianity. (2.) About Salvation by Christ, the great secret which our Lord brought out of his Father's Bosom. He instructed him in two things mainly. (1.) The manner of purchasing. (2.) The manner of applying this salvation. As the whole Context may be comprised under these two heads, so also the words read to you. The manner of purchasing is by Christ's coming into the World, and dying for Sinners; The way of applying is by Faith in the Son of God. He instructeth him in the manner of purchasing, partly that he might not think light of Sins, seeing he must die for them; partly that he might not be scandalised at his Sufferings, as afterwards he buried Christ, and provided a mixture of Myrrh and Aloes for his Funerals, john 19.39. He instructeth him in the way of applying and obtaining the purchased benefits, partly that he might not be ashamed of professing himself one of Christ's Followers and Disciples; partly to engage his Heart to own him as the Saviour of lost Sinners, having sufficient virtue to cure the sinfulness and misery of such as fly to him by Faith. These things are represented to him by a Type, and that a notable one, The Type of the Brazen Serpent. In the words take notice, 1. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proposition, as Moses lifted up the serpent in the wilderness. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the reddition, or explication of it, Even so must the son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life! In which, (1.) The way of saving Mankind, the son of man must be lifted up. (2.) The means of applying it, that whosoever believeth in him, (3.) The benefit propounded, negatively, he should not perish; positively, but have eternal life. I shall open the words by a short illustration, and then come to the point: 1. For the protasis. [as Moses] by God's appointment, though the Minister be only mentioned, Numb. 21.8. The Lord said unto Moses, make thee a fiery serpent, it was not his device, but God's Ordinance, no invention and institution of his, he had Gods express Command and Warrant for it [Lifted up] That is set upon a Perch or Pole, as an object to be looked upon by the stung Israelites. [The Serpent] That is, the Brazen-Image and Figure of a Serpent. Signs are often called by the name of the thing represented and signified. [In the Wilderness] A Figure of this World, through which we have our passage to the Heavenly Canaan. You may add that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proposition of the Type, may be more full, That the people might not perish, but be healed and live, for then the reddition, or explication of the Type will run more smoothly. 2. The Apodosis. [even so must the son of man.] That is, Christ spoken of in the former verse, The Son of Man that Ascended, and descended; That was in Heaven, and knew the depths of God's Counsel, and came down to make them known to us. This Son of Man must be lifted up, believed on, or looked unto by Faith, and then the guilty Sinner is healed, and shall not perish, but have Eternal Life. The lifting up of the Son of Man in the sound and first hearing seemeth to note his exaltation; but it doth not carry that notion here, but such a lifting up as is correspondent to the Erection of the Brazen Serpent on a Tree or Pole; it signifieth the Crucifixion of the Son of God, not his Exaltation, but the lowest Act of his Humiliation. So in many other places, john 8.28. When ye have lifted up the son of man, then shall ye know that I am he. He speaketh it to the wicked jews, and how did the jews lift him up, but by crucifying him? Surely they intended no Honour to him, yet there it is made their Act. So john 12.32, 33. ay, if I be lifted up from the earth, will draw all men after me, This he said, signifying what death he should die, as the Evangelist there explaineth his meaning, so that there needeth no further scruple about the sense of the words. It followeth, [that whosoever,] All Persons are invited without exclusion of any, that universal particle comprehendeth Sinners of all sorts and sizes, of all ranks and conditions in the World. [Believeth in him,] This answereth to looking upon the Brazen Serpent; Believing is a looking to Christ, a looking upon him by the Eye of Faith. [Shall not perish, but have eternal life.] He shall escape the present danger which he feareth. Souls shall be healed, and delivered from Hell, and Life Eternal is restored to them. Doct. That we ought to consider Salvation by Christ as prefigured and represented by the history of the brazen Serpent. As Moses lifted up the serpent in the wilderness, even so must the son of Man be lifted up. And Christ here propoundeth it to Nicodemus. 1. It is useful to consider the Types, partly to confirm our Faith, when we see the Harmony between the Testaments. There are Historical Types, and Prophetical Types. Historical Types are only Patterns and Examples, 1 Cor. 10.11. All these things happened to them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ensamples, or Types, so the Providences of God to his Ancient People, 1 Cor. 10.9. Neither let us tempt Christ as some of them also tempted, and were destroyed of serpents. Prophetical Types were instituted to prefigure a thing to come, as the Ceremonies of the Law were Figures of better things to come. Now we see the Gospel is not a Novel Invention, only hatched in that Age, when it was first set a foot, no, it was long since foretold, not only by words, but things, there was a preparation made for it. And partly to help our Meditation; we reflect upon these things with more delight and sweetness, whilst we view the Agreement between the Truth and the Type. When we know the Person, yet we delight to see the Picture; and so we may take a view of things with a grateful variety: We see them double, when we consider both the Shadow and the Mystery. Partly to increase our thankfulness; we have not such dark and long prospects, through which they only could look to Christ; we may see him more clearly in the Doctrines of the Gospel where he is evidently set forth unto us, and as it were, crucified before our eyes, Gal. 3.1. Surely then we are more obliged to mind these things. The more clearly and convincingly Christ is represented to us, the more will our negligence be aggravated, and our contempt the greater, if we make light of these things. 2. Among other Types the Brazen Serpent must not be forgotten, partly because it doth in a most lively and full manner represent Christ: Here a word is a Sermon, and we cannot think of the Brazen Serpent, but the necessity, the remedy, the means of Application do presently offer themselves to our thoughts. And partly because this took off the great scandal, and jewish exception against Christ, which was the ignominy of the Cross. Therefore to a Doctor of the Law he doth not produce the Paschal Lamb, or other Figures, but the Brazen Serpent, as clearly representing the Cause, Quality, and Fruit of his Sufferings. 3. To help you in this Consideration, I shall 1. Give the History. 2. The Typical Use of it. First, The History, in Numb. 21.6, 7, 8, 9 And the Lord sent fiery serpents among the people, and they bite the people, and much people of Israel died. Therefore the people came unto Moses, and said, we have sinned, for we have spoken against the Lord, and against thee; pray unto the ●ord, that he take away the serpents from us: and Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole, and it shall come to pass, that every one that is bitten, when he looketh upon it, he shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass he lived. The Sin occasioning the Judgement was there murmuring at Moses and Aaron, and their loathing of Manna; for this God sendeth fiery Serpents. Observe how God suiteth the Judgement to the Sin, venomous Tongues are plagued with venomous Serpents. It is said, Eccl. 10.11. Surely the serpent shall bite without enchantment, and a babbler is no better. And again, Psalm 140.3. They have sharpened their tongues like a serpent, Adder's poison is under their lips. They have a Bag of Water under their Tongues, which is most poisonous and inflaming, which in biting is broken: But this was not the Asp, but the Chersydrus, a sort of Serpent, which abideth on Land, as well as in Water; whilst it liveth in the Water, it is not altogether so venomous, as when it cometh to live on the dry Land, and in this part of the thirsty howling Wilderness these kind of Serpents were most fiery and burning, and at that time of the year, when the Israelites were there, which was about the end of August. For Aaron died in the first day of the fifth month, Numb. 33.38. which was about the Tenth of july, and the Children of Israel mourned thirty days before they journeyed, Numb. 20.29. And when they journeyed from Mount Hor, than we read of their murmuring, and Gods plaguing them with fiery Serpents. Observe again, that God that bringeth Manna from Heaven, can also send Serpents. God is not all Honey, abused Mercy is turned into fury, and when his favours are despised, he hath Judgements to sting us; and if Men will loathe their Food, God will chastise them with poison. But again to the History, These Serpents which God sent are called fiery serpents, partly for their colour, being of a shining glistering skin; the word in the Original is Seraphim-burners, a Name given to the Angels, Isa. 6.2. Above it stood the Seraphims, which Angels are called elsewhere flames of fire, Psalms 104.4. Partly because their venomous stinging and biting did cause a raging heat, and grievous burning in the Bodies of the Israelites. And it seemeth they were a kind of Serpents with Wings, not of Feathers, but of a cartilaginous substance, like the Wings of a Bat, and did here and there seize upon them and bite them; or at least they are said to fly, because of their swift Motion, whereby suddenly jerking they shoot themselves forward, or dart themselves out of Trees on Men, or Beasts, as they pass by them. There is a plain allusion to those flying Serpents, Isa. 14.29. Out of the serpent's hole shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. And indeed that Wilderness through which the Israelites passed, did abound with many sorts of these Serpents: Therefore it is said, Deut. 8.15. Who led thee through that great and terrible wilderness, wherein were fiery serpents and scorpions. Well then, they go to Moses, and said, we have sinned, for we have spoken against God, and against thee, pray to God for us, that he take away the fiery serpents. In Adversity Men will own the faithful Servants of God, against whom they have murmured when all is well. Moses forgetteth the injury, and prayeth to God for them, and God, though he doth not take away the Serpents, yet he provideth a Remedy unlikely in appearance, a Brazen Serpent to cure the bites of Living Serpents, but Divine Institution conveyeth a Blessing. The word of Command is that they should look upon the brazen serpent, and the word of Promise is, that they should be healed, Numb. 21.8. Make thee a fiery serpent, and set it upon a pole, and it shall come to pass, that every one when he is bitten, that looketh upon it shall live. This is in short the History. Secondly, The Mystery, or Typical use of the Brazen Serpent. The chief things represented in it are Sin, Christ, and Faith; the deadliness of Sin, the manner of our deliverance by Christ, and the Nature of Faith. 1. Israelites deadly Sin and Misery occasioned the setting up of the Brazen Serpent; so the occasion of Christ's sending into the World was Man's Sin and Misery, we being all bitten by the old Serpent, and so liable to the Curse. The Devil is called the old serpent, Rev. 12.9. And in the appearance of a Serpent he deceived our first Parents: Therefore we read that the serpent beguiled Eve, 2 Cor. 11.3. Humane Nature was then stung to Death by Satan, and the Venom dispersed its self throughout the whole Race of Mankind. Among the Israelites there were but a few stung, here all; there their Bodies, here the Soul; there Temporal Death followed, here Eternal. In the Sting of these fiery Serpents two things representeth our Misery by Sin: (1.) It is painful. (2.) Deadly. 1. This Sting is painful. The bitings did presently cause pains, and an intolerable thirst and burning, which was very grievous to them; so the sting of Sin is painful, not always felt, but soon awakened. In Spiritual things we are more stupid, and are not so sensible of the Maladies of the Soul, as they were of the pains of the Body. We are subject to bondage, Heb. 2.14. Though we do not always feel actual horror. There is a fire smothering in our Bosoms, though it be not blown up into a Flame. One of our Spiritual Diseases is a Lethargy, and it is a great part of our Misery, not to know our Misery. If Conscience were not lulled asleep, we would be more sensible: Surely Satan's bites are more painful than those of these Serpents; his Darts are called fiery darts, Eph. 6.16. His Darts are dipped in the gall of Asps and Vipers. Boiling Lusts will in time awaken raging Fears and Despair. O what horror and torment will Sin procure to us, if it be not speedily cured! Sin is an Evil and a Mischief, whether we feel it, yea, or no; but we shall soon feel it an Evil, as the stung Israelites felt the biting of the Serpents. Sin in the Life will make Hell in the Conscience; it seemeth a sweet draught while we are taking it down, but there is rank poison at the bottom: A wounded Spirit findeth it now, Prov. 18.14. A wounded spirit who can bear? Horror and anguish of Conscience is insupportable, ask any Man whose Heart is well awakened, and he will tell you, that the sense of the guilt of Sin is more bitter to the Soul than the gall of Asps; no terror comparable to the terror and sting of an accusing Conscience. God's terrors are compared to a Fire that drinketh up the Blood and Spirits, job 6.4. The arrows of the almighty are within me, the poison whereof drinketh up my spirit, the terrors of God do set themselves in array against me. No poison more burning than Sin in an awakened Conscience; it may lie asleep till you come to die in Sin, stupid and benumbed Creatures! But then the sting of death is sin, 1 Cor. 15.56. Death is made terrible by those sad horrors and apprehensions, which Sin raiseth in us. 2. This Sting is deadly. As the biting of the Fiery Serpents could not be cured, but was present Death till God found out a Remedy; so this sting of Sin is deadly, Rom. 5.12. By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned, Gen. 2.17. In the day thou eatest thereof thou shalt surely die, dying thou die. Rom. 6.23. The wages of sin is death. Death Temporal, Eternal. Thou art a dead Man, lost for ever, if thou art not cured. Those who were not solicitous about their Cure are a figure of the impenitent, who obstinately continue in their Sins, though they bring destruction upon them. Not only Death Temporal, which consists in the separation of the Soul from the Body; but Death Spiritual, which consists in an estrangement from God as Author of the Life of Grace; yea, Death Eternal, which consists in a separation both of Body and Soul from the presence of God, for evermore, and is a perpetual living to deadly pain and torment. This Second Death is set forth by two solemn Notions, the worm that never dyeth, and the fire that shall never be quenched, Mark 9.44. By which is meant the Sting of Conscience, and the Wrath of God, Prov. 8.36. All they that hate me, love death. 2. Christ is set forth by the Brazen Serpent. Here I shall show you, 1. The Resemblances. 2. The Superexcellency of Christ above this, and all the Shadows and Types of him. 1. The Resemblance between Christ and the Brazen Serpent. 1. The Brazen Serpent was a Remedy of Gods own prescribing out of his great Mercy. So is this Remedy for lost Sinners, the mere Fruit of God's Love, john 3.16. God so loved the world, that he gave his only begotten Son, the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Occasion or outward moving Cause was our Misery; the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inward impulsive Cause was his own love and pity to lapsed Mankind. God found out the Remedy, we neither plotted it, nor asked it; he saw the world of Mankind was perishing, and involved in Eternal Ruin, and because there was no Intercessor, therefore his own Arm wrought out Salvation. Herein the Antitype differeth from the Type; The stung Israelites having Death in their bosoms go to Moses, Moses goeth to God, for he saw there could be no help elsewhere, then God said, Make thee a brazen serpent. The motion came from them first, but here it is quite otherwise, God is the offended Party, yet he maketh the first motion, 1 john 4.19. We love him because he loved us first. There God found out the Remedy, but here his mere love began the whole business, and did set at work all the Causes that did concur to our Salvation; we neither minded our Danger, nor asked our Remedy. 2. The conveniency of this Type to set out the low Estate and Humiliation of Christ. The form of a Serpent was chosen, to show that he came in such mean Estate, as if he were a Worm, and no Man, Psalm 22.6. I am a worm and no man, a reproach of men, and despised of the people. So also Isa. 53.3. He was despised, and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him, he was despised, and we esteemed him not. As a vile and abominable Creature, both despised and rejected, scarce deemed worthy the Name of a Man, or to have any Converse, or Communion with them. It is the leave off of Men, as we would say, the very list, and fag-end of Mankind; so low and mean, that the Nature of Man can hardly descend lower, Mark 9.12. The son of man must suffer many things, and be set at nought, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made nought worth, or nothing. Once more, the Serpent of all the Beasts of the Field was the Creature which was cursed by God, Gen. 3.14. Because thou hast done this, thou art cursed above all cattle, and above every beast of the field, upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. Yet by this form would he represent Christ to the Ancient Church; God chose this to be a Type of Christ, which we would have thought a dishonour and disparagement to him. Yea this Serpent that was now set up, was made of Brass, not of Gold, to show that Christ would not appear in Glorious Estate and Majesty, but in the meanest and most abject form of any Creature. All together will help us to meditate upon the great abasement of the Son of God; Quanto vilior tanto clarior nobis esse debet. The more he humbled himself, the higher estimation should we have of our crucified Lord. Never was any Child of God before Christ under so much misery, as Christ himself was; his own Heaven, his, own Father, his own Godhead hid their Face and Consolation from him. God's Wrath pressed the weight of punishment with the full power of Justice both upon his Soul and Body; those for whom he died despised him, he himself being emptied of all things that make Men respected in the World, and depressed lower than ever any Man was, as a Worm to be trod upon. He was made the matter of common talk and reproach in all men's Mouths, condemned by the ruling part of the World, and set at nought by the basest of the People; derided and scorned in his most Holy behaviour, his bitter Sufferings made a matter of sport and laughter, Malice feeding its self with Pleasure upon his Pain and Misery, and expressing its self with the basest signs of mockage which disdain could devise, flouting at his saving Doctrine, and insulting over him, as if he had been neither the Son of God, nor an honest Man. And all this was counted little enough for satisfaction of Justice, exacting of him the due punishment of our Sins. We tenderly resent contempt, and cannot endure to be despised and thrust down, when the Sun of Righteousness went back so many degrees in the Dyal of Honour. 3. The Brazen Serpent had the Shape and Figure of the Serpent, but not the Sting and the Poison. Figuram habuit, non naturam, it had the Figure, not the Nature of a Serpent. Let us pause upon this a little, God would cure the By't of a Serpent by a Serpent a Serpent stung, and a Serpent healed, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom. 8.3. That is by Jesus Christ in our Nature, who was made a Sin-Offering, and therefore called Sin there. The Parties to be cured were Men, therefore the son of man must be lifted up, that Title is given him here in the Text, Christ was debased by this Title, by being called the son of man, but yet the Sons of Men are dignified by it; he came in the likeness of sinful flesh. As the Brazen Serpent was in all things like the True Serpent, but without any hurtful quality, so Christ in all points was like us, but without sin, Heb. 4.15. He came in the likeness of sinful flesh, yet was holy, harmless, and separate from Sinners. 4. The precise place where the Brazen Serpent was lifted up, Moses doth not tell us in the Story where this Matter is recorded; but it may be collected from other places. Moses telleth us that the Israelites going from thence, pitched their Tents in Oboth, Numb. 21.10. from whence it follows that the place was Punon, for from Punon they came to Oboth, Numb. 33.42, 43. Now this Punon was a place belonging to Idumaea, very famous for Mines of Brass or Copper, as is commonly known in Ancient Writings, the Brass being called from thence the metal of Punon. Eusebius in the Eighth Book of his Ecclesiastical History tells us, That Sylvanus and thirty nine more were beheaded for the Faith's sake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, near the Mines of Brass in Punon, and Eutychius speaketh of divers Christians condemned to work in these Mines. So also doth Epiphanius and Theodores. So that the Brass out of which the Serpent was made, was taken out of the very place in which they were bitten, it was the Brass of Punon, not without a Mystery. That Body which Christ assumed was not brought from elsewhere, but born there, and form there, where he was manifested in the Flesh for the Salvation of the World; and where the Mischief was, there was the Remedy at hand. 5. The similitude chiefly holdeth in this, that as the Brazen Serpent was lifted up upon the Perch or Pole, so was Christ lifted up on the Cross, 1 Pet. 2.24. Who his own self bore our sins in his own body upon the tree. The Serpent first stung us by the Fruit of a Tree, and Christ saved us by suffering upon a Tree. David had foretold that his hands and his feet should be pierced, Psalm 22.16. They pierced my hands and my feet. And the Curse of the Law was to be born. Christ hath redeemed us from the curse of the Law, being made a curse for us, for it is written, Cursed is every one that hangeth on a tree, Gal. 3.13. The Apostle obviates an Objection, if the Law do curse all Men, how are any freed from the Curse of the Law? Even by Jesus Christ who took upon him the Curse due to us, while he was obedient to Death, even the Death of the Cross, for that kind of Death was pronounced to be accursed, Deut. 21.23. He that is hanged is accursed of God. He came as a Surety in the Sinners Name, and would take our burden upon himself, and therefore chose a Death of all others most cruel and painful, and contemptible, ordained for the wickedest and vilest Wretches, thereby to assure us of a full ransom and satisfaction to Divine Justice for our wrongs, and to imprint upon our Minds the horrors of our Sins. Well then, here is the Spectacle offered to our Faith, Jesus Christ hanging upon a Tree: We should look upon Christ crucified, as if the thing were now a doing before our Eyes, Gal. 3.1. Before whose eyes jesus Christ hath been evidently set forth crucified before you. Though it be passed long ago, it is present to Faith. For he is lifted up, that by the Eye of Faith we should look to him, and see not only the thing, but the end, use, and virtue of this Mystery. The Brazen Serpent was a sufficient Remedy for the stung Israelites, none that looked towards it perished, the Cure never failed; and Jesus Christ lifted up, and being eyed, is sufficient to cure the guilt of Sin, and pain of Conscience through Sin, and to heal our Diseased Souls, and free them from the power of Corruption. For being made a Curse for us, the Blessing cometh freely upon the believing Gentiles, even the gift of the Spirit. Isa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. 2. The Superexcellency of Christ above this, and all the Shadows and Types of him. The Type doth express the thing signified, but yet the Truth doth much exceed the Shadow. The Brazen Serpent was but a Sign of Salvation; so called in the Book of Wisdom, chap. 16.6. But Christ is the Author of Salvation, Heb. 5.9. The Serpent benefitted only the Israelites; but Christ all Nations, both jew and Gentile. Isa. 11.10. In that day there shall be a root of jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious. It freed them from present Death, but yet so that they might die by other means; but Christ hath freed us not only from the Death of the Body, but of the Soul, and this for ever, as in the Text, That they should not perish, but have everlasting life. So john 11.26. Whosoever liveth and believeth in me, shall never die. There Natural Life is preferred but for a while; here Eternal Life obtained. This benefit might last for a day or two, but jesus Christ is the same yesterday, and to day, and for ever, Heb. 13.8. Christ ever retaineth his healing Virtue. This was but a piece of Brass while they lodged it in the Temple, but Christ is a Mediator to all Eternity. It was a great wickedness to worship the Brazen Serpent, therefore Hezekiah broke it in pieces, when once he understood the People to be guilty of that Idolatry, 2 Kings 18.4. He broke in pieces the brazen serpent that Moses had made, for unto those days the children of Israel did burn incense to it, and he called it Nehushtan, or a piece of Brass, but it is our Duty to worship Christ: All men must honour the Son as they honour the Father, john 5.23. And Heb. 1.6. Let all the angels of God worship him. Phil. 2.9, 10. Wherefore God hath highly exalted him, and given him a name, which is above every name; That at the name of jesus every knee should bow. When the Israelites worshipped the Brazen Serpent, it was broken in pieces; but they shall be broken in pieces themselves, that deny Christ his due Worship: Psalm 2.9. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel, Dan. 2.44. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but shall break in pieces, and consume all these kingdoms, and shall stand for ever. The Kingdom that will not submit to him shall be broken in pieces, Luke 19.27. Those mine enemies, that would not that I should reign over them, bring them hither, and slay them before me. Thus it sets forth Christ. 3. Faith is set forth, or the Way and Means how we come to have benefit by Christ. It is not enough to look to what Christ hath done, but what we must do, that we may be partakers of him. The way of Cure was by a look; so it is believing in him that bringeth home the Blessing to our Souls. From this Type we learn, 1. The necessity of Faith. None had benefit by the Brazen Serpent but those that looked on it: The Promise was made to those that observed the Command, Numb. 21.8. Every one that is bitten, when he looketh upon it, shall live. If a Man turned away his Eyes, and refused God's Remedy, the biting was Mortal to him. As there is a necessity Christ should die, so there is a necessity you should believe; for besides Impetration there must be Application; and the work of the Spirit is as necessary to apply Grace, as the work of the Mediator to obtain Grace for us. A deep well will do you no good without a Bucket, nor the purchase of Salvation, unless you apply it. 2. An Encouragement of Faith. (1.) To brokenhearted Sinners; if you are stung with Sin, you may look to Christ. It was ground enough for any bitten Israelite to look to this Brazen Serpent, because he had need; he found himself bitten and thirsted for cure by this appointed means. A felt Sense of Sin is warrant enough to look to Christ, as the offered remedy. Look not altogether to your soar, to your sins, but to Christ as the means of healing. Indeed there must be a feeling and a sense of Sin, or else there is no work for Christ to do; what should an hail Israelite do with the Brazen Serpent? Their looking began in a sense of pain; none troubled their Thoughts about it, till they were stung: Compunction goeth before Faith. The Israelites cried out, Oh! What shall we do for these fiery Serpents? So Acts 2.37. When they heard this, they were pricked in their heart, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do? An empoisoned dagger was flung into their Souls, and then, What shall we do? The Gaoler came trembling, and fell down before Paul and Silas, and said, Sirs! what must I do to be saved? Acts 16.29, 30. And they said, verse 31. Believe on the Lord jesus Christ, and thou shalt be saved. Only look upon the Serpent. A Sinner must first feel himself a Sinner, before he will or can come to Christ, but then come. The son of man is lifted up, that whosoever believeth in him should not perish, but have eternal life. Some that know not themselves believers, have been welcome to Christ; but never any, that know not themselves Sinners. (2.) To lapsed Believers. The Serpents were left to sting the Israelites while they were in that place, only the Brazen Serpent was lifted up. God did not presently take away the Serpents, only he gave a Remedy for such as were bitten. Sin is not abolished, but whilst we are in this Station, the Remedy is still offered; we are never so cured, but we may be bitten again: The disobedient Israelites needed this Motive and Chastisement to keep them in awe; we cannot imagine, that any would provoke these Serpents to sting him, that he might be healed. So say I, as the Apostle, 1 john 2.1. These things I write unto you, that ye sin not. And if any man sin, we have an advocate with the Father, jesus Christ the righteous. For the present stings of Conscience is one of God's Rods over us, but when we fall, there is forgiveness by Jesus Christ. As Peter of Alexandria destroyed the Idols, but only left one for a Monument. 3. The Nature of Faith, which is a looking to Christ. It is usually said, that Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eye of the soul; certain it is that the Act of Faith is often expressed by seeing or looking, and Faith its self by an Eye, as Zach. 12.10. They shall look upon me, whom they have pierced,. So Isa. 17.7. At that day a man shall look to his maker, and his eyes shall have respect to the holy one of Israel. So john 6.40. This is the will of him that sent me, that every one which seeth the son, and believeth on him, may have everlasting life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Faith is described to be the substance of things hoped for, and the evidence of things not seen. Heb. 11.1. By Faith Moses saw him that was invisible, Heb. 11.27. Heb. 12.2. Looking to jesus. So Faith its self is said to be the Eye of the Soul, Eph. 1.18. That the eyes of your understandings being opened, Gal. 3.1. Before whose eyes jesus Christ hath been evidently set forth crucified among you. The Mystery of Christ crucified was so evidently set forth, as if he had been crucified before their Eyes. So where the work of Faith is impeded and hindered, it is said the God of this world hath blinded the minds of them which believe not, 2 Cor. 4.4. That is, hindered their Faith. Therefore I shall here inquire, 1. What sights are proper to Faith. 2. What kind of looking Faith is. 1. The Objects proper to Faith are Matters that lie out of the view of sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things that cannot be seen by any other faculty or discerning power. Some things are invisible, in regard of their Nature, and some things because of their distance from us, because either they are passed, or to come. Things invisible because of their Nature are all Spiritual things, which are not obvious to the Eye of Sense: Sense is only conversant about Bodily things, which may be seen, heard, tasted, or felt; Reason can only see things in their Causes. Things invisible by reason of their distance are either things past, as the Creation of the World, or the Sufferings of Christ; or things to come, as the Glory and Happiness of the other World. Let us explain this by applying it to the matter in hand, the Son of Man lifted up on the Cross. This was sometimes a matter of Sense, namely at the time when Christ suffered, and therefore then if a Man had seen him, or looked upon him, it had done him no good, as it did not to those that wagged their heads at him, and mocked him, though it did to the Centurion, who cried out, Matth. 27.54. Truly this was the Son of God. But in another regard this is always matter of Faith; namely, if we consider his Deity, and Offices; As the Son of God dying and healing wounded Consciences, this is a thing invisible in its Nature. Therefore the Soldiers that turned Subjects to him, and Confessors of his Name, even then when he is hanging dead on the Cross; they that could see his Godhead, and confess it in its deepest Humiliation, were Believers; they saw Christ not with the Eye of Sense, but of Faith. Now go to the other things invisible, viz. by reason of their distance, because they are either to come, or past. Christ crucified was sometimes a thing to come: The Fathers had need of clear Eyes, who could see Salvation at such a distance, and represented under such dark Figures and Shadows; yet some had such an Eagle-Eye of Faith. Your Father Abraham rejoiced to see my day, and he saw it, and was glad, john 8.56. and Heb. 11.13. All these died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them. To us now it is a thing past; there needeth faith both to believe the History, and the Mystery too. When we believe the History so clearly as if we saw it, Gal. 3.1. That is Faith. And the Mystery, 1 Cor. 2.2. For I determined to know nothing among you, but jesus Christ, and him crucified. and verse 4. My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit, and of power. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this demonstration of the spirit is the ground of Faith, when the Object is so represented, that it maketh a powerful impression, and so affected as if we had seen him with our Eyes. Well then, it is some Faith to believe the History, to see it as a thing now done. So john 20.29. Blessed are they that have not seen, and yet have believed. But to believe the end and the use that was always matter of Faith, whether past, present, or to come. And herein all Believers stand upon the same level: Christ is not now lifted up upon the Cross, but it is our Duty to lift him up, that poor Sinners and wounded Consciences may look on him with an Eye of Faith, Isa. 11.10. There shall be a root of jesse which shall stand for an ensign of the people, to it shall the Gentiles seek, Isa. 49.22. Behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. Christ is lifted up in the Ministry of the Word as a sign of Salvation to draw people to him, so to see him as to follow him, and as to submit to him. If David prayed God to open his eyes to see the wonders of his law, Psalm 119.18. We may much more pray to God to open our Eyes to see Christ, and own him in the Gospel, and to see him crucified in the Symbols of Bread and Wine for our comfort. 2. We have showed you what is to be seen by Faith, now what kind of sight Faith is. Not a bare speculation, but such as was the look of the Israelites on the Brazen Serpent, serious, applicative, affectionate, engaging to Thankfulness and Obedience, when they went away and were healed. 1. Serious; not a glance, but a fixed Eye. A stung Israelite would not cast a careless glance on the Sign of Salvation and Health, neither should we upon Christ. Ponderous thoughts take hold of the Heart; musing maketh the Fire to burn, and a steady sight hath the greatest influence upon us. 2. Applicative. So job 5.27. Hear it, and know thou it for thy good. The Israelite came for the cure of his own wounds; so must we look upon Christ as our own Saviour, with application to ourselves, john 20.28. My Lord! and my God 3. Affectionate, with Desire and Trust. With desire longing for Cure; there must be hearty groans, and desires, Our eyes are upon thee, 2 Chron. 20.12. The having our eyes to any thing noteth our desire, Psalm 121.1. I will lift up mine eyes unto the hills, from whence cometh my help. Earnestly desire to be partaker of these benefits by Christ, 1 Pet. 1.7. To them that believe, he is precious, And with trust, Isa. 17.7. At that day shall a man look to his maker, and his eyes shall have respect to the holy one of Israel; that is, he shall seek to him, trust in him, depend upon him, because what Men trust to, they are wont frequently and wistly to look after, and to have their eyes fixed upon, Psalm 123.2. Behold as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden to the hand of her mistress; so our eyes wait upon the Lord our God, till he have mercy on us, Psalm 34.5. They looked to him, and were lightened. That is, comforted, in the midst of their darkness and trouble, Psalm 141.8. Mine eyes are unto thee, O God the Lord! in thee I trust. 4. Engaging, we need to get open Eyes, to see him, and contemplate him, till we see Beauty in him that may allure us to love him, and esteem him as the fairest of Ten Thousand, to renounce ourselves, and the Vanities of the World, and betake ourselves to his Discipline, to see all is nothing in comparison of his Excellency, Phil. 3.8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ jesus my Lord. A True Knowledge of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 1.17. which is elsewhere rendered acknowledging, so as to give due Honour, Respect, and Reverence to him. We may know Strangers, and those whom we contemn and despise, but we do not acknowledge them. USE. Let us look upon the Lord Jesus for cure. He calleth upon us in his word. Look unto me, and be ye saved, all the ends of the earth, Isa. 45.12. It is little that we can afford Christ, if we cannot afford him a serious look. It may be you will think, that this is so slight a work, that it will not produce any great effects in the Soul, that a look should heal is strange! Surely you will say this is not a full Notion of Faith, nor an Act that will do us any good. I answer, Indeed it will not, if it be done slightly. Therefore let me tell you, that there are several Notions of Faith, which all have their use. Some Notions are fitted for Soul-Examination, as Faith that worketh by Love, that conquereth the World, that purifieth the Heart; these do best for a deliberate search, and the stating of our Interest. Some for anxious thoughts at the first awaking of the Soul out of the sleep of Sin, as coming, running, flying, and seeking; when the Soul is under trouble, and hangeth off from the Grace offered, we press them to come; as our Necessities are great, we press them to run; a Soul deeply pressed with a sense of its Necessity and Danger is always in haste, so we press them to fly for refuge; when Comfort appeareth not presently, we press to seek, and to a diligent attendance on the appointed means. Some for Agonies of Conscience after some former manifestations of God's Love, these we exhort to staying, and resting, Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his servant; that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God. We press recumbency and adherence, Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth i● thee. Some for Agonies of Death, and great and imminent dangers, when long Debates are not so seasonable, these we press to committing, 2 Tim. 1.12. I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 1 Pet. 4.19. Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful creator. Jesus Christ himself did so, Luke 23.46. Father into thy hands I commend my spirit. And David, Psal. 31.5. Into thine hand I commit my spirit. Some for Holy Duties, as Word, Prayer, Lords Supper, we press to acceptance of Christ in the word, to coming to Christ, or to God by Christ in Prayer; we accept him from God in the word of Promise, we present him to God in Prayer as the ground of our confidence and hope for the Mercies prayed for. In the Lord's Supper, as Religion is made visible, and we are to make use of the help of Sense, Eye, Taste, and Hand, so we press you to take, eat, and look; this is a Notion for this use when Christ is crucified, as it were before our Eyes. Well then, this is one great work, to look to Jesus the Author and Dedicator of our Faith, to spy out Christ under his Memorials; here he is set forth dying and hanging on a Tree. Pilate when he had scourged him, brought him forth, and showed him to the jews, he said, Behold the man! john 19.5. We say to you in God's Name, Behold your dearest Redeemer bleeding and dying. Now he is evidently set forth to you, your business is to behold him. And that this look may be serious, Remember, 1. This is supposed, that you come hither as stung with Sin, and that your Hearts are deeply affected with your Malady. Alas! otherwise here is no work to do; if Men are not sensible of their Malady, why should they look after a Remedy; Matth. 9.12, 13. They that be whole need not a Physician, but they that are sick. For I am not come to call the righteous, but sinners to repentance. None but the burdened will look out for ease, or the self-condemned for Pardon. If sin be not sin indeed, Grace will not be Grace indeed. Christ was anointed to heal the brokenhearted, Luke 4.18. 2. Your sight of Christ must not merely be Historical and Literal, the work of the Understanding and Memory, but of Faith. A few cold thoughts raised upon this occasion do not warm and comfort the Heart. You are to look to him so as that the Heart be affected with Mourning, Desire, and Trust. 1. Mourning for Sin. If you are sensible of your case you will do so. A slight glance of the thoughts leaveth no Impression. Look as the three Maries, Mary the Mother of Jesus, Mary the Wife of Cleophas, and Mary Magdalen they were affected, when they saw Christ dying, john 19.25, 26. Of one of them it is said, Luke 2.35. Yea a sword shall pierce through thine own soul also. So do you, Acts 2.37. When they heard this, they were pricked in their heart. 2. Desire. Would not the stung Israelite desire a cure? So must you, Matth. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be filled. Saith the Church, Lament. 3.51. Mine eye affecteth my heart. 3. Trust. You see nothing by the Eye of Sense, but his Memorials, which God hath instituted as helps of Faith, yet to appearance as despicable, and as unlikely to produce any great effect, as a Figure of Brass to cure a raging wound. But things under an Institution are under a Blessing. 1 Cor. 1.21. It pleased God by the foolishness of preaching to save them that believe. You may think a Crucifix a more lively representation, no, that is not under the blessing of an Institution, as Bread broken, and Wine poured forth is; that is too much a matter of Sense, and begetteth bare thoughts, which stirreth up fond pity and gross and wrong thoughts; this conveyeth a Blessing. You are to behold not only a dying Man put to a cruel Death, but the Son of God in his deep kxinanition; not carnally to pity him, but to see his Love and the Wrath of God, and the desert of Sin, that you may abhor it; to see the great price paid for our Ransom, the necessity of having the virtue of his Cross, and finally our thankful subjection to God: Behold him that you may bless and praise God for your Redeemer. The Type had its effect, and shall not Christ? Oh labour to feel the comfortable effects of his Death. 3. Beg of God the Spirit to open your Eyes. Christ crucified is only seen in the Light and Evidence of the Spirit, 1 Cor. 2.4. My speech and my preaching was not with the enticing words of man's wisdom, but in demonstration of the spirit, and of power. The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation, for our Light is but darkness. 4. See him so as to expect not only Comfort but Healing, Isa. 53.5. With his stripes we are healed. That Heart is to be suspected that looks to Comfort more than Duty. Look to him that you may live by him, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me. Look to him that you may be like him: 2 Cor. 3.18. For we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord. Look to him that you may loath Sin, Ezek. 36.31. Then shall you remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations. The First SERMON On I Thessalonians v. 16. Rejoice evermore. THE words are brief and short, and therefore they may be easily carried away: They are independent on the Context, and therefore will need no long deduction: They press you not to a painful but pleasant Duty, therefore you should be readily induced to practise it. But yet when we look more intrinsically into the Nature of it, it is not so easy as we first imagined; every one cannot receive this saying, it is hard to keep the Heart in such an exact frame, as to rejoice evermore, pray without ceasing, and in every thing to give thanks; as Christ saith in another case, He that is able to receive it, let him receive it, Matth. 19.12. But what if we prove it to be a Duty incumbent on all Christians, and that at all times? The Text seemeth to enforce it, rejoice evermore. In which words take notice of two things. 1. The Duty to which we are exhorted, rejoice. 2. The constancy and perpetuity of it, in the word, evermore. Delight and Pleasure are greedily sought after; in Christianity it is not only part of our Wages, but much of our very Work. Doctrine, That God's Children should make conscience of rejoicing in God at all times, and under all conditions. Here is a Precept for it, not only a liberty given, but a Command. If you look upon the Words as a Licence or Liberty given, you may conceive of them according to the Apostles Speech of Marriage, 1 Cor. 7.39. She is at liberty to be married to whom she will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only in the Lord. But it is not only a liberty given, but a command, for he addeth, verse 18. This is the will of God in Christ jesus concerning you. The will of God is the Supreme Reason of all Duties, and the Will of God in Christ jesus falleth upon the Conscience with a double force, the Law of the Mediator binding us to delight in God, as well as the Primitive Duty which we owe to God as the Creator. And that this Clause respects all the Three Duties, is evident to any considering Mind. In the opening of this Duty I shall show you, 1. What Rejoicing the Apostle intendeth. 2. How this must be constant and perpetual. 3. The many Reasons which do enforce this Duty upon us. I. What Rejoicing the Apostle speaketh of. There is a double Rejoicing, A Carnal Rejoicing, and a Spiritual Rejoicing. 1. The Carnal Rejoicing is in the World, and the good things of this World apart from God: Luke 12.19. Soul! thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. 2. The Spiritual rejoicing is in God, Phil. 3.1. Finally, my Brethren! rejoice in the Lord, Phil. 4.4. Rejoice in the Lord always, and again I say rejoice. These two sorts of rejoicing must be carefully distinguished; for they differ in their Causes to the one we are prompted by carnal Nature, which taketh up with present things, and the other is excited in us by the Spirit of God, therefore often called joy in the Holy Ghost. The one is called the joy of Sense, the other the joy of Faith; the joy of Faith is in God, the joy of Sense in the Creature; the joy of Faith is most in future things, the joy of Sense in present things; the joy of Faith is in the good of the Soul, the joy of Sense in the good of the Body, or the provisions of the Flesh; the joy of Faith is built on the Covenant and the Promises of God, Psalm 119.111. Thy testimonies have I taken as an heritage for ever, they are the rejoicing of my heart: The joy of Sense on the Blessings that flow in the Channel of Common and General Providence. Now the first sort of rejoicing the Apostle would not press us unto, Nature there needeth a Bridle rather than a Spur; but to the latter, in delight in God, and in all things that come from God, and lead to him. This delighting ourselves in God must be the thing, which must be further explained. 1. God himself, as God, is a lovely Nature, and the Object of our Delight; for he is good, even before, and without the apprehension of his doing good, Psalm 119.68. Thou art good, and dost good. And of him, and to him, and through him, are all things, Rom. 11.36. God's Essential Goodness is not, I confess, the first inviting Motive to draw our Hearts to him; but his beneficial Goodness: Yet the infinite perfection of his Nature is also an Object of our Love and Delight. For the Creature was made for him, and our good and benefit is not the last end. As the Angels admire and adore God, not only for his benefits, but also for his Holiness, and Sovereign Majesty and Dominion, Isa. 6.3. Holy, Holy, Holy, is the Lord of hosts, the whole earth is full of his glory. So should we, who are to laud God, and serve God on Earth as he is served in Heaven, Matth. 6.10. Admire him, and delight in him for his Holiness, and the infinite perfection of his Nature. Surely we are not only to bless him, but praise him, Psalm 145.2. Every day will I bless thee, and I will praise thy name for ever and ever. And verse 10. All thy works shall praise thee, O Lord! and thy saints shall bless thee. These two words have their distinct reference, Blessing to his Benefits, and Praise to his Excellencies; and when we praise God for his Glorious Being, we should do it in a delightful manner, Psalm 135.3. Praise ye the Lord, for the Lord is good, sing praises unto his name, for it is pleasant. It is pleasant and delightful to think of, or speak of, or show forth the Excellencies of his Heavenly Majesty. Again, his Holiness is an amiable thing, and therefore the Object of our Delectation. If we must delight in the Saints, because of their Holiness, though they have never done us good, Psalm 16.3. But to the saints that are in the earth, and to the excellent, in whom is all my delight; If we are to account them the excellent ones of the Earth, because of the Image and Beauty of God that is upon them; then surely we are much more to love God, not only because of his Benefits, but because of his Holiness. Yea, if we are to love the Law of God, and to delight in it, as it is pure, Psalm 119.140. Thy word is very pure, therefore thy servant loveth it. Then surely we are to love God also because of the immaculate purity of his Nature, and to delight in him: At least this is one, though not the only, nor the first reason of our love to him, and delight in him. 2. We are to delight and rejoice in God, as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness, and the greatest discovery of the amiable Nature of God, that ever was made to the Creature. john 3.16. God so loved the world, that he gave his only begotten Son. Rom. 5.8. B●● God commendeth his love towards us, in that while we were yet sinners, Christ died fo● us. That we might not conceive God to be all Wrath, and inexorable, unless upon hard terms; therefore Christ came as the express Image of his Person, full of Grace and Truth. Well then, God reconciled in Christ is the Life and Spirit of all our joy and gladness. In Christ we see him accessable, near to us, and within the reach of our Commerce, as dwelling in our Nature: In Christ we see him gracious and propitious to us, ready to do us good; Luke 1.46, 47. My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. We have a great, and a good God in Christ; he is God, and our Saviour. 3. We rejoice in God, as we rejoice in the fruits of our Redemption, or in all those Spiritual Blessings, which are offered or given to us by Christ; such as Reconciliation, or Gods admitting of us into the privileges of his Holy Covenant, Rom. 5.11. We joy in God through our Lord jesus Christ, by whom we have now received the atonement. Clear that once, and the cause of all our sadness and drooping discouragements is taken out of the way. The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin, we can never be sound merry and comfortable, till that be taken up; for as long as we apprehend him an Enemy, and an Avenger, how can we rejoice in him? So Psalm 32.11. Be glad in the Lord and rejoice, ye righteous! and shout for joy, all ye that are upright in heart! The Psalmist speaketh of the pardon of Sins, it is david's Maschil, an instruction from his own experience, he begins the Psalm, Blessed is he whose iniquity is forgiven, whose sin is covered. Blessed is the man, unto whom the Lord imputeth not sin. Then he concludeth, rejoice ye upright. A Man that is condemned for some Criminal Offence, and ready to be executed, oh what joy hath he when he hath received his pardon! So we should rejoice in God, who are as it were brought back again from the Gibbet, and have received our Atonement. So also in the gift of the Holy Spirit, to sanctify and heal our Natures; if the Angels, who are but the Spectators and Looker's on, rejoice in the Conversion of a Sinner should not the Parties interessed, Luke 15.10. There is joy in the presence of the angels of God over one sinner that repenteth. So in the hopes of Glory, Luke 10.20. Rejoice, because your names are written in Heaven. Rom. 5.2. We rejoice in hope of the glory of God. 4. We rejoice in God, when we delight to do his Will, and are fitted for his Use and Service. To be set, and kept in the way to Heaven is a greater Comfort to us than if we had all the World bestowed upon us, Psalm 119.14. I have rejoiced in the way of thy testimonies, as much as in all riches. David had experience of both as a puissant King, and as God's Servant. So 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. In Carnal Rejoicing Men seek to conceal and hide the grounds of their Joy, as being ashamed of them; the Worldling in his Bags, the Voluptuous in the Instruments of his Pleasure; the Glutton will not point to his Dishes, nor the Drunkard to his Pots, and say, This is my Rejoicing; but a Christian dareth own his Joy, this is my rejoicing, that God hath taught me his ways, and enabled me to walk in them. 5. We also rejoice in God, when we rejoice in the Blessings of his Providence, as they come from God, and lead to God. joel 2.23. Be glad then, ye children of Zion! and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. So Gods care in protecting us, Psalm 5.11. But let all those that put their trust in thee, rejoice, let them ever shout for joy, because thou defendest them: Let them also that love thy Name, be joyful in thee. These common Favours and Benefits manifest God's respect to us, and should be as a step to the Lords People, to lead them up to rejoice in God. This was God's quarrel with his People, Deut. 28.47, 48. Because thou servest not the Lord thy God with joyfulness and with gladness of heart, for the abundance of all things; therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger and thirst, and nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he hath destroyed thee. Whatever we have, we should look upon it as a token of God's Love to us, and so rejoice in them, not as satisfied with these worldly things, but as they direct us to God. Carnal Men rejoice in the Creature, but in a carnal, and sensual manner; their joy neither ariseth from God, nor endeth in God; they neither look to God as their Author, nor make him their end; and it is a naughty Heart, that can rejoice in any thing without God, and apart from God. II. How this must be constant and perpetual, Rejoice evermore. 1. In all Estates and Conditions, this joy must not be infringed, God's Children have, or may have cause of rejoicing in God, whatever their outward Condition be, and therefore they should make Conscience of it, whether their Affairs be adverse, or prosperous. 1. A State of Worldly Sorrow and Affliction is reconcilable, and agreeable enough, or consistent with our rejoicing in the Lord. The Scriptures abound in the proof of this, 2 Cor. 6.10. As sorrowful, yet always rejoicing: 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 2 Cor. 7.4. I am filled with comfort, and am exceeding joyful in all our tribulations. So David, Psalm 94.19. In the multitude of my thoughts within me, thy comforts delight my soul. Paul and Silas sung in the Dungeon at Midnight, Acts 16.25. At midnight Paul and Silas prayed, and sa●g praises unto God. Tribulation disturbeth not the Harmony of a wellcomposed mind; the reason is, because there is more matter of delight in God, than can be taken from him in the Creature, john 16.22. Your heart shall rejoice, and your joy no man taketh from you. Whatever falleth out, God's All-sufficiency, and Heaven's Happiness are everlasting grounds of rejoicing. (1.) God's All-sufficiency, Hab. 3.18. Yet I will rejoice in the Lord, I will joy in the God of my salvation. Your Right and Interest in God is not made void by the blasting of the Creature. So (2.) Hopes of Glory remain unshaken. Matth 5.12. Rejoice and be exceeding glad, for great is your reward in heaven. Though the World be bend against us with all manner of spite and hatred, yet there is more cause of Joy than Sorrow. There cannot be more evil in our Sufferings, than there is good in God, and happiness in Heaven. 2. A State of Sorrow and Affliction is not only consistent with this Holy rejoicing, but doth much promote it. Partly as Afflictions conduce to refine, and purge the Soul from the Dregs of Sense, and make it capable of the Comforts of the Spirit; jude 19 Sensual, having not the spirit. Till our taste be clarified from the foeculency and dregs of Sense, we cannot relish Spiritual Comforts, nor know their worth and value. Whilst we flow in Worldly Comforts, the Carnal gust and taste is too strong upon us, and so we have mean thoughts of God's Consolations. They do best relish with the afflicted, as Cordials are for the fainting, not for those whose Stomaches are full of phlegm and filth. Partly as they occasion greater Experiences of God, 2 Cor. 12.10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong. So Rom. 5.3, 4, 5. And not only so, but we glory in tribulations also; knowing that tribulation worketh patience, and patience experience, and experience hope: And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Ghost, which is given unto us. Partly as they are sanctified, and increase Grace; and an increase of Grace will bring with it an increase of Comfort. Heb. 12.11. Now no chastning for the present seemeth to be joyous, but grievous; Nevertheless afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby. Now from all these Considerations though Afflictions may a little damp it, yet they do not extinguish it. 2. We must rejoice evermore, because it is not a Duty to be done now and then, or which doth only belong to some eminent Christians, that are assured of God's Love; but from our first acquaintance with Christ, till the last period of our Lives, it is of use to us, and some act of Joy our first entrance into Christianity. 1. Some act of joy our first entrance into Christianity is begun with, 1. Before our Interest is well settled and cleared. There are general grounds of rejoicing, which oblige all; as that there is a good God, and poor drooping Spirits should apply themselves to him who hath Comforts for his Mourners, Isa. 57.15. For thus saith the high and lofty one, that inhabiteth eternity, whose Name is Holy; I dwell in the High and Holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. That there is a merciful and able Saviour, a Gospel, or New Covenant, that bringeth glad tidings to Sinners, Luke 2.10, 11. Fear not, for behold, I bring you glad tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. The World being fallen under God's Wrath, and deserved Condemnation, it is matter of joy, that God hath found a Ransom, and that he offereth Pardon and Life to those who will seek it, and accept it upon his Blessed Terms. It is matter of joy before we have interest in these things. A possible conditional Reconciliation with God, that dreadful Controversy taken up, Heaven and Earth kissing each other, that Life and Immortality is brought to Light, and such a Blessedness discovered as satiateth the Mind of Man, without which Man would have been but as Leviathan in a little Pool. In short, the Gospel showing a sure way of Reconciliation with God, and the Everlasting Fruition of him in Glory, the very offers of it stir up a joy in us. And wherever the Gospel cometh, it hath at his first coming upon these accounts been entertained with joy. As when Philip preached the Gospel in Samaria, Acts 8.8. There was great joy in that city; not only joy, but great joy. So it is said of the Gaoler, that new Convert, Acts 16.34. That he rejoiced, believing in God with all his house; he was but even recovered out of the Suburbs of Hell, ready to kill himself just before, verse 27. so that a Man would think he should easier fetch Water out of a Flint, or a spark of Fire out of the bottom of the Sea, than to find joy so soon in such an heart, yet he rejoiced, though he was still in danger of his Life, for treating those as Guests, whom he should have kept as Prisoners. So 2 Cor. 8.2. We read of the abundance of their joy, and deep poverty, because they were acquainted with the Gospel. So Zacheus received Christ joyfully, because Salvation was come to his House, Luke 19.6. He made haste and came down, and received him joyfully. And the Man that found the true Treasure, for joy thereof goeth and selleth all that he hath, Matth. 13.44. He parted with all. His Satisfactions, Comforts, and Contentments. This is so sure a Truth, that wherever the Gospel, or Christ is received in any degree, and proportion, though not to a converting degree, there is some joy. In Converts I have showed you, and you may cast in that Text by way of overplus, Acts 2.41. Then they that gladly received the word were baptised, and the same day there were added to the church about three thousand souls: It is a degree not amounting to Conversion. Luke 8.13. The stony ground received the word with joy. Herod had some kind of joy in hearing john the Baptist, Mark 6.20. He did many things, and heard him gladly. And his other Hearers rejoiced in his light for a season, john 5.35. These had a joy, but not in such a predominant degree, as to be able to control their Affections to other things, and so this joy could not maintain itself, or keep itself alive. Therefore it is said, That we are his house, if we hold fast the confidence, and the rejoicing of the hope firm unto the end, Heb. 3.6. The first offers of Pardon and Life by Christ do stir up this joy in us, as the Gospel showeth us a way how to come out of the greatest Miseries, and get an interest in the greatest Happiness. The possible hope of Relief and Deliverance cannot but affect us, if we be serious. 2. As to our Progress in the Duties and hopes of the Gospel, it is still carried on with joy. Therefore Believers are described by it as their vital act, Phil. 3.3. We are the circumcision, which worship God in the spirit, and rejoice in Christ jesus, and have no confidence in the flesh. What is the constant work of a Christian, but a rejoicing in Christ Jesus, or a thankful sense of our Redeemers Mercy? And therefore the whole Life of a Christian is represented by keeping a Feast, 1 Cor. 5.7, 8. Christ our passover is sacrificed for us, therefore let us keep the feast. Seven days the jews kept their feast of unleavened Bread, which figureth the whole time of our pilgrimage, till we enter into the Everlasting Sabbath. Every day is a Holiday, and a Feast-day with a Christian, now Christ his Passeover is sacrificed for him; partly through a sense of God's Love; partly through the Testimony of a good Conscience; and partly through the hopes of Glory. He is always rejoicing in God, if he be in a right frame, and liveth up to his Gospel-Priviledges. Let me chiefly instance in two Duties, of Prayer, and Praise, or Thanksgiving, which take up a great part of our Commerce with God: And especially because they are connected with the Duty we are upon, for we must rejoice evermore, praying without ceasing, and in every thing give thanks. The Duties that follow serve to act and cherish this joy. (1.) Rejoice evermore, so as to pray without ceasing. They that delight in God will be often with him, and can come cheerfully, and unbosom themselves to him, as a Man would to his Friend: They are not dragged into his presence, as into the presence of a Judge, but they come freely to him as Children to their Father. They that love God as their portion and happiness, will much converse with him; they are out of their Element, but when they are praying to God, or speaking of God, or thinking of God, therefore they are still with him But this is denied of the Hypocrite, job 27.10. Will he delight himself in the almighty? Will he always call upon God? They may sometimes cry to him, not because they love him and his service, but because they love their own ease, and to be free from trouble; their straits may force a little Service from them. Well then, without delight we cannot keep a continual course of Communion with God in Prayer. (2.) For Praise or giving of Thanks, in every thing give thanks, that is, both the fruit of our delight in God, and a means to quicken it: One that delights in God, will have cause enough to give thanks, whether the Creature come or go, whatever is taken from him, his joy is not taken from him. He can bless God for his Mercies in Christ, when retrenched and cut short in the World; though he hath lost some Comforts, yet others are yet remaining. Shall one Cross embitter all our Comforts? As one string broken puts the whole Instrument out of Tune. They can bless God for taking as well as giving, job, 1.21. The Lord gave, and the Lord hath taken away, blessed be the name of the ●ord. If the Lord gave all, why may he not take away a part? A thankful heart can praise God for God himself, for choicer Mercies yet continued, for some outward Mercies remaining. If God gave all, and take but a part, have we any cause to complain? 3. Still I prove this joy must be continued throughout the whole course of the Spiritual Life, because the beginning, progress, and ending is carried on by it; the joy of God is our support in our declining time, the staff of our Age, for than Christians grow more dead to the World and worldly things, and are less moved by them, whether they keep or lose, have, or want them; and then they are nearer to Eternity, and have more of that rejoicing in hope spoken of, Rom. 2.12. This joy is a beginning of the joys in Heaven; here we have a Sip, there a full Draught. Our Delight in God now is of the same Nature with that which the Saints and Angels have in Heaven. There is indeed a vast difference in the degrees, here a little joy entereth into us, but there we enter into our master's joy, Math. 25.23. But though they differ in degree, yet the Object and Affection is the same: It is the same God, and the same Glory which delighteth us; only now they are seen by Faith, than they shall be Objects of direct sight and fruition, we shall see him face to face. In short, rejoicing in God is a beginning of the Employment we shall then have in Heaven. Therefore when we expect in a few days to be swallowed up of this Joy, shall we be no more affected with it now? We that shall so shortly be so full of joy, shall we be empty now? Shall not we rejoice, who have now a Title to Heaven, and shall in a little time be in the full and perpetual possession of it. III. The many Reasons, which show we should have a greater inclination to this Blessed Work, than usually we have, and be oftener in it. 1. Because God hath done so much to raise it in us. All the Persons of the Godhead concur and contribute their Influence, in that way of operation which is proper to each, to give us grounds of joy. 1. The Father giveth himself to us, and his favour as our felicity and portion. God's Love is the bosom and bottom cause of all our Happiness, which sets all other causes at work; and when we have the sure effects of it, can any thing so bitter befall us, that will not be sweetened by the Love of God? Or so evil, that this shall not be ground of Comfort to us: Psalm. 4.6, 7. There are many that say, who will show us any good? Lord! lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart,, more than in the time, that their corn and their wine increased. Carnal Men must have something good to sense; but Godly Men take their full delight in God. This doth them good to the Heart, it is not like a little Dew that wets the Surface, but like a soaking Shower that goeth to the Root. And [more,] enough to draw us off from the World, enough to swallow up all our infelicities, yea, to encounter the Thoughts of Death, Hell, and Judgement to come. 2. The Son is also matter of rejoicing to us, as our Redeemer, and Saviour. You are to consider what the Lord Jesus hath done to deliver you from Sin, and the bitter Curse of the Law, and the Fears of Death, and the Flames of Hell. The Eternal Son of God came to heal our wounds, Isa. 53.5. By his stripes we are healed. To make our peace with the Father by the Blood of his Cross, Col. 1.20. To vanquish our Spiritual Enemies, and triumph over them, Col. 2.14, 15. to be the ransom of our Souls, 1 Tim. 2.6. The Captain of our Salvation▪ Heb. 2.10. the Head of his Church, Eph. 1.22. The Treasury and Storehouse of all our Comforts, john 1.16. and in short, he hath recovered us to God, and hath given us an Interest in the Comforts of his Gospel, and the Promises thereof, which are in him Yea, and in him Amen; and is not this matter of joy and rich comfort? The whole Covenant breed strong consolation in the hearts of God's People, Heb. 6.18. And David saith, Psalm 119.111. Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart: It doth our hearts good, when we take these things for our Happiness. Abraham rejoiced in the forethought or foresight of Christ's day, john 8.56. Your Father Abraham rejoiced to see my day, and he saw it, and was glad. And should not we rejoice, that live under the clearest dispensation of it? The benefits of our Redemption by Christ should be so esteemed, that no Affliction should be grievous. The Kingdom of Christ is every where represented as a Kingdom of Joy and Comfort. Rom. 14.17. The kingdom of heaven is not meat and drink, but righteousness and peace, and joy in the holy Ghost. And if we be real Members of it, we should see more cause of rejoicing in Christ Jesus. 3. The Holy Ghost concurreth in his way of Operation, as a Sanctifier, Guide, and Comforter. As a Sanctifier he layeth the foundation for Comfort, for it is the spirit of Delusion that comforts us in our sins, that by imaginary Comforts he may keep you from those that are real, solid, and everlasting: But the true Spirit is a Sanctifier, and therefore a Comforter; he first poureth in the Oil of Grace, and then the Oil of gladness: Comfort and Joy follow Holiness, as Heat doth the Fire. And then as a Guide, either in his restraining Notions, as he mortifieth Sin, or in his inviting motions, as he exciteth and quickeneth to Holiness: These are helps to our Comfort; cannot a Man live merrily without Sin? And do you think a Life of Holiness irreconcilable with a life of rejoicing, no such matter, it is the ready way to joy, especially to joy Spiritual. But chiefly as a Comforter, he is purposely given us, to keep in this Holy Fire, and maintain a constant delight in God in our Souls. And therefore it is called Joy in the Holy Ghost, where God himself taketh upon him the Office of a Comforter, surely there will be comfort. Life will quicken, light will illuminate, and the comforting Spirit will comfort in that season and degree God seeth fit, and we are capable to receive. Now he comforteth partly as sealing, partly as giving earnest, 2 Cor. 1.22. Who hath also sealed us, and given us the earnest of the spirit in our hearts. As sealing us, by stamping the impress and image of God upon us, which is the mark of his Children, the sure Evidence of his Love, and the Pledge of our Happiness. And as giving us the earnest of a Blessed Estate to come; that Life is begun, which there shall be perfected. Now consider all this, when God himself will be our Portion, our Saviour, our Comforter, should not all this cause us to rejoice in God, whatever our Condition be in the World? 2. All the Graces tend to this: Faith, Hope, and Love. 1. Faith, That is a dependence upon God for something future that lieth out of sight. Now these invisible and future Objects are so great and glorious, that they support and comfort the heart, how afflicted soever our present Condition be, 1 Pet. 1.8. In whom believing, ye rejoice with joy unspeakable and full of glory, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. In both these places Faith implieth a firm belief of, and dependence upon Christ as an All-sufficient Saviour, by whom alone God will give us Eternal Life. This Faith will breed a perpetual rejoicing in the Soul, if it be firm, strong, and operative. 2. Hope breedeth this Joy also, Rom. 12.12. Rejoicing in hope, and Rom. 5.2. We rejoice in hope of the glory of God. Though we be pressed with Miseries for the present, yet there is a better Estate to come, the excellency and certainty of which causeth us to rejoice, and giveth us a foretaste of it. Joy is chiefly for Enjoyment, but there is a partial Enjoyment by hope, which is not only a desirous expectation, but delightful for taste, or praeoccupation of the thing hoped for. 3. Love to God also causeth us to rejoice in him: For it showeth itself in a complacency, and well-pleasedness of Mind in God as our chief good. Psalm 16.5, 6. The Lord is the portion of mine inheritance, and of my cup, thou maintainest my lot: The lines are fallen to me in pleasant places. Certainly they do not love God, that do not value and esteem him as better than all worldly things. Other things without him cannot give any solid contentment to the Soul, but he without other things is enough; he is all in all to the heart that loveth him. Therefore if we be rooted and grounded in love to God, he will be the delight of our Souls, and our exceeding Joy, whatever we lose in the World. Thus you see, Faith, Hope, and Love have a great influence upon this joy. 3. All the Ordinances and Duties of Religion were appointed to breed, and feed, and act, and increase this joy in us. Reading, Hearing, Praying, Meditating, the Lords Supper; all these Duties were appointed to quicken the Soul to delight in God; and they must all be used to this end. Reading, wherefore were the Scriptures written, but to beget in us a comfortable sense of the Love of God in Christ, 1 john 1.4. These things write we unto you, that your joy may be full. The word doth beget, and keep up our delight in God by those discoveries which it maketh of his goodness to us, in Doctrines, Counsels, and Promises; that every time we look into God's blessed Book, we might have a fresh delight acted, and stirred in us. So for hearing, its main end is to increase our joy, therefore was the Ministry appointed. Not for that we have dominion over your faith but as helpers of your joy, 2 Cor. 1.24. That is the main end of our Ministry, because the Gospel-Dispensation is a Dispensation of Grace. We must press repentance, but it is to cure you of your vain rejoicings in order to more solid comfort; to put you out of your Fool's Paradise, that you may prise and esteem your Saviour, and set more by him, than by all the Pleasures, Honours, and Riches of the World. Holy Mourning is in order to Comfort, the vain Delight and carnal rejoicing is checked and deadned, that we may raise in you the true Joy. We are helpers of your joy in God's way, and truly that is the only way; we need not over-Gospel the Gospel, as Honey needs not to be sweetened with other things. So Prayer, we put promises in suit, that we may have new experiences of the Love and Bounty of God. john 16.24. Ask and ye shall receive, that your joy may be full. In Prayer you come to solace yourselves with God, and to unbosom yourselves to him as your best Friend. Meditation on God's Excellencies and Benefits, it is still to maintain this delight in God. Psalm 104.34. My meditation of him shall be sweet, I will delight in the Lord. The Lord's Supper was appointed for the Elevation of our joy to the height; it is our Spiritual Feast and Resection, that we may go on our way with joy, as the Eunuch when baptised, he went on his way rejoicing, Acts 8.39. Here the whole Gospel is applied and sealed to us, and Bread and Wine doth not so much cheer the Body, as the Body and Blood of Christ doth the Soul. You come not only to remember your privileges by Christ, but it is your solemn investiture, here you take possession of Christ, and all his benefits. The Second SERMON On I Thessalonians v. 16. Rejoice evermore. USE. TO press you to this Spiritual Rejoicing. God never hath our Hearts, till he hath our delight. To enforce this Exhortation, I must (First) Take off prejudices, (Secondly,) Persuade by Arguments, (Thirdly,) Direct you in the exercise of this great Duty. First, To take off Prejudices and Objections, which may lie in the Hearts of Men against this Duty. 1. Prejudice. How can this rejoicing evermore stand with that sense which we should have of Afflictions coming from God? Is it not a stupid thing to be merry, when God is angry? Must we rejoice in troubles, notwithstanding the breaches God hath made upon us? I Answer, 1. Carnal Rejoicing is a very provoking thing, because it is an affront to God's Providence. It is a defiance of the dispensation we are under, when we are not affected with our own, or our brethren's Misery, or our Father's anger. Isa. 22.12, 13, 14. In that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine; let us eat and drink, for to morrow we shall die. It was revealed in mine ears by the Lord of hosts, surely, this iniquity shall not be purged from you till you die. So james 4.9. Be afflicted and mourn, and weep, let your laughter be turned into mourning, and your joy into heaviness. And chap. 5.1. Go to now, ye rich men! Weep and howl for your miseries that shall come upon you. and verse 5. Ye have lived in pleasure upon earth, and been wanton, ye have nourished your hearts as in a day of slaughter. Now compare this with chap. 1.2. My brethren! count it all joy, when ye fall into divers temptations. Never any were reproved for rejoicing in God in Calamities, but for Carnality, and for Re●oycing in sensual satisfactions. If you say the answer cometh not home, you may rejoice in unjust dealings and persecutions of Men, or in Trials; but in corrective dispensations from the immediate Hand of God how shall we rejoice? I reply, we are directed to this rejoicing in God in those Calamities which come from God's immediate Hand. Habak. 3.17, 18. Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flocks shall be cut off from the fold, and there shall be no heard in the stalls. Yet I will rejoice in the Lord, I will joy in the God of my salvation. Surely Famine and Desolation come from God, and come as a punishment; yet I will rejoice in the Lord. This Spiritual rejoy●ing is not an irreverence, but an honour to God; when we are satisfied in him, though all Creature Comforts, and Means of subsistence are blasted; and we show that we have Comfort enough in God, that is out of the reach of trouble, and this can support us when all things beneath God fail, job 5.22. At destruction and famine shalt thou laugh. Stupidity and Carnal Mirth are very unseasonable, but to live above the Creature, and without the Creature, is an high point of Faith and love to God; and to rejoice in him, when all outward Causes of rejoicing cease, is so far from being a Sin, that it is an eminent Duty. Our better part and happiness is out of the reach of trouble, though it be never so grievous. 2. We must distinguish between the sense of Affliction, and support under it. For we must neither slight it, nor faint under it, Heb. 12.5. My Son despise not thou the chastning of the Lord, nor faint when thou art rebuked of him. These are the two extremes. The sense of our Condition is necessary, that we may not slight the Affliction; and the support, that we may not faint under it. Both may, and must stand together; for in all worldly cases we must weep as if we wept not, 1 Cor. 7.30. And again sorrow not as those without hope, 1 Thess. 4.13. and so be without all comfort. In short, the sense is necessary for improvement, the support to make trouble easy. 1. If we have not a Sense, we cannot make a right use of our Sufferings and Afflictions, but our Hearts will be more hardened in Sin. God is their Author, Repentance is their end, and their cause is Sin: Lam. 3.39. Wherefore doth a living man complain, a man for the punishment of his sins? And therefore though we be not to droop and languish under our Afflictions, yet we must consider the righteous Providence of God; and the smart of his displeasure must awaken us to Repentance, otherwise the Affliction is frustrated, and you leave the thorn in your foot, which caused your first pain and soarness. If you do not repent of your Sins, and no cure is wrought, if you still let out your hearts freely to the World, and the prosperities and delights thereof, this is the high way to security, and carelessness of Soul Concernments. 2. You must not faint, and despair, as if all joy and comfort in God were lost. For, 1. We are not utterly undone, as long as we have God for our Portion, Lam. 3.24. The Lord is my portion, saith my soul, therefore will I hope in him. Though the Creature be blasted, he is alive still, and should be the joy and delight of our Souls; for than we are tried, whether he be so, or no. 2. God is a Loving Father when he corrects. Our chastisements are effects not only of his Justice, but Mercy; it is a Rod in the Hand of our Father, wherewith we are scourged, john 18.11. The cup which my Father hath given me, shall I not drink it? And so it is an Act of Love and kindness to us. 3. Our Father hath Mercy enough to turn it to our benefit. Heb. 12.10. They verily for a few days chastened us after their own pleasure, but he for our profit, that we may be partakers of his Holiness. And shall we mourn for that, which is for our benefit? If we rejoice in God and Holiness, it will not be so. If God will stir us up to more Humility, contempt of the World, confidence in himself, and to place our delights in him alone, shall we be dejected and displeased, as if some great wrong had been done us? 4. If this Affliction fits us for Everlasting Happiness, there is cause of joy still left. 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory. One that must have Eternal Glory, and Eternal Glory promoted by such a means, should not grudge at a little suffering and affliction, which is the common burden of the Sons of Adam. 2. Prejudice. Christ hath pronounced those Blessed that mourn for Sin. Matth. 5.4. Blessed are they that mourn, for they shall be comforted; how then can we rejoice evermore? Answer. 1. Mourning for Sin is necessary to cure our vain Rejoicing, or delight in carnal vanities; and at our entrance into Christianity, this is a Duty highly incumbent upon us because of Sin, and the Curse which we naturally lie under. Certainly while we are out of Christ we have nothing to comfort us, nothing to answer to the terrors of the Law, or to reply against the Accusations of Conscience, and the fears of approaching Misery and Judgement; and what should we do, if we be sensible of it, but bemoan ourselves, and seek after God with weeping and supplications? God's first work in Conversion is to put Men out of their fools Paradise, who are satisfied with the Creature without himself. Therefore Humiliation, and a brokenhearted sense of Misery is required, to deaden the relish and taste of Sin, and that Men may more prize and esteem the healing Grace of Christ, and set more by it than all the Pleasures, and Riches, and Honours of the World. Can a Man see himself lost, and in danger of Condemnation, and not be grieved? But all this while joy is in the making, and we are providing Everlasting Comfort for ourselves; for God is ready to ease us, assoon as our need requireth, and our care will permit, Isa. 57, 15, 16, 17. For this saith the high and lofty one, that inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth, for the spirit shall fail before me, and the souls which I have made. For the iniquity of his covetousness I was wroth, and smote him, I hid me, and was wroth, and he went on frowardly in the way of his heart. And he saith afterwards, verse 18. I have seen his ways, and will heal him. I will lead him also, and restore comfort to him, and to his mourners. The Lord is ready to come in with sweet and Heavenly Cordials, when the Physic worketh but a little kindly, jer. 31.18, 19, 20. I have surely heard Ephraim bemoaning himself thus, thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned, for thou art the Lord my God. Surely after that I was turned, I repented, and after that I was instructed, I smote upon the thigh; I was ashamed, yea even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? is he a pleasant child? for since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy on him, saith the Lord. Well then, this sorrow may be well allowed, because it prevents greater sorrow, namely, the pains of Hell. It is better mourn for a while, than for ever; better to have healing grief, than tormenting grief; to mourn now, while mourning will do us good, then to howl at last, when all sorrow will be fruitless, and only a part of our punishment, not of our cure. And besides, this sorrow maketh for comfort, Matth. 5.4. Blessed are they that mourn, for they shall be comforted. When the shower is fallen, the Sun cleareth up, and shineth in his full strength and Beauty. The vain rejoicing being deadned, we have grounds of Everlasting Joy, by considering the means God hath appointed for our deliverance from Sin, and Death, and the flames of Hell. 2. Mourning for Sin, and Joy in the Lord may stand well together. For Grace and Grace are not contrary, but Grace and Sin. Those who most mourn for Sin, do most rejoice in the Lord; and those who most rejoice in the Lord, do most mourn for Sin. As that Christian Niobe wept much, because she loved much; and she loved much, because much was forgiven her, Luke 7.47. As many times the Sun shineth, when the rain falleth; so there is a mixture of Spiritual Rejoicing, and Holy Mourning; a deep Sense of God's Love, and yet a Mourning because of the Relics of Corruption. Well then, Carnal Rejoicing is opposite to Holy Mourning, but not Joy in the Lord, therefore these two must be mixed. Sorrow is a Servant to Faith, and Love, and Joy in the Holy Ghost; and Joy and Thankfulness for the Mercy of God in Christ is an help to Godly sorrow: the one serves to mortify Sin, the other to strengthen Grace. None are so displeased with themselves for offending so good a God, as those that have tasted how good and gracious the Lord is. But more thoroughly to reconcile this Holy mixture to your thoughts, take these considerations. 1. Godly Sorrow is better than all the pleasures of Sin, 2 Cor. 7.10. For godly sorrow worketh repentance to salvation, not to be repent of. Many have repent of their vain pleasures, or of their Carnal Mirth, but never any repent of their Godly Sorrow. Many have cursed the day of their Birth, but never any cursed the day of their New Birth. Whoever had any loathsome remembrance of those hours which they spent in reconciling themselves to God, though it were done with grief and bitterness of Spirit. Oh the remembrance of that happy time is ever sweet and grateful to them! 2. That mourning for Sin containeth in itself the matter of Joy is evident, because a poor Christian is glad when his Heart can melt for Sin. A day of serious and sound Humiliation is more to him than all carnal pleasures whatsoever; he would not exchange the Comfort that he findeth in his Penitent Tears, for all the Mirth in the World: He findeth this helpeth to mortify Sin, which would mar his rejoicing in God; it helpeth him to value Christ, and taste the sweetness of his Love; they are more glad of that measure of Grace received, than if they were Masters and Rulers of the World. To be affected with the dishonour done to God, is included in their Love and esteem of him, and floweth from their delight in him. 3. Though they groan under the Relics of Sin, yet they are glad they are but Relics: That they are in any measure gotten out of their former Estate, is a comfort, though that they are gotten no further be a grief to them. The mourning Christian would not change Estates with the best and greatest of Ungodly Men; which showeth there is some solid complacency and delight in their present Condition, though not that full Joy, which they shall have in Heaven, when Sin shall no more. Joy is not perfect, till Holiness be perfect, yet there is joy still, though be not perfect joy. Here there is Gaudium ineffabile cum suspiriis inenarrabilibus, a joy mixed with sorrow, groans unutterable, and joys unspeakable and glorious. Secondly, Having removed the prejudices, Let me now persuade you to rejoice evermore by the two Arguments of necessity, and Utility. 1. The necessity of it. (1.) That you may own God as your God, delighting in God is a Duty of the first Commandment, Thou shalt have no other Gods before me: that is, rejoice in no other, but in me only, as thy full and All-sufficient Portion and Happiness: And therefore it is a part, not of Instituted, but of Natural Worship; such Worship which we are to give God, though he had never given direction about it; which immediately resulteth from the owning and choosing of God for our God. For if God be not loved and delighted in more than any thing, or all things else, he is not our God. Now then is there not a necessity, if you would worship God as God, that you should rejoice evermore, and delight in him as sufficient to your Happiness, whether the World cometh or goeth, whether your Creature Comforts and Relations continue with you, or be taken from you? God still must be the Heart's delight, and your exceeding joy. Psalm 37.4. Delight thyself also in the Lord, and he shall give thee the desires of thine heart. 2. The necessity appeareth by this, how can you be thankful, and prize, and value those Blessings which you have from God by Christ, unless you rejoice evermore, whatever your Condition be in the World? Surely Christ when received, must be received with all love and thankfulness, else you do not know the worth and value of his Grace; and this esteem is never so much shown in words, as in deeds; when you can delight in him more than all things else, Psalm 4.7. Thou hast put gladness in my heart more than in the time that their corn and their wine increased. Delight in him so as to lose all for him. Phil. 3.8. For whom I have suffered the loss of all things, and do count them but dung that I may win Christ. Heb. 10.34. And took joyfully the spoiling of your goods, knowing in yourselves, that ye have in heaven a better, and an enduring substance: And you can esteem a naked Christ ground enough of Comfort, though you be stripped of all things. The Heart is not sound with Christ, till we be so taken up with the Love and Praise of our Redeemer, that we have scarce leisure to observe, whether we be rich or poor, or to regard the honours and dishonours of the World. 3. How can you profess to follow the Conduct of that Holy Spirit, who hath undertaken to be your Comforter, unless your solid Delight and Comfort be in God and Heaven? I know the Spirit is not so necessarily a Comforter, as he is a Sanctifier; but I speak of that disposition of Soul, which belongeth both to his sanctifying, as well as his comforting Operation; and is necessary to Grace, and that is to place your Happiness not in this World, but in God, and Heaven; and so to place it there, as that this may be a support to you in poverty, and disgrace, and pain, that nothing may be able to overcome your joy, john 16.22. Your heart shall rejoice, and your joy no man taketh from you. Surely this is a necessary work of the sanctifying Spirit, to teach you to fix your Comforts there, where they may be out of the reach of the World, that you may have Everlasting grounds of delight, what ever Man can do unto you. 2. The Utility of it, both with respect to our Spiritual benefit and profit, and our acceptance with God. 1. With respect to the temper and frame of our own hearts, or our Spiritual benefit. There are two parts of Regeneration, Mortification, and Vivification; and this rejoicing evermore promoteth both of them. 1. As to Mortification. It is most profitable to wean us from Carnal Vanities. The Love of sensitive Delights is the Root of Sin, some carnal lure there is, which enticeth, and draweth us away from God, james 1.14. But every man is tempted, when he is drawn away of his own lust, and enticed. This carnal savour is our undoing, pleasure being born and bred with us, and deeply ingrained in our Natures, is hardly removed. Yet if it should be cherished, it would wholly fasten our Souls to Earthly things, to Riches, Pleasures, and Honours. Now that we may not be deceived, and inveigled with the delights of the flesh, we should think of another joy, which may be continual and perpetual; that so this higher joy may drive out the carnal joy, as a greater Nail driveth out the lesser. Man cannot be without some joy, nor can delight lie idle in the Soul; it must be occupied and taken up, either with the delights of the flesh, and the toys and trifles of the World, or acted upon God and Heavenly things. The brutish part of Mankind employ their oblectation about trifles, and love-pleasures more than God; but the renewed part make God their exceeding joy, and savour the things of the Spirit. Rom. 8.5. They that are after the flesh do mind the things of the flesh, but they that are after the spirit, the things of the spirit. These latter employ their oblectation aright, and being acquainted with better things, the carnal gust dyeth away in them by degrees. As Men left off the use of Acorns, when they found out the use of Wheat, or Breadcorn; or as dainty Fare maketh us despise courser Viands. When our delight findeth a better Object, it is a great check to those dreggy contentments, and petty satisfactions, which obtrude themselves upon our Senses at every turn; the taste of them is marred, they become sapless to a Christian, who hath higher and chaster delights. Every Life hath its taste, and every Man's Joy is in Worldly Vanities, or in God, and other things as they have respect to God. He that is acquainted with God, and hidden Manna, cannot relish the Garlic, and Onions, and fleshpots of Egypt. We will be glad and rejoice in thee, we will remember thy love more than wine, Cant. 1.4. So that you see it is a great help to Mortification, to rejoice evermore in God. Delight puts out Delight, as the Sun doth the Fire. 2. As to Vivification. It quickeneth us to the life of Holiness, the joy of the Lord is your strength, Nehem. 8.10. There is a Natural dulness and deadness in Holy Duties, which we find in ourselves, which is only cured by delight in God, which is as Oil to the Wheels. Every thing goeth on easily, and smoothly which is carried on with joy and delight; that maketh us yield to Duties, which otherwise would be tedious and irksome to us. Sechem yielded to be circumcised for the delight which he had in Dinah, Gen. 34.19. So the Apostle saith, But none of these things move me, neither count I my life dear unto myself, so that I may finish my course with joy, Acts 20.24. Whatever is done without delight, is ingrate and harsh; the mortifying of a lust is like the cutting off an Arm with a rusty Saw; the performing of a Duty like the bringing of a Bear to the Stake; Delight sweetens things, and puts a Life into them. Obedience is done readily, when it is done out of a thankful and delightful sense of our Redeemers Love, Psalm 40.8. I delight to do thy will, O my God yea, thy law is in my heart. So 1 john 5.3. For this is the love of God, that we keep his commandments, and his commandments are not grievous. Well then, this joy is very profitable, both as to Mortification, and Vivification, it is a joy that maketh us better: Carnal Joy maketh us worse, it filleth the minds with vanity and folly, and bringeth a slavery upon the Heart, Titus 2.3. Serving divers lusts and pleasures; but this delight doth not corrupt you, but perfect you. 2. With respect to God's acceptance. This rejoicing evermore is more honourable to God, and more pleasing to God. 1. It is more honourable to God, to rejoice in him evermore, as a cheerful Servant is a credit to his Master. We show forth the goodness of God by the Joy of our Faith, and continual delight in God, how ever it be with us in the World. God standeth upon his credit that he doth not weary his people, Micah 6.3. O my people! what have I done unto thee? and wherein have I wearied thee? testify against me. He is not a rigorous and an hard Master, but every way good and kind. The Thessalonians that received the word in much affliction, with joy of the holy ghost, were ensamples of all that believed in Macedonia and Achaia, and from them sounded out the word of God to others, 1 Thess. 1.6, 7, 8. These propagate their profession, and recommend it to others. Surely God is a good Master, he hath made joy both our work, and our wages; our way, and our end. What is our great end and hope, but to enter into our master's joy? And what is our constant business and work but to rejoice evermore? Why then should we dishonour God by our unchearfulness, and justify the prejudices of the World, who draw an ill picture of Religion in their minds, as if it always looked sour, and with a tormenting and discontented look? 2. It is most pleasing to God, the Life that he is best pleased withal. God that loveth a cheerful giver, loveth a cheerful sufferer, a cheerful practiser of Godliness. Men love a thing done cheerfully, because it betokeneth Love in the Party that doth it. Surely this rejoicing evermore is very pleasing to God, because he doth so often call for it. Psalm 37.4. Delight thyself in the Lord, and he shall give thee the desire of thy heart. Phil. 4.4. Rejoice in the Lord always, and again I say rejoice, Psalm 68.3. Let the righteous be glad, let them rejoice before God, yea, let them exceedingly rejoice, and in many other places. Surely that which God calleth for so often, and so earnestly, should be more cared for by a Christian. Be sure of this, that a cheerful Spirit is more pleasing to God, than a troubled, discontented Spirit. When Isaac longed for savoury Meat, such as his Soul delighted in, a profane Esau taketh his bow to get it for him: When God hath told us how much this is pleasing to him, should we not make more Conscience of it? Thirdly, I must direct you how to perform this great and necessary Duty. 1. Be prepared for it. The Precept belongeth to the renewed and reconciled, Psalm 31.1. Rejoice in the Lord ye righteous! for praise is comely for the upright. Delight is not forced by Arguments, but drawn forth by Inclination; therefore till we have a Nature and Heart suited to it, we shall never perform it. Canticum novum, & vetus homo male concordant; the New Song, and the Old Man do not well agree. Well then, be prepared. It is easy to rejoice after a Natural and Worldly manner, but not easy to rejoice in the Lord. We are never prepared, till our State be altered, Heart altered, and Life altered. 1. Our State must be altered. For naturally we are Children of Wrath, condemned by the Sentence of the Law, and under the Curse; and doth it become condemned Men to rejoice, and go to their execution dancing? No, you must take hold of another Covenant, the hope that is set before you, and then you provide matter of joy, yea, of strong consolation, Heb. 6.18. By taking Sanctuary at the Lords Grace, the Heirs of Promise have strong Consolation. When the Eunuch was solemnly admitted into God's Covenant by Baptism, He went on his way rejoicing, Acts 8.39. By Repentance towards God, and Faith in our Lord Jesus Christ, we enter into the New Covenant, and that is a State of Peace, Life, and Joy. In the New Covenant God offers himself to be your Reconciled Father. Christ your Saviour, and the Holy Ghost your Sanctifier; are you willing to consent to this? And then, Why should not you rejoice in the Lord? For you have enough in God. 2. Our Heart must be altered. For every Man's relish and complacency is according to the Temper and Constitution of his Soul, Rom. 8.5. They that are after the flesh do mind the things of the flesh, but they that are after the spirit the things of the spirit. Know his complacency, what it is that a Man is pleased with most, and you know the Man. An old corrupted Heart and Mind cannot delight itself in God, 1 Cor. 2.14. But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: But those that have a Divine Nature put into them, cannot satisfy themselves in the World, 2 Pet. 1.4. Ye may be partakers of the divine nature, having escaped the corruption that is in the world through lust. They can easily spare the pleasures of the flesh, and leave these husks for Swine to feed on. A change of Heart inferreth a change of Delights and Pleasures; for the New Heart is nothing else but New Desires and Delights; when you have a New Understanding, and a New Heart, than you will discern and relish Spiritual things. 3. The Life must be altered. For Holy walking and fruitfulness in Obedience raiseth the greatest Joy. john 15.10, 11. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full, Acts 9.31. Walking in the fear of the Lord, and in the comfort of the holy Ghost. The Godly Life is the only sweet Life, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we had our conversation in the world. If you will but learn what it is to live in the Love of God, and the belief and hope of Life Eternal, and in Universal Obedience to the Laws of Christ, you will soon see what it is to live in a State of Joy and Comfort. If you fall into great and wounding Sins, no wonder if your rejoicing in God be disturbed. Surely a tender Heart cannot make light of Sin, but it will cost them broken Bones, and broken Hearts. 2. Act it continually. Partly for that the grounds of rejoicing are Everlasting, an Eternal God, an Unchangeable Covenant, Jesus Christ the same yesterday, and to day, and for ever; a Kingdom that cannot be shaken, an Infinite and Eternal weight of Glory. Now these things should ever be thought of by us, that we may keep up our delight in the Lord. Partly because we need it continually, to enliven our Duties, to sweeten our Crosses, and to wean us from our Carnal Vanities; for otherwise our Duties will go off heavily, our Crosses will swallow us up with too much sorrow, or our Hearts will be apt to be ensnared by sensual delights, unless we remember that we are continually to rejoice in God and Heavenly things. Partly because this delight cannot be maintained in the Soul, unless it be continually exercised; by constant acting it we keep it, and increase it, till at length it cometh to be predominant in the Soul, and able to control our Affection to other things. It is said of john Baptists Hearers, That they were willing to rejoice in his light for a season, john 5.35. And of the stony ground, Luke 8.13. That they received the word with joy, and believed for a while, but in time of temptation fall away. Herod heard john Baptist gladly for a while, Mark 6.20. God's offering Eternal Happiness in Christ may affect us for the present, but this rejoicing faileth, being overmastered by the Appetites and Desires of the Flesh. Therefore to root it, and increase it, that it may be firm to the end, it must be continually acted and exercised. 3. Take heed you do not forfeit it, or damp it by any great and wounding Sin. As David speaketh, Psalm. 51.8. Make me to hear joy and gladness, that the bones which thou hast broken, may rejoice. Sin cloudeth the Face of God, wasteth our Comfort and Joy, Psalm 32.3, 4. When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me; my moisture is turned into the drought of summer. Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption. When the Comforter is offended, he showeth his dislike, and withdraweth when we grossly omit any known Duty, or commit any soul Sin, he will show himself displeased with it, and withdraw his Gracious and Comfortable Presence. Isa. 57.17. For the iniquity of his covetousness was I wroth, and smote him; I hid me, and was wroth. On such occasions he is wroth, and smiteth; he is wroth, and hideth himself, and then our Comfort and Delight in God ceaseth. Therefore we should deal more dutifully with the Spirit, neither grieving him by the omission, or intermission of necessary Duties; nor by the commission of any hardening Sin, by some error of the concupicible or pursuing faculty, or the irascible or eschewing faculty; by Sins of the Tongue, which most easily bewray corruption, or by words which discover the temper of the Heart. I observe that grieving the spirit, Ephes. 4.30. is put in the middle between a dissuasive from corrupt Communication, verse 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying. When Men endeavour to make themselves glad by carnal Discourse, which argueth an Heart set for carnal delights, and is contrary to rejoicing in the Lord, Eph. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks; and on the other side, verse 31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you; by discontent, impetuous Rage, passionate Commotions, contumelious Speeches, Envy, Revenge, we hinder our joy in the Lord. Now all this must be carefully avoided, lest we contract deadness and numbness of Conscience. 4. If by Sin you have wounded your Conscience, and brought smart and mourning upon yourselves, abide not in that Estate, but humble yourselves; renewing your Repentance, and Faith in our Lord Jesus Christ, sueing out your Pardon, and getting your Wounds healed. Beg of God to restore the joy of his Salvation, that your broken Hearts may be revived, and your broken Bones restored and set in joint again, Psalm 51.8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice, and verse 12. Restore unto me the joy of thy salvation. Never rest till you come again to delight in God, with an hearty resolution not to break with God any more, Psalm 51.6. Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom, Psalm 85.8. I will hear what God the Lord will speak, for he will speak peace unto his people, and to his Saints, but let them not turn again to folly. God is ready to receive lapsed Penitents, that are sensible of their errors, and are willing to return to their Duty, Psalm 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid; I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin, Isa. 57.17, 18. For the iniquity of his covetousness was I wroth, and smote him, I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him, I will lead him also, and restore comfort to him, and to his mourners, Your case is sad and grievous, but not desperate and hopeless; you may have comfort upon God's terms, mourning for Sin, that Sin may be made bitter to you, and you may not hazard your peace for trifles another time; and putting your business into the hands of your Redeemer, the Advocate must make your peace for you, 1 john 2.1. If any man sin, we have an Advocate with the Father, jesus Christ the righteous. A SERMON On I Thessalonians, v. 17. Pray without ceasing. IN the words we have 1. A Duty, Pray: 2. The continuance of the Duty, always, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from both observe, Doctrine, That constant and frequent Prayer to God is a Duty required of Christians. In handling this Doctrine I shall show, 1. What Prayer is. 2. How it is to be carried on without ceasing. 3. The Reasons of the Doctrine. I. What Prayer is: And here I shall speak, (1.) Of the Nature of Prayer: (2.) Of the several kinds of it. 1. First, For the Nature of Prayer. Prayer is the offering up of our desires to God, in the Name of Christ, for such things as are agreeable to his will. 1. It is an offering up of our Desires. Desires are the Soul and Life of Prayer, Words are but the Body, now as the Body without the Soul is dead, so are Prayers, unless they are animated with our Desires, Psalms 10.17. Lord! thou hast heard the desire of the humble. God heareth not Words, but Desires. 2. These Desires are offered unto God, or brought before the Lord in this solemn way: Zeph. 3.10. My suppliants, even the daughters of my dispersed shall bring mine offering: That is, shall reverendly express their Desires to God. An Offering was either a Sacrifice, and Prayer is a Spiritual Sacrifice, 1 Pet. 2.5. Ye are an holy priesthood to offer up spiritual sacrifices, acceptable to God by jesus Christ. As a Man did then present himself and his offering before the Lord, so do we present ourselves, and our desires, and pour out our Hearts before him: Or an Offering might be the Mincah, or Meat-Offering, which was baked, or fried in a Pan, and then presented to the Lord, Psalm 45▪ 1. My heart inditeth a good matter, not raw indigested Services must be performed to God, such as are the eructations of the flesh; or Incense was offered to the lord Let my Prayer be set before thee as incense, Psalm 141.2. And we read of Vials full of odours, which are the Prayers of the saints, Revel. 5.8. Incense was a mixture of sweet spices, which being set on fire, the fume thereof ascended into Heaven; so do our holy and ardent desires ascend unto God. 3. They are desires presented in the name of Christ, in whom alone we are acceptable to God, john 16.23. Whatsoever ye shall ask the Father in my name, he will give it you. 4. They are desires of things agreeable to the will of God, 1 john 5.14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. All our Desires must be regulated by his revealed Will, and subordinated to his secret Will, so far as God seeth it fit for his Glory, and our Good; for upon other terms he is not bound to us. Secondly, The kinds of Prayer, so there are sundry distinctions. (1.) There is Mental Prayer, Exod. 14.15. Wherefore criest thou unto me? Moses cried unto the Lord, and yet no words are mentioned: And Vocal Prayer, Psal. 5.3. My voice shalt thou hear in the morning, O Lord! in the morning will I direct my prayer unto thee, and will look up. When Prayers are put into Language, or formalized into some outward expression. Again, (2.) There is sudden and ejaculatory Prayer, as Nehem. 2.4. The king said unto me, for what dost thou make request? so I prayed unto the God of heaven. That is some sudden dart of Prayer, such as, Prosper I pray thy servant, lifting up his Heart in a sudden desire to God, to direct, or give success to his Petition. And solemn Prayer, and of greater length. Rom. 15.30. That ye strive together with me in your prayers to God for me, which words imply a Prayer full of earnest plead. (3.) There are Public, or Church-Prayers; 1 Tim. 2.1, 2. I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men, for kings, and for all that are in authority. Where he giveth directions how the Prayers of their Public Assemblies should be ordered. And Private or Family Prayer, Acts 10.2. Cornelius is said to be a devout man, and one that feared God with all his house, and gave much alms to the people, and prayed to God always; that is a Man that worshipped God with his Family, as good Men use to do. And it is said, 1 Chron. 16.43. That David after Public Services returned to bless his house, that is, to pray for his Family, as he had done for the people before. And Secret and Closet Prayer, concerning which Christ giveth Direction, when thou prayest, enter into thy closet, Matth. 6.6. Again, (4.) There is Ordinary and Extraordinary Prayer. Ordinary Prayer is performed upon Ordinary Causes, such as Daily Necessities, Psalms 55.17. Evening, and morning, and noon, will I pray, and cry aloud, and he shall hear my voice. Extraordinary Prayer is upon special weighty occasions, which requireth more than ordinary continuance of time and affection, joel 1.14. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord. Now all these kinds of Prayer are to be made conscience of, and none to be neglected; and in none of these cases must we cease to pray, when God requireth it at our hands. II. What it is to pray without ceasing. This needeth to be explained, because some strain it too far, others straighten it too much; and we must state the matter, so as to avoid the extremes on both sides. 1. One Extreme is that of the Ancient Euchites, and because they seem to be befriended by the Letter of the Text, we must clear the Matter a little. Their senseless error was, as if the act of Prayer were never to be discontinued, and therefore they omitted all other Duties, and would only pray. 2. The other extreme is of those, who keep not up a constant frequent return of this Duty. We must obviate both. 1. For those that would never intermit this Exercise. 1. We must show them their error by explaining the Word. A thing is said to be done continually, and without ceasing, which is done at the constant times and seasons, as often as they return. As David told Amasa, 2 Sam. 19.13. Thou shalt be captain of the host before me continually; That is, as often as the Army was led forth. So 2 Sam. 9.12. Mephibosheth did eat bread at the king's table continually: That is, at the constant stated times of eating. So Rom. 9.2. I have great heaviness and continual sorrow in my heart. That is, as often as he thought of them. So also is the word [without ceasing] used, 1 Thess. 2.13. For this cause we thank God without ceasing, That is, as often as he was with God. So 2 Tim. 1.3. Without ceasing I have remembrance of thee in my prayers, night and day; That is, Evening and Morning, as often as he went to God. 2. The Matter may bear a good sense if you interpret the Apostles direction either. 1. Of the Habit of Prayer, or the praying temper; that frame of Spirit, or Affection, which is fit for Prayer, must never be lost, Psalm 104.9. But I give myself unto prayer. In the Original there is no more but I prayer, as if he were wholly made up of Prayer and Supplication; this was the work he was given to, or most intent upon. 2. It may be interpreted of a Vital Prayer. All Duties may be resolved into Prayer and Praise; Now as the Life of a Christian is a Life of Love and Praise, a kind of Confession or Hymn to God; so in other respects it is a Prayer, Semper orat, qui semper bene agit; he that liveth in a constant Obedience to God and dependence upon him, doth in effect always pray to him. Now thus doth a Christian, both as to Life Natural, and Spiritual, Psalm. 25.5. On thee do I wait all the day. Every Minute we depend upon him for the direction and support of his Holy Spirit. So Prov. 23.27. Be thou in the fear of the Lord all the day long. He liveth in an awful regard, loath to displease God because all cometh from him. Now this is virtually a Prayer; because he still elevateth his thoughts and desires towards him, and looketh for all from God. 3. This Praying without ceasing may be interpreted of our continuance in the Duty, till we obtain the ends of Prayer; and that some competent time is to be spent in it. Prayer is the lifting up of the Heart, or the offering of our desires to God in some affectionate manner; in extraordinary occasions the time may be longer; as Christ spent whole Nights in Prayer, Luke 6.12. He went out into a mountain to pray, and continued all night in prayer to God. On ordinary occasions the time may be shorter, but the general Direction is, continue in Prayer. Rom. 12.12. Continue instant in prayer. A short good Morrow is too slight a Compliment for the Great God; such interparleance with him is necessary, as may warm the heart, and serve the ends of Prayer. 4. Praying without ceasing may express our perseverance in Prayer without fainting, Luke 18.1. He spoke a parable unto them to this end, that men ought always to pray, and not to faint, when we will not let God alone until he bless us. We must not yield to despondency, though we be not heard presently, but let us pray the more earnestly, though the Prayer seemeth to be checked and contradicted by God's Providence, as the Woman of Canaan gets ground by discouragements, Matth. 15.22. to the 28. We must reiterate our Petitions for one and the same thing, till it be granted. As Paul prayed thrice, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me. A seeming repulse and denial maketh us the more vehement; for the Language of God's rebukes is, not to pray no more, but pray on still: It is yielding to a temptation to desist. 5. This praying without ceasing is to be interpreted of the universality, and the frequency of the return of the occasions and opportunities of Prayer; and we may be said to do that without ceasing, which we do very often. So that though the Act of Prayer be intermitted, the course of Prayer should not be interrupted; for we are to pray at all times, in all conditions, and in all businesses and Affairs. 1. At all times, never omitting the Seasons of Prayer, stated or occasional. There are stated times of Prayer, something must be done every day. Thus our Lord directeth us to pray, Matth. 6.11. Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this day our daily bread. Though it be mentioned but in one Petition, yet it referreth to all the rest: We need daily Bread, daily Pardon, daily Strength against Temptations. Yea there seemeth to be a double standing occasion every day in the Morning for direction, in the Evening for protection; as God appointed a Morning and Evening Sacrifice, Numb. 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even. If any be contentious, let me tell you, it is an ill spirit that doth dispute away Duties, rather than practise them. So there are occasional times, when God by his Providence inviteth us to it, as by some special Affliction, Psalm 51.15. Call upon me in the day of trouble; or some business in hand, wherein we are to ask his leave, counsel, and blessing, Ezra 8.21. Then I proclaimed a fast there at the river Ahava, that we might afflict ourselves before our God, to seek of him a right way for us and our little ones. 2. In all Estates and Conditions, afflicted, and prosperous. In an adverse or afflicted Estate, james 5.13. Is any among you afflicted, let him pray: That gives vent to our sorrow, and turneth it into a Spiritual Channel. In a prosperous Estate we are to pray that we may not forget God. Carnal Men never come to him, but when they have extreme need of him. jer. 2.27. But in the time of their trouble they will say, arise, and save us. That our Hearts may not be corrupted, but our portion sanctified to us, for every thing is sanctified by the word of God, and prayer, 1 Tim. 4.5. Thus God must hear from us, sick and sound, in pain, and well at ease; whether we are abased, or abound. 3. In every business, Civil or Sacred. In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3.6. In business secular, Abraham's Servant beggeth success in his Errand, Gen. 24.12. O Lord God of my master Abraham! I pray thee, send me good speed this day. In Matters Sacred, 2 Thess. 3.5. The Lord direct your hearts into the love of God. So that a serious sensible Christian seldom wanteth an Errand to the Throne of Grace, and if we be not Strangers to ourselves, we cannot be Strangers to God. 2. To the other extreme we now come, when Men are rare and unfrequent with God, upon the pretence that they are not bound to pray always, and the time of Duty is not exactly stated in the New Testament. To these we oppose other Considerations. 1. Though there be not an express rule particularly set down, how often we should be with God; yet Duties are required in the strictest and most comprehensive terms, and Gods expressions about them are very large. For here God saith, pray without ceasing, and Eph. 6.18▪ Praying always, with all prayer and supplication in the spirit, and watching thereunto with all perseverance. So Col. 4.2. Continue in prayer, and watch in the same with thanksgiving. So Psalm 62.8. Trust in the Lord at all times, ye people! pour out your hearts before him. So Luke 21.36. Watch ye therefore, and pray always. So that here is no gap opened to lose and vain Spirits, to countenance them in their neglect of God. The Scriptures rather speak over than under: Nature is apt to encroach upon Grace, as the Sea upon the Banks, and sloth and strangeness to God will soon creep upon us; therefore the crooked stick is bend the other way, rather pray always, than be always in the World, and always in pleasures, at least take the due occasions. Though these expressions be not to be understood, as if we should do nothing else but pray; yet they imply frequency in this Duty, at all times when opportunity calleth for it. 2. The Examples of the Saints should move us. David prayed three times a day, at Morning, Noon, and Night, Psalm 55.17. Evening, and morning, and noon will I pray, and cry aloud. So did Daniel, and would not omit it in times of persecution, Daniel, 6.10. Now when Daniel knew that the writing was signed, he went into his house, and his windows being open in his chamber towards jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did afore time. Now, though every one's Necessities, Abilities, or Condition of Life will not permit him to do so much; yet in the general, we must conclude from thence, that we must be constant in our daily Worship, and attendance upon God. 3. The ceasing of the daily Sacrifice was accounted to be a great part of the Misery occasioned by the abomination of desolation, Dan. 9.27, And in the midst of the week he shall cause the sacrifice, and the oblation to cease, and for the overspreading of abominations, he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. 4. Now God trusts Love, and would not particularly define the times of our Duty, and immediate Converse with him, surely we should be more open hearted, and liberal to him. God expecteth much from a willing people, Psalm 110.3. Thy people shall be willing in the day of thy power. Our attendance upon God should be rather more than less, since it is left to our choice. 5 God himself was angry with his People, and complaineth of their neglect of him, jer. 2.32. My people have forgotten me days without number. Time out of mind, as we say in an English Phrase, have I not heard from them. Now these considerations show this expression should not be too much straightened. III. The Reasons why constant and frequent Prayer is our Duty? 1. With respect to God, that we may acknowledge his Being, and Sovereignty over us, and all Events that concern us, and ours. (1.) We acknowledge his Being in Prayer, for he that cometh to God must believe that he is, Heb. 11.6. Men of all Religions call upon that which they think to be God. As in the storm, the Pagan Mariners cried every man unto his God, jonah 1.5. Men take their God to be their sure Refuge in all their troubles, distractions, and fears. Now the People of God know him by experience, to be the only true God that heareth Prayer, therefore they own him as such, Psalm 65.2. Oh thou that hearest prayer! unto thee shall all flesh come. Now this owning of God must not be done in a few, rare, and disused Prayers, but in a constancy of Prayer, that we may often call to mind his Being and Attributes. It is a sin not only to deny God, but to forget him. Psalm 9.17. The wicked shall be turned into hell, and all the nations that forget God. We are apt to forget God, who is an Invisible Being, though we have all things from him, and he be necessary to us continually. Therefore we must often remember him, and present ourselves before him, and inure ourselves to a Reverence of his Majesty. God complaineth, jer. 2.32. My people have forgotten me days without number. 2. We acknowledge his Supreme Providence by taking all out of his hands; and so are kept more humble, and in a constant dependence. We do not enjoy our Mercies by Chance, or by good Fortune, but by the Gift of his Providence, that we may not be forgetful of this, God will have us pray often, yea thus solemnly take our daily Bread out of his hands, Matth. 6.11. Give us this day our daily bread. The Bread you eat is not your own, but Gods; you entrench upon his Prerogative, when you use it without ask his leave. 2. With respect to the Nature of Prayer. It is the converse of a loving Soul with God, the nearest familiarity with a Soul dwelling in flesh can have with him. Now Acts of Friendship and Communion must not be rare and unfrequent, but constant and often, therefore called an acquainting ourselves with God, job 22.21. Acquaint now thyself with him, and be at peace. Acquaintance implieth frequent Commerce and Intercourse, Men that often visit one another, and meet together are acquainted. Prayer is a giving God a visit, Isa. 26.16. Lord! in trouble have they visited thee. The keeping up of this Acquaintance is necessary, both to our present Comfort, and future Acceptance. 1. For our present Comfort, it giveth you boldness to come to God in all your necessities and straits, if you daily wait upon him. Frequency of Converse begets familiarity, and familiarity begets confidence. When God and you grow strange, you cannot come with that freedom to ask his help, as those that familiarly converse with him do, Eph. 3.12. In whom we have boldness, and access with confidence, by the faith of him. A Child is not afraid to go to his Father, nor a Man unto his Friend, to pour out his complaint into his bosom; nor a Servant of daily attendance to open his Suit to his Master, they know his name, Psalm 9.10. and are acquainted with him. 2. For our future acceptance, Luke 21.36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man, viz. at his coming. They that are constant in Prayer make up their Accounts with God daily, and so may with the better confidence attend his coming. When you have been frequently with him, frequently entertained by him, and accepted with him, had your Prayers heard, and Desires granted, it is a great encouragement in the hour of Death, when you are to leave the World, and come immediately before him. On the other side, for Men to appear before a God whom they never knew, nor heartily loved, and with whom they were never acquainted as to any intimate Communion and Converse, this is a sad case. Alas! at the best, it is to an unknown Friend, but indeed it is to a certain Enemy; they never had experience of his kindness which they would own, nor interest in his Love, and now are forced into his Presence against their Will. Alas, how soon will the time come, when Men would fain set about Prayer, but it is too late; they have then neither Treasure nor skill to pray; and the Prayers they then make, are not the Fruits of Faith and Love, but of Despair and Horror; they cry Lord! Lord! but Christ saith, I know you not, ye are workers of iniquity. But on the other side, they are fitted for Everlasting Communion with God, who are acquainted with him already; and when they come to be translated, they do but change Place, not Company. Heaven is an access to God, and the Throne of Grace is the Porch of Heaven. We begin the Heavenly Life here by these frequent converses with God, and our access to him now. 3. With respect to the New Nature, or the Temper and Disposition of the Saints. Prayer is the cry of the New Creature, a work natural and kindly to the Saints, Zech. 12.10. I will pour upon the house of David, and the inhabitants of jerusalem, the spirit of grace and of supplications. A Spirit of Grace will soon break out into supplications, and vent itself that way, Acts 9.11. Behold he prayeth. Zeph. 3.9. I will turn to the people a pure language, that they may all call upon the name of the Lord, and serve him with one consent. In the Margin it is a pure lip. God's true Children are carried to him by a kind of Natural Motion, as light Bodies move upward; they are a sort of Men that are seeking after God. Psalm 24.6. This is the generation of them that seek him, that seek thy face, O jacob! Selah! Therefore we should quite check and cross the bent and inclination of the New Nature, unless we be much in Prayer, and often with God. 4. With respect to the necessities of the Saints. Our wants are continual, as well in Spiritual, as in Temporal things. That we need daily Bread is evident to Sense, and that we need daily Pardon, and daily Strength against Temptations, should be as evident to Faith. The Soul hath its necessities as well as the Body; yea, they are greater, and of a more dangerous Nature. Sometimes we lack Wisdom, and who shall give it us but God? james 1.5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him, Sometimes we lack Strength, and that is to be sought in Prayer, Eph. 3.10. That he would grant you according to the riches of his glory to be strengthened with all might, by his spirit in the inner man. Sometimes we lack life and quickening, and to whom should we go but to the livemaking Spirit, to him who quickeneth all things? In short, the Throne of Grace was set up for a time of need, and therefore when our necessities drive us to it, we should not hang off. Heb. 4.16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. We always need to be delivered from evil, we always need to be established in good; sometimes we need a Blessing on what we have, that our Comforts may be sanctified to us; sometimes a Blessing on what we do, that we may begin it, and end it in God. All our Relations increase our necessities, so do all our enjoyments; new Mercies occasion new Necessities: And in the variety of our Afflictions we have still somewhat to do with God. The receipt of one Mercy discovereth the need of another. 5. With respect to the utility and profit of it. It is endless to instance in all things I shall confine the Discourse to Spiritual profit, and there 1. The Three Radical Graces, Faith, Hope, and Love, are acted and increased in Prayer, jude 20, 21. But ye beloved, building up yourselves in your most holy faith, praying in the holy Ghost, keep yourselves in the love of God; looking for the mercies of our Lord jesus Christ unto eternal life: Mark there, praying in the Holy Ghost is to be referred in common to them all, to building up yourselves in your most Holy Faith, to keeping yourselves in the Love of God, to looking for the Mercy of our Lord Jesus Christ unto Eternal Life. Surely frequent Prayer keepeth every Grace active, and more ready, than if it were seldom used. (1.) For Faith in this Duty, the Mysteries of our most Holy Faith are reduced to practice, even that great Mystery of the Trinity, and their distinct personal Operations, we find the benefit of it in Prayer Eph. 2.18. For through him we both have an access, by one spirit unto the Father. To the Father as an All-sufficient Fountain of Grace, Gen. 17.1. I am the Almighty God. By Christ, who hath purchased leave, welcome and audience, Heb. 10.19. By a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh. And by the Spirit, who hath given us an Heart to come, inspiring us with Holy Motions, enlivening our Affections, Rom. 8.26. Likewise the spirit also helpeth our infirmities. That we may open our Hearts to God. If Prayer be Prayer indeed, not a few cold heartless words, then is Faith solemnly acted. 2. Love is acted and increased in this Duty, while we desire of God all things in order to God, and show forth our hearty groans after every thing, that will bring us nearer to himself; praying first for God's Love, than the Grace of the Redeemer, and all other subordinate blessings and helps, as they relate thereunto. Yea, this very opening our hearts to God is a solace to us, and the fruit and act of our Delight in him. The groans of the Spirit are the immediate issues of Love, and come from an heart strongly bend to God, and Heavenly things. As Faith directeth us to God as the first Cause, so Love to the chief end, the Glory of God, and regulateth all our choices and desires by it. The Fruit of Prayer increaseth Love, Psalm 116.1, 2. I love the Lord, because he hath heard my voice, and my supplications. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. 3. Hope is acted and increased by it. Because in Prayer this Grace is predominant, the certain and earnest expectation of the promised Glory. Our thoughts of Heaven at other times are cold and heartless, here we enter into the Holiest; we beg Heaven, and all things in order to Heaven, because we expect it from the Mercy of God in Jesus Christ. There is desirous expectation in hopes, and Prayer is but the expression of our Desires; and a certain expectation in hope, so in Prayer we plead Promises, and show the grounds of our trust, why we look and wait for it, that God will preserve us, and bear our Expenses to Heaven. 2. The three Duties pressed in this place are much promoted by frequent Prayer. Rejoice evermore, pray without ceasing, in every thing give thanks. 1. Rejoice evermore. We cherish our rejoicing, or Peace, and tranquillity of mind in all Conditions, by frequent praying. This vent and utterance easeth us of our burden; if any thing troubleth us, we go to God, wh●●s able and willing to help us, job 16.20. My friends scorn me, but mine eye poureth out tears unto God. It is our Comfort that there is a Throne of Grace, before which to bring our complaint, So Phil. 4.6, 7. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. And the peace of God which passeth all understanding, shall keep your hearts and minds through jesus Christ. Be careful for nothing, is parallel to rejoice evermore; what help have we to pray, let your requests be made known unto God, and the Effects of Prayer is the peace of God. When the Air is imprisoned in the Bowels and Caverns of the Earth, there are shake, and terrible Convulsions, till it gets a vent; so is the Soul tossed and turmoiled with many tormenting thoughts, till we open our hearts to God. Hannah, when she had prayed, went her way, and did eat, and her countenance was no more sad, 1 Sam. 1.18. Now should we not be frequent in this Duty, which will keep up our Delight in God, and our tranquillity of mind in all Conditions on the Confidence of his All-sufficiency? 2. Pray without ceasing, The Duty is promoted by the Duty; pray without ceasing, and you will pray without ceasing: The way to be fervent is to be frequent. A Key that is seldom turned rusts in the Lock; Wells are the sweeter for the draining; We lose the habit of Prayer, and fitness for Prayer, when we are seldom with God, and there is such an intermission between Duties: The more we walk, the fitter we shall be to walk; and the more we pray, the fitter we shall be to pray. They find so much sweetness in it, that experiment it by practice, that they cannot be without it. It is the Strangers to Prayer that need to be persuaded. When we intermit this necessary work, we lose our fitness. He that hath often prayed, will pray Psalm 116.2. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. 3. For the last Duty, in every thing give thanks. They that pray often, see all things come from God, and they return all to God again; they take it out of his hands, and use it for his Glory. Usually what we win by Prayer, we beware with Thanksgiving. Others do not, and cannot observe Providence as much as they do, that pray often, and upon all occasions they look to God. Besides Prayer sweeteneth the Mercy. For this child I prayed, and the Lord hath given me my petition, which I asked of him. Therefore have I lent him to the Lord as long as he liveth, he shal● be lent to the Lord, 1 Sam. 1.27, 28. 3. It is useful to preserve in us a Sense of our Duty to God, as it obligeth us to be more cautious and watchful. Who should be so careful of their Conversations, as they that come often into God's presence? They had need to be careful on a double account. 1. That they may be in a readiness always to pray, Eph. 6.18. Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, 1 Pet. 4.7. Be sober, and watch unto prayer. If we would be often with God in Prayer, we must watch against any thing that would hinder our Communion and intercourse with God, that we may look God in the face with Comfort. As those that are always to appear in the presence of earthly Princes, must be more decently clad than other Men. How shall we pray at Night, when we have been offending God all the Day. 2. The very praying often inferreth an Obligation of greater strictness, that we may be such out of Duty, as we profess to be in Duty. 1 Pet. 1.17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear, 2 Tim. 2.19. Let every one that nameth the name of Christ, depart from iniquity. What, confess Sin, and yet commit it? What, pray so zealously, and live so vainly! Confute and contradict your Prayers by your Lives! Ask Grace so earnestly of God, and cast it away so carelessly in your Conversations! Leave off one, or the other, for Hypocrisy is a double provoking thing, more than open profaneness. USE 1. Is to reprove those that never call upon God, or very rarely, either in their Families or Closets, or both. This cometh to pass, 1. Sometimes through a defect of their Faith they do not believe Gods Being and Providence, and the Promises of his Holy Covenant, as made with us. They do not believe his Being, Psalm 14.1. The fool hath said in his heart, there is no God. And verse 4. They call not upon the Lord. The practical Atheist doth not pray, job 15.4. Thou castest off fear, and restrainest prayer before God. As the awe and reverence of God abateth in them, they cast off Prayer, especially in secret. God's Children may be straightened in Prayer, but they do not restrain Prayer. Conscience is clamorous, Prayer would fain break out, but they smother these checks and sentiments of Religion, till they wholly quit a course of praying. Sometimes they deny Providence, Psalm 73.11. They say, how doth God know? and is there any knowledge in the most high? And verse 13. I have cleansed my heart in vain, and washed my hands in innocency, Mal. 3.14. Ye have said, 'tis in vain to serve God, and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? Or else they do not sound believe the Covenant of God as made with them in Christ, Rom. 10.14. How shall they call upon him, in whom they have not believed? We cannot address ourselves to God in Christ, if we are not rooted in the Faith of the Gospel. 2. Sometimes through a defect of their Love to God. They have no delight in him, and therefore call not upon his Name, job 27.10. Will he delight himself in the Almighty? Will he always call upon God? They may sometimes cry to him to be free from trouble, but they do not always call upon him, nor keep up a constant use of Prayer. They are weary of God, Isa. 43.22. Thou hast not called upon me, O jacob! Thou hast been weary of me, O Israel! They that left their first love, left their first works, Rev. 2.3, 4. Or else they are glutted with Worldly Happiness, and so God is neglected: jer. 2.31. We are Lords, we will come no more unto thee. They are well and at ease, or else they are besotted with carnal pleasures, that they have no heart to come to God, Luke 21.34. Take heed to yourselves, least at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life. The Heart is withdrawn from God, and stolen away by carnal vanities. 3. From a defect in their Hope, they despair either of assistance, or acceptance. 1. Of Assistance. Having such a wand'ring, lean, and barren Understanding, and dead Affections, they think they shall be never able to pray. And though God hath promised a Spirit of Grace and Supplication, and is ready to give it to those that do not give way to these evils, but strive against them, and the Holy Ghost, is appointed to teach them to pray, yet they give way to this dulness and deadness, out of an indulgence to the ease of the flesh, and sloathfulness, and despair of God's help. Isa. 64.7. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee. There is the lazy despair as well as the raging despair; when Men will not stir up themselves, and overcome the seeming difficulties, which at first a course of Prayer meeteth with. 2. Of Acceptance. They have lost their peace by some grievous wounding Sin, and then have not the heart to go to God. As David kept silence, and hung off, Psalm 32.3. till he recovered his peace. So others have offended God, and represent him to themselves as an angry Judge, rather than a gracious Father, and so run away from him as guilty Adam did to the bushes, Gen. 3.8. rather than come to him. In part this may be in God's Children, when they have grieved the Spirit; but mostly it is in the wicked, who go on impenitently in some grievous and heinous sin, and so can have no heart to go on in a course of lively Prayer. The Presence of God is terrible to a Sinner, because of the Conscience of their own sinful Courses; they expect nothing but Wrath and Vengeance from God, and they will not take God's way to reconcile themselves, and make their peace with him, but only put off the thoughts of that they cannot put away, and neglect God rather than seek to appease him. USE II. It informeth us of a necessary Truth; if we must pray evermore, then there must be an endeavour to keep up our hearts still in a praying temper, or in a disposition to go to God upon all occasions; that when God offereth these occasions, there may not want a suitable frame of heart. The Disposition and Temper of Heart fit for Prayer must never be lost, Satan is a great Enemy to this Commerce with God, and our Hearts soon grow unfit for it. It is a difficult thing to keep up this praying frame, yet this must be a Christians constant work and care. The whole Spiritual Life is but a watching unto Prayer. Now this praying frame lieth in three things. 1. A brokenhearted sense of our Spiritual wants. We have a quick and tender feeling of Bodily wants, for these are evident to Natural Sense, and we love the Body more than the Soul, and are tender of our Bodily Interests; but we should be alike affected with Soul necessities, or else there will be no life in our Prayers. God filleth the hungry with good things, and the rich he hath sent empty away, Luke 1.53. The poor in Spirit do most mourn before the Lord, and hunger and thirst after Righteousness, Matth. 5.3, 4, 5, 6. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are they that hunger and thirst after righteousness, for they shall be filled. Now that which hindereth this brokenness of Heart is carnal pleasures, which bring on a brawn and senseless deadness upon the Soul. Therefore the Apostle saith, 1 Pet. 4.7. Be sober, and watch unto Prayer. Now Sobriety is a sparing use of Sensual and Worldly Delights, or a Moderation in all Earthly Things. This you must labour after, if you would keep up your correspondency with God by Prayer in a lively manner. 2. A strong and earnest bend of Heart towards God and Heaven, and so towards Spiritual and Heavenly things, Isa. 26.9. With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early. The Soul that is set to seek the Lord, is most fit for this Duty. But unless the Heart be thus set towards God and Heavenly things, Prayer will be as a customary talk, we shall ask for fashion's sake, pray from our Memories rather than our Conscience, and from our Conscience rather than Heart and Affections, or from Affections actually excited and stirred, rather than from an Heart renewed, or that habitual bent and tendency towards God, which is at the bottom of Prayer. The Heart sensibly stirred in our Duty may do well for the time, but it is soon lost, and controlled, and mastered by contrary affections. That which doth habitually dispose and incline you to pray always, is the fixed bent of Heart towards God and Heaven. There are three Agents in Prayer, as in every Holy Duty, the Humane Spirit, the New Nature, and the Spirit of God. The Humane Spirit, or my Natural Faculties, that by my understanding I may work upon my Will and Affections, and rouse up myself; for the Holy Ghost doth not work upon a Man, as upon a block. Then the New Nature, which inclineth us to God as our chief good, and last end; for the Holy Ghost doth not blow as to a dead Coal. Then the Divine Spirit, which exciteth those Graces in us, which incline us to God; as Faith, or a belief of his Being. Providence and Covenant, Love and Desire of the full fruition of him in the Heavenly Glory; and hope of the means and end, of the means by which we attain the end, and the end that we shall thus enjoy by the means. These are the three Agents in Prayer, and every Holy work; I must do something as a Reasonable Creature, something as a New Creature, and the Spirit influenceth all. The second we are now speaking of, the New Nature or Inclination to God; which inclination is not barely Natural, as the inclination of Creatures without Life, as in fire, or light bodies to ascend, or in a stone or heavy bodies to descend; but voluntary, as in a rational Agent, and therefore it is not so indeclinably set, that it needeth not to be strengthened, excited, and increased in us, and this I now press you to, if you would keep up your praying frame. 3. There is a liberty, or confidence which ariseth from our peace and friendship with God, 1 john 3.21. If our heart condemn us not, then have we confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards God. When we walk unevenly, we grow shy of God, our Mouths are shut, our Prayers choked in the utterance. Therefore we should take heed we do not interrupt our peace. 1 Pet. 3.7. Dwelling as heirs together of the grace of life, that your prayers be not hindered. Our access to God in Prayer cannot be carried on so cheerfully, unless we walk orderly and peaceably in our Relations. A Christian is very careful that he may not interrupt his Communion with God, but must avoid heinous wounding Sins. And because, do what we can do, daily infirmities will break out, he often renews his Covenant with God, that his Heart may be settled. USE III. To exhort us to pray without ceasing. Consider, 1. The Throne of Grace, which God hath erected in the midst of his People, standeth always upon. God doth not keep Terms and days of Audience. The High Priest was not to be too familiar with God to come to him, but once in a year. But we may come every day. Heb. 4.16. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. Let us then be often with God. 2. God's Compassions and Mercies never fail. There is an inexhausted Treasure and Stock of Grace, james 1.5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. Compare this with Prov. 25.17. Withdraw thy foot from thy neighbour's house, lest he be weary of thee, and so hate thee. You may come too seldom, but you can never come too often to God. 3. We own this respect to God, that we must not go about his Service by fits, but constantly. As the Queen of Sheba pronounced of Solomon's Servants, 1 Kings 10.8. Happy are thy men, happy are these thy servants, that stand continually before thee, and that hear thy wisdom; much more may it be said of the Servants of God, Prov. 8.34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. It is a blessed thing to be much with God. 4. We never want occasions of praying, either for ourselves, or for the Church of God. Therefore we ought always to live in the sense of our own emptiness, and in the Faith of God's fullness, and willingness to supply our wants; always sensible of our need to pray, and always confident of God's readiness to answer and pray accordingly. 5. Love will not suffer us to keep long out of God's Company. They that delight in one another must have their frequent meetings, and frequent interviews. An instance of this we have in jonathan and David, 1 Sam. 18.1. The soul of jonathan was knit with the soul of David and jonathan loved him as his own soul, and therefore he could not be long without his Friend David. If we have a love to God, we cannot keep long out of God's Company, but will be with him, pouring out our hearts to him. Consider these things, that you may quicken yourselves to this Duty of praying without ceasing. A SERMON On MARK two. 17. When jesus heard it he saith unto them, They that are whole have no need of the physician, but they that are sick: I come not to call the righteous, but sinners to repentance. THE words are Christ's Apology for eating with Publicans and Sinners. They thought no jew was to eat, or drink, or converse with Publicans, whom they looked upon as the vilest sort of Men. Publicans are often joined with Sinners in the jewish scorn; thereby is intended Sinners of the Gentiles, Gal. 2.15. Publicans and Heathens, Matth. 18.17. Because by reason of their calling they conversed often with Gentiles. Their calling was counted sordid; hiring or farming the Tributes. It is an Hebrew Proverb, Take not a Wife out of a Family in which is a Publican, because they are all Thiefs. They were wicked Sinners in common repute. Now for Christ to be entertained in the House of a Publican, and to converse so familiarly with Publicans, this the Pharisaical strictness and rigorous institution could not endure. The Cavil was brought to his Disciples and Followers: They muttered and whispered about them words that tended to disprove this familiar Converse, as not becoming the Person which Christ took upon himself. The old Hypocrites deal not directly with the Master himself, but the young Converts. Christ when he heard it vindicates his practice, (1.) By representing the agreeableness of this Converse to his Office: Represented in a Proverb, The whole have no need of the physician, but the sick. Two things are herein represented, 1. That Sin is a soar sickness: A Disease not of the Body, but the Soul. A Mortal Disease it will at length prove, unless it be in time cured; and the Disease is the more grievous, because we are so insensible of it. 2. That Christ alone is the true Physician of Souls. He knoweth our Malady and our Remedy, and is ready, and offereth his help to cure, if we will but submit to his prescriptions. Now both make up his Argument; Where doth the Physicians work lie but among the Sick. 2. From the end of his Commission: I came not to call the righteous, but sinners to repentance. Where observe. 1. The Persons with whom he hath to do, not the righteous, but sinners. 2. The way that he taketh; he calleth. 3. The end or means of cure on their parts; Repentance. I. The Persons concerned; Negatively, not the righteous. A Man may be Righteous really, or putatively. Really there are none such before the Tribunal of God of the Sons of Adam. Either Men must disclaim their Stock, or own their guilt. Putatively there are many such: They have a conceit that they are Righteous. The Pharisees trusted in themselves that they were righteous, Luke 18.9. Now Men puffed up with a Spiritual Pride, and a vain Opinion of their own Goodness and Righteousness, are altogether unfit to yield Obedience to Christ's Call, whereby he calleth them out of their Sins. They are so good and holy already, they need no Repentance. The Heartwhole need not the Physician: He hath no work to do among them: They have no need of his skill, they do not value him, they care not for him. 2. Positively and Affirmatively; but the Sinners: Those that are really so, and so in their own Opinion and Estimation: These Christ calleth for: These have work for him to do. II. The way which he taketh for their cure; he calleth: As a Teacher from Heaven he thus acquainteth them with the way of their Recovery. Christ hath a double Relation for the discharge of which he came into the World, as an High Priest, and Apostle, Heb. 3.1. Both agree in this that they concern our Recovery, or the remedying of our lapsed Estate; and that for the discharge of both these Offices he came into the World. Both are the highest Officer in both Churches, Luke 19.10. The Son of man is come to seek and save that which was lost, 1 Tim. 1.15. This is a true and faithful saying, That jesus Christ came to save sinners, of whom I am chief. But they differ, That the work of the one Office lieth with God, the other with Man: The one respects the reconciling God to us so as an High Priest he made our Peace with God by the Merit of his Sacrifice, Col. 1.20. By the blood of his cross making peace. The other concerneth the reconciling us to God, by the change of our hearts. This he manageth by a Call and Invitation; partly by himself in Person, as a Teacher from Heaven discovering the way how we may get again into the favour of God, and be restored to his Service: Partly by his Ministers, whom he employeth in his stead. 2 Cor. 5.18, 19, 20. And all things are of God who hath reconciled us to himself by jesus Christ, and hath given unto us the ministry of reconciliation. To wit, That God was in Christ reconciling the world unto himself, not imputing their tr●spasses unto them, and hath committed unto us the word of reconciliation. Now than we are embassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be reconciled to God. The Function and Office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of calling Men to Repentance belonged to his Apostolical Office, as a Messenger sent from the bosom of God to acquaint us with his heart, how he standeth affected to our recovery. This latter is here spoken of: This he doth by calling. III. The work, or means of Cure which he prescribeth is Repentance. Our Misery lay in Sin, and we begin our happiness by Repentance. Christ did not come to give liberty to any to live in Sin: This is to turn the Grace of God into lasciviousness. jude 4. As he came to die for Sinners, and to save Sinners, so he came to call Sinners to Repentance: The one as a Priest, the other as King, the last as a Prophet. Doctrine, That the special business for which Christ was sent into the world as the great Teacher of the Church, was to remedy the collapsed state of sinners by calling them to repentance. I shall prove three things. 1. That we are all Sinners in a lapsed Estate. 2. That he recovereth us out of this lapsed Estate by calling us. 3. The way or means is by Repentance. I. That his work lieth with Sinners, when he interposed as a Mediator between God and Men. This I shall discover in three Considerations. 1. That Man is now in a lapsed or fallen Estate from his Primitive Integrity, and none are Righteous till Christ calleth them. That Men are fallen from their Primitive Integrity, and become Sinners, is a Truth evidenced by Scripture and Experience. Scripture, Rom. 3.23. We have all sinned, and are come short of the glory of God. That is, his Glorious Image, 1 Cor. 11.8. He is the image and glory of God, as the woman is the glory of the man. 2 Cor. 3.18. But we all with open face beholding as in a glass the glory of the Lord. That for the term Glory, so Eccles. 7.29. God made man upright, but he sought out many inventions. Man as he came out of God's hands was an holy and happy Creature, created with a disposition which did enable and incline him to love, please and obey God: But Adam had his Inventions, and his Posterity theirs: They would not be at Gods finding but their own, and so plunged themselves in all manner of Sin and misery. Thus the Son that shone in the dawning of our Creation was soon eclipsed. But experience showeth us, this as well as Scripture. There is a greater proneness in us to evil more than to good, and a manifest disproportion in our faculties to things Carnal and Spiritual, and this is both Universal, and very early, which is a plain Evidence of the degeneration of Mankind. And from thence results as all disorders in Conversation, so Misery and Death. Certainly if we did often and seriously consider what a sinful Womb we came from, how deformed and ugly in the sight of God we came from it, how we began our Life with crying and weeping, and are all our days obnoxious to Wrath and Condemnation, and what ever hath been our portion in the World, yet shortly we must die, and sink into the Pit Eternally, it would more awaken us. In the general, this is enough to our purpose, That Man is in a lapsed Estate, under the guilt of Sin and desert of punishment. 2. That out of this Misery Man is unable to deliver and recover himself: Not able to reconcile or propitiate God to himself, or himself to God; Not able to redeem himself, or give a sufficient Ransom or recompense to Gods provoked Justice, Psalm 49.8. For the redemption of the soul is precious and ceaseth for ever. There is but one way of coming to this, which is by the Death of the Messiah. Not able to change his own heart, job 14.4. Who can bring a clean thing out of an unclean? not one. All that we do savoureth of our unclean Original. We cannot cure and remedy this evil; otherwise Christ needed not to have died for us. If Man had been by other means cured, the Heavenly Physician needed not come to save them. 'Tis denied to all the living. 3. Those who are sensible of this are nextly called not Sinners as Sinners, but sensible Sinners. Those that know themselves to be so: Sensible Sinners who are willing to return to their Obedience to God; expecting their help and discharge from God's Grace in Christ. It is opposed to such as are Righteous in their own Eyes: Such as do in some measure feel their Sins, are humbled for them, desirous to be freed from them; lost Sinners, brokenhearted, and grieved, and wounded for their transgressions: These are respected in Christ's Commission, Isa. 61.1, 2. The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the brokenhearted, proclaim liberty to the captives, and the opening the prison doors to them that are bound, to proclaim the acceptable year of the Lord. Here is Christ's calling to his Ministry, and the exercise of his prophetical Office described; Sent to preach the spiritual deliverance from sin and Satan. But to whom? To such as are humbled, and thoroughly touched with a lively sense of their Sin, for which purpose God maketh use of legal sorrow to awaken Sinners, and prepare them before Conversion. II. That Christ recovereth us out of this lapsed Estate by Calling. There is a twofold Calling of Christ by which he calleth Men, 1. Outward. 2. Inward. 1. Outwardly, By the Ministry of the Word, by which he inviteth Men to come out of their Sins, offering Grace and Salvation in the outward means. Thus john preached Repentance, Mat. 3.20. Repent, for the kingdom of God is at hand. When the Kingdom of Grace was about to be set up by the Gospel, the great Duty called for was Repentance: For the Gospel findeth Men involved in an evil way, like mad Men out of their Wits, and they must return to their Wits again if they would be capable of it. Now they must change their course if they will receive benefit by it. Thus john preached, and Jesus Christ came with the same form of proclamation, Mark 1.15. The kingdom of God is at hand, repent and believe the gospel. The great business to which he called was to be willing to own the benefit offered by Christ, and to return to the Duty which they owed to their Creator. So his Apostles when sent abroad by him, spoke to Men in the same note, Acts 2.38. Repent and be baptised every one of you for the remission of sins. And Acts 3.19. Repent, that your sins may be blotted out. They offered Pardon and Life upon these terms. 2. Inwardly; By the effectual working of the Blessed Spirit, inclining and moving their hearts to obey that outward Calling in forsaking their Sins, and turning to the Lord by true Repentance. We have need of a Saviour to help us to Repentance, as well as to help us to pardon. And God hath exalted him to such an end, Acts 3.26. God having raised up his Son jesus, sent him to bless you in turning away every one of you from his iniquities, Acts 5.31. Him hath God exalted with his right hand to be a prince and Saviour to give repentance to Israel, and forgiveness of sins. He by the Gospel giveth leave to repent. Acts 11.18. And when they heard these things, they held their peace, and glorified God, saying, That then God also to the Gentiles granted repentance to life: Which is a great Mercy. The Law doth not say, I will not the Death of a Sinner, but that he turn and live; but the Lord saith, do and live, sin and die. This favour was not vouchsafed to Angels. Heb. 2.16. For verily he took not on him the nature of angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He took not hold of Angels. That he giveth us space to repent, as well as leave; that by his Providence he may do, and doth to many that perish, Revel. 2.21. I gave her space to repent, and she repented not. God is not quick and severe upon every Miscarriage. He might have cut us off betimes; as we crush Serpents in the Egg, and destroy venomous Creatures when they are young. But this is not all; he giveth Grace to repent, yea, Repentance its self, whereby Man's Heart is changed: This is by his Spirit, 2 Tim. 2.25. If God peradventure will give them repentance to the acknowledging of the truth. The Evangelical Call carries its own blessing with it. III. The Means of Application, or the Duty on Man's part is Repentance: For to that he calleth them here. Here let me show you these four things. 1. What Repentance is. 2. The kinds of it. 3. That this is the way of our Recovery. 4. The suitableness of this qualification to the Grace of the New Covenant. I. What Repentance is. It is turning of the whole heart from Sin and Satan, to serve God in newness of Life. Or a turning from Sin, because God hath forbidden it; to that which is good, because God hath commanded it. There are in it, as in every action two terms, a quo, and ad quem. We turn from something, and we turn to something. (1.) The terminus a quo; we turn from something: From Sin, Acts 8.22. Repent of thy wickedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from thy wickedness. and from dead works, Heb. 6.1. from Satan, Satan is sometimes made the term, because the Sinner falleth to his share, Acts 26.18. To turn them from darkness to light, and from the power of Satan to God. 2. The terminus ad quem is, to God, Acts 20.21. To the truth, 2 Tim. 2.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance to the acknowledgement of the truth. To holiness and newness of Life, Rom. 6.4. To life, Acts 11.18. Then hath God also to the Gentiles granted repentance unto life. 2. The kinds of it: There is a general Repentance which consists in the putting off the body of the sins of the flesh, Col. 2.11. When a Man renounceth all sin, and devoteth himself too God. And there is a particular repentance for any provoking Sin, Acts 8.22. Repent and pray, that if it be possible the thought of thy heart may be forgiven thee. Again, There is a Repentance at our first Conversion, which is our passing from Death to Life; or our entrance by the straight gate, Matth. 7.14. And there is a Repentance afterwards, which belongeth to our walking in the narrow way: For after Conversion we need it still, and not in our Natural Estate only. 'Tis not only necessary for a Sinner yet unregenerate, yet unreconciled to God, without which he cannot expect any peace with God, or benefit by the New Covenant; but also for a Believer till his full and final Recovery. This Repentance after Conversion is either occasional or constant. 1. Occasional: After any offence given, or breach between us and God. Repentance is necessary to obtain pardon of Sins after Justification, as well as before it. God saith to the Church of Ephesus, Rev. 2.5. Repent, and do thy first works. So verse 19 Whom I love I rebuke and chasten; be zealous therefore, and repent. Where Repentance is put for a necessary means of removing God's rebuke and quarrel from them whom he loveth. The promise is made to Believers, 1 john 1.9. If we confess and forsake our sins, he is just and faithful to forgive us our sins. When he wrote to Believers, he put himself in the Roll; If we confess. Experience of the Saints confirmeth the same, Psalm 32.5. I acknowledged my sin unto thee. God was angry with jobs Friends till they humbled themselves, job 42.8. Solomon beggeth pardon for the people of God on these terms, 1 Kings 8.47, 48. Yet if they shall bethink themselves, in the Land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying We have sinned and done perversely; we have committed wickedness, and so return unto thee with all their heart, and with all their soul, in the land of their enemies which led them away captive, and pray unto thee towards their land which thou gavest their fathers; the city which thou hast chosen, and the house which I have built for thy name. The Lord assenteth to the Articles, 2 Chron. 7.13, 14. If I shut up heaven that there be no rain. If my people shall humble themselves, and pray, and turn from their wicked ways, then will I hear from heaven, etc. God's Children may fall into miscarriages whereby they may displease God, though their persons be justified. 2. Constant; when we first begin with God, we bind ourselves to forsake all known sin, and to live to God. In grown Persons this is confirmed by Baptism. Our Obligation continueth with our lives. And therefore we must spend our whole time in Repentance. And our necessity inferreth it, as well as our Obligation. Original Corruption remaineth with the Regenerate, and we frequently feel the Rebellions of the Flesh. Rom. 7.24. O wretched man that I am! who shall deliver me from this body of death. So long as a Man is a Sinner, he is called to Repentance, and must use this means till his full Recovery. Besides too, 'tis necessary with respect to our growth. We must grow daily in humiliation and self-abhorrence, and reform the errors of our ways more and more, and therefore we must look upon Christ still calling us to Repentance; that walking in a constant mortifying of Sin he may still lead us to Salvation. And by these calls he more and more killeth and weakeneth Corruption in us. Therefore as they said, because of the difficulties of the outward Reformation, Ezra 10.13. This is not a work of one day or two, so inward Repentance is not the work of one, but all our days. 3. That this is the way of our recovery, in order to the enjoyment of the Privileges of the New Covenant. God and Christ agreed that Salvation should be dispensed upon these terms; and the whole frame of the Gospel is to invite Sinners to repentance God sent him to heal the brokenhearted, Matth. 11.28. He interposed as Mediator to make way for this. This appeareth by the Doctrine of the Covenant. He hath made a Covenant wherein he hath offered Pardon and Life to the Penitent Believer, Luke 24.47. And that repentance and remission of sins should be preached in his name to all nations; with Mark 16.6. He that believeth, and is baptised shall be saved. Repentance putteth us within the reach of the promise, which speaketh pardon to none but those which repent. Some dispute whether it be an equal condition with Faith: 'Tis as necessary; but Faith hath its special use for some respects: As Repentance is a return to the Love and Obedience of our God, so Faith is a thankful acceptance of the benefit of our Redeemer, Acts 20.21. Repentance towards God, and faith in our Lord jesus Christ. The closing Act is Faith or Acceptance of Christ; yet the Person must be penitent: As in Marriage, the hearing of the proposal, believing what is heard, the liking the Party, living in Conjugal Society are terms; but the solemn taking one another is the Nuptial Knot; so here, consent to take Christ, is the closing act of Faith, and then there must be a living in Obedience afterward. 2. The Sacraments or Seals of the Covenant bind to it. Baptism implieth it, Matth. 3.11. I baptise you with water unto repentance; that is, to seal up the Covenant of Repentance, whereby the Party baptised is obliged to his Duty, and hath the promise of God to supply us with Grace to repent. The Lord's Supper also binds to it. The main benefit there offered is Remission of Sins, Matth. 26.28. which cannot be had without Repentance. We are bound in Baptism, but Men forget that they were purged from their old sins. Therefore earnest resolutions against Sin need often to be renewed lest we become cold and remiss in them. Therefore a special Repentance is required before we come to the Lords Table. 4. The suitableness of the Qualification. 1. It is much for the Honour of God. Christ hath purchased the Effects of his Grace to be communicated to us in a way becoming his Wisdom, as well as his Justice. Now it would not be for the Glory of God, nor preserve his Law and Government, if we should be pardoned without submissive Confession of past Sins, or a Resolution of future Obedience. Common reason will tell us that our case is not compassionable without it. Who will pity those in Misery that are unwilling to come out of it? Repentance is called a giving Glory to God, Mal. 2.2. I will curse your blessings, because ye will not lay it to heart, and give glory to my name. joshua 7.14. My Son give glory to the God of Israel, and make confession to him. Revel. 16.9. They repented not to give glory to God. Repentance repaireth God in point of Honour; giveth him the Glory of the justness of his Laws and Providence. The self-condemning Sinner subscribeth to all this; therefore it is suitable to the Wisdom of God that a penitent Sinner should have pardon, rather than an impenitent, or one that continueth securely in his Sins, and despiseth both the curse of the Law, and the Grace of the Gospel. 2. The Duty of the Creature is secured, when he is so firmly bound unto future Obedience. Therefore surely a converting Repentance is the fittest Condition; such as may induce an hatred of Sin repent of, and a love to God and Holiness. Now our first hearty consent for the future to live in the Love, Obedience and Service of our Creator, with a detestation of our former ways, is most conducible to this end; besides the obligation of the Vow its self, or Bond of the Holy Oath into which they are entered, and the Circumstances accompanying it, because this Vow and promise's is made partly in our anguish, when we feel the smart of Sin, then for the Soul to resign its self to God, Acts 9.6. Lord what wilt thou have me to do? And partly when we are in the deepest and freshest sense of his pardoning Mercy; when we see at how dear a rate he is content to save us, and upon what free terms to pardon all our wrongs; surely they that are brought back from the Grave, and fetched up from the Gates of Hell, and from under a Sentence of Condemnation, will be engaged more to love God, Psalm 130.4. But there is forgiveness with thee that thou shouldest be feared. The Woman loved much who had much forgiven her, Luke 7.47. 3. It is most for the Comfort of the Creature, that a stated certain course of Remedy should be appointed for our Peace, which may leave the greatest Evidence upon our Consciences. Now what is likely to do so much as this first and apparent change, whereby we utterly renounce, and bitterly bewail our former folly, and solemnly give up ourselves to God by Christ. Things are evident to the feeling, which are serious, advised, difficult, have a notable delight accompanying them; all which concur here. This is the most important Action of our Lives; the settling of our Pardon and Eternal Interest, a sense of Sin if deep and thorough, will ever stick with us. The Heart is heartily brought to this, to submit to God's appointed course, Rom. 10.3. For they being ignorant of God's righteousness, and going about ●o establish their righteousness, have not submitted to the righteousness of God. And 'tis rewarded with some notable tastes of God's Love; for he reviveth the hearts of his contrite ones, Isa. 57.15. and restoreth comfort to his mourners, verse 17. USE Let us obey Christ, and continually carry out the work of Repentance with more seriousness. Sin is not hated enough, nor God loved enough, and therefore we have so small a taste of the Comforts of Christianity. Groans unutterable make way for Joys that are unspeakable. Motives. 1. The unquestionable necessity of the Duty should move us, Christ's Authority is absolute. He telleth us, I came to call sinners to repentance. If he saith so, Contradiction must be silent, Haesitation satisfied, all Cavils laid aside, and we must address ourselves to his work, and never cease till we are past Repentance, and that is only when we have no more sin in us, which will never be till we die. 2. The profit should move. It is a Duty of great use, By Repentance we are put into a capacity to serve and please God: For New Creatures are set in joint again, who were disordered by the fall, Eph. 2.10. And Titus 3.5.2 Tim. 2.2. and by it we are put into a capacity to enjoy God: Acts 26.18. To open their eyes, and turn them from darkness to light, and from the power of Satan to God. 3. Nothing can be excepted against this course. (1.) The plea of Unworthiness hath no place. It is not the applying a Privilege, but the performance of a Duty we invite you to, If we did directly call you to accept a Pardon, you might question our Doctrine: Perhaps you may think you are unworthy to be pardoned, but God is worthy to be obeyed. Christ calleth you to Repentance. (2.) You cannot object the greatness of your Sins. Did Christ come from Heaven only to cure a cut finger, and not a deadly wound? He calleth Sinners, and Sinners without exception; Sinners of all sorts and sizes. This thought often cometh into our mind, That Christ is a Saviour, but not of those who are fallen into such heinous, and enormous offences as we have done; as if any Disease were beyond the skill of the Spiritual Physician; as if he could cure a Cold, or a slight Ague, but not the Leprosy and the Plague. All Sinners are called. 3. The plea of weakness doth not lie against the Duty neither: For he that calleth the things that are not as though they were, Rom. 4.17. Lazarus come forth, john 11.47. Why doth he speak to a dead Man? So to the Man with the withered hand, Stretch forth thy hand, Matth. 12.13. Do not say, Lord: This I cannot do: No, go forth in the strength of Christ's Call. He calleth not only by the Ministry of the Word, but the inward operation of his Spirit. Now for Means. 1. Examine thine own Heart to find out thy particular sins, Psalms 119.59. I thought on my ways, and turned my feet into thy testimonies. Lam. 3.40. Search and try your ways, and turn to the Lord. Repentance usually beginneth with serious Soul searching; otherwise we spend our indignation upon a Notion. Particulars are most affecting, Sin is the common Packhorse to bear every Man's burden; but Sin must be particularly confessed, forsaken, and mortified, that it may be pardoned. 2. Labour to work thy Heart to Godly sorrow for them, Lam. 3.20. My soul hath them still in remembrance, and is humbled within me. We should humble ourselves greatly, job 42.6. I repent and abhor myself in dust and ashes, Matth. 11.21. Repent in dust and ashes. This is spoken according to their National Customs. Men most abased are most serious. But our Repentance generally is not deep and serious enough, so as will become offences and dishonours done to God by such weak Creatures as we are, and so deeply engaged to him. There is not that self-loathing, nor such a measure of Godly sorrow as may either make Christ sweet, or Sin bitter to us. If it affect the Heart so as Sin becometh hateful, and there is a price and value put upon God's Grace in Christ, than it is right. Oh therefore bemoan yourselves to God as Ephraim did, jer. 31.18. 3. Lay them open before God in humble Confession, 1 john 1.9. If we confe●s sins, he is faithful and just to forgive us our sins. jer. 3.13. Only acknowledge thine iniquities, that thou hast transgressed against the Lord thy God. And set apart some special time to do it. 4. Crave and sue earnestly for the pardon of them in Christ's Name, and for Christ's sake, Eph. 4.32. As God for Christ's sake hath forgiven you; 1 john 2.12, I write unto you little children, because your sins are forgiven you for his name's sake. All benefits must be asked in his Name, much more this which is the great fruit of his Redemption. God himself has taught us to pray for Pardon, and to say, Take away all iniquity, Host 14.4. And take the Sacramental Pledges out of God's hand for this end. 5. There must be an unfeigned Purpose and Endeavour to forsake them. Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy, Ezek. 3.11. As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye, for why will ye die? O house of Israel! Hosea 14.8. Ephraim shall say, What have I to do any more with Idols? Isa. 30.22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold; thou shalt cast them away as a menstruous cloth, thou shalt say unto it, Get thee hence. A SERMON On PSALM viij. 2. Out of the mouths of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and avenger. THE scope of this Psalm is to glorify God for the singular Dignity he hath put upon Man above all his works: The expressions literally and apparently refer to God's works of Creation and Providence about him; but in a Divine and more Spiritual sense the Mysteries of Redemption are intended, and secretly couched under them; as appear by the frequent quotations of this Psalm in the New Testament. There is a double Honour put upon Mankind: 1. That God hath ordained Man, that feeble and weak Creature, to subdue and conquer his Enemies. 2. That God hath made him Lord of all his other Creatures: Both which concern not only Man in general, but especially Jesus Christ. God made Man, and therefore both are applied to him: The first, when the Children welcome him with the acclamations proper to the Messiah, Matth▪ 21.15, 16. When the chief priests and scribes saw the wonderful things that he did, and the children crying in the Temple Hosanna to the son of David, they were sore displeased and said unto him, hearest thou what these say? and jesus saith unto them, yea; have ye never read, out of the mouths of babes and sucklings thou hast perfected praise? The other in many places; especially Heb. 2.6, 7, 8. But one in a certain place testified, saying, what is man that thou art mindful of him, or the Son of man that thou visitest him? Thou hast made him little lower than the angels, thou crownedst him with glory and honour, and didst set him over the works of thy hands. Thou hast put all things in subjection under his feet: For in that he put all in subjection under him, he left nothing that is not put under him. So that Man is both his Champion and his Deputy. He is his Deputy, verse 6. Thou hast made him to have dominion over the works of thy hands, thou hast put all things under his feet. His Champion in the Text, Out of the mouths of babes and sucklings hast thou ordained strength, etc. In explaining these words, I shall inquire, 1. Who are these Babes and Sucklings? 2. Who is the Enemy and Avenger? 3. What is the Miracle and Wonder that raised the Prophet's admiraration, and moved him to praise God for this? I. Who are these Babes and Sucklings. 1. Man in general, who springeth from so weak and poor a beginning, as that of Babes and Sucklings, yet is at length advanced to such power as to grapple with, and overcome the Enemy, and the Avenger. 2. David in particular, who being but a ruddy youth, God used him as an Instrument to discomfit Goliath of Gath. 3. More especially our Lord Jesus Christ, who assuming our Nature and all the sinless infirmities of it, and submitting to the weakness of an Infant, and after dying, is gone in the same Nature to reign in Heaven, till he hath brought all his Enemies under his feet: Psalm 110.1. And 1 Cor. 15.27. For he hath put all things under his feet, but when he saith he hath put all things under him, it is manifest that he is excepted, which did put all things under him. Then was our Humane Nature exalted above all other Creatures, when the Son of God was made of a Woman, carried in the Womb as long a time as other Infants are, Luke 2.6. Sucked as a Babe, and afterwards died, and was received unto Glory. 4. The Apostles, who to outward appearance were despicable, in a manner Children and Sucklings in comparison of the great ones of the World; poor despised Creatures, yet principal Instruments of God's Service and Glory. Therefore 'tis notbale, that when Christ glorifieth his Father for the wise and free Dispensation of his Saving Grace, Matth. 11.25. He saith, I thank thee O Father, Lord of heaven and earth, because thou hast hid those things from the wise and prudent, and hast revealed them unto babes. So called from the meanness of their Condition, Compare the parallel places, Luke 10.21. And you shall see it was spoken when the Disciples were sent abroad, and had power given them over unclean Spirits. In that hour jesus rejoiced in spirit, and said, I thank thee O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes. This he acknowledged to be an Act of Infinite Condescension in God. 5. Those Children that cried Hosanna to Christ, make up part of the sense, Matth. 2●. 16. for Christ defendeth their practice by this Scripture, when he was condemned by the wisest and greatest, and proudest Men in the World, such as were the Scribes and Pharisees at that time he was praised and welcomed as the Messiah, or Son of David, by the Children. 6. Not only the Apostles, but all those that fight under Christ's Banner, and are listed into his Confederacy, may be called Babes and Sucklings: First, Because of their Condition. Secondly, Their Disposition. 1. Because of their Condition: God is pleased often to make choice of the meanest and lowest, 1 Cor. 1.27, 28. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty. And the base things of the world, and things which are despised hath God chosen, yea, and things which are not, to bring to nought things that are. That is, God in the Government of the World is pleased to subdue the Enemies of his Kingdom by weak and despised Instruments. 2. Because of their disposition: They are most humble spirited. We are told Matth. 18.3. Except ye be converted and become as little children, ye shall not enter into the kingdom of God: As if he had said, you strive for pre-eminence and worldly greatness in my Kingdom, I tell you my Kingdom is a Kingdom of Babes, and containeth none but the humble, and such as are little in their own Eyes, and are contented to be small and despised in the Eyes of others, and so do not seek after great Matters in the World. A young Child knoweth not what striving or state meaneth, and therefore by an Emblem and visible Representation of a Child set in the midst of them, Christ would take them off from the expectation of a Carnal Kingdom. II. Who is the Enemy and the Avenger? In the Letter Goliath, in the Mystery the Devil and his Agents and Instruments. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Enemy of God and Man, Matth. 13.39. The enemy that soweth them is the Devil; and with him all the Seed of the Serpent, Gen. 3.15. These are Wicked Men, john 8.44. For ye are of your father the Devil, and the lusts of your father ye will do, 1 john 4.4. Ye are of God, little children, and have overcome them, because greater is he that is in you than he that is in the world. The War is carried on between two Heads and two Seeds. III. What is the Miracle and Wonder that raised the Heart of the Psalmist to praise God. It lieth in three things. 1. That God hath ordained strength. 2. That this lieth in their Mouth. 3. That this strength is sufficient to still the Enemy and the Avenger. 1. That there is strength in such weak Creatures. Christ himself, to outward appearance, was a mean and despicable Person; scorned, scourged, crucified, yet made perfect through sufferings, and crowned with Glory and Honour; Heb. 2.9, 10. But we see jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many Sons to glory, to make the captain of our salvation perfect through sufferings. And he hath strength enough to remove the impediments of our Salvation, and doth powerfully conquer and subdue all his, and our Enemies. Christians are in themselves weak Creatures, but there is strength ordained for them to do and suffer all things that belong to their Duty, or may befall them in the way of their Duty: As Phil. 4.13. I can do all things through Christ that strengtheneth me, and when I am weak, then am I strong, 1 Cor. 12.10. And this strength is said to be ordained, or founded, because it standeth upon a good foundation, the Everlasting Merit of the Son of God, who came out from God's Bosom to reduce and call us to the Dignity of his Servants. The Angels those glorious Creatures, when they fell by Pride were never restored, but are become the Enemies of God and Mankind. They usurped the Honour due to God, and plunged Man into their Apostasy, but God hath ordained strength to recover Man out of this thraldom, and vindicate his own Glory, that Mankind might not be wholly lost to him, Col. 2.15. having spoiled principalities and powers, that is, spoiled them of their prey, on his Cross. And afterwards by the power of his Grace rescueth Man, Col. 1.13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. 2. That this strength cometh out of the Mouth; that is, 'tis not by the power of the long Sword, or by visible force and might, but by the breath of his mouth; that is to say, 1. By the word preached: Therefore 'tis said, That he shall consume Antichrist by the breath of his Mouth, 2 Thess. 2.8. And Revel. 19.15. Out of his mouth goeth a sharp sword, wherewith he should smite the nations. And Isa. 11.4. He shall smite the earth with the rod of his mouth; that is, subdue and vanquish opposition by his wonderful word, therefore the word is called the rod of his strength, Psalm 110.2. 2. By confessing his Name, Rom. 10.9, 10. If thou shalt confess with thy mouth the Lord jesus, and believe in thine heart that God raised him from the dead, thou shalt be saved: For with the heart man believeth unto righteousness, and with the mouth confession is made to salvation. And this is one means of Conviction, especially when this Confession is accompanied with self-denial, Rev. 12.11. They overcame by the blood of the lamb, and the word of their testimony; not loving their lives to the death. This bold Confession is the fruit both of the Word preached, and the Spirit of Faith given to them. 2 Cor. 4.13. And also of Christ's actual assistance, Luke 21.15. I will give you a mouth and wisdom which your adversaries shall not be able to gainsay. Now that by such means the Kingdom of Sin, Satan and Antichrist should be ruined in the World, this is and should be matter of Admiration and Praise. 3. The effect, To still the enemy and the avenger; either by bridling their rage, Psalm 76.10. Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain: Or silencing their Contradiction, Acts 6.10. They were not able to resist the wisdom and spirit by which he spoke, Acts 8.13. Simon wondered, beholding the signs and miracles that were done: Or changing their Hearts; as Paul's, Acts 9.6. And making him to be Instrumental in changing others; Acts 26.18. And determining Interests, that the Church hath liberty and opportunity to worship God, Acts 9.31. Then had the church's rest throughout all judea and Galilee and Samaria, and were edified walking in the fear of the Lord, and in the comforts of the holy Ghost. Nay the Kingdom of Satan and his Adherents plainly and apparently goeth to wrack. The Devil that proud and rebellious Enemy of God and goodness is by this means subdued and brought down: First, Cast out of a great part of his Kingdom in men's Hearts, none but obdurate Sinners being left to him, john 12.31, 32. Now is the judgement of this world, now is the prince of this world cast out. And I if I be lifted up from the earth, will draw all men unto me. That is, the Kingdom of Satan shall be destroyed, and a great part of the World brought to believe in me. And at last he shall be utterly confounded and destroyed, 1 Cor. 15. from 24, to 27, verse, He hath put all things under his feet: All Enemies, not one excepted, but shall be subdued to Christ. Doctrine, That victory over Satan in our Nature is matter of great praise and thankfulness to God. That the same Nature that was lately foiled, should yet be victorious. 1. I take this for granted, that Satan is the Enemy and Avenger; for the Text speaks of an Enemy, and an Enemy out of choice; for so the Devil is said to be, Matth. 13.39. The enemy that soweth them is the devil. He is an Enemy to God and Man. To God, as he affected and usurped Divine Honour, and for his Pride was cast out of Heaven into the Torments of Hell: Falling by Pride is therefore called the Condemnation of the Devil, 1 Tim. 3.6. So james 3.15. Sensual, earthly, devilish. The glorious Condition in which he was created, tempted him to aspire higher than he was; and all Ambition is devilish wisdom, called so from his Sin. Also he is an Enemy to Mankind, because by his temptation came our Fall and Misery, and therefore he is said to be a Murderer from the beginning. A malicious, proud, and bloody Murderer of Soul and Body, and still he seeketh our destruction, 1 Pet. 5.8. The Devil like a roaring lion goeth about, seeking whom he may devour. In the Text he is not only called the Enemy and the Avenger, but thine Enemies: The word [thine] showeth that he is an Enemy to God, and all goodness, and all good Men who belong to God. And the plural expression, [enemy] noteth either the multitude of Evil Spirits who are with Satan, and are set to ruin Mankind; or those their Confederate Party in the World, who are also many, and usually great, and powerful. For the conflict is not only between the Chiefs, but also the Instruments on either side; between Satan on the one side, the Head and Father of the Wicked; and Christ on the other, the Captain of our Salvation, Heb. 2.10. Or between the Seed of the Woman, and the Seed of the Serpent, Gen. 3.15. I will put enmity between thy seed and her seed, and it shall bruise thy head, and thou shalt bruise his heel. The Seeds are concerned in this enmity as well as the Chiefs. 2. The Nature of this Enmity, 'tis double; as on Satan's part, both of Nature and Design, so on Christ's part, both of Nature and Office. 1. There is a perfect enmity between the Nature of Christ, and the Nature of the Devil: The Nature of Satan is sinful, Murderous and destructive, for 'tis said he was a Liar and Murderer from the beginning, as before. So 1 john 3.8. He that committeth sin is from the devil, and the devil sinneth from the beginning, verse 12. Cain was of that wicked one who slew his brother. 'Tis the Devil's work to do all the hurt and mischief that he can to the Bodies and Souls of Men. But the Nature of Christ is quite contrary: 'Tis his work to do good, and only good: Acts 10.38. God anointed jesus of Nazareth with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the devil, for God was with him. Christ did nothing by way of Malice and Revenge, he used not the power that he had to make Men Blind, or Lame, or to kill any; no not his worst Enemies: But he went up and down doing good; giving Sight to the Blind, Limbs to the Lame, Health to the Sick, Life to the Dead; he rebuked his Disciples when they called for fire from Heaven to consume those that despised them, telling them, they knew not what Spirit they were of! Luke 9.55, 56. No, all his Miracles were Acts of Relief and Succour, not pompous and destructive; bating only the blasting of the unfruitful Figtree, which was an emblematical warning to the jews; and his permitting the Devil to enter into the Herd of Swine, which was a necessary demonstration of the Devil's Malice, and destructive Cruelty, who if he could not afflict Men, would destroy Swine. 2. An Enmity of design: For Christ came to destroy the works of the Devil, 1 john 3.8. as the Devil seeketh to oppose the Kingdom of Christ, Christ was set up to dissolve that Sin and Misery which Satan had brought upon the World; and the Devil sought to keep it up and hinder our Salvation: The Devil is the disturber of the Creation, and Christ the repairer of it; and therefore Salvation and Destruction are perfectly opposite. Now such an Enmity as there is between Christ and Satan, such there is also between the Confederates on either side. 1. An Enmity or contrariety of Nature: The Seed of the Serpent inherit his venomous qualities: For as they are an Estate opposite to God, so they are to the People of God. All People of a false Religion, whether Infidels, or Idolaters, or Heretics are of bloody and desperate Principles, Partly by the influence of their great Guide and Leader; partly, because their false Religion efferateth their Minds, and stirreth them up into a blind, bitter Zeal: These go in the way of Cain, jude 11. On the other side Christ conveyeth his Holy, Meek, and Lamblike Nature to his sincere Worshippers and Followers. Their Righteous Souls are vexed indeed with the impure Conversations of the Wicked, but so as to stir them up, not to passion, but compassion: They are grieved to see People go by droves to Hell, and would ●ain rescue them out of the Snares of the Devil, but aim not at their destruction, jude 22, 23. And of some have compassion, making a difference; And others save with fear, pulling them out of the fire; hating even the garment spotted with the flesh. 2. There is an enmity of design: Seeking to pull down what Satan would set up; all that Sin, Idolatry, Error and Superstition, whereby the World is corrupted, 2 Cor. 10.4, 5. For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, and casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. That is, to bring down all the dispute and reasonings, and prejudices, which are raised up against the power of the Gospel, and hinder the acknowledgement and practice of the Truth; Satan's end is to draw Men into Sin and Damnation, and to dishonour God: Theirs, to glorify God in the World, and save their own Souls, and the Souls of all about them. 3. This Enmity of Satan and his Instruments is carried on both against Christ and his People with much rage and fury, I will put enmity between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel, Gen. 3.15. There is something common to both; for the word bruised is used mutually both of the Seed of the Woman, and the Seed of the Serpent. In this War, as usually in all other, there are Wounds given on both sides: The Devil bruiseth Christ, and Christ bruiseth Satan: Only Christ's heel is bruised, but the Devil's Head is crushed; that is, he is finally destroyed. 1. Certain it is that Christ himself was bruised in the enterprise of redeeming poor Captive Souls, which showeth how much we should value our Salvation, since it cost so dear: The Lord Jesus thought not his whole Humiliation from first to last, too much, nor any price too dear for overthrowing the Devil's Kingdom, and rescuing us into the liberty of God's Children. But how was he bruised by the Serpent? Certain it is on the one side, that Christ's sufferings were the effects of Man's Sin, and a demonstration of God's Holiness, and governing Justice. Therefore it is said, Isa. 53.10, 11. It pleased the father to bruise him. Unless it had pleased the Lord to bruise him, Satan could never have bruised him. But on the otherside they were also the effects of the Malice, and rage of the Devil and his Instruments: In his whole Life he was tempted by Satan, often vexed with his Instruments. Therefore he saith, ye are of your father the devil; but the closing stroke was at his Death; Satan then doing the worst he could against him. When judas contrived the Plot, 'tis said the Devil entered into him, Luke 22.3. When the High Priests Servants came to take him, verse 53. He telleth them, This is your hour, and the power of darkness. They did prevail at last to cause his shameful Death; this was all they could do, this was the time the Devil and they were permitted to work their wills upon him. 2. No Christians are exempted from Trials of their sincerity: God will have all Obedience to be tried and honoured by opposition, and sometimes by grievous and sharp opposition, Rev. 2.10. The Devil shall cast some of you into prison, that you may be tried. Thus job was permitted to be vexed by Satan for his Trial, job 1.12. And Paul had his Messenger of Satan to try him, to see what shift he could make with sufficient, internal Grace, against outward and vexatious evils, 2 Cor. 12.7, 8. Now it is better to undergo the fiery Trial, than the fiery Torment: Tried we are then, but not destroyed: Yea, sometimes hurried to Death, and yet we overcome, Revel. 12.11. Christ doth prevail upon opposition, and by opposition. When Satan's Instruments were killing Christians, they were pulling down Satan's Throne, and advancing Christ's, and when they were butchered and slaughtered, yet they multiplied. 4. The Means and Manner of Victory is to be considered. 1. Christ overcometh this Enmity by taking our Nature. He might have destroyed him by his Divine Power, but the Conqueror is the Seed of the Woman, or the Son of God incarnate. He conquered in the same Nature, that was so lately foiled, and thereby Satan's main design is crossed and counterworked, which was double: Partly to make Man jealous of God, as if he were envious of our Happiness, and by this false representation to alienate our hearts, and make a breach between us and him: Gen. 3.5. God knoweth that in the day ye eat thereof, ye shall be as Gods, knowing good and evil. This way would he weaken the esteem of God in our Hearts; but hereby we have a fuller manifestation of his love to make him the more amiable to us, Rom. 5.8. But God commended his love to us, that when we were sinners, Christ died for us. And john 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. And 1 john 4.9, 10. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him: Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins. We would be as God, and Christ would be as Man. Partly to depress the Nature of Man, which in Innocency stood so near to God, that was the end of his malicious suggestion. But now 'tis advanced, and set up far above the Angelical Nature, and admitted to dwell with God in a Personal Union, Heb. 2.16. For verily he took not on him the nature of angels, but he took on him the seed of Abraham. The Nature of Man being only assumed by Christ, the Angels are not concerned in it immediately, Man had the benefit and honour put upon him, especially in his glorified Estate, Eph. 1.20, 21. 2. By his Passion, or Death on the Cross, Heb. 2.14. For as much as the children are partakers of flesh and blood, he also himself took part of the same that through death he might destroy him that had the power of death, that is, is, the Devil. Christ would not only take our Nature, but also suffer in it; so to frustrate and make void the Devil's design, which was to keep Men for ever under the power of Death, wherein he had involved him: He had brought Sin upon us, and by Sin, Death, and in this Condition, as the Executioner of God's Curse, he would still have held us, but that Christ came to put us into a Condition of Holiness and Happiness, and so make us capable of Eternal Life. The Devil did not conquer Christ by Death, but Christ did conquer the Devil. When the Roman Soldiers were parting and spoiling his Garments, he was spoiling Principalities and Powers. 3. By his Resurrection and Ascension. After he had been a Sacrifice for Sin, by his Resurrection he overcame Death, Hell, and Sin, and soon after he ascended into Heaven, that he might triumph over the Devil, and lead Captivity Captive, Eph. 4.8. His Enemies were foiled upon the Cross, but his Triumph over them was at his Ascension, whereby he hath assured the World of his Conquest, that he hath carried the day, and gained an absolute and complete Victory; for our Lord in Heaven is out of the reach of Enemies, as having done his work; we are only left behind to scatter the Relics of the Battle. 4. By his sitting at the Right Hand of God he doth two things. 1. He poureth out the Spirit, endowing his Messengers with all Gifts and Graces, ordinary and extraordinary, to preach the Gospel to the Heathen World, whereby the Old Religion by which the Devil's Kingdom was supported went to wrack every where; his Oracles were silenced, his Superstitions suppressed: No more the same Temples, the same Rites, the same Gods; all fell before God as worshipped in Christ, john 16.11. The spirit shall convince the world of judgement, because the prince of this world is judged. 'Tis true in some parts of the World Satan yet reigneth, where Christ hath not pursued him with his Gospel, or withdrawn his Gospel for the ingratitude of Men; but where it cometh, it prevaileth mightily, and the World cannot resist its convincing power. 2. By his Secret and Invisible Providence he defendeth his People, and stilleth the Enemy and Avenger: Christ as God incarnate, having the grant of a Kingdom, is every way furnished with power to maintain it, by Means proper to the mediatory Dispensation; by his Word, Spirit, and Providence; this last we are upon: All Judgement is put into his hands, john 5.22. Though there be many vicissitudes and changes in the outward Condition of the Church, yet by invisible ways God doth notably defeat Satan and his Instruments. And though there be ebbings and flow of the two Kingdoms, yet we have much experience that Christ is upon the Throne, by his protecting, strengthening and assisting his faithful People, and prospering their just endeavours for the advancing of his Kingdom. Sometimes he destroyeth Enemies, Isa. 27.4. Who would set the briers and thorns against me in battle, I would go through them, and burn them together. Sometimes he infatuateth their Counsels, job 5.12, 13. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in his own craftiness, and the counsel of the froward is carried headlong. Sometimes he hideth his People in the secret of his Presence, Psalm 31.20. Sometimes he blasts all their prosperity by an invisible Curse, job 20.26. A fire not blown shall consume them: Or else he divides them, as you may read in 2 Chron. 20. Chapter. 5. The Degree of the success: How far is the Enemy and Avenger stilled? I Answer, 1. Non ratione essentiae: not to take away his Life and Being: No, there is a Devil still, and shall be when the whole work of Christ's Redemption is finished, for it is said of that time, Revel. 20.10. That the Devil was cast into the lake of fire and brimstone, where the beast and the false prophet shall be tormented day and night for ever and for ever: So Matth. 25.41. Hell was prepared for the devil and his angels. Then Eternal Judgement is executed on the Head of the wicked State, Sentence was passed before, and the Devil feareth it, Matth. 8.29. Art thou come to torment us before the time? He was condemned before; but then the Sentence is fully executed upon him, he is finally punished, and shall for ever remain among the damned. 2. Non ratione malitiae, not in regard of Malice and Enmity, for the Enmity ever continueth between the two Seeds, and Satan will ever be doing, though it ●e to his loss, 1 john 3.8. He sinneth from the beginning; and therefore he is not so destroyed, as if he desired not the ruin and destruction of Men. He is as malicious as ever: He is always at the old trade of destroying Souls, and watcheth all advantages to that end and purpose, 2 Pet. 5.8. The Devil like a roaring lion goeth about, seeking whom he may devour. 3. Then affirmatively, it remaineth, that it is Ratione potentiae, in regard of Power, but how far is his power destroyed? For still he governeth the wicked, and possesseth a great part of the World: The Devils are called Eph. 6.12. Rulers of the darkness of this world. The Gods of the Heathen, Idolatrous, Superstitious World, and still he molesteth the Godly, whether considered singly and apart, or in their Communities and Societies: Singly he may sometimes trouble them, and soarly shake them, as wheat is tossed to and from when it is winnowed in a Sieve, Luke 22.31. or in their Communities, and Societies. The Devil by his Instruments may soarly distress them, Psalm 129.1, 2. Many a time have they afflicted me from my youth upward; that is, from the beginning of their being a People unto God, or else corrupts them, 1 Cor. 11.3. I fear, least by any means Satan should corrupt you, and therefore we must see how far his power is destroyed. I Answer, 1. It may be considered, either 1. With respect to Christ, the Author of our Deliverance: Or, 2. With respect to Men, who are the Subjects of this Deliverance, or the Persons delivered. 1. With respect to Christ our Deliverer. 1. There is enough done by way of Merit to break the Power of Satan, or that whole Kingdom of Darkness, which is united under one Head, called the Devil. The Price and Ransom is fully paid for Captive Souls, and there needeth no more to be done by way of Merit and Satisfaction to dissolve that woeful work which Satan hath introduced into the World: Col. 2.15. He hath spoiled principalities and powers triumphing over them on his cross, 1 john 3.8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. Both these places show there is enough done for the benefit of particular Believers, and for the success of the Gospel over false Religions. He hath devested evil Spirits of their Power, thrown them out of their Temples, silenced their Oracles; he hath made it publicly discernible by the success of the Christian Religion in the World; he hath purchased the power of recovering Souls out of their Apostasy at a dear rate, 1 Pet. 1.18. We are not redeemed with corruptible things, such as silver and gold, but with the precious blood of the Son of God. Well then, the value of the Blood of Christ is sufficient. 2. Christ is upon the Throne, and we are under his protection: Therefore the Devil cannot totally prevail over those that have an Interest in him, either as to single Believers, john 10.28. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. Or to their Communities and Societies: Matth. 16.18. Upon this rock I will build my church, and the gates of hell shall not prevail against it: The Gates of Hell signify their Power and Policy, there was their Armoury; and there they sat in Counsel. Christ expecteth their most fierce and furious assaults; but all should be to no purpose; but as the dashing of the waves against a Rock, which ends in foam, and the shame of the Oppressors and Assailants: So that besides his Merit on the Cross, there is his Power in Heaven, where he is to rule in the midst of his Adversaries, Psalms 110.1. Sat at my right hand, until I make thy foes thy footstool. There he is exalted in that Humane Nature which he had assumed to the highest pitch of Glory, Majesty, and Authority. 3. Though there be not a total destruction of the Kingdom of Satan, yet it remaineth in an absolute subjection to the Throne of the Mediator: The Kingdom of Sin and Satan are so far destroyed, as not to hinder Gods great Design, the Demonstration of Mercy to the Elect, and to be subservient to the Demonstration of his Justice towards others, who either contemn or neglect the Remedy offered; that the Elect may obtain, though the rest be hardened, 2 Thess▪ 9, and 13. Even him whose coming is after the working of Satan with all power and signs, and lying wonders, etc. But we are bound to give thanks always to God for you brethren, because God hath from the beginning chosen you to salvation through sanctification of the spirit, and belief of the truth. 4. Christ will in time destroy all opposite Reigns and Kingdoms, some sooner, other latter; but there will be an Universal and Absolute subjection to Christ at the day of Judgement, when Infernal Spirits shall bow the knee to him, Isa. 45.23. compared with Phil. 2.10. He hath given him a name above every name, that at the name of jesus every knee should bow: And Rom. 14.10, 11. The Mystery of Iniquity will then be finished, and come to nothing; and the Saints shall judge the Evil Angels, 1 Cor. 6.3. that is, when they are crowned, they shall pass Sentence against the Evil Spirits. But in the mean time you will say, we are assaulted. Therefore. 2. With respect to Men who are to be delivered, so Satan's Power may be considered with respect to single Persons, or his Interest in the corrupt World. 1. As to single and individual Persons: So Satan's Power over them is by reason of Sin, which was introduced into the World by his Subtlety and Malice. Now these may be considered with respect to Conversion, and Confirmation. 1. Conversion: When the Reign of Sin is broken they are rescued out of Satan's hands, Col. 1.13. Who hath delivered us from the power of Satan, and translated us into the kingdom of his dear Son: And Acts 26.18. To turn us from darkness to light, and from the power of Satan to God, Luke 11.21. When a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted: 'Tis the fruit of his Victorious Grace: As long as Sin reigneth, Satan is in peaceable possession: For when he had lost his Seat in Heaven, he affected to set up a Throne in the Hearts of Men, and to Lord it over them as his Slaves: But now the reign of Sin is broken, when he puts an Enmity into your Hearts against it. Sin dyeth, when the Love to it dyeth: All that are converted to God, are possessed with an Enmity to Satan and his ways, such as they had not before when they remained in the degenerate State. They have a New Heart, and a New Spirit, not the Spirit of the World, but the Spirit of God. The Natural Spirit, that Spirit that dwelleth in us, is the Spirit of the World. The Spirit that inclineth us to worldly and sensual satisfactions; but the Spirit maketh them look after the things promised by Christ, and required by Christ, 1 Cor. 2.12. For we have not received the spirit of the world, but the spirit which is of God. The Natural Spirit was a Spirit that lusteth to envy, james 4.5. And so the Satanical Spirit. But this is a Spirit of Love to God and Man, that maketh us to seek his Glory, and the good of others: Till this Spirit be planted in us, we have not changed Masters. 2. As to Confirmation and Perseverance Christ will not lose the prey that he hath recovered out of the hands of Satan. Indeed while any thing of Sin remaineth, there is somewhat of Satan left, which he worketh upon: There is a remnant of his Seed in the best: The Godly are yet in the way, but not at the end of the Journey. Therefore Satan hath leave to assault them while they are here, but Christ will perfect the Conquest which he hath begun, and the very being of Sin shall at length be taken away: At Death Sin is totally disannulled. jude 24. And to present you faultless before the presence of his glory, Eph. 5.27. That he may present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish: When the Veil of the Flesh is rend once, there is a ceasing from Sin. The Physician of Souls will then perfect the Cure, and finish the Work. The question then, is how far Satan's power is destroyed as to the Converted? I Answer, Negatively, not so far as to exclude our Duties or Trials, but affirmatively, the Victory is secured by Promise to the striving Christian. 1. Negatively, Not to exclude our Duty: There is still room left for Prayer, Watchfulness, Sobriety, Serious Resistance, that we may use the means appointed for our safety. 1. There is required of us Sobriety; or an Holy Moderation of the Comforts and Delights of the present Life: The Devil, the Flesh, and the World; join in Conspiracy against us. By the baits of the World, Satan enticeth our Flesh to a neglect of God and Heavenly things, therefore we must be sober, 1 Pet. 5.8. use the World as not abusing it; 1 Cor. 7.31. that our Hearts be not depressed and disabled from looking after our great End and Happiness. 2. Vigilance and Watchfulness is necessary, that we may stand upon our Guard, avoiding Snares, forecasting Hazards, lest we fall as a ready prey into the Mouth of the Tempter, 1 Cor. 16.13. Watch ye, stand ye fast in the faith, quit you like men and be strong. The first point of a Christian Soldier is to watch, Conscience must stand Porter at the Door of the Soul, examining what goeth in, and what cometh out: The Devil watcheth all advantages against us to espy where we are weakest. Men that have no great tenderness of Conscience, fear not much the loss of their Souls, and are most easily wrought upon by Satan, Eph. 4.27. Neither give place to the devil: If you but set open the door to Satan, the Capital Enemy of Man's salvation, he will re-enter his old Possession, and seek to exercise his old Tyranny, therefore watch. 3. A steadfast resistance: Whom resist steadfast in the faith: When we are yielding, Satan gets ground, but he is discouraged by steadfast resistance. This must be in the Faith, or by a close adherence to God's Word, 1 john 2.14. I have written to you, young men because you are strong, and the word of God abideth in you, and ye have overcome the wicked one. Adhering to the Privileges of the Gospel as our Happiness, and persevering in the Duties as our work, or resolving by a constant continuance in well-doing to wait for Christ's Mercy. 4. We are also to pray earnestly: Psalm 119.133. Order my steps in thy word, and let no iniquity have dominion over me. We had need to pray earnestly, because sin will put strongly for the Throne again; therefore beg Direction. 5. All is bound upon the Conscience by continual mindfulness of our Baptismal-Vow and Covenant, which must be often called to remembrance, Rom. 6.11. Likewise also reckon yourselves dead unto sin, and alive unto God. Rom. 8.12. We are debtors not to the flesh to live after the flesh. If Christ had so destroyed the Devil as to exclude our Endeavours, and our Duty, the whole Gospel would be in vain, and the Promises and Precepts of it to no purpose, and all that furniture of Grace which he hath provided for us lost and useless. Surely the Enemy and Avenger is not so stilled, but that we need to be sober and watchful, and steadfast in the Faith, and much in Prayer, and ever mindful of our Covenant, and vowed Death to sin: A Man that is baptised, he hath a Debt and Bond upon him. Secondly, Christ hath not so stilled the Enemy and the Avenger to exempt us from Trials of our sincerity. God will have all Obedience to be tried, and honoured by opposition, and sometimes sharp and grievous opposition: Rev. 2.10. The Devil shall cast some of you into prison, that you may be tried. job was permitted to Satan for his Trial, job 1.12. Paul had his Messenger of Satan for his Trial, to see what shift he could make with sufficient Internal Grace under Outward and Vexatious Evils, 2 Cor. 12.7, 8, 9, 10. Now it is better to undergo the fiery Trial, than the fiery Torment: Tried we are, but not destroyed, exercised with Temptation, but not overwhelmed. 2. Affirmatively. (1.) 'Tis so far broken and destroyed, that we have necessary assistance provided for us. 2 Cor. 12.9. My grace is sufficient for thee, for my strength is made perfect in weakness. Perfect: That is, manifested to be perfect. When the World is of Satan's side, God is of our side: 2 Tim. 4.17. Notwithstanding the Lord stood with me, and strengthened me, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above what you are able, but will with the temptation make a way to escape. (2.) The final Victory is secured by Promise to the striving Christian, Rom. 16.20. The God of peace shall bruise Satan under your feet shortly. 2. As to his Interest in the Corrupt World, the Kingdom of Satan is more and more subdued: For Christ must divide the spoil with the strong, Isa. 53.12. Christ prevails upon Opposition, and against Opposition, and by Opposition. For, 1. Christ having a grant of a Kingdom over the Nations, is every way furnished with Power to obtain it, by Means proper to the Mediatory Dispensation. His Kingdom is to be a Spiritual Kingdom, therefore his Means are suited, his Spirit, his Word, his Providence. (1.) His sweet but powerful Spirit convincing Men of the Truth of his Religion. And what can stand before the All-conquering force of it, john 16.8, 9, 10, 11. And when he is come, he shall reprove the world of sin, and of righteousness, and of judgement. Of sin because they believe not on me: Of righteousness, because I go to my Father, and ye see me no more: Of judgement, because the prince of this world is judged. He shall demonstrate to the World that Christ was the Messiah, and therefore they are guilty of great sins, who will not believe on him, that he was a Righteous and Innocent Person, and no Seducer: Because he rose from the dead, and went to the Father. That he was an exalted Prince above Satan, or whatever was looked upon as Divine Powers, because he converted most parts of the Habitable World. and brought home Sinners from their Idolatries to Repentance, and change of Life. (2.) His Word; which is called the Rod of his strength, Psalm 110.2. and the power of God to salvation, Rom. 1.16. These Weapons are not Carnal, but Mighty through God. The World cannot resist its convincing Power, 2 Cor. 10.4. For the weapons of our warfare are not carnal, but mighty through God, to the pulling down strong holds. Those that feel it not, fear it, john 3.20. Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. (3.) His Providence. All Judgement is put into his hands, john 5.22. All Events that fall out in the World they are not left to an uncertain contingency, but under the Government of a Supreme Providence, which is in Christ's hands. 2. In the External Management of the Mediatorial Kingdom, there are many vicissitudes and changes of the outward Condition of the Church. The Harmony of Providence requireth it, for the punishment of the Unthankful, for the Trial of the Sincere, for the Reward of the Faithful, and Destruction of the Ungodly. Sometimes God doth notably defeat Satan, and his Instruments, and the Devil's Kingdom visibly goeth to wrack; as at the first promulgation of the Gospel, though the whole World lay in wickedness, and Satan every where had his Temples wherein he was worshipped, his Oracles resorted to with great Reverence, he ate the Fat of their Sacrifices, drank the Wine of their Drink-Offerings, yea, often the Blood of their Sons and Daughters was offered to him, yet all his strong holds were demolished; the Idols, whom their Fathers prayed to in their Adversity and Distresses, and blest in their Prosperity, are in a sudden set nought. 3. Why this is great matter of praise and thankful acknowledgement? 1. Because this is the great instance of the favour God hath put upon Man; his dignifying of them above other Creatures; that he would not wholly desert us in our fallen Estate, when the Devil had overthrown us by sin; that the Son of God must come from Heaven to deliver us from the Bondage Satan had led us into. In our Redemption, Titus 3.4. After that the kindness and love of God our Saviour towards man appeared. Surely this is a great Mystery, 1 Tim. 3.16. Christ made Man, died for Men, rose again, carried our Nature into Heaven, reigneth there over all his Enemies as God incarnate, what will raise your hearts in thanksgiving, if these things do not? They are plain points, they need no descants more than a Diamond doth painting. 2. The many benefits that result to us thereby. 1. A Capacity to serve and please God; the most considerable part of the Creation had been else out of joint. God was robbed of the Use and Service of Mankind, Luke 1.74, 75. That he would grant unto us that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life. We were in our Natural Estate governed and ruled by Satan, Eph. 2.3, 4. easily taken Captive by him, working upon the desires of our flesh; 2 Tim. 2.26. we had no remorse for it, nor desire to change our Condition: Luke 11, 21, 22. All was in a sinful quiet and peace, as when Wind and Tide go together; but now this carnal security is disturbed, we are recovered and changed, and made meet to serve and please God. 2. A right to the Privileges of the New Covenant, which are Pardon and Life, Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified: And Col. 1.12, 13, 14. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, in whom we have redemption through his blood, even the forgiveness of sins. 3. The Honour that redoundeth to God thereby. By weak and despised Means God brings about the Ends of his Glory; the Party delivered was fallen Man, who gave up at first Assault, the Deliverer is Christ, found in fashion as another Man, 1 Cor. 1.25. The weakness of God is stronger than men. That which in Man's Opinion hath least Wisdom, Strength, and Virtue in it, that doth all. By Man and Man crucified. USE. If it be so great a Mercy, see that you be partakers of it, see that Satan's Power be destroyed, as to your Souls, Christ doth not only enter upon the World by Conquest, but hath much to do with every individual Person before he can settle his Kingdom in their hearts. There is a Combat between Christ and Satan for the rescue of every Sinner, and we are not easily brought to change Masters. 'Tis long ere we awaken, 2 Tim. 2.26. That they may recover themselves out of the snare of the Devil. And after we are awakened ere we consent to part with our beloved Lusts. Now yield to him, suffer him to save you: You look to the outward Interest of Christ in the World, and you do well, but 'tis easier to bring Men to own the True Religion, than to bring them under the power of it. The Victory we are concerned in, is the taming our own flesh, and overcoming the Corruptions, and Carnal Inclinations, or to set up Christ's Government in the Heart, where once Satan ruled. The Kingdom of Christ within us is most comfortable to us, Luke 17.20, 21. If once you are Christ's, you will most really be for his Interest in the World, and there is an Enmity put into you, Gen. 3.15. I will put enmity between the two seeds. 2. If it be so great a Mercy, then do not lose it, but use the Means appointed for your safety. 1. By Baptism you are engaged; for you are listed under Christ's Banner, we take an Oath to be true to the Captain of our Salvation, Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God. 2. In the Lord's Supper we come to quicken our Zeal, and renew our Holy Resolutions to adhere and cleave to Christ, renouncing Satan, that we may steadfastly persevere in the Duties of our Heavenly Calling. There our Baptismal Vow is ratified. We are apt to forget it. 3. The Armour is Faith, Hope, and Love. 1 Thess. 5.8. Putting on the breastplate of faith and love, and for an helmet the hope of salvation. Faith owns Christ to be what he is, and so breedeth a constant adherance to him. Love casteth out fear of persecution, and maketh us delight in him; and Hope waiteth for the Eternal Reward. 4. The manner of using this Armour, it must be with Sobriety and Watchfulness, 1 Pet, 5.8 Be sober, be vigilant. (1.) Sobriety or Moderation as to the good things of the present World, lest we be enticed to a neglect of God, and Heavenly things. (2.) Vigilancy, noteth tenderness of 〈◊〉 Conscience, Conscience standeth Porter at the Door, examining what goeth in, and what cometh out: Men that have no great tenderness of Conscience fear not much the loss of their Souls, and are most easily wrought on by Satan. A Sermon on Joshua vi. 26. Cursed be the Man before the Lord, that riseth up and buildeth this City Jericho; He shall lay the Foundation thereof in his firstborn, and in his youngest Son he shall set up the Gates thereof. THese words relate to the History of Iericho's destruction. In which, the place and the manner of its being destroyed, are notable. 1. The Place jericho was, (1.) A strong and well-fenced City; one of those which frighted the Spies, who were sent to view the Land. To appearance it seemed impregnable. (2.) 'twas a Frontier, a Key to let in all, or stop all that entered into the Land of Canaan, on that side. (3.) A wicked Place and People above others; deliciousness of the, Situation contributing to the Luxury of the Inhabitants. 2. The manner of its destruction. It was by the marching of Israel about the City seven days, and the Priests going before them, blowing with Rams horns; a Type of God's blessing on the labours of his Ministers, in stirring up his People against the Kingdom of sin, Satan, and Antichrist. But Faith must use such means as God hath appointed, though to appearance they be never so despicable. Against Midian Gideon useth the Stratagem of lamps in pitchers, which the Apostle calleth treasure in earthen vessels, 2 Cor. 4.7. So here, by the blast of the Rams-horns, the walls of this seemingly Impregnable City fell flat to the ground, 2 Cor. 10.4 For the weapons of our warfare are not carnal, but mighty through God in the pulling down of strong-holds. The Text giveth an account of what joshua did and said on this occasion. What he did, in the beginning of the vers. He adjured the People at that time. that is, exacted this oath or solemn consent from them, To submit themselves and their posterity to the imprecation or curse denounced by him in the name of the Lord. What he said, in the curse itself, Cursed be the Man, before the Lord, that raiseth up and buildeth this City Jericho So that in the words you have a terrible Denunciation, (1.) Generally propounded (2▪) particularly exemplified. 1. Generally expressed. Cursed be the Man before the Lord, that riseth up and buildeth this City Jericho. Where (1.) The Crime, That riseth up and buildeth this City Jericho. That is, That shall presume and take the boldness to build the walls of this City. (2.) The punishment, Cursed be he before the Lord: That is, the Lord seeing, ratifying, and appointing this doom and sentence. For it is not a Passionate imprecation▪ but a prophetical prediction; coming, not from any private motion, but the inspiration of God: And therefore it is called the word of the Lord spoken by Joshua, 1 King. 16.34. But why is such a curse interminated against those that shall build this City? I answer, though we are not to render a reason of God's counsels; yet this seemeth to be the cause, It was the first City of all Canaan, that was destroyed, and that miraculously: And God would have the ruins remain as a monument to posterity, of his Power, justice, and goodness of his Power; for whilst this spectacle, the rubbish of the ruined walls, remained; it encouraged their Faith, and upbraided their unthankfulness to God who had wrought so wonderfully for them: Of his justice on the Canaanites: And his grace and goodness towards his People. 2. It is particularly explained. He shall lay the foundation thereof in his first Son, and in his youngest Son he shall set up the gates hereof. That is, he shall be punished for his presumption in this act, by the death of his two Sons; the first in the beginning of the work, the second in the finishing thereof; the setting up of the Gates being the last thing. Others, probably, understand, He shall be punished with the loss of all his Children, from the Eldest to the youngest. So that the curse is, his posterity shall be rooted out. Now for a long time none had the boldness to attempt this work upon which so fearful a curse was imposed; till at length some hundreds of years afterwards, in Ahab's time, one Hiel the Bethelite audaciously sets upon it: And accordingly this curse was verified in him, to the utter overthrow of his family, 1 King. 16.34. In his days did Hiel the Bethelite build Jericho, He laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest Son Segub; according to the Word of the Lord, which he spoke by Joshua the Son of Nun. Strange! that seeing his first Son drop away, he desisted not from that design; But such is the precipice of bad projects and engagements; once step in, and seldom stop in the way of wickedness. This History teacheth us two Lessons. 1. That it is dangerous to slight God's threatenings. The curse denounced many hundred years before, took place. The force and virtue of the prediction was not worn out and antiquated, though the attempt was long after it was first pronounced. 2. How dangerous it is, to build again, what God hath, or would have to be ruined and destroyed. This latter Lesson I shall insist upon, and observe, Doct. That to seek to erect what God hath, and would have destroyed, involveth us in a fearful curse. In following which point, I shall show, 1. What God hath, and would destroy. 2. The Reasons. 3. The Use. 1. What it is that God hath, and will destroy. The question is large, but I will restrain it to the matter I intent. And because the accommodation of Scripture to particular cases needeth to proceed upon good evidence; that right may be done; I shall state it in these propositions. 1. Certain it is, That the Kingdom which God will erect and establish, is the Kingdom of the Mediator: And the Kingdom which God will destroy, is the Kingdom of the Devil. I put it in this copulate axiom or double proposition; because the one immediately dependeth upon the other; and the one cannot be done without the other. The Kingdom of Christ as Mediator, cannot be set up unless the Kingdom of the Devil be destroyed. Now that this is the purpose of God, to erect the one, and destroy the other, is evident by Scripture, Psal 110.1. The Lord said unto my Lord, Sat thou on my right hand, until I make thine enemies thy footstool. Christ upon the throne hath Enemies, but in due time they shall be his footstool: He shall gain upon opposition, and against opposition, and by opposition. They shall be so far from overturning his Throne, that they shall be a step to it, as the footstool is to the Throne. And, 1 john 3.8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? To unravel all that Satan hath been a weaving, for the captivating and deceiving of the World. Christ having a grant of a Kingdom over the Nations, his design is to conquer them, and subdue them to himself, and to recover them to himself. This was the meaning of, Gen. 3.15. I will put enmity between thee and the Woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. 2. To know these two Kingdoms, we must consider the quality of either. 1. The Gospel Kingdom is a Kingdom of Light, Life, and Love. Of light, Because the drift of it is to give Men a true knowledge of God. Act. 26.18. To open their eyes, and turn them from darkness to light, and from the power of Satan to God. The Devil's Kingdom is the Kingdom of darkness. The Devils are said to be Rulers of the darkness of this world, Ephes. 6.12. And those that are called from one Kingdom to another, are called from darkness to light, Col. 1.13. Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son. It is a Kingdom of Life. As men that were before dead in sins, may be made alive unto God, Joh. 10.10. I am come that they might have life, and that they might have it more abundantly. For Heathens, and all men in their natural estate, are alienated from the life of God, Ephes. 4.18. But by Faith in Christ we live in God, and to God, Gal. 2.20. I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me, and the life that I now live in the flesh, I live by the Faith of the Son of God who loved me, and gave himself for me, Gal. 5.6. In Christ jesus neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by love. As it worketh by love, we are inclined to God; and do his will, and seek his Glory, and our happiness in the everlasting fruition of him. And of Love. It is a Kingdom of Love, as it possesseth us with a fervent Charity to God and men, 1 Joh. 4.8. He that loveth not, knoweth not God, for God is love, Act. 24.16. Herein do I exercise myself to have always a Conscience void of offence toward God, and toward men. Now opposite to Light, is Ignorance and Error; To life, a Religion that consists of shows and dead ceremonies; To love, uncharitableness, malice, and hatred of the power of Godliness and Persecution. And wherever these eminently prevail, there is an opposite Kingdom set up to the Kingdom of Christ. Which may be done by two sorts of persons, or People. 1. Those that continue in the old apostasy and defection from God. As eminently was done by the Gentiles and Idolatrous Heathen World. Who live in ignorance of the true God, and are dead in trespasses and sins. And where envy, pride, malice and ambition reigneth; instead of that Spirit of love and goodness, which the Gospel would produce. 2. It may be done by a second falling away, which is foretold, 2 Thes. 2.3. For that day shall not come, except there come a falling away first. Now this falling off from Christ's Kingdom is there, where, in opposition to Light, Error is taught, and Ignorance is counted the Mother of Devotion, and People are restrained from the means of knowledge, as if it were a dangerous thing; As if the height of Christian Faith and Devotion did consist in a blind obedience, and a believing what men could impose upon them by their bare authority: And instead of life, men place their whole religion in some superstitious rites, and ceremonies, and trifling acts of devotion, or exterior mortifications: And instead of love to God and Souls; all things are sacrificed to private ambition; and consciences are forced by the highest penalties and persecutions, to submit to their corruptions of the Christian Faith and Worship. Where this obtaineth, there is a manifest perversion of the interests of Christ's Kingdom. Both these Apostasies, The general Apostasy from God, and the special Apostasy from Christ; may be upheld by the Authority, Power and Interest of several Nations: And though the name of God, and of Christ be retained in either for a cloak; yet clearly we may see they are revolted from the Kingdom of God and of Christ. 2. The Devil's Kingdom. Surely he hath a great hand in all the corruptions of mankind, especially in Antichrist's Kingdom. As the Apostle telleth us, his coming shall be by, or after the working of Satan, 2 Thes. 2.9. He is the Raiser and Support of that estate; as will appear by what is ascribed to the Devil in the Scriptures. 1 Ignorance, and Error, and Seduction. For it is said, john 8.44. That he abode not in the Truth, because there is no Truth in him; when he speaketh a lie he speaketh of his own, for he is a liar, and the Father of lies. And therefore in that Society of professed Christians, where ignorance not only reigneth; but is countenanced, and means of grace suppressed, and most errors and corruptions in doctrine have been introduced; there Satan hath great influence, 2 Cor. 4.4. In whom the god of this World hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. 2. Idolatry. This was his first and great endeavour for perverting the world, to bring men to worship another God, or the true God by an Idol. The Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delighter in Idols. Sinecius he was the contriver of the Idols of the Gentiles; therefore they are said to Sacrifice their Sons and Daughters unto Devils, Psal. 106.37. And Deut. 32.17. They sacrificed unto Devils, and not unto God. They meant it to God, but the Lord saith it was to Devils. Aaron saith, To jehovah, so saith jeroboam. Now where the Devil can get such a Party in the Church, as shall not only set up, but be mad upon Image worship; who do more visibly promote his interest than they? 3. That which is ascribed to Satan, is bloody cruelty, or seeking the destruction of Christ's most faithful Servants. For he is called a Murderer from the beginning John 8.44. And Cain is said to be of that wicked one, and slew his Brother: And wherefore slew he him? Because his own works were evil, and his Brothers righteous, john 3.12. Enmity to the power of Godliness came from Satan; and where ever it is encouraged and notoriously practised, they are a party and confederacy of men governed and influenced by Satan. Now where shall we find this Character, but in Antichrist's confederacy? Rev. 13.15. He caused that as many as would not worship the Image of the beast should be killed. And again, Rev. 17.5.6. The woman whose name was Mystery, was drunken with the blood of the Saints and the blood of the Martyrs of jesus. And it hath been eminently fulfilled in the bloodshed of Germany, France, England, and other Nations; and all this to extinguish the Light, and suppress the truth of Christ. O how many seeming Christians hath Satan employed in these works of cruelty! When once he had seduced the Church to errors, and corrupted the Doctrine and Worship of Christ; he presently maketh the erroneous Party Instruments of as cruel and bloody persecutions, as were ever commenced by Infidels and Mahometans. Witness their Murders upon so many thousands of the Waldenses and Albingenses, whom they not only spoiled, but slaughtered with all manner of hellish cruelty. Some of their own Bishops complained, they could not find Lime and Stone enough to build prisons for them, nor defray the charges of their food. The World was even amazed at their unheard of cruelties; smoking and burning thousands of Men, Women, and Children, some in Caves, others at the Stakes; and many other ways butchering them; proclaiming Croisades against them, and preaching the merit of Paradise to such bloody Butchers as had a mind to root them out; Driving also multitudes to perish in Snowy Mountains. What desolations they wrought in Bohemia, what horrible Massacres in France, What fires they kindled in England; What cruelties they executed in Ireland, and Piedmont; If we should be silent, Histories will speak, and tell all Generations to come, how little this Faction of Christians have of the Lamblike Spirit of Christ Jesus, and how unsatiable their thirst is for the blood of upright, righteous men. And then consider where the Sathanical Spirit ruleth, and whether we have cause to be enamoured of Blood, and Fire, and Inquisitions. 4. That which is ascribed to Satan, is, that he is the God of this World. 2 Cor. 4.4. And again the Prince of this world, John 12.31. John. 16.11. He playeth the God and Prince here; and sensual and worldly Souls are easily seduced by him. The riches, honours, and wealth of this world, are the great Instruments of his Kingdom; And the men of this World, whose portion is in this life, are his proper Subjects. As Christ is head of the Saints; So is Satan of the wicked, ungodly, ambitious world. St. Austin distinguisheth of two Cities, of jerusalem the City of God, and Babylon which is the Incorporation which belongeth to Satan. And therefore when you find any party of Christians, who are of the World, speak of the world, and the World heareth them, 1 Joh. 4.5. They that are to try the Spirits, may soon see what to choose, and what to forsake. Certainly the case is not doubtful, where the head of that State, without any warrant from Christ, and with the apparent detriment and loss of Christianity, exalteth himself above all that is called God, and affecteth an ambitious tyranny and domineering over the Christian world, both Princes, Pastors, and People: And to uphold this Tyranny, careth not what havoc he maketh of the Churches of Christ; and where the whole frame of their Religion is calculated for secular honour, worldly Pomp and greatness. 3. That it is God's purpose, to set up one Kingdom, and demolish the other; not only in the hearts of particular men, but in Kingdoms and Nations, and Public Societies. Jesus Christ was appointed to be not only King of Saints, Rev. 15.3. but King of Nations, Jer. 10.7. And therefore not only erect to himself a Throne and a government in the hearts of his People, but to have his Religion owned, and countenanced, and supported by Nations, and Kingdoms, and public Societies of men. When Christ was promised to Abraham it was said, Gen. 18.18. All the Nations of the Earth shall be blessed in him; not only Persons, but Nations. So Isa. 55.5. Nations that knew not thee shall run to thee, Isa. 60.12. The Nations and Kingdoms that would not serve thee shall perish, Rev. 11.15. The Kingdoms of the world are become the Kingdoms of our Lord and of his Christ. When Christ sent abroad the Apostles, he said, Matth. 28.19. Go teach all Nations. They were not only to gain upon single persons, but bring Nations to a public owning of Christ. There is a personal acknowledgement of Christ, when we receive him into our hearts, john 1.12. To as many as received him, to them gave he Power to become the Sons of God. An Ecclesiastical acknowledgement of Christ, when the Church as a Society is in visible covenant with him, Ezek. 16.8. I swore unto thee, and entered into covenant with thee, saith the Lord God, and thou becamest mine. A National acknowledgement of Christ; when his Religion is countenanced, and supported by nations, and befriended with the Laws and constitutions of Civil Government. This is a great advantage; Christ prayed for it, john, 17.21, 23. That they may all be one, as thou Father art in me, and I in thee, that they also may be one in us: That the world may believe that thou hast sent me. I in them, and thou in me, that they may be made perfect in one; and that the World may know that thou hast sent me, and hast loved them as thou hast loved me. By believing there is meant common conviction. He had promised it before, john 16.8. When he is come he will reprove the World of Sin, of Righteousness, and of judgement. It is a great advantage, when the Potentates of the Earth set open the doors to Christ, and are careful of his interest in the world. 4. When true Religion is thus received; such an advantage should not be lost, or carelessly looked after. Partly because it is with much ado that Christ gets up in the World; not only by the labours of his Servants, but by their deep sufferings. As the Chief Captain said to Paul, With a great sum obtained I this freedom, Act. 22.28. So this Liberty was not only purchased by the Blood of Christ, 1 Pet. 1.18, 19 But with the expense of many o● his Servants lives; who counted not their interest dear to them, to bring the World to this pass, and to recover the truths and interests of Christ's Kingdom out of the common Apostasy. Partly, because it is unreasonable that should be lost in an instant, that hath been so long a-gaining; and wantonly thrown away, which with so many years care hath been brought to this effect; so that the work of Christ is set back in the world. After the second Apostasy, God doth by degrees bring down the Kingdom of Satan, and recover the Kingdom of the Mediator, Rev. 11.13. The tenth part of the City fell, and the remnant were affrighted and gave glory to the God of Heaven, Psalm 59.11. Slay them not, lest my People forget: scatter them in thy Power, and bring them down: To put Christ to do again what hath been done already, is such a presuming on his providence, as will cost dear. Partly also, because the present Age is a kind of Trustee for the next. We are God's Witnesses to the present Age, Isa. 43.10. Ye are my witnesses, saith the Lord. And we are God's trusties for future Generations; and should take care we do not entail prejudices upon them, and leave them to grapple with insuperable difficulties, to find out their way to heaven, Rom. 3.2. The Oracles of God were committed to the jews. So 2 Tim. 2.2. The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Now we must see that we be faithful in our trust. And we are bound to this zeal, if we remember our Ancestors, or remember our Posterity. Partly also, because God severely threateneth them that play the wantoness with Religion, because they were not bitten with the inconveniencies, un●er which former Generations smarted. And therefore, as Samuel dealt with the Israelites, when they would cast off the Theocracy, or God's Government, under which they had been well and safely Governed, that they might be like the Nations round about them; Samuel telleth them by God's appointment The manner of the King, that shall reign over them, 1 Sam. 8.11, 12, 13. He shall take your Sons, and appoint them for himself, for his Chariots, and to be his horsemen, and some shall run before his Chariots; and he will take your Daughters to be his Confectionaries and to be Cooks and Bakers, etc. So if such a wanton humour should possess us, that we must have the Religion of the Nations round about us; consider whom you receive Spiritually to reign over you; One that will Lord it over your Consciences, obtrude upon you his damnable errors, and Pestilent Superstitions, and bold Usurpations on the Authority of Christ: Or else burn you with temporal fire; or excommunicate you and cast out your Name, as one that is to be condemned to that which is Eternal. And then you will see the difference between the blessed Yoke of Christ, and the Iron Yoke of Antichrist. II. Reasons. 1. It is ingratitude to build again what God hath destroyed, as if his mercies were not worth the having. God prefaces the Law, Exod. 20.2. I am the Lord thy God, that brought thee out of the Land of Egypt, out of the House of Bondage. Now God took it heinously, when ever and anon they were making to themselves a Captain to return again to Egypt; as if he had done them wrong to knock off their Shackles and to free them from the Brick kilns, when their cry, because of the anguish of their Souls, came up to Heaven. So in the new Testiment, Gal. 5.1. Stand fast in the Liberty wherewith Christ hath made us free, and be not entangled again with the Yoke of bondage. The servility of legal observances was so great, and so unprofitable; that they could not be thankful enough for their liberty. And therefore it should be dearer to us, than to part with it for trifles; or to take on the Yoke again, when God hath freed us from it. 2. It is an affront to the God of Heaven, or a contempt of his power; An entering into the List with the Almighty God, as if we could keep up what he hath a mind to destroy. It is not a simple sin to stand out against Christ, and not to open the gates to him, is a great evil. If his anger be but kindled a little; what can we do, the greatest, the wisest, the most powerful amongst us? Psal. 2.12. Kiss the Son lest he be angry, and ye perish in the way, when his wrath is kindled but a little. But it is an aggravated sin to turn him out after he is entered; Alas, how horrible a contempt is that of Christ? It is a vile scorn put upon the Majesty of God. Better never have owned him, than to be cold, indifferent, and negligent in his Interest, If the business had been to introduce a Religion, it had been another matter; but this is to preserve what is already introduced. 3. It is unbelief. Such persons regard not the threatenings of God, Lam. 1.9. She remembered not her last end, therefore she came down wonderfully, Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end. Mischief and ruin attendeth these attempts, Hosea 13.1. When Ephraim offended in Baal, he died. But People little mind these things. 4. How heinously God taketh this. See how he declareth the cause, jer. 2.9.10, 11, 12, 13. I will plead with you, saith the Lord; and with your Child's Children will I plead. For, pass over the Isles of Chittim, and see, and send unto Kedar, and consider diligently, and s●e if there be such a thing. Hath a Nation changed their Gods, which yet are no Gods? But my People have changed their glory for that which doth not profit. Be astonished, Oh ye Heavens! at this, and be horribly afraid, be ye very Desolate, saith the Lord. For my People have committed two evils; they have forsaken me the fountain of living waters; and hewed them out Cisterns, broken Cisterns that can hold no water. God will make you know, and your children's Children know, that it is the basest thing in the World, that he should lose ground in your days and that People should set loose in matters of Religion, not care much which end goeth forward, when he hath done such great things for them. But what is God's plea? Let them produce any People in any part of the world then commonly known, that had dealt with their Idols, as they had done with him the true and living God. Then vers. 12. Be astonished, O ye Heavens! God would have the Son look pale on such a wickedness, and the spheres to hurl out their Stars, and all the Creatures to stand Amazed at such a Folly, such Transcendent and Matchless Impiety. Elsewhere, God complaineth, Isa. 43.22. Thou hast not called upon me, O Jacob; thou hast been weary of me, O Israel. To be weary of God, is as great a charge as can be brought against a People: Then it is just with God to take away Religion, that the want may make us more sensible of the worth of it. 5. It bringeth a Scandal and ill report on God in the World. Therefore he standeth upon his vindication, Micah 6.3, 4, 5. O my People! what have I done unto thee? And wherein have I wearied thee? Testify against me. For I brought thee up out of the Land of Egypt, and redeemed thee out of the house of Servants, and I sent before thee Moses Aaron, and Miriam. Oh my People! remember now what Balak King of Moab consulted, and what Baalam the Son of Beor answered him from Shittim unto Gilgal, that ye may know the righteousness of the Lord. That strangers receive him not, is not so bad; but that a People acquainted with him should cast him out after trial; God calleth upon the Mountains and strong foundations of the Earth, who keep still their obediential Subjection to their Creator, to witness against the ingratitude and stupidness of his People: What injury have we found in God? vers. 2. Hear O ye mountains the Lords controversy, and ye strong foundations of the Earth, for the Lord hath a controversy with his People, and he will plead with Israel. 1. Use. We must neither build the walls of jericho again; nor, as much as in us lieth, suffer others to build them. Every one in his place is to hinder the work. If Religion were uncertain, it were another matter. But did Christ come to establish the works of the Devil? If Joshua saith, cursed be he before the Lord, that riseth up, and buildeth this City Jericho: If Paul said, Gal. 1.8. If an Angel from Heaven Preach any other Gospel unto you, than that which we have preached unto you, let him be accursed: If others bestir themselves and by clancular and base artifices go to build these Walls again; We should be the more Zealous for God. Micah 4.5. For all People shall walk in the Name of his God, and we will walk in the Name of our God. But what must we do? 1. Let us not only profess the true Religion, but come under the Power of it. The heart is best established by Grace. The bias of men's corrupt hearts, doth easily prevail against the light of their minds. Few are corrupted in opinion, but that are first false at heart. The regenerate have advantages above other men, 1 John 2.20. Ye have an unction from the holy one, and know all things. Most rotten opinions in the World are against the gust and sense of the new Nature. But on the other side, Men soon lose their zeal for truth, that are addicted to a worldly sensual life. Therefore see that Christ's Kingdom be set up in our hearts, Luk. 17.21. The Kingdom of God is within you. And that there we build not again the things we have destroyed, Gal. 2.18. After we have devoted ourselves to God, we must not fall off from him; till Christ's Kingdom be set up in our hearts, we shall never sincerely care for his interests in the world. For all carnal men▪ seek their own things: Men may bustle for a while for the Interest of their several Factions and Opinions; but have not a true pure zeal for Christ's Kingdom. 2. Let us pray. That will do much. Christ hath taught us to pray for the coming of his Kingdom, Matth. 6.10. Thy Kingdom come: David, in his penitential Psalm, could not forget the welfare of the Church, when so deeply concerned as to his own particular, for the recovering of his own peace, Psal. 51.18. Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem. Walls of Zion, not of jericho or Babylon. It is God's interest, spread it before him. 3. Be thankful to God for these deliverances, Prayer gets blessings, but thankfulness keepeth them. For God is careful to preserve them to such, who count it a benefit, and are mindful of it. We have manifold cause to bless God. 1. For former deliverance out of the House of Bondage, so early. 2. That he hath so often defeated the attempts of those, who would bring us back thither. 3. For the good we have many years enjoyed under the Reformed Religion; which God hath blessed to the converting, strengthening, and comforting many a precious Soul. 4. For continuing still the liberty of the Gospel, and means of Grace, under a Protestant King. 5. For the quiet we now enjoy, when other parts of Christendom are are in a combustion, we are untouched, and enjoy safety. We are querulous, and apt to complain; but all things reckoned, we have much more cause to give thanks. 4. Let such deliverances as this, enkindle our Love and Zeal to that Religion, which God hath owned, and defended. Partly because when men are persuaded of the Truth, such Providences as these are so many attestations to it, Psal, 41.11. By this I know that thou favourest me, because mine enemy doth not triumph over me. Partly because, God will spew those out of his mouth, that are neither hot nor cold. Partly because, Zeal discourageth the Factours and Abettors of the Kingdom of darkness. The Fear of the People restrained the Pharisees. 5. Prise the means of Grace, and encourage them. Iericho's Walls fell by the blast of the Rams-horns: This Kingdom falleth by the Preaching of the Gospel, 2 Thes. 2.8. Whom the Lord will consume with the Spirit of his mouth. Whoever hinders that promotes the Devils Kingdom; 2 Cor. 4.4. In whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them Owls fly in the dark. This Kingdom is maintained by Darkness, Blindness, and Ignorance of the Truth. 6. Let us not give encouragement by our Divisions to our adversaries. The more we labour for Unity, the more we Establish Religion, Rom. 16.17. Mark them which cause Divisions and Offences contrary to the Doctrine which ye have Learned and avoid them. When Passengers in a boat fall a quarrelling, and pushing one another, they endanger the sinking of the boat: When Christ's Army is scattered Antichrist will prevail. Keep up the common Christianity; it may be peaceful endeavours signify nothing in a factious and divided ● time, yet we must Unite every one in the things that are right and owned by God, Jam. 3.17. The wisdom that is from above is first pure, then peaecable; Provided we touch no unclean thing: Here we must separate, 2 Cor. 6.17. Come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you. 7 Recommend Religion by an holy Life Partly because gross sins, under the Profession of a Reformed Religion, provoke God to remove our Candlestick from us: Partly, because, with all understanding Beholders, the Fruits of Love, Peace, and Holiness, will justify your Religion, Matth. 11.19. Wisdom is justified of her Children. 8. Practise the Virtue's contrary to the Vices of the opposite Kingdom. Theirs is a Bloody Religion, ours a Me●k one: Be zealous to reduce them from their errors. Let there be a hatred of Popery, and a Pity to Papists, a hatred of Abomination, but not a hatred of Enmity, Prov. 29.27. An unjust man is an abomination to the just, and he that is upright in the way is abomination to the Wicked. A Sermon Preached November 5. 1676. Micah 6.5. O my People! remember now what Balak King of Moab consulted, and what Balaam the Son of Beor Answered him from Shittim unto Gilgal, that ye may know the Righteousness of the Lord. THese words are a part of God's Plea against Israel for their ingratitude in departing from their obedience to him. Their backsliding had raised an Evil report upon God, as if he were harsh and severe, and had not dealt well with them: Therefore God justifieth his Providence; what injury had he done to them, wherein had he wearied them? What had they to lay to his charge, verse 3. Oh my People! what have I done to thee? and wherein have I wearied thee? Testify against me. The matter concerneth us, for the General Sin of this Nation is, that we are grown weary of God; but we have as little reason as they had; injuries he had done none to them, but on the contrary vouchsafed many rare and singular favours. He instanceth first in his redeeming them from Egypt, where they were dealt with as Slaves and Bondmen, vers. 4. For I brought thee up out of the Land of Egypt, and redeemed thee out of the House of Servants. Surely a deliverance from Spiritual or Temporal Bondage should be an Eternal bond upon us to be for God: The Second instance is his Conduct of them in the Wilderness under Moses and Aaron, vers. 4. And I sent before thee, Moses, Aaron and Miriam. When God giveth a People such Governors both in Church and State, who do not only adhere to true Religion, but countenance it in others, yea set their whole heart to propagate it, it is a great mercy not to be forgotten, The Third Instance is that in the Text, his bringing them into Canaan, notwithstanding the designs to root them out by the way; O my People, remember now what Balak, King of Moab consulted, etc. In which words. 1. Observe the matter, what is recomended to their remembrance, in two things. First The Plot betwixt Balak and Balaam. Secondly The many good things that fell out between Shittim and Gilgal. 2. The End why it is recommended to their remembrance; that ye may know the righteousness of the Lord. First For the Matter. First. The plot between Balak and Balaam. 1. What Balak consulted, how to ruin Israel, and bereave them of God's favour and protection. Therefore he sent for Balaam to curse them, hoping that by this Wizard's Enchantments and Predictions, the matter would be easy. 2. What Balaam Answered: (1.) Somewhat by way of Prophecy; (2.) Somewhat by way of Counsel. (1.) By way of Prophecy, he found that to curse Israel was a fruitless endeavour, and God over ruled his Tongue to bless them, (2.) By way of Counsel he persuaded Balak to feast them, to induce them to Idolatry and Fornication. 2. The Second part of the matter which is commended to their remembrance is, what happened between Shittim and Gilgal. Shittim was the place, where they went astray after Baal-Paeor, Numb 25.1. And the place where they did abide until after Moses his Death. And from whence joshua removed them to jordan, where they passed over to Gilgal, and there the Lord renewed his Covenant with them by Circumcision, josh. 5.2. Therefore the Lord willeth his People here to remember the things that befell them from Skittim to Gilgal. What these things were may be seen by the History following. (1.) Though many warped, and committed such heinous whoredoms with Baal-Paeor, the State and Body of the Church was still preserved: (2.) That God led them on dry foot through jordan, and at length brought them into Canaan, the Land of promise: And, (3.) there anew confirmeth his Covenant with them: And (4.) the slaying of Balaam their pernicious enemy in the intervail between their going from Shittim to Gilgal, Numb. 31.8. Balaam also the Son of Beor they slew with the Sword. Secondly The end; That ye may know the righteousness of the Lord. It implieth here both his Mercy and his Fidelity. His Mercy, which strove with their wickedness, and overcame their evil with his goodness. His faithfulness in keeping his Covenant, and his Promises; for though some of the People did Perish for that they fell into this wickedness with Baal-Poeor, yet those that cleaved to the Lord remained alive. This was just as they were entering into the promised Land. Doct. That old Mercies, especially National Mercies, should not be forgotten, that we may know God's uprightness in keeping his Covenant and Gracious Promises. 1. I shall give you an account of this Instance of mercy which the Text offereth. 2. What observations may be thence deduced. 3. Why such kind of mercies should not be forgotten. First To give an account of this Instance of Mercy in the Text; 1. What Balak consulted. Let us state his design, for this Plot that he laid was most dangerous and wicked, and the most likely to obtain his desire; For if he could have obtained from God a Curse upon Israel, he might soon have vanquished them. There are many ways which the Devils Instruments take to mischief Religion. Sometimes by fomenting and promoting divisions among themselves, that they may first ruin one another, and then become a Prey to their common Adversaries, Gal 5.15. If ye by't and devour one another, take heed that ye be not consumed one of another. It beginneth in calumniating and defaming one another. And then within a while it breaks out into open feuds, and that breedeth mischief and persecution. The Devil hath an hand in all this. And many times his instruments, as Sanballat and Tobiah set up a party among the jews to weaken their hands in the work, Nehem. 6. Sometimes by sowing divisions between them and their rulers; The Devil knoweth what an advantage it is to Religion, to have the countenance of Princes; and on the other side, how jealous they are of their Authority and Prerogatives: Therefore by his instruments he seeketh to prejudice and prepossess them against those that profess Religion in strictness and Power. Thus Amaziah the Priest of Bethel sent to Jeroboam the King of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel, and the Land is not able to bear all his words, Amos 7.10. As if he had enticed, the People from their Duty, and made them enemies to his Authority: And this by clancular insinuation, when Amos was neither called, nor heard. So Saul against David, 1 Sam. 24.9. Wherefore hearest thou men's words, saying, Behold David seeketh thy hurt. So Haman against the jews, Esther 3.8. There is a People scattered abroad, and dispersed among the People, in all the Provinces of thy Kingdom, and their Laws are divers from all People, neither keep they the King's Laws, therefore it is not for the King's profit to suffer them. Thus whisperers make Princes conceive an ill opinion of Religious men. But the Devil will Soar an higher flight yet, to divide between them and God, and to disengage him from the protection of his People. What else is the meaning of all his Temptations? But most eminently this was the Plot now in hand. The Israelites could not be overcome, as long as God was with them, and how shall they do to get away God from them? God was not, as the God of the Heathens, to be called out by sacrifices and enchantments; as they used before they warred against any People, to endeavour by certain Charms and Rites, to get away their Tutelar Gods from them. Macrobius hath a Chapter De ritu evocandi Deos; And if they conquered any Country, they ascribed it to the departure of their Gods. Excessere omnes, adytis, arisque relictis, Dii quibus imperium hoc steterat. Balak, according to the custom of the Nations, would try this; but they were now to deal with the God of Israel, who could not be charmed away from his People. And though Balaam were of great repute and esteem among that People, and though it was misery enough to be blasted with his curse, and happiness enough to be blessed by his mouth, Numb. 22.6. He whom thou blessest is blessed, and he whom thou cursest, is cursed indeed. Even as Simon Magus was esteemed the great power of God, Act. 8.10. Yet this would not take effect. Therefore, 2. Let us see what Balaam Answered him. 1. By way of prediction, He came to curse them, but he uttereth many Prophecies concerning the happiness of Israel, Numb. 23.8. How shall I curse whom God hath not cursed, or how shall I defy whom the Lord hath not defied? He showeth that no inferior power is able to hurt without leave from God, yea he pronounceth a great blessing upon Israel, as those that were happy both in life and death, vers. 10. Let me die the Death of the righteous, and let my last end be like his. And farther showeth the stableness of God's love to his People, vers 19, 20. God is not a man, that he should lie, nor the Son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold! I have received commandment to bless, and he hath blessed, and I cannot reverse it. All the powers of the world are not able to separate them from his love and blessings in Christ. And then prophesieth of Christ, Insomuch that Balak intreateth him to give over, vers. 25. Neither curse them at all, nor bless them at all. Since he could do no evil to Israel, he would hinder him from doing good. But yet he would make another trial, but still it pleased the Lord to overrule his Tongue to bless Israel, and the truth and constancy of his love appeared, against whose will the more he struggleth the stronger he is resisted, Numb. 24.3. He taketh up a new parable, blessing Israel once again; which puts Balak all into a rage, and indignation, and he driveth away the false Prophet from his sight, who sought after honour and riches, as the wages of his unrighteousness; but is sent home with ignominy and shame. But Balaam's mind is still hankering after the reward, and therefore when he could not hurt them, by any prophetical curse, he seeketh to do it by his Pestilent counsel. 2. What he answered him by way of advice, Numb. 24.4. Come now, and I will advertise thee what thou shalt do. Moses doth not express the counsel given, because it was whispered secretly into Balaks ear; you see the sense is imperfect in that place: And what it was may be known by the effect, and by other places. By the effect, Numb. 25. Balaam gave counsel to Balak, and the Princes of Midian, to put a stumbling block before the Israelites, to see if they could withdraw the People from the Love, ●ear, and Obedience of the Lord their God, that so God might be provoked to withdraw his favour and blessing from them; and so Israel's Sinning, might bring themselves into the curse, which Balaam with all his Enchantments could not bring upon them. By this wicked counsel they prevailed against many, to the Death of Twenty four Thousand Israelites▪ That Balaam was the Author of all this mischief appeareth, Numb. 31.16. Behold these, (that is, the Midianitish Women) caused the Children of Israel, through the Counsel of Balaam, to commit trespass against the Lord, in the matter of Peor. And it is said, Rev. 2.14. That Balaam taught Balak to cast a stumbling-block before the Children of Israel, to eat things sacrificed to Idols, and to commit fornication. This was the plot, to send some Beautiful Women of the Midianites to wander about the Camp of Israel, to Tempt their Lusty-Youth and Martial Men, first to uncleanness, and then to Idolatry, that so God might be provoked against them; a design pernicious and full of refined malice. 3. What befell them between Shittim and Gilgal. 1. In Shittim they miscarried fowlly by the effect of Balaams' Counsel. The intended War of Moab against Israel was turned into a pretended Peace, and feigned Amity; and their fair Women were sent about the Camp, to defile the Bodies and Souls of Men with Whoredom and Idolatry. And so a People that had such experience of God's Power and Goodness in the wilderness, and were just now ready to enter into the Promised Land, are here prevented and overthrown in the wilderness, and God's Anger was kindled against them, and Twenty four Thousand were destroyed among the People, Numb. 25.9. It seems one Thousand slain by the Judges, and Twenty three Thousand by Gods own hand, that is, by a Plague, 1 Cor. 10.8. Neither commit fornication, as some of them also committed, and fell in one day three and twenty Thousand. But after that God was atoned to them, and his judgement was executed upon the Malefactors and the plague ceased. 2. They are sent against the Midianites, who had vexed them with their wiles, that is, with their Deceits, and feigned Amity; and there they light on Balaam, and slew him, Numb. 31.8. This wretch died not the death of the righteous, as he seemed to desire; but his iniquity found him out, for among others he was slain with the Sword. 3. After this God appears among them again, and they are led into Canaan with a miracle; an argument of a great favour on God's part,; and an awe of those things that befell them at Shittim; and now they are very tender of provoking God again, josh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed until this day? They had tasted of the bitter Waters. 4. God's Covenant is renewed at Gilgal, to show that he would still be their God, and bless them as formerly, josh. 5.2, 3. II. The observations that may be hence deduced. For certainly it was a special act of Gods mere Love, Deut. 23.4, 5. They hired against thee Balaam the Son of Beor to curse thee, nevertheless the Lord thy God would not hearken to Balaam, but the Lord thy God turned the Curse into a Blessing unto thee, because the Lord thy God loved thee. So, Josh. 24.9, 10. And Balak the Son of Zippor King of Moab arose, and Warred against Israel, and sent and called Balaam the Son of Beor to curse you: But I would not hearken to Balaam, therefore he blessed you still▪ So I delivered you out of his hand. 1. That wicked men cannot hurt the Godly but when God permitteth, Gen. 31.7. Your father hath deceived me, and changed my Wages ten times, but God suffered him not to hurt me. So Laban saith, vers. 29. It is in the Power of my hand to do you hurt, but the God of your Fathers spoke unto me yesternight, saying; Take thou heed, that thou speak not to Jacob either good or bad. God hath the power of Blessing and Cursing in his own hand, however men are disposed. The King sought by all means possible and deviseable to bring God's Curse upon them, but God changed it into a glorious Blessing. men's hearts are not in their own hands, and if they find their hearts, success is not at their command; God disappointed the plots and practice of Balak and Balaam; Balaam returned as he came, and could not Curse Israel, but denounced woes against their Enemies. 2. That God can protect us against the fraud, as well as the violence of Enemies. The Devil assaults us with Wiles, and Darts, Eph. 6.11, 16. so do his Instruments assault us; they vex us with their Wiles, and pursue us with their open Hostility and Persecution; but we may trust God with our safety. A remedy may possibly be prepared against violence, when no Man by his own foresight can find out all the Snares laid for him. But this is the comfort of God's people, that nothing is hidden from God; he is wise, and he is watchful; wise to foresee the draught of his own providence, Psal. 37.12, 13. The wicked plotteth against the just, and gnasheth upon him with his Teeth. The Lord shall laugh at him, for he seeth that the day is coming. And as God is wise so he is watchful, Psal. 121.4. He that keepeth Israel shall neither slumber nor sleep. God is privy to their most secret designs. 3. That God's providence is especially interested, when the design is to corrupt Religion. Balaam was right in pronouncing Blessings on the Children of Israel, whilst they kept true to their Religion: but his advice was to feast and entertain Israel kindly, to induce them to forsake their God, and then the Lord interposed, and defeated this malicious purpose. Many times God doth that for the sake of Religion, which a people that profess Religion deserve not, Isa. 4.5. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies a Cloud and Smoak by day, and the shining of a Flaming fire by night, for upon all the glory shall be a defence. Particular persons fell by those Wars; but Religion was secured and kept safe. 4. That God can make our very Enemies befriend us; Thus he overruled the Heart of Balaam to bless Israel, and curse their Enemies, Prov. 16.7. When a Man's ways please the Lord, he maketh even his Enemies to be at peace with him. It is a Proverb, not a Promise; and must be interpreted, that God can if he will, and oftentimes doth it, for the most part; for proverbs are taken from what is usual and common. Thus he made the keeper of the Prison kind to joseph, Gen. 39.21. The Lord was with Joseph and showed him Mercy, and gave him favour in the sight of the Keeper of the Prison. And Laban was smoothed by the way, when he pursued after jacob, Gen. 31.29. The God of your Fathers appeared unto me yesternight, saying, Take heed that thou speak not to Jacob either good or bad. And Esau was kind to him, when jacob feared him, Gen. 33.4. he ran to meet him, and embraced him, and fell upon his neck, and kissed him. But above all take the instance of the text, Balaam came contrary to God's warning, having an eager desire after the reward; his Hostile Mind continued still, yet he blesseth instead of Cursing, by the overruling power of God. God hath several ways to accomplish this; either by bridling their rage, or putting convictions on their Consciences, or changing their Hearts, or determining their Interests. It cannot be imagined but that the Creator is able to rule his Creature, one way or other; therefore we should cease from Man, who is not sovereign Master of his own affections. When all is thoroughly considered, God will be found to be the most desirable friend, and dreadful Adversary. 5. That we cannot lie open to the plots and snares of those that hate us, till we have provoked our shadow and defence to depart from us. For till there was an Apostasy from the truth, and the right ways of God, Balaam withal his Wiles could have no advantage against Israel. Balaams' Counsel did more hurt, than his Curse. When we once contemn God's Law, and turn to the Wicked, we forfeit our protection, both against open violence, and secret machinations. Many things are contrived against us in the dark, that we know not, and see not; but God watcheth for us, Isa. 8.10. Take counsel together, and it shall come to nought, speak the word, and it shall not stand; for God is with us. Keep God with you, and you are safe. All the plots of the Enemies were to separate between Them and God, do not gratify them herein. 6. Observe God's just Judgements on violent and fraudulent Enemies. Balak and Balaam designed a mischief against Israel, but it fell upon their own pates. Balak lost a considerable part of his Territories, which was allotted as a portion to the Tribe of Reuben; Balaam was slain by the Sword. And thus it usually falls out in the course of God's Providence; Psal. 7.15, 16. He made a Pit, and digged it; and is fallen into the Ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. They are taken in the Pit they digged for others; their treacherous designs and attempts return upon themselves, to their own destruction as Iron, when it is overheated in the Fire, burneth their Fingers, which hold it; or like an Arrow Shot up against Heaven, it cometh down most piercingly upon their own heads: they are taken in their own Pit, poisoned in their own cup, so that in the issue it appeareth they laid a snare for themselves; all is converted to their own ruin. 7. That God's Mercy is not wholly made void to his people, notwithstanding their many sins and failings. He spareth some, though he punisheth others; and remembreth his Covenant, when our sins deserve it should be broken off. Alas! whosoever readeth the carriage of this people in the Wilderness towards God, he shall still find Grace striving with sin, and the goodness of God overcoming the evil of Man, and his fidelity prevailing above their unthankfulness and unfaithfulness. And the character of this people in the Wilderness, is just our own in travelling to Heaven; how often do we forfeit the blessing of God's presence? but he is not severe upon every failing, and upon repentance he is willing to renew covenant with us, and set us in joint again; nothing hurteth us more than the sinful provocations of God's people; have no hand in them, or if you have been accessary to public guilt, bemoan it, and humble yourselves before God, and be more awful and tender for the future, and you will find God to be a merciful God. III. Why such kind of Mercies should not be forgotten. Here I will prove, First, That Man is apt to forget the great mercies of God, especially national Mercies. Secondly, That yet these Mercies should not be forgotten, both because of God's command, and the profit of remembering them. First, That Man is marvellous apt to forget these benefits. Therefore there are so many cautions that we forget them not. In private mercies, Psal. 103.2. Bless the Lord, O my Soul! and forget not all his benefits, Deut. 8.11. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgements, and his statutes, which I command thee this day, and verse 14. That thy heart be lifted up, and thou forget the Lord thy God, which brought thee out of the Land of Egypt, from the House of Bondage. So we have many Precepts, Deut. 8.2. Thou shalt remember all the way which the Lord thy God led thee these forty years, 1 Chron. 16.12. Remember his marvellous works which he hath done, his wonders, and the judgements of his Mouth. And so many charges and complaints, Jud. 8.34. The Children of Israel remembered not the Lord their God, who had delivered them out of the hands of their Enemies, on every side, Psal. 78.11. they forgot his works and his wonders that he had showed them, and Psal. 106.13. They soon forgot his works. And all this is no more than needeth; for Man's memory is a bad friend to benefits. Injuries are written in Marble, but benefits in the Water. Now as these cautions, charges, and accusations do respect all Mercies, so especially more eminent Mercies; for it is said, He hath made his wonderful works to be remembered, Psal. 111.4. The great miraculous works of his Providence should make such impression upon Men, as never to be forgotten, but recorded, and reported for ever. As for great deliverances, God hath appointed Ordinances for a memorial, such as the Passover, or the Lord's Supper, to remember our Redemption by Christ; for by these works God maketh himself a name, by doing great things for his people, 2 Sam. 7.23. Redemption from the tyranny of Antichrist is not to be forgotten. 2. That yet these mercies should not be forgotten, partly because God hath commanded the contrary, as we have seen. It is not only a sin to forget his Word, but his Works; and partly also because of the profit. 1. That we may be more deeply possessed of the goodness of God. The Ear doth not affect the Heart, so much as the Eye; and what is felt leaveth a greater impression upon us, than what is talked of; for experience giveth us a more intimate perception of things. The King of Syria said, We have heard that the Kings of the House of Israel are merciful Kings, 1 Kings 20.31. A rumour and report giveth encouragement, but actual experience silenceth all contradiction; when I can say, I know God is not unmindful of his people, but relieveth them in their great straits, and watcheth over their welfare. As the Apostle, Acts. 10.34. Of a truth I perceive that God is no respecter of persons, Psal. 140.12. I know that the Lord will maintain the right of the poor, and the cause of the afflicted. Unquestionably God will undertake the patronage of his distressed Servants, when all other hopes fail them; meaning, when God did signally defend them and watch over them. 2. To encourage us to walk in his ways. It is our forgetfulness of God's goodness that maketh us so disobedient and unthankful to him, Psal. 78.7. That they might set their hope in God, and not forget the works of God, but keep his commandments. Nothing breedeth a careful uniform obedience to his commands, so much as a grateful remembrance of his Mercies. Alas! as our thankfulness is abated, so is our obedience, God's authority sways the Conscience, but God's love inclines the Heart. Therefore mercies should be remembered. 3. To fortify us against all oppositions and temptations, Deut. 7.18. Thou shalt not be afraid of them, but shalt well remember, what the Lord thy God did unto Pharaoh, and unto all Egypt. It is a great comfort to Faith to look back upon the former manifestations of God's power and good will towards his People. We have manifold fears and infirmities upon us, when we see the power, or suspect the craft of our Enemies; but let us remember former experiences, and that will be an allay to them. When we see the continuance of his judgements so many years, and in so many forms frequently varied, but still lying upon us, we are filled with many sad thoughts, and reasonings of unbelief; but we may soon suppress and silence them by the thoughts of God's power and love heretofore, and the evidences of his love, and good will, and fidelity to all that depend upon him. Former dealings raise our hearts to the expectation of future mercies. Use is to press us to this remembrance; 1. Of the great Christian Mercies, that concern the whole commonwealth of Believers; such as the Birth, Death, Resurrection, and Ascension, and Intercession of the Lord Jesus; these are the standing Dishes at a Believer's Table, the constant food for our Faith, Mercies never out of season: these are mercies so general and beneficial, that they should never be forgotten, but remembered before God; we should always bless God for Jesus Christ, and desire that the knowledge of these things may be perpetuated to after Ages, Eph. 3.21. Unto him be glory in the Church by jesus Christ, throughout all Ages, World without end, Amen. 2. For National Mercies, so far as they concern either the first planting, or the restoring of Christ's Religion, or the maintenance of it against the eminent open attempts or secret plots of Antichristian Adversaries. These should be remembered by us; partly to awaken our zeal, that religion thus owned, may not die upon our hands; partly to show our esteem, both of the Religion and the mercy of God in owning it; partly that we may beg the continuance of it, for every thanksgiving is an implicit prayer; partly that we may embolden ourselves against all the difficulties we may be exposed unto in owning the true profession, and depend on the same God still and continue faithful to him. 3. Old personal mercies; though we have new ones daily, yet they must not justle out the old. David saith, Psal. 103.2. Forget not all his benefits. 1. The smallest mercy should not be despised, partly because they all come from a great God. A small remembrance from a Prince or Potentate we esteem as a great favour; why not from God much more? Psal. 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth, but the Invisible hand that reacheth out our mercies to us is little noted or observed, partly because they come from the same love the great ones do; you see all along in the 136 Psalms, For his Mercy endureth for ever, verse 25. who giveth food to all flesh, for his mercy endureth for ever. Daily bread as well as those mighty wonders flow from the same mercy. Nothing should be small, where nothing is deserved. And partly, because he that is not faithful in a little, will not be faithful in much: as in point of sin, he that doth not make Conscience of small sins, will fall into greater: the lesser commands are a Rail about the greater: so a constant neglect of mercies, breadeth a senseless stupidity. But whose memory is so vast, as to carry all matters away with it? Answer there is an habitual remembrance, and an actual commemoration. 1. An habitual remembrance is necessary as to all God's acts of mercy, not only of the more eminent and signal Providences, but of every days kindnesses; this habitual remembrance is caused by taking notice of mercies as they come to us, that by observation of the multitude of them we may be possessed with an higher esteem of God's never failing compassions, and may love him more, and serve him better: every experience is as fuel added to the Fire, as it increaseth our love to God, and our trust and dependence upon him. 2. An actual commemoration is impossible as to every single mercy; it would require that we should live over as long again as we have done in the World, for God's mercies may be reckoned by the minutes of our lives. 2. In the more eminent passages of our lives, as much as may be, we should be more express and particular. For particulars are more affective, such as are awakening opportunities, deliverances in great dangers and fears, or notable mercies vouchsafed. God helpeth weak Eyes, that cannot see his goodness in a lesser print, by a greater; when he sets forth his love, power, and goodness in a larger character. To neglect, or forget these, sheweth that we will little mind the dealings of God. In short, if we cannot recall the single acts, recollect the sorts of mercies; as Painters, when they draw a crowd, paint a Cluster of Heads. We cannot reckon up all the mercies of God in order, Psal. 40.5. Many, O Lord, my God are thy wonderful works, which thou hast done, and thy thoughts which are to us wards, they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. If we do not always actually remember, yet still cherish an habitual remembrance, or a constant sense of the Lords goodness to us: This will help us against our distrustful fears, Psal. 77.10. And I said, This is my infirmity, but I will remember the years of the right hand of the most high. David's former experiences were a great relief to him: so against discontent and murmuring, Job 2.10. Shall we receive good at the hand of God, and not evil? This will be a check to sin; Ezra. 9.13, 14. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this: should we again break thy commandments? And a strong impulsion to obedience, Josh. 24.31. And Israel served the Lord all the days of Joshua, and all the days of the Elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel. Directions. 1. Be affected with mercies, if you would remember them; for deep affections leave a print upon us, which cannot easily be defaced; men remember what they care for. Direct. 2. But the special way to remember them, is to improve them, to grow better for them, to increase in faith, love, and obedience. Than Christians will remember them by a good token. If you let them pass as common accidents, no wonder, the impression such providences make is soon worn off, a Man that hath well profited by a Sermon, will not easily forget it, Psal. 119.93. I will never forget thy precepts, for with them thou hast quickened me. Direct. 3. You should often call yourselves to an account, Psal. 139.17. How precious are thy thoughts to me, O Lord! how great is the sum of them! by the thoughts of God he meaneth the various dispensations of his providence. The variety of mercies is infinite, that it is impossible for us to get to the bottom of them: when we come to a reckoning we are amazed. Direct. 4. Consider our ingratitude is aggravated by every mercy received, especially eminent and signal mercies. This is the ground of God's plea and controversy against his people in the Text; and 1 Kin. 11.9. And the Lord was angry with Solomon, because his heart was turned away from the Lord God of Israel, which had appeared to him twice. If your Hearts decline, and depart from God after many encouragements to cleave to him, how just will your condemnation be? But God will add mercy to mercy when you are thankful for former mercies. A Sermon on Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his Servant, that walketh in darkness and hath no light? Let him trust in the Name of the Lord, and stay upon his God. IN the words there are three propositions. 1. God's People may sometimes be in such a condition, as to walk in darkness, and see no light. 2. In the most Sinking and dark times their great Duty is to trust in the Lord. 3. They that Fear God, and Obey Him are most Encouraged to Trust in Him. For the first Point, that God's People may sometimes be in such a condition, as to walk in darkness, and see no light, I. I will open this Helpless and Hopeless condition, which is here expressed by walking in Darkness, and seeing no Light. First In the General, it noteth great afflictions, and dangers, which light upon the Church and People of God: As Lam. 3.2 He hath led me, and brought me into darkness, but not into light. That is, into a very afflicted condition. 2. It noteth the continuance and increase of Affliction; when our night still groweth darker, and all means of relief are utterly invisible to us, Isa. 59.9. We wait for light, but behold obscurity; for brightness, but we walk in darkness. It doth not only overtake them, but they had waited long for a change of condition. 3. When we are perplexed, and imbrangled in our troubles, and miss the true way of support under them. We are said to walk in darkness, when we want either the light of direction, or consolation. I. The Light of Direction; And this will respect either to the understanding of our outward and common affairs; or with respect to our Duty towards God under such Afflictions. 1. As to the understanding, or right management of our common affairs; being troubled and amazed, we are not able to take any good counsel and advice, Isa. 59.10. We grope for the Wall like the blind, and we grope as if we had no eyes, we stumble at Noonday as in the Night. So Job 5.14. They met with darkness in the day time, and grope in the Noonday as in the Night. It is a great judgement of God upon a People, when counsel is perished from them, and they have not the judgement of ordinary Men. It is threatened as a punishment on the disobedient, Deut. 28.29. Thou shalt grope at Noon days as the blind gropeth in darkness, and thou shalt not prosper in thy ways, and thou shalt only be oppressed and spoiled evermore▪ and none shall save thee. Now thus it often befalleth the People of God for their disobedience, they know not what course to take for their common safety. 2. The next is a greater evil, when we understand not our Duty towards God, and the reason of our troubles. It is some comfort to a Child of God, when he knoweth his Duty under such a condition; a speaking rod, though it be smart, is more comfortable than a dumb rod, Psal. 94.12. Blessed is the man whom thou chastenest, and teachest him out of thy Law. Our advantage cometh not by being Afflicted, but by being instructed in our Afflictions, when the rod maketh us tractable, and pliable to God's counsel, Job. 36.10. He openeth their ears to discipline, and, 15. He openeth their ears in oppression. It is the property of beasts to feel the smart of the rod; but men, Especially. Good men should know the use of the rod. Our condition is not altogether dark, when God hath humbled, and instructed his People under his chastenings, that they may get good by their chastenings, but when they are still in the dark as to the reason and end of their troubles, it is the more grievous. II. When we want the light of consolation: And that two ways, either by present Experience of God's Love, or Hopes of future Deliverance. 1. As to present experience of God's Love, Rom. 5.3, 4, 5. And not only so, but we glory in Tribulation also, knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope; And Hope maketh not ashamed, because the Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. It is promised to the upright, that Light shall arise to them in obscurity, Psal. 112 4▪ Unto the upright there ariseth Light in the Darkness. Now it's very sad and afflicting to them, when they cannot get a comfortable and satisfactory sight of God's Love to them, or Presence with them, or Mindfulness of them in their Afflictions, but he hideth himself from them. This is the bitterest ingredient in their Sorrows, that God hideth his face from them; they should not else resent so much other Sorrows. The favour of God is the Godly man's choice Psal. 4.6, 7 Lord! lift up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time, when their Corn and Wine increased. And their Life, Psal. 30.5. In his favour is Life: And therefore they cannot but be most affected with the sense of the want of it. This is the trouble of their trouble, and maketh their darkness to become thick darkness. 2. As to future deliverance, when they cannot look through the cloud of present trouble with any hope of relief, or have not any probable appearance of any good Issue, Psal. 74.9. We see not our Signs, there is no more any Prophet, neither is the●e among us any that knoweth how long. This is very sad. Troubles that have an end are the better born; but when we are altogether puzzled, when we think of a remedy and an escape, than we are overwhelmed; like a man ship-wracked, and swimming for Life in the vast Ocean, and sees no banks or land near. II. The Reasons why this may befall the People of God; There are reasons on Man's part, and on God's part. First, On Man's part. 1. The astonishing power of sore troubles, Psal. 60.3. Thou hast showed thy People hard things, thou hast made us to drink of the Wine of astonishment. They are amazed with afflictions, like unto a Man that hath drank some intoxicating drink, which had put him besides himself. They are in the dark about God's mind in such dispensations, and wonder why God suffereth his People, whom he hath Chosen and Loved, to go to ruin, especially by the malignity of instruments more wicked than themselves, When the wicked devoureth the Man ●hat is more righteous than he, Hab. 2.13. 2. From that weakness, bondage, and legal dejection, which yet remaineth upon their Spirits, so that they are not able to look beyond their present condition; and if it be evil, they make it worse by their own apprehensions and diffidence. It is dark now, and therefore they think it will never be day; they see not God for the present, and therefore they conclude they shall not see him. As in prosperity God's Children are apt to promise themselves too great a stability, and continuance, Psal 30.6. In my Prosperity I said, I shall never be moved; So in Adversity they are no less ready to heighten their trouble by fearful apprehensions, of the perpetuity thereof, Psal. 77.7, 8, 9 Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgot to be gracious? Hath he in anger shut up his tender mercies. Trouble of our own making breedeth the greatest dejection. They mistake God's dispensation, and make their present condition sadder and worse than indeed it is. It would ease us of our greatest pressures if we would look off a little from the present, and consider how God can work contrary to our probabilities and fears. Contrary to our probabilities, Zech. 8.6. Thus saith the Lord of hosts, if it be marvellous in the eyes of the remnant of this People in these days, should it also be marvellous in mine eyes, saith the Lord of Hosts? And contrary to our fears, Isa. 51.12, 13. ay, even I am he, that comforteth you; who art thou, that thou shouldest be afraid of a man that shall die, and of the Son of man, which shall be made as grass. And forgettest the Lord thy maker, that hath stretched forth the Heavens, and laid the foundation of the Earth? And hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor? Secondly, On God's part, he bringeth us into such a condition. 1. To show his Sovereignty, and that he is Lord both of light and darkness, Job 34.29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? Whether it be done against a Nation, or against a Man only. Our weal and woe is in his hand, Isa. 45.7. I form the light, and Create darkness; I make peace, and create Evil; I the Lord do all these things. All is at God's disposing, to give it to whom he will. Sometimes he giveth light and peace, nor will a dog move the tongue? So long as he pleaseth, neither Policy, nor Power will be able to make his gift void, either as to Nations or Persons. He hath a negative voice; Men would trouble, Devils would trouble, but if God say, no, all is quiet, in Kingdoms, Families, or Souls. If he justifieth who can condemn? So when for the punishment of Sin, or trial of Faith, he lets out trouble, who can help it? So he may desert Nations, and leave them without Counsel, or strength: So when God deserts a person, all his comfort and quietness is gone. Men under trouble are in a sad and hopeless plight as to any help, till God help them; and if he hide his face who shall ease them of their trouble, till God himself shine through that Cloud? All the favour of men will not do it, till God appear. 2. To check our curiosity. We look to Events rather than Duties; we would be lazy, not labour, if we knew our succeeding mercies; or we should be overwhelmed with grief if we had a foresight of all our trials, which are to come. Therefore God puts a vail upon his Providence, and will not let us look to the end of his designs, Isa. 48.7. Lest thou shouldest say, Behold! I knew them. Therefore we are in the dark, know not the particular Issues and Events of things, and can scarce support ourselves with the General promises, and so walk in darkness, and see no light. Thirdly, That God may thereby promote the ends of his providence; which is to humble his People, and try them and to do them good. 1. For the greater humiliation. When Christ was humbled for our Sins he was at a Non plus, as if he knew not what to say, or do, John 12.27. Now is my Soul troubled, and what shall I say? So to humble his People thoroughly, he driveth them to an utter exigence, all their hopes and probabilities are spent, and they know not what to do, or say: As in Iehoshaphats instance, 2 Chron. 20.12. We know not what to do, but our eyes are unto thee. God's Children may be shut up on all hands from any imaginable hope of a good Issue, yea or any sight of God, and token of his Love. 2. To try them, their Faith, and Love, and Patience. Their Faith, which is never put to a sound trial, till all their common probabilities be spent. Faith is the Evidence of things not seen, Heb. 11.1. When God is out of sight, and Comfort is out of sight, and Deliverance is out of sight, then is a time to depend upon God, Micah, 7.8. When I sit in darkness, the Lord shall be a light unto me. Dependence upon an unseen God, resolute adherence to a withdrawn God, is the flower and glory of Faith. When we are left to a naked Faith, and a naked Word or Promise of God, yet then to adhere to him, and wait upon him for what is contradicted by sense, this is to believe in hope against hope. So for the trial of our Love; to run to him, when he seemeth to cast us off; to fear him for his mercies, Hosea 3.5. They shall fear the Lord and his goodness in the latter days. And praise him for his Judgements, Isa 26.8. In the way, of thy judgements, O Lord! we have waited for thee; the desire of our Soul is to thy Name and to the remembrance of thee. To rejoice in him when he maketh all things desolate about us, Hab. 3.18. Although the Figtree shall not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stall, yet will I rejoice in the Lord; I will joy in the God of my Salvation. To own him as a good God when we are under his strokes, and as a gracious Father when he frowneth, as well as when he smileth here is Faith indeed. So our patience is never tried in a twilight, so much as in utter darkness, james 1.4. Let Patience have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its perfect work. Patience is not tried as long as we have worldly supports to bear us up, but in great, long, and sharp afflictions, it is Patience indeed. While we can make up ourselves another way, our Submission to God is not fully tried. 3. To do us good, God would reach our corruptions so, as to purge them out, Isa. 27.9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his Sin. We would have no trial, but that which should touch none of our sins and corruptions; for we would not have the flesh displeased, or if it be, yet but a ●ittle. Now trial will not do us good, unless it vex our corruptions: A sound purge will carry away our Pride, Sensuality, Worldliness; a light purge doth but gently move it. When the vexing trials come, than we are like a wild Bull in a net, Isa. 51.20. Till we see no way to escape, we overlook our case. Yea Gods Children are not humbled for their Spiritual Pride, till trouble be so confounding, that God is miss, and they left in the dark in their distress. Now to be so far mis●ed as to lose a sight of God under trouble, that's an humbling dispensation indeed. 1. Use. If God's People may be in such a condition, Let us bless God that he dealeth more gently with us. If our natural comforts be lessened, yet they are not wholly gone; Let us bless God, that in the midst of Judgement he remembreth Mercy, Hab. 2.3. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it, because it will surely come, it will not tarry. That he measureth our burdens by o●r strength, and ability to bear them, 1 Cor 10 1●. There hath ●o Temptation taken yo●, but such as is common to Man: But God is faithful, who will not suffer you to be Tempted above that you are able; but will with the Temptation also make a way to escape, that you may be able to bear it. That he refresheth our Souls with his love, when his Chastening are upon us, 2 Cor 1.5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. That he smileth when the World frowneth, that it is not an evil, and an on●y evil, but there are strange intermixtures of blessings with our crosses, that he doth not forsake us utterly, Job 20 26. All darkness shall be hid in his secret places, speaking of the wicked. That it is not wholly and altogether darkness, without any light, or comfort, or counsel for the present, or hope of Issue for the future. Use 2 Let us prepare for such a time; for none of us can promise ourselves a total exemption from such kind of Providences. But what preparations must we make? I answer, stock the heart with some maxims, or holy truths, which may be a support to you. 1. That in our darkest condition, God seeth us, though we do not see him. So the Psalmist found by experience, Psal. 73.22, 23. so foolish was I, and ignorant, I was as a Beast before thee. Nevertheless I am continually with thee; thou hast holden me by the right hand. David could not see God, for he had brutish thoughts of Providence, as he acknowledgeth there, that God was indifferent to good and evil, did no more care for the one than for the other; yet God took care of him, and held him in the Arms of his Providence, when he questioned it. So job 23.8, 9, 10. Behold I go forward, but he is not there; and backward, but I cannot perceive him. On the left hand where he doth work. But I cannot behold him; he hideth himself on the right hand, that I cannot see him. But he knoweth the way that I take, when he hath tried me, I shall come forth as Gold. job had lost the sight of God, but God had not lost the sight of job, for he knew his sincerity, and would in time clear it to his comfort. So that many times we are like the blind man, though he could not see Christ, yet he never left calling upon the Son of David, till he answered to his name, and came, and cured him. 2. That in our distresses we are apt to foster groundless mistakes about God's love, and so darken our own estate more than needeth. Sense maketh lies of God, and our Hearts will be made to recant what they say in their haste, as David often found in his experience, Psal. 31.22. I said in my haste, I am cut off from before thine eyes, nevertheless thou heardest the voice of my supplications, when I cried unto thee. God looketh not after me, but leaveth me to inevitable ruin, and at that very time God was about to give him audience, Psal. 116.10, 11, 12. I was greatly afflicted: I said in my haste, All men are liars. What shall I render to the Lord for all his benefits towards me? He relateth to the messages brought him from godly Samuel, and Nathan, and other Prophets, and being far from the effects of them, he began to suspect the truth of them. Thus do our calamities transport us with fears, and irregular thoughts, and apprehensions of God's dealings with us: but we must not judge of our condition by our temptations, but God's promises; and faith must shut our Eyes against whatsoever would breed mistakes and quarrels against God's Providence. 3. That a dark hour is many times the fore runner of a comfortable morning, and great and growing difficulties may be made means of a greater good to us. ●or God loveth to bring light out of da●kness, and to give the valley of Anchor for a door of hope, and to give meat out of the Eater, and sweetness out of the strong, and to bring about his people's mercies by means very improbable and contrary, that he may train us up to hope against hope. Deliverance when it is a coming, it is not always in sight, rather all appearances are contrary; he will call for water, when he intended to give Wine, and rebuke her as a Dog, whom he meaneth to treat as a Daughter of Abraham, Isa. 45▪ 15. Verily thou art a God that hidest thyself, O God of Israel, the Saviour! Though a Saviour, yet he hideth himself under a cloud and veil of difficulties and contrary appearances. 4. That however matters go, it will certainly be well with them that fear God, even because they ●ear him, were there no other evidence and proof of it; as it will be ill with the Wicked, even though they prosper, Eccles. 8.11, 12. Because sentence against an evil work is not executed speedily, therefore the heart of the Sons of Men is fully set in them to do evil. Though a Sinner do evil an hundred times, and his days be prolonged; yet surely I know, that it shall be well with them that fear God, which ●ear before him, Isa. 3 10, 11. Say ye to the righteous, it shall be well with him, for they shall eat of the fruit of their doings. woe unto the wicked, it shall be ill with him, for the reward of his hands shall ●e given him. If this be believed, we need fear nothing, if we keep the way of the Lord, and do continue waiting and depending upon him. We cannot absolutely promise you temporal deliverance, nor all those spiritual things which you desire, as to the degree; but this we can promise you, it shall be well with them that fear God, and well with the Righteous. Temporal things are not of that moment, that we should be much troubled about them; we have an hope above them, and our happiness lieth not at stake, when they are in danger. If God will bring us safe to glory, as he will those that continue with patience in well doing, it is enough; nothing can go amiss to him that is found in the way of his duty; though the way be foul and narrow, if it leadeth unto glory it is enough, it will be well in the issue. 5. That we must not dote upon sensible consolation. The merciful nature of God should be a support to us, though we see nothing of the effects of it in the course of his dealings with us; and we should believe his love, when we do not actually feel it, job 10.13. And th●se things hast thou hid in thine heart, I know that this is with thee. He speaketh of his favourable inclination to show pity to his creatures. We are not able always to reconcile his present dispensations with his gracious nature, nor our former experience of his goodness; yet faith must not quit its hold fast, but we must see what is hid in God's Heart, and comfort ourselves with concealed favour and mercy, when we cannot comfort ourselves with felt favour and mercy. Though mercies be not visible and obvious to sense, yet the disposition and inclination is ever in God unchangeable and sure. A withdrawn God is a merciful God still. 6. That God can draw light out of darkness, and give light in darkness, and turn darkness into light. God can draw light out of darkness, Gen. 1.2, 3. The Earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the face of the Waters, and God said, Let there be light, and there was light. He can give light in darkness, Exod. 10.22, 23. And there was thick darkness in all the Land of Egypt, three days, and they saw not one another, neither rose any from his place for three days. But all the children of Israel had light in their dwellings, Psal. 18.28. For thou wilt light my Candle: the Lord my God will enlighten my darkness. And he can turn darkness into light, that is, change and alter our condition, Isa. 9.2. The people that have walked in darkness have seen a great light, they that dwell in the land of the shadow of death, upon them hath the light shined, Eph. 5.8. Ye were sometimes darkness, but now are ye light in the Lord. 7. When you cannot interpret the promises of God by his providential dealing with you, you must interpret his dealing by his promises. Psal. 73.16, 17. When I thought to know this, it was too painful for me. Until I went into the Sanctuary of God, then understood I their end. His promises are as the light part of the Cloud, his providential dealings as the dark part of the Cloud. 8. You must distinguish between a part of God's work and the whole entire frame of it. The taking of a Watch asunder to mend it, an unskilful Man, when he seeth every Pin and Wheel taken out, will think this is undoing; But the skilful Artist knoweth this is mending and repairing, Zach. 14.7. But it shall be one day, which shall be known unto the Lord, not day nor night; but it shall come to pass, that at evening time it shall be light. After the longest suspense there is comfort at the end. 9 That is not best for us, which we think best, Mat. 17.4. It is good for us to be here. We think it best to be at the top, and have an inspection over affairs, in ease, and in an uninterrupted prosperity. Peter was upon Mount Tabor, but Christ saw it fit to bring him thence, and expose him to the winnowings of Satan, and to penitential weeping, this is wholesome to the Soul; and afterwards to employ him in the labours of the Gospel, and then to die a cruel death. Paul thought it best to be rid of the thorn in the Flesh, but God thought not so, 2 Cor. 12.9. My Grace is sufficient for thee, for my strength is made perfect in weakness. When we are lowest, we are most humble. God's thoughts are not as our thoughts. 10. That God's greatest severity to his people is consistent with his covenant love, Psal. 89.32, 33. Then will I visit their transgressions with the Rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. There is no contradiction between covenant kindness and hard dispensations; they may be easily reconciled. II. Point, That in dark and gloomy times our great Duty is to trust in the Lord. This is prescribed here, and in other places commended to us, Isa. 8.17. I will wait upon the Lord, that hideth his face from the House of Jacob, and I will look for Him. We should not give over seeking for a withdrawn God, but seek, and wait, and look for him. If you keep his place warm in your Hearts by your Estimation and Affection, he will come again, job 35.14. Although thou sayest, thou shalt not see him; yet judgement is before him, therefore trust thou in him. Time's may come, when the Saints may say, they do not see, yea they shall not see him; yet they must resolve to lie at God's door till relief come: Trust then in him. Job 13.15. Though he slay me, yet I will trust in him. Though they be under sad Dispensations already, and look for sadder, yet they resolve to keep up their Dependence, and will not be beaten off from God by any rebukes of Providence. No trouble, how great so ever, is a warrant to quit our Faith: Faith must not quit God, when he seemeth to quit us, but must take him for a Friend, and put a good Construction upon his dealings, when he showeth himself an Enemy. So that in a sinking, helpless and hopeless Condition this is a great Remedy. The Reasons are taken from the Act, and the Object: The Act is Trusting and Staying; the Object, is God, or the Name of God: The Benefit we have by this Act, the Encouragement we have from this Object. 1. The Utility and Profit of Trusting, 2 Chron. 20.20. Believe in the Lord your God, so shall you be established. If you would be delivered, or supported, Trust and stay upon the Lord. This allayeth our fears, Psal. 56.3. At what time I am afraid, I will trust in thee, Psal. 112.7. He shall not be afraid of evil tidings, his Heart is fixed, trusting in the Lord. A Christian is, or may be immovable in all changes of Condition. It overcometh our Sorrows; there was a storm in David's Spirit, how doth he calm it? Psal. 42.5. Why art thou cast down, O my Soul! and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the help of his Countenance. And verse 11. Why art thou cast down, O my Soul! and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my Countenance, and my God. He is at it again and again. It keepeth us from fretting, Psal. 37.7. Rest in the Lord, and wait patiently for him; fret not thyself, because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. It preserveth us from Fainting, Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the Living. Yea from Defection and Apostasy, Heb. 3.12. Take heed, Brethren! lest there be in any of you an evil Heart of unbelief, in departing from the Living God. They that cannot trust God, cannot be long true to him. 2. There is much in the Name of God to encourage trust, Psal. 9.10. They that know thy Name, will put their trust in thee. The Name of God is any thing by which he is made known. It compriseth two things, what God is in himself, and what he will be to his People. 1. What he is in himself; a Wise, Powerful, and Holy Being; his three grand Attributes are Wisdom, Goodness, and Power. Now nothing can be amiss that is done by a God of Infinite Wisdom, Power, and Goodness; and what may there not be expected from him? He that can do all things, can do what ever you stand in need of; he that knoweth all things, can never be at a loss either in preventing evil or bestowing good; he that is so good will not be backward to pity and help us. Our choicest Consolations are fetched out of God's Nature: in his Works we see much of him, but in his Nature we see an infinite Sea of all Perfections. 2. Consider, What God will be to his People in his Providence, in his Covenant. (1.) In his providence. In his Works, he discovereth his Nature: As he is a powerful God, ●o nothing can be done, but his leave and hand is in it, and it is governed by his Counsel and Will. Your Persecutors cannot stir or move, or breath without him. The Saints are in his hand, Deut. 33.3. Yea he loved the People, all his Saints are in thy Hand. We are in a Friend's hand, john 6.20. It is I be not afraid His Goodness, God is concerned in the Condition of his People, as well, if not more than themselves; they do not suffer, but he Sympathizeth, Isa. 63. ●. In all their Afflictions he is afflicted, and the Angel of his presence saved them, in his Love and in his Pity he redeemed them, and he bore them, and carried them all the days of old, Zech. 2.8. He that toucheth you, toucheth the Apple of his Eye. In short, he is full of tenderness and moderation. His Wisdom, we may trust his Wisdom in carving out a Portion for us better than our own understanding: Should it be according to thy Mind, Job ●4. 3●. Men would have all things done according to their own Will; ●o, better let God alone with it, for he is a God o● Judgement, and guideth all things with great Moderation and Equity, job 34.23. For he will not lay upon man more than right, that he should enter into judgement with God. He will not afflict above deserving, Ezra 9.13. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our Iniquities deserve. We are in Captivity, we might have been in Hell. Nor beyond Strength, ● Cor. 1●. 13. Who will not suffer you to be tempted above what you are able: Above what he hath given, or is ready to give; nor more than to do them good by it Rom. 8.28. All things shall work together for good to them that love God. Now which is most just, that we should have the disposal of ourselves, or God? he will do what he pleaseth, whether we be pleased, or displeased. (2.) In his Covenant, the Foundation of which is laid in the Blood of Christ, and the Benefits offered, there are pardon of Sin, and Eternal Life. Pardon of Sin is a cure for our greatest and deepest trouble; Eternal Life answereth all our desires, this light Affliction is not comparable to it, 2 Cor. 4.17. For our light Affliction, which is but for a moment, worketh for us a far more exceeding and Eternal weight of Glory. Use. Well then, 1. Trust in the Lord, against Carnal Reason: When Carnal Reason doth not befriend your trust: They that trust God no farther than they can see him, they do not trust God, but their outward Probabilities: God hath only the Name, yea, when Carnal Reason contradicts your trust, and checketh all hope: Though he slay me, yet I will trust in him, Job 13.15. 2. Trust God against Carnal Affection, trust his Wise and Holy Government. We would fain interpose to save our Lusts, which sometimes need a sharp Cure. God's quarrel is not against your Persons▪ but your Sins; he desireth not your Destruction, but your Humiliation and Reformation; the dearest loss is your Sin, and are you loath to spare that? There is nothing so sad which befalleth the People of God, but it tendeth to prevent something which is sadder, which would otherwise befall them, 1 Cor. 1●. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the World. Psal. 94 12, 13. Blessed is the man whom thou chastenest, O Lord! and teachest him out of thy Law. That thou mayest give him rest from the days of Adversity, until the Pit be digged for the wicked. 3. Trust him upon his Gospel Assurance, even against the terms of his own Law. We may change Courts, Psal. 130.3, 4. If thou shouldest mark Iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou may'st be feared. Psal. 143 2. Enter not into judgement with thy Servant, for in thy sight shall no man living be justified. III. Point. They that fear God and obey him, are most encouraged to trust God. 1. Because Precepts and Promises go hand in hand, so must our Trust and Obedience, Psal. 47.11. The Lord taketh Pleasure in them that fear him, in those that hope in his Mercy, Psal. 119.166. Lord! I have hoped for thy Salvation and done thy Commandments. 2. Sincerity giveth Confidence, and boldness, and helpeth our Trust, They can delight in the Almighty, and lift up their Face to God, 1 john 3.21. If our Hearts condemn us not, then have we Confidence towards God. 3. The Controversy is taken up, when we desire to keep the way of Obedience. Sin is the Thorn in our sore, which caused the first Pain, Lam. 3.39. Wherefore doth a Living man complain, a man for the Punishment of his Sin? God hath no quarrel with them, but about their Sins. Use. Then, if we would trust ourselves with God's Holy Government, let us fear his Name, and obey the voice of his Servant, and return to the Obedience we owe to our Creator, and put ourselves into the hands of our Redeemer. A Sermon on 2 Sam. seven. 27. latter part. Therefore hath thy servant found in his heart to pray this prayer unto thee. THere are several things remarkable in this context. 1. David's thankful mind, ver. 1, 2. I may illustrate it by the opposite practice of Nabuchadnezzar, Dan. 4 30. Is not this great Babylon, which I have built, for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? And of the Israelites in their new dwellings at jerusalem, Hag. 1.2, 3, 4. This People say, The time is not come, the time that the Lords House should be built. Then came the word of the Lord by Haggai the prophet, saying, Is it a time for you, O ye, to dwell in your Ceiled houses, and this house lie waste? All our comforts are used, according to the temper of the party that enjoyeth them; either as an occasion to the Flesh, or as incentives of godliness. A gracious Spirit looketh upon common mercies, as discovering their Author, and pointing to their end; they came from God, and must be used for God. A proper meditation for you, when you enjoy commodious habitations, walk in your pleasant Gardens, or get any repose and ease from troubles, in the midst of the plentiful accommodations of the present life; what have I done for God, who giveth me richly to enjoy all these things? 2. Nathan's innocent and pious mistake, ver. 3. Go, do all that is in thine Heart, for the Lord is with thee. This Nathan spoke not by a Prophetical, but private Spirit. The Prophets might err, when they spoke out of their own humane Spirit, but as moved by the Holy Ghost they erred not. The Prophet is to be excused, because the intention of David's zeal was good, and a meet expression of his thankfulness to God. God himself liked of the intention in itself, 1 Kin. 8.18. The Lord said unto David my Father, Whereas it was in thy Heart to build an House unto my name, thou didst well that it was in thine Heart. And besides, he might tell him, The Lord is with thee, from former observation; God had accompanied David with his Spirit and Blessing in all his enterprises. Well then, this he said not by Divine revelation, but of himself. Herein he was faulty, that he consulted not with God; And it teacheth us this lesson, that in all businesses of moment and concernment to God's glory, we must ask God's leave, and counsel, and blessing, Prov. 3.5, 6. Trust in the Lord with all thine Heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. 3. The next thing observable, is the Lord's rectifying the Prophets mistake by a special revelation, from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David, with promises of blessing upon his Family; but denyeth him this one honour of putting his designs in execution of building him an house, because that was reserved for his Son, a more peaceable Prince, and whose hands were not defiled with blood. And it teacheth us this lesson, that we should be content with those other honours and favours which we have received at God's hands, though he in his wise providence deny us the liberty of perfecting some enterprises, which we have designed for his glory. If God cut us off in the midst of our service, or interrupt us in our work, he knoweth how to carry it on by others; and 'tis a mercy that we have had his presence hitherto in former services. God had been with David whithersoever he went, but would not allow him to build him an House. 4. David's carriage upon this message, ver. 18. He went and sat before the Lord, or abode in his presence, and expresseth himself both by way of praise and prayer. (1.) Praise, in the 18, 19, 20. to the end of the 24th verse: Acknowledging that all his goodness to him and his people came from his mercy and truth, for his words sake and according to his own heart, to fulfil his Covenant, and his self-inclination to do good. Admiring the greatness of these favours to such an unworthy creature as himself. Who am I? O Lord! and what is my House, that thou hast brought me hither, etc. And is this the manner of man, O Lord God? etc. (2.) Prayer, from the 25th verse to the end. Wherein he beggeth a performance of the things promised: Showing that he should not dare to ask and expect these things, if God had not prevented him by his Word. Thou hast revealed to thy Servant, saying, I will build thee an house, therefore hath thy servant found in his Heart to pray this prayer unto thee. In which words there is a Directory for prayer. And (1.) The qualification of the person, Thy Servant. (2.) The sincerity of the prayer, Hath found in his Heart. (3.) The instance and vehemency of it, in the doubling of the words; not simply to pray, but to pray this prayer, Jam. 5.17. He prayed earnestly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He prayed in his prayer. 'Tis one thing to say a prayer, another to pray a prayer. (4.) His reverence, Unto thee. Or as 'tis more emphatically repeated, 1 Chron. 17.25. Therefore thy Servant hath found in his heart to pray before thee. When we set ourselves as before the invisible God. And that may be part of the meaning of the phrase used, ver. 18. he sat before the Lord. But the main circumstance which I shall insist upon, is that, Found in his Heart. Doct. That the Birth-place or proper rise of Prayer is in the Heart. Or, whatever prayer we pray to God, must be found in our Hearts before it be uttered with our Tongues. I. I shall inquire concerning the sense and meaning of this expression, what it is to find a prayer in our hearts. That implieth two things, when we pray as inclined, and pray as encouraged. And so David must be interpreted here. I have found in my Heart, that is, I am inclined by a due esteem and desire of the blessing promised; For he admireth it, and was exceedingly ravished with the thought of it, that God should have such respect to his House and Family. Again, I have found in my Heart, that is, I am encouraged by the Lord's goodness, and the experience of his blessing, and the assurance of his promises. So in every general case, all that would pray, must find in their Hearts to pray to God, that is, be inclined, and be encouraged. 1. We are inclined, or stirred up to pray for such good things as we ask of God. 1. By a sense of our wants, jam. 1.5. If any man lack wisdom, let him ask of God. And Heb. 4.16. Let us come boldly to the Throne of Grace, that we may obtain mercy, and find Grace to help in a time of need. Our addresses to God must begin in a broken hearted sense of our own wants, otherwise 'tis but an empty, careless, formal way of praying. We have a quick and tender feeling in all bodily necessities, the worst will express themselves sensibly enough in such cases, Host 7.14. They have not cried unto me with their Hearts when they howled upon their Beds; they assemble themselves for Corn and Wine, and they rebel against me. Those that rebelled against God, howled upon their Beds for Corn and Wine; as Beasts will make their moan when pinched with hunger; but in Soul necessities we are not so sensible. And prayers put up without sense of want and need, are but dead and lazy. Many think their condition so good, that they need not trouble God about it, but they can manage it well enough themselves, and therefore either pray not at all, or without poverty of Spirit, and their Prayers are but an empty compliment to God. But now a Godly man is sensible of his daily necessities; he is kept poor in Spirit, and seeth that he cannot subsist a minute without God, and that he is environed with dangers, and obliged to a multitude of duties, which require assistance from above; that Satan is continually tempting, and he is continually sinning; and so he needs daily pardon, and daily sustentation, as well as daily bread, Give us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this day our daily bread, Mat. 6.11. And that if he should forget to pray to God, he should forget to bid himself good morrow, or good day. In short, the more men exercise themselves unto godliness, the more their necessities and wants will be discovered to them. Painted fire needeth no fuel, but real fire must still be supplied with matter for it to feed upon. 2. An esteem and value of the blessings asked. All such as pray aright, must have an high estimation of what they seek. For if we do not set a value upon it; we shall neither seek it earnestly, nor will God care to give it us: for he will not thrust spiritual comforts upon them that despise them. Paul was so earnest to have Christ and his benefits, because he counted all things but dung and dross, that he might win Christ, and be found in him, etc. Phil. 3.7, 8, 9 David prized communion with God, therefore sought it so earnestly, Psal. 27.4 One thing have I desired of the Lord, that will I seek after, that I might dwell in the House of the Lord all the days of my Life. Temporal things are usually over-prized, therefore these things are dispensed with a loser providence without prayer, and many times to those that never pray; and to the godly by way of overplus, to direct us to value Spiritual blessings, and to seek them in the first place, Mat. 6.33. Seek first the Kingdom of God, and the Righteousness thereof, and all these things shall be added to you. First in our Prayers, as well as first in our Endeavours. 3 Desire. That must urge us to ask, and doth both open our mouths wide, and put Life and Vehemency into our requests and supplications. There is a good rule, that will be of general use to us. Desire nothing in your hearts, but what you can Pray for, and Pray for nothing, but what you desire. The former part checketh both worldly and fleshly lusts; Have I, or can I have so little reverence for the Godhead, as apparently to ask meat for my lusts so much by the year, such dishes at my table, so much in Lands and Honours? But the latter checks Formality and Deadness in Prayer. Desire must go before, and all along with the request, and the heart must be the fountain of the words, otherwise it is but a vain babbling. Much speaking is not praying. Words are but the body, Desires are the soul of Prayer; as the body without the soul is dead, so are words without a spirit of desire. Therefore we should be more careful of affection's than words, Eccles. 5.1, 2. Be not has●y to utter any thing before God, etc. The prayer must be framed in such words as we can; but our chief business is to awaken, and call in our affections from wand'ring after worldly things; or to set our hearts to seek the Lord. The Spirits help in Prayer is not seen in the flow of words, but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Groan that cannot be uttered, Rom. 8.26. Holy ardours and groans to God, and desires of his help. A Prayer without Life and Affection, is Thuribulum sine prunis. A Censer without Fire. 4. Prayer must not only come from the present desires, but from the habitual inclination of the mind and heart towards God and heavenly things; which is the great effect of healing and sanctifying grace, Psal. 119.36. Incline my heart unto thy Testimonies, and not to Covetousness. This is the radical inclination of grace, to be carried out to God, and all things that belong to God, as they more or less lead to Him, more than to Honours, Pleasures, Profits. As Prayer is not a Lip-labour, so it is not a Work of the mere Human Spirit, or a Fruit of Memory and Invention; but an Exercise of Grace. A man may exercise his natural faculties in Prayer, when he doth not exercise the graces of the Spirit in Prayer. Grace is given as the remote preparation to Prayer, Zech. 12.10. I will pour upon the house of David, and upon the Inhabitants of Jerusalem the Spirit of grace and supplication, and they shall look on him whom they have pierced, etc. We oftener pray from our Memories than our Consciences, and from our Consciences than our Affections, and from our Affections as presently stirred, but soon checked and controlled, than from a Fixed bent and Inclination of Heart towards Heavenly things. A man may have Wit and Memory to Pray, when he hath not a Conscience of Praying; He may have an enlightened Conscience, when not a renewed Heart; which may put us upon ask what we ought, rather than what we really desire, as Augustine speaketh of interlining his prayers with an At noli modo; timebam enim ne me exaudiret Deus; not yet Lord! and I feared lest the Lord should hear me! Or from a present affection stirring, when yet there is not a rooted inclination, joh. 6.34. Evermore give us of this Bread, compared with v. 66. Many of his Disciples went back and walked no more with him. Many desire pardon, desire the spirit, but these desires are controlled by other desires, soon put out of the humour, and carried off by other things. 2. We are encouraged in Prayer, and so we find it in our hearts to Pray, by several things. 1. God's merciful Nature, 2 Sam. 7.21. According to thine own heart hast thou done all these great things. Ex mero motu. God fetcheth not his reasons from without, but from his own bowels. His own self inclination to do good doth sufficiently provoke him to it. Now God is the same to others that he was to David. His readiness to hear and to forgive doth encourage poor creatures to come to him: The full breast desireth to be sucked, as much as the hungry child to suck, Psal. 65.2. O thou that hearest Prayer, unto thee shall all flesh come. God is ready to give audience, and doth wait for the coming of the humble supplicant, that mercy may be obtained in his own way. 2. His great love showed to the World in Christ, Ephes. 3.12. In whom we have boldness, and access with confidence, Heb. 10.19. Having boldness to enter into the Holiest by the blood of jesus. God out of Christ is inaccessible, but in Christ propitious. Now in the days of the Gospel God doth not keep state as in the Jewish times, Numb. 1.53. The Levites shall pitch round about the Tabernacle of Testimony, that there be no wrath against the Congregation of the Children of Israel, Numb. 4.15. The Sons of Kohath shall not touch any holy thing, lest they die, and vers. 20. They shall not go in to see when the holy things are covered, lest they die. The way to the Sanctuary being not yet open. The People murmur at it, Numb. 17.12, 13. The Children of Israel spoke unto Moses saying, Behold we die, we perish, we all perish, whosoever cometh any thing near unto the Tabernacle of the Lord shall die; shall we be consumed with dying? It was a grievous thing to them. But now the Throne of grace is always open, God keepeth not Terms or special days of Audience, God in Christ is near to us, and we are near unto God in and by him; which much increaseth our Love and Confidence, and giveth us more familiar thoughts of God, who seemed before to be at an unaccessible distance. He hath taken the humane nature into himself. This should wonderfully reconcile the heart to God, and make our thoughts of him sweet and acceptable, when we come to Pray to him. Christ will not be strange to his own flesh as we are bidden. Not to hide ourselves from our own flesh, Isai. 58.7. 3. His bountiful providence. His former kindness to David is mentioned all along the Chapter, both by the Lord himself, and also by David. God that hath been good, will be good; for he wasteth not by giving, but is where he was, jam. 1.5. If any lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. As the Fountain remaineth as full as ever, though it overflow and sendeth forth its streams: God delighteth that former mercies should be improved to future trust, 2 Cor. 1.10. Who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us; And to Prayer, Phil. 4 6. In every thing by Prayer and Supplication with Thanksgiving, let your requests be made known unto God. Promises should not lie by us as a dead stock, Psal. 116.2. Because he hath inclined his ear to me, therefore will I call upon him as long as I Live. Deus, promittendo, et donando debet. God is a Debtor both by his Promises, and by his Gifts. He loveth to crown his own mercies, and to follow gift with gift: For he is not weary of giving. 4. His Promises. The Promises to encourage Prayer are very large. 1. There are indefinite promises of Audience, Psal. 50.15. Call upon me in the day of trouble I will deliver thee, Job 22.27. Thou shalt make thy Prayer unto him, and he shall hear thee, and thou shalt pay thy Vows. So Isai. 45.19. I said not to the Seed of Jacob, Seek me in vain. Now these are mighty encouragements, and show us that 〈◊〉 is not labour in vain to seek God. So that if there be not a commandment in our way to stop our requests, we have all the engagements in the World to come and acquaint God with all our desires, griefs, fears, wants, requests. We may find in our hearts to be dealing with him upon these encouragements. For what cannot God do? And what will not Prayer do with a good God, who is readily inclined to his People, and able to do what he pleaseth, and hath promised to do what we desire? 2. There are promises of general universal concernment, that God will not only hear Prayer, but do all that we desire of him. As John 14.14. If ye shall ask any thing in my Name, I will do it. And Matth. 21.22. And all things whatsoever ye shall ask in Prayer believing, ye shall receive, Psal. 37.4. Delight thyself in the Lord, and he shall give thee the desires of thy heart And many such expressions. Not that men have a lawless liberty allowed them to ask what they will, and God's power shall lackey after their vain fancies and appetites: No, these large and universal offers admit of a limitation propounded in Scripture; and that then when these universal particles are mentioned, these limitations are to be regarded; that you may not make promises to yourselves, and set God a task by your self-conceitedness and vain fancies, and think him engaged beyond what he is pleased to bind himself unto. But what are the Limitations? 1. That we ask righteously according to the matter. So you have the limitation, 1 John 5.14, 15. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us: And if we know that he heareth us, whatsoever we ask we know that we have the Petitions that we desired of him. All the business is, what is the meaning of these words, According to his Will? Ans. With Conformity to his Revealed Will, and with Submission to his Secret Will. Surely with Conformity to his Revealed or Commanding Will, that we ask nothing unjust, or sinful, and seek to bring God to our hire, as Balaam, when he built Altars, and sought to God for leave to Curse his People. And that we ask nothing but what is agreeable to his Secret Will. Many things are lawful, yea and commanded, as for Parents to ask the Conversion of their Children, and it is our Duty to use the means in order to it, but we must refer the success to God; God must be judge, what shall be most for his Glory. In short, we must ask according to his Commanding Will, with due respect to his decreeing Will, joh. 14.13. Whatever ye ask the Father in my Name, I will do it, that the Father may be glorified in the Son. Whatever belongeth to our Duty and the Glory of God, we must do; but for the event, how God will be glorified by either, we must submit it to God. So for lawful things, G●ace puts a restraint upon the Will of a renewed man, that he seeketh nothing but what may be for the Glory of God and his Good. If he asketh other things, and to other ends, he is prompted thereunto by his Flesh; which maketh him Lust after Vain, Empty, Carnal Satisfactions, to please his flesh. 2. The next Limitation is to the manner. If we ask them fervently, and with that Life and Seriousness, which finding a Prayer in the Heart doth require. So Mat. 7.7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Prayers are not answered, if the Spirit of Prayer be wanting, or that liveliness which is necessary to make it Prayer, though the form and fashion of it be kept up: Men may pray, but that Life which their Necessity calleth for may be far to seek. When we set our Face to seek the Lord God with Prayer and Supplication, Dan. 9.3. I set my Face unto the Lord God to seek by Prayer and Supplications. Jer. 29.13. Ye shall seek me, and find me, when ye shall search for me with all your Heart. This sets the Spirit of Prayer a work. 3. The next Qualification is of the Person, as in the Text, Thy Servant, so in other places, 1 joh. 3.22. And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things which are pleasing in his sight. That is, we are as certain we shall receive, as if we had it already. If Prayer should be performed with the greatest Earnestness, and the greatest Faith and Confidence; yet if the Consciences of men reprove them of any looseness and lightness of Spirit, or that they have served God by halves, and are off and on with him in their Practice, and look for good things from God, while they neglect their own Duty and what is required of them, they cannot think that God should do it for them; they cannot look that God should be engaged, any further than he hath engaged himself. So joh. 15.7. If you abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. If you be solicitous about the word of Christ, and the matters of Duty contained therein, you have a great advantage at the Throne of Grace. So Psal. 66.18. If I regard Iniquity in my Heart the Lord will not hear me. Many that pray, are as Ice, a little thawed above, but hard at bottom, they have not such a strong settled Resolution to walk more closely and orderly with God; but allow some secret Lust, and so mar their own Audience and Acceptance with God. II. For Reasons, 1. With respect to God. 1. His Observance. 2. His Acceptance. 1. With respect to God's Observance. He is an Allseeing Spirit, and therefore will not be mocked with a vain appearance, or a little bodily exercise; but the Prayers we make to him, we must find them in our Hearts, 1 Sam. 16.7. For God seeth not as man seeth, for man looketh on the outward appearance, but God looketh on the Heart. We may Act the Parrot before men, but God looks to what there is in the Heart, 1 Chron. 28.9. Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind; for the Lord searcheth all Hearts, and understandeth all the imaginations of the Thoughts. A man up in the Air seeth the Spring, as well as the River, and its course; we that stand by, see the course, but not the Spring. God understandeth whether we are inclined and encouraged, whether we are habitually inclined to God, jer. 5.3. O Lord, are not thine eyes on the Truth? Rom. 8.27. And he that searcheth the Heart, knoweth what is the M●nd of the Spirit, because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit. He understandeth our desires, as well as our Words. So whether we are encouraged by the Grace of the New Covenant, and Sense of our own qualification, 1 joh. 3.20, 21. If our Heart condemn us, God is greater than our Heart, and knoweth all things. Beloved, if our Heart condemn us not, then have we Confidence towards God. 2. With respect to God's Acceptance. God granteth not our Prayers, till our Hearts be fixedly bend towards him, Psal. 10.17. Lord! thou hast heard the desire of the humble, thou wilt prepare their Heart, thou wilt cause thine Ear to hear. When God hath put it into their Hearts to pray, and awakened their desires, than he will hear, Dan. 10.12. From the first day that thou didst set thine Heart to understand, and to chasten thyself before thy God, thy words were heard; God hath accepted the Heart without the Tongue, but never accepted the Tongue without the Heart. Moses cried to God, when he spoke not one word, Exod. 8.12. and God heard him. 2. With respect to us. (1.) The part which the Heart beareth in all humane Actions. It is fons actionum ad extra, and it is terminus actionum ad intra. In our actings towards God, Prov. 4.23. Keep thy Heart with all diligence, for out of it are the Issues of Life; and in our receipts from God this is the thing that God aimeth at, Rom. 6.17. Ye have obeyed from the Heart, that form of Doctrine, which was delivered you. Prayer is not a receiving duty, as hearing. In praying the Heart begins, in hearing it ends the Duty. (2.) With respect to our carriage in Prayer. We do not conceive a Prayer, but impose a Prayer upon ourselves, if the Tongue guide the Heart, rather than the Heart the Tongue. Like Children that cast stones into the Mine, but do not draw Oar out of the Mine, Acts 2.26. Therefore did my Heart rejoice, and my Tongue was glad. I. Use, Information. 1. What need is there of Recollection before we come to pray, that we may not force upon ourselves what chance offereth, but may have a Prayer in our Hearts before we have it in our Tongues, Psal. 45.1. My Heart is inditing a good matter, I speak of the things which I have made touching the King, my Tongue is as the Pen of a ready Writer. Usually we offer to God a dough-baked Sacrifice. Only that I may not grate upon a tender Conscience, there is an habitual Preparation, and an actual Preparation. The habitual Preparation lieth in a broken hearted Sense of our wants, radicated Inclination or bend of Heart towards God and Heavenly Things, and in a Confidence and Liberty towards God. The actual Preparation lieth in such a Sense of our Necessities, as the present Case doth deserve; such a quickening of our desires after Heavenly Things, as may fill us with Life; such a remembrance of the Grace of God in Christ and our own Sincerity, that our Hearts may not reproach us, when dealing with God as a Father. Again, I distinguish, that our requests are Ordinary, or Extraordinary. Ordinary. When we ask daily supplies of Grace, having no particular straight, Temptation, Difficulty, or Business of moment then in hand. Here the Habitual Preparation, with little or no Actual Preparation▪ serveth in our daily Prayers for necessary Blessings. Extraordinary, as in some notable trial, difficult Streight, Conflict, Temptation, or when we seek some special Benefit, and upon eminent Occasions; then as our Necessities are greater, so our Acts of Prayer are more earnest, Psal▪ 109 4. For my love they are my Adversaries, but I give myself unto Prayer. Our Lord Jesus Christ being in an Agony prayed more earnestly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 22.44. And so it resolveth this Case, What if I have not such a feeling of strong and earnest desire, or the over ruling bend of the general Inclination? Yet keep not off from Prayer. (1.) Good desires are to be asked of God. (2.) Such desires as you have must be expressed. (3.) Prayer is the usual way to quicken and increase them. (4) Turning away from God is the means to kill them. 2. It informeth us, what need we have of more help than our own, if we must find every Prayer in our Heart which we utter with our Tongues. Three things are necessary in Prayer. The Humane Spirit or natural Faculty, that I may by my Understanding work on my Will. The New Nature, Faith, Hope and Love, to believe in God, and see him before me, to incline me to God as my chief good, and to hope for Benefit from him. The Divine Spirit to excite these Graces, jude 20. Praying in the Holy Ghost. Rom. 8.26. The Spirit itself also helpeth our infirmities; for we know not what we should pray for as we ought, but the Spirit itself maketh Intercession for us with groan that cannot be uttered. The Spirit works not on us as blocks, but as rational Creatures, nor does it blow on a dead Coal. II. Use, Caution. Do not take every thing for Prayer, which looks like it. 1. Bodily exercise. M●ny, by the Agitation of the bodily Spirits, work themselves into some vehemency; their Voice is heard on high, but the Heart is dead and cold, quibus arteriis opus est. These fill up only a little time with words, they pray for fashion's sake, but sit down with the work wrought; they Pray, but do not look after the answer of Prayers, as Children shoot away their Arrows, but mind not where they fall. They find it in their Tongues, but not in their Hearts. 2. Carnal Vehemency Men may lust and long, but do not pray, jam. 4.2. Ye Lust, and have not. Motions of Lust are violent and rapid. Psal. 78.18. They tempted God in their Hearts, by ask Meat for their Lust. These ask things unlawful, or lawful things to a carnal purpose. Here is no gracious bent, for they do not prefer the best things in their desires, Mat. 6.33. Seek ye first the Kingdom of God, and the Righteousness thereof. 3. The fluency of Gifts. These make Prayer the work of Invention and Memory. The Tongue exciteth the fancy, but the Heart hangeth off from God. They that are Carnal may come behind in no Gift, but the Affections do not keep pace with the Expressions. These may personate Faith, Hope, and Love; but they have not that real Inclination, that Meekness, and Humility, which is necessary for the Addresses of a sinful Creature to God. 4. Natural Fervency. (1.) They may be Instant and Earnest for temporal Blessings. They have no more to do with God, but only that he would deliver them from their troubles, jer. 2.27. In the time of their trouble, they will say, Arise and save us, Exod. 10.17. Entreat the Lord your God, that he may take away this Death only. It is the temporal Inconvenience they mind, more than the removal of Sin; and they pray more to get ease of their trouble, than repent of their Sins which procured them. 2. If they pray for spiritual things, 'tis but a dictate of Conscience; not a desire of the renewed Heart, and such as is seconded with constant endeavours to obtain what we ask of God, and submission to the means and terms upon which the suit may be granted. 3. They soon grow weary, and give over, if they be not speedily relieved, Isa. 58.3. Wherefore have we fasted, say they, and thou seest not, etc. Mal. 3.13. Your words have been stout against me, saith the Lord; yet ye say, what have we spoken so much against thee? 2 King. 6.33. He said, this evil is of the Lord, what should I wait for the Lord any longer? 4. And usually there is more of murmuring than of Prayer in their Addresses to God. And that fervency which seemeth to be in them, floweth not from Humility Love and Hope; but from Pride, Bitterness and Diffidence; their Prayers are muddy, full of Passions, Doubts and Fears. III. Use. To exhort us to find in our Hearts, whatever Prayer we make to God. 1. In Private Prayer. Let us come, as inclined by Love, as encouraged by Faith and Hope. [1.] As inclined by Love. So we ask of God, all things in order to God. We first pray to God for God, and next for the Grace of the Redeemer, and then for all other subordinate Blessings, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. Whatever quiets us in the neglect of God, or want of God, is esteemed more than God. [2.] As encouraged by Faith and Hope. (1) By Faith. Believing the being and bountiful Nature of God, Heb. 11.6. He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. And believing his many Promises which are Yea and Amen in Christ, 2 Cor. 1.20. For all the Promises of God are in him Yea, and in him Amen. Believing his gracious Relation to those in Covenant with him, joh. 20.17. I ascend to my Father, and your Father, and to my God, and your God. Mat. 6.32. Your Heavenly Father knoweth you have need of these things. Luk. 12.32. Fear not, little flock, it is your Father's good Pleasure to give you the Kingdom. (2.) By Hope, which is a certain and desirous Expectation of the asked and promised Blessing. None can come to God aright, but those that hope to be the better for coming. Christ has taught us, How to pray, and not to faint, Luk. 18.1. Luk. 11.7, 8.9. with 11.12, 13. Gods not answering us, is no call to us to give over, but to go on still. There is hope in waiting, however matters go. 'Tis best to resolve to lie at Christ's door, rather than take our answer and go away. Our Perseverance should show how we are affected with our wants, and how resolvedly we adhere unto and depend upon God; tho' he seem not to pity us, but to pursue us with his strokes. 2. In Prayer with others. If either God direct their Tongues to speak to our Case▪ or in general requests suited to the Necessity of all Christians, we must find it in our Hearts, or else we are under a Distemper. Prayer is nothing else but the language of Faith, Love and Hope; of Faith, a believing of Gods Being and Bounty, that he is willing and able to succour us; of Love, which directeth us to the prime Fountain of all the good we have and would have, and to the end, the Glory of God, and regulateth all our choices by it, and to those means which conduce to the enjoying of God; and of Hope, which is a desirous Expectation of the promised Blessing. If we have a Holy Fervour, a Confidence in the Power and Goodness of God, a Sense of Need, and Hope in his Mercy, we cannot but find it in our Hearts. Prayer is the language of an upright Heart feeling its own wants, and craving a supply of God. Prayer is a work of the inner man, not lifting up the Voice, but the Heart to God; it is the yearning of the Spirit, Rom. 8.26. The Spirit itself maketh Intercession in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groan that cannot be uttered. Hannah spoke in her Heart, only her Lips moved, but her Voice was not heard, 1 Sam. 1.13. The cry of the Lips doth not pierce the Clouds, Eccles. 5.2. Be not rash with thy Mouth, and let not thy Heart be hasty to utter any thing before God. Have a care of raw, tumultuary, indigested thoughts; a man should before hand meditate on his wants, and the necessities of others, that he may be affected with them. Certainly Prayer must be gone about with Reverence. Some rush upon Prayer profanely, others carelessly. (1.) Some Profanely; they go from their Pots to Prayer: They let lose their Hearts, eat and drink without Fear and Sobriety, profane their Mouths with Light and unfruitful Speech, and yet presently call to Prayer, as if every frame of Spirit were fit for this work. (2.) Others Carelessly; Prayer is gone about with little, or no Reverence at all; some talking, some trifling, some working, some toying, till the very instant of Prayer, yea till he that prayeth in the Name of the rest be upon his Knees, and hath begun the Prayer, which is offered up to God in all their Names; as if they had their Hearts at command in a moment. Or how can they come before God with that Confidence, Reverence, Humility, and Fervency, that is required in Holy Prayer, when they come reeking hot from their worldly Occasions? Then for the matter of these Prayers: There are certain common Blessings which we and others continually stand in need of, and for which we are continually to pray; as the increase of Faith, Patience, Meekness, Love, and the like. Do you desire these things? God will not reject the desires of an humble contrite Heart. Many things we desire, and lawfully may desire, which are not matters of that moment, that we should acquaint God with them, or seek to interest Providence in them; we do not expect, nor is it needful to require any special work of his for the performance of them, it is not seemly so to do; as in a lawful Game, a Man may desire to win rather than to lose, but it is not fit he should make a Prayer for it. Object. But if another pray and I join with him, how do I find it in my Heart? Ans. This is principally meant of personal secret Prayer, when we uncover our own sore, confess the Plague of our own Heart, 1 Kin. 8.38. Then the rule is, we must fit and proportion our Words to our Matter, and both Matter and Words to our Minds and Hearts. A Sermon on Psalm L.5. Gather my Saints together, those that have made a Covenant with me by Sacrifice. THIS whole Psalm setteth forth the erection of the Gospel Church, and the Ordinances thereof. Though the Gospel Kingdom came not with observation, that is, with external pomp and glory; yet much of the Majesty of the divine presence was discernible in it. Clearly in the frame of the Psalm, you may observe a rejection of the legal worship, and an establishment of the Christian service, and the spiritual oblations which belong thereunto. Yet the expressions do rather represent Christ, as coming in the Majesty of a Judge, than a Lawgiver; for three reasons, I suppose. 1. Because there was judgement exercised on the jews, for refusing to submit to Christ, and enter into the Gospel state. 2. Because in the Prophetical writings the two come of Christ are frequently mixed; his first coming in humility, with his last coming in glory to judge the World. 3. Because those Laws and Ordinances, which were given by Christ at the erection of the Gospel Kingdom will be the matter about which we shall be judged at the last and universal day of Doom. For these, and other reasons, is Christ represented as a Judge, summoning the World into his presence, that the actions of men, good or bad, may be examined; that it may be known who have resisted and despised the Messias, and who have subjected themselves to him; that the former may be punished, and the other rewarded. We shall all one day be brought into the judgement, about the covenant we have made with God by Sacrifice. So much is intimated in the context. In the words, Observe 1. God's charge to his Officers to summon the Court, Gather my Saints together. 2 The description of the parties, who are to appear in the judgement, My Saints that have made a Covenant with me by Sacrifice. 1. His charge to his Officers, whether Angels or others. None can hide themselves, but they must all appear before the Tribunal of Christ; for God will have them all brought together, from the four Winds or Corners of the Earth. 2. The description. That have made a Covenant. The word signifieth, cut a Covenant. In Covenants the sacrifices were cut asunder, and the Persons contracting went between the divided parts. As God bid Abraham take an Heifer, and a Ram, and a She-goat, Gen. 15.10. And he took unto him all these, and divided them in the midst, and laid each piece one against another; and at evening, ver. 17. a smoking furnace and a burning Lamp passed between those pieces. And jer. 34.18. They have not performed the words of the Covenant, which they had made before me, when they cut the Calf in twain, and passed between the parts thereof. The meaning of this rite was an Imprecation; so let them be cut asunder, that shall break this Covenant! The Heathens; Sic à Iove feriatur is, qui sanctum hoc fregerit foedus, ut ego hunc porcum ferio! Let jupiter strike him dead, that breaks this Holy Covenant, as I strike this Swine! Thus are we said to cut a Covenant with God. Now this Covenant is said to be made by Sacrifice. For (1.) There is no covenanting between God and sinful Man without a Sacrifice. And (2.) No Sacrifice will serve the turn to make the Covenant effectual, but only the blood of Christ, by which his Justice is satisfied, and Wrath appeased. Doct. That God's People or Saints, are such as have made a Covenant with him by Sacrifice. For so they are described here. Two things I must speak to. 1. About making a Covenant with God. 2. Why no Covenant can be made with God, without the interposing of, or respect unto a Sacrifice. I. About making a Covenant with God. Sometimes a Covenant is said to be made by God, and sometimes made by us. It is made by God, as he hath appointed it, and stated the terms of it, and unalterably fixed them. Though there be a condescension in the Covenant Form, and therein God carrieth himself as a God of Grace; yet in fixing the term so unalterably, God carrieth himself as a Sovereign, Psal. 111.9. He hath commanded his Covenant for ever. We must take the Covenant as God hath left it, not bring it down to our fancies and humours. Our making Covenant respects our stipulation, or binding ourselves to perform the conditions required on our part, when we heartily accept the Covenant as stated by God. In every Covenant there is ratio dati, & accepti. Something given, and something taken. God will be our God, and we must be his people, Heb. 8.10. This is the Covenant that I will make with the House of Israel after those days, saith the Lord, I will put my laws into their Mind, and write them in their Hearts, and I will be to them a God, and they shall be to me a People. Now God makes this Covenant, (1.) With respect to himself. (2.) With respect to us. (3.) With respect both to himself and us. 1. With respect to himself. To show the freeness and sureness of his Grace. 1. The freeness of his Grace. He might have required obedience from us out of his Sovereignty, as he is our Creator, and we are his Creatures; and given no other reason of his commands but this, I am the Lord; without any promises, or contract made with us. But the absolute command of God, though it might exact obedience from us; yet it doth not carry such motives in its bosom to encourage us to perform it, as the Covenant. There was so much of Grace in the first Covenant: though the condition of it was perfect obedience, and the reward had a respect to our personal righteousness; yet God would covenant withal, and enter into bonds and terms of agreement with man, who was not his equal, but the work of his hands; and give his word to him to make him sure of Eternal Life; in case of perfect obedience. But the last covenant hath the honour, by way of eminency, to be styled a Covenant of Grace. As being made with us after a breach, with man fallen; so it is called a covenant of peace, Isa. 54.10. My Covenant of Peace shall not be removed, saith the Lord that hath mercy on thee. And because therein God hath manifested the glory of his redeeming Grace, and pardoning mercy, Eph. 1▪ 6. To the Praise of the glory of his Grace, wherein he hath made us accepted in the beloved. And because the terms are so gracious, that God will accept of our imperfect obedience, if it be sincere, it is called a Covenant of Grace. In short, when God was displeased with man for the breach of the first Covenant, yet he would enter into a new Covenant, to show the riches of his Grace and Mercy; And he giveth notice to fallen Man, and sendeth him word, that if he will put himself under this Law of Grace, he shall be loosed from the Curse, Luk. 1.77, 78, 79. To give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God; whereby the dayspring from on high hath visited us; to give light to them that sit in darkness, and in the shadow of Death, to guide our Feet into the Way of Peace. And if we once enter into it, from first to last he dealeth with us upon gracious terms. 2. The sureness of his Mercy. We are now at a certainty, and may know what to expect from God, for he is pleased to enter into bonds, and to make himself a Debtor by his own promises. Mercy and Truth are the jachin and Boaz, Micah 7.20. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old. It was Mercy to Abraham, with whom the Covenant was made, Truth to jacob, to whom it was made good. So Psal. 25.10. All the paths of the Lord are Mercy and Truth, to such as keep his Covenant and his Testimonies. We may enter our plea, and claim. And therefore we are said to take hold of his Covenant, Isa. 56.4. Heb. 6.18. That by two immutable things, in which it was impossible for God to lie we may have strong consolation, who have fled for refuge to lay hold on the hope set before us. Here is our sure stay and encouragement, and we may challenge the privilege as ours by God's donation. 2. With respect to us. 1. To leave the greater bond and obligation upon us; For there is, besides his right, our own consent. Therefore he would deal with us in the way of a Covenant, rather than in the way of absolute sovereignty. God seeth how slippery and unstable our Hearts are, that we love to wander; and therefore he will bind us to our duty by a solemn Covenant, which every one of us is personally to make for himself to God. Ezek. 20.37. I will cause you to pass under the rod, and I will bring you into the bond of the Covenant, We pass under God's rod, as Sheep were told going out of the fold. And we enter into the bond of the Covenant, that we may be bound to God the faster, God taketh us to be firmly obliged to him, and it is dangerous to break with him after such consent. 2. To make us more willing; therefore we enter upon his service by choice. We are not at liberty to engage, or not engage; but God chooseth to rule us by consent, rather than by force; with a Sceptre of Mercy, rather than a Rod of Iron, Isa. 56.4. Thus saith the Lord to the Eunuches, that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. And God taketh this way, as suiting best, partly, with the nature of a reasonable creature, who is to be led rather than driven; to be drawn by his own consent, Host 11.4. I drew them with Cords of a Man, with bands of love. And partly, as suiting with the tenor of his Gospel dispensation; Gospel Grace useth no force: it is not extorted, but willing obedience which God now looketh for, Psal. 110.3. Thy people shall be willing in the day of thy power. 3. To put an honour upon his Creatures. Surely it is an honour to be God's Confederates, an honour vouchsafed to his people above all others, Deut. 26.18, 19 The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his Commandments. And to make thee high above all the Nations that he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken. Surely it is the glory of any people to be in Covenant with God. The meanest relation to him is above all the privileges in the World. God's honourable relation attends this Covenant interest. They are his Children, john 1.12. As many as received him, to them he gave power to become the Sons of God, 1 Joh. 3.1. Behold! what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. They are his friends, jam. 2.23. Abraham was called the friend of God, Joh. 15.14. Ye are my friends, if ye do whatsoever I command you. It is a Covenant of amity▪ they are his friends, his dear Children. Surely this is a great favour. 3. With respect to both parties. That both parties might be engaged to each other by mutual consent. Without it God is not bound to us, nor can we be knit and tied to the Lord. We are said to be joined to the Lord by this Covenant, jer. 50.5. Come and let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten, and to cleave to him, as a Girdle cleaveth about the Loins of a Man, jer. 13.11. For as a Girdle cleaveth unto the Loins of a Man, so have I caused the whole House of Israel▪ and the whole House of Judah, to cleave to me, saith the Lord; that they might be to me for a People, and for a name, and for a praise, and for a glory. God is not bound to us as he is not to any Creature, no not to the Angels in Heaven; yea he is altogether free before the contract; but is pleased, for our good and benefit, to enter into bonds, and is pleased to bind himself to bless us. And it was not fit we should be possessed of such benefits, without being bound to God, and coming into some nearness to him. For in the Covenant, God doth manifest himself in the most familiar way to his People; and therefore will have this mutual bond to precede, that he and his creatures might come near to each other with the greatest familiarity, and bind themselves to each other by reciprocal engagements and consents. II. That no Covenant can be made with God, without the interposing of, and respect unto a sacrifice. 1. In the old Church, when Israel entered into Covenant with God, there were solemn sacrifices. The manner you have described, Exod. 24. from vers. 4. to the 10 th'. And explained by the Apostle, Heb. 9.19, 20. When Moses had spoken every Precept unto all the People according to the Law, he took the blood of Calves and of Goats, with Water and scarlet Wool, and Hyssop; and sprinkled both the Book and all the People, saying, This is the Blood of the Testament, which God hath enjoined unto you. In this Action you may observe, that after the writing of the Law, Moses built an Altar under the Hill, and twelve Pillars, according to the Twelve Tribes of Israel, Exod. 24.4. The Altar represented God, the first and chief party in the Covenant; And the twelve Pillars of stone represented the other confederate Party, the People of Israel, who were to come before the Lord as his obedient People. Now both the parties were not only thereby dead representation, or in Image, and Figure; but there were also lively Types of the Glory and Presence of the God of Israel, for it is said, verse 10. They saw the God of Israel, and there was under his feet as it were a paved Work of a Sapphire Stone, and as it were the Body of Heaven for clearness. God was there in great Majesty to Solemnize the Covenant; You know Heaven is his Throne; and the Church his Footstool. Therefore when the Church was desolate, it is said, Lam. 2.1. God remembered not his footstool in the day of his Anger. On Israel's part there were present Moses and Aaron, and Nadab and Abihu, and Seventy of the Elders of Israel; and they were to worship afar off, vers. 1. To express their reverence to this great God, who was to enter into Covenant with them. Moses alone was to come up to jehovah, but the Elders went up but half way. Moses went up unto the top of the Mount in a Dark Cloud, as the Mediator; and the People abode beneath at the foot of the Mount; and the Elders went up but half way. Well then the Covenant is propounded to the People; Moses came and told the People all the words of the Lord, and all the judgements. And they make Answer, All the words which the Lord hath said will we do, vers. 3. But before the full confirmation of his Covenant, you read that Moses sent the Young men of the Children of Israel, who offered Burnt-offerings, and sacrificed Peace-offerings of Oxen unto the Lord, v. 5. The Young men, that is, the firstborn, who had the right of Priesthood, before the Levites were chosen, and taken instead of the firstborn of Israel, Numb. 3.41. And by their Burnt-offerings and Peace-offerings it was declared, that we cannot enter into Covenant with God, without sacrifices. These sacrifices did Figure the Death of Christ, and the benefits thence accrueing to us. There were Burnt-offerings, to show the means of their propitiation with God; and Peace-offerings, to show their thankfulness for the peace and Salvation which by it they obtained. The next thing in this Action was, that Moses took half the blood, and put it in basons, and half the blood he sprinkled on the Altar, vers. 6. And then he took the Book of the Covenant and read in the Audience of the People, and they said, All that the Lord hath said will we do and be obedient, vers. 7. Then he took the rest of the blood, and sprinkled it on the People. He sprinkled it on the Altar, to show that God took upon him an obligation to bless. And the reading of the Book of the Covenant, in the Audience of the People, sheweth, That those that will enter into Covenant with God, should understand their Duty, and be ready to fulfil it. Then he took the blood and sprinkled it on the People, and said, Behold the blood of the Covenant, which the Lord hath made with you concerning all these words, vers. 8. The blood sprinkled on the People, may be meant of the twelve Pillars set up to represent the People; They take an obligation to obey: One Party is not bound, and the other free, but both bound to each other. Thus the first Covenant was not dedicated without the blood of a sacrifice. Well then, God is the principal Party covenanting, and binding himself to the People by his Promises: And the People binding themselves to his precepts, that they might avoid the penalty threatened, and obtain the blessings promised. And this Covenant was confirmed by blood, and this blood sprinkled, and so made inviolable. There is but one circumstance more, and that is, Vers. 11. And upon the Nobles of the Children of Israel he laid not his hand; also they saw God and did eat and drink. That is, these select and chosen men, the Elders spoken of before, were not hurt and affrighted by God; and did feast in his presence, in token of their reconciliation with him, and joy in his grace. This was the way of entrance by the Jewish Church, all which are Mysterious and Typical. God that otherwise driveth a sinner from him, is made propitious to us, that we need not be affrighted at his presence; yea may hope for all good things from him; yea we m●y feast cheerfully in his presence. 2. The Christian Church doth also make a covenant with him by sacrifice. This will appear in three things, (1.) tha● Christ's death hath the true notition and virtue of a sacrifice. (2.) That this sacrifice hath respect to the covenant of Grace; 3.) That our manner of entering into Covenant with God, is by the same moral acts, by which they were to be Conversant about a sacrifice. 1. That Christ's Death hath the true Notion and full virtue of a Sacrifice. 1. The true notion, Ephes. ● 2. He hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour. His death is a mediatory sacrifice, a propitiatory sacrifice, for the expiation of the sins of his People. In all the sacrifices of the Law there was shedding of blood, without which was no remission of sins. All were killed, ●layed: Some were burnt, some roasted, some fried on coals, some seethed in pots; All which were but shadows of the painful sufferings of our Lord Christ, which he endured for our sins. Christ is the only true and real sacrifice, wherein provoked justice doth rest satisfied. Christ, in this sacrifice, was the Priest, who, as God, did offer up himself, Heb. 9.14. Who through the eternal Spirit offered himself without spot to God. As man, he was the sacrifice, Heb. 10.10. By which will we are Sanctified, through the offering of the Body of jesus Chr●st once for all. We may add also, that he was the Altar whereupon this sacrifice was offered; For as the Altar doth sanctify the gift, Matth. 23.11. So doth his Godhead add an infinite value to his sufferings, Act. 20.28. Feed the Church of God which he hath purchased with his own blood. 2. It hath the full virtue of a sacrifice. For sacrifices had a threefold respect, To God, to Sin, and to Man. God is pacified, Sin expiated, and Man delivered and freed. All these concur in Christ. 1. As to God, who in the Mystery of redemption, is considered as the Supreme and Universal Judge: He is Pacified and Satisfied by the sacrifice of the Lord Jesus Christ, as the party offended. So he pitied Man, found out a ransom and sacrifice for our atonement. As the Supreme Lawgiver and Judge of mankind, so he is to receive the Ransom, Sacrifice and Satisfaction; or else to punish us, as we have deserved; For before this Supreme Judge man standeth guilty and liable to Death. But Christ made his Soul an offering for sin, Isai. 53.10. He undertook the penalty due to us for sin. And therefore he is said to give himself for us as a Propitiation, 1. John 2 2. And he is the propitiation for our sins. And God intended him as such, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, 1 John 4.10. Herein is love, not that we loved Go●, but that he loved us, and sent his Son to be the propitiation for our Sins. Now propitiation implieth his being pacified and appeased, so as to become propitious and merciful for ever to sinful man, submitting to the to the terms of his Covenant. 2. As to sin. So he is said to expiate, abolish and purge it, Heb. 1.3. When he had by himself purged our sins, he sat down, on the right hand of the Majesty on high. As God would not be appeased without a Sacrifice or Satisfaction; So sin could not be purged, without bearing the Punishment. When the Sacrifice was offered and made on the behalf of sinful man; then was Sin purged, or expiated, or made removable, upon certain terms, determined by God our Supreme Judge and Lawgiver. The Blood of Christ hath done that, which will remove the Gild and Pollution of it, when rightly applied. 3. As to the Sinner, he is delivered and freed from Sin. That is, the sinning party, making use of God's Remedy, is reconciled to God, Col. 1.21, 22. And you who were sometimes alienated, and Enemies in your Mind by wicked works, yet now hath he reconciled in the Body of his Flesh, through Death. The Sin is not reconciled to God, but the Sinner is; and being reconciled, is pardoned, Eph. 1.7. In whom we have Redemption through his Blood, the Forgiveness of Sins. And also sanctified, Heb. 13.12. Wherefore jesus, that he might sanctify the People with his own Blood, suffered without the Gate. That is, there is enough done to sanctify the Party, and consecrate him to God. Yea perfected, Heb. 10.14. By one offering he hath perfected for ever, them that are sanctified. There needeth no other Sacrifice, no other satisfaction; for by this Sacrifice he hath obtained all things necessary to Salvation. There needeth no more to satisfy Justice, or to procure Salvation for his People, in the way of a Sacrifice. 2. That the New Covenant is made and confirmed by virtue of this Sacrifice, and without it there is no Admission to the Grace of it. 1. By it Christ is authorized to offer the terms, and dispense the Benefits of it, Heb. 13.20. The God of Peace, that brought again from the dead the Lord jesus, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant. That Blood of the Everlasting Covenant hath a double reference there; to the God of Peace, which is the Title of God: God's wrath was appeased, and his Justice satisfied, by the full recompense which was made for our offences through the Blood of the Covenant: So he is the God of Peace. And also to his bringing back Christ again from the dead, as having done his work, and satisfied to the uttermost farthing; and so God investeth him with his Office, as being the great Shepherd of the Sheep: That is, a Power of saving that which was lost, or recovering the Poor stray Sheep out of the Power of the Wolf, that they may be brought again into the Pasture, and enjoy the Privileges of God's flock. 2. By this Sacrifice the Benefits of the New Covenant are sealed, ratified, and conveyed to us. As is evident from the words of our Saviour, in the Institution of the Lords Supper, This Cup is the New Testament in my Blood, which is shed for you, Luk. 22.20. Or, This is my Blood of the New Testament, which is shed for many, for the Remission of Sins, Mat. 26.28. Wherefore we have the New Covenant, the Blood confirming this New Covenant; which is the Blood of Christ, shed for the Remission of Sins, as the principal Blessing of the New Covenant; which promise had been in vain, if Christ's Blood had not been shed to satisfy Divine Justice. So that this is the firm and immutable basis, upon which this Covenant is fixed; otherwise a Covenant between God and sinful man had not been stable. So in other places, Zach. 9.11. By the Blood of thy Covenant, I have sent forth thy Prisoners out of the Pit, in which is no water. All our deliverance cometh by the Covenant, and by the Blood of the Covenant; not only as a promised, but as a purchased Blessing. It is by the Blood of the Covenant that we are pardoned, by the Blood of the Covenant that we are sanctified, by the Blood of the Covenant that we are perfected for ever. 3. That our manner of entering, or renewing Covenant with God, is by the same Moral Acts, by which they were conversant about the Sacrifices. To understand this, let us see what the Sacrifices did import. 1. They were glasses to represent their Misery, and the debt contracted by Sin. And therefore the Apostle calleth them, The hand-writing of Ordinances that was against us, and was contrary to us, Colos. 2.14. For by the kill of the beast it was testified, that they deserved to die themselves. Their Sacrifices were a public Testification of their Gild; an acknowledgement of the Debt, rather than an Acquittance. So Heb. 10.3. In those Sacrifices there is a remembrance again made of Sins every Year. And that is the Reason, why it is said, Psal. 51.17. The Sacrifices of God are a broken Heart. Every one that offered Sacrifice, was in a brokenhearted manner to profess and acknowledge that he was worthy to die for his Sins. And doth not the same Obligation lie upon us▪ if we would make a Covenant with God, by virtue of the great Sacrifice of Atonement offered to God for the whole Congregation of God's people? Surely the curse of the Law bindeth us over to Eternal wrath: And this must be assented unto, and subscribed by every man's Conscience, with much brokenness of Heart. Cold thoughts of Sin beget but cold thoughts of Christ: For every man's value and esteem of the Remedy, is according to his sense of the Misery. If we are not deeply affected with our lost Condition, Christ is of little use to us. It is the contrite and broken Heart, which doth most relish the Grace of the Redeemer. 2. Sacrifices were figures of the Mercy of God, and the Merit of Christ, viz. of his Death and Obedience, Heb. 9.13, 14. If the Blood of Bulls and of Goats, and the Ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifying of the Flesh; how much more shall the Blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your Conscience from dead works, to serve the living God? So Heb. 10.5, 6, 7. Wherefore, when he cometh into the World, he saith, Sacrifice and Offering thou wouldst not, but a Body hast thou prepared me: In burnt Offerings and Sacrifices for Sin thou hadst no Pleasure. Then said I, Lo I come, to do thy Will, O God. So that the Sacrifices were to represent Christ to them, without which they did little else than qualify for legal Privileges. Therefore it behoved every one that would make Covenant with God, to own the promised Messiah, the Surety who died for Sin, and the great Sacrifice of Atonement, the Lord Jesus Christ. And is not this incumbent upon us, who would make and renew Covenant with God? What is required of us in the Eucharist, but to bless God for all his Mercies, especially the gift of his Son to die for us? That which was promised and prefigured, is now accomplished. Surely the Death of Jesus Christ is the only true means of Redemption and Propitiation for Sin, which must be acknowledged with all joy and thankfulness. 3. They were Obligations to Duty, and that worship and Obedience which we owe to God. For a man by offering a ●east, did in effect devote himself and all his Power and Strength to God. The Worshipper was to Consecrate himself wholly to his Service. So Rom. 12.1. I beseech you by the Mercies of God, that ye present your Bodies a living Sacrifice, Holy and Acceptable to God, which is your reasonable Service This was the Interpretation of the rites of the Law, and the reasonable part of that Worship. And are not we to give up ourselves to God, with a sincere firm Resolution of new Obedience? Thus for our Humiliation, the Sacrifices revealed our Misery; for our Consolation, they propounded the Remedy of Grace; and in order to our Sanctification, they taught us gratitude and new Obedience. But their chief and first Relation was to Christ, without whom our Misery had been in vain discovered, and Holiness of Life to little purpose required, for we have all from him. I. Use. To press you to enter into Covenant with God, especially being encouraged thereunto by the Atonement and Reconciliation made by Christ. You have no Benefit by it, till you personally enter into the Bond of it. It is true, God being pacified by Christ, offereth Pardon and Acceptance on the Conditions of the Gospel; but we do not actually partake of the Benefit, till we perform those Conditions. Though the price be paid by Christ, accepted by the Father; yet we have not an actual Interest, through our own default, for not accepting God's Covenant. The Covenant of Nature lieth upon us, whether we consent or no; because that is a Law, but this is a Privilege, and therefore we must man by man make out our Title and Claim. What shall we do? 1 Bless God for this Grace. That when man had irreparably broken the first Covenant, and fallen from his State of Life, and all the World left under guilt and a curse, Rom. 3.19. All the World is become guilty before God. That God took occasion by this Misery, to open a door of hope to us by Christ, 2 Cor. 5.19. God was in Christ reconciling the World unto himself. And hath set up a new Court of Righteousness and ●ife, where Sinners may appear, where Grace taketh the T●rone, and the Judge is Christ, and the Rule of proceeding is the Gospel, and upon Faith and sincere Obedience we may be accepted. O let us run for refuge to this Court, take Sanctuary at this Grace, Heb. 6.18. Who have fled for refuge, to lay hold upon the hope set before us. The Lord standeth with Arms open to receive us, if we will but acknowledge our Iniquities, jer. 3.13. Only acknowledge thine Iniquity, that thou hast transgressed against the Lord thy God. 1 John 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins, and cleanse us from all unrighteousness: Judge and Condemn ourselves for them, 1 Cor. 11.31. If we would judge ourselves, we should not be judged. With Penitent and Contrite Hearts, the self-condemning Sinner is acquitted, Luk. 18.13, 14. The Publican standing afar off, would not lift up so much as his Eyes to Heaven, but smote on his Breast, saying, God be merciful to me a Sinner. I tell you, this man went down to his House justified, rather than the other: For every one that exalteth himself, shall be abased, and he that humbleth himself, shall be exalted. 2. Own Christ as the Son of God, and the Redeemer of the World, and the Fountain of your Life and Peace. For till we own the Mediator of the Covenant, we have not the Benefit of the Covenant. Though his Blood be shed, 'tis not sprinkled on us, Heb. 12.24. And to jesus the Mediator of the New Covenant, and to the Blood of sprinkling, that speaketh better things than the Blood of Abel. Nor can it be pleaded by us with any Comfort and Satisfaction. Therefore you must own him, john 20.28. My Lord, and my God. At least prize and esteem him, Phil. 3.8. I count all things but loss, for the Excellency of the Knowledge of Christ jesus my Lord. And use him to the ends for which God hath appointed him, john 1.16. Of his fullness have all we received, and Grace for Grace. And 1 Cor. 1.30. But of him are ye in Christ jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. Let him be to you, what God hath appointed him to be; and do for you, what God hath appointed him to do for Poor Sinners, Micah 5.5. This man shall be the Peace; that is, in him alone will we seek it; this is the Blood of the Covenant. 3. Devote yourselves to God, to serve him and please him, Isa. 44.5. One shall say, I am the Lords, and another shall call himself by the Name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the House of Israel. And Ezek. 16.8. I entered into a Covenant with thee, and thou becamest mine Now this must be done sincerely. Not only with a Moral Sincerity, not to dissemble; but with a Supernatural Sincerity, Deut. 5.29. O that there were such an Heart in them, that they would fear me, and keep all my Commandments always! 'Tis done to God, who will not be mocked. And every Consecration implieth an Execration. But for the present, see no Lust be reserved. If you live, or resolve to live in any known Sin, or do not resolve against it; God will say, What hast thou to do to take my Covenant in thy mouth, Psal. 50.16. If there be any unsincerity, the Covenant is marred in the making, Psal. 78.37. Their Heart was not right with him, neither were they steadfast in his Covenant. If there be any partial reserve, the Heart is not right. All former Vanities must actually be renounced. 4. Having made Covenant with him, you must be exact in keeping it, Psal. 25.10. All the paths of the Lord are Mercy and Truth to such as keep his Covenant and his Testimonies. Therefore be ever mindful of it, 1 Chron. 16.15. Be ye mindful always of his Covenant. Deut. 4.23. Take heed to yourselves, lest ye forget the Covenant of the Lord your God: Do not deal falsely in it, upon any Temptation whatsoever, Psal. 44 17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. 5. Take heed of an unmortified Heart. For an unmortified Professor will never be faithful with God. Every Sacrifice shall be salted with Salt, Mark 9.49. Remember God's Judgements upon those that have broken his Covenant, Levit. 26.25. I will bring a Sword upon you, that shall avenge the quarrel of my Covenant. Isa. 14.5. The Earth also is defiled under the Inhabitants thereof, because they have transgressed the Laws, they have broken the Everlasting Covenant. Entering into Covenant is called entering into a Curse, Nebem. 10.29. They clavae to their Brethren, their Nobles, and entered into a Curse, and into an Oath to walk in God's Law, and to observe and do all the Commandments of the Lord our God, and his judgements and his Statutes. A Sermon on Psalm Cxxvii. 3. Lo! Children are an Heritage of the Lord, and the Fruit of the Womb is his Reward. THis Psalm beareth Title, A Song of degrees for Solomon; In the Margin, it is of Solomon, or concerning Solomon, that is, spoken in the Spirit of Prophecy concerning him; indeed the passages are in their intrinsic meaning, applicable to him. He was a builder of the Temple, and an inlarger of the State and Dominion of the jews. There is a plain Allusion to his Name, jedidiah, and Solomon, in the latter end of the second verse, For so he giveth his beloved Sleep▪ For jedidiah, see 2 Sam. 12.24, 25. She bore a Son, and he called his Name Solomon, and the Lord loved him; and he sent by the Hand of Nathan the Prophet, and he called his Name Jedidiah, because of the Lord, i. e. Beloved of the Lord. And for his other Name, Solomon, see 1 Chron. 22.9, 10. Behold a Son shall be born to thee, and he shall be a man of rest; and I will give him rest from all his Enemies round about; for his Name shall be Solomon, (i. e. Peaceable) and I will give Peace and Quietness in his days. He shall build an House for my Name, and I will be his Father, and he shall be my Son; and I will establish the Throne of his Kingdom for ever. Well now! it is in vain for you, Absolom, and Adonijah to set your Wits on the rack, to torture yourselves with your own Ambition: God will give jedidiah the Kingdom, and he shall be Solomon, have Rest and Peace. We read in the History, 2 Sam. 15.2. Absolom rose early in the Morning, and stood in the Gate, to salute every one that passed by; Adonijah made a great bustle. But Gods will concerning jedidiah shall stand: H● was to be the Builder, he was to be the Son, by whom the Succession of the ●egal line was to be continued. Upon this David comforteth himself, and acknowledgeth God's Mercy. Lo! Children are an Heritage of the Lord, and the Fruit of the Womb is his Reward. In the Words, Children are represented as a Blessing. In which are two things. 1. The Author from whom Children come, from the Lord. 2. The Quality in which we receive this Blessing, set forth by a double Notion, (1.) As an Heritage, (2.) As a Reward. The Word Heritage is often, by an Hebraism, put for a man's Portion, be it good or bad. It is used in a bad sense, as job 20.29. This is the Portion of a wicked man from God, and the Heritage appointed unto him by God. In the good sense, Isa. 54.17. This is the Heritage of the Servants of the Lord. Reward is put for any Gift that cometh by Promise, or with respect unto Obedience. Because in a Promise there is a contract employed, if we will do so and so, God will do so, and so for us. Doct. It is a Blessing that we have from God, and so it should be accounted, that we have Children born of our Loins. It is not only a bare gift, so it is to the Wicked; but a Blessing, one of the Temporal Mercies of the Covenant, Psal. 128.1. Blessed is every one that feareth the Lord, that walketh in his ways. One of the Blessings is, Ver. 3. Thy Wife shall be as a fruitful Vine by the sides of thy House, thy Children like Olive Plants round about thy Table. This is a part of our Portion and Heritage, the Saints have so acknowledged it, Gen. 33.5. Who are these with thee? And he said the Children, which the Lord hath graciously given thy Servant. jacob speaketh like a Father, and like a godly Father: Not only given, but graciously given. As a Father, he acknowledged it a Gift; as a godly Father, coming from mere Grace. This may be gathered from the Story of job. Compare Chap. 1. ver. 2, 3. with 18, 19 Observe, when his Blessings are reckoned up, first his numerous Issue is mentioned before his great Estate. The chief part of a man's Wealth and Prosperity, are his Children; the choicest of outward Blessings, Children are first mentioned. But observe again, in the 18. and 19 verses, the loss of Children is mentioned as the greatest Affliction, to put the top-stone upon his Trial, the last Affliction is the saddest, and so giveth the dead stroke. 1. There is much of God's Providence exercised in and about Children. (1) In giving Strength to conceive. It is not every one's Mercy, Sarah obtained it by Faith, Heb. 11.11. Through Faith Sarah received Strength to conceive Seed. Though bringing forth Children be according to the course of Nature, yet God hath a great hand in it. Many Godly Parents have been denied the Benefit of Children, and need other Promises to make up that want, Isa. 56.4, 5. Thus saith the Lord unto the Eunuches that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. Even unto them will I give in mine House, and within my Walls, a Place and a Name better than of Sons, and of Daughters, I will give them an Everlasting Name, that shall not be cut off. (2.) In Framing the Child in the Womb. It is not the Parents, but God. The Parents cannot tell whether it be Male or Female, Beautiful or deformed; they know not the number of the Veins and Arteries, Bones and Muscles. See Psal. 139.13, 14, 15, 16. For thou hast possessed my Reins, thou hast covered me in my Mother's Womb. I will praise thee, for I am fearfully and wonderfully made, marvellous are thy works, and that my Soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the Larth. Thine Eyes did see my substance, yet being unperfect, and in thy Book all my members were written, which in continuance were fashioned, when as yet there was none of them. There is a great deal of Workman ship in the Body of Man, it is a curious piece of Embroidery. Angels sang at Man's Creation, job 38.7. When the Morning Stars sang together, and all the Sons of God shouted for joy; and they admire at his Resurrection. What is God about to do? (3.) In giving Strength to bring forth. The Heathens had a Goddess, which presided over this work. His Providence reacheth to the Beasts. It is by the Lord that Hinds do calve, Psal. 29.9. The Voice of the Lord maketh the Hinds to calve; and there is a Promise to them that fear him, 1 Tim. 2.15. She shall be saved in Childbearing, if they continue in Faith and Charity, and Holiness with Sobriety. It must be understood, as all temporal Promises are, with the exception of his Will; but thus much we gather, that it is a Blessing, which falleth under the care of his Providence; and that by Promise, so far as God seeth fit to make it good. Rachel died in this Case; every godly Woman hath not this deliverance. So did Phinehas his Wife, 1 Sam. 4. latter end. God might have taken this advantage against you, to have cut you off. If deliverance were not so ordinary, it would be accounted miraculous. The Sorrows and Pains of Travel are a Monument of God's displeasure, Gen. 3.16. Unto the Woman he said, I will greatly multiply thy Sorrow, and thy Conception; in Sorrow shalt thou bring forth Children. women's Pains are more grievous than the Females of any kind, to preserve a weak Vessel in great danger, and for the Child, a Sentence of Death waylaid it, as it was coming into the World. (4) The Circumstances of Deliverance. In every Birth there are some new Circumstances, to awaken our Stupid Thoughts to consider the Work of God: For God doth all his works with some variety, lest we should be cloyed with the commonness of them. 2. They are a great Blessing in themselves; and the more of them, the greater Blessing; and therefore should they be acknowledged and improved as Blessings. Certainly there is a more special favour showed us in our Relations, than in our Possessions, Prov. 19.14. House and Riches are the Inheritance of Fathers▪ ●ut a good Wife is from the Lord. So for Children. By them the Parent is continued, and multiplied: They are a part of himself, and in them he liveth▪ when ●e is dead and gone. It is a shadow of Eternity, nodosa Eternitas; therefore the outward appurtenances of Life are not so valuable as Children. Besides, they are capable of the Image of God. By them the World is Replenished, the Church multiplied, a people continued, to know, love and serve God, when we are dead and gone. We read of Christ's rejoicing in the habitable parts of the Earth, and his delights were with the Sons of Men. Prov. 8.31. In the habitable parts of the World, there are great Whales; but Men were Christ's delight. Especially to God's Confederates, or Parents in Covenant with God, are Children a greater Mercy. David was such an one, these are Sons and Daughters born to him, Ezek. 16.20. These are visibly the Children of God, and in a most proper sense an heritage from the Lord. It is said, Gen. 6.12. The Sons of God saw the Daughters of men, that they were fair, and they took them Wives of all which they chose. Seth begat Sons and Daughters to God. See Gen. 10.21. Unto Shem, also, the Father of the Children of Eber, the Brother of Japhet the Elder, even to him were born Children. The Persians, Lydians, Assyrians, Syrians; these who were possessed of the Empire of the World, and all the rich Spices and Treasures of the East, he hath not his denomination from them, but from the Children of Eber; a people a long time kept under, before they could grow into a Nation; but they were the People of God, who retained his true Worship. Theirs were the Promises, the Adoption, and the Glory. See that place 1 Cor. 7.14. For the unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband; else were your Children unholy; but now are they holy: Reasons are à notioribus, from some things plainer than the things they are to prove. The scope of it is to hold forth some privilege to Believers, not common to others who are Infidels; for it is for the Believers sake that the other is sanctified; If it were a common privilege, the unbelieving Husband had been as much sanctified in himself, as in his Wife, Well then, it is some special privilege, not common to the Marriage of an unbelieving couple. Again, whatever this privilege be, it is something of importance; for therefore is it mentioned negatively, and positively; which the Holy Ghost useth not to do, but in weighty cases; negatively, they are not as other Children, unclean; but positively, they are holy. Again, mark the gradation; The unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband; else were your Children unholy, but now are they Holy. To be sanctified is more than to be lawful; and to be holy is more than to be sanctified. All things, as Meats, Drink, Marriage, Estate, are lawful to an Infidel; but not sanctified, for they are sanctified by the Word and Prayer: and many things are sanctified, which are not holy; as Gold, Silver, Goat's Hair, when they were dedicated to God, they were changed in use, not in nature. The unbelieving Husband to whom all things are impure, he is sanctified, that is, set apart to serve God's providence to this holy end and use, that the believing Wife may bring forth Children to God. As a Nobleman Marrying a Beggar, conveyeth Nobility to the Children. Now having laid this foundation, let us see what is the meaning of, not being unclean, but holy. The unclean under the Law, were those that might not come into the Sanctuary, or into the Temple. Holiness qualified for worship, and made capable of Ordinances; What God hath cleansed call not thou common or unclean, Act. 10.15. saith God to Peter, speaking of the Gentiles as capable of Gospel Privileges. And so we have found out the sense, the Children are Holy; though sinners by nature, yet dedicated to God, and by virtue of the Parent's Covenant accepted into the visible Church. This agreeth with the exact rules of friendship, to be a friend to us and our Families; as David was to Mephibosheth, for Jonathan's sake, 2 Sam: 9.7. Fear not, for I will show thee kindness for Jonathan thy Father's sake. So Rom. 11.28. As concerning the Gospel they are Enemies for your sake, but as touching the Election they are beloved for the Father's sake. For so many thousand years. This is a friendship like God, whose kindness is expressed in a way becoming himself. Well then, every Child is capable of dedication to God, in the solemn way of an Ordinance. 'Twas a grief to Gehazi to have the Leprosy cleave to him and his Posterity; it is a comfort to you that your Children are Holy; Another Leper was born of him, another Child is born to God of you. More especially when the Covenant breaketh out, than Children are a blessing indeed, an Heritage from the Lord, Gen. 9.25, 26. Cursed be Canaan, a servant of Servants shall he be to his Brethren. And he said, blessed be the Lord God of Shem. Ham is cursed in the person of Canaan, whose progeny was excluded from the Grace of the Ordinances. Instead of blessing Shem, as he had cursed Cham, Noah blesseth and praiseth God, Blessed be the Lord God of Shem. God is his God, that is happiness enough, which is to be ascribed to his Grace. But to return, God hath implanted an affection in Parents to their Children; he hath a Son himself, and he knoweth how he loveth him, and he loveth him for his holiness, Heb. 1.9. Thou hast loved Righteousness, and hated Iniquity; therefore God, even thy God, hath anointed thee with the Oil of gladness above thy fellows. So many times, in a condescension to good Parents, he bestoweth this privilege, that they shall have Godly Children. Look as, to a Minister, those whom he converts to God, they are his Glory, and his joy, and his Crown of rejoicing, at the day of the Lord, 1 Thes. 2.19, 20. So as to those whom we have been a means to bring into the World, if they are in the Covenant of Grace; it is a greater blessing, than to see them Monarches of the World. 3. 'Tis a gift and a blessing dispensed as a reward and heritage, with respect to the obedience or disobedience of their Parents. God would by all ways and means engage us to godliness; now because our temporal happiness or misery much dependeth upon our Relations and Children, he would make this one motive to invite us to walk in his ways. This is one way or means to let in happiness or trouble upon us. Sometimes he promiseth Children▪ and flourishing Children, as a reward of piety; and threateneth no Children, or unhappy Children, as a punishment of disobedience. See job 5.4. compared with 25. Of the wicked it is said, ver. 4. His Children are far from safety, they are crushed in the Gate, and there is none to deliver them. 'Tis promised to the godly, ver. 25. Thou shalt know also that thy seed shall be great, and thine offspring shall be as the Grass of the Earth. So the Second Commandment, Exod. 20.5, 6. I the Lord thy God am a jealous God, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me, and showing Mercy unto thousands of them that love me, and keep my Commandments; and many other places. Though not all the Godly, and only they, have the gift of prosperity, and a successful posterity; yet God is pleased in express terms to adopt this blessing into the Covenant. Wicked Parents are ordinarily great snares and plagues to their Children, and the godly prove great blessings: Because this is an argument often pressed in Scripture, I shall a little state it, how far wicked Parents may procure a judgement, and godly Parents a blessing to their Children? 1. How far wicked Parents may procure a Judgement to their Children? Answ. Punishments are either Temporal or Eternal. For Eternal, no man is punished with Eternal punishment for another's sins properly and directly; there we stand upon our own personal account: occasionally a Child may be punished eternally for his Father's sin, as being deprived of the means of Grace, by the Parent's revolt from the true Religion. As for external means, the Parents, who are a kind of trusties, may put away the means of Grace from their Families. When God cometh to tender Grace to them, he tendereth it to them in the name of their whole house, Luk. 19.9. This day is salvation come to this House; Forasmuch also as he is the Son of Abraham, as a Believer, he had an interest in Abraham's promises, Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting Covenant, to be a God unto thee, and thy Seed after thee. So Act. 16.31. Believe on the Lord jesus Christ, and thou shalt be saved, thou and thy House, that is, put in a way of Salvation. If a Family reject the strictness of profession, and give up themselves to cursing, swearing, uncleanness, gaming, hatred of reformation and of a lively Ministry; the Children born in the Family may be justly left to be wicked by these examples, and prejudiced against the ways of God. 2. For Temporal Punishments. These may be supposed to come both on those that continue in their wicked Parents Paths and Courses, or on those who do break them off by repentance. 1. If they continue in them, than both Parents and Children are considered as one Body and Society, Isa. 65.6, 7. I will recompense, even recompense into their bosom, Your iniquities, and the iniquities of your Fathers together. There is a cup still filling; and when we add more Water, than it runneth over. As by a figure added to a number already set, the value is increased to a much greater sum, than the single Figure would bear, if it stood alone: So the personal sins of the Child are made much more heinous by the foregoing offences of the Parents. Or, as a fire that is already kindled, when it meeteth with more combustible matter, the flame is the more increased: so by the addition of the children's sins to their Ancestors, the judgement is made more exemplary and remarkable: nay, it may be, the judgement may begin with the Children, when the Parents in this World do escape, and go unpunished. The Parents kindle the Fire, and the Children come and cast in more Fuel; and then no wonder if the burning be the greater. 2. If they be godly. The judgements may continue, though they be sanctified to their holy posterity. Thus God's quarrel for the sins of Manasseh continued in the days of good josiah, 2 Kin. 23.26. The Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations wherewith Manasseh had provoked him. Thus godly Children may bear in their bodies the fruits of their Parent's uncleanness and intemperance; and their estates, which they had from their Parents, may moulder away in their hands. And this may teach Parents, as they love their Children, to beware of leaving such sad debts upon the heads of their posterity. Their Children shall smart for the fruits of their sin. We often see, that the godly Children of wicked Parents are ruined for the sins of their Families, both in their Persons and Estates. If you ask, for what sins? Perversion of God's Worship, as in the Second Commandment: Persecution of God's Children; so Ahab's Posterity was rooted out, 1 Kin. 21.29. I will bring the evil in his Son's days. Ill getting an Estate, Haereditates transeunt cum onere; The Inheritance passeth with its burden. There is a Curse goeth along with it. Parents sell their own Souls to make their Children great; and God will show the fallacy of it by blasting that greatness, job 20.10. His Children shall seek to please the poor, and his hands shall restore their goods. 2. How far godly Parents are blessed in their Posterity. 1. Good Men convey many a temporal blessing to their Relations. As God blessed Ishmael for Abraham's sake, Gen. 16.10. And the Angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. Gen. 21.13. And also of the Son of the Bondwoman will I make a Nation, because he is thy Seed. They have the blessing of Ishmael, if not the blessing of Isaac. 2. They are without scruple Children of the Covenant, in visible relation to God, and in better case than the Seed of Infidels: not merely as the Offspring of your bodies, nor as deriving Grace from you by generation; but because you have dedicated yourselves, and all that you have to God. They are capable of Ordinances; Rom. 9.16. For if the first fruit be holy, the lump also is holy; and if the root be holy, so are the branches. 3. If they die before they come to the use of reason, you have no cause to doubt of their Salvation. God is their God, Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee in their Generations for an everlasting Covenant, to be a God unto thee, and to thy Seed after thee; compared with Gal. 3.14. That the blessing of Abraham might come on the Gentiles through jesus Christ, that we might receive the promise of the Spirit through Faith. And they never lived to disinherit themselves. As we judge of the Slip according to the Stock, till it live to bring forth fruit of its own. So here. 4. If they live to years of discretion, they have greater advantages of being godly, than others. Partly as your dedication doth oblige you to greater care in their education, Eph. 6.4. Ye Fathers, provoke not your Children to wrath, but bring them up in the nurture and admonition of the Lord. Partly, as God tendereth them more means, with respect unto the Covenant, Act. 3.25, 26. Ye are the Children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the Earth be blessed; unto you first, God having raised up his Son jesus, sent him to bless you. You are Children of the Covenant, therefore unto you first, etc. partly as the Grace of the Covenant runneth most kindly in the Channel of the Covenant, Rom. 11.24. How much more shall these, which be the natural branches be graffed into their own Olive Tree? 5. If they take to their parent's Covenant, and fear and love God; their blessings are increased. David urgeth that, Psal. 116.16. O Lord! truly I am thy Servant, I am thy Servant, and the Son of thine Handmaid. When they are serious, they have a greater holdfast upon God, 2 Chron. 6.42. Remember the Mercies of David thy Servant. Well then, out of all, you see it is such a blessing, as is dispensed in the way of a reward; yet it is such a blessing, as may be turned into a Curse. It is a Door, whereby God may let in blessing or cursing upon us: And though they are an happiness, yet not our main happiness, but dispensed sometimes as rewards and sometimes as punishments. Use 1. To reprove those who are not thankful for Children; but do grudge, and look upon it as a burden, when God blesseth them with a numerous issue. These murmur at that which is in itself a Mercy. When we want them, we value them, when we are full of Children, we are full of distrust and murmuring. It was counted an honour to be a Father in Israel. Surely those that fear God, should not count an happiness to be a Burden. Psal. 128.3, 4. Thy Wife shall be as a fruitful Vine by the sides of thine House, thy Children like Olive Plants round about thy Table. Behold, thus shall the Man be blessed that feareth the Lord. God maketh his People Families like a flock, Psal. 107.41. Use 2. Reproof to those, who do not acknowledge, and improve this mercy. 1. Those who do not acknowledge this mercy. Surely Parents should acknowledge God in every Child given to them. Much of his providence is seen in giving and withholding Children. We have songs of thanksgiving very frequent in Scripture upon this occasion; It is a thing wherein God will have his bounty taken notice of by solemn praises; And for every Child, God should have a new honour from you. What hath been done to the Lord for this? Therefore do not look upon the birth of a Child as a natural thing! see God in it. When Rachel fell out with jacob about her barrenness, Am I, saith he, in God's stead? Who hath withheld from thee the fruit of the Womb? Gen. 30.2. Specially confederate Parents should acknowledge this mercy. It is a mercy that when a sinner is taken into favour, God will accept of our Actions, which are the fruit of our souls: That the evil that is in all these should not outweigh the little goodness, which is in them; nay, that they should not only be accepted, but rewarded. But further, that he should make a Covenant with the fruit of our body, if you consider your natural sinfulness, it is wonderful that your Children should be holy, and God's portion. Grace like a mighty River, will be penned within no banks, but overflow all that a man hath God loveth not to take a single person, but grace cometh to our houses, Act 16.31. Believe in the Lord jesus, and thou shalt be saved, thou and thy house. Doth the faith of the Master of the Family save the Family? occasionally it doth, as it giveth a title to the means of Grace. Therefore this should be acknowledged with all thankfulness, 2 Sam. 7.19. Thou hast spoken also concerning thy servants house, for a great while to come. 2. Those that do not improve the mercy; nor endeavour to make Children blessings indeed, by an holy Education. Oh, it will be a great happiness, to be Parents to such as shall be Heirs of Glory! As Children ought to be looked upon as a great mercy, so also as a great trust; which as it is managed may occasion much joy, or much grief. If Parents dote upon them, they make them Idols, not servants of the Lord: If they neglect Education, they will surely prove crosses and curses to them, or if they taint them by their example; Young ones are very apt to follow the example of those they see, or converse with, or are related to them. Those Forty two Children, 2 Kings 2.23, 24. That were devoured of two She-Bears, and cried Bald pate to the Prophet of the Lord, were Children of Bethel, which was a nest of Idolatry. Therefore Parents had need see what example they give, or suffer to be given to their Children in contemning the Servants of the Lord, or in any other kind of sin. 3. Reproof to Children born of Godly Parents, and notwithstanding dedication, and education, break out into unseemly and wicked courses. For Children born in a godly Family to be naught, is the greatest degeneration that can be. Ungodly Children of godly Parents, these wrest themselves out of the Arms of mercy; and instead of a blessing, become a burden and a curse: They cast off their Father's God, Prov. 27.10. Thine own Friend and thy Father's Friend forsake not. But what shall be said of them that forsake their Father's God? They break off, and interrupt the course of the Blessing, Jer. 2.12, 13. Be astonished, O ye Heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord: For my People hath committed two evils, they have forsaken me the fountain of living water, and hewed them out Cisterns, broken Cisterns that will hold no water. He would have the Sun to look pale, the spheres to cast out their stars. Wilt thou be a Traitor to thy Father's God? Solomon continued alliance with Hyram, because he had been a Friend to David: And wilt thou break off the Grace of the Covenant? Cain excommunicated himself, Gen 4.16. Cain went out from the presence of the Lord. Ishmael for scoffing malignity against the power of godliness was cast out of Abraham's Family, Gen 21.9. Esau for sensual profaneness, Heb. 12.15. Despising Spiritual privileges for sensual satisfactions. The Jews were cast off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for unbelief, Rom. 11.20. or positive rejection of the Gospel; Christ made them the first offer. 2. Use. To exhort Parents to bring up their Children for God. For if they be an heritage from the Lord, they must be an heritage to the Lord; give them up to Him again▪ as you had them from Him at first. For whatever is from Him, must be improved for Him. Dedicate them to God, and Educate them for God, and he will take possession of them in due time. Hannah, though her Son were a Levite born, and her eldest Son; yet she Solemnly Dedicateth him to God, 2 Sam. 1.27, 28. I Prayed for this Child, and the Lord hath given me my Petition, which I asked of him, therefore I have lent him to the Lord; as long as he liveth, he shall be lent to the Lord. Give God his portion. Now if the Dedication be sound it will engage you to a serious Education. God dealeth with us, as Pharaoh's Daughter did with Moses his Mother, Exod. 2.9. Take this Child away, and Nurse it for me. Motives, 1. The express charge of God, who hath made it your Duty, Ephes. 6.4. Fathers! bring up your Children in the nurture and admonition of the Lord, Deut. 6.7. These words shalt thou teach diligently unto thy Children; and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up, Prov. 22.6. Train up a Child in the way he should go, and when he is old he will not depart from it. Now we should make Conscience of these commands, as we will answer it to God another day. 2. The example of the Saints, who have been careful to discharge this trust. God presumeth it of Abraham, Gen 18.19. For I know him, that he will command his Children and his Household after him, and they shall keep the way of the Lord to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. Observe, God reckoneth upon it, and disappointment is the worst vexation. And it is a means to obtain the Promise, and the blessing, 2 Tim. 3.15. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a Child thou hast known the Holy Scriptures. How by his Grandmother Lois and Mother Eunice, as is expressed elsewhere. Surely they are unworthy to have Children, that do not take care that Christ may have an interest in them. 3. The importance of this Duty. Next to the preaching of the Word, the Education of Children is one of the greatest Duties in the World; For the service of Christ, and of the Church and State dependeth upon it. Families are the Seminaries of Church and Commonwealth. Religion dwelled first in Families; and as they grew into numerous Societies, they grew into Churches. As Religion was first hatched there, so there the Devil seeketh to Crush it. The Families of the Patriarches were all the Churches God had in the World; And therefore when Cain went out of Adam's Family, he is said to go out from the presence of the Lord, Gen. 4 16. If the Devil can subvert Families, other Societies and Communities will not long flourish Towns and Nations are made up of families; A fault in the first Concoction is not easily mended in the second: Here is the first making or marring. And Solomon telleth us, Prov. 20.11. That even a Child is known by his doings. 4. To countermine Satan, who hath ever envied the succession of Churches, and the growth and progress of Christ's Kingdom; and therefore seeketh to crush it in the Egg, by seeking to pervert Persons, while they are young, and, like wax, capable of any form and impression. As Pharaoh would destroy the Israelites, by killing their Young ones; So Satan, who hath a great spite at the Kingdom of Christ, knoweth there is no such compendious way to subvert and overcome it, as by perverting Youth, and supplanting Family Duties: He knoweth that this is a blow at the root. Therefore what care should Parents take to season Children with holy Principles, that they may overcome the wicked one by the word of God abiding in them? 1 John 2.14. I have written unto you, Young men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one. And cleanse their Hearts by a regard to Scripture direction, Psal. 119.9. Wherewithal shall a Young man cleanse his way? by taking heed thereto, according to thy word. They are defiled already, not as Vessels taken out of the Potter's shop, but as Vessels tainted and polluted. 5. To make good your Dedication of them to God in Baptism. It is a mockery, to Dedicate them to God, and to Breed them up for the Devil, the World, and the Flesh. God complaineth, Ezek. 16.20. Thou hast taken thy Sons and thy Daughters, which thou hast born to me, and these thou hast Sacrificed unto them to be devoured. It is as disingenuous, to Offer them to God, and ●rain them up for the World, or the Flesh. If they prove openly sensual, we are troubled; but if they secretly please the Flesh, we mind it not, but rather are secretly helpful to them in it; if worldly, we applaud them. Thus do we betray those Souls, which we should be a means to save. 6. If they prove naught, the Affliction will be double, if you have not used the means to prevent it; If by your carnal fondness you have born with their sin; and given them their wills, or indulge it by the evil example of your careless walking; or out of sloth, have neglected unwearyed endeavours to instruct them in godliness. But when you have done your part, you can the better submit to the will of God. A Sermon on Phil. Iu. 8. Finally Brethren whatsoever things are True, whatsoever things are Honest, whatsoever things are Just, whatsoever things are pure, whatsoever things are Lovely, whatsoever things are of good Report: If there be any Virtue, and if there be any Praise, think on these things. Here is a General Rule for the regulating of our Conversations. In it observe, 1 The bounds of our Duty are fixed, in seven things; True, Just, Honest, Pure Lovely, of good Report, if any Virtue, or if any Praise. 2. The accuracy and care that we should use not to transgress these bounds; Think on these things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diligently take heed to them, that you may practise them. Doct. That Christianity doth Adopt Moralities, or precepts of good manners, into its frame and constitution. Here I shall inquire, 1. What these Moralities are, as they are here set forth to us in the Text. 2. In what manner Christianity doth enforce them; 3. For what reasons. I. What are these Moralities. 1. Whatsoever things are true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this concerneth both our Speeches, and our Actions. 1. For our speeches; that they be free from lying and falsehood, Ephes. 4.25. Wherefore putting away Lying, speak every man truth with his Neighbour, for we are members one of another. Lying is when men wittingly and willingly, and with a purpose to deceive, speak that which is false. The matter of a lie is falsehood, and the formality of it is an intention to deceive. Now this we may do two ways, either by way of assertion, or promise. The lying assertion is concerning what is past and present; thus Ananias lied to the Holy Ghost, when he brought part of the price instead of all, Act. 5.3. Eut Peter said, Ananias! Why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the Land? The Promissory lie is, when we Promise that which we mean not to perform, Prov. 19.22. The desire of a man is his kindness, and a poor man is better than a liar. That which men should desire is to be in a capacity to show kindness, or do good; for greatness in the world is valuable upon this account, as it giveth a man a power to show kindness to others. But many that covet the praise and reputation of it, are very forward in promises, but fail in performance. Now a poor man that loveth you, and will do his best, is a surer Friend than such great men as only give you good words, and sprinkle you with a little Court holy water. But this should be far from a Christian, for he is to keep his word, though it be to his hurt, Psal. 15.4. In whose eyes a vile person is contemned, but he honoureth them that fear the Lord; he that sweareth to his own hurt and changeth not. Lying is a sin most contrary to the nature of God, who is Truth its self; but the Devil is called the Father of Lie. And it is most contrary to the new nature, Ephes. 4.24, 25. And that ye put on the new man, which after God is created in Righteousness, and true Holiness. Wherefore putting away lying, speak every man truth with his neighbour, Isa. 63.8. And he said, Surely they are my People, Children that will not lie. It is most contrary to humane Society, for commerce is kept up by Truth. 2. For Truth in actions; we should always keep the integrity of a good Conscience, Psal. 32.2. Blessed is the man unto whom the Lord imputeth not iniquity, in whose Spirit there is no guile, 2 Cor. 1.12. For our rejoicing is this, the Testimony of our Consciences, that in simplicity, and Godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversations in the World, and more especially to you ward. And Truth, Sincerity, and candour should be seen in all that we do. Satan assaults you with wiles, but your strength lieth in downright honesty, Ephes. 6.14. Stand therefore, having your loins girt about with Truth, and having on the Breastplate of Righteousness. This will give you courage in the day of sore trial, and comfort in the very Agonies of Death. Isai. 38.2, ●. And Hezekiah turned his face towards the wall, and prayed unto the Lord, and said, Remember now, O Lord! I beseech thee, how I have walked before thee, in truth and with a perfect heart, and have done that which is good in thy sight. Therefore we must carry ourselves sincerely, free from Hypocrisy, and Dissimulation, whether towards God or men. 2. The next boundary is, Whatsoever things are Honest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grave and venerable, free from scurrility, lightness and vanity, in word, or in deed. Religionis a serious thing, and accordingly leaveth an impression upon the heart, and maketh them serious that profess it. The Apostle would have the Christian Women to carry themselves as Women professing godliness, 1 Tim 2.9, 10. In like manner also, That Women Adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered Hair, or Gold, or Pearls, or Costly Array; but (which becometh Women Professing Godliness) with good works. And surely all Christians should be of a modest and good behaviour. A garish levity will not become them that live in constant Communion with a great God. This cannot but make the Heart more awful and serious, especially in the more aged, Titus 2.2. That the aged men be Sober, Grave, Temperate, sound in Faith, in Charity, in Patience. 3. Whatsoever things are Just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving to every one what is due, and doing to others as we would be dealt with ourselves. Therefore we must defraud no Man of his Right; whether Superiors, Mat. 22.21. Render therefore unto Caesar the things which are Caesar's, and unto God the things that are Gods. Or Inferiors, Col. 4.1. Master's give unto your Servants, that which is just and equal, knowing that ye have a Master in Heaven. So also to Equals, not invading each others rights, not detaining from them any thing that is theirs, Rom. 13 8. Owe no man any thing, but to love one another, for he that loveth another hath fulfilled the Law. That is a debt still owing, and still to be paid, Mat. 7.12. Therefore all things, whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets. The Rule of Justice of doing to others as you would they should do to you, standeth on these Suppositions: The actual equality of a●l Men by Nature; did not he that made you make them? And the possible equality by Providential disposure, you may stand in need of them as they do of you, and be under them as they are under you 4. Whatsoever things are pure. Therefore nothing that is obscene, or unchaste, should be seen in, or heard from a Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth chaste, and Clean, as well as Pure. Eph. 4 29. Let no corrupt Communication proceed out of your Mouth, but that which is good to the use of Edifying, that it may Minister Grace to the Hearers. Rotten Communication argueth a naughty Heart, as a stinking breath doth rotten and putrid Lungs. So also for Actions, nothing filthy or unclean should be done by us, Eph. 5.12. For it is a shame, even to speak of those things, which are done of them in secret. A Christian is ashamed to speak, what others are not ashamed to do; but God seeth in secret, and his Law that is our Rule, and his Eye should be enough. 5. Whatsoever things are Lovely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are certain things, which are not only commanded by God, but are grateful and acceptable to Men. Such are a loving affable carriage, peaceable behaviour, meekness, lowliness of Mind, Charity, Usefulness, Rom. 5.7. For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. The Apostle telleth us of some things, which are acceptable to God and approved of Men, Rom. 14.18. Now these things a Christian must make Conscience of, Rom. 12.17. Recompense to no man evil for evil, provide things honest in the ●ight of all men. What are those? To live Charitably and Peaceably, 1 Thes. 5.15. See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves, and to all men. As in the Body there is something that is lovely, and appeareth so to all men, so in the Soul. Now these are things which we should look after. When the Disciples lived Christianly, and in Peace and Charity, they had favour with all the People, Acts 2.46, 47. And they continued daily with one accord in the Temple, and breaking Bread from House to House, did eat their Meat with Gladness and Singleness of Heart, praising God, and having favour with all the People. Therefore by this lovely Carriage we should commend our Profession to the World. 6. Whatsoever things are of good Report, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is another boundary; for there are some things, which have no express evil in them, but they are not of good fame, as generally Condemned by the wise and sober. Now a Christian is first to look to his Conscience; but because the Honour of God, and the credit of his Profession is concerned, he must avoid those things which have an appearance of evil, 1 Thes. 5.22. Abstain from all appearance of Evil. And the rather, because they are not over tender of their Conscience, who are lavish of their Name. Indeed a Christian is not to hunt after the applause of men, yet he is to do his Duty so that the holy Profession be not blamed, nor evil spoken off for his sake. It is a good and short decision of Aquinas; Gloria humana bene contemnitur, nihil malè agendo propter ipsam, & bene appetitur, nihil malè agendo contra ipsam. Then we rightly contemn the applause of men, when we do nothing ill to gain it; and then we rightly desire it, when we do nothing ill to forfeit it. It is to be contemned, if we must do evil to gain it, 2 Cor. 6.8. By honour and dishonour, by evil report and good report, as deceivers, and yet true. Be contented with the Glory that cometh of God only, else we do not believe in Christ, john 5.44. How can ye believe, which receive honour one of another, and seek not the Honour that cometh from God only? You cannot be the Servants of Christ, if you honour men. As for our own Credit, we must be content to be evil spoken of for the Gospel's sake, and our Duties sake. And it is well deserved by doing nothing on our part to hazard it. So 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they s●all behold, glorify God in the day of Visitation. We are to stop the Mouth of Iniquity, and to put to silence the Ignorance of foolish men; not justly to cause our Names to stink, and be unsavoury, but live down the reproaches of the World as much as in us lieth, and bring the Holy ways of God into request. 7. The last Limitation is; If there be any virtue, or any praise, I join both these things together, because they are linked to one another. That is, if they found any thing praised and esteemed in the World, provided it be a virtue. Many things gain applause in the World, which yet are not virtuous, and praiseworthy; as the revenging of an injury, zeal for a man's Faction, Gal. 1.10. For do I now persuade men, or God? or do I seek to please men? For if I yet pleased men, I should not be the Servant of Christ. So for peaceable compliance with Sin, and good Fellowship, Luk. 16.15. And he said unto them, Ye are they which justify yourselves before men, but God knoweth your Hearts; for that which is highly esteemed amongst men, is an abomination in the sight of God. Now Christians should abhor such things, though never so much cried up in the World; there is a praise of such things, but they are not Virtues. Or else you may understand this Limitation thus; If there be any virtue, that is, something lower than Grace, any good thing among the Heathens with whom they conversed, they should take it up, and adorn Religion with it. So if there be any praise; among good things some are more eminent, others as they are not disproved, so they are not praised: Now any such praiseworthy or commendable action they should imitate, and adorn their Profession with it. The Gifts of the Holy Ghost are called Graces, but these commendable actions are called virtues. Well then! these are the general Heads of Christian Duties, which they should seriously think upon, and propose them to themselves for the Regulation of their Conversations, that they might do nothing but what was agreeable to Truth, Equity, Sobriety, exact Justice, Purity, Chastity, and Virtue. This for the first Question. II. In what manner Christianity doth enforce them? This is to be regarded, because there is a great deal of do about Morality, which some press to the neglect of Faith and the Love of God. Some make their whole Religion to be a mere Morality, and so turn Christianity into Morality; whereas a good Christian turneth his Morality into Religion, all his second Table duties into first Table duties, Heb. 13.16. But to do good, and to communicate forget not, for with such Sacrifices God is well pleased. Sacrifice is a Duty of the first Table, yet Alms is called a Sacrifice wellpleasing unto God. But to make this more fully appear, let me show you, 1. That Christianity deriveth all good Conversation from the highest Fountain, the Spirit of God. 2. From the truest Principles, Faith in Christ, and Love to God. 3. It directeth it by the highest Rule, the Will of God. 4. And to the highest End, the glorifying and enjoying of God. All else is but Bastard Morality, Apocryphal Holiness, that is not thus deduced. (1.) It deriveth all these things from the highest Fountain, the Spirit of Sanctification, by which we are fitted for all these Duties, Eph. 5.9. For the Fruit of the Spirit is in all Goodness, Righteousness, and Truth. These commendable Virtues are also in a Christian, as the Fruits of the Spirit, Gal. 5.22. But the Fruit of the Spirit is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. And till we live in the Spirit, we are altogether unfit to do any thing acceptably to God. No Virtue is truly saving and acceptable, but what floweth from the Grace of Regeneration. (2.) It maketh them to grow out of their proper Principles, Faith in Christ, and Love to God. [1.] Faith in Christ. The Apostle telleth us, Heb. 11.6. Without Faith it is impossible to please God. Not only without the general Faith of Gods Being and Bounty, but also without Faith in Christ, Rom. 7.4. We are married to Christ, that we may bring forth Fruit unto God. As the Children that are born before Marriage are Illegitimate, so all that Justice, Temperance, and Charity, which doth not f●ow from Faith in Christ, is but Mock-Grace, and Bastard Holiness. [2.] Love to God, Gal. 5.6. Faith worketh by Love, and therefore maketh us tender of doing any thing that may displease, or dishonour God, Titus 2.11, 12. The Grace of God that bringeth Salvation hath appeared to all men, Teaching us, that denying Ungodliness, and Worldly Lusts, we should live Soberly, Righteously, and Godly in the present World. If you understand it of objective Grace, than the Gospel teaching is by way of Instruction as a Man teacheth a Learner, or if of subjective Grace, it is by way of Persuasion, and powerful Excitement, or both, that it may be Morality is not kindly, unless founded on the Gospel; and never so thoroughly promoted, as by the Principles laid down there. Now no wonder, they that never felt the force of Faith in Christ, and love to God upon their Souls, do so much cry up bare Morality. Well then, Christ healeth our Souls by his Spirit, and the Spirit worketh by Faith, and Love, which are the true Principles of Grace in the Heart. (3.) It directeth it by the highest Rule, which is God's Mind revealed in his Word, the absolute rule of right and wrong. Alas! what partial Directions are there elsewhere! but Psal. 19.7. The Law of the Lord is perfect, Converting the Soul. Others have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Work of the Law written in their Hearts, Rom. 2.15. What cold enforcements! Now they that cry up right Reason in de●●ance of Scripture, and would refer us to another rule, they are not thankful for this Blessed Revelation. (4) It is aimed at the highest End, the glorifying of God, and the enjoying of God: The pleasing and glorifying of God, 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. Phil. ●. 11. Being f●lled with the Fruits of Righteousness, which are by jesus Christ unto the Glory and Praise of God. And the enjoying of God, Acts 24.14, 15, 16. But this I confess unto thee, that after the way which they call Heresy, so worship I the God of my Fathers, believing all things which are written in the Law and the Prophets. And have hope towards God. which they themselves also allow, that there shall be a Resurrection of the Dead, both of the Just and unjust. And herein do I exercise myself, to have always a Conscience void of offence, toward God and toward Men. They have a care of all this Justice. Charity, Temperance, in order to the attainment of Everlasting Happiness in the Vision and Fruition of God. Others mind nothing but their Interests in the World, Acts 24.26. He hoped also that Money should have been given him of Paul, that he might lose him; therefore he sent for him the oftener, and communed with him. III. For what Reasons. 1. Because Grace doth not abolish so much of Nature as is good, but refines and sublimates it, by causing us to act from higher principles, and to higher ends. As the Apostle saith, that Onesimus was dear to Philemon, both in the Flesh and in the Lord, Philem. 16. so if any thing be pure, good, lovely, praiseworthy in the Eye of Nature, Christianity doth not abolish, but establish it. Therefore a Christian should come behind none in these praiseworthy qualities. The Law of God requireth this at our hands on better terms, he that sinneth against Nature and Grace too is worse than an Infidel, 1 Tim. 5.8. But if any provide not for his own, and especially for those of his own House, he hath denied the faith, and is worse than an Infidel. Rom. 14 17, 18. For the Kingdom of God is not Meat and Drink; but Righteousness, and Peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of Men. 2. Because these conduce to the honour of religion. The credit of Religion dependeth much on the credit of the persons that profess it, Ezek. 36 20, 21. And when they entered unto the Heathen, whither they went, they profaned my Holy Name, when they said to them, These are the People of the Lord, and are gone forth out of his Land. But I had pity for my Holy Name, which the House of Israel had profaned among the Heathen, 2 Sam. 12.14. Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to Blaspheme, the Child also that is born unto thee shall surely die, 2 Pet. 2.2. And many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of. If they should be ●alse, Unjust, Turbulent, Unclean, what will Men think of God, and Christ, and the Religion which he hath established? Christiane! ubi Deus tuus? O Christian! where is thy God? said a Heathen to a Christian, when committing Uncleanness; Titus 3.10. Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things. 3. Our Peace and Safety is concerned in it: Partly because the World is least irritated by a Peaceable, Just, and good Conversation; it doth mollify their Spirits, and mitigate their fury, 1 Pet. 3.13. And who is he that will harm you, if ye be followers of that which is good? That is, when he bridleth his Tongue, seeketh peace, and doth good. And partly because God puts a conviction upon the Consciences of wicked Men, 1 Sam. 24.17. And he said to David, Thou art more Righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil: and so wicked Men are restrained by reverence, and are afraid to meddle with unstained Innocency. And partly, because when we do not bring trouble upon ourselves by our own immoralities, God taketh us into his special protection. It followeth upon the Text, ver. 9 These things, which ye have both learned, and heard, and seen of me, do, and the God of Peace shall be with you. You may expect much of God's gracious presence, when your conversations are so harmless, and innocent; and he will free you from many external vexations, or give you inward tranquillity of mind. 4 Because these things flow from that internal principle of Grace, which is planted in our Hearts by regeneration, Mat. 3.8. Bring forth fruits therefore meet for Repentance. Act. 26.20. That they should Repent, and turn to God, and do works meet for Repentance. What is Regeneration on God's part is repentance on ours. Now there are certain effects proper to this change, and that is the Grave, Just, Temperate, and Holy living. And certainly where those effects are not, there the cause itself is wanting; for how can we evidence that our Conversion and Repentance is real and sound, unless we bring forth fruits answerable? What evidence can we have of the new nature but by newness of conversation? Or of a change of mind, but by a change of life? We judge of others by their external works, for the Tree is known by its Fruits; and we judge of ourselves by the internal, and external works together; if within there be a Love of God, Faith in Christ, Hatred of Evil, delight in that which is good, a deep sense of the World to come; and all this discovered in an holy, sober, and grave conversation, this compleateth the evidence, and maketh it more satisfying. 5. All the disorders contrary to these limits and bounds, by which our conversations are regulated, are condemned by the Holy and Righteous Law of God, which is the rule of the new creature; and therefore they ought to be avoided by a good Christian, who hath a tenderness upon him of offending God in the least things, Psal. 119.161. My Heart standeth in awe of thy Word. Prov. 13.13. Whoso despiseth the Word shall be destroyed, but he that feareth the commandment shall be rewarded, they dare not transgress in the least things, Mat. 5.19. Whosoever shall break one of these least Commandments, and shall teach men so to do, shall be called the least in the Kingdom of Heaven. As not in their Spiritual Duties, so not in Moralities. Mat. 2●. 23. Woe unto you Scribes and Pharisees Hypocrites, for ye pay tithe of Mint, and anise, and Cummin, and have omitted the weightier matters of the Law, judgement, and Mercy, and Faith: These things ought ye to do, and not to leave the other undone. Hypocrites make a business about small matters, and neglect weighty duties. Yet the sincere by the discharge of greater duties, are not freed from the obligation to do the smallest duties: both stand by the same Authority. 6. These Moralities are not small things; the glory of God, the safety of his People, the good of humane Society, and the evidence of our own sincerity being concerned in them. The Apostle chargeth Atheism, and disrespect of God on the neglecters of these things, 1 job. 3.10. Whosoever doth not Righteousness, is not of God: Neither he that loveth not his Brother, Gal. 5.14. For all the Law is fulfilled in one word, Thou shalt love thy neighbour as thyself. Use 1. If Religion doth adopt Moralities into its frame and constitution, we must not leave them out of our practice and conversations: for we are the Epistle of Christ, 2 Cor. 3.3. we are to hold forth the word of life, Phil. 2.26. That which is just, must be suitable to the rule, Tit. 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works; these things are good and profitable unto men. God would not have us omit any part of his Will. Use 2. Here is an answer to those that ask, wherein must we be holy, and show our obedience unto God? besides what concerneth the sanctification of the Heart; here we are told plainly what concerneth the regulating of the conversation. When the Heart is once renewed, than Moralities must have their place, and our exact care. Use 3. That Christians should be known to be the best sort of Men in the World▪ abstaining not only from those things which the Law of God forbiddeth, but the custom of Nations, that no blemish may lie upon our Profession. A Sermon on Luke Xix 14. But his Citizens hated him, and sent a Message after him, saying, We will not have this Man to Reign over us. THese words are part of a parable uttered by our Lord Jesus when he came nigh to jerusalem, where they thought he would assume the Regal Power, and Reign among them in great Pomp and Glory. To prevent this misconceit, he puts forth this Parable; wherein by the Nobleman, he intendeth himself; by his Servants, all Believers, especially the Teachers and Ministers of his Church: by the pounds given to them, Spiritual Gifts and Graces; by his going into a far Country to receive a Kingdom, his Ascension into Heaven, and sitting down at the right hand of Majesty: by his own Citizens that tumultuated during his absence, the Stiff necked Jews, and by consequence all other people that refuse his Government: by his return, his last coming to Judgement, when he shall reward every one according to his works. My purpose only obligeth me to insist upon that clause which expresseth the unwillingness of Men to be subject to Christ: But his Citizens hated him and sent a Message after him, etc. In which words take notice of, 1. The Crime: We will not have this Man, etc. 2. The Persons guilty; His Citizens, Joh. 1.11. He came to his own, and they received him not. 3. The Internal moving Cause: they hated him, Hatred is a malicious dislike notwithstanding conviction: joh 14.23. He that hateth me, hateth my Father 〈◊〉. They did disclaim and renounce all subjection to Christ, though they had enough to convince them of his being the Messiah. In Carnal and Wicked Men, there is not only a neglect of Christ, but an hatred of Christ: Partly because, from neglect the passage is easy to contempt and hatred; partly because their Hearts being be●●owed elsewhere, they have no affection to him, that would reduce and reclaim them, joh. 3.19. This is the condemnation, that light is come into the World, and Men love darkness rather than light, because their deeds are evil; and partly because they count him as one, that condemneth that course of Life which they affect: job. 3.20. For every one that doth evil hateth the light, neither cometh to the light lest his deeds should be reproved. 4. The manner of expressing their hatred: They sent a Message after him. This must be understood with respect to the Parable: Therefore this Message they sent after him is nothing else but the Persecution of the Christian Faith, and the Disciples that professed Christ's name, which is as it were an open bidding defiance to Christ in Heaven, a sending a Message after him: The Apostle Paul saith of the Jews, 1 Thes. 2.15. Who both killed the Lord jesus and their own Prophets, and have persecuted us, and they please not God, and are contrary to all Men. 1. The Crime which is wilful refusal of subjection to Christ: We will not have this Man to rule over us; and here, 1. The thing refused is his Reign. Where Christ cometh he will be Lord and Sovereign. His kingdom is that administration, which requireth Spiritual obedience from us: this the licentious World cannot endure. 2. The manner of refusing; 'tis wilful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will not: They allege no lawful reason, but wilfully and contumaciously reject his Government: And so it taxeth the obstinacy of the Jews, standing out unreasonably against the Faith. Doct. That 'tis the Spiritual Kingdom of Christ, which is most opposed by the Carnal World. The Jews disclaimed him from being their King, their whole carriage towards him, and his Messengers, speak this language; We will not have this man to reign over us. When he was present, they contemned and slighted his person, calling him this man by way of contempt; yet in the Parable he is represented as a Nobleman, and Heir of a Kingdom; when absent and gone to receive a Kingdom, they abused his Messengers: the rebellious World maketh defection from Christ, because he is out of sight; they will not be controlled by an invisible King. But it was not the sin of the Jews only, but of the Gentiles also: for why did the Gentiles rage against the Lord and his anointed, Psal. 2.3. Let us break their bands asunder, and cast away their cords from us? All the business of the rebellious World is to cast away Christ's Yoke; to dissolve the bonds of Loyalty, and Obedience to him. I will prove, 1. That Christ hath a Kingdom: 2. That in all reason this Kingdom should be submitted unto. 3. What moveth and induceth Men so much to dislike his Kingly office. I. That Christ hath a Spiritual Kingdom; for all things concur here, which belong to a Kingdom: here is a Monarch, which is Christ, a Law, which is the Gospel, subjects which are penitent believers; rewards and punishments, Eternal Life and Eternal Torment. 1. Here is a Monarch; the Mediator, whose Kingdom it is: Originally it belongeth to God as God, but derivatively to Christ as Mediator, Psal. 2.6. I have set my King upon my holy hill of Zion, Phil. 2.10, 11. That at the name of jesus every knee should bow, of things in Heaven and things on Earth, and things under the Earth. And that every Tongue should confess that jesus Christ is Lord, to the Glory of God the Father. This Kingdom which is exercised by a Redeemer doth not vacate or make void our duty to God; no, this new dominion is not destructive of the former, but accumulative: that is, it doth not abolish the power and right which God hath to govern; that continueth still, and will continue as long as Man receiveth his Being from God, and the continuance of his being by daily providence and preservation; but this is superadded to the former; Christ is Lord to the glory of God the Father: the right of governing is still in God, but the actual administration is by Christ. 2. There are subjects. Before I tell you who they are, I must premise, that there is a double consideration of subjects; some are subjects by the grant of God, others are subjects not only by the grant of God but their own consent: by divine donation, all things are put into the hands of Christ, and under the power of the Son of God, and our Redeemer; so no Creature is exempted from his dominion, no not the Devils themselves, though revolters and rebels against God, Eph. 1.22. And hath put all things under his Feet, and given him to be Head over all things to the Church: Whether they will or no, they are bound to his Absolute Dominion and Sovereign Authority: and so all Men are subjects of Christ's Kingdom; partly by divine obligation bound to be so, and partly by his overruling providence they are forced to submit to his disposing will; there is a passive submission to his power, though not a voluntary subjection to his Laws: but of this we speak not now. The other sort is of those who are subjects by consent; who willingly give up themselves to the Redeemer, to be saved upon his terms, 2 Cor. 8.5. But first gave their own selves to the Lord, and unto us by the Will of God. And so, the subjects of this Kingdom are penitent Believers. Devils and Wicked Men, are his Subjects whether they will or no; but all Christ's people are his by a voluntary subjection and consent: or yield up themselves to him by Covenant: Now these I call penitent Believers, because both Faith and Repentance is necessary to our entrance into his Subjection. 1. Repentance, that we may lay down our former Hostility, and so enter into Confederation and Covenant with Him: Therefore often, preaching Repentance, is called Preaching the Kingdom of God. Mat. 4.17. From that time jesus began to Preach, and to say, Repent, for the Kingdom of Heaven is at hand, Mark 1.14, 15. jesus came into Galilee, Preaching the Gospel of the Kingdom of God, And saying, The time is fulfilled, the Kingdom of God is at hand, Repent ye and believe the Gospel. 2. Faith is required; for receiving of Christ is made Equivalent with believing, John 1 12. To as many as received him, to them gave he power to become the Sons of God, even to as many as believe in his Name. Now what is receiving of Christ? To entertain him to the end for which he was sent of God; or in short, to own him as Lord and King; as is explained by the Apostle, Col. 2.6. As ye have therefore received Christ jesus the Lord. So walk in him. 3. The Law of Commerce between this Sovereign, and these Subjects. (For all Kingdoms are Governed by Laws.) Now the Law of Christ is the Gospel, or new Covenant; which is both a rule of Duty, to show what is due from us to Christ, and a Charter of Grace, to show what we may expect from him, upon the account of his Merit and Mercy, if we be duly Qualified: Therefore the whole design of the Gospel is to bring us to an humble submission and obedience to Christ's Healing and Saving Methods; all the Doctrines, Precepts, and Promises, of the Gospel tend to this. The Gospel is not only a Promise, but a Law, Rom. 3.27. Called a Law of faith. And requireth not only confidence, but obedience, 2 Thes. 1.8. In flaming Fire, taking vengeance on them that know not God, and obey not the Gospel. 1 Pet. 4.17. What shall be the end of them that obey not the Gospel of God? 'Tis not enough to profess the Gospel, but we must obey the Gospel. Some of the precepts of the Gospel are Mystical, such as believing in Christ, 1 John 3.23. And this is his commandment that we should believe on the Name of his Son jesus Christ. Some moral, viz. The primitive Duty we owe to God, 1 Cor. 9.21. (Being not without Law to God, but under the Law to Christ) Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. Rewards and Punishments. 1. For punishments: Though the proper intent and business of the Gospel is to bless, and not to curse, yet if men wilfully refuse the benefit of this dispensation, they are involved in the greatest curse that can be thought of, John 3.19. This is the condemnation that light is come into the World, and men love darkness rather than light, because their deeds are evil. Heb 10.29. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath truden under foot the Son of God, and hath counted the Blood of the Covenant▪ wherewith ye were Sanctified an unholy thing, and hath done despite to the Spirit of Grace? It will be more grievous to sin against our Remedy, than our bare Duty. More aggravating circumstances are in it, and therefore the more it increaseth our torment, not only on God's part inflicting, but on our part reflecting upon our sin and ingratitude, 2. Rewards. The Privileges of Christ's Kingdom are Exceeding great. 1. For the present, Pardon and Peace are obtained both in the way of Justificacation as, Rom. 5.1. Being justified by Faith, we have peace with God, through our Lord jesus Christ. And also of Sanctification, Gal 6.16. As many as walk according to this Rule, Peace be on them, and Mercy, and upon the Israel of God. This is the entertainment God giveth to the Obedient Soul, and the fruit of Christ's internal Government. 2. Hereafter; Eternal Happiness, or an immutable State of Glory, Mat. 25.34. Then shall the King say unto them on his right hand, Come ye blessed of my Father, Inherit the Kingdom prepared for you from the foundation of the World. That's the consummation of the Kingdom of God, and it shall be the portion of all those that obey Christ, how despicable soever their condition be in this World, Jam. 2.5. Hath not God chosen the poor of this World, rich in Faith and Heirs of the Kingdom which he hath promised to them that love him? II. That in all reason this Kingdom should be submitted unto: 1 Because of the right which Christ hath to Govern: He hath an unquestion able Title by the grant of God, Acts 2.36. Let all the house of Israel know assuredly, that God hath made the same jesus, whom ye have crucified, both Lord and Christ. And his own merit and purchase, Rom. 14.9. For to this end Christ both died, and rose again, and revived that he might be Lord both of the Dead and Living Which should silence and quiet all Rebellious Motions. Hath not God a right to dispose of you, and shall Christ lay down his life to be head of the renewed estate, and at length be deprived of that Honour, and that merely by the Rebellious Obstinacy of the Creature? There can be no hope of exemption. His we must be whether we will or no: Our consent and willingness doth not add to the validity of his Title, only aggravateth our sin, if we refuse, or prove unfaithful, or maketh our Obedience acceptable if we be sincere in it. Now God is tender of his grant, and Christ of his acquired right and purchase that he may not lose the fruit of his Death and sufferings. 2. This new Right and Title is comfortable and beneficial to us: 'Twas the fruit of God's pity to mankind, to set up a new Government which might be Remedial of our Misery, but not Destructive of our Duty: 'Tis a full Remedy for our Misery; for the purpose of it is to effect man's Cure, and Recovery to God. The Scripture always speaketh of it as Medicinal and Restorative, Acts 10.38. God Anointed jesus of Nazareth with the Holy Ghost, and with Power, who went about doing good, and healing all that were oppressed of the Devil, for God was with him: Preaching Peace in his Name, for he is Lord of all. So, Acts 5.31. Exalted to be a Prince and Saviour to give Repentance, and Remission of Sins: That we might enjoy God's favour, and live in his Obedience. In this new Remedial dispensation God aimed at the healing of our Natures▪ and the restoring our Peace and Comfort, that we might serve him with pleasure and delight, who otherwise could not think of him without fear and horror; Much less set ourselves to please him with any Hope of acceptation. 3. 'Tis by his Kingly Office that all Christ's benefits are applied to us: As a Priest he purchased them for us, as a Prophet he giveth us the knowledge of these Mysteries; but as a King he conveyeth them to us, overcoming our Enemies, changing our Natures, and inclining us to believe in him, love him and obey him: For he doth not only convey the benefits, giving us Remission of sins, but he worketh in us the Qualifications, giving as well as requiring Repentance. Acts 5.31. He hath Exalted him to be a Prince and Saviour, to give Repentance Well then, since his Executive Power attendeth upon his Kingly Office, we have no reason to dislike it, but to bless God for this part of his Administration: The Fruit and Effect of it is the Gift of the Spirit, by which all is applied to us: So that the Communication to us is done this way: His work as a Priest, lieth with God; and as a Prophet and King with us. As a Prophet he maketh way by giving us the good Knowledge of God through the Remission of Sins; but he Actually communicateth his benefits to us as our Quickening Head and King 4 Our Actual, Personal Title to all the benefits intended to us, is mainly Evidenced by our Subjection to his Regal Authority: Certainly without it we can have no benefit by Christ, Heb 5.9. And being made perfect he is become the Author of Eternal Salvation to them that obey him. And that agreeth not only with his Doctrine, but Example, vers. 8. Though he was a Son, yet he Learned Obedience by the things he suffered. Now till this be cleared we have no rest to our Souls, Mat. 11.29. Take my Yoke upon you, and Learn of me, for I am meek and lowly, and you shall find rest for your Souls. 'Tis good to believe his Doctrine as a Prophet, to depend upon his Merit as a Priest, but if we refuse to obey him, our Qualification is not complete, and other Acts are but Counterfeit, and pretended: For none know him aright, but those that obey him; None depend upon his Merit, but those that trust him in his own way, and submit to his Healing and Instructing Methods: And it is the great Mercy and Wisdom of God to state the Terms so, that poor tender Consciences may sooner come to ease and rest: For no man, unless strangely infatuated, and slight in settling his Eternal Interests, will question his Obligation to Duties, but every serious Soul will question their Claim to Privileges, unless they see good ground and warrant: Now when we plainly demonstrate unto them that their all dependeth upon their receiving Christ the Lord, and framing themselves to his Obedience; they will more easily hearken to us; and resigning up themselves to him by Covenant, they more readily put themselves in the way of getting a Solid and Unquestionable Peace, and so by following their Duty are sooner freed from scruples about their interest? for if this work be minded it will Interpret its self, and make its self evident. 5. We shall be unwillingly Subject to his Kingdom of Power, if we be not willingly Subjects to his Kingdom of Grace: God's decree is past, that every knee must bow to Christ, by force and constraint, or willingly and readily: If by constraint we are Subjects, 'tis our Ruin and Destruction: If willingly, we have our Reward. Christ will utterly destroy the obstinate, they shall feel the effects of his merely Regal, not his pastoral Power: He will break them with a Rod of Iron, Psal. 2.9. But his pastoral Rod and Staff are a Comfort to his People: Psal. 23.4. For he ruleth them with a saving and gentle Government. Now you are left to your choice, which pleaseth you best; his Iron Rod, or his Pastoral Rod; to perish with the obdurate World, or to be conducted to Heavenly Glory: to refuse your remedy, or submit to the Motions of his preventing Grace. Or let me thus express it: Christ, who is set upon the Throne for the exercise of his Regal Power, hath a Sword and a Sceptre in his Hand, to subdue his Enemies, and rule his People. The Sword is his All-powerful Providence. The Sceptre is his All-conquering Spirit: Now 'tis better to be in the number of humble and obedient Christians, than to continue his obstinate and spiteful Enemies: To Consecrate ourselves and all that we have to him, than to fall a Sacrifice to his Justice, and the revenges of his Indignation. 6. This Government, which we so much stick at, is a Blessed Government. Christ himself pleadeth this, Mat. 11.30 My Yoke is easy, and my Burden is light: 'Tis sweet in its self, and sweet in the issue: It concerneth us much to have good thoughts of Christ's Reign and Government, for he doth not rule us for our hurt, or by needless Laws, that have no respect to our good and safety. Look upon them in themselves; what hath he required, but such a sincere Obedience as consists in Purity and Charity? Both which oppress not humane Nature, but perfect it, and put an Excellency upon us, which others have not, Prov. 12.26. The Righteous is more excellent than his Neighbour, Psal. 16.3. But to the Saints that are in the Earth, and to the excellent in whom is all my delight. And look upon them in their event and issue, all that he hath required is in order to our Happiness: If Repentance and Faith, 'tis in order to our Pardon and Peace, Acts 3.19. Repent, that your Sins may be blotted out when times of refreshment shall come from the presence of the Lord. If Moral Obedience, 'tis that by Holiness he may lead us unto God, without which, we cannot see him, and enjoy him, Heb. 12.14. So that if our sinful customs have not made us incompetent Judges, this Government should be submitted unto, and chosen before Liberty and Freedom from it; for all these things are for our good. III. What moveth and induceth Men so much to dislike Christ's Reign and Government. 1. The evil Constitution of men's Souls: This Government is contrary to men's Carnal and Brutish Affections. Now the flesh is loath to be restrained and kerbed, and therefore the Carnal Mind is Enmity against God, Rom. 8.7. Part of this Opposition remaineth in the regenerate, Rom. 7.23. I see a Law in my members warring against the Law of my Mind. And Gal. 5.17. For the flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary one to the other, so that ye cannot do the things that ye would. Therefore no wonder, if wicked men shake off that Yoke, which they cannot endure, and galleth them upon all occasions, when they would fulfil their Lusts. Hence is it they refuse to be subject to Christ. 2. It comes from an affectation of Liberty. Men would be at their own dispose, and do whatsoever pleaseth them without any to call them to an account, Psal. 12.4 Who have said, With our Tongue we will prevail; our Lips are our own; who is Lord over us? They cannot endure strictly to consider, what they should say and do. So they may please themselves, and advantage themselves, they will take no notice of what is right or wrong, or any Superior to whom they are accountable: I remember 'tis said, judges 21.25. In those days there was no King in Israel; every man did that which was right in his own Eyes: So it is true here, Man that is prone to all Sin and Wickedness, would have no King or Lord over him; be under no Government; Therefore, we will not have this man to Reign over us. There is a false Notion of Liberty possesseth all our Hearts; we take it to be a Power to do what we list, not a Power to do what we ought▪ The absurdity of it would soon appear, if we considered the mischiefs it would produce in man's Government. If men were under no Rule and Order, what Monsters of Wickedness would they grow? And the World would soon prove a Stage to act all manner of Villainies upon: And the falsehood of it will more appear, if we consider Man in his Relation to God; he hath no true Liberty, but such as becometh a Creature, whose absolute dependence doth necessarily infer his Subjection to God, to whom he is accountable for all his Actions. So that his true Liberty lieth in a readiness to obey his proper Lord, Psal 119 45. I will walk at Liberty, for I seek thy Precepts. To will and do things pleasing to our Creator, Preserver and Redeemer: Again, if man have a Liberty, it must be such a Liberty, as leaveth him in a capacity to pursue his chief good, and last end: The more we are restrained from this, the more we are in Bondage, the less, the more free: Certainly the reasonable Nature is under a defect, as 'tis restrained and disabled from the Fruition of God, or seeking after it. For man was made for this end, and is so far fettered, as he is kept from it: but this is little minded; all our desire is to live at large, and to have none to control us. 3. It proceeds from the Nature of Christ's Laws: 1. They are spiritual. 2. They require self-denial. (1.) They are strict and spiritual Precepts, which require the Subjection of the whole Man to Christ; Thoughts, Desires, Inclinations, as well as Actions; The Law is Spiritual, but I am Carnal, saith the Apostle, Rom. 7.14. That is, it requireth inward Purity, as well as external Conformity. Now men will rather endure any external Burdens, how heavy and hard soever, than Christ's spiritual Yoke: Take for an instance the Pharisaical Institutions, and Christ's Law: For the one, 'tis said, Mat. 23.4. They bind heavy Burdens, and grievous to be born, and lay them on men's Shoulders: They had little Compassion on the People, and therefore imposed rigorous and severe Ordinances upon them: But Mat. 11.30 Christ saith, My Yoke is easy, and my Burden is light. Yet at that time there were more Proselyted to the Sect of the Pharisees, than embraced the Doctrine of Christ: Men will part with any thing sooner than their Lusts, Micah 6.6, 7. Perform costly Sacrifices, deny many of the feelings of Nature, and all that they may keep their beloved Sins: The sensual nature of Man is such, that it is loath to be crossed, which produceth Profaneness, and Dissoluteness, and men engulf themselves in all manner of sensualities, because they are loath to deny their natural Appetites and Desires, and to row against the stream of Flesh and Blood. So the young man is said to walk in the ways of his own Heart, and the sight of his Eyes, Eccles. 11.9. But if Nature be to be crossed a little, 'tis done by some only for a while, and in some slight manner, and this produceth Hypocrisy, Isa. 58.5. To bow down the Head for a day like a Bulrush If this will not quiet Conscience, we are apt to exceed in outward observances, and rigorous impositions, or macerating the Body by some by-Laws of our own, and this produceth Superstition, Col. 2.19. Touch not, taste not, handle not. We place our Religion in abstinence from such Meats, or in such Penances, and exterior Mortifications, and so he bound in Chains of our own making: ●hus these three great evils, Profaneness, Hypocrisy and Superstition, grow upon the same Stem and Root. But when Christ requireth us to serve God in the Spirit, to subdue the Heart to him, this we cannot endure. Therefore in all these ways of Religion, wherein men walk, who would not have Christ to Reign over them, you may still observe they check at his spiritual Laws▪ 2 Christ by his Laws requireth self-denial, Mat. 16.24. If any Man will come after me, let him deny himself, and take up his Cross and follow me. We are to deny our own Wit, and our own Will. Our own Wit or Wisdom, so fa● as it is contrary Christianity, 1 Cor. 3.18. Let no man deceive himself, if any man among you seemeth to be wise in this World, let him be a ●ool, that he may be wise To condemn our own former Life wherein we so much pleased ourselves, our own Will: For none are longer to be at their own dispose, 1 Cor. 6.19 What? know ye not, that your Body is ●he Temple of the Holy Ghost, which is in you, which ye have of God, and ye are n●t your own? Now men are so averse from this, that it is a kind of a M●racle that any are brought to deny themselves and subject all their thoughts and desires to Christ. I. Use is Information. 1. It showeth us, whence all the Contentions arise, which are raised about Religion in the World: Some may ignorantly mistake things, and some proud Wits may oppose Christ's Prophetical Office, contradict the Mysteries of our most Holy Faith; some may lessen the Merit of his Sacrifice, but the most general Error is, Men will not have him to Reign over them: All the corrupt part of the World oppose his Kingly Office, many that are right in Doctrine, are yet Carnal as to Practise. They acknowledge the Redemption of Christ, and Justification by Faith, but will not make strait steps to their Feet, and live by Christ's Laws. I am sure this is the great damning Sin in the Orthodox. And as to Doctrine in the reformed part of the World, Alas! what will it avail you to cry up his Merits while you cannot endure his strict spiritual Precepts? This is to set the Saviour against the Lawgiver, the Priest against the King. 2. It informeth us, how much they disserve Christianity, that will hear of no Injunctions of Duty, or mention of the Law of Faith, or of the New Covenant as a Law: Besides that they take part with the Ca●nal World, who cannot endure Christ's Reign, and Government, they blot out all Religion with one dash. If there be no Law, there is no Government, nor Governor, no Duty, no Sin, no Punishment nor Reward; for these things necessarily infer one another. A Governor inferreth a Government, and all regular Government is by Law; how shall the Subjects else know what is Sin and Duty? for Verum est index sui & obliqui. The Law that stateth Duty, doth give us the Knowledge of Sin, and without a sanction of Penalties and Rewards, all is but an Arbitrary Direction, which we may observe or neglect at our Pleasure, and no harm or good come of it: Now these are horrid and uncouth Notions that stab Religion at the very Heart. 3. I● informeth us, What a difficult thing it is, to seat Christ in his spiritual Throne, namely in the Hearts of all faithful Christians? The Voice of corrupt Nature is, We will not have this Man to Reign over us. And till we are brought under the Government of Christ, other Lords have Dominion over us, as the Prophet speaketh, Isa. 26.13. And they will not easily quit their Possession. We are ruled by the ●ev●l, the Flesh and the World. The Devil; and we must be rescued from him, before we can be brought into the Kingdom of Christ, Col. 1.13. Now there is old Tugging and Wrestling to rescue the prey out of Satan's hands. The World; Christ's ransom respected that, Gal. 1.4. Who gave himself that he might deliver us from this present evil World. And so doth the Application of this Salvation by the Spirit; for till we get rid of the worldy Spirit, we are not fit for Christ, 1 Cor. 2.12. Now we have not received the Spirit of the World, but the Spirit of God. So much as the Spirit of the World is deadned in us, so far doth Christ prevail upon us. So for the Flesh; Men are given up to their own Hearts Lusts till God changeth them; and care not for God, nor Christ, and his Salvation; brutish Appetite and Sense governeth them. But what will be the issue of these things, see Rom. 8 13. If ye live after the Flesh, ye shall die. Well then, to bring us back again to God, that we may totally resign up ourselves to him, you see what a power is necessary to vanquish the Devil, and save us from the World, and change our own Flesh by his Spirit. 4. It informeth us of the reason why so many Nations shut the Door against Christ, or else grow weary of him; you see frequently Men can bear any Religion rather than Christianity in its power: sottish superstitions, such as were practised, and in vogue among the Gentiles, Popery, which is palliated Atheism, or Gentilism tricked up in a Christian dress and form, half Christianity, the form, not the power; privileges, not the duties; The World disputeth it with Christ by inches; what's the reason? His Spiritual Kingdom, which is not calculated for the interest of the Carnal World, and altogether draweth us to an Heavenly Life and State; those that submit to it, or would speak of it exasperated the World against them, as upbraiding their course of Life. 5. It informeth us how ill they deal with Christ, who have only notional opinions about his Authority, but never practically submit to it: Many will say, we must receive Christ as a King, as well as a Priest and Prophet, but do we live accordingly, Luke 6.46. why call ye me Lord, Lord, and do not the things which I say? Professed opinions, unless followed with suitable actions, are but a mockage of Christ, and a cheat and fallacy that we put upon ourselves. A mockage of Christ; Cui res nomini subjecta negatur, is nomine illuditur. He that wants the thing signified by the name, is deceived by the name. They did little honour to Christ, who Buffeted Him and Spit upon him, and all the while cried, Hail King of the jews: so whilst we call him Lord and King, but make little Conscience of his Precepts, we deny him the honour in deeds, which in words we ascribe to him. So that a practical sense of Christ's Authority and Right to Govern, should be deeply impressed upon our Hearts. When is it practical? when it breede●h an awe upon us, and checketh sin. As the Rechabites, were afraid to transgress the commandment of their Father, jer. 35.6. They said, We will Drink no Wine, for Jonadab the Son of Rechab, our Father, commanded us, saying, Ye shall Drink no Wine, neither ye, nor your Sons for ever. So joseph Gen. 39.9. when Tempted by his Mistress to lie with Her, he repels the Temptation, saying, How can I do this great Wickedness, and Sin against God? So all that have a reverence of their supreme Lord, you shall find that it works upon all occasions; if tempted to Fleshly Lusts, do this to please thy Flesh; They answer as the Apostle Paul, Rom. 8.12. We are debtors, not to the Flesh to live after the Flesh. If they be assaulted by the Persecutions of the World, still they have the authority of the Great Lord; If threatened for speaking in his Name, and commanded not to speak at all, or teach in the name of Jesus, as the Apostles Peter and john answered, Acts 4.19. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye; so, I dare not obey the Wills of Men, or the Inclinations of the Flesh, but my Great Lord. If Satan would draw you to any Inconvenience, answer as Christ Himself did to Peter, dissuading Him from suffering, Mat. 16.23. Get thee behind me, Satan, for thou savourest not the things that be of God, but those that be of Men. When there is something that doth constrain within us, and urgeth us to a constant obedience: For Christ that requireth us to die unto sin, doth also require us to live unto Righteousness: When the sense of this becomes as an Habit, or new Nature in us, or the principle of our course of living, it puts the Soul upon obedience, it constraineth us most powerfully to live in him, and to him, Col. 2.6, and 10. verse the 6th. As ye have therefore received Christ jesus the Lord, so walk ye in him, ver. 10. ye are complete in Him, and Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his Servants ye are to whom ye obey; whether of Sin unto Death, or of Obedience unto Righteousness. Use 2. is Exhortation; If we would distinguish ourselves from the Carnal World, let us resolve upon a thorough course of Christianity, owning Christ's authority in all things. 1. If we be to begin, and have hitherto stood against Christ, Oh let us repent, and reform, and return to our Obedience, M●t. 18.3. Except ye be Converted, and become as little Children, ye shall not enter into the Kingdom of Heaven. 2. Remember that Faith is a great part of your works, from first to last, john 6.27. jesus answered and said unto them, This is the Work of God, that ye believe on Him whom He hath sent: All the Grace and Mercy of the new Covenant it is begun, kept up, and carried on by Faith, we are sincerely to believe on Him, before we can rightly obey him. 3. Your obedience must be delightful, and such as cometh from love, 1 joh. 5.3. For this is the love of God that we keep his Commandments: Believers are not called to the Obedience of Slaves, nor to be acted only by the fear of Hell, but to the Obedience of Sons and Children, that you may obey with love and delight. Forced motives endure not long; fears will abate, and then your duty be neglected. Love should be as a new Nature, and the habitual constitution of our Souls; and you should act not as driven to Obedience, but as inclined to it; and delighted in it Psal. 40.8. I delight to do thy Will O God, for this is a Sovereignty not forced upon us, ●ut consented unto. 4. Your Obedience must be very circumspect and accurate, Heb. 12.28. Having received a Kingdom which cannot be moved, let us have Grace, that we may serve God acceptably with Reverence and Godly Fear. A Kingdom may be received either by a King to Govern, or Subjects to be Governed; a King to Govern, Luke 19.12. A certain Nobleman went into a far Country, to receive a Kingdom; Or Subjects to be governed; when we submit to the Sovereign to enjoy the privileges which belong to that Kingdom. So we must serve him with Reverence and Godly Fear. For boldness in Sinning, and coldness in Duty, is a depreciation of his Majesty. He is a great King: As God pleadeth it when they brought a corrupt thing for a Sacrifice, Mal. 1.13. No Terrors comparable to his Frowns, no Comforts to his Smiles. So ●sal. 2 11. Serve the Lord with fear, rejoice with trembling. Obey him most circumspectly, with all carefulness, watchfulness and diligence, making it your chief business to please him. 5 'Tis a considerable part of our work to look for our Wages, or expect the endless blessedness to which we are appointed▪ ●it. 2.13 Looking for the blessed hope, and the glorious appearance of the great God, Col. 3.1, 2. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the Right Hand of God. Set your affection upon things above, and not upon the Earth, Phil. 3.20. But our Conversation is in Heaven from whence we look for a Saviour the Lord jesus Christ. That we may see, that we have considerable Motives to do what Christ requireth of us; 'Tis for our Master's Honour, and besides it puts life into our Work, and maketh our painful Obedience comfortable and sweet to us; for all this is but the way to Eternal Life. 6. The Reign of Christ doth not only establish your Duty, but is the ground of your safety; for he is set down upon the Throne of Majesty to protect his Subjects, and destroy his Enemies: besides the endless reward in another World, there are many evidences of his goodness, and signal preservations and deliverances in this World; at least peaceable opportunities of serving Him, while he hath a mind to employ us: He can powerfully support us against all our Enemies, Isa. 33.22. The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, He will save us: As a Sovereign protects his Subjects that continue loyal to Him, so will Christ be our Sovereign: upon this confidence must we carry on our obedience, notwithstanding opposition, 1 Tim. 4.10. For therefore we both labour and suffer reproach, because we trust in the living God. who is the Saviour of all Men, especially of those that believe. 7. One part of our obedience helpeth another. Sets the Soul in a right posture: As in the Wheels of a Watch, the whole motion is hindered, by a defect in a part; the less complete you are in all the Will of God, the more difficult will it be. A Sermon on Luke II. 52. And jesus increased in Wisdom, and Stature, and in Favour with God and Men. THese words are spoken of our Lord Jesus Christ. In them two things are observable. 1. Christ's Gro●th. 2. The consequent of it. 1. Christ's growth, both as to Body and Soul: He increased in Wisdom and Stature. 2. The consequent of it: He attracted the Love of God and Men. The point I am to speak off is this. Doct. jesus Christ himself, in respect of his Humane Nature which consisteth of Body and Soul, did grow and improve. 1. Let us state this growth of Christ. 2. Give you the reasons of it. For stating it, 1. Certain it is that there are two distinct Natures in the Person of Christ, Divine, and Humane: The one Infinite, and Uncreated; The other Created, and Finite: For he is Emmanuel, God with us, Mat. 1.23. Of the Seed of David, and yet declared to be the Son of God with power, Rom. 1.3, 4. The Word was made Flesh, joh. 1.14. The Man God's Fellow, Zech. 13.7. A Child, yet the Everlasting Father, Isa. 9.6. Born at Bethlehem, yet his goings forth were from Everlasting, Micah 5.2. The Bud of the Lord, and the Fruit of the Earth, Isa. 4.2. Now according to this double Nature, so must his growth be determined: surely not of the Divine Nature; for to the perfection of it nothing can be added: an infinite thing cannot increase. So his Knowledge is infinite, he knew God, and all things. 2. In his Humane Nature there are two parts, his Body and his Soul: The Text saith, he grew in both. As to his Body, and growing in Stature, there is no difficulty: As to his Soul, the doubt is whether he grew really, or in manifestation only; I think really his Soul improved in Wisdom, as his Body in Stature; as others of his Age are wont to ripen by degrees: In the same sense that he is said to increase in Stature, he is said a so to increase in Wisdom; for both are coupled together: and he increased in Stature really in deed and in truth: so that he daily became a more eminent person in the Eyes of all. 3. 'Tis not said he grew in Grace, but in Wisdom. To want degrees of Grace cannot be without sin. And our High Priest was Holy, Harmless, Undefiled, separate from Sinners, Heb. 7.26. yet his Knowledge as Man was perfected by degrees. We always grow in knowledge, follow on to know the Lord. He was ignorant of some things, as the Day of Judgement, for in Mark 13.32. 'Tis said, But of that Day and Hour knoweth no Man, no not the Angels which are in Heaven, neither the Son, but the Father. His Divine Nature was ignorant of nothing; but as to his Humane, he was ignorant of it. Some say he knew it not to reveal it; so the Father may be said not to know it as well as the Son. This simple Nescience was no Sin. 4 This Knowledge or Wisdom wherein Christ grew, may be understood thus, 1. There is the Habitual Knowledge, and the actual apprehension of things, Christ had the Foundation and Root of all Knowledge, when conceived by the Spirit, from his very Conception; but the Actual Knowledge came afterwards. He had the Spirit of Wisdom, and promptness of understanding; but the act of knowing is, as occasion is offered. 2. There is a Knowledge of Generals, when singulars are not actually known: so Christ was deceived in the Figtree: Mat. 21.19. And he enquireth for Lazarus Grave, joh. 11.34. And he said, Where have ye laid him? 3. There is a knowledge Intensive, and Extensive: Intensive, a clear knowledge, Extensive to more objects: Christ grew in both: He grew as to clearness of apprehension; and as he knew more objects. 1. There is a knowledge infused, and experimental: So Christ knew more by experience, 2 Cor. 5.21. Who knew no sin. That is, by experience in himself, and Heb 5.8. He Learned Obedience by the things which he suffered. 2. For Confirmation. 1. By Scripture▪ 2. By Reason. 1 By Scripture: Next the Text, take that, Isa. 7.14, 15, 16. Behold a Virgin shall conceive, and bear a Son, and shall call his name Immanuel: Butter and Hony shall he eat, that he may know to refuse the evil, and chusethe good. For before the held shall know to refuse the evil, and choose the good, the Land that thou abhorrest shall be forsaken of both her Kings. The Child spoken of should not be any fantastical appearance, or mere imaginary Matter, but a very Manchild; fed and brought up with such food as other Children were; that by growing up he may come to years of discretion: He should have such notice of good and evil, as Children usually have, when the use of Reason and Understanding begins first to put out, and exercise its self: As Deut. 1.39. Your Children which in that day had no knowledge between good and Evil. That is, had no ability to discern the one from the other: So that Christ was as other Infants, bating only his nearness to the Godhead. The Sun is the Sun still, at morning, or at high noon, yet at first rising, 'tis more glorious than any other Creature: Well than the Gift of the Holy Ghost showed himself in him, and was acted and discovered according to the progress of his Age, and the increase of bodily Strength. At Twelve Years Old he disputed with the Doctors. 2. By Reason, 1. He every way made himself like man, except sin, Heb. 4.15. For we have not an Highpriest which cannot be touched with the feeling of our infirmities, but was in all point▪ Tempted like as we are, yet without sin. He was carried Nine Months in the Womb of the Blessed Virgin. 2 As his capacity was enlarged, so his wisdom discovered its self: And the power that was in him showed forth its self. In us as the Body increaseth so the powers of the Reasonable Soul are increased also. 3. The effects of the Personal Union were communicated to the Humane Nature, Non nec●ssitate Naturae, sed Libertate Voluntatis; not by necessity, but free dispensation: As to all Creatures, God considereth what is profitable, and may make them useful in the state wherein he will employ them: So to Christ; he knew all things that were necessary for the Execution of his Office. So God hid from, or revealed to, his Humane Nature, according to his pleasure. 4. ●he Divine Nature did by degrees show its self in him, lest before the time it should be too Prodigious, and not so suiting to the dispensation of the Gospel, which is a dispensation of Faith, not of Sense; and so hinder the Beautiful Order of it, which from inconspicuous beginnings was to be carried on to a great increase. His Kingdom was from a Grain of Mustardseed to grow up into a Tree: So in his Person, he was from a state of Childhood to grow up into the Stature of a perfect Man, and then to suffer and die; Which might have been impeded and hindered, if those things which were to be done by him as a man, were done by him as a Child. 5. There was need of a continual growth, that there might be a distinction between the state of his Humiliation, and Exaltation. As in us, we know now but in part, but than that which is perfect will come, 1 Cor. 13.9, 10. So in Christ, he was to know somewhat as a Child, more as a man. And there is a distinction between what he knew as a man in the state of his Humiliation and what he knoweth now in the state of his Exaltation; he still knew what was necessary to his office, John 5.27. And he hath given him Authority to Execute judgement also; because he is the Son of Man. He exerciseth Lordship over all things, therefore his knowledge is as vast as his Empire; In judea he knew those he conversed withal, yea he knew their hearts; But now all judgement is put in his hand. And herein is nothing asserted unworthy of Christ, for as the Divine Nature did in some manner shut up, and conceal, and hide its Majesty in its self, during the Humiliation of the Son of God; that it might not discover that dignity which appeared in his exaltation; so the Spirit of Wisdom was held in, and restrained, that it might not presently put forth its perfections, but by little and little according to the state of Christ. Use. 1. Is to teach us to admire the Condescension of the Son of God, who submitted to all our sinless infirmities, and would grow, and be improved in Soul as well as Body. 1. The oftener we think of this, the more should our hearts be filled with reverence at this stupendious Mystery. 'tis without controversy great, that the Son of God should be as other Infants; be Carried Nine Months in the Womb, be Suckled, Swaddled, Brought up as other Children, and grow in Wisdom, and Stature as they do: Is this the great God that made all things and governeth all things at his pleasure? Is this the Fountain of Wisdom, and the Author of all Perfection? Yes, 'tis he! but this abasing is for our sakes. The beginning of his Humiliation was in the very Womb, the progress of it from the Cradle to the Grave. 2. If Christ grew in wisdom, So must we, 2 Pet. 3.18. But grew in grace and in the knowledge of our Lord and Saviour jesus Christ. We have not only incapacity, but the vail of ignorance. 'Tis little we know of God at our best. Therefore let us open and ripen by degrees, from good going on to better, that we may be best at last. When 'tis declining time with the outward 〈◊〉, yet the inward man may be renewed day by day, 2 Cor. 4.6. Long use of means, and many experiences should perfect us. Therefore let there be a continual progress in grace and knowledge, till we grow to a perfect man in Christ Jesus, Ephes. 4.13. To be a Child of days, is as monstrous a thing as to keep to the stature of a Child, when Thirty or Forty years old: So it is in Christianity Heb. 5.12. When for the time ye ought to be teachers, ye have need that one teach you again the first Principles of the Oracles of God. When God hath given us means to improve our knowledge, it's inexcusable to be ignorant. 3. It informeth us that Ignorance from Natural Defect and Imperfection is no sin: For Christ was Ignorant of some things, especially in his Childhood. Ignorance may arise from several causes. 1. From want of revelation. We are not bound to know a thing never revealed to us, Deut. 29.29. The secret things belong to the Lord our God, but those things which are revealed belong to us and our Children for ever. 2. From the sublimity, or excellency of the matter to be known. 'Tis above our capacity, Psal. 131.1. I do not exercise myself in things that are too high for me. We are to understand what is revealed, and must improve ourselves more and more. 3. From neglect of the means God hath given man to improve his knowledge. This will be charged on man as a great Crime, Especially of things necessary, or such as concern our everlasting Salvation, or 〈◊〉 thereunto: Many have time and teaching enough, but they woefully ●ispend it, and are ignorant of the Principles upon which the knowledge of 〈◊〉 things doth depend, and so are uncapable, of farther instruction, or the higher points of the Gospel. This doth not excuse but is a great sin. 4. From Natural defect: as in mad folks, and Naturals: and for a time Children. Now this is not culpable, and is not charged upon man at his last trial: For God accepteth according to what a man hath, and not according to what a man hath not, 2 Cor. 8.12. For if there be first a willing mind it is accepted, according to that a man hath, and not according to that he hath not. II. The consequence as he increased in Wisdom and Stature; so he increased in favour with God and man: That is, he obtained a Testimony of the favour of God, and the General Love and goodwill of men. The same is said of Samuel, 1 Sam 2.26. And the Child Samuel grew, and was in favour both with the Lord, and also with men. That is, he was acceptable to God and m●●. God's favour is that by which he loveth his Image. The more conspicuous the Image of God is in any Creature the more is God delighted in in that Creature. Now there was more of the Image of God to be seen in Christ an Youth, than in Christ a Child: Which is no more unworthy of Christ, than to be a Child. Doct. The more true and saving Wisdom men have, the more acceptable they are to God, and many times to men also. Prov. 3.4. So shalt thou find favour, and good understanding in the sight of God and man. That is, acceptation and good success. So it is said of the Primitive Christians, whilst Christianity was in its simplicity, Act. 2.47. That they praised God, and had favour with all the People. They Praised God, as being acceptable to him, and received his blessing: And men had reverence and esteem for them, Prov. 22.11. He that loveth pureness of heart, for the Grace of his Lips the King shall be his Friend. That is, a man that keepeth exactly to his Duty, he hath an Holy boldness, and a grace in his speeches. Which many times by the blessing of God, procureth him favour with great ones. But a Question or two must be considered. 1. How is it possible to please God and men? Since they that please God are hated by the World, John 5.19. Because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. And 2 Tim. 3.12. All that will live Godly in Christ jesus must suffer persecution. And they that please the World cannot be the Servants of God, Gal. 1.10. I Answer, 1. We ought to carry it so, that our Life may be pleasing to God, and approved of men. That's our Duty, whatever the event be, Acts 24.16. And herein do I exercise myself to have always a Conscience void of offence, towards God and towards men, 2 Cor. 8.21. Providing for honest things in the sight of the Lord, and in the sight of men. Just and Holy things must we provide, that evil men may have no cause to reproach us, and good men may be edified by our example. A life than it must be that is pleasing to God, and deserveth to be approved of men, that if they hate us we may not be in fault, 1 Cor. 10.32. Give no offence, neither to jews nor to Gentiles, nor to the Church of God. Many times men bring trouble upon themselves by their own folly. 2. There is a difference between convincing men, and having a Testimony in their Consciences, and humouring them in their sin: 'Tis humouring them in their sin which is man-pleasing, inconsistent with the pleasing of God. But to be made manifest first to God, and then in their Consciences, is an other thing, 2 Cor. 5.11. We must not please them by joining with them in their sin. We buy the approbation of men at too dear a rate, if we buy it by the breach, or neglect of our Duty to God. 3. Though men like not the way of Godliness so as to embrace it and follow it; yet they Admire it, Prov. 12.26. The righteous is more excellent than his Neighbour. And Mark 6.20. Herod feared John, knowing that he was a just man, and an holy. The evidence of their Consciences doth compel them to approve and honour them. 2. Question. How far is it Lawful to mind the Approbation of men or to make it any Motive to us; Since it is said, John 5.44. How can ye believe that receive honour one of another, and seek not the honour that cometh of God only? Ans. 1. We are not to cast off all respects to a good Name, because 'tis an excellent Blessing, Prov. 22.1. A good Name is rather to be chosen than great Riches, and loving favour rather than Silver and Gold. 'Tis of great use for our service and safety: The Credit of Religion dependeth much on the Credit of those that profess it. Now that we may not be a disgrace to Christ, nor act as blemished Instruments, we must endeavour to preserve a good Name. A Pastor of the Church must be one that hath a good Report of them that are without, lest he fall into reproach and the snare of the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Slanderer, 1 Tim. 3.7. The rather must we Mind this, because men first make Shipwreck of a good Name, and then a good Conscience; and he that is lavish of his Credit is very seldom tender of his Conscience. And 'tis of great use for our safety: Infamy cast upon the People of God is a forerunner of more trouble, and showers of slanders are a forerunner of the grievous storms of Mischief and Persecution. The Devil is first a Liar, and then a Murderer, john 8.41. In the Primitive times they did invest Christians with Bears skins, and then bait them as Bears: First count them Offenders, and then prosecute them as such. The Devil is afraid to meddle with unstained innocence. Valens the Emperor spared Paulinus out of Reverence to the unspottedness of his Life. Therefore since 'tis a great part of our Security, and Protection against Violence, it must not be slighted. 2. This must not be our first and chief Motive: That is the favour of God 2 Cor. 5.11. But we are made manifest unto God, and I trust also are made manifest in your Consciences. The Approbation of God must be chiefly sought after, we are not sincere without it: For sincerity is a straight and sincere purpose to please God in all things. The Approbation of men must rather follow, than be aimed at. Laus Humana non appeti debet, sed sequi. This is the consequent of well doing, not our proper scope. Gloria bene appetitur, nihil malè agendo contra ipsam, & bene appetitur, nihil malè agendo propter ipsam. Credit is well sought, when we do nothing ill against it, and when we do nothing ill to obtain it. 3. The favour of men may be sought, when we take it as the Fruit of the favour of God: For all good cometh from his favour. He giveth it us, by his secret influence on the Hearts and Counsels of men, Prov. 16.7. When a man's ways please the Lord, he maketh even his Enemies to be at Peace with him. He made Laban and Esau kind to jacob, God can procure unthought of favour by his Spirit; either bridle their rage, or dispose them to show you favour. Sometimes he casts a Terror into the Hearts of Enemies, and sometimes inclineth them to show favour, as jacob when he met with Esau, Gen. 33.4 Esau ran to meet him and embraced him, and fell on his Neck, and kissed him. So joseph found favour with Potiphar, Gen. 39 'Tis God that maketh Friends for us, when we seem to be destitute and lost in ourselves: 'Tis not our Merits, much less our compliances, that procures it. 4. 'Tis the Glory of God, and the Honour of the Gospel, and the safety of Religion, which should be our chiefest aim, and scope in all these things, Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. And 1 Pet. 2.12. That they may by your good works, which they shall behold, glorify God. And because 'tis not our main aim, if it come we should not be over-affected with it. If it come not, we should not be over-troubled; but in good and bad report, we should approve ourselves to be the faithful Servants of the Lord, 2 Cor. 6.6. Man's Judgement is not to be stood upon, God will not ask their Vote and Suffrage for our Admission into Eternal Glory. As we must not forfeit it by any fault of our own, so we must not desire it as our great happiness: In this, as well as in other temporal things, we must refer all to God. III. Quest. But what Wisdom is requisite, that we may increase in favour with God and Man? Answ. 1. In the general, an Innocent, Holy Conversation is that which procureth a good Name, and respect with God and Man: It will certainly be accepted with God; and as to men, you cut off occasion from them that do desire occasion, 1 Pet. 3.16. Having a good Conscience, that whereas they speak evil of you as evil doers, they may be ashamed that falsely accuse your good Conversation in Christ. Live down reproaches by a clear Innocency. 2. More particularly; By making Conscience of Morals, rather than Rituals, Rom. 14.18. He that in these things serveth Christ, is acceptable to God, and approved of men. The weighty matters, Piety, Justice, Charity, these carry their own evidence with them, and bespeak their Reverences in the Consciences of men. Will the World value a man for his Zeal for, or against Ceremonies, when other things do not answer? Suppose he be in the right, yet who will regard a man purely for his rightness in Opinion? 'Tis Hypocrisy condemned of God, and not very well liked of man to Tithe Mint and Cummin, and not very well regard the weightier things of the Law, Mat. 23.23. woe unto you Scribes and Pharisees, Hypocrites, for ye pay Tithe of Mint, A●ise and Cummin, and have omitted the weightier matters of the Law, judgement, Mercy and Faith. These ought ye to have done, and not to leave the other undone. 3. Yet more particularly, though men care not for Piety, yet they care for Righteousness, and Duties of the second Table. We have more light in things that are inferioris Hemisphaerii of the lower Orb and Rank; and though we are not to neglect the other, yet these must have a chief part in our practice, Rom. 12.17. Providing things honest in the sight of men. There Justice, Truth, Equity, are regarded as conducible to the good of humane Society, and men are wise in their own matters. 4. Once more: Love, Kindness, Gentleness are very taking in the World, and our Religion excludeth them not, but recommendeth them to us, Rom. 5.7 For scarcely for a righteous man will one die, yet for a good man some would even dare to die. For a man of a rigid Innocency scarce any would die, but for a good and bountiful man some would even dare to die; the contrary is observed of the jews, who had a bitter Zeal, 2 Thes. 2.15. They please not God, and are contrary to all men. Therefore, we should study to excel in those things that are good: To be good, should be our Constitution; and to do good, the business of our Lives. Use is, To press us to get and increase in this heavenly Wisdom, whereby we may get the favour of God and Men. 1. We must seek to get the favour of God above all things; which is the Life of our Lives, and the Joy of our Hearts, Psal. 30.5. In his favour is Life. And Psal. 4 6, 7. Lord, lift up the Light of thy Countenance: Thou hast put gladness into my Heart, more than in the time when their Corn, and wine increased. That should be our chief Care; Direction, preservation, Blessing do all depend upon it. The Favour of God is either Mercy, or Grace. Oh seek this, in the first place, that you may have the Love of God, and the comfortable effects of it, Rom. 2.29. Whose Praise is not of Men, but God. 2. Seek also the favour of Men: Let us be careful not to offend them, but seek their favour, and that both of the Good and Bad: The Good, that they may help you in the way to Heaven, and you may be edified by them; the Bad, Col. 4.5. Walk in Wisdom towards them that are without, redeeming the Time There is great Wisdom required in a Christians carriage towards the Carnal and Profane, lest we scare them from Christ, or give them occasion to speak evil of Religion, 1 Tim. 5.14. Give no occasion to the Adversary to speak reproachfully. And 2 Cor. 6.3. Giving no offence in any thing, that the Ministry be not blamed. A Sermon on Philip. II. 7. But made himself of no Reputation. THe Apostle, to cure their Pride, which was the cause of their Divisions, urgeth Christ's Example. His Lowliness and Humility is set forth by two things, terminus à quo, and ad quem, or the height of Elevation wherein he stood, the depth of Humiliation to which he condescended. The former, ver. 6. the latter in the 7. and 8 verses. 1. The height wherein he stood, Verse 6. Who being in the form of God, thought it no robbery to be equal with God. That Phrase is to be regarded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being in the form of God. By the form of God is meant the Divine Essence, as clothed with Glory and Majesty. As the form of a Servant, is really a Servant; so his being in the form of God, showeth that he was from all Eternity true God, adorned with Divine Splendour, Glory and Majesty. The other Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He thought it no robbery to be equal with God, signified that this doth justly and naturally belong to him, and was not usurped by him. The Devils were thrown out of Heaven for usurping Divine Honour, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto judgement. And jude 6. And the Angels, that kept not their first Estate, but left their own Habitation, he hath reserved to Everlasting Chains under Darkness, unto the judgement of the great Day. They were not contented with the place they were in, but would be Independent of themselves, Equal to God, by Usurpation and Robbery; and so instead of Angels became Devils. But Christ is not God by Usurpation, but God by Nature; He was not thrust down, but came down. 2. His Exinanition and Abasement. Which is, (1.) Generally set forth. (2) Particulars are mentioned. (1.) Generally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He made himself of no Reputation; in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He humbled himself, ver. 8. (2.) The Particulars are, His Incarnation, mean Life, and accursed Death. Let us stand a little, and consider this Condescension, by comparing the terms. That the Creator should stoop so low as to become a Creature, and go down from the form of God, to the form of a Servant, from Equality with God to Subjection to Men, from being Lord of all to a State of Obedience, and that Obedience carried on in the way of the most perfect self-denial, Obedient to the Death, and that Death clothed with all the circumstances that might make it grievous, it was painful, ignominious, and accursed. I shall insist only on the general Description of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He made himself of no Reputation, emptied himself, lessened himself, in the next verse, humbled himself. Doct. That the Lord jesus did for our sakes empty, lessen, and humble himself. I shall open three things, 1. How far Christ was lessened. 2. That this was his own voluntary Act. 3. That this was for our sakes. I. How far Christ was lessened. It chiefly lieth in these two things, 1. Obscuring his Godhead. 2. Abatement of his Dignity. 1. His Godhead was obscured by the interposing vail of our Flesh. He did empty himself of that Divine Glory, Splendour and Majesty, which before he had: Not by ceasing to be what he was, but by assuming something to himself which he was not before; viz. the Infirmity of the humane Nature, which did for a time hide his Divine Glory, so that little of it did appear, and that to some few only that narrowly observed him, john 1.14. We beheld his Glory, the Glory as of the only begotten of the Father. To the generality it was otherwise, Isa. 53.2. He shall grow up before him as a tender plant, and as a root out of a dry ground; he hath no form or comeliness, and when we shall see him, there is no Beauty that we should desire him. As the covering in a dark Lantern hideth the Light from shining forth; so did the Humane Nature obscure his Divine Glory: For he assumed not this Nature, as it shall be in Heaven, perfectly Glorified; but as it is now since Sin entered into the World, clothed with manifold Infirmities. He came in the form of a Servant, not of a Glorified Saint. The Apostle, Rom. 8.3. calleth it, The likeness of sinful Flesh; the Estate and Condition of his assumed flesh was exposed to all those Infirmities, which in us are the Punishment of Sin. Though he continued still Infinite, Eternal and Omnipotent, and in his greatest Abasement was still the Lord of Glory; yet his external Habit and Appearance was that of a mean afflicted man; and the Divinity, though not separated, withheld its influence, to leave the Humane Nature, to suffer whatever the Humanity was capable of: As it exposed the Soul to desertion, so the Body to all manner of Sufferings, and Death itself. 2. His Dignity was lessened. And there was a Depression of the Glory of his former State. That which the Romans called capitis Diminutio, a lessening of State and Condition. The Eternal Word set himself at nought, lessened, and humbled himself from the Condition of being Lord of all, to that of a Subject and Ordinary Man, Gal. 4.4. But when the fullness of time was come, God sent forth his Son, made of a Woman, made under the Law. From a Judge of the World, he became a Party. It was a Condescension of God, to take notice of man's Misery, Psalm 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth: Much more to make a Party in it, and to be found among the miserable. Three steps of Condescension, we may eminently take notice of. 1. That Christ, Who thought it no Robbery to be equal with God, is made less than God, john 14.28. My Father is greater than I, compared with john 10.30. I and my Father are one. As Mediator Incarnate, he undertook an Office designed him by God, and obeyed him in all things. They are one in Essence, yet the Father was greater than he; not as he was God, but Man and Mediator, and in his present State of Humiliation. For he bringeth it there to prove, that by departing out of the World then, he should be exalted to a more glorious Estate, than that in which he was during his abode upon Earth, because the Veil should then be laid aside, and that Glory which he had with God before the World was made, should fully appear, john 17.5. And now, Father, glorify thou me with thine own self, with the Glory, which I had with thee before the World was. 2. That he was not only lesser than God, but lesser than the Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 2.7. Thou madest him a little lower than the Angels, or for a little time, the time that he spent here on Earth. Man is Inferior to an Angel as Man, in the Order of Being; much more as Mortal, for the Angels never die; therefore his very Incarnation, and liableness to Death was a great lessening of his Dignity. Though the Incarnation of Christ was the Exaltation of our Nature, yet it was the Depression and Humiliation of the Son of God. God could stoop no lower than to become man, and man could be advanced no higher than to be united to God. 3. That in the Humane Nature he was depressed beyond the Ordinary Condition of Man. For he came in such a form and course of Life, as was beneath the ordinary rate of Mankind, Psal. 22.6. I am a worm, and no man, a reproach of men, and despised of the People. So Isa. 53.3. He was despised and rejected of men, a man of Sorrows and acquainted with griefs, and we hid as it were our faces from him; he was despised and we esteemed him not. As a vile and abominable Creature, both despised and rejected; scarce deemed worthy the Name of a man, or to have any converse and fellowship with them. It is in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaving off of a man, as if we should say, the very list and fag-end of Mankind; so low and mean, that the Nature of man, can hardly descend lower, Mark 9.12. The Son of Man must suffer many things, and be set at nought; it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made nought worth, or nothing. Thus did he appear in the meanest and most abject form of Mankind, not in any glorious Estate and Majesty. Survey the whole course of his Life, He was born of a Poor Virgin, and instead of a better place, laid in an Inn; which probably being taken up by Persons of great Quality, he was laid in the basest place of the Inn, in a Manger. His Birth was revealed to Poor Shepherds, not to Emperors and Kings, not to Caesar at Rome. Presently after his Birth, he was banished together with his Mother into Egypt; and exposed to the Troubles and Toils of a long Journey, into a strange Country for refuge. Afterward, till he appeared in his Ministry, we read little of him▪ His supposed Father a Carpenter, and he himself called so, Mark 6.3. Is not this the Carpenter? He made Yokes and Ploughs, saith justin Martyr. Certainly it is probable, that as he submitted to other pa●ts of the Curse, so this, In the Sweat of thy Brows shalt thou eat thy Bread. In the course of his Ministry, he suffered many affronts and reproaches. Surely his Life was a Life of Sorrows, we find him begging Water when thirsty, john 4.9. That a Fish paid Tribute for him, Mat. 17.27. He had little Money, and had no certain Residence and Place of abode, but lived by Contribution, Mat. 8.20. The Foxes have holes, and the Birds of the Air have Nests; but the Son of Man hath not where to lay his Head. At his Death, never was Child of God under so much Misery as Christ himself; His own Heavens, his own Father, his own Godhead, did hide their Face and Consolation from him; God's wrath pressed the weight of Punishment, with the full Power of Justice, both upon his Soul and Body. Those for whom he died, despised him; He himself being emptied of all things which make men respected in the World, was depressed lower than any Man, and was as a Worm to be trod upon. He was made a matter of common talk and reproach in all men's Mouths, condemned by the ruling part of the World, and set at nought by the basest of the People, derided and scorned in his most holy behaviour; his bitter sufferings made matter of Sport and Laughter, malice feeding itself with pleasure upon his pain and misery, and expressing itself with the basest signs of mocking, which disdain could devise, flowering at his saving doctrine, and insulting over him, as if he had neither been the Son of God nor an honest Man. And all this was counted little enough for satisfaction of Justice, exacting of him the due punishment of our sins. II. That this was his own voluntary Act. He made himself of no Reputation. You may read that Men set him at nought, Act. 4.11. This is the Sto●●, which was set at nought of you Builders: nay we read, Heb. 2.7. Thou madest him a little lower than the Angels; It was an act of God himself. Yet on Christ's part it was voluntary, undertaken for the Glory of God and the Good of Men. It was not imposed upon him by constraint, without his consent, or against his Will. An act of love, and an act of Obedience are truly consistent. A punishment is imposed upon us against our Will, but here was a voluntary susception of our burden; none of this was due to him upon his own account, but ours. It was no punishment for his self-exalting, but an act of gracious condescension. This appeareth in Scripture two ways. 1. In that what he was to do and undergo was proposed to him, and he willingly accepted of the terms and conditions. When no kind of Sacrifices and Offerings were sufficient to take away sin, and save sinners, than he said, Lo! I come to do thy will, Heb. 10.6, 7. It was told him what it would cost him, if he would deliver and save Man kind, all was written down in God's Book, that he must be made under the Law, take upon him the form of a Servant, make his Soul an offering for sin: How did he like these conditions? I was not, saith he, rebellious, neither turned away back, Isa. 50 5. No, he refused not the terms, but cheerfully submitted to them. I delight to do thy Will, O God. He delighted in the thoughts of it long ere it came about, Prov. 8.31. Rejoicing in the Habitable part of the Earth, and my delights were with the Sons of Men. And when it was to be actually done, he repented not. 2. The Scripture assigneth this work unto the love and condescension of Christ himself, as the next and immediate cause of his engaging in it, and performance of it, Gal. 2.20. I live by the Faith of the Son of God, who loved me and gave himself for me, Eph. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word, Rev. 1.5, 6. Unto hi● that loved us, and washed us from our sins in his own blood. The Apostle telleth us, 2 Cor. 8.9. Ye know the Grace of our Lord jesus, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He condescended to a poor and low condition, and suffered therein for our good, that we might be partakers of the riches of the Grace of God. III. That this was for our sakes. Christ hath a double Relation. 1. As our Mediator, Redeemer and Saviour. 2. As the pattern and example of holiness in our Nature. Both ways it was for our sakes. 1. As our Mediator. So he emptied himself, that we might be filled with all Grace. He was born of a Woman, that we might be born of God, Gal. 4.4, 5. When the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons, 2 Cor. 5.21. He was made sin for us, that knew no sin, that we might be made the Righteousness of God in him. He was made a Curse, that we might have the blessing, Gal. 3.13, 14. Christ hath redeemed us from the Curse of the Law, being made a Curse for Us; for it is written, Cursed is every one that hangeth on a Tree. That the blessing of Abraham might come on the Gentiles through jesus Christ, that we might receive the promise of the Spirit through Faith. He was forsaken for a while, th●t we might be received for ever. And to speak to the very case, 2 Cor. 8.9. He was made poor for us, that we through his poverty might be rich. There are some things in the mediation of Christ which belong to Ministry, others to Authority. Those which belong to Ministry, as to be in the form of a Servant, and die, He must be a Man for that. Some things belong to Authority, as to bring us back to God, to make our peace with God, to convey the Spirit, to vanquish Satan, to raise the dead, to deliver us from Hell, to make us everlastingly blessed; he must be a God for that: But so, as first that which is necessary to be done by his Manhood, be done for us; first the merit of his humiliation was to be interposed, before we could be acquainted with the power of his exaltation. God took this way, partly because we were to be restored in a way contrary to that by which we fell. We fell by Pride, and we must be restored by humility. We would be as God, not in a way of blessed conformity, but cursed selfsufficiency. therefore to expiate this pride, God must become like Man, take our Nature and suffer in it. Once Man, in the pride of his Heart, attempted to be like God; and God by a Mystery of humility, became like Man, that he might bring Man into a nearer degree of likeness to God. Partly, because the honour of his justice required it. Reconciliation supposeth satisfaction: for we are not at peace with God, till his justice be appeased. And the Spirit of God had not been sent, if God had not been at peace with us, for this is the token of his friendship. And till the Spirit be given to change both our Natures and Estate, we have no title to the pardon of sin and Eternal Life. Therefore the Merit of Christ's humiliation is at the bottom of all the good we expect from God. Partly, because he delighteth to carry on our Salvation by contraries. Christ emptied himself to fill all things, became poor that we might be rich, brought life out of death; covered his glory, wherewith he would enrich the World, under shame and disgrace. In the same way that Christ purchased it, we obtain it: a Christian is tossed with Tempests, and yet the peace of God preserveth his Heart: He hath nothing, and yet hath all things; was disgraced in the World, and yet approved of God. There was nothing stronger than Christ's seeming weakness, in his lowest abasement he discovered the greatest power of his Godhead: He satisfied the Justice of God, overcame Death and his Father's wrath, triumphed over Satan, crushed his Head when he bruised his Heel. The Apostle telleth us, 1 Cor. 1.25. The foolishness of God is wiser than Men, and the weakness of God is stronger than Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The foolish part, and the weak part, that which in Man's opinion hath least Wisdom or strength in it. Nothing is such a glorious act of Wisdom and Power, as Salvation by Christ dying, Christ abased; as also to bring a Christian to Heaven by Afflictions rather than to suffer him to be prosperous in the World. 2 ●y way of Pattern and Example. Christ that came to set open the way to Heaven, would also teach us the way to Heaven, not only by his Doctrine, but Example. Christ made himself of no reputation, and therefore we should be dead to the reputation and grandeur of the World, which is the great diversion and hindrance to the Heavenly Life. The Apostle, when he bringeth this instance, he saith, Let the same mind be in you that was also in Christ jesus, Phil. 2.5. This very thing is propounded to our imitation. The Son of God had wisdom to choose, right to enjoy, power to procure the best condition which the World affordeth; but yet he chose a mean state of life, subject to many afflictions and sorrows. Here I shall show, 1. The power of Christ's example in the general. 2. What he teacheth us by emptying himself, or making himself of no reputation. 1. All example hath an alluring power, or great force in moving; this is the example not of an equal, or inferior, but of a great person, one far above us; This great person is Jesus Christ our Lord, the great Messenger of the God of Heaven who came to reclaim Mankind from their vain courses, and to instruct them in the way 〈◊〉 Life. His example is a perfect and unerring Pattern; for his Life is Religion exemplified, a visible Commentary on God's Word. He came not only to restore us to God's favour by his merit, but to set us an example, 1 Cor. 11.1. Be ye followers of me, as I also am of Christ. Then you cannot err, if you follow Christ in his imitable actions. 2. It is an engaging pattern. Christ's submission to a duty should make it lovely to us. The Disciple is not above his Lord, nor the Servant above his Master: If I then you Lord and Master have washed your Feet, ye also aught to wash one another's Feet, john 13.14. Shall we decline to follow such a Leader? 1 joh. 2.6. He that saith, he abideth in him, ought himself also so to walk, even as he walked. Alexander Conqueror of the World, achieved most of his great exploits by his example; when hardly beset, he would make the first in every danger and desperate action: when his Army grew sluggish, as laden with spoils of their Enemies, he commanded all his Carriages to be fired; and when they saw their King devote his rich treasures to the Flame, they could not murmur, if their mite and pittance were consumed also. If Christ had only taught us contempt of the World, and not given us an instance of it, his Doctrine would be less powerful. 3. It is an effectual pattern. The Spirit of Christ goeth along with it, as well as his Doctrine, 2 Cor. 3.18. We are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. His steps drop fatness. He hath left a blessing behind, in all the way that he hath trodden before us, and sanctified it to us, that we may follow after him with comfort. 4. It is a very encouraging pattern. For he sympathizeth with us in all our difficulties, having intendered his own Heart by experience, Heb. 2.18. In that he himself hath suffered, being tempted, he is able to succour them that are tempted. Heb. 4.15. We have not an High Priest, that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are. He knoweth the weaknesses and reluctancies of humane Nature in our hardest duties, and will pity and pardon our infirmities. 5. The example of Christ will be Armour of Proof against all Temptations. The Apostle saith here, ver. 5. Let the same mind be in you, which was in Christ jesus, And in 1 Pet 4.1. For as much then as Christ hath suffered for us in the Flesh, Arm yourselves also with the same mind. If this mind be in you, temptations will have little force upon you. 2. What he teacheth us hereby. 1. Patience under all the indignities we undergo for God's sake, in the course of our Pilgrimage, 1 Pet. 2.21. It is said, Christ suffered for us, leaving us an example, that we should follow his steps, So Heb. 12.2. Looking to jesus the Author and finisher of our Faith, who for the joy that was set before him endured the Cross, despising the shame. Let us be contented to be abased for him. He descended from Heaven to the Grave, as low as he could for us, therefore let us submit to any condition for his glory. Some that profess his name, will suffer nothing for him: If they may enjoy him or his ways in peace and quietness, well and good; but if trouble arise for the Gospel's sake, immediately they fall off. The most, yea the best have a secret lothness and unwillingness to condescend to a condition of trouble and distress for the Gospel. Now to these I will but propound these three considerations. 1. If Christ had been unwilling to die for us, and suffer for us, if the same mind had been in Christ; what had been our estate and condition to all Eternity? without his sufferings, we should have suffered eternal misery. If you would not have Christ of another Mind, let the same Mind be in you. 2. We cannot lose for him as much as he hath done for us. 2 Cor. 8.9. Ye know the Grace of our Lord jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich. 3. We are gainers by him, if we part with all the World for his sake, Mark 10.29, 30. There is no Man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my sake, and the Gospel; but he shall receive an hundred fold, now in this time Houses and Brethren, and Sisters, and Mothers, and Children, and Lands with Persecutions, and in the World to come Eternal Life. Oh then do not stand upon terms. The same Mind, or Spirit answerable to Christ, was that of David, 2 Sam. 6.22. I will be yet more vile than thus. Christ became vile for us, made himself of no reputation; and shall we be flouted out of our Religion? If he had disdained to endure grief and sorrows, and stood upon befitting terms, what had become of us? 2. Humility. We are far inferior to Christ, and shall we stand so much upon our reputation? Mat. 11.29. Learn of me, for I am meek, and lowly in Heart: Learn of me, not to make Worlds, or work Miracles, but to be contented with the lowest place, the meanest service, to be any thing, and do any thing, to bring glory to God; and that not out of necessity, but choice, Mat. 20.28. Even as the Son of Man came not to be Ministered unto, but to Minister. It is brought to check aspiring, or affecting domination in the Church. They that love the pre-eminence, would be great and high, seem to dislike Christ's proceeding; especially those that rend and tear all, to advance themselves, or to grow greater in the World. See that magnificent preface to the History of Christ's washing his Disciples Feet, john 13.3. jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God. Poor Worms, that are but three degrees distant from dust and nothing, how do we stand upon our terms! Christ, when his own thoughts were most filled with his own glory, doth the meanest office. Surely considering Christ's humility, we should no more over-value ourselves, nor desire high esteem with others, nor affect pre-eminence, nor undervalue and despise others. 3. More exact obedience. Christ's condescension was a special act of Grace and Love, but it was also a signal act of obedience. It is so called in the 8th verse, He humbled himself, and became obedient to death, even the death of the Cross. It was done in pursuance of the Father's command, and elsewhere, Heb. 5.8, 9 Though he were a Son, yet learned he obedience, by the things which he suffered. And being made perfect, he became the Author of Eternal Salvation unto all them that obey him. By the multiplicity of his sufferings he learned obedience: and the impression is according to the Stamp and Seal; Christ came to be the Leader of an obeying People. 4. Self-denial, as well as obedience. Preferring a public Interest, the glory of God, and the good of Souls, before his own glory as God, and the Interests of that natural Life that he assumed, Rom. 15.3. Christ pleased not himself; and john 12.27, 28. Now is my Soul troubled, and what shall I say? Father! save me from this hour, but for this cause came I unto this hour. Father, glorify thy name. That was enough, if God was glorified. Every Christian should be thus affected, Phil. 1.20. That Christ may be magnified in my body, whether it be by life, or by death. 5 The last lesson is contempt of the World, and all the glory thereof. Christ teacheth us this lesson, by making himself of no reputation, two ways. 1. The example of his own choice. The Lord of Heaven and Earth despised and neglected the glory and riches of this World. He passed through the World, to sanctify it as a place of service; but chose not pomp of living, nor the happiness of it, lest we should choose it as our rest and portion. They are not of the World, as I am not of the World, john 17.16. Those that are dearest unto God, must look by crosses and trials to be fitted for another World. If a Man say never so much for contempt of the World, yet live in the love of it, his saying is nothing. But Christ would be a pattern of his own doctrine. Contempt of the World is a lesson of great consequence, Salvation lieth upon it, 1 john 2.15, 16, 17. Love not the World, neither the things that are in the World: if any Man love the World, the love of the Father is not in him. For all that is in the World, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, is not of the Father, but is of the World. And the World passeth away, and the lust thereof, but he that doth the Will of God, abideth for ever. Whether we are high or low, full or kept bare, it concerneth us all to learn it. Though we flow in wealth, we should be as having nothing, and sit loose from the Creature. If we are poor, we must count grace a preferment, Jam. 1.9, 10. Let the brother of low degree rejoice, in that he is exalted: But the rich, in that he is made low, because as the flower of the grass he shall pass away. There is required of all an hearty preparation for, when they are not called to a patient enduring of afflictions for Christ's Name, Phil. 4.12. I know both how to be abased, and I know how to abound, every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. This is of an hard digestion to a Natural Man. Now Christ's example is a great help to us, to check our worldly desires; let us not affect greater eminency in the World than Christ had: And to check the vanity of fullness, or our carnal complacency, that it may not be a snare to us, 1 Tim. 5.6. The Woman that liveth in pleasure, is dead while she liveth. Christ was a Man of sorrows; do you Profess Christ, and yet are you addicted to vain pleasures, and not able to deny them. 2. As it is an argument to confirm us in the certainty of the happiness of the world to come. It were best to choose the easiest life here, if we did not believe eternity, to live a life of pomp and ease: The troubles and miseries of the Godly have been counted a sure argument to confirm it, 1 Cor. 5.19. If in this life only we have hope in Christ, we are of all men most miserable. God would not make us miserable by our Duty. And, 2 Thes. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a manifest token of the righteous judgement of God. If the consideration of Godly men's sufferings in this world be of moment to such an inference; much more the sufferings of Christ, who was not only a man, good and innocent beyond example, instructing the Souls, curing the Bodies of so many men? but also the Son of God. His exaltation is a pledge of our happiness, and his humiliation an argument he is gone there as our forerunner. Application to the Sacrament. This Duty bindeth us, both to the mediatory and moral consideration of Christ's abasement. 1. The Mediatory consideration of Christ's abasement. That we may grow in Faith and Love, we remember the Death and sufferings of the Lord Jesus for the increase of Faith and Love. 1. Faith. Here is the foundation laid of all our happiness and deliverance from sin and misery. Here is a merit and a price full enough to purchase all needful graces. He became Poor, that we might be Rich and not have a slender measure of grace, John 1.16. Of his fullness we all receive, and grace for grace. He was emptied, that we might be filled, Ephes. 4.10. He that descended is the same also that ascended up far above all Heavens, that he might fill all things. And 1 Cor. 3. latter end. All things are yours, and ye are Christ's, and Christ is Gods. John 10.10. I am come, that they might have Life, and that they might have it more abundantly. Tit. 3.5, 6. He saved us by the washing of Regeneration and Renewing of the Holy Ghost; which he shed on us abundantly through jesus Christ our Saviour. What may we not Promise ourselves from God made man, made sin, made a curse for us? Surely a larger and plentiful measure of the gifts and graces of the Spirit. 2. His great Love to lost Sinners. For he made himself of no reputation for our sakes. Such was the unconceivable Love of our Lord Jesus Christ to the Souls of men, that he was willing to condescend to any condition for their good and Salvation. Some will do a kindness, so as themselves may not be the worse, nor the poorer, nor disgraced, nor adventure the displeasure of others: But Christ hath filled us by emptying himself, taken our nature and was subject to misery out of Love to the Salvation of lost Sinners. He did willingly lay aside his Glory, which he had with the Father before the World was, to suffer in his Humane nature the utmost of misery and grief, which the malice of Men and Devils could inflict, and which seemed good to the Father to order and appoint for a satisfaction to provoked Justice. Quanto vilior tanto charior, Bernard. So much more vile as Christ was, so much dearer should he be to us. 2. Let us improve the moral consideration of Christ's being a pattern and example to us. We feed upon Christ, that we may be like him. Other food is assimilated and changed into our Substance, but here we are changed into it, We who give up our names to Christ, must expect to enjoy the fruits of his obedience, in the same steps wherein he walked before us. If we can contemn the World, be content to be of no reputation, that we may glorify God, and finally save our souls; then are we like Christ. We come to arm ourselves with the same mind which was in Jesus, to get above the the hopes and fears, pains and pleasures, honours and profits of the present World; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nothing in this World should be great to us. These things are transitory, soon conveyed out of sight, the basest and vilest of men are capable of them, the most generous are above them. Therefore we should be weaning our hearts more and more from this World, and drawing them off to another World; for we profess ourselves to be followers of a poor Saviour. A Sermon on 1 Cor. Viii 3. If any Man Love God, the same is known of him. THE Apostle is reasoning in the context against them that abused the knowledge of their Liberty, by Christ to the offence and scandal of others; and sheweth that we ought to join Charity with our Knowledge of God. His Arguments are three. 1. Bare knowledge, without Charity is windy and puffing. The flesh may serve itself even of the knowledge of Divine Mysteries, as it giveth men occasion to be proud, and despise others; Knowledge puffeth up, but Charity edifieth, vers. 1. 2. That it is not knowledge, unless it be joined with love? Otherwise it is only a talking after others by rote, not the effect of Divine Illumination, vers. 2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. For the Spirit of Light and Life, is also a Spirit of Love. Bare knowledge sufficeth, where the matter requireth no more: But Christianity is a practical effective knowledge, tending to make us good rather than learned: And therefore the profit of our knowledge is lost, it is as no knowledge, unless it produce Love. God never intended a Religion to try the sharpness of men's wits, but to draw their hearts to himself. As God can neither be Loved, Obeyed, nor Trusted, without knowledge, for without knowledge the heart is not good: So knowledge is not knowledge, unless we know him so as to love him, John 4.10. If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him; and he would have given thee living Water. Know him so as to trust in him, Psal. 9.10. They that know thy name will put their trust in thee. Know him so as to please him and serve him, 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Liar and the Truth is not in him. 3. God knoweth such as rightly know him, with a knowledge joined with Love. He knoweth them, that is, doth acknowledge them for his Faithful Servants, as will be demonstrated by the effects. So in the Text, If any man love God, the same is known of him. But in this Argument the Apostle seemeth to forget his purpose, and to alter the terms of the dispute in hand; for instead of Charity towards our neighbour, he puts in Love to God; and instead of our Knowledge of God, he puts in God's Knowledge of us, and so seemeth to be carried besides his purpose. I. Answer, No such matter, for he doth it with good Advice. 1. Though using our knowledge with Charity to our Neighbour, be the matter in question; yet loving our Neighbour is the fruit of our Love to God, and both these go together, 1 John 4.20. If a man say, I love God, and hateth his brother, he is a Liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen; And they prove one the other, 1 John 5.1, 2. Every one that loveth him that begat, loveth also him that is begotten of him; by this we know that we love the Children of God, when we love God, and keep his commandments. So that it must be expounded thus, If any man love God, and consequently his neighbour for God's sake. Therefore the master of the Sentences well defined Charity thus, Charitas est dilectio, qua diligitur deus propter se, & proximus propter Deum, vel in Deo. It is such a love, by which we love God for himself, and our Neighbour for God's sake. We love them either for God's command, or because of God's Image in them, or with respect to his Glory, that we may not offend them, but gain them to God. And so the Apostle diverteth not from his scope, only puts the cause for the effect, love to God as productive of love to our Neighbour. 2. Neither is the Apostle besides his purpose in the latter clause: For God's knowledge of us, is the cause of our knowledge of him, John 10.14. I know my sheep, and am known of mine. First he knoweth us, and then we know him. For Divine Illumination, or saving Knowledge, is the Fruit of his Love to the Elect; they are chosen by God, therefore taught of God, and he giveth us Grace to know, acknowledge, and love him. Doct. They that know God, so as to love him in Sincerity, are known of God. 1. What is this sincere love to God. 2. How God is said to know such. 3. The Reasons. I. What is this Sincere Love to God? Here is, 1. An Object. 2. An Act. 3. The Qualification of the Act. First, The Object is God. Who is considered. 1. As Amiable. 2. As Beneficial. 1. God is Amiable, for the Excellency of his Nature, and Glorious Attributes, as Infinite Wisdom, Goodness, and Power. Surely God is to be loved, not only for the goodness that floweth from him, but for the goodness that is in himself, as he is a lovely being. I prove it by these Arguments. (1.) Love is founded in Estimation. Now the excellencies of God are the ground of our esteem. We value nothing but what we account excellent and glorious. Therefore the essential goodness of his Being, and his moral goodness, or his Holiness, have an influence on our Love, as well as his Benefits. These things are worthy of esteem in the Creature, and attract our Love; as in the Saints, Psal. 16.3. But to the Saints that are in the Earth, and to the Excellent, in whom is all my Delight, Psal. 15.4 In whose eyes a vile Person is contemned, but he honoureth them that fear the Lord. Why not in God and His Law? Psal. 119.140. Thy Word is very pure, therefore thy Servant loveth it. (2.) We are not only to bless God, but to praise him, Psal. 145.10. All thy Works shall praise thee, O Lord! and thy Saints shall bless thee. Blessing relateth to his Benefits, Praise to his Excellencies. We bless him for what he is to us, we praise him for what he is in himself. Now, whether we bless him▪ or praise him; it is still to increase our love to him, and delight in him; for God is not affected with the flattery of empty Praises; yet this is an especial Duty, which is of use to you, as all other Duties are. It doth you good to consider him as an Infinite and Eternal Being, and of glorious and incomprehensible Majesty. It is pleasant and profitable to us, Psal. 135.3. Praise ye the Lord, for the Lord is good, sing Praises unto his Name, for it is pleasant. (3.) A great Effect of Love is Imitation. We imitate what we love and delight in, as good; we take delight to transcribe it into our own manners, because we are affected with it, Eph. 5.1. Be ye therefore followers of God, as dear Children; in whatever he hath made amiable and lovely by his Example. Love doth imply such a value and esteem of God, that we count it our happiness to be like him; to be Merciful as he is Merciful, and Holy as he is Holy. We value it as a Perfection in God, and desire the Impression of it upon our own Hearts. It is the greatest demonstration of God's love to us, to make us like himself, 1 john 3 2. Beloved now are we the Sons of God, and it doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him: for we shall see him as he is. It is the greatest Demonstration of our Love to God, to desire, and to endeavour after it. Psal. 17.15. As for me, I will behold thy face in Righteousness; I shall be satisfied, when I awake with thy likeness. Now like him we must be, not only in Benignity, but in Holiness and Purity. 2. God is Beneficial as he hath been good, or may be good to us. 1. In Creation. He made us out of nothing, after his own Image, Eccl. 12.1. Remember thy Creator in the days of thy Youth. We must remember him, so as to love him, please him, serve him. Verba notitiae connotant affectus: Words of Knowledge import Affection. And in Youth, whilst the Prints of his Creating Bounty are fresh upon us. In age, we carry about the Fruits and Monuments of our unthankfulness, that we have no more improved our Time and Strength for God. It is charged on Israel, Deut. 32.15. He forsook God which made him, and lightly esteemed the Rock of his Salvation. Many never think who made them, nor why; whose Creatures are we, who gave us all that we have? How can we look upon our Bodies without Thoughts of God, whose Workmanship it is? Or think of the Soul, without thinking of God, whose Image and Superscription it beareth? Render unto Caesar the things that are Caesar's, and to God the things that are Gods, Matth. 22.21. 2. In Redemption, there is the truest Representation of the Goodness and Benignity of God, 1 john 4.10. Herein is Love, not that we loved God, but that be loved us, and sent his Son to be the Propitiation for our Sins. Rom. 5.8. God commendeth his love towards us, in that while we were yet Sinners Christ died for us. God commendeth his love to us by these wonders of his Grace; and set it before our Eyes, that we must either Question the Truth, or else we cannot resist the force of this Love, 1 john 4.19. We Love him, because he first loved us. God loveth first, best, and most. 3. The Mercies of daily Providence in sustaining our Being, Deut. 30.20. That thou mayest love the Lord thy God; and that thou mayest obey his Voice, and that thou mayest cleave to him, for he is thy Life, and the length of thy days. How thankful are we to him that restoreth the use of an Eye, or of decayed Limbs! Is nothing due to God, who preserveth all these things to us, yea continueth Life itself, and defendeth and protecteth us against all dangers, Psal. 31.23. O love the Lord, all ye his Saints; for the Lord preserveth the faithful, and plentifully rewardeth the proud Doer. Many times, when they have no friends to uphold them, God standeth by them, to preserve them against the Powers of Oppression. So he heareth Prayers, Psal. 116.1. I love the Lord, because he hath heard my Voice, and my Supplication. Every answer is a new engagement, and new fuel to kindle this holy Fire. Surely his constant mindfulness of us, should induce us heartily to love God, and admire his goodness. 4 The Rewards of Grace, which are provided for them that love him. Many blessed Comforts and Supports here in the World, and the Happiness of the World to come, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the Heart of man the things which God hath prepared for them that love him. 1 John 3.1, 2. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God? Therefore the World knoweth us not, because it knew not him. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is. Thus is God propounded to us, as an object of our love, as amiable, and as beneficial. In short, to have Life, and being, and all kind of Benefits which may sweeten Life; to be freed from Sin, which is the ground of all our trouble, and the wrath of God which is so deservedly terrible; to have our Nature's sanctified and healed, and at length to be brought into that happy Estate, when we shall be brought nigh to God, and be made Companions of the Holy Angels, and for ever behold our glorified Redeemer, and our own Nature united to the Godhead, and have the greatest and nearest Intuition of God that we are capable of, and live in the fullest love to him, and delight in him: What can be said more? Secondly, The Act, Love. Love to God is taken largely, or strictly. 1. Largely, for all the Duties of the upper Hemisphere of Religion, or first Table. As when Christ distinguisheth the Duties of the two Tables, into love to God, and love to our Neighbour, Mat. 22.37, 38, 39 jesus said unto him, Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Mind. This is the first and great Commandment. And the second is like unto it, Thou shalt love thy Neighbour as thyself. So it is confounded with Faith, Repentance, new Obedience: for all Religion is but love acted. Faith is a loving and thankful acceptance of Christ and his Grace. Repentance is a mourning love, because of the wrongs done to our Beloved, and the loss accrueing to ourselves. Obedience is but pleasing Love. A Christian, if he fear, it is to offend him whom his Soul loveth: If he hope, it is to see and possess him who is the Joy and Delight of his Soul: If he rejoice, it is because he is united to him: If afflicted, it is because he is separated from him. 2. More strictly, it implieth that particular Grace which is distinct from Faith and Hope, 1 Cor. 13.13. And now abideth Faith, Hope, Charity, these three, but the greatest of these is Charity. Which, because of its various Operations, is diversely spoken of in Scripture. (1.) Sometimes as a seeking and desiring Love. (2.) Sometimes as a complacential and delighting Love. (3.) Sometimes as the Love of gratitude, or returning Love. (1.) Sometimes it is put in Scripture for that which is properly called a desiring, seeking Love. Which is our great Duty in this Life, because here we are in viâ, in the way to home, in an Estate of imperfect Fruition: therefore our love mostly venteth itself by desires, or by an earnest seeking after God. This Love is desiderium unionis, a desire of his Presence, or an affection of Union. It is often set forth in Scripture, Psal. 42.1. As the Hart panteth after the water Brooks, so panteth my Soul after thee, O God Psal 63.1. O God, thou art my God, early will I seek thee, my Soul thirsteth for thee, my flesh longeth for thee. So Psal. 84.2. My Soul longeth, yea even fainteth for the Courts of the Lord; my Heart and my Flesh cryeth out for the living God. It noteth such vehement Affections, as left an Impression upon the Body. So Isa. 26.9. With my Soul have I desired thee in the night, yea with my Spirit within me will I seek thee right early. Thus do the Saints express their desires to enjoy God and his Grace. Now, 1. This desire is acted towards his sanctifying Grace and Spirit, called an hungering and thirsting after Righteousness, Mat. 5.6. Blessed are they that hunger and thirst after Righteousness, for they shall be filled. Or the Comfort and effect of Ordinances and Holy Duties, that we may get more of God and Holiness into their Hearts, 1 Pet. 2.2. As new born Babes, desire the sincere Milk of the Word, that ye may grow thereby. My Soul longeth, yea even fainteth for the Courts of the Lord, my Heart and my Flesh cryeth out for the living God, Psal. 84.2. Not the formality of an Ordinance, but to see thy Power and thy Glory, so as I have seen thee in the Sanctuary, Psal. 63.2. They would not go from God without him. The sanctifying Spirit is the sure pledge of God's love; and they do so earnestly desire to be like God in Purity and Holiness, that they are instant and assiduous in calling upon God, and using all Holy means whereby they may obtain more of his Spirit. This doth show us most of God himself, for we know his Love by his Spirit; and doth most help us to love him, Prov. 4 7. Wisdom is the principal thing, therefore get Wisdom, and with all thy getting get Understanding. Wealth▪ Honour and secular Learning, or whatever serveth the Interest of the Flesh may be an Hindrance and Impediment in the ascending of our Hearts and Minds to God. These things often keep us from God, and allure us to please the Flesh; but saving Grace, as it immediately cometh from God, so it carrieth us to him. 2. The perpetual Vision of God hereafter, Phil. 1.23. I am in a straight betwixt two, having a desire to depart, and to be with Christ, which is far better. 2. Cor. 5.6, 8. Knowing that whilst we are at home in the Body, we are absent from the Lord: We are Confident and willing rather to be absent from the Body, and to be present with the Lord. They have a great natural Love to the Body, and would not be unclothed; but this natural Love is overcome by an higher love, the longings of their Soul after the Lord; so that they groan, and wait, and in the mean time, endeavour to make it sure that they shall be accepted of the Lord into this blessed Estate; all which is comprised in this desiring and seeking Love. (2.) There is the Complacential and Delighting Love. Divines use to distinguish of a two fold Love, Love of Benevolence, and Love of Complacency. Love of Benevolence is desiring the Felicity of another; Love of Complacency is the pleasedness of the Soul in a suitable good. Apply this to the Love of God to us, he loveth us both these ways. Amore benevolentiae, with a Love of Benevolence; or good will, john 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth him, should not perish, but have Everlasting Life. And Amore complacentiae, with a Love of Complacency, or Delight, Zeph 3.17. The Lord thy God in the midst of thee is Mighty, he will save, he will rejoice over thee with joy; he will rest in his Love, he will joy over thee with singing. Prov. 11.20. They that are of a froward Heart, are Abomination to the Lord; but such as are upright in their way are his delight. And Prov. 12.22. Lying Lips are Abomination to the Lord, but they that deal truly are his Delight. But now the Question is, whether one or both of these be compatible with our Love to God. With the Love of Delight, certainly we may, and should love him, Psal. 16.6, 7. The lines are fallen unto me in pleasant places, yea I have a goodly Heritage. I will bless the Lord, who hath given me Counsel, my reins also instruct me in the Night season. But as to the Love of Benevolence, he is above our Injuries and Benefits, and needeth nothing from us to add to his Felicity; unless improperly, when we desire his Glory, and the advancement of his Kingdom and Interest in the World. But there is no scruple as to the Love of Complacency, Psal. 37.4. Delight thyself in the Lord, and he shall give thee the desires of thine Heart. There is a Joy and Pleasure of Mind in thinking of him, Psal. 104.34. My Meditation of him shall be sweet. I will be glad in the Lord. Much more in enjoying of him in part here, Psal. 4.6, 7. Lord! lift thou up the Light of thy Countenance upon us. Thou hast put gladness in my Heart, more than in the time that their Corn and their Wine increased. But most of all in our full Enjoyment of him, Psal. 16.11. Thou wilt show me the path of Life, in thy presence is fullness of joy, at thy right hand there are Pleasures for evermore. The Soul is well pleased in God, as an all-sufficient Portion. It is good to observe what puts gladness into our Hearts; Joy in Heaven is our Everlasting Portion; but there is Joy by the way, as we are going thither. (3.) The returning Love, or the Love of gratitude or thankfulness, 1 joh. 4.19. We love him, because he first loved us. 2 Cor. 5.14. The love of Christ constraineth us. As fire begetteth fire, or as the Echo returneth what it receiveth. It is a Reflection, a Reverberation, or a beating back of Gods own beam upon himself. Thus we love God, as willing to be reconciled to us in Christ; so as we devote ourselves to his Service, Will, and Honour, to serve him with all our Power, and to use all our Mercies for his Glory. We Consecrate ourselves to him, Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, Holy, Acceptable unto God, which is your reasonable Service. We use ourselves for him, 1 Cor. 6.20. Ye are bought with a price; therefore glorify God in your Body, and in your Spirit, which are Gods. Thirdly, The Qualification of the Act, If we sincerely love him. The Sincerity of our Love to God, is seen in two things, (1.) The Eminency of the degree. (2.) The Genuine and proper Effect. Both together discover the Sincerity of Love. 1. For the Degree. God must be loved above all, so as he may have no Rival and Competitour in the Soul, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee? There is a partial, half Love to God, when a greater Love is to other things. This cannot be consistent with Sincerity: for then Religion will be an Underling, and God's Interest least minded. Our Lord telleth us, Mat. 10.37. He that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, is not worthy of me. If any thing be nearer and dearer to us than God, and any advantages we expect from men be preferred before our Duty to him; we are no way fit for Christ's service, or qualified for our Duty to him; because these worldly Interests will soon draw us to some unbecoming Practice or Action contrary to our Fidelity to him. Therefore the Saints are ever liberal in professing how much they value his favour, above all things, Psal. 63.3. Thy loving kindness is better than Life. There is nothing so comfortable in this World, that we should prefer before the feeling, or the hope of feeling of God's Love to us. 2. The genuine and proper effect of this love, which is a ready obeying of his Will; or making it our chief care to please God, and keep his commandments, john 14 21. He that hath my commandments and keepeth them, he it is that loveth me, and 1 john 5.3. This is the love of God that we keep his Commandments. Our love is a love of duty, as God's love is a love of bounty: for it is not the love of a superior to an inferior or equal; but like the love of a Wife to a Husband, of Children to Parents, of Subjects to their benign Lord; all which Relations infer a dutiful subjection on our part. II. What it is to be known of God? In Scripture, 1. It importeth his Eternal Election before all time, Rom. 8.29. Whom he did foreknow, he also did praedestinate. 2 Tim. 2.19. The foundation of the Lord standeth sure, having this seal, the Lord knoweth them that are his. God's love made inquisition for us, whilst as yet we lay in the confused heap of nothing, and singled us out from the rest of the corrupted Mass of Mankind. And so it may make a good sense here; Whosoever loveth God, is known of God: He did not prevent God, but God prevented him, knew him and loved him long before he knew and loved God. 2. His gracious conversion in time. So God is said to know us, when he calleth us to Faith in Christ, Gal. 4.9. But now after that ye have known God, or rather were known of God. That is, after ye were converted to Christ, or rather prevented by God. In an unconverted estate, God taketh no notice or knowledge of us, so as to be familiar with us, or communicate any saving blessings to us. Therefore to be known of God, is to receive special mercy from him, as a consequent of our former election: Our sins stopped not the current of his Love and Mercy to us; but he first gave us being, than gave us grace. He maketh that amiable which he is pleased to set his love upon, and doth esteem us for what he puts into us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 1.6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 3. His particular notice of them in the course of his providence. This, 1. before conversion, with respect to his elective love, jer. 1.5. Before I form thee in the belly, I knew thee and before thou camest forth out of the Womb I sanctified thee. Noting Gods Eternal designation of him to the office of a Prophet, to which he at length called him: before he was bred or born, God set him apart for this work, and had him in mind, and took special notice of him as one to be thus employed. So God said of Moses, Exod. 33.12. I knew thee by name, and thou hast also found grace in my sight, in a special and particular manner; so Gal. 1.15. It pleased God, who separated me from my Mother's Womb, and called me by his grace. He dateth God's care from that time, because the decree began then to take place; this Child is a vessel of Mercy, to be employed in an especial manner for God's Glory. Now this is common to all the Faithful. Christ calleth his Sheep by name, john 11.3. He knoweth all his Flock particularly, their names and number, by head and poll, even to the meanest of God's Creatures that belong to his Election, and seeketh them out in all the places of their dispersion; and hath a special care of them, that they may not die in their unregeneracy. 2. After Conversion God taketh notice of their persons and conditions. He hath a special affection to them, and care of them, Psal. 1.6. The Lord knoweth the Way of the Righteous, but the way of the ungodly shall perish; that is, he seeth and beholdeth them with Mercy, he knoweth their persons, and knoweth their necessities and straits, Mat. 6.32. Your Heavenly Father knoweth that ye have need of these things. Who wanteth food, raiment, protection and deliverance; his business in Heaven is to order his providence for their good. 2 Chron. 16.9. The Eyes of the Lord run to and fro throughout the whole Earth, to show himself strong in the behalf of them, whose Heart is perfect towards him. Not always to give them such things as they desire, but to turn all for good, Rom. 8.28. All things work together for good to them that love God, to them who are the called according to his purpose. 4. The intimate familiarity that is between God and them in Holy Ordinances, and the whole course of their conversations. They know God, and God knoweth them, and there is much familiar intercourse between them, 1 john 1.7. If we walk in the light, as he is in the light, we have fellowship one with another, and the Blood of jesus Christ his Son cleanseth us from all sin. In holy duties none have cause to say, Isa. 40.27. My way is hid from the Lord, and my judgement is passed over from my God, he doth nothing in my case. It is a sad thing to come to an empty Ordinance: Cain was sensible of this, and affected with it, his countenance fell, when God testified not of his gifts, Gen. 4.6. Why art thou wroth? and why is thy countenance fallen? God threateneth it, Host 5.6. They shall go with their Flocks, and with their Herds, to seek the Lord: but they shall not find him, he hath withdrawn himself from them. And executed it upon Saul, 1 Sam. 28.6. And when Saul enquired of the Lord, the Lord answered him not, neither by Dreams, nor by Vrim, nor by Prophets. They are the Shell of Ordinances, but not the Kernel. 5. At the last day they shall be known, and owned, Rev. 3.5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his Angels. Christ will own him, and present him before God, This is one of mine. Others shall be discovered, how great a name soever they have born in the Church, Mat. 7.23. I never knew you, depart from me ye that work iniquity. Oh how sad is that! III. Reasons. 1. This is like God's knowledge of himself, and of us. 1. Of himself. God's whole happiness consists in knowing and loving himself, and having infinite contentment in his own nature. Surely then our happiness consists in knowing and loving God. 2. Of Us. The knowledge, whereby God knoweth us that we are his, is not a bare and barren knowledge; but accompanied with love and care, and blessing: so likewise our knowledge ought to be, we must know as we are known, 1 Cor. 13.12. In Heaven we shall know him perfectly, and come to a full communion and conjunction with him; here in some measure. Thus the Scripture compareth God's knowledge of us with our knowledge of God. God's knowing of us is operative, never without effect: therefore our knowledge of him should be lively, saving, and effectual. 2. This knowledge is like the knowledge of Heaven. Faith and imperfect Love here, answereth to Vision and complete Love there. The sight and Love of God is our felicity in Heaven, therefore it should be our business on Earth: for here we do but train up ourselves for a more perfect estate, and Christ would make our work and reward suit. To see God and love him, is our business now, and it is our happiness hereafter: Here we follow the light of Faith, there the light of Glory. The understanding must see the truth it believeth, and the will possess the good it loveth. He that seeketh God, is happy; and he that perfectly loveth him, cannot be miserable. There we have no other employment, than to behold and love God. The Divine Essence would be a Torment to the Blessed, if the Understanding transmitted it not to their Will. 3. God rewardeth love with love, Prov. 8.17. I love them that love me. And john 14.21. He that loveth me, shall be loved of my Father, and I will love him. And those whom he loveth, he will not be unmindful of, for he knoweth them. 4. None know God so much as they that love him. For the affection sharpeneth judgement. Therefore the pure in Heart shall see God, Mat. 5.8. Blessed are the pure in Heart, for they shall see God. As being purified from the dregs of sin, and having their minds cleansed. 5. Till we refer all that we know and believe to the true practice of the love of God, we are not sincere, 1 Cor. 13.1, 2, 3. Though I speak with the Tongues of Men and Angels, and have not Charity, I am become as sounding Brass, or a tinkling Cymbal. And though I have the gift of Prophecy, and understand all mysteries and all knowledge, and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not Charity, it profiteth me nothing. A Man may be burnt in the flames, and yet not at all acceptable to God; Dive into all mysteries of Religion, yet not be affected with them; cast out Devils, yet be cast out among Devils; give his goods to the poor, yet have his Soul full of vainglory; speak eloquently, and accurately of God and Christ, yet not have his Heart subdued to God. Yet a Man cannot have Charity, and be upon ill terms with Christ, all that love him are beloved of him. Use 1. is of Exhortation, to join with your Knowledge of God Love to God. Motives 1. From the reward and benefit. Is it not a great Mercy to be known of God, and to be approved in the sentence of his Word? Gal. 5.6. In Christ jesus, neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by love. To be chosen, accepted, and avouched, to be his peculiar people, 1 Cor. 16.22. If any man love not the Lord jesus Christ, let him be Anathema Maranatha, compared with Eph. 6.24. Grace be with all them that love our Lord jesus Christ in sincerity. To be owned in his Ordinances. The great feast of the Gospel is prepared for such, 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things which God hath prepared for them that love him. To be regarded in his Providence above all the dwellers on Earth, Psal. 56.8. Thou tellest my wander: put thou my tears into thy Bottle, are they not in thy book? Though they seem base and vile in the Eyes of Men, can scarce cleanse themselves, yet they are accepted of God. Our friends will not know us in adversity, and the rich will not know the poor; yet God knoweth them, and owneth them, how despicable soever they be, Psal. 34.6. This poor Man cried, and the Lord heard him, and saved him out of all his troubles. God's approbation is more worth, than the approbation of all the World, 2 Cor. 10.18. Not he that commendeth himself is approved, but whom the Lord commendeth. And at the last day, when every Man shall receive his final doom and sentence, they shall be admitted to glory, jam. 1.12. Blessed is the Man that endureth temptation: for when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him, Jam. 2.5. Hath not God chosen the poor of this World, rich in Faith, and Heirs of the Kingdom which he hath promised to them that love him? 2. From the duty. 1. There is no true knowledge else. We do but talk like Parrots of God and Christ, though with never so much subtlety and accuracy, till we love him, jud. 16.15. How canst thou say I love thee, when thy Heart is not with me? Rom. 2.20. An Instructor of the foolish, a Teacher of Babes, which hast the form of knowledge, and of the truth in the Law, 2 Tim. 3.5. Having a form of godliness, but denying the power thereof. 2. The design of the Scripture, is to teach us the holy art of loving God. It is a book written of love, wherein is recommended the love of God to us, in Creation, Providence, Redemption, and final glorification; that by hearing, reading, meditating therein, there may be begotten in us love to God again, 1 Tim. 1.5. The end of the Commandment is Charity, out of a pure Heart, and of a good Conscience, and of Faith unfeigned. 3. The love of Christ is the vigour and life of all that grace, that is wrought in us by the Spirit, 2 Tim. 1.7. God hath not given us the Spirit of Fear, but of Power, of Love, and of a sound Mind. 4. The whole work of a Christian is a work of Love, to love God, and be like to him, Deut. 10.12. What doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy Heart, and all thy Soul? A Christian is rewarded as a Lover, rather than as a Servant, not as doing work, but as doing work out of love. Use 2. Examination. Do we know God so as to love him? Many will say, God forbid we should live else, if we do not love God. But do you indeed love him? Christ puts Peter to the question thrice, john 21.15, 16, 17. jesus saith to Simon Peter, Simon Son of Ionas, lovest thou me more than these? etc. Others, on the other side, will say, how can we know that we love God? Burning fire cannot be hidden, do what you can, you cannot conceal it. If you really love any person, there will not need many signs to discern it: No, you will bewray it on all occasions, by looks, speeches, gestures, thoughts, and endeavours to please. Or if you love things, will not a covetous Man bewray his love of Money, an ambitious Man his love of honour, a voluptuous Man his delight in pleasures? Let him conceal it if he can. But it is not love, but the sincerity of love, that is so difficult to be found out. Well then, that is known partly by the degree, partly by the proper effect. 1. By the degree, If you love God, you will love him above all. All things must give way to his Love, Psal. 63.3. Because thy loving kindness is better than life, my Lips shall praise thee. You will be content to do and suffer any thing, rather than displease God, and lose his favour: for that is your all. But alas, how far are we from the love of God, who are so addicted to self-love, and carnal desires, and governed by the relishes of the Flesh, and entangled in Earthly and Worldly things! Can we adhere to him in time of danger and temptation? 2. By the proper effect, which is obedience, doing his Will, seeking his Glory, promoting his Interest. Many think it is love, if they keep solemn feasts in his memory, seem to be very devout at certain set times, at Christmas and Easter: No, it is a constant respect in those that profess his name, and an obedience to his commands. Others think they love him, If they languish after comforts; No, ready obedience is all. Then Love hath done its work, 1 john 2.5. Who so keepeth his word, in him verily is the love of God perfected: Hereby know we that we are in him. Use 3. Direction to us in the Lord's Supper. Let us rouse up ourselves in this duty, this holy and mystical Supper, which Christ, departing out of the World, ordained to be a memorial of his Death and Passion. 1. Reason's why we should now express our Love. 2. How we should exercise love in this duty. 1. Why. 1. Because his death flowed from his love, Gal. 2.20. Who loved me, and gave himself for me. Eph. 5.2. Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a Sacrifice to God for a sweet smelling savour, Rev. 1.5. Unto him that loved us, and washed us from our Sins in his own Blood. And therefore we never felt the principal effect of this duty, unless we find this love enkindled in us, we do not observe it as we ought. 2. Because his intent is to convey and apply his love to us. It is applied outwardly by the Word and Sacraments, inwardly by his Spirit, Rom. 5.5. The Love of God is shed abroad in our Hearts by the Holy Ghost, which is given unto us. And the Bread that I will give is my flesh, which I will give for the Life of the World, John 6.51. It is given in pretium, in pabulum, for price, and for food. His Blood which was shed for our Redemption, now is poured out for our refection, to cheer our Souls, that eating his Flesh, and drinking his Blood, we may become one Spirit, and he may live in us, and we in him, and that nothing may separate us from his love. All the dainties here set before us, taste and savour of nothing but love: Our Meat is seasoned with love, and our drink is squeezed into our Cup out of the Wine-press of Love. And God intendeth union, Cant. 2.4. He brought me to the banqueting House, and his Banner over me was Love. Christ conducteth his Spouse in state to the solemn participation of his benefits, and receiveth her with a Banner or Canopy. This Banner is displayed in the Gospel, the whole doctrine of which is to show us the love of our Saviour towards mankind; but then in the Sacrament we are brought into the house of Wine, we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us, we shall not be welcome to God; for he that loveth God, is known of him. Others are not owned in an ordinance, but dismissed as they came. God will not fail the loving Soul. 2. How we should exercise love in this duty. 1. In ardent desires of Christ's benefits. We can neither live nor die without him, therefore we must desire his Grace, his Righteousness and Spirit, Luk. 1.53. He hath filled the hungry with good things, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord, all the days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple. 2. In an holy joy and rejoicing in him, Cant. 1.4. We will be glad and rejoice in thee. Christ hath a special way of communicating the sense of his love to a Believer: Now when we are admitted to what we long for, we must express our gratitude. 3. We must not restrain the benefit to the act of receiving; no, our future profit is to be regarded, that for the time to come we may live to no other purpose in the World, but to obey and honour Christ, even at the dearest rates. We must from henceforth live as those that are the Lords, 2 Cor. 5.15. And that he died for all, that they that live should not henceforth live unto themselves, but unto him which died for them, and rose again. A Sermon on Psalm Lxxxiv. 10. For a day in thy Courts is better than a thousand: I had rather be a doorkeeper in the House of my God, than to dwell in the Tents of wickedness. IN these words is set forth David's esteem of the Ordinances, and Means of Grace. Here is (1.) A general Proposition, A day in thy Courts is better than a thousand. (2.) A particular Application to the Man of God's own Judgement and Sentiment in the case, I had rather be a doorkeeper in the House of my God, than dwell in the Tents of wickedness. The one sets forth the excellency of the thing itself; the other David's, and, in his Person, every godly man's sense and opinion of it. Things may incomparably differ, yet every one hath not the Eyes to see it. In the general Proposition, the comparison is made with any earthly thing whatsoever: In the particular Application to David, with the pleasures of sin. Both must be considered. In the general Proposition, A day in thy Courts is better than a thousand; i e. a day or hour spent in thy Worship, is better than a thousand spent among worldlings, and about worldly business. Eternal things, and all things conducing thereunto, must be preferred before temporal; and communion with God above all the pomp and glory of the most splendid worldly condition. But then in the particular Application, temporal things are considered as enjoyed with sin; as also Heb. 11.25. Choosing rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season. However, there you may observe, (1.) God's worst, I had rather be a doorkeeper in the house of my God. (2.) Sin's best, Than dwell in the Tents of wickedness. Where observe, I. The Terms, in which one Condition is opposed to the other. 1. On the one side, The meanest, lowest Office about God is mentioned, to be a Doorkeeper, or, as the Hebrew signifieth, to sit at the Threshold. A phrase often used to express the Office of the Levites, or Sons of Corah, who were keepers of the Gates or Thresholds of the Tabernacle, 1 Chron. 9.19. and therefore called Porters, vers. 17. And to these was this Psalm committed; for the Title saith, it was a Psalm for the Sons of Korah; and to encourage them in their Office, David useth such an expression, He had rather be in the meanest condition, wherein he might daily worship God. 2. On the other side, here was dwelling in the Tents of wickedness; that is, in the stateliest Habitations of the Great ones of the World, wherein wickedness reigneth. Possibly he alludeth to the wild Arabians, who lived by prey; and lived in Tents, which were black without, and rich within. Therefore the Church is compared to Tents of Kedar, Cant. 1.5. I am black, but comely, as the Tents of Kedar; as elsewhere he saith, God is more glorious and excellent than the Mountains of Prey, Psal. 76.4. Preferring God's strength above theirs that dwelled in the Mountains, and lurked there for Prey. And this suiteth with his condition, who in his exile from the Temple, was forced to live as a wild Kedaren, or Ishmaelite, Psal. 120.5. Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar; meaning the Arabian Tents; the barbarous People of Arabia, that were called Scenitae; for their manner of living; he than resembled them. II. Observe, how the Terms are framed to suit the preference intended. 1. On the one side, here is sitting at the Threshold; on the other side, dwelling in the Tents. He had distinguished before, the Travellers to the House of God, and the Dwellers in the House of God, vers. 4. etc. Here a day in God's Courts; and a perpetual service in God's House. The lowest degree and place about God is more honourable, for one day, though they die the next, as Kimchi, than to have a perpetual abode in the Tents of wickedness. 2. He calleth the one the House of God, the other but a Tent; to show the stability of their estate, who live in Communion with God; and the uncertainty of their Happiness, who are strangers to him; they live but in a Tent, a movable Habitation. 3. He calleth the one the House of my God, as challenging an interest in him: And so the place of his Presence, Power and Habitation, being the more dear to him; as every thing that relateth to God is made precious for his sake. But he calleth the other Tents of wickedness: There was great wealth, but nothing but profaneness and corruption. Well then! you see that David speaketh as a man that had a mind to prefer the one before the other. One day in God's Courts: Not in Atriis suis Coelestibus, in his Court of Heaven, as some of the Ancients would carry it; but here in his Church. A few hours spent with God, were more than the longest life without him. Doct. 1. That God's People have a great value, and an high esteem for his Ordinances. 2. They do not only value them, but value them, and esteem them above other things. 1. The esteem and value they have for his Ordinances simply considered. This is a reason of the Context; why there was such longing desire on his own part; such earnest pressing forward on the People's part, who came up to worship at jerusalem: For a day in thy Courts, etc. Reasons of it. 1. Nature, or a spiritual instinct. All Creatures naturally desire to preserve that life which they have; and therefore, by a natural propension, run thither, from whence they received it. Mere instinct, without instruction, carrieth the brute Creatures to the Teats of their Dams: And every effect looketh to the cause, to receive from it its last perfection. Trees that receive life from the Earth and the Sun, send forth their Branches to receive the Sun, and spread their Roots into the Earth, which brought them forth. Fish's will not live out of the Water that breedeth them. Chickens are no sooner out of the shell, but they shrowded themselves under the Feathers of the Hen, by whom they were at first hatched. The little Lamb runneth to the Damns Teat, though there be a thousand Sheep of the same Wool and Colour; as if it said, Here I received that which I have, and here will I seek that which I want. By such a native inbred desire do the Saints run to God, to seek a supply of strength and nourishment, 1 Pet. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As New born Babes desire the sincere Milk of the Word, that ye may grow thereby. Young Children are not taught to suck: The young born Child runneth to the Dug, not by instruction, but instinct; jam. 1.18, 19 Of his own will begat he us by the Word of Truth, that we should be a kind of first fruits of his Creatures. Wherefore my beloved Brethren, let every man be swift to hear. The same thing that teacheth the young Lambs to suck, or new born Babes to draw the Dug, or the Chicken to seek a cherishing under the Damns wings; the same thing teacheth the Children of God to prise the Ordinances. The cause is inbred appetite; not persuasion and discourse, but inclination. Grace is called a New Nature, which hath an appetite joined with it after its proper supplies. 2. The next cause of this value and esteem is experience. They find it so sweet, that they long for more; 1 Pet. 2.2, 3. As new born Babes desire the sincere Milk of the Word, that ye may grow thereby; if so be that ye have tasted that the Lord is gracious. Certainly, a man that hath had any taste of Communion with God, will desire a fuller measure; as by tasting of excellent meats, our appetite to them is not cloyed, but the more provoked. Carnal men do not know what it is to enjoy God in his Ordinances, and therefore they do not long for them: They never tasted the sweetness of the Word, nor of God's Love in Christ. David says, Psal. 19.10. The Statutes of the Lord are more to be desired than Gold, yea than much fine Gold, sweeter also than the Honey, or the Honeycomb. The Children of God find more true pleasure in the Ordinances of God, than in all things in the World. What is the reason, that to carnal men they are but as dry chips, burdensome exercises, melancholy interruptions; but to the other nothing so sweet; more pleasurable than the richest and choicest sensualities, that are most eagerly pursued and gustfully enjoyed by us. The reason is given in the 11th verse; Moreover by them is thy Servant warned, and in keeping them there is great reward. There we come to learn wisdom against our spiritual dangers; and there we learn the way of godliness and obedience, which, besides it own sweetness, heapeth upon us the richest rewards, as having the promises of this life, and that which is to come. He commendeth the Word from his own experience: He had felt the effects and good use of it in his own heart; he had his broken heart bound up. They find that Christ doth heal their Souls, remove their anguish, sanctify their Natures, give them the promised help in Temptations, warn them of sins and snares, relieve them in distress, bridle their corruptions. So Psal. 63.1, 2. O God, thou art my God, early will I seek thee; my Soul thirsteth for thee, my flesh longeth for thee; in a dry and thirsty Land, where no Water is: To see thy Power and thy Glory, so as I have seen thee in the Sanctuary. He that once hath had a sight of God, and a taste of God, would not be long out of his company. He compareth his desire of Communion with God, with hunger and thirst; and maketh it greater than the hunger and thirst which men suffer in a dry Wilderness, where there is no refreshment to be had. He had seen God, and would fain see him again; the remembrance of the pleasures of the Sanctuary revived his desires. So that, besides Nature, there is Experience. 3. There is yet a third Cause, and that is Necessity. We should take delight in the Means of Grace, and Ordinances of God, though we stood in no need of them; because they carry such a suitableness with the New Nature, and because they are means to exhibit more of God to us. But our Imperfection is great, and this is the only way to get it supplied. Decays are very incident to us, and how else shall they be prevented? 1 Thes. 5 19▪ 20. Quench not the Spirit: Despise not Prophesying. Our spiritual vigour is soon quenched, our spiritual strength soon abated, our spiritual gust and delight soon lost, if once we despise Ordinances. Every Grace when it is wrought, needeth support and increase: There is something lacking to Faith, and something lacking to Love, and something lacking to Knowledge: And if that which is lacking be not supplied, we shall lose what is wrought in us. For it fareth with a man going to Heaven, as it doth wi●h a man rowing against the stream; if he doth not go forward, he goeth backward. Surely, they that are acquainted with the spiritual life, cannot live without Ordinances. Painted Fire needeth no fuel; but true Fire will go out, unless it be fed and maintained. wherever there is life, because of the depastion of the natural heat upon the natural moisture, though the stomach be never so full for the present, yet anon they will be hungry again. So because of the constant Combat between the Flesh and the Spirit, Divine Love, and Carnal Concupiscence; wherever there is spiritual life, there is a necessity it should be fed with new supplies of Grace, ministered by the Ordinances. An hungry Conscience must have satisfaction. 4. Utility and Profit. That maketh the Children of God value the Ordinances; they get more here in one day, than they get in the World in a thousand. A man may moil in the World all the days of his life, and what gets he? Many times his labour for his pains; Psal. 127.2. It is in vain for you to rise up early, to sit up late, to eat the bread of sorrows. The Lord doth justly punish the painfulness of some, who toil like Infidels in the use of means, with a sad disappointment: They work their hearts out, and nothing cometh of it: Whereas those who have God's blessing, thrive insensibly, and are very prosperous. But put case they have the World at Will, what will it profit them when they come to die? job 27.8. What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? They have a sad bargain of it, who have spent all their days in heaping up wealth; and have hunted for that which they shall never waste: Or if they wallow in sensual Felicity, yet it must be left at length. But now by the Ordinances men get God for their Portion: And he is an Everlasting Portion; they are a means to help us to the Fruition of God, Prov. 8.34, 35. Blessed is the man that heareth me, watching daily at my Gates, waiting at the Posts of my doors: for whoso findeth me, findeth Life, and shall obtain favour of the Lord. Spiritual Wisdom is more than all Worldly Riches, and to find Christ is to find Life. Now this is obtained by waiting at his Gates, and at the Posts of his doors; that is, by a daily attendance upon the means of Grace. 2. Point. That God's People do not only value and esteem his Ordinances; but they value and esteem them above all Worldly things. We have given you some Reasons of their Respect to Ordinances, simply Considered; now Comparatively. For it is not enough to constitute us Religious, that we have some Respect for God, his Ways, and Ordinances; when we have a greater Respect for other things, to be a little for God, and more for the World. No, it must be your great business to wait upon God, and to redeem time for spiritual Uses; counting an hour spent with him to be your sweetest time, and the meanest Service about him to be your greatest preferment; and to enjoy his love, is more than to enjoy the greatest Treasures in the World. Reasons. I. Worldly things cannot give out so much of God to us, as the Ordinances do; and therefore they are incomparably better than any earthly things whatsoever. 1. They give out more of God for the present, than any earthly thing can. We taste God in the Creatures, they are sanctified to the Heirs of Promise, 1 Tim. 4.4, 5. Every Creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the Word of God and Prayer. They are a Glass, wherein to see our Creator's Goodness, and Wisdom, and Power. But the Creatures, besides their Spiritual use, have a natural use, to maintain the present Life. But the Ordinances have wholly a Spiritual use. The Creatures, and earthly Comforts which we enjoy, do not so immediately tend to the Glory of God: Their immediate use is to Comfort man, during his Pilgrimage, and to enable him to serve God; but Ultimately, and Terminatively they tend to the Glory of God. Though man be not to use them merely for himself, and to sacrifice them to his own Will and Pleasure, or to satisfy his own fleshly Mind; yet their natural use is for his Comfort, and to enable him to serve God. But there is more of God discovered in the Ordinances, than in the Creatures, and they do more immediately tend to God. 2. These are the means of our Eternal Felicity. Earthly things are given us as an Invitation, Spiritual things as an Evidence. Earthly things are not given us in the first place, but as an Additional supply, Mat. 6.33. Seek ye first the Kingdom of God, and his Righteousness, and all these things shall be added unto you. Wisdom is good, with an Inheritance, Eccl. 7.11. Well then, surely Ordinances, if we have the effect of them, are a more blessed evidence of God's favour, Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Court; we shall be satisfied with the goodness of thy house, even of thy Holy Temple. By this means God pursueth his Eternal Love, and bringeth us to Eternal Glory and Blessedness. One beam of the Light of God's Countenance is more worth than all the World, what then is the Eternal enjoyment of God? Now the Ordinances are a means to this end, to bring us to the Everlasting Fruition of God, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth, that I desire besides thee. II. Reason. God is not loved, unless he be loved with a Transcendent, Superlative Love: And this must proportionably descend upon other things, as they relate to God; for every thing is good, according to its Vicinity and nearness to the chiefest good, and last end. There is a fourfold rank of good things. The first is, of that which is loved and desired only for itself, and for no other, and all other things for its sake: So God only is good. The second rank is of those things that are desired for themselves, and the sake of some other thing also; as Knowledge, Grace and Virtue. The third rank is of those good things, which are merely desired for some other goods sake; as the supplies of the outward Life, Estate, and the like; in order to service, these may be desired. The fourth rank is of those things, which are evil in themselves, and good only by accident, in order to some greater good, which may be procured by them; as War, to make way for a lasting Quiet and Peace; the cutting off an Arm or Leg, to preserve the rest of the Body; burning the Harvest, to starve an Enemy. In a Theological Consideration, Afflictions have this use; which are not things to be desired and chosen, but endured and suffered, when sent by the wise God for our good. Well now! a Christian should love all things according to their value; and as they approach nearer to his last end and chief good: He valueth all things, as they more or less let out God to him, the nearer means more than the remote subservient helps. Thus he delighteth in the Ordinances more than the Creatures, because the Ordinances discover more of God, and exhibit more of God to him: He valueth Graces more than Ordinances; because by the Graces of the Spirit he is brought into more Conformity to God, and Communion with him, than by the bare formality of a Duty. And he delighteth in Jesus Christ more than in Created Graces, as being by him nearer to God, and God nearer to us. Here is the method and order of our value and esteem then; First God, next Christ as Mediator, next the Graces of the Spirit, next the Ordinances, next the Creatures and Comforts of this Life. 3. A Godly man's Judgement is rectified about the difference between things spiritual and temporal, Prov. 23.4. Labour not to be rich, cease from thine own Wisdom. 1 Cor 2.12. We have received, not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. Psal. 16.7. I will bless the Lord, who hath given me Counsel, my Reins also instruct me in the night season. He counteth that Condition be●●, wherein he may be most serviceable to God, and best helped to Heaven. The natural understanding valueth all things by the Interest of the Flesh, for it looketh only to present things, 'tis the Spirit of the World. But one to whom God hath given Counsel, he is of another temper, seeth things by another light, and liveth to another end and scope. His End enlighteneth him, and the Spirit of God enlighteneth him. The Spirit showeth him the reality and worth of Heavenly things, Eph. 1.17, 18. That the God of our Lord jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him. The Eyes of your Understanding being enlightened▪ that ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. There is no Prospect of the other World by the light of a natural Spirit, but by Faith, 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off. A mere natural man acteth at little a higher rate than a Beast: A Beast seeth things before him, tastes what is comfortable to his Senses, is guided by Fancy and Appetite: But the Spirit of Faith maketh a Man live as in the sight of God, and under a sense of another World. His end enlighteneth him, for Mat. 6.22. The light of the Body is the Eye; if thine Eye be single, thy whole Body shall be full of Light. When a man hath fixed his end, he will the sooner understand his way. Finis est mensura mediorum. The End is the measure of the means. A good end and scope inlightneth and governeth a man in his whole course. As a Man's end is, so he judgeth of Happiness and Misery. If a Man's end be to live well in the World, then Happy are the People that are in such a Case: If his end be to enjoy God, then Happy is the People whose God is the Lord, Psal. 144.15. It is a blessed opportunity to be waiting upon him. So he judgeth of Liberty and Bondage: If his end be to please God, than Corruption is his Yoke; if to please the Flesh, Duty is his Yoke. So he judgeth of Wisdom and Folly: A carnal man counteth himself wise, when he has made a good Bargain, than he applaudeth himself, Psal 10.3. The wicked boasteth of his Heart's desire, and blesseth the covetous, whom the Lord abhorreth. The Godly Man than counteth himself wise, when he has redeemed time for spiritual uses, Eph. 5.15, 16. Not as Fools, but as Wise, redeeming the time, because the days are evil. And the Eunuch when he was instructed by Philip, went on his way rejoicing, Acts 8 39 Use. 1. If these things be so▪ then it informeth us how cheerfully we should pass through our Sabbath Duties, Isa. 58.13. If thou turn away thy foot from the Sabbath, from doing thy Pleasure on my Holy Day; and call the Sabbath a delight, the Holy of the Lord honourable, and shalt Honour him, not doing thine own work, nor finding thine own Pleasure, nor speaking thine own Words, etc. It followeth naturally from the Point in hand: for if a day in God's house be better than a thousand elsewhere, than a Christian should be in his Element, when he is wholly at leisure for God, His Sabbath time should not hang upon his hands, nor should he count this day as a melancholy Interruption. Few are of this Spirit, they are out of their course, Amos 8.5. When will the Sabbath be gone, that we may set forth Wheat? They are weary of Sacred Meetings, and long to have them over, that they might follow their gain, and satisfy their worldly Humour. They make the World and their Gain their great Errand, and look upon Attendance upon God as a matter by the by, and therefore are soon weary of it. Use. II. Let us reflect the Light of this Truth upon our own Hearts; have we this love and affection to the means of Grace? If we profess it, the Truth of it is best known to God; but in some measure it should be known to ourselves also, if we would take Comfort in it. Therefore let us a little state it. 1. This Affection and Respect to Ordinances, is to them as pure; to those meetings where God is sincerely and purely worshipped, As new born Babes desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sincere Milk of the Word, 1 Pet. 2.2. The new Nature is suited to God's Institutions. As the puking Infant, when he sucketh a Stranger, doth in Effect say, this is not my Mothers Milk. Christ is there, where he is worshipped in his own way, Mat. 28.20. Teaching them all things whatsoever I have commanded you, and lo, I am with you always even unto the end of the World. The Church hath nothing to do about ordaining or instituting, but only about ordering the natural circumstances of Worship. 2. It is not the empty formality, which the Saints prize, but meeting with God, Psal. 81.1, 2. How amiable are thy Tabernacles, O Lord of Hosts! my Soul longeth, yea even fainteth for the Courts of the Lord; my Heart and my flesh cryeth out for the living God. The Profane blind world neither careth for the Duty, nor for God in the Duty; the formal hypocritical part of the World is for the outward Duty, and rests satisfied with the bare Ordinance; but the sincere Christian would meet with God there. They do not only serve him, but seek him, to find God in the means, and his lively operation upon their Hearts; and therefore God would not go from 〈◊〉, without him, Gen. 32.26. I will not let thee go, except thou bless me. They must have somewhat of God; this is what they long for, some new warmth, and comfort, and quickening. 3. Those Ordinances are prized, where many of the Servants of God meet together. It is comfortable to enjoy God in secret, such duties are rewarded with an open blessing, Mat. 6.6. But thou, when thou prayest, enter into thy closet, and shut thy Door, and Pray unto thy Father, which is in secret, and thy Father, which seeth in secret will reward thee openly. But here it is Gods Court. David could thus enjoy God in the Wilderness, Psal. 42.4. I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with the multitude that kept holy day. It is a comfort certainly to meet with our everlasting companions, joining in Consort with them, and beginning our everlasting work. God's people have but one Spirit, one Divine nature, are led by the same principles, rules and ends; have the same hopes, desires, and joys. To have multitudes of these joining with us, in lifting up the same God, in the same solemn worship, praying together, hearing together, sitting down at the same table, and glorifying the same God and Father, with the same Heart and Mouth, Acts. 1.14. These all continued with one accord in Prayer, and supplication, Psal. 22.22. In the midst of the Congregation will I praise thee. And ver. 25. My praise shall be of thee in the great Congregation. I will pay my vows before them that fear him. 4. It must be to the Ordinances, though under reproach, disgrace, persecution, Heb. 11.26. Esteeming the reproach of Christ greater riches than the Treasures in Egypt. Though the Service of God expose us to the lowest and most painful condition of Life, as a Doorkeeper, if joined with any measure of Communion with God, 2 Sam. 6.22. I will be yet more vile than thus. It is better to suffer affliction with the people of God, than to enjoy the most easy, sumptuous, and plentiful condition of Life with wicked Men. Few are content to serve a poor Christ. 5. It is a constant affection, not for a pang. Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heard John Baptist gladly, Mark 6.20. and john 5.35. He was a burning and a shining light, and ye were willing for a season to rejoice in his light, for a season, while Ordinances are novel things, or during some qualm of Conscience; But it is from a constant inbred appetite, common to all the Saints. 6. This value and esteem must vent itself by a strong desire, Psal. 42.1, 2. As the Hart panteth after the Water Brooks, so panteth my Soul after thee, O God. My Soul thirsteth for God, for the living God: when shall I come and appear before God? The lively Believer doth earnestly, and above all other things, seek after communion with God, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my Life, to behold the beauty of the Lord, and to inquire in his Temple. There were other things which David might desire; but this one thing was his Heart set upon, that he might live in constant communion with God. Not to be settled in his Regal Throne, which he sought not yet to be; but to enjoy that transcendent pleasure of conversing daily and frequently with God: And the Spirit worketh uniformly in the Saints. 7. The end of our attendance on Ordinances must be God's Glory, and our own profit. God's Glory, Psal. 27.4. To behold the beauty of God. God is infinitely worthy of all honour and praise from his Creatures; Love to God hath an influence on it, Psal. 26.8. Lord, I have loved the habitation of thy House, and the place where thine honour dwelleth. Our profit, 1 Pet 2.2. As new born Babes, desire the sincere Milk of the Word, that ye may grow thereby, that we may have some increase of light and life, Psal. 84.7. They go from strength to strength, every one in Zion appeareth before God. Sermon I. on Luke Xix 10. For the Son of Man is come to seek, and to save that which was lost. THIS is given as a reason, why Christ came to invite himself to Zaccheus his House, who was a Publican, we find ver. 7. the people murmured, saying, that he was gone to be a Guest with a Man that is a sinner. Christ defendeth his practice by his Commission, or the errand for which he came into the World, For the Son of Man, etc. In which words, 1. The Person, or the character by which he was described; the Son of Man. Christ is called so, not to deny his Godhead; but to express the verity of his humane nature, and that he was of our Stock and Lineage. He might have been true Man, though he had not come of Adam, but his Humane Nature had been framed out of the Dust of the Ground, as Adam's was, or created out of nothing, but he that sanctifieth and they that are sanctified are of one: For which cause he is not ashamed to call them Brethren, Heb. 2.11. He would be of the Mass and Stock with us. 2. His Work; He is come to seek, and to save. The first word, to seek, showeth his diligence, he leaveth no place unsought where his hidden ones are: the second word, to save, sheweth his sufficiency of Merit and Power; both show his kindness and good will to mankind, to recover us out of our lapsed estate. 3. The object of this Grace and Favour, that which was lost. The object of Christ's Salvation is Man lost and undone. Doct. That the great end and business of Christ's coming, is to seek and save that which is lost. Here I shall inquire two things by way of explication. 1. In what sense we are said to be lost? 2. How Christ cometh to seek and save such? I. In what sense we are said to be lost; two ways, really and indeed, or in our own sense and apprehension. 1. Really, and indeed; so we are lost to God and lost to ourselves. As to God, he hath no Glory, Love, and Service from us, and so is deprived and robbed of the honour of his Creation. The Father in the Parable, by whom God is resembled, saith, Luke 15.24. This my Son was lost, and is found. Lost as to themselves, so they are said to be lost, as they are out of the way to true Happiness, and as they are in the way to everlasting Destruction. In the former respect we are compared to lost Sheep, who when they are once out of the way, know not how to find it again, Psal. 14.3. They are all gone aside. And Isa. 53.6. All we like Sheep have gone astray. Swine, and other Creatures, if they wander all day, will easily find the way home again; but we are gone astray like Sheep. Domini! errare per me potui, redire non potui. Lord! I have wandered of myself, but I cannot return of myself. In the second respect, as they are in the way to destruction, so we are compared to the lost Son, who undid himself, and wasted his substance with riotous living, Luk. 15.13. So we are lost by reason of Original Sin, or the corruption introduced by Adam's first sin, Hereditarily derived to us from our first parents, Psal. 51.5. Behold! I was shapen in iniquity, and in sin did my Mother conceive me. And also by reason of actual sins, whereby we involve ourselves more and more in the wrath and curse of God, Eph. 2.1, 2. And you hath he quickened, who were dead in trespasses and sins. Wherein in times past ye walked, according to the course of this World, according to the Prince of the power of the Air, the Spirit that now worketh in the Children of disobedience. And v. 3. We were by nature the Children of wrath even as others. Take one distinction more; Some are lost totally, and others totally and finally too. All men in their natural estate, whether they be sensible, or insensible of it, are lost totally; Isa. 53.6. All we like Sheep have gone astray, not one excepted: The Elect, though for the present they are totally lost, yet they are not finally lost. But those that still continue in their impenitency and unbelief, are both totally and finally lost, justly given over, and designed to everlasting Perdition, and Destruction. In which sense judas is called the Son of Perdition, John 17.12. Those which thou hast given me, I have kept, and none of them is lost, but the Son of Perdition, unbelief persisted in is a sign of Perdition. Therefore the Apostle saith, 2 Cor. 4.3. If our Gospel be hid, it is hid to those that are lost. Well then! such as refuse the Gospel are in an actual state of perdition, and while they continue to repel, and refuse the benefit of the Gospel, there is no hope of them. Thus we are really and indeed lost. 2. Some are lost and undone in their own sense and feeling. All by reason of sin are in a lost state, but some are apprehensive of it; when the Soul is made sensible of its utter perishing condition, and fear of its aggravated punishment by reason of actual sin; as the lost Son apprehended his perishing for want of Bread. Luk. 15.17. And when he came to himself, he said, How many hired servants of my Fathers have Bread enough, and to spare, and I perish with hunger? Thus would Christ represent the sensible sinner, that is apprehensive of his condition. Now such a sense is necessary, to prepare us for a more brokenhearted, and thankful acceptance of the Grace of the Gospel. 1. Because the Scripture speaketh of an awakening before Conversion, Eph. 5.14. Awake, thou that sleepest! and arise from the dead, and Christ shall give thee light. While we are asleep, we are neither sensible of our misery, nor care for our remedy, but please ourselves with Dreams and Fancies; but when a Man's Conscience doth rouse him up out of the sleep of sin, and awaken him to some sight and sense of his miserable condition, he is in a good measure prepared to hearken to the offers of the Gospel, and to be affected with, and entertain the Grace of Christ, so Psal. 22.27. All the Nations of the Earth shall remember and turn to the Lord; first remember, than turn. They are like Men sleeping and distracted before, they do not consider whence they are, what they are doing, whither they are going, what shall become of them to all Eternity. 2. Till we are sensible of our lost estate, we have not that trouble for sin, that hunger and thirst for Grace, which the Scripture expresseth every where in the calls and invitations of the Gospel, As Mat. 9.12, 13. The whole need not the Physician, but they that are sick, I came not to call the Righteous, but Sinners to Repentance. And Mat. 11.28. Come unto me all you that are weary, and heavy laden, and I will give you rest. Isa. 55.1. Ho every one that thirsteth come ye to the Waters. Heb. 6.18. Who have fled for refuge, to lay hold of the hope set before us. They that are Heartwhole, will not value the Spiritual Physician; neither will they that feel not their load, care for offers of ease; None will prise Bread, but the hungry; nor come to the Waters, but the thirsty; nor make haste to the City of refuge, but those that see an Avenger of Blood at their Heels. Or to divest these things of their Metaphor; sin unseen grieveth not; that which the Eye seeth not, the Heart ruth not, it is the hungry Conscience, that cannot be satisfied without Christ's renewing and reconciling Grace; 'Tis the Curse driveth us to the promise, and the Tribunal of God's Justice, to the Throne of Grace; One Covenant to another. None do with such sighs and groans mourn, and wait in the use of Means, till they obtain Mercy, as those who have a sight and sense of their lost estate, or their sad and miserable case by nature. 3. It appeareth by the Types, the deliverance of the Children of Israel out of Egypt and Babylon, which figured our restauration by Christ. Now God would not deliver his people out of Egypt, till they sighed and groaned out of the anguish of their Spirits, for their cruel bondage, Exod. 3.7. I have surely seen the affliction of my people, which are in Egypt▪ and have heard their cry by reason of their Taskmasters, for I know their sorrows: So God delivered them not out of their Captivity of Babylon, till they were sensible of their being ready to perish under it, Ezek. 37.11. Behold they say, our Bones are dried, and our hope is lost, we are cut off for our parts. Now the great truth figured hereby is our perishing condition under the captivity of Sin, before the Spirit of Life entereth into us. 4. By experience it appeareth, that Christ is not valued, nor his Grace so highly prized, till Men have a sensible awakening knowledge of their own misery, and lost estate by reason of sin. When sin is sin indeed, then grace is grace indeed, and Christ is Christ indeed: if Men have a superficial sense of sin, they have a superficial Faith in Christ. The slight person doth the work of an Age in a breath; We are all sinners, but God is merciful, Christ died for sinners, and there is an end both of their Law and Gospel Work. If Men have a Doctrinal and Speculative knowledge of sin, they have also a Doctrinal Opinionative Faith in Christ. Always according to our sense of the disease, so is our carriage about the cure and remedy. It must needs be so, for God by the one will advance the other, that where sin aboundeth, Grace might much more abound, Rom. 5.26. that is, rather in our sense and feeling, than in our practice. So that one wounded for sin, will more earnestly look after a cure. Others may dispute for the Gospel, but they feel not the comfort of it. Well then! I have proved to you, that every Man is in a lost condition sensible or insensible of it. And that we ought to have a deep sense of this upon our Hearts, to count ourselves lost and undone, that we may be more prepared and fitted to entertain the Offers and Calls of the Gospel, and prise our Redeemer's Grace. II. In what sense Christ is said to seek and save such. Here is a double work, seeking, and saving. 1. What is his seeking? It implieth, 1. His pity to us in our lost estate, and providing means for us, in that he doth not leave us to our wander, or our own Hearts Counsels, but taketh care that we be brought back again to God, john 10.16. Other Sheep have I, which are not of this fold, them also I must bring, and they shall hear my Voice. It is spoken of his care to bring in his own among the Gentiles, he will in due time convert, and bring in all that belong to the Election of Grace: Christ hath not only a care of those that are already brought in, but of those who are yet to be brought in; they are his Sheep, though yet unconverted, in respect of his Eternal Purpose; and his heart is upon them, when they little think of him, and his love to them. So the Lord Jesus appeared in the Vision to Paul, Acts 18.10. Fear not, I am with thee, and no man shall set on thee to hurt thee; for I have much people in this City. He doth not say, there are much people, Corinth was a populous City, and 'tis good casting out the Net, where there are store of Fish; but I have much people; it is not meant of those Corinthians, that were already converted to God, for at that time there were few or none, for all those at Corinth that were converted, were converted by Paul, 1 Cor. 4.15. Though ye have ten thousand Instructers in Christ, yet have ye not many Fathers; for in Christ jesus I have begotten you through the Gospel. Or if some few were already converted, Paul was not afraid of them. But there are much people, viz. who were Elected by God Redeemed by Christ, though yet wallowing in their sins, such as these he findeth out in their wander. 2. His seeking implieth his diligence, and pains to reduce them, Luke 15.4. What man of you, having an hundred Sheep, if he lose one of them, doth not leave the ninety and nine in the Wilderness, and seeketh after that which was lost, till he find it. It requireth time and pains to find them, and gain their consent. A lost Soul is not so easily recovered, and reduced from his straying; there is many a warning slighted, many a conviction smothered, and tenders of Grace made in vain, till they are taken in their month; Isa. 65.2. I have spread out my hands all the day long unto a rebellious People, as requiring Audience. I evidence this two ways. I. Christ is said to seek after us by his Word and Spirit. 1. By his Word, he cometh as a Teacher from Heaven, to recall sinners from their wander. At first he came in person; I am not come to call the righteous, but sinners to Repentance, Matth. 9.13. Besides his giving Repentance as Prince and Lord of the renewed estate, or dispenser of the Grace of the Gospel, there is his calling to Repentance; and Christ was very painful in it, going up and down, and seeking all occasions to bring home poor Creatures to God. Thus he was now calling home to God Zaccheus a Publican, so the Woman of Samaria, when he was faint and hungry; john 4. and verse 34. He telleth her, His meat was to do the will of him that sent him, and to finish his work. To seek and save lost Souls was meat and drink to Christ. So still he doth send Ministers, giving them gifts, and inspiriting them with a Zeal for God's Glory, and compassion over Souls, that with all meekness they may instruct those that oppose themselves, if peradventure God will give them Repentance to the acknowledging of the Truth, etc. 2 Tim. 2.25, 2●. Now these are to be instant in season, and out of season, 2 Tim. 4.2. As the Woman lighted a Candle to seek her lost Groat; Luke 15.8. So Christ causeth the Candlestick of the Church to be furnished with burning and shining Lights, men of Prudence, Zeal, and Holiness, and Compassion over Souls, that he may at length gain on a People. And indeed Christ never lights a Candle, but he hath some lost Groat to seek. 2. By his Spirit, striving against, and overcoming the obstinacy and contradiction of our Souls. By his Call in the Word he inviteth us to Holiness, but by his powerful Grace he inclineth us. Man is averse from God, he resists not only external offers, but internal motions, till by his invincible Grace he changeth our hearts, and so in the day of his power we become a willing people; Psal. 110.3. Thy people are willing in the day of thy power. It is the good Shepherd, that bringeth home the Sheep upon his own shoulders, rejoicing, Luke 15.5. II. This seeking is absolutely necessary; if he did not seek them, they would never seek him. It is our great duty to seek after God; the Scripture calleth for it every where; Isa. 55.6. Seek ye the Lord, while he may be found; call upon him, while he is near. By the motions of his Spirit, he urgeth us thereunto; Psal. 27.8. When thou saidst, Seek ye my face. The course of his Providence inviteth us; both Afflictions, Hosea 5.15. In their afflictions they will seek me early; and Mercies, Acts 17.27, 28. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us. For in him we live, and move, and have our being. And his People are described to be a Generation of them that seek him, Psal. 24.6. Yet if Christ had not by his preventing Grace sought us, we could never seek after him; Isa. 65.1. I am found of them that sought me not. I prevented their seeking of me, by sending, and seeking after mine own first. Christ beginneth with us first; 1 john 4.19. We love him, because he first loved us. He chooseth us, before we choose him; john 15.16. Ye have not chosen me, but I have chosen you. He seeketh us first, before we seek him; for we are fugitives and exiles, our hearts are averse from God, and there is a legal exclusion in the way. Sweetly Bernard to this purpose, Nemo te quaerere potest, nisi qui prius invenerit; vis inveniri ut quaeraris, quaere ut inveniaris; potes quidem inveniri, non tamen praeveniri. God will be sought, that he may be found, and found, that he may be sought; we cannot seek him till we find him; we may return to him, but we cannot prevent him; for he pitied our misery, and sought us, when we had neither mind, nor heart to seek him. 2. To save them. Two ways is Christ a Saviour, Merito, & Efficacia, by Merit, and by Power. We are sometimes said to be saved by his Death, and sometimes to be saved by his Life; Rom. 5.10. If when we were Enemies we were reconciled to God by the death of his Son, much more being reconciled, shall we be saved by his life. There is the Merit of his Humiliation, and the Efficacy and Power of his Exaltation: He procureth Salvation for us by his meritorious Satisfaction, and then applieth it to us by his effectual and invincible Power. Here I shall do two things. 1. I shall show why it is so. 2. I shall prove that this was Christ's great end and business. First; Why it is so. 1. With respect to the Parties concerned. In saving lost Creatures, Christ hath to do with three Parties, God, Man, and Satan. (1.) With God. God's Wrath was to be pacified by the Blood of his Cross; Col. 1.20. Having made Peace through the Blood of his Cross, by him to reconcile all things to himself. His Blood was to be shed on Earth, and represented and pleaded in Heaven. Now thus he came to save us, that is, to die for us, and give his life a ransom for many here upon Earth, Matth. 20.28. The Son of Man is come not to be ministered unto, but to minister, and to give his life a ransom for many. In Heaven it is represented, Heb. 9.24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us. (2.) The next party is Man, who is to be saved, who is guilty, and unholy. His guilt is removed by Christ's substituting himself in Man's stead, and bearing his sins. But Man by a foolish obstinacy is apt to turn the back upon his own Mercies, so that there needeth the efficacy of the Spirit of Christ to gain his Consent, as well as the Merit, and Mediatorial Sacrifice of Christ to reconcile him to God. We are so prepossessed with a false Happiness, and biased by sinful inclinations; so indisposed for the waiting for, and receiving of the offered Mercy in that humble and submissive way, wherein God will dispense it, that unless Christ save us by a strong hand, we are not likely to be the better for the tender of the Gospel to us; john 6.44. No man can come unto me, except the Father which hath sent me draw him. And verse 65. No man can come to me, except it were given him of my Father. And john 5.40. Ye will not come unto me that you might have life. So that as we are deservedly cut off by the Law, so also we are become morally impotent, and averse to the undeserved, free and gracious tenders of the Gospel; and having wilfully pulled upon ourselves just Misery, we do obstinately reject free Mercy tendered to us upon the terms of the Gospel. We are lost before, unless Christ satisfy the Old Covenant, and we are lost again, unless he qualify us for the privileges of the Gospel. And as the Gospel transcends the Law, so our disobedience to the Gospel doth so far exceed in evil our disobedience to the Law; so that we are doubly lost, utterly lost, unless Christ help us. (3.) With Satan, who is a Tempter and an Accuser; As an Accuser, not a Whisperer, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Accuser, Rev. 12.10. For the Accuser of the Brethren is cast down, which accused them before God day and night. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversary, 1 Pet. 5.8. Because your Adversary the Devil, like a roaring Lion, walketh about, seeking whom he may devour. As a Tempter, by the baits of the World he doth solicit and entice our flesh to a rebellion against God; his assaults are daily, and assiduous, and the baits presented are pleasing to our flesh. So that to begin an Interest for God, or to keep it alive, and maintain it in ourselves, the Divine Power is necessary. As to begin it, Col. 1.13. Who hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son; Luke 11.21, 22. When a strong man armed keepeth his Palace, his goods are in peace; But when a stronger than he shall come upon him, and overcome him, he taketh from him all his Armour, wherein he trusted, and divideth the spoil. So to maintain and keep it still alive, 1 Pet. 1.5. Who are kept by the Power of God, through Faith unto Salvation; 1 John 4.4. Ye are of God, little Children, and have overcome them, because greater is he that is in you, than he that is in the World. Nothing else, nothing less can do it than the Power of Christ. 2. With respect to the parts of Salvation. There is Redemption, and Conversion, the one by way of Impetration, the other by way of Application. It's not enough that we are redeemed, that is done without us upon the Cross, but we must also be converted, that is real Redemption applied to us. We must again recover God's Favour and Image; his Image was first lost, and then his Favour: So is our recovery; first we recover his Image, Titus 3.5. He hath saved us by the washing of Regeneration, and the renewing of the Holy Ghost: That is, put us into the way of Salvation. Sanctification is spoken of as a principal branch of our Salvation; Matth. 1.21. Thou shalt call his Name jesus, for he shall save his people from their sins; he hath his Name and Office for that use. And then recovering the Image of God, we also recover his Favour, are adopted into his Family, are justified and freed from the guilt of sin; Eph. 2.8. By Grace ye are saved, through Faith, and that not of yourselves, it is the gift of God. 3. With respect to Eternal Salvation, which is the result of all, that is to say, it is the effect of Christ's Merit, and of our Regeneration; for in Regeneration that life is begun in us, which is perfected in Heaven: With respect to our Justification, for thereby the Sentence of Death is taken off, and he that is justified, shall not come into condemnation, but is passed from death to life, john 5.24. Yea our Sanctification is acted in obedience performed upon the encouragements and hopes of Gospel Grace, before we are capable of Eternal Happiness. For the Apostle telleth us, Heb. 5.9. That Christ is become the Author of Eternal Salvation to them that obey him. He bringeth us at length to live in those Eternal Mansions, which he hath prepared for us. This is the Salvation, from whence Christ is chiefly denominated our Saviour, and that which we are to endeavour and look after throughout our whole life. Sermon II. on Luke Xix 10. For the Son of Man is come to seek, and to save that which is lost. Secondly, I AM to prove that this was Christ's great end and business. 1. It is certain that Christ was sent to Man in a lapsed and fallen estate, not to preserve us as innocent but to recover us as fallen. The good Angels are preserved and confirmed in their first estate, they are kept from perishing, and being lost: And so would Adam have been saved, if God had kept him still in a state of Innocency: but our Salvation is a recovery and restauration, being lost, and undone by the fall, Rom. 3.23. For all have sinned and come short of the Glory of God. That is, lost the perfection of our natures, and the consequent privileges. 2. Out of this misery Man is unable to deliver and recover himself. Not able to reconcile or propitiate God to himself, by giving a sufficient ransom to provoked justice, Psal. 49.8. For the Redemption of the Soul is precious, and it ceaseth for ever, that is, if it should lie upon our Hands. And Man cannot change his own Heart; Who can bring a clean thing out of an unclean? Not one, job 14.4. There is no sound part left in us to mend the rest, this is a work for the Spiritual Physician. We have need of a Saviour to help us to Repentance, as well as to help us to pardon. 3. We being utterly unable, God in pity to us, that the Creation of Man for his glory might not be frustrated, hath sent us Christ. First, he was from the Love of God predestinated to this end from all Eternity, to remedy our lapsed estate, john 3.16. God so loved the World, that he sent his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life. He was from all Eternity appointed by the Father to save sinners. Secondly, He was spoken of, and promised for this end in Paradise, presently after the fall, Gen. 3.15. The Seed of the Woman shall bruise the Serpents Head. Thirdly, He was shadowed forth in the Sacrifices, and the other Figures of the Law, therefore said to be the Lamb slain from the Foundation of the World, Rev. 13.8. Fourthly, He was prophesied of by the Prophets, as one that should Make his Soul an offering for sin, Isa. 53.10. As the Anointed one that should be cut off, not for himself, but to make an end of Sins, and make reconciliation for iniquity, and to bring in everlasting righteousness, Dan. 9.27, 28, 29. Fifthly, He was waited for by all the Faithful, before his coming, as the consolation of Israel, Luke 2.25. And behold there was a Man in Jerusalem, whose name was Simeon and the same man was Just, and Devout, waiting for the Consolation of Israel, john 8.56. Your Father Abraham rejoiced to see my day, and he saw it, and was glad, 1 Pet. 1.10. Of which Salvation the Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you. Sixthly, In the fullness of time the Son of Man came, not at first to judge, or sentence any, but to save the lost World, Luke 9.56. For the Son of Man is not come to destroy men's Lives, but to save them, John 3.17. God sent not his Son into the World to condemn the World, but that the World through him might be saved. The errand of his first coming was to offer Salvation to the lost World, and not only to offer it, but to purchase it for them, john 12.47. I came not to judge the World but to save the World. All these places show, that at his first coming, he laid aside the quality of a Judge, and took the Office of a Saviour, and a Mediator; As a Prophet, to reveal the way of Salvation; As a Priest, to procure it for us by the merit of his Sacrifice; As a king▪ powerfully to bring us to the enjoyment of it. He did not come down to punish the ungodly World, as Gen. 18.21. I will go down now and see, whether they have done altogether according to the cry of all it, which come up unto me. And so to put an end to transgression: But he would come with an offer of Peace and Salvation, and during this whole dispensation leaves room for Faith and Repentance. Seventhly, When he was upon Earth, you find him conversing with sinners, as the Physician with the sick, to heal their Souls; and when the Pharisees excepted against this familiarity, as if it were against decency, that so great a Prophet should converse with the poorest and worst, he showeth it was needful for their cure. When they objected, Luke 15.2. This Man receiveth Sinners, and eateth with them, He defendeth himself by the Parable of the lost Sheep, and lost groat, and lost Son. So here, when they murmur at him for being Zaccheus his Guest, he pleadeth his Commission, and great Errand into the World. So when a Woman, that was a sinner, washed his Feet with her Tears, he preferreth her before Simon a Pharisee, Luke 7.44, 45, 46, 47. He pleadeth his being a Physician of Souls. When he sat at Meat with Matthew a Publican, Mat. 9.12. So those that would have the Adulteress Stoned, he said to them, john 8.7. He that is without sin among you, let him cast the first Stone at her. He spoke many Parables against those that were conceited of their Righteousness, and despised sinners, Luk. 18.9. The Parable of the two Sons, Mat. 21.28, 29, 30, 31. Now all these show that his great work was to bring lost sinners to Repentance, that they might be saved. Eighthly, After he had offered himself through the Eternal Spirit, that he might purge our Consciences from dead works, he went to Heaven, and sat down at the Right Hand of God, that he might powerfully apply his Salvation. Therefore it is said, Acts 5.31. Him hath God exalted with his Right Hand, to be a Prince and a Saviour, to give Repentance to Israel, and Remission of Sins. So that still he is upon the saving dispensation, till he come to Judgement, than all are in termino, in their final estate, where they shall remain for ever. Ninthly, The Ministry and Gospel was appointed to give notice of this, 1 john 4.14. And we have seen, and do testify, that the Father sent the Son, to be the Saviour of the World. Well then! If Christ had not been willing to save us, he would never have laid down his Life to open a way for our Salvation, nor would he have sent his Ambassadors to pray and beseech us to accept of his help. Use 1. Information. 1. How contrary to the temper of Christ they are, who are careless of Souls. We should learn of Christ to be diligent and industrious, to reduce the meanest person upon Earth, that is in a course of any danger of ruin to the Soul. Surely this care of seeking, and searching out, and reducing sinners to Repentance, should be imitated of all. These words are spoken by Christ upon another occasion, why his little ones should not be despised: Mat. 18.11. For the Son of Man is come to save that which was lost. He came to redeem the meanest Believer. Now his little ones are despised, by laying stumbling Blocks in their way, or neglecting the means by which they may be reduced to God, as if their Souls were not worth the looking after. Hath the Minister no poor ignorant Creature to instruct? Or the Father of the Family no Children or Servants to bring home to God? Or the good Christian no Brothers, nor Sisters, nor Neighbours, who walk in a Soul-destroying course: how can we think ourselves to belong to Christ, when we are so unlike him? Oh seek and save that which is lost; do what you can to pluck them out of the fire; they are lost and undone for ever, if they continue in their carnal and flesh-pleasing course. Be they never so mean, you must seek to save them, for you must not have the Faith of our Lord Jesus Christ in respect of persons. 2. How much they obstruct the end of Christ's coming, who hinder the Salvation of lost Souls; either by depriving them of the means of Grace, as the Pharisees, who would neither enter into the Kingdom of God themselves, nor suffer them that were entering to go in, Mat. 23.13. but seek all means to divert them; or else by clogging his Grace with unnecessary conditions, or preparations, and so shut up the way to the City of Refuge, which was to be smoothed or made plain, Deut. 19.2, 3. that nothing might hinder him that fled thither, no stop, nor stumbling block, no hill, nor dale, nor river without convenient passage. It is enough they are sensible that they are lost Creatures. And it is not the deepness of the wound is to be regarded, but the soundness of the cure; they have a sense of sin and misery, Christ seeketh such to save and cure. Some exclude all conditions and means, he must look to nothing in himself to make out his claim, but only to Christ's Blood shed for the expiation of his sins: Alas! Christ came to seek and to save that which was lost, not only as a Priest, but as a Prophet, and as a King; not only to die for sins, but to call us to Repentance, and to work it in us by his Spirit. He findeth us lost sinners, but he doth not leave us so. And Conversion is a part of his Salvation, as well as Redemption; he saveth us by renewing God's Image in us, as well as procuring his favour for us; to be saved from our sins is Salvation, Mat. 1.21. To be regenerated is Salvation, as well as to be reconciled to God; and so the Scripture speaketh of it. 3. It informeth us, that if Men be not saved, the fault is their own, for Christ doth what belongeth to him, he came to seek and to save what is lost; but we do not what belongeth to us, we are not willing to be saved. The Scripture chargeth it upon our Will, we will not submit to his saving and healing methods, Mat. 23.37. I would have gathered thee as an Hen gathereth her Chickens under her Wings, but ye would not, Christ would, but we will not, so john 5.40. Ye will not come to me, that you might have life. You complain of want of power, when ye are not willing to leave your sins. You say, I cannot save myself, when thou art not willing that Christ should save thee, thou wilt not receive the Grace and Help offered to thee. Possibly thou wouldst be freed from the Flames of Hell, but thou wouldst not leave thy sins. There is no man perisheth in his sins, but because he would not be saved. Is not Christ able to help thee? Yes, the doubt lieth not there; is he not willing to help thee? say it if thou canst; why did he die for thee? Why did he send means to offer his help? Why did he bear with thee so long, and warn thee so often of thy danger, when thou thoughtest not of it? if he were not willing to help thee out of thy misery, why doth he so often tender thee his saving Grace? Surely the defect is in thy Will, not in Christ's; thou art in love with the sensual pleasures of sin, loath to exchange them for the Salvation Christ offereth. Christ inviteth thee, and thy excuse is, I cannot, when the truth is thou wilt not come to him. The business is not, whether thou canst save thyself? But whether thou art willing Christ should save thee? Christ is not unwilling to do that, which he seeketh after with so much diligence and care. Say not then in thy heart, I know Christ can save me if he will; Why! he is as willing as able to save thee, but he will not save thee by force, against thy will, or without, or besides thy consent. Certainly none perish in their sins, but because they would not be saved, they refuse the help which God offereth, and will not improve the power which he hath given: They refuse his help, I would have purged thee, but thou wouldst not be purged, Ezek. 24.13. They do not use the power they have, for there is no wicked Man, but might do more than he doth; they are slothful servants that hide their Talents in a Napkin, Matth. 25 26. They put off the Word, quench their Convictions, will not bestir themselves, nor hearken to Christ's offers: if others had these helps, they would have repent long ago, Matth. 11.21, 22. woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which are done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tire and Sidon in the day of judgement, than for you. Use 2. To press you to accept of this Grace, and deal with Christ as a Saviour; this title is not a title of terror and dread, but of life and comfort. Oh! submit then to his healing Methods, and suffer Christ to save you in his own way. Arguments to press you to accept of this Grace. 1. Consider the misery of a lost condition; We were all lost in Adam, and can only be recovered by Christ; we fell from God by his first transgression, and so were estranged from the Womb, and went astray assoon as we were born, Psal. 58.3. The wicked are estranged from the womb, they go astray assoon as they be born, speaking lies. And every sin that we commit is a farther loss of ourselves, for every wicked Man doth more undo himself, and plunge himself into farther Perdition; for our sins make a greater distance between God and us, Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. And what will be the issue but the wrath of God, and miseries in this life, together with the everlasting Torments of the Damned in Hell? These are the due effects and punishment of sin, Rom. 2.9. Tribulation and anguish upon every soul of Man that doth evil, of the jew first, and also of the Gentile. Now this must be thought on seriously by every one that will believe in Christ, he came to recover us out of these losses: many have been recovered, and many shall be so; but than you must submit to him, otherwise the wrath of God abideth on you, john 3.36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him. 2. Think of the excellency, and reality of Salvation by Christ, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that jesus Christ came into the World to save Sinners. It is worthy to be credited, worthy to be embraced. There is in us a defect in point of Assent, and also in point of Acceptance; if we were persuaded of the truth and worth of this Salvation, we would not slight it, and neglect it as we do; It allayeth our fears, and satisfieth our desires. Oh then! let us receive it with a firm assent, and with our dearest and choicest affections: It is vile ingratitude, that we are no more affected with it; if it were a Dream, or a Doctrine not suited to our Soul-necessities, than our carelessness might be the better excused. Usually we talk of it like Men in Jest, or hear it like Stale News; surely we do not regard it as lost and undone creatures should do, that have this only remedy to free us from eternal Misery, or bring us to eternal Happiness, nor with that hearty welcome which so necessary and important a truth doth require. 3. You have the Means; You have the offer made to you, Isa. 27.13. And it shall come to pass in that day, that the great Trumpet shall be blown, and they shall come which are ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and they shall worship the Lord in the Holy Mount at Jerusalem: Some apply this to Cyrus his Proclamation, for the return of God's own People from their Captivity into their own Country to Worship God. The Ten Tribes had been carried Captive into the Land of Assyria, many had fled into Egypt, but the Ten Tribes returned not on Cyrus his Proclamation; However it hath a Spiritual meaning and use. Others make it an allusion to the year of Jubilee, and the Trumpet which then sounded, wherein Men were set free, and returned each one to his Inheritance and Possession again, Levit. 25.9, 10. A Type of the Evangelical Trumpet under the Messias, whereby God's Elect are called out of their Spiritual Thraldom under Sin and Satan, to inherit a share in the Kingdom of Grace, Isa. 61.1, 2. The Spirit of the Lord God is upon me, because the Lord hath anointed me to Preach good tidings unto the Meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the Captives, and the opening of the prison to them that are bound: To proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. Time was when Christ was sent only to the lost sheep of Israel, Mat. 15.24. I am not sent but to the lost sheep of the house of Israel; but now to People of all Lands and Country's, Revel. 5.9. Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. 4. If you continue in your impenitency, and unbelief, it's a shrewd presumption that you are lost, not only in the Sentence of God's Law, but in the Purpose of his Decree, 2 Cor. 4.3. For if our Gospel be hid, it is hid to them that are lost, that is, passed by, as those to whom the Gospel will do no good. Certainly such as refuse the Gospel, are in an Actual state of perdition, lost, undone, destroyed; we speak upon supposition, if they continue so, they are castaways. It's not an immediate absolute prediction, we cannot give out copies of God's decrees, or seal them up to final perdition; but we can reason from the rules of the Gospel, Mark 16.16. He that believeth not shall be damned. It is not a peremptory sentence; but we must warn you of your danger, though we do not pronounce God's doom that you are reprobates, that may come afterwards. But what must we do? Directions. 1. Do not resist, or refuse Christ's help, but when the Waters are stirred put in for Cure. As we are to wait upon God diligently in the use of Means for the saving of our Souls; so we are to entertain and improve the offers, and to give serious regard to the friendly convictions and motions of the Spirit of God, not smothering or quenching them, lest our last estate be worse than the first. No water so soon freezeth in cold weather, as that which hath been once heated; no Iron so hard, as that which hath been oft heated and oft quenched; Therefore set in with such strive of the Spirit. Christ hath sought thee out, and found thee in these preparative Convictions, and now he cometh to save thee; having made thee sensible of thy Wound, let him go on with the Cure; if we refuse his help, or delay it, as Felix, Acts 24.25. When I have a more convenient season I will send for thee, we lose this advantage. Therefore when Christ knocketh, open to him; when he draweth, run after him; when the Wind blows, put forth the Sails: one time or another God meeteth with every Man that liveth under the Gospel, so that his heart saith, I must be another Man, or I shall be undone and lost for ever: then Christ cometh to seek after thee and save thee in particular. Oh! give way and welcome to his saving and healing Work; if you resist this Grace by obstinacy and hardness of heart, or elude the importunity of it by neglect and delay, you lose an advantage which will not be easily had again, and so put away your own mercy. 2. Seek an effectual Cure; seek not only to be saved from wrath, but to be saved from sin; he doth not only procure it for us by his Merit, but worketh it in us by his Spirit, and giveth a penitent heart, as well as absolution from sin. Man's misery consists of two parts, Sin, and Condemnation for sin; Man's Salvation therefore must have two parts opposite to these evils, Sanctification which is Salvation from sin, and Pardon of sin and Justification, whereby a Man is delivered from guilt and condemnation. These two are inseparable, we must have both or none, 1 Cor. 1.30. But of him are ye in Christ jesus, who of God is made unto us wisdom, righteousness, and sanctification, and redemption. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the Spirit of our God. Man's Justification is not the cause of his Sanctification, nor his Sanctification the cause of his Justification, but Christ is the cause of both, but yet he is first sanctified, then justified; first we recover his Image, than his Favour, than his Fellowship. Now you must look after both these, not to be eased of the fear of Hell only, but to be fitted for God. The penitent heart seeketh both, 1 john 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. He were a foolish Man, that having his leg broken, should only seek to be eased of the smart, and not to have his leg set right again. Sin is the Mire that carnal persons stick in, and are unwilling to be drawn out of it. Therefore you are rightly affected, when you seek not the one only, but the other also; to have sin subdued, as well as pardoned. 3. Being Justified and Sanctified, you must live to the Glory of God. For you were not only lost to yourselves, but to God; And you must be recovered not to yourselves only, but to God also: You are redeemed to God: Thou hast redeemed us to God, Revel. 5.9. and this redemption is applied to you, Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Consciences from dead works, to serve the living God. You are Mortified to the Law, Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. You are Married to Christ, Rom. 7.4. That you should be married to another, even to him who is raised from the dead, that ye should bring forth fruit unto God. In short, as we are under the New Covenant, we are obliged to live unto God; As we are Justified and Pardoned, we are encouraged to live unto God; As we are Sanctified, we have a Principle of Grace to incline us to live unto God; And we shall have, besides this habitual principle, his Spirit to work in us what is pleasing in his sight. 4. You must continue with patience in well doing till you come to live with God. Till then Christ's salvation is not perfect, he hath not saved us to the uttermost; nor is our recovery perfect, we are not fully cleansed from all sin, nor do we serve God perfectly, nor enjoy full communion with him. Here Christ seeketh, and there he saveth us; indeed here he puts us into the way of Salvation, but then are we completely saved. A wicked Man is gone out of the way, losing himself more and more; but the regenerate person, though he be put into the way, yet he is not come to the end of the journey, and therefore now we are but expecting and waiting for the salvation of God. It is said, Heb. 9.28. That unto them that look for him, shall he appear the second time, without sin, unto Salvation. Then he will reward all his Faithful Servants, that look for him. Heretofore he came to purchase Salvation, then to confer and bestow Salvation. Then Man shall be delivered from all sin, and all the sad and woeful consequents of sin, and that for ever. Now this is that we look for, and wait for, and that in the way of well-doing; for when Christ hath sought us out, and brought us home, we must wander no more. Well then! being renewed and justified, we must wait for the time, when we shall be rid, and freed from sin, and sorrow for ever. Use 3. Is to press us to Thanksgiving, that the Son of God should come from Heaven to seek and save those that are lost, and us in particular. Thankfulness for Redemption and Salvation by Christ, being the great duty of Christians, I shall a little enlarge upon it. 1. Consider how sad was thy condition in thy lost estate. You were fallen from God, and become an Enemy to him in thy mind by evil works, Col. 1.21. And you that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled. And were a wretched bondslave to Satan, led captive by him at his will, 2 Tim. 2.26. And that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. And thy work was to pursue vain pleasures, suitable to thy fleshly mind, Titus 3.3. Serving divers lusts and pleasures, running with the rest of the wicked World into all manner of sin, Ephes. 2.2. Wherein in times past ye walked, according to the course of this World, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. And all this while thou wert under a Sentence of Condemnation, john 3.18. He that believeth not, is condemned already. And there was nothing but the slender thread of a frail Life between thee and Execution, and the Wrath of the Eternal God ready ever and anon to break out upon thee, john 3.36. He that believeth not the Son of God, shall not see life, but the wrath of God abideth on him. Surely we that were lost were not worth the looking after, now that God should, with so much ado, and so much care, seek to save such wretched creatures, Oh, how should we be affected with the Mercy! Which of you having a servant, that run away from you sound and healthy, but afterwards is become blind, deformed and diseased, will seek after him, and cure him with costly Medicines, and much care, and bring him into the Family, and receive him with so much tenderness, as if all this had not been; and yet this, and much more, is the case between us and God. 2. Consider how many Thousands there are in the World, whom God hath passed by, and left them in their Impenitency, and Carnal Security, under the bondage of sin, and the vassalage of Satan; and how few there are that shall be saved, in comparison of the Multitude that shall be eternally destroyed: and that God should call thee with an holy calling, and bring thee in, to be one of that little Flock, that is under that good Shepherd's care! And that when there is but, as it were, one of a Family, and two of a Tribe, that thou shouldst be singled out from the rest, and chosen, when they are left; What mere Grace, and astonishing distinguishing Mercy is this! Who maketh thee to differ from another? And what hast thou that thou hast not received? 1 Cor. 4.7. The Lord hath passed by Thousands, and ten thousands, who, for deserts, were all as good, and, for outward respects, much better than us. We were as deep in Original Sin as they, and for Actual Sin, it may be, more foul and gross; And for Dignity in the World, many more Rich, more Honourable, more Wise, are left in a state of sin to perish eternally; And that thou shouldest be as a brand plucked out of the burning; That God should reform thy crooked, perverse spirit, and pardon all thy sins, and lead thee in the way of righteousness unto Eternal Glory: How should thy heart and mouth be filled with the high Praises of God and how should you say, Blessed be the Lord God of Israel, for he hath visited and redeemed my Soul! 3. Consider what preventing Grace God used towards you. How he sought you out, when you sought not him, that he might save you. As this saving Mercy was not deserved by you, so it was not so much as desired by you; the Lord pitied thee, when thou hadst not an heart to pity thyself, and prevented thee with his goodness. It is good to observe the circumstances of our first awakening, or reducement from our wander. The Apostle speaketh of the called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his purpose, Rom. 8.28. Not the purpose of them that are converted, but the purpose of God. For whom he did foreknow he also did predestinate, and whom he did predestinate, them he also called, verse. 30. Many come to a Duty with careless and slight Spirits, or by a mere Chance, as Paul's Infidel, 1 Cor. 14.24, 25. But if all prophecy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; And thus are the secrets of the heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth. Oh how many do thus stumble upon Grace unawares, as not minding or desiring any such Matter! yet God directeth a seasonable word that pierceth into their very hearts. Sometimes when opposing, and persecuting, as Paul, Acts ● Many that come to scoff: I have seen his ways, I will heal him, Isa. 57.18 So●e are leavened with prejudice, loath to come, drawn against their consent, john 1.46. Nathaniel saith to Philip, Can any good come out of Nazareth? Philip saith unto him, Come and see: yet there he met with Christ. Various circumstances there are which show Christ's vigilancy and care in seeking after lost Souls. 4. That he hath made the Cure effectual, notwithstanding the reluctancies of our carnal hearts. We are all of us full of the wisdom of the Flesh, and that is enmity to God, Rom. 8.7. Because the Carnal Mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. Now that our hearts should be quite changed, and have another bias and inclination put upon them, this is the Lord's doing, and it should be marvellous in our eyes, john 3.6. That which is born of flesh is flesh, but that which is born of the Spirit is Spirit. That we should be so quite altered, as now to mind Serious, Spiritual and Heavenly things; surely nothing could do this but the Almighty Spirit of Christ, or that efficacy which is proper to the Mediator. Sermon I. on Psal. Lc. 1. Lord! thou hast been our dwelling-place in all generations. IN a time of danger, we would all be glad if we could get a safe place of retreat, or a secure habitation, where the evil might not come nigh us. The Text will direct you to one, if you have an heart to make use of it. This Psalm was penned by Moses the Man of God, as the Title showeth. It's reflection is mainly upon the state of those times wherein he lived, when the Children of God wandered up and down in the Wilderness, and were sorely afflicted by sundry Plagues, and great Multitudes of them cut off by untimely death for their Provocations. The Psalm is said to be a Prayer of Moses. He beginneth his Prayer with an acknowledgement of God's goodness and gracious protection. In the howling Wilderness, and in all former Ages, he had been their habitation: And this giveth him confidence to ask and expect other things from God's hand. From hence we may learn to express Faith in Prayer, before we express Desire; and give God glory in believing, before we lay forth our own wants. So doth Moses the Man of God; Lord, thou hast been our dwelling-place in all Generations. Doctr. That God is his People's habitation or dwelling-place. I shall deliver the sum of this point in these Considerations. First. The First shall be a General Truth, That true and lively Faith doth apprehend all things as present in God, which it wanteth in the Creature. When they wandered up and down in the Wilderness, God was their habitation. As the life of Sense is a flat contradiction to Faith, so is the life of Faith to the life of Sense. Faith is supported by two things, God's All-sufficiency and Gracious Covenant; The one showeth what may be, the other what shall be. As God hath a double Knowledge, Scientia simplicis intelligentiae, & visionis: By the former he knows all things that may be, in his own All-sufficiency; By the latter he knows all things that shall be, in his own Decree. So Faith sees all things made up in God; This can be, because God is able to bring it to pass; This shall be, because God hath promised it. His promise is as good as performance; therefore a Believer, in the want of all things, doth not only make a shift to live, but groweth rich, 2 Cor. 6.10. As poor, yet making many rich; as having nothing, and yet possessing all things. Nothing in the view of Sense, but all things in God that are good for him. As God was as a fixed habitation to them that were in the Wilderness, so he promiseth. Ezek. 11.16 Although I have cast them far off among the Heathen, and although I have scattered them among the Country's, yet will I be to them as a little Sanctuary, in the Countries where they shall come. A Christian that hath learned to live by Faith above Sense, he can never want any thing, he hath it in God; and can see, not only pardon and righteousness forthcoming out of the Covenant; but food and raiment, protection and maintenance, house and home, and all things, even then when they are most destitute. It is not only an act of Love, that God is instead of all these things; but an act of Faith. As to Love, 1 Sam. 1.8. Am I not better to thee then ten Sons? God is not only better than all to a Believer, but he is all. Secondly, God's People may be reduced to such exigences, that they may have no house nor habitation on this side God; As now the People of God were in a wandering condition, 1 Pet. 1.1. Peter directs his Epistle, To the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythinia; Strangers not only in affection, but condition. Exile and Separation from their outward comforts and privileges, may be the lot of the People that are dearest to the Lord of any on earth besides, Heb. 11.37. They wandered about in sheepskins and goatskin▪ being destitute, afflicted, tormented, v. 38. They wandered in Deserts, and in Mountains, and in Dens, and in Caves of the earth. So 1 Cor. 4.11. We both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place. This God doth, 1. Partly to correct and humble them, for the abuse of their Mercies, and the dishonours done to him in their dwellings. God hath reserved in the Covenant a liberty to correct his wanton children, Psal. 89, 30, 31, 32, 33. If his children forsake my Law, and walk not in my judgements; If they break my Statutes, and keep not my Commandments; Then will I visit their transgression with the rod, and their iniquity with stripes, etc. And, by Moses Law, the Rebellious Son was to be put out of doors. This kind of correction God himself useth for great sins. Mark the emphatical phrases of Scripture. Sometimes our dwellings are said to cast us out, jer. 9.19. Sometimes he is said to sling out the Inhabitants of the Land out of their dwellings, jer. 10.18. as easily, readily, and irresistibly, as a Stone is cast out of a Sling. Sometimes God is said to pluck us out, Psal. 52.5. He shall take thee away, and pluck thee out of thy dwelling place. We are apt to root there, and to dream of such a fixing as not to be moved. Sometimes to spew us out, Levit. 18.28. That the Land Spew not you out also, when ye defile it, as it Spewed out the Nations that were before you. Surely it is a great offence, which provoketh a loving Father to turn a Child out of doors. God did not turn Adam out of Paradise for eating an Apple, as ignorant people talk. There is a long Bill brought in by Divines. Or if not for great sins, yet God thus punishes them, though in some more moderate way, for lesser sins: As for their little sense of God's love, and merciful provision of so great a comfort as an habitation for them. Surely we should show more thankfulness, when we enjoy the effects of God's bounty in this kind. That he should give us any repose, or place to rest in, not vouchsafed to Christ, Matt. 8.20. The Foxes have holes, and the Birds of the Air have nests, but the Son of Man hath not where to lay his head. He had no certain place of residence, not so much as a Foxe's hole, or a Bird's Nest: So, considering our condition, God's people are strangers, and so must look to be ill-treated by the Men of the World. Religio scit se peregrinam esse in terris; Religion is a stranger in the earth, Ruth 2.10. Why have I found grace in thy sight, that thou shouldest take knowledge of me, seeing I am a stranger? a kind word was much. Now that God should give us a restingplace in our Pilgrimage, is a great Mercy, and if we are not thankful for it, God may make us to wander. Or their little compassion to other exiled and shiftless ones provokes God that he thus Corrects them, and maketh their abode more uncertain. Till we have felt misery ourselves, we cannot pity others. Israel learned to pity strangers, by being a stranger in the Land of Egypt, Exod. 23.9. Also thou shalt not oppress a stranger, for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. Experience showeth us more than guess and imagination. 2 For their Trial. To see how they will bear it for God's sake, and when God's will and pleasure is so. As those in the Hebrews. God trieth the strength of our resignation, Mark 10.29, 30. There is no Man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my sake and the Gospel, but he shall receive an hundred fold in this life; Houses and Brethren, etc. Not in kind, as Porphyry and julian scoffed, but in value. The fortitude and courage of God's children is seen upon these occasions, when they are shiftless and harbourless, or threatened by Men to be cast forth of House and Home, 1 Cor. 4.13. We are made as the filth of the world, and are the offscouring of all things to this day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sweeping of the City. The Apostle saith, Heb. 13.13. Let us go forth unto him without the camp, bearing his reproach. The good Levites left their possessions, 2 Chron. 11.14. The Levites had left their suburbs, and their possession, and came to Judah and Jerusalem, for Jeroboam and his Sons had cast them off from executing the Priest's Office unto the Lord. When we are thrust forth contemptibly, and rejected of the World, let us bear it with patience. Eudoxia threatened Chrysostom with Banishment: He replied, Nihil timeo nifi peccatum; I fear nothing but sin. The earth is the Lords, and the fullness thereof; God is our habitation. An Heathen could say, Ibi exilium, ubi virtuti non est locus; There is Banishment, where there is no place for virtue; where a Man hath no service to do and no opportunity to own or glorify God. 3. Sometimes to show his Sovereignty over us, and all our temporal Interests and Concernments. So by noisome Diseases God sees fit to drive us for a while from our dwellings, and we are exposed to sad scatter: as in the case of the Leper, L●v 13 46. All the days wherein the Plague shall be in him, he shall be defiled, he is unclean, he shall dwell alone, without the Camp shall his Habitation be. 4. Sometimes to spread Knowledge, to scatter the Seeds of the Word among those that are strangers to God. The good Figs were put into the Basket to be carried out of the Country for Food, jer. 24.5. The Disciples that were scattered abroad, went every where Preaching the Word, Act. 8.1. God scattereth his Enemies, as Smoke is scattered by the Wind; but he scattereth his People, as Corn is scattered by the Hand of the Sour, Micah 5.7. The remnant of Jacob shall be in the midst of many people, as Dew from the Lord, to refresh and make others fruitful towards God. So Zech. 10.9. I will sow them among the People, and they shall remember me in far Countries. God would make their scattering to be a means to bring in the fullness of the Gentiles. Well then! this may be, and often is, the condition of the People of God. Thirdly, In this appellation and title, a Metaphor is ascribed to God, and so there is implied, that whatever may be expected from an habitation and dwelling-place; that may be, and eminently is found in God. An House serveth for three uses. (1.) For our defence and shelter from the Storms. (2.) It is the seat of our blessings, and the store house of our comforts. (3.) It is the place of our rest and repose. Now all these a Believer findeth in God; Protection, Provision, and Peace, and Comfort; yea whatever a Soul can wish for: therefore here a Child of God may and must dwell. (1.) Here is defence, or the warm and comfortable Protection of God Almighty. We have many Enemies, Spiritual and Bodily, we need a defence; and God alone is the only proper object for our trust for this benefit. 1. Because he hath undertaken to keep us, and guard us from all evil. See Gen. 15.1. Fear not Abraham, I am thy Shield, and thy exceeding great reward. Psal. 84.11. The Lord God is a Sun and a Shield. The removal of evil belongeth to his Covenant, as well as the bestowing of all manner of blessings. The blessings of the Covenant are privative and positive. His Providence is mainly seen in our Pilgrimage, in keeping off evils. Plures sunt gratiae privativae; There are more privative blessings here, in keeping from sin, temptation and danger. In the World to come we know more of the positive blessings. See also that promise, Zech. 2.5. I will be unto her a wall of Fire round about. Pray mark the Promise, for every word is emphatical. It was spoken when the returning jews were discouraged with the small number they had, wherewith to People their Country, and Man their Towns, against their Enemies. Now after a promise of future increase, God for the present telleth them that he would be to her a wall of Fire round about. The words are so precious, it is pity a syllable should be lost. There are two Promises included in this one Promise. 1. That God will be a Wall. There is a distinct promise for that, Isa. 26.1. We have a strong City, Salvation will God appoint for Walls and Bulwarks, round about her. So Psal. 125.2. As the Mountains are round about Jerusalem, so the Lord is round about his People, from henceforth even for ever. God will be instead of all Guards. 2 Then a Wall of Fire. Not of Brass, or of Stone, but of Fire. Qui comminus arceat, & eminus terreat. They made Fires about them, to keep off the Wild Beasts. Here is enough for a refuge, and to stay our Hearts on, the Lord's keeping. Would God speak at this rate, and not be a shelter to us? If we did make use of him, we should find the benefit. These promises show, that we have leave to dwell in God, as our fortress; and that we shall not be refused lodging, nor thrust out when we enter into him for that end and purpose. Yea they give us confidence, as well as leave; that we shall have the benefits we expect, or a benefit every way as good or better. 2. Because he alone will keep us, and every part of us, and all that belongeth to us; our Souls, our Bodies, our Names, and our Estates. 1. Our Souls, Psal. 121.7. The Lord shall preserve thee from all evil, he shall preserve thy Soul. If a Believer lose any thing by trouble, he shall not lose what is most precious, he shall not lose his Soul. In a Fire, a Man careth not so much though his Lumber be burnt, if he can preserve his Money and his Jewels. Our Soul is in more danger than the Body, and needs more keeping. Our Body is in danger of Men, but our Soul of Spiritual and Ghostly Enemies. If God suspend the keeping of the Soul, how soon doth Man fall and lose himself! Now God preserveth the Souls of the Saints, Psal. 22.20. Deliver my Soul from the Sword, and my darling from the power of the Dog. 2. Our Bodies are not left to the Wills of Men, but are under the special care and protection of God, Psal. 34.20. He keepeth all his Bones, not one of them is broken. They are not left to the Will of Instruments in their trouble. In our Lord Christ was this promise fulfilled. Nay the Excrementitious parts are taken care of, Mat. 10.30. The very Hairs of your Head are all numbered. He hath a care, not only of the essential parts, Body and Soul; and of their integral parts, any Joint or Limb; but of their Excrementitious parts, which are the least things about them, and serve for Ornament rather than for Use. 3. So for all their concernments and estates, job 1.10. Hast not thou made an Hedge about him, and about his House, and about all that he hath on every side: Not only about him, but his Children, Servants, Horses, Oxen, Asses; Satan could not find a gap or breach, whereby to enter, and work him any annoyance. Such an invisible guard there is upon the Saints. It is true, there is a difference. God hath absolutely promised to save the Souls of his people; but life and the comforts of it, so far as shall be expedient for his glory and our good. Upon which terms we must trust all in his hands. 4. I had almost forgotten our Name, Psal. 31.20. Thou shalt keep them secretly, as in a pavilion, from the strife of Tongues. Slander and detraction is an Arrow that flieth in secret, and so we are often struck with a blow that smarteth not: Calumnies and false accusations are privily whispered to our wrong and prejudice. Now it is a comfort to remember that God hath the keeping of our credit, as well as of other things. He will not only keep us from being smitten, from the fist of wickedness, but from the strife of Tongues. 3. Because he can shelter us from all sorts of Enemies. All our Enemies and Dangers, they are all under God, and at his disposal. Therefore we are said, Psal. 91.1. to dwell in the secret place of the Most High, and to abide under the shadow of the Almighty. God is most High and Almighty, and the Enemies of your Salvation are something under God; Whether Men or Devils. Men are but poor Instruments in God's Hands. They can do no more than God pleaseth. When you are in their Hands, they are in God's Hands, Acts 4.28. To do whatsoever thy Hand and thy Council determined before to be done. Devils are not exempted from the dominion and government of his Providence; they can do nothing without leave, whether as Enemies of your Bodies, or of your Souls. Pests are thought to be an effect of his malice, Psal. 91.3. He shall deliver thee from the Snare of the Fowler, and from the noisome Pestilence. See Iob's case, job 2.7. So went Satan forth from the presence of the Lord, and smote Job with sore Boils from the Sole of his Foot unto his Crown. The Devils are Princes of the power of the Air, but God is most High. They must have leave; if the Devil could not enter into the Herd of Swine without leave, surely he cannot afflict the Bodies of Men without leave. Oh! could we dwell above in God, all the frightful things in the World would seem less to us! Though we are in the midst of a thousand dangers; what should we fear, that dwell above in the bosom of the Almighty God? Things the more remote, the less they seem; and the nearer they are, the greater. We that inhabit the Earth, judge the Mountains that are before our Eyes to be of an unmeasurable bigness; and the Stars that are distant from us, seem but little sparks and spangles; but if we could ascend into Heaven, than we should see those Globes of light to be of an incredible bigness, and all our Alp●s and Pyrenees to be but like little spots. Those that converse above, that dwell in the secret place of the Most High; the difficulties and dangers of the World seem as nothing to them. They can despise this Ant-hill of the World, as a poor little sandy heap, that is soon spurned into dust. But God's help seemeth greater, and therefore they are not troubled nor afraid. They can say, Rom. 8.31. If God be for us, who can be against us? Goliath frighted all the Hosts of Israel, but David went forth against him in the name of the Lord, 1 Sam. 17.45. Thou comest to me with a Sword, and with a Spear, and with a Shield, but I come to thee in the name of the Lord of Hosts, the God of the Armies of Israel, whom thou hast defied. David could despise the Giant, as much as the Giant despised David. Compare any of the Children of this World with a Servant of God, that dwelleth in the shadow of the Almighty; and what a difference will you find? One dismayed with every danger, troubled with every petty loss; why so? Because he dwelleth in the Earth, and converseth only with created things, and so small things seem great to him. But now take any of the Servants of God, who live in God, as the Martyrs; they are not daunted with Fires, Swords, Wheels, Gibbets, Beasts: they are as a Flea-biting; They are acquainted with things truly great. Nay many of the evils we feel, come from God himself, from his immediate Hand; as Pestilence and Famines. None are affected with these things more than a Child of God, as they are tokens of his Father's displeasure; He is not stupid and foolhardy: None hath such a tender sense of the events and effects of Providence, as he hath; He looketh upon them with an Eye of Nature and of Grace, and seeth God in them; Yet none are less discomposed in such cases. They know none can withdraw himself from God, or lie hid from his Eye, when he maketh inquisition for sinners. Qui à te fugit, quò fugiet nisi à te irato, ad pacatum? He that flies from thee, whither shall he fly, but from thee as angry, to thee as appeased? There is no way to avoid his justice, but by flying to his Mercy. Kings and Potentates of the Earth, their wrath may be escaped; their Eyes cannot see all, nor their Hands reach all. But none can hide themselves from him that filleth Heaven and Earth with his presence. There is no hiding from God, but in God. 4. Because of the manner of his defence and protection. It is every where expressed as a secret invisible thing, that cannot be seen with bodily Eyes. So job 29.4. The secret of the Lord was upon my Tabernacle. Meaning his Gracious protection. So Psal. 31.20. Thou shalt hide them in the secret of thy presence, from the Pride of Man. Thou shalt keep them secretly in a Pavilion from the strife of Tongues. So Psal. 91.1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty. This keeping is not liable to the view of sense. A man is kept no body knoweth how; abroad, yet hidden in God. Natural Men cannot discern the way of it. When to appearance they are laid in common with others, yet they are distinguished from others by the special care of God's Providence, God's Truth, Power, Grace and Goodness, whereon Faith doth fix itself. It is a riddle and a mystery to the World, which carnal reason knoweth not, to improve to any satisfaction and comfort. However it teacheth us to depend upon the Providence of God, whether there be any appearance of the benefit we look for, yea or no. The name of the Lord is a strong Tower; but it is an invisible Tower, only found out by Faith, and entered into by Faith. Therefore he that would take up his dwelling place in God, must not govern himself by probabilities of sense, but by Maxims of Faith. 2. An House is the seat of our blessings, and the place where we lay up our comforts. And so God is our Habitation, as we expect all our supplies and provisions from him. So the Saints have God for their store-house, and his All-sufficiency for their Portion; out of which they fetch not only Peace, and Grace, and Righteousness, but Food and Raiment. Psal. 23.1. The Lord is my Shepherd, I shall not want, Psal. 34.1. O fear the Lord, ye his Saints, for there is no want to them that fear him, Psal. 84.11. For the Lord God is a Sun, and a Shield, the Lord will give Grace, and Glory, and no good thing will he withhold from them that walk uprightly. We must not prescribe at what rate we will be maintained: for that is to ask Meat for our Lusts, and to set Providence a task which it will not comply withal. But that which is good for us, he will not deny unto us. He that satisfieth the desire of every living thing, cannot be unkind to his People, Psal. 145.16. Thou openest thy Hand, and satisfiest the desire of every living thing, compared with ver. 18, 19 The Lord is nigh unto all that call upon him, to all that call upon him in Truth; He will fulfil the desire of them that fear him; he also will hear when they cry, and will save them. He that provideth not for his own, is worse than an Infidel; and can unbelief paint out God as so negligent and careless? Christ taxeth them as of little Faith, Mat. 6.30. Wherefore if God so clothe the Grass of the Field that to day is, and to morrow is cast into the Oven, how much more will he clothe you, O ye of little Faith? Shall we pretend to believe in God for Eternal Life, and not trust in him for daily Bread? 3. The House is the place of our abode and rest; so in God we have consolation, as well as protection and provision. It is blustering weather abroad, but in the Bosom of God we may repose ourselves, john 16.33. These things have I spoken unto you, that in me ye might have rest: in the World ye shall have Tribulation, but be of good cheer, I have overcome the World. As it is comfortable to be within, and hear the rattling of the Storm on the Tiles. So it is to have inward peace in outward trouble, 2 Cor. 1.5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Abroad a Christian hath his labours and sorrows, but in God is his rest; when he has recourse thither, he is at ease, 1 Sam. 30.6. David encouraged himself in the Lord his God. Well then! we have the effect of an House in God; In him we may dwell quietly, as in a secure, safe and comfortable place, and need not fear any danger whatsoever. Thus much for the Metaphorical reflection upon these words, which is the third consideration. 4. I observe, this title hath a special respect to that particular Mercy of a dwelling place, and to God's providence in and about our habitations. And so it is of use to us, (1.) When we want a dwelling place. Or, (2.) When we have one. (1.) When we want a dwelling place, or such an one as may be safe and commodious for us. A Child of God should not be dismayed, nor altogether without hope, as if God could not provide a dwelling place for him; Now, now is the time for God to show himself most eminently to be an habitation: Neither through ignorance and unbelief should we conclude ourselves to be forgotten and forsaken of him; We are very apt to do so; and it is a great temptation, when we are shiftless and harbourless, Isa 49.14. Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Therefore I shall lay down some Considerations. 1. Consider God's general Providence. The Apostle telleth us, that he hath determined concerning all Men the times before appointed, and the bounds of their Habitation, Act. 17.26. When, and where Men shall live. They do not flit up and down by chance, but by God's Providence: They are not born by chance, nor do they die by chance, nor live here and there by chance; Some in this climate, some in that, in Europe, or Asia, or America. That one possesseth so much, another so little; all is under God's guidance and direction. As God divided the Land of Canaan by Lot, which is a kind of appeal to God, josh. 14.2. So the whole World is carved out by God's direction. He enlargeth and streightneth Nations and Persons, according to his own pleasure. The generality of Men indeed are spilt upon the great Common of the Earth by a loser Providence; but there is a more especial care about his people. They are the Salt of the Earth, and the light of the World, Mat. 5.13, 14. God sprinkleth them, and scattereth them here and there, for use and service. They are his Jewels; A Man is more careful of them, than of ordinary and common Utensils; And among them, as any are more useful, so they are more under his special care. As the journeys of the Apostles were guided by the Spirit, as well as their Doctrine: The Spirit moved them, or the Spirit suffered them not, Act. 17.7. They assayed to go into Bythinia, but the Spirit suffered them not. Therefore certainly God taketh notice of their condition; and in every place where they are scattered, he will provide subsistence for them, while he hath service and work for them to do; and will follow them in all the places of their dispersion with the testimonies of his love and respect. Psal. 99.14. For the Lord will not cast off his people, neither will he forsake his inheritance. Men often cast them off, as unworthy to be Members of the Church, or any civil Corporation; Yet God will not cast them off: He may suffer them to be exercised and tried; but, because of his interest in them, he will take care of them. 2. Consider his Covenant and Promise. God offereth to be his people's dwelling place; and they choose him and use him as such. The Covenant is both expressive of God's Grace and our Duty; what God is, and what the Saints should make him to be, how they should use him and employ him. God undertaketh to be our Habitation, and we accordingly must address ourselves to him for this benefit. See Psal. 91.1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty. The qualification and the privilege are both expressed there, almost in the same terms; implying, that if we will take God to be to us what he offereth to be, and what he hath promised to be, we shall find him actually and indeed to be so, when need shall require it, and we make use of him for that end. Therefore why should a Believer doubt of safety, comfort, and rest? It is not any other privilege that is promised, viz. that he that dwelleth in God, shall have more Grace, or Heaven at least: No, but he shall dwell in God. Nor is it any other qualification that is required, whether love, or fear, or exact obedience, but he that dwelleth in God. Now when this duty, and this privilege are suited; use God as an Habitation, and he becometh so. As delight is rewarded with delight, Isa. 58.12, 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my Holy day, and call the Sabbath a delight, the Holy of the Lord, honourable, etc. Then shalt thou delight thyself in the Lord And courage or strength of Heart is rewarded with strength of Heart. Psal. 27.14. Wait on the Lord, be of good courage, and he shall strengthen thy Heart, Psal. 31.24. Be of good courage, and he shall strengthen your Heart, all ye that hope in the lord. So dwelling in God is rewarded with dwelling in God. For God loveth to make good the undertaking of Faith, and will every way answer his people's expectation. Surely this should encourage us, that our privilege and our duty are so near of kin; And that God promiseth much, and requireth little; only that we should own him by Faith to be what he is, and what he hath promised to be▪ Dwell in God, and you shall dwell in God; in all dangers and distre●●s you shall have a safe and comfortable lodging in him. Our dangers that compass us about, are great, and every day grow more and greater, and therefore will easily invite us to seek a safe refuge. God Almighty only requireth that he may be this refuge; trust him, and you shall have all that trust can expect from him. Among Men protection costs dear; every private Man, that he may be protected by the Government he liveth under, is willing to support it with a good part of his estate. God, that protects our Soul and Body, desireth only that he may be trusted with the keeping of both; and then he will be to us whatsoever Faith will have him to be. Use God as your Habitation, and he becometh so. 3. Consider the constant experience of the Saints. In the Text, Thou hast been our dwelling place in all generations. He hath been so to his people living in every place, and in every Age. When their Fathers were travellers in a strange Country, God was a dwelling place to them; To Abraham, Isaac, and jacob, when they were in Egypt, when in Gerar, and when in Pada●-aram. By one means or other they were still driven up and down in the World; sometimes by special command, sometimes by some judgement, as by Famine; But still God provided a place of shelter for them. So for themselves, in all their troubles and travels; in Egypt there was a Goshen provided for them there: In the Wilderness they had Tents, and Quails, and Mannah, that fell round about them; God kept a Market for them in the Wilderness, and sent in provisions from Heaven. Now they gather confidence in their remaining troubles, and that God's people cannot be Houseless and Harbourless, Exod. 33.14 My presence shall go with thee, and I will give thee rest. Under his defence they dwell safe and sound in the Wilderness. The Shekinah, or God's Majestic Presence went along with them, though they had not an opportunity to build an House; therefore God supposed they would not forget this, even when they had built to themselves goodly Houses, Deut. 8.12, to the 16. Now God once gracious, is ever gracious, for God is always like himself: If he was so to former Saints, or his People living in former Ages, he will ever be so; We may lay claim to the same privileges, the same Mediator, the same Covenant, the same terms of Grace. The Lord's kindness to his People is alike in all Ages. (2.) It is of use to us when we have an House; God is still to be owned as our Habitation. A Christian should always make use of God, and look beyond the Creature, whatever his condition be. There are two notions, of a Refuge, and of an Habitation, Psal. 91.9. Because thou hast made the Lord, which is my Refuge, even the Most High thy Habitation. A Refuge, is the place of our retreat in a time of danger; an Habitation is the place of our residence in a time of peace. Most men make use of God in their straits, and the time of adversity; when they are beaten to him, and have no other place of retreat. God is their refuge, but he is not their habitation. They are frightened into a little Religiousness, when they are in trouble, and their life and temporal comforts are in hazard. They use God, as Men in a City do a Porch, or Penthouse; Or, as Men in a Journey do a broad and well-spread Tree; They run to it in a Storm, but do not fix their Residence there. The Psalmist speaketh of dwelling and abiding, Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. He doth not say, He that hopeth or trusteth in the most high; but he that dwelleth in the secret place of the most High. We must not run to God's help, as we run to a Tree or Penthouse, to use it only for a time, or for a turn, and by compulsion, against our wills. Many seem to beg God's help in Prayer, but are not protected by him: They seek it only in a storm, and when all other means and refuges fail them. But a Christian must maintain constant Communion with God; must dwell in God, not run to him now and then. It is an everlasting truth, Thou art our habitation. In this respect a Snail may be an emblem of a Christian; They carry their Houses about with them: And though they wander here and there, yet still they are at home. God is not to be used for a turn, but for every good thing his people need, and he is to be acknowledged in all things which we have. Not for one day only, but there must be a constant recourse to him, Psal. 71.3. Be thou my strong habitation, whereunto I may continually resort. Sermon II. on Psalm Xc. 1. Lord! thou hast been our Dwelling-place in all Generations. WE must make use of God daily, owning him in all things that we have. Therefore, whether we have, or want an House, he is still our habitation. How, when we have an House? 1. Whatsoever comfort and safety we have in an outward dwelling, must be owned as the effect of his bounty; who ruleth in all our affairs, and giveth and taketh these things at his own pleasure. So it is said, Exod. 1.21. Because the Midwives feared God, that he made them Houses. It is the Lord's Providence, that we enjoy any thing in this kind; an house, health, peace, and safety therein, Psal. 3.5. I laid me down and slept, I awaked, for the Lord sustained me. So Psal. 4.8. I will both lay me down in peace, and sleep; for thou Lord only makest me dwell in safety. So that the habitation of our habitation is God himself. Alas! without him, the Noblest Dwellings will be but a comfortless place. All the World are but Tenants at will to God, who is our Great Landlord, and putteth into possession, and turneth out of possession, as he pleaseth. I gave thee thy Master's House, saith God to David, 2 Sam. 12.8. God is called the Possessor of Heaven and Earth, Gen. 14 19 Not only the Creator, but the Possessor; because he still disposeth of all things here below. We are but his Tenants at will, received by him into those places he seeth convenient for us, and entertained by him during our abode there. He is the Preserver of us and our dwellings, against what evil might otherwise befall us, by Men or Devils, or any kind of accident. He keepeth off the violence of Men. When the Males go up to Worship at jerusalem, the Enemy shall not desire their Land. He keepeth off Diseases. When dangers are near, a Thousand shall fall at thy side, and Ten thousands at thy right hand, it shall not come nigh thee, Psal. 91.7. and vers. 10. The Plague shall not come nigh thy dwelling. This must be acknowledged then, when we dwell in safety. 2. God must not be displeased or dishonoured in our houses, but glorified, served, and obeyed. A practical acknowledgement giveth God more glory than a verbal acknowledgement: and we destroy our own happiness, and cannot depend upon him with that comfort for the continuance of our Mercies, if we do not honour, and love him, and serve him. We saw before how sin maketh men's dwellings to spew them out, and cast them out: They will soon grow weary of us, if we do not pay our Great Landlord the constant rent of Duty, Service, and Worship. Surely if we would comfortably enjoy God there, we must walk uprightly, and glorify God there, Psal. 101.2. I will walk in my house with a perfect heart. There his domestical carriage is described, and how he would purge his house from all impurity, Psal. 30. The Title, A Psalm of David at the Dedication of his house. We should enter upon our houses in a Religious manner, and consecrate ourselves and houses to him. It is good to observe the different carriage of Men in their houses. Nabuchadnezzar, when he walked in the Palace of Babylon, Dan. 4.30. Is not this great Babylon, that I have built for the House of the Kingdom, by the might of my power, and for the honour of my Majesty. Pride of heart came upon him. Those jews that dwelled in Ceiled Houses, were well and at ease, therefore neglected God. Haggai 1.2. This people say, The time is not come, the time that the Lord's House should be built. David, 2 Sam. 7.2. See now I dwell in an house of Cedar, but the Ark of God dwelleth within Curtains. Nebuchadnezar was proud, the jews careless, David zealous. Say then, What have I done for God, who hath done so much for me? It was a saying of Parisiensis, Qui majores terras possident, minores census tulerunt: Those that possessed great Estates, paid the least Taxes. In many great Houses, how little is God owned! God hath many times more Prayers from a smoky Cottage, than from Great men's Houses. The Revenues of Heaven do more arise from a few poor brokenhearted Christians, that have little in the World, than from Great Ones, that have altogether broken the yoke. 3. We must inure the Soul to the thoughts of a change, and live in the midst of the abundance of worldly comforts with greater weanedness and looseness of heart, As remembering, that temporal enjoyments are not our happiness; that here God will exercise us with much uncertainty, and that surely every Man at his best estate is altogether vanity, Psal. 39 5. When we seem most settled, to rest secure upon temporal things, is but to raise a Fabric, or Structure upon the Ice: God can so●n remove us, not only by the great remove of death, but by many interveening accidents during life; when we have surest tenors, strongest dwellings, clearest air, best accommodations; how soon can the Lord blast all these things, and break in upon us by his Judgements! There were two Types, Leaven in their Thank-offerings, and Dwelling in Booths at the Feast of Tabernacles, Deut. 16.13, 14. with Levit. 23.42. After they had gathered in their Corn and Wine, and their Houses were full of all the Blessings of the Earth; then they were to dwell in Tents. They that are secure as if above Changes, God will soon show them the vanity of all earthly enjoyments, Psal. 30.6, 7. In my Prosperity I said, I shall never be moved. Lord! by thy favour thou hast made my Mountain to stand strong, thou didst hide thy face and I was troubled. No Man ever slept well on a carnal Pillow, but his rest was disturbed before his night was spent. 4. Be content with God's allowance. God is our habitation, and doth appoint to us how much, or how little, we shall have of these comforts. He is, as to temporal things, a larger habitation to some than to others. If he be but an hiding-place to us, though not a Palace, we must be contented, Psal. 119.114. Thou art my shield and my hiding-place. David took notice of that as a great Mercy. We are not to seek great things for ourselves. If we have any tolerable safety, or any tolerable condition of life, and opportunity of service, it is enough. The degree of enjoying these Comforts, must be left to God himself. Promises were not made to suffice Covetousness, but to encourage us in our want, Heb. 13.5. Let your conversation be without covetousness, and be content with such things as you have, for he hath said, I will never leave thee nor forsake thee. Purge the Soul from Worldly desires, and then there will be room and place for the exercise of Faith. 5. If God be our habitation, the heart must not be fixed in the Creature, nor diverted from the everlasting enjoyment of him. For the present, your dwelling is in God himself. Now God is enjoyed three ways; In the Creature, In the Ordinances, and in Heaven. These three ways of enjoying God, must not clash one with another, but be subordinate. To be satisfied in the enjoyment of God, so far as the creature, or outward things can let him out to us, is a sign of a carnal heart. David was otherwise minded; His great thing in this World, was to enjoy God in his Ordinances. See Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple: that is, to enjoy God in the Ordinances. Now those that desire thus to enjoy God in the Ordinances, will long to see his Face in Heaven: For these are but part of his ways, a taste, to make us long for more. Besides, God is never so much, so truly an house to us, as in Heaven, 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. That house should be mainly desired. Therefore all that we enjoy here, should but quicken our desires after more in Heaven: for if God be our habitation, he is there all in all, Heb. 11.14. For they that say such things, declare plainly, that they seek a Country; and verse 16. Now they desire a better Country▪ that is, an Heavenly. There is our Inheritance, which is Immortal, Eternal, and Undefiled; There is our Father, and the best of our Kindred. If the Creature were only our habitation, than it were good to be here still; but since God is, we must strive to be there where we shall have most of him. And therefore, as to the Creature, and any outward comforts resulting from thence, we must carry ourselves as Strangers and Pilgrims. The Life of Faith is Heaven anticipated, and Heaven is but the Life of Faith perfected. Here we must be contented to be Strangers and Pilgrims. So was Abraham, who had the best right, Heb. 11.9. By Faith he sojourned in the Land of Promise, as in a strange Country. So was David, who had most possession, Psal. 39.12. I am a stranger with thee, and a sojourner, as all my fathers were. He that had so full a right to an opulent powerful Kingdom; not only when he was chased like a Flea or Partridge on the Mountains, but in his full glory and prosperity, when he offered many Cart-loads of Gold and Silver, 1 Chron. 29.15. For we are strangers before thee, and sojourners, as were all our Fathers. jesus Christ, who was Lord Paramount, complains. Psal. 69.8. I am become a stranger to my Brethren, and an Alien to my Mother's Children. He that was Lord of all, had neither house nor home. He telleth us, john 17.16. I am not of this World. He passed through the World to sanctify it as a place of service; but his heart and constant residence was not here, to fix in it as a place of rest. All that are Christ's, have the Spirit of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom. We pass through, but do not inhabit this World; Here we are absent from our own Country, yea from our God, who is our house and home, 2 Cor. 5.6. Whilst we are at home in the body, we are absent from the Lord. We are at home there where we may enjoy the full of God. Our hearts should be still homeward, and we should take little and moderate pleasure in the delights that offer themselves in the course of our Pilgrimage; and esteem it an honour, if we may get a little leave and respite to do any piece of service to God, while we are upon our Journey. Use of all. To press us to dwell in God. This is the happiness and honour of the People of God, that they dwell in God, and God dwelleth in them; He holdeth comfortable communion with them by the influences of his grace, and they have free recourse to him upon all occasions. Oh how sweet and comfortable is it, to have a lodging in God's heart, to take up our Mansion-house in his All-sufficiency; and to find there protection, provision, and all manner of consolation! I shall, 1. Press you to it by some Motives, 2. Show you what it is, and in what manner it is done. I. To press you to it. 1. Nothing else will be a sure refuge and dwelling place for us, on this side God. (1.) Will you dwell in your own wit? How soon can God turn that into folly, and bring you to such exigences, as you know not what to do nor say. Many skilful Men have perished, job 5.13. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong. (2. Will you dwell in your own Wealth? 'Tis an usual sin: A Man is known by his trust, his constitution of mind and heart is according to it, Psal. 115.8. So is every one that trusts in them. That this is an usual sin, see Prov. 18.10, 11. The Name of the Lord is a strong Tower, the righteous runneth into it and is safe. The rich Man's wealth is his strong City, and as an high wall in his own conceit. What the Name of the Lord is to the one, that a Man's Wealth is to the other; by it he thinks to repel all evil, and obtain all good. They promise themselves all happiness, they can shift and run from God. This is a great sin, Ephes. 5.3. But fornication, and all uncleanness and covetousness, let it not be once named among you, Mark 10.24. How hard is it for them that trust in riches to enter into the Kingdom of God? Yet hardly avoidable. Therefore that caution given, Psal. 62.10. If riches increase, set not your heart upon them. As soon as we have any thing in the World, we are apt presently to build our hopes upon it, to the wrong of God and our own Souls. But all things on this side God will prove a ruinous habitation, ready to fall on the head of the Inhabitant, 1 Tim. 6.17. Charge them that are rich in this World, that they be not highminded, nor trust in uncertain riches; these pass from hand to hand, and from house to house. Those whom they seem to make happy one day, they leave empty and naked the next. To promise ourselves a long enjoyment of them, is to play the fool, Luke 12.19. Thou Fool! this night thy Soul shall be required of thee, than whose shall those things be which thou hast provided? Riches profit not in the day of wrath, Prov. 11.4. They will not allay the displeasure of God, nor keep off a noisome Disease; they cannot purchase a Pardon, buy health, or prolong life for one day. (3.) Will you dwell in, or trust in strength of Body, good Constitution, natural Beauty? Psal. 39.5. Verily every Man at his best estate is altogether vanity. Alas! How soon can God arm the Humours of your own Body against you? bring on a noisome Disease, while you are in your prime, and turn this beautiful Body into a loathsome Carcase? (4.) Will you dwell in honour and greatness? A King confuted his flatterers, that told him what a Mighty Prince he was, what a great Command he had by Sea and Land, by causing his Chair to be set near the Waves upon the Sand: It will not keep off one Wave, not a Sickness, nor approaches of Death. How soon can God lay your Honour in the dust? Psal. 146.4. His breath goeth forth, he returneth to his earth, in that very day his thoughts perish, Psal. 49.20. Man that is in honour and understandeth not, is like the Beasts that perish. A house of Clay soon crumbled into dust. How many may stand on their Father's Graves, and say, Where is all the glory and honour they once enjoyed? Now what good have their Pleasures and Prosperity done them? when he that dwelleth in God, is on a sure foundation. (5.) Will you dwell in Friends? This is a great blessing; but if it withdraw the heart from God, it is a great snare. Friends, in many cases, can only do us good by their wishes. God can send noisome Diseases, when Friends and Lovers stand afar off, and our Kindred stand aloof from us, Psal. 38.11. Friends are mutable, 2 Sam. 16.4. Then said the King to Ziba, Behold! thine are all that pertained unto Mephibosheth. A Sentence unworthy so Just a King towards the Son of his dearest jonathan, to whom he was so strongly engaged for his true Worth, incomparable Love, singular Favours, yea by Oath and Covenant, so Solemnly made again and again in the Presence of God. Reason of State and Jealousy are incident to Empire. Men are but Men, they die, 1 Kings 1.21. It shall come to pass, when my Lord the King shall sleep with his Fathers, that I and my Son Solomon shall be counted offenders. Those that dwell in God have better Protection than the Minions of Princes, Psal. 118.8, 9 It is better to trust in the Lord, then to put confidence in Men. It is better to trust in the Lord, then to put confidence in Princes. In greatest extremities, nothing more frail than an arm of flesh, though now never so rich and powerful. (6.) Will you dwell in your own Righteousness? None trust in their own Righteousness so much as they that have least cause. Alas, What will this do, if God enter into Judgement with you? Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall no Man living be justified. 2. You will not be refused lodging, nor thrust out when you come to him, seriously, humbly, and penitently, whatsoever your condition be. jure venit cultos ad sibi quisque Deos. All come for relief to their Gods. Jonah 1.6. Arise, call upon thy God, if so be that God will think upon us, that we perish not, Ruth 2.12. A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust. There is no exception against you, because of your outward condition. Psal. 91.1. He that dwelleth in the secret place of the most High▪ etc. It is spoken indefinitely, whosoever he be, high or low, rich or poor, young or old; For God is no accepter of Persons, but is rich to all that call upon him. Among Men it falleth out otherwise, the poor who most need protection and cherishing, have lest share of it; Men are obnoxious to many wants and weaknesses, therefore Barter with their kindnesses; and give Harbour and Entertainment, where they may receive it again. But this is a general and common promise that excludeth no sort of Men: Here is no distinction of high or low, Prince or Subject, Nobles or Common People; whoso cometh to seek a hiding in God, is welcome, if he cometh in Faith. The bosom of Providence is open, to receive persons of all Ages, Sexes, Degrees and State of Life. It is the fashion of the World to respect great ones. If a rich or Noble Man should invite himself to our Houses, we take it for a great favour, we strain ourselves to give him suitable entertainment; the more free they are with us, the more we give them thanks; If they eat heartily of the provisions we have made for them, we take ourselves to be obliged by a new benefit: which boldness if a poor Man should take, we look upon it as a saucy intrusion, and we rate him away with a frown. They are the Rich that are respected, the Rich are entertained, their Causes, and Suits are dispatched; when the Poor can hardly get access and audience. As all Floods run to the Sea, so doth the respect of the World to the Rich and Mighty; Where they expect a return, there they bestow their courtesies: But God respecteth all: for he needeth none, he is present with all, provideth for all, supplieth all, protecteth all that fly unto him in their tribulation, Psal. 34.6. This Poor Man cried, and the Lord heard him, and saved him out of all his troubles. Prayers in Cottages are as acceptable to him, as Prayers in Palaces. 3. When once you are received and admitted into this Habitation, you need not fear any calamity in the World; because none can endamage your Spiritual interest, nor frustrate your great hopes. Whatever become of the Man, the Christian is safe. So that you may keep up, not only patience and constancy of Mind, but joy of Heart, Rom. 8.38. Neither height nor depth, nor any other Creature shall be able to separate me from the love of God, which is in Christ jesus my Lord. Nothing shall be able to drive you out of your hiding place: You lie fairer for temporal safety than others do, and are more likely to have it: and if any thing fall out otherwise than well, it shall be sanctified. You have a God that is fully inclined to do you good; and he hath alsufficient power, and hath engaged it by his infallible Truth, to set it a work for you, so far as it shall be for his Glory and your Good. Why then should you be afraid? take up your Habitation in God; And you are safe, especially as to your main interest. 2. What it is, and in what manner this is done. 1. There must be a solemn reconciliation with God in Christ. For we enter into God as an habitation, to seek our comfort, and safety, and happiness in him, only by Christ. For till sin be pardoned, and God reconciled to the Soul, what blessing or comfort can we expect from him, whose nature engageth him to loathe us, and justice to punish us? Man by sin is become an odious Creature to the holy God, Hab. 1.13. Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity. And being an unthankful Rebel, is liable to the process of his revenging justice and severe punishment. Therefore when wrath maketh inquisition for sinners, there is no hiding place, till found in Christ. Phil. 3.9. And be found in him, not having my own Righteousness. There must be an Atonement, not only made, but applied; before we can delight in God, and have comfortable communion with him, or have any right to the blessings of his Providence, Rom. 5.11. We joy in God through our Lord jesus Christ, by whom also we have received the Atonement. It is applied on God's part by the Spirit. And 1 john 4.13. Hereby know we that we are in him, and he in us, because he hath given us of his Spirit. And on our part by brokenhearted, penitent, believing addresses to him; or by breaking off our sins, and giving up ourselves to him in an everlasting Covenant not to be forgotten. This must be renewed as often as there is a breach on our part, for all occasions of breach must be removed; Or when God is executing judgement on his part, for than he seemeth to put the Bond in suit which we must deprecate, by flying humbly to the Throne of Grace, Psal. 57.1. In the shadow of thy Wings will I make my refuge, Psal. 61.4. I will abide in thy Tabernacle for ever, I will trust in the covert of thy Wings. He joineth the Wings of God with the Tabernacle, Psal. 36.7, 8. How excellent is thy loving kindness, O God therefore the Children of Men put their trust under the shadow of thy Wings, they shall be abundantly satisfied with the fatness of thy House. He speaketh of the goodness of God in his House. 2. There must be an actual dependence upon God, and trust in him for what he hath provided, and we stand in need of; or a firm adherence unto him according to his promise. It is dependence breedeth observance. The Soul that doth not trust in God, cannot be true to him. Faith and Faithfulness are not so near akin in sound, as they are in Nature. Nothing is more engaging than the great bond and tye of our obedience, Psal. 123.2. Behold as the Eyes of Servants look unto the Hand of their Masters, and as the Eyes of a Maiden unto the Hand of her Mistress; so our Eyes wait upon the Lord our God, until that he have mercy upon us, Phil. 2 12, 13. Work out your Salvation with fear and trembling. For it is God that worketh in you to will and to do of his own good pleasure. Therefore is trust so often called for, Psal. 62.8. Trust in him at all times, ye people. Psal. 86.2. Save thy Servant that trusteth in thee. Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. We are without distraction of Mind and Thoughts, when we refer all to the All-sufficient God; as being persuaded that he will cast things for the best. See the application David maketh of that great truth, Psal. 91.1, 2. He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty: I will say of the Lord, He is my Refuge, and my Fortress, my God, in him will I trust. You must keep up the thoughts of his Goodness and All-sufficiency. 3. There must be supplication and earnest fervent prayer for his powerful and gracious protection. This is the acting of our trust; and God will have all blessings sought out this way, that we may take them immediately out of his Hands, jer. 29.11. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. Ezek. 36.37. Yet for this will I be enquired of by the House of Israel, to do it for them. There Faith is exercised, Hope is declared, desires are expressed in a solemn manner, Psal. 62.8. Trust in him at all times, ye people, pour out your Hearts before him; God is a refuge for us, Selah. It is a means to ease us of our cares and fears; and of laying down our burden at God's Feet, and it reviveth the sense of our obligations. 4. Holy walking is necessary; because none can make a comfortable claim to this privilege, but those that are sincerely God's people. He is their Habitation. Others, whatever indulgence they have by God's common Providence; can have no certain hope, or comfortable claim, Psal. 84.11. For the Lord God is a Sun and a Shield, the Lord will give Grace and Glory: no good thing will he withhold from them that walk uprightly, those that fear him, love him, choose him for their portion. Others build Castles in the Air; They do not dwell in the secret place of God, that live in their sins, and yet lean upon the Lord. By sin, you run out of your dwelling-place and weaken your trust, 1 john 3.21. Beloved! if our Heart condemn us not, then have we confidence towards God. 5. Constant communion with God, job 22.21. Acquaint now thyself with him, and be at peace, thereby good shall come unto thee. We must not run to God, as we run to a Shelter, with a mind to depart thence as soon as the Storm ceaseth. Our Habitation is a place of constant residence. So we must make use of God, not when we are in straits only, to serve our turn, but abide and dwell in him as our habitation. A Sermon on 1 TIMOTHY vi. 9. But they that will be rich, fall into temptation, and a snare, and many foolish and hurtful lusts, which drown men in destruction and perdition. IN these words we may observe, 1. The Parties described, They that will be rich. 2. Their danger represented in two things; 1. That they lie open to Temptation. 2. Fall into a snare. Some think it an Hendiadies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the snare of Temptation. But the considerations are distinct, the one being a degree of the other. Temptation showeth how the Devil taketh them captive; Snare, how he keepeth or holdeth them captive. So he that fixeth this as his purpose, doth lay himself open to the Devil, yea give up himself captive to him. Men are first tempted, drawn to delight in, or admire these things; secondly, snared, cannot get out of the entanglings of the World. Now in the Text, the general nature of this Snare is represented. It is lusts, sinful and unlawful affections and dispositions of heart. 1. The number or quantity of them, many lusts. 2. The quality, kind and sort of them, foolish and hurtful lusts. 3. The result and issue of them, which drown men in destruction and perdition. In the main of which, Paul doth not speak of what doth often fall out, but what doth constantly and necessarily fall out. Doct. That a will to be rich, is the occasion of much mischief, to those that cherish it, and allow it in their own Souls. The Point will be best opened by laying forth the circumstances of the Text. 1. What it is to have a will to be rich. When we make it our scope and our work, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark, it is not he that is rich, but he that will be rich. Riches in themselves are God's gift, not the cause of the evils mentioned; but our love and lust to them, though a man be otherwise poor, according to that of Peter, Corruption that is in the World through lust, 2 Pet. 1.4. Here it is, They that will be rich, that fix it as their scope, that make it their business. For the bent of the will is bewrayed by two things, Intention, and Industrious Prosecution. 1. Those that fix it as their scope, are wholly intent upon getting wealth; that give up their hearts to find out, and follow after ways of worldly increase. This is to set Wealth in the place of God: For that is interpretatively a Man's God, which is the last end of his actions, and upon which his care, and thoughts, and endeavours do run most; whether it be belly, world, credit, friends, or whatever else, Phil. 3.18. For many walk, of whom I have told you often, and now tell you even weeping, that they are Enemies of the Cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. And then we can never act regularly; Christ and Religion will be taken up upon worldly ends and advantages: All stoopeth to the chief end, Religion, and Conscience, and all, when we fix this as our intention, and the designed scope of our lives. It is elsewhere expressed, Prov. 28.20. He that maketh haste to be rich, cannot be innocent. A man that fixeth this as his end, will not care what means he useth, leap over hedge and ditch, and cannot be content to travel the long Road of Providence to come to his Journeys end. There are many such, that will be rich, whether God will or no, say what he will, and almost do what he can to hinder them; when their ways are shut up, not only by a commandment, but the hedge of God's Providence: Though disappointed in their projects, yet they will through; if they can take Faith and a good Conscience along with them, they will; but if not, they will be rich without them. 2. Those that make it their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their work and business in the World, Prov. 23.4. Labour not to be rich, cease from thine own Wisdom: Make themselves Servants of Mammon, Mat. 6.24. We cannot serve God and Mammon. Both Masters have work enough, and their commands are contrary. When two consent to employ one man in the same business and service, though two men, they are but one Master: But to execute the wills of men, that are different in their designs, and have a several and full interest in our labours and actions; this is as impossible, as to move two contrary ways at once. This is the case here, Mammon and Christ have full work for us, and their designs are contrary. Our main work of right is to please God, and serve God; but our work by choice is to serve Mammon; all our labour and travel is to be rich, which cannot be without the prejudice and wrong of Religion, which should have the pre-eminence; Matth. 6.33. First seek the Kingdom of God, and the Righteousness thereof, and these things shall be added. Religion cannot have all, because of our bodily necessities; but it must have the chiefest. But now when the strength of our endeavours runneth out another way, our hearts are taken off from God and his service; and so Hagar croweth it over Sarah. That is a happy Family where Sarah rules, and Hagar serves: But alas! usually it is otherwise; the lean Kine devour the fat, and Religion goeth to the wall: The world engrosseth men's time, and heads, and hearts, that they are wholly taken off from better things, and the edge of their affections is abated; their time and heart diverted, Prov. 23.4. Labour not to be rich. Some translate it, Weary not thyself to be rich. As they that trouble their minds with it with too great eagerness, they have no time nor heart for communion with God, and the great necessities of their Souls; no time for God, no heart for God, and so the most necessary work is justled out of doors; viz. the one thing necessary. They should first seek the Kingdom of God, and they do not seek it at all; at least not with that zeal and liveliness as they should. II. The Danger is represented. 1. That they fall into Temptation. The Devil hath them upon the hip, and is ready to give them a fall. Though a man's intentions should be never so innocent at first, yet they lie obvious to a Temptation: Now we pray daily against Temptation, therefore we should not come into the mouth of it. Certainly he that will ride into the Enemy's Camp and Quarters, cannot long be safe. When the mind is set upon the getting of wealth, and enchanted with the savour of worldly greatness, he runneth into the Devil's Quarters, and doth but bespeak a Temptation; for he is prepared and ready for every carnal suggestion. Many had no thought at first to be so bad as afterward they prove, but they give the Devil an advantage. judas loved the Bag, john 12.6. and then Satan entered into him, and then he betrayed his Master. 2. And a Snare. The Devil hath them where he would have them: He observeth which way the Tree leaneth, and so presseth it downward. While they are only liable to Temptation, the Devil is out of sight; but when they are caught in the Snare, than he appeareth in his own colours. Many think no harm at first; but their hearts are set upon the World, then tempted, and afterwards snared, and so deeply entangled, that they know not how to get out again. As in Uncleanness, many have no impure thoughts at first, but they delight to be with Women; whilst they play about the Temptation, they are taken captive by Satan, and after drawn into filthiness. So many would have a little more of the World, that they may serve God without distraction; and if they had but such a proportion, they would care for no more: But if their desires be granted, than they find themselves entangled, and their hearts deceived; and still they must have more and more, and so settle in a worldly love, and a worldly course. As a River, the greater it groweth, by receiving in little Brooks, the wider and deeper it weareth the Channel. So outward things, the more they increase, the more they enlarge our desires, according to their own proportion. This is an usual experiment of the deceitfulness of riches; men would be a little higher in the World, a little better accommodated; but when they have that, they must have a little more, and then a little more; and so seize on all things within their grasp and reach, joining field to field, and house to house, Isa. 5.8. Then they are passed the Devil's Temptation, and are gotten into the Devil's Snare. III. The Danger is represented by the nature of the Snare; Many foolish and hurtful lusts, which drown men in perdition and destruction. 1. The number, many lusts. There is none cometh unkindly to a worldly heart, Titus 3.3. Serving divers lusts and pleasures. Quot habet Dominos, qui unum habere non vult? He that forsaketh the Lord, and is given up to his own lusts, hath many Masters to please; sometimes Riot, sometimes Pride, sometimes Contempt of God, or Oppression of the Poor. It is the Opinion of some, that there are several Devils, that have as it were their several Wards and Quarters; as the Heathens had several Gods, which were indeed Devils; Bacchus the God of Riot, or Good-fellowship; Venus a Patroness of Love and Wantonness; Mars of Revengeful Angry Spirits; Mammon of Wealth. The Devils have as it were several Quarters, some to humour the Proud, or entice the Wanton, or draw men to Drunkenness, as Agents in Taverns and tippling-houses, others lay Leigers about the Revengeful. In the same heart, sins take the Throne by turns. No lust cometh unwelcome to a carnal Heart, as the posture of their Interests and Temptations lieth: Yea one lust giveth way to another, as some Weeds and Vermine destroy others, and Devils go out by Compact. But many evils are incident to the worldly; their heart is a rank Soil, capable of any seed, but that which is good, which is soon choked there. 2. Their Quality. 1. Foolish lusts. Every carnal man is a fool. (1.) He is so in the judgement of God; Psal 49.13. This their way is folly. And he will be so in the judgement of his own heart, when he is serious. In two cases a man is serious. When convinced by the Spirit, 1 Cor. 3.18. Let him become a fool, that he may be wise. The first thing the Spirit of God doth, is to show us our folly in forsaking the Fountain of Living Waters. A Child of God that recovereth out of a Temptation, is sensible of his folly; Psal. 73.22. So foolish was I, and ignorant; Titus 3.3. We ourselves also were sometimes foolish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When he cometh to die: Thou fool, this night shall thy Soul be required of thee, Luke 12.20. Then he finds himself a fool, because every thing is provided for, but that which should be most provided for; his precious Soul; jer. 17.11. At his end shall be a fool. Death bloweth away our vain conceits and fancies; for than our Carnal projects leave us in the dirt. How will you value the World, when it is parting from you, and you parting from it? When no hope of Life, oh vain deceitful World! Then you cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is all this to me, that am presently to leave all things, and to appear before God? job 27.8. What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? Man in Innocency was a wise Creature; but then he harkened to the Devil, and so became a fool. 2. He is so by plain demonstration in respect of his Choice. A wise Merchant selleth all for the Pearl of price, Matth. 13. But these part with Heaven for trifles; prefer an Apple or a Rattle before a Jewel. Certainly they that prefer a particular good before a general, a temporal before an eternal, that which is superfluous before that which is necessary, they are fools; but so do all worldly and carnal men, therefore their lusts are foolish lusts. They that are careless in matters of greatest danger, and make no provision for that World, wherein we live longest: They that dig for Iron with Mattocks of Gold, that forfeit their Souls for the World; that disquiet themselves for a vain show, Psal. 39.6. that neglect the substance, to hunt after the shadow, that toil themselves for they know not who. All these are points of folly. 2. Hurtful lusts. The hurt they do for the present, concerneth either the peaceable, or gracious frame and estate of our Souls. (1.) Hurtful, as they destroy our Peace. They pierce through themselves with many sorrows, verse 10. and so macerate and waste their strength. Who liveth the noble and comfortable life, above all changes, but the heavenly-minded and mortified Man? But others, to what biting cares are they exposed! How do they rack their spirits, vex their brains, and weary their minds, and waste the body! Psal. 127.2. It is vain for you to rise up early, to sit up late, to eat the bread of sorrow; and so but entangle themselves in a life of misery and labours. Who fret at their own disappointments, are eaten out with envy at the advancement of others, afflicted overmuch with losses and wrongs. There is no end of all their labours; some have died of it, others been distracted and put out of their wits: So that you are never like to see good days, as long as you cherish the love of the World; but will still lie under self tormenting care and trouble of mind, by which a man grateth on his own flesh. (2.) Hurtful as to Grace: The Spirit is debased by a carnal aim, and made a slave to all sort of sins. The love of money is the root of all evil, verse 10. Nothing breedeth baseness of mind, so much as the love of money. Those that make their belly their God, are men of an abject spirit; such a person can never act with resolution. Yet of the two the covetous is the more vile, and serveth the base God; Phil. 3.19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. For the life and belly, for which food is necessary, are better than food; and yet food for the belly is the best part of riches, and that which alone Adam in Innocency stood in need of: So that serving so base a God, they cannot but be of a base low spirit, and so can do nothing worthily in their generation. To provide for the Body above the Soul, is but to over-value the appendages of a worldly life. 3. The result and final tendency of these lusts, which drown men in destruction and perdition. By destruction, is meant death temporal. By perdition, death eternal. Ruin in this World, and hereafter eternal damnation; drown men as a Millstone about his neck. 1. Destruction or ruin in this World; How many lose their lives, to have wherewith to live; and live poor, that they may die rich? Others, by aspiring Projects, lose all their designed advantages, and come to utter ruin. The love of the World brought judas first to the Halter, and then to his own place. 2. Perdition, or eternal damnation; Matth. 16.26. What is a man profited, if he shall gain the whole World, and lose his own Soul? The Soul is lost, not in a natural sense, so as to be no more heard of; but lost in a legal sense. A wicked man said, He that will not venture his Body, is never valiant; He that will not venture his Soul, never rich. But it is a sad venture, to give the Soul for a little temporal pelf, which we must leave we know not to whom. Use 1. It informeth us of a twofold deceitfulness of heart, that men are conscious unto. The first is this, many think they will follow the World as hard as they can for a while, and then dream of a devout retirement. Thus foolishly do men presume, first upon life, and then upon grace, both which are in God's hands; whereas they shorten their days by their inordinate cares, and entangle their hearts; so that they are in over head and ears in the World, drowned in noisome and hurtful lusts, that they cannot easily get out again. Alas! the World is a very deceitful thing; if once we are taken in the love of it, more and more it will get in with us, and steal away our hearts, ere we can think of it. 2. The next deceit of the heart, akin to the former, is this, That if men had such a proportion of estate, they should be content with their portion, and serve God cheerfully. Alas! when you have it, the lust will grow with the possession. Covetousness is a fire that increaseth, the more wood you put thereon; Eccles. 5.10. He that loveth silver will never be satisfied with silver, nor he that loveth abundance with increase. And therefore we should rather seek to bring our minds to our estates, than our estates to our minds. Be content now with such things as ye have, or else ye will not be content hereafter. Non augendae res, sed minuendae cupiditates; We should not seek so much to increase our estates, as to abate our desires. We go the wrong way, when we think more estate would do it, if grace doth not do it. As in some diseases, non opus habent impletione, sed purgatione: A man is still hungry, though he has eaten enough, and still thirsty, though drunk enough: As in the Bulimy and Dropsy, purging is better than impletion; in an ordinary Fever, we are not to quench the burning thirst by filling the Patient's belly full of drink, but to better the heat by purging and opening a Vein: So it is not wealth, but grace; the way is not to increase our substance, but moderate our desires. As long as Love terminateth on outward things, we shall never be satisfied, but still exercised with foolish and hurtful lusts. Contentment cometh not from the things, but the mind; a little grace would show us, that we had enough already to be better satisfied. Use 2. This Point will give us satisfaction as to that question, Whether we may pray for and desire Riches, or any thing beyond Food and Raiment? I answer 1. By distinction. Outward things are either necessary, or sufficient, or superfluous. The first degree of Riches is to have what is necessary; the next to have what is enough; the next above that, what is more than enough. I. Necessary. Necessity is either natural, civil, or religious. 1. Natural: That which will barely suffice nature, and support life, tho' meanly, hardly. These necessities are easily supplied: Though our fare be hard, and our raiment course, yet we may make a hard shift to preserve life. This certainly we may desire and labour after: For every man must maintain himself as an Instrument of Providence, and to see that he be not chargeable to others: And if in a fair way of Providence we can get no more, we must be content; verse 8. Having food and raiment, let us be therewith content. Though we be but a degree above beggary and extreme want, it's more than God owes us, and it's enough to sustain life whilst we lay a Foundation for Eternity. 2. Civil. Two things are here to be considered; (1.) Our Estate and Calling. An honourable Calling requireth a fuller supply of temporal blessings than a private and inferior; a King than a Subject; a Nobleman than one of an inferior rank. Though quoad necessitates naturae, they are equal, yet quod decentiam status, they are unequal; Prov. 30.8. Give me neither poverty nor riches; feed me with food convenient for me. (2.) Our Charge. A Master of a Family requireth more than a single person; he hath more to provide for, viz. Wife and Children; 1 Tim. 5.8. If any provide not for his own, and specially for those of his own house, he hath denied the Faith, and is worse than an Infidel; 2 Cor. 12.14. Behold, the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours, but you: For the Children ought not to lay up for the Parents, but the Parents for the Children. Prov. 13.22. A good man leaveth an Inheritance to his children's Children. jacob, Gen. 30.30. When shall I provide for mine own house also? Solomon complaineth, Eccles. 4.8. There is one alone, and there is not a second, yea he hath neither Child nor Brother, yet is there no end of all his labour, neither is his Eye satisfied with riches, neither saith he, For whom do I labour, and bereave my Soul of food? This is also vanity, yea it is a sore travel. 3. Moral. For life, not lust; to cure Infirmities, not to cause them; to sustain Nature, not to pamper it. Many pretend they seek a conveniency, to be without want; but it is to far deliciously every day, to flaunt in Pride, to be built up a story higher in the World. This is not conveniency, but covetousness. Nature is content with a little. Christ fed a multitude with Barley Loaves, and a few Fishes, and gave thanks, john 6.11. with 23. We may provide for our necessities, present, future. That is reputed necessary, which in some short time may have some present use. And therefore, though a man should be content, though after the use of means God giveth him only from hand to mouth; yet he may seek a competency for their relief that survive after he is dead, he may ask it of God with submission to his will. The Sluggard is sent, Prov. 6.6. to the Ant, that gathereth her meat in Summer, and food in the Harvest. And Prov. 13.22. A good man leaveth an Inheritance to his children's Children. A supply of all visible necessities we may ask of God, tho' without carking and distrust. Hitherto we have spoken but of bare necessity, either for supply of Nature, or maintaining that good state wherein God hath set us; that which is necessary to support Nature, or our Vocation and Charge, and nothing to spare. 2. Sufficient. And that we are said to have, when we have some reasonable plenty; not only slender provisions, wherewith to hold Life and Soul together; but may be helpful to others, and are in a capacity to give, rather than to receive. This Sufficiency may be asked of God, though it be more than bare necessity. For it is a condition more happy than that of want; Acts 20.35. It is more blessed to give, than to receive. And maketh a man more diffusively useful in his generation, both for the advancing of public good, and the relief of private necessities, Eph. 4.28. Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. We are often pressed to works of Mercy; and though it bindeth the poor only in affection and disposition of mind, yet the acting of this grace is very comfortable: And therefore this sufficiency and convenient plenty may be asked, so it be with moderation; and this sufficiency be judged, not by the affection of the covetous, but the moderate and sober rate of Christian desires, and rather referred to God, than determined by ourselves. As Agur desires God to carve out his allowance, not prescribing a measure to him; but that which he knoweth to be meet and necessary for us; cast your selves upon God's Allowance: And if it be asked with submission; for it is a temporal promise, Deut. 28.11. The Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the Land which the Lord swore unto thy Fathers to give thee. The will to be rich that is here condemned, is an obstinate and unsubmissive will. 3 Abundance is more than is fit for his place and calling, or than he can and will employ for good uses; or without which, the life of a Man, or his good estate and service in the World, may be well preserved. The desire of worldly greatness cometh from lust, or eager affection to worldly things, Men would shine alone, Isa. 5.8. woe unto them that join House to House, and lay Field to Field, till there be no place, that they may be placed alone in the midst of the Earth: And argueth diffidence in the Providence of God, They would have wherewith to subsist without him: And is contrary to the Laws of Christian moderation: The King was not to multiply Horses, and Gold, and Silver, Deut. 17.16, 17. Whereas our desire of Estate must proceed, not from a love of Riches, or to make us and ours great; but a Conscience of our duty to God, that we may be useful and serviceable; and must be kept within bounds, and ever must we maintain our confidence in him. 2. I Answer in these Propositions. 1. We can lawfully desire no more than we can Pray for. For it is a certain rule, That those desires and workings of Spirit are unlawful, which we dare not express to God in Prayer. If we must be modest in our Prayers, we should be as modest in our desires and aims. Would we say, Food and Raiment is not enough, we must have a fuller estate; so much coming in by the year; such Portions for our Children, they must be maintained at such a rate, etc. Durst we fill our Censers with such dross and dung as this is? Why then do we cherish such thoughts and desires in our hearts? Prayer is but an empty Compliment, unless it express our desires. 2. The Prayers of God's Children are always modest, and suited to their trust and great hopes, So it was with Agur, Prov. 30.7, 8. Two things have I required of thee, deny me them not before I die. Remove far from me vanity and lies, give me neither Poverty nor Riches, feed me with Food convenient for me. And jacob, Gen. 28.20. Jacob vowed a vow, saying, if God will be with me, and will keep me in this way that I go, and will give me Bread to eat, and Raiment to put on, etc. Carnal Wretches prescribe God a task, which he never meaneth to perform, Psal. 78.18. They tempted God in their hearts by ask Meat for their lust. 3. The reality of this modesty in Prayer, concerning outward supplies, is evidenced by the frame of our hearts, and the course of our actions. 1. The frame of our hearts is seen, both in the want and in the enjoyment of our outward things. (1.) In the want of them. If we be content with God's allowance, who hath determined to every Man the course of his Service, and the bounds of his habitation, Act. 17.26. How much of the World every one shall enjoy, what Land, what Estate; than you are content with what you have, Heb. 13.5. If our Portion be more straight than others, it is what God hath allotted to us: If we be kept poor and low, we shall have enough for that Service and Honour that God expecteth from us, and to carry us through that little time that we have to spend in the World. It is not abundance that we need, but a contented heart. Be contented with a little, if God giveth no more. Diseased persons need more attendance than the healthy. It is our Disease multiplieth our Necessities. (2.) In the enjoyment of outward things. If they come by God's Providence, the heart must be guarded; it must not be set upon them, Psal. 62.10. If riches increase, set not your heart upon them. We may delight in them as they are our Portion, as tokens from God, and fruits of his bounty, Deut. 26.11. Thou shalt rejoice in every good thing which the Lord thy God giveth thee. But they must not possess and take up our hearts so, as to cause us to forget God, and to make us raven after more. And the lust riseth with the increase, and so the heart is the more entangled. 2. The course of our Actions, in getting and using. 1. In getting, When we are not immoderate in labouring after them. When Men toil, and labour to load themselves with thick clay, Habbak. 2.6. They promise themselves much contentment and happiness; but it doth but draw off the heart from God, and burden and pollute the sinner, Psal. 127.2. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows. Habbak. 2.13. Behold is it not of the Lord of Hosts, that the people shall labour in the very fire, and the people shall weary themselves for very vanity? 2. In using. Riches in themselves considered, are neither good nor evil; all is as they are used. We are to use them as instruments of Piety and Charity, and for the furtherance of our great account. So that it is not Wealth so much that we beg, as a blessing upon our labours; that we may have wherewith to serve God. We must so use and possess what we have, as that the use and possession may tend to God's glory, and the good of our Souls. As 1. The maintenance of our own good Estate and Condition, Eccles. 5.18. It is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the Sun all the days of his life which God giveth him, for it is his portion. It is God's allowance, that we should live comfortably upon what he hath sent us; yea not only his allowance, but his gift, Vers. 19 Every Man also, to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God. 2. The good of others that depend upon us; as our Family, and Kindred, 1 Tim. 5.8. that they may not be burdensome to the Church. 3. The relief of the Poor, Ephes. 4.28. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. We shall be no losers by that, Prov. 11.24. There is that scattereth, and yet increaseth, John 6.13. Therefore they gathered them together, and filled twelve Baskets with the fragments of the five Barley Loaves, which remain over and above unto them that had eaten. 4. The maintenance of true Religion, and the Church of God, Prov. 3.9. Honour the Lord with thy Substance, and with the first-fruits of thy increase. 5. Good of the Commonwealth, Rom. 13.7. Render therefore to all their deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. And Matth. 22.21. Render to Caesar the things that are Caesar's, and unto God the things which are God's. Thus is a Man tried, when he hath an Estate, how he useth it. A leaky Vessel is not discerned when it is empty; but when it is full, than it discovereth itself. So when we are kept low, there is not such a trial of our spirits, as when we abound in all things, how we will use and improve this trial; what we discover then, Grace or Corruption. Want is a trial, and so is fullness; and therefore we should look to ourselves: If Self be ravenous, and devour all that portion which God should have, and the Poor should have, and Friends should have, we do not use it aright; not to the ends for which God hath given it. Use 3. To press us to mortify this inordinate inclination. If once Men affect and love riches, it becometh the root of all evil. It is not the having, but the affecting of great things, that is sinful. What God casteth upon us, walking within the compass of our duty, we are with thankfulness to embrace, and to improve to his Glory. Yet this inordinate desire is very natural to us, born and bred with us; and because Riches do all in the World, it is increased upon us. Therefore we need the more to look to our hearts and consider, 1. The comfort of our lives lieth not in abundance, Luk. 12.15. Take heed, and beware of covetousness: for a Man's life consisteth not in the abundance of the things which he possesseth. They are extrinsical to our being and happiness. When you have the World at will, you can get no more than Bodily Food, and Bodily Clothing; the Poorest may attain to that: It is no great matter whether our dung and excrement be of finer matter or courser, nor what a gay show we make in our Apparel, whether fewer or more Dishes at our Table. Too much Oil puts out the Lamp. When Men have troubled themselves and the World, to make themselves great, What a sorry happiness have they! Psal. 17.14. From Men which are thy hand, O Lord, from Men of the World, which have their portion in this life, and whose Belly thou fillest with thy hid Treasure, they are full of Children, and leave the rest of their Substance to their Babes, Habbak. 1.16. They sacrifice unto their Net, and burn Incense unto their Drag, because by them their Portion is fat, and their Meat plenteous. A little good cheer and a merry Life is all they have. They that want it, live as well as they, and have more contentment; they are no nearer to true comfort, nor the further from the Grave. 2. There is danger in abundance. The Moon is never Eclipsed, but when it is at Full. An Estate may be too great, as a shoe too big, or an Armour too great, as Saul's Armour for David, 1 Sam. 17.39. It is harder for a rich Man to go to Heaven, Mat. 19.24. It is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God. A moderate estate is freest from Temptations. Abundance of all things, without any want, disposeth to a forgetfulness of God: as perpetual want, without any taste of God's goodness, on the other side, disposeth the Soul to Atheism; which are the two extremes, whereof the one starveth religion, the other choketh it. The middle sort of Men carry away Heaven and Graces, while others disregard God. Both poverty and riches, in the extremities, have their temptations; the middle estate is freest from danger, both of sin and misery. Fertile ground is apt to breed Weeds. Oh that Men would often think of the worthlesness and insufficiency of Worldly things! I shall not be more safe, nor happy, nor acceptable to God, nor more comfortable in myself. It's Grace does all in Poverty and Riches; and so all Men are upon the same level, jam. 1.9, 10. Let the Brother of low degree rejoice in that he is exalted; but the rich in that he is made low. 3. Greater Estates lie open to greater cares and troubles, Eccles. 5.11. When Goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their Eyes? True, they have more attendance; but then more provision is required for them. The charge of Family and Retinue will increase likewise; there are more Bellies to be filled, more Backs to be clothed; in that which is real, others have their comforts as well as he. 4. Greater Estates must give greater Accounts. We are Gods Stewards, and we must give an account of our Stewardship, Luke 16.2. You do but seek a greater trust, and you cannot discharge that you have already, Luke 12.48. Unto whomsoever much is given, of him shall be much required, and to whom Men have committed much, of him they will ask the more. We must give an account for more time, more opportunities to do good; the more mercy, the more plenty, there's a greater reckoning to make. 5. When we come to die, it is not the possession, but the use will comfort us. We can carry nothing with us into the other World, but the comfort of a good Conscience, Eccles. 5.15. As he came forth of his Mother's Womb, naked shall he return to go as he c●me, and shall take nothing of his labour, which he may carry away in his hand. Riches cannot go with us into the other World A Godly Man can carry his happiness with him, which another leaveth behind him. A worldly wealthy Man hath made his Will, and left all his Estate; to such a Son such an Inheritance; to such a Daughter such a portion; to such a Friend such a Legacy: What hath the poor Man left for himself? If he hath not Grace, what hath he left to carry with him, but the anguish and misery of a guilty Conscience, and the expectation of worse to come? Oh poor miserable Creature! when all things take their leave, what a sorry comfort will that be, that he hath once possessed? But if he hath used it well, their works follow them, Luk. 16.9. Make to yourselves friends of the Mammon of unrighteousness, that when ye fail they may receive you into everlasting Habitations. Well then, use diversion. 1. Let your desires be set on other blessings. I must and will have Grace. Pitch your desires on the great blessings of the Covenant, I must, and will have Grace and Heaven. Valde protestatus sum (saith Luther) me nolle sic à Deo satiari, Psal. 106.45. Remember me, O Lord, with the favour that thou bearest unto thy People! O visit me with thy Salvation. That I may see the good of thy chosen; that I may rejoice in the gladness of thy Nation, that I may glory with thine inheritance. Give me the favour of thy People. There is no danger, nor no snare in that. I will not be put off with other things. Whosoever will, (Rev. 22.17.) let him take the Water of life freely. All our business with you, is to bring you to this resolute bent of Heart, as to your Spiritual and Eternal enjoyments. These are the blessings of his People. Christ gave his Spirit to the faithful Apostles, and his Purse to judas. As jacob would take no nay, he must have the blessing: So a Christian, Lord, I must have Christ, and I must have Faith. This is Holy Impudence, Luk. 11.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though he will not rise, and give him, because he is his friend; yet because of his importunity, he will rise and give him as many as he needeth. 2. Choose other business. One that maketh it his business to go to Heaven, and to serve and please God, will not so easily be surprised by the love of the World; he will measure himself by thriving in Grace, not in Estate, Psal. 119.14. I have rejoiced in the way of thy testimonies, as much as in all Riches. Every man is as his business is, john 6.27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. 1 Tim. 4.7. Exercise thyself unto godliness. The main business of your Life is for Earth or Heaven, to please God, or to get the World; which way is your labour and care carried out? You should be most careful to get God's love, and work out your Salvation. Use 4. To observe and examine whether this disposition be in us yea or no. This will be known, 1. By the frequency of your Thoughts. 2. By the vehemency of your Desires. 3. By the drift and course of your Lives. 1. By the working of the Thoughts, and debates of the Heart. If the Heart be still exercised with covetous projects; if you have your Wits set a work how to get in more, this shows you would be rich. Thoughts are the genuine issue and birth of the Soul, and do discover the temper of it. When their minds do run only upon earthly things, Phil. 3.19. Whose end is destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. Such a project and course of gain, jam. 4.13. and that with a savour and sweetness. Still catering and contriving, not how to grow good and gracious, but great and high in the World. The worldling in the Gospel is brought in musing, Luk. 12.17, 18. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do, I will pull down my Barns, and build greater, and there will I bestow all my fruits and goods. I will do thus and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbum mirè appositum, saith Beza. For a worldly Man is always framing Dialogues within himself, and ask and answering his Soul; and his Heart is so encumbered with these thoughts, that he cannot get it off in holy duties, Ezek. 33.31. They come unto thee as the people cometh, and they ●it before thee as thy People, and they hear thy words, but they will not do them: for with their mouth they will show much love, but their Heart goeth after their covetousness. Other sins distract us in duty, but none so often as this, by vain muse upon worldly advantages, this always runneth in the mind night and day when alone. 2. By the vehemency of your desires. Unnatural, praedatorious heats, argue a distemper. We may lawfully desire earthly things: we carry about earthly bodies that stand in need of earthly sustentation. We have an Earthly House to support, 2 Cor. 5.1. and are subject to the common necessities of an Earthly life: And therefore surely, God that hath given us these Earthly Bodies, doth allow us to seek Earthly things in a moderate way. But now when these desires are so vehement, that they grow to a perturbation, and impatiency of check, they argue this immodest Will to be Rich. Rachel might lawfully have desired Children; But when it cometh to, Give me Children, or I die, than the desire is depraved and inordinate. So when we are disquieted by our desires, and are full of murmurings if we want, and of envious repining at those that have worldly things, and they always solicit us to more, and one degree of estate draweth us on to more; it is an evil disease; and it must be looked to in time, or else it will be baneful to the Soul: Then you are gain-thirsty, as the expression is, Psal. 10. when there is such an eager pursuit after it, and you are so greedy upon worldly things. Desires are but vigorous motions of the Will, and do discover the bent and purpose of it. They are the Pulses of the Soul: As Physicians judge by Appetite, so may you by desires; when the Soul is carried out by such an unsatisfied thirst, and like the Horseleeches Daughter, crieth, Give, give, Prov. 30. God's People, as an argument of their sincerity, plead their desires, and the longings of their Souls after God. Our desires are to the remembrance of thy name. Now your desires run another way, and still they increase upon you with your enjoyments. 3. By the uniformity and constancy of your endeavours. A serious choice and bend of will is always accompanied with invincible resolutions, they will use all means, and break through all difficulties; wit, and time, and strength, is all engaged upon this design, that you may compass an estate. That argueth the fixed bent of their Heart, Luk. 16.8. The Children of this World are wiser in their Generation, than the Children of Light. By Wisdom in their Generation, is meant a dexterous prosecution of their ends and purposes. Now when Men are dull, and slow, and backward, in holy things, but their whole Souls run out upon temporal profits, it is the Sphere of their activity, and the business that their Hearts are set upon; here Men turn, and wind, and try every course, and so it is constantly with them. A good Man is unwearied and diligent in the pursuit of Heavenly things, Phil. 3.11. If by any means I might attain unto the Resurrection of the Dead. He goeth from this Ordinance to that, and is ever waiting upon God, and is sagacious to spy out advantages of spiritual increase, the Sphere of his activity; he is confering, praying, reading, hearing, meditating: But now a worldly Man is always exercised in covetous practices, 2 Pet. 2.14. Having Eyes full of Adultery, and that cannot cease from sin, beguiling unstable Souls, an Heart they have exercised with covetous practices. What a stir and a bustle do they make to increase their Estates? They have the Spirit of the World. A Sermon on 1 Pet. I. 12. last clause. Which things the Angels desire to look into. THere are two things for which the doctrine of the Gospel is commended to us, the truth, and the worth of it, 1 Tim. 1.15. verum & bonum. This is a true and faithful saying, and worthy of all acceptation. The Happiness of the Intellect lieth in the contemplation of Truth, and the happiness of the Will in the enjoyment of Good. In Innocency this was represented by the Tree of Life, and the Tree of Knowledge; And possibly under the Law by the Candlestiks, and the Table of Shewbread. I shall not now speak of the Truth of the Gospel, but of the worth of it. The scope of the Context is to show the worth of that Salvation which is the end of the Christian Faith. To commend it the Apostle produceth the instance of the Prophets and of the Angels. 1. Of the Prophets, verses 10, 11, 12. Of which Salvation the Prophets have inquired, and searched diligently, who Prophesied of the Grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified before hand the sufferings of Christ, and the Glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did Minister the things which are now reported unto you, by them that have preached the Gospel unto you, with the Holy Ghost sent down from Heaven. When the Prophets foretold it, they viewed and reviewed their own Prophecies, that they might be more thoroughly acquainted both with the thing and the time. They Prophesied of other things, the rise and downfall of great and mighty Monarchies and Kingdoms; but these were not the things they enquired after so diligently, but the sufferings of Christ, and the glory which shall come to us. Well then! if those to whom the Holy Ghost did dictate these mysteries, did so accurately search into them, what should we delight in, and study upon but the Gospel? 2. Angels themselves did look into the excellency of this Grace, and Salvation offered to us in Christ; they can never be satisfied with the Contemplation of it, nor wonder at it enough, nor rejoice at it enough. Which things the Angels desire to look into, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to bow the Head, and stoop, that we may take a more narrow view of the thing which we would see, Luke 24.12. Peter ran unto the Sepulchre, and stooping down, he beheld the Linen clothes lying by themselves. So john 20.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And he stooping down, and looking in, saw the Linen clothes lying. And in the 11 verse, Marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it, she stooped down and looked into the Sepulchre. And probably there is an Allusion to the Type of the two Cherubims over the Mercy Seat, which were figured bending their faces towards it, Exo. 25.20. Their Faces shall look one to another, toward the Mercy Seat shall the Faces of the Cherubims be. As desiring to pry into the Mysteries represented there. Doct. That the Mystery of Redemption by Christ, is an Object worthy of the Contemplation and Admiration of the Angels themselves. I shall illustrate this Argument, by examining these Circumstances. 1. Who, 2. What, 3. How, 4. Why. I. Who desired? the Text saith, the Angels. There are two sorts of them, some good, and some bad; some that fell away, and stood not in the Truth, others that are called the Elect Angels, 1 Tim. 5.21. Now which of these are we to understand? Not the Evil Angels to be sure, for since the Fall they are called Devils, not Angels singly, without a note of Distinction. This was an Holy Desire of an Holy Object, of which those damned Spirits are not capable. It is a burden to them to think of God, and Christ, they abhor their own Thoughts of God, jam. 9.19. The Devils also believe, and tremble. And Christ's Presence was a torment to them, Mat. 8.29. What have we to do with thee? jesus thou Son of God art thou come to torment us before the time? They cannot please themselves, nor find such a delight, and full satisfaction in the view of these Truths. Therefore it is meant of those good Angels, that behold the face of God, and Minister in his presence; they are beholding, wondering, and rejoicing at the mysteries of the Gospel. There are two kinds of Creatures made after the Likeness of God, Angels, and Men; and they are seated and placed in the two Extremities of the World, the one in Heaven, and the other on Earth; in the Highest, and Lowest Story of the Universe; that at both ends of the Creation there might be some to glorify him, and acknowledge his Excellencies. Alas! here with us in the lower part of the World, how few take notice of the glorious discoveries of God in any of his Works, especially in the work of Redemption! So that all God's Preparations and Expenses seem lost, as to the Honour and Service which he might justly expect from us. But there is another World, where this mystery, that is so little regarded here, is more thought of, and better studied, even by the Blessed Angels, Creatures more excellent, and more numerous than Mankind, who are always glorifying God, and admiring his Excellencies upon this account. As we behold the Sun that shineth to us from their part of the World; so do they behold the Son of Righteousness from our part of the World, even Jesus Christ the Lord, in all the Acts of his Mediation, 1 Tim. 3.16. Without Controversy great is the Mystery of Godliness, God was manifested in the Flesh, justified in the Spirit, seen of Angels. That is, beheld with Wonder and Reverence. God needeth not to Court us with such importunity, he hath Creatures enough to glorify him, ten thousand times ten thousand Angels that stand before his Throne, and know more of God than we do, and are more ready to praise him. II. What? The Text telleth us, which things, that is, those things spoken of in the Context. 1. The Person of the Redeemer, the most glorious Object that can be looked upon, or taken into the Thoughts of any Creature. The view of this is now our Comfort, and will be our Happiness to all Eternity, john 17.24. Father! I will, that they whom thou hast given me, be with me where I am, that they may behold my Glory, which thou hast given me. When we are in Heaven, on t'other side of the World, that will be our Work, and our Happiness; but it must not be wholly omitted here. So the Angel's delight in the Person of the Redeemer, it is their rejoicing to look upon Christ, in whom the Glory of God shineth forth more admirably than in any other of his Works. Yea I shall go one Strain higher, God himself delighteth in looking upon Christ, Prov. 8.30. There was I by him, as one brought up with him, I was daily his delight, in the Hebrew it is day, day, one day after another. God never satisfieth himself enough in this; yea God delighteth in Christ as Mediator, Mat. 3.17. This is my Beloved Son, in whom I am well-pleased. Isa. 42.1. Behold my Servant, whom I uphold, mine Elect, in whom my Soul delighte●●. It is the ground of his gracious aspect upon us. As Holy, he delighted in all his Works, and was refreshed at the view of them, Gen. 1.31. And God saw every thing that he had made, and behold it was very good, compared with Exo. 31.17. In six days the Lord made Heaven and Earth, and on the seventh day he rested and was refreshed. Well then! this is one thing which the Angels look upon, the Person of Christ, the most lovely Object to be thought of, figured in the Mercy-Seat, or cover of the Ark, who interposed between the Law and God. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Propitiation, that is, Christ Incarnate. 2. The way of Redemption, verse 11. The Sufferings of Christ, and the Glory that should follow. And therein the sweet Harmony and Concord between Infinite Mercy, and Infinite Justice, that both might have full satisfaction. This is figured in the Mercy-Seat, God's reconciling himself to Man by Christ, Rom. 3.24, 25, 26. Being justified freely by his Grace, through the Redemption that is in jesus Christ, whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins, that are passed through the forbearance of God. To declare, I say, at this time his Righteousness, that he might be just, and the justifier of him, which believeth in jesus. 3 Another thing spoken of in the Context is, the Grace that should come to us, verse 10. God's keeping familiar Correspondence and Communion with Poor Creatures in and through Christ, 1 john 1.3. And truly our Communion is with the Father, and with his Son jesus Christ. The dwelling of our Nature with God in a Personal Union, a thing which Angels may wonder at, since God abaseth himself to behold things in Heaven or things on Earth, Psal. 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth. His Majesty and All sufficiency is so great, that he might justly despise the Angels, of whom he standeth in no need: Now that he should stoop so low, as to look after poor crawling Worms, and admit them to such intimacy with himself, this Commerce between God and the Inhabitants of the lower World, is matter of wondrous delight to the Angels. 4. The Mission of the Spirit, here just before the Text, the Holy Ghost sent down from Heaven; and then presently it followeth, which things the Angels desire to look into, viz. The Copious Effusion of Gospel Grace. Before the price was paid, when God gave out Grace upon Trust, 'twas more sparingly dispensed; but now more plentifully since the price of Redemption is actually paid. The Angels are ascending and descending present with the Churches in their Holy Worship. When the Spirit was first poured out, the Men that were Conscious to it, were all surprised with wonder, Acts 2.7. They were all amazed, and marvelled, saying one to another, Behold, are not all these that speak Galileans? And surely the Angels see cause to glorify God for his Gifts and Graces bestowed on the Church. It was done in the sight of Angels, Eph. 4.8. When he ascended on high, he led captivity captive, and gave gifts unto men, compared with Col. 2.15. And having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it. 5. The Gracious Providences of God in leading on the Church to their Eternal Happiness, Eph. 3.10. To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That curious variety and interweavings of Providence in bringing poor Creatures to Glory. When we are on the Top of the Mount, and we shall know as we are known, then shall we see how variously he did confound the Wisdom of Men and Devils and led the Saints to Glory. The Angels see more of God in this, than in any of his other Works, the state of the Church here upon Earth is the great Glass, wherein God discovereth his Wisdom, Power, Goodness and Truth. 6. The Final Glorious Estate of the Saints. Christ shall be admired in them, 2 Thes. 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that Believe. For Poor Dust to shine as Stars! and to be admitted with Christ to judge the World, even Evil Angels. All Men shall be at last owned or disowned by Christ, confessed or denied before the Angels, as those that look after these things, Luke 12.8, 9 Whosoever shall confess me before men, him shall the Son of Man also confess before the Angels of God: But he that denieth me before men, shall be denied before the Angels of God. Rev. 3.5. I will confess his Name before my Father, and his Angels. We may admire at these things, 1 john 3.1, 2. Behold! what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God Behold! now we are the Sons of God, and it doth not appear what we shall be, but we know, that when he shall appear, we shall be like him, for we shall see him as he is. III. The Manner, How? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they desire to look into. 1. It noteth an accurate Inspection, to look towards, so as to look through. They understand more of these Mysteries than we do, having no Mass of Flesh to clog them, and obstruct the Operations of these Spirits; as having no secular vanities to divert them, as being so near God, so entirely loving him; because of the excellency of their Natures, they have more advantage than we; as the World wherein we dwell is more known to them than to us, yet they are prying: and should not we follow on to know the Lord? Host 6.3. 2. 'Tis Earnest and Affectionate; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they desire, their hearts are in it. Obj. Desire argueth a defect, and the Angels that are in the Presence of God are in statu perfecto, in a perfect State. Ans. 1. In many things this Mystery exceedeth their understandings, therefore they desire to know it more and more. There is in the Angel's understanding, and Knowledge natural, supernatural, and experimental. Their natural Knowledge reacheth to things that are belonging to the Perfection and Happiness of their Nature. In supernatural things that depend upon the mere favour of God, Angels know no more than God is pleased to manifest to them, and so are ignorant of those things which God will not reveal, and cannot be found out by any created understanding. Their experimental Knowledge is by the accomplishment of Prophecies, and what is foretold concerning the State of the Church here upon Earth: as Christ learned Obedience by the things he suffered, Heb. 5.8. So might Angels learn more when they saw Christ born, die, and rise again; the Spirit poured out, the Devil dispossessed, the Gospel Kingdom erected. 2. Some defects are perfective; as hungering and thirsting after Righteousness proveth Blessedness, Mat. 5.6. Blessed are they that hunger and thirst after Righteousness, for they shall be filled. As Gregory, Et satiantur, & sitiunt; ne enim sit in desiderio anxietas, desiderantes satiantur; ne sit in satietate fastidium, satiati desiderant. They are satisfied with what they desire, to prevent anxiety and trouble; and they desire that with which they are satisfied, to prevent satiety and loathing. It is a sweet thirst, not a painful dissatisfaction, such as quickens, but not pains. Desire is an Act of Love, the Object of it is dear and esteemed. So the Angels, they are desiring and enjoying. Sitientes satiabimur, & satiati sitiemus. As in Heaven the Saints desire more of God, because they are not weary of him. 3. They look upon it, so as to be ready to discharge their Ministry about it. As the Cherubims were figured with outstretched wings over the Mercy Seat as ready to be employed in God's Errand; so the Angels look into these things. We find them ever ministering about Christ in his Temptations, and Agonies in his Grave, and at his Ascension: So are they ministering about the Saints, whom these things do concern, Heb. 1.14. Are they not all ministering Spirits, sent forth to Minister for them, who shall be Heirs of Salvation? The Angels do so look into the things purchased for us by Christ, that they are helpful to us in them, according to the Will of God. IV. The Reasons, 1. Negatively. 1. Not Curiosity, that cannot be imagined in these Blessed Spirits. Now Curiosity is either, (First,) In the Matter, when we pry into secret things, which we cannot, nor ought we to see into; Col. 2.18. Intruding into those things which he hath not seen. Those things wherein the Mind of God is not known or understood. But God revealed himself to the Angels concerning the Salvation of man, they being so often employed in the Prediction and Discovery of those things that concerned the coming of Christ, and Salvation by him. They were the Messengers to carry the glad-tydings of it to the Patriarches and Prophets: Gabriel informed Daniel, and talked with him concerning the seventy Weeks, Dan. 9.21, 22, 23, 24. After which the Messiah should be cut off. God used their Ministry to instruct the Church in all the Acts of his Mediation; the Angels comforted Christ in his Temptations and Agonies. The Angels brought news of his Birth, Luke 2.10. And the Angel said unto them, Fear not, I bring you good tidings, etc. When tempted they ministered to him, Mat. 4.11. Then the Devil leaveth him, and behold Angels came, and ministered to him. In his Agonies they strengthen him, Luke 22.43. There appeared an Angel to him from Heaven, strengthening him. When he was buried, and in his Grave, they rolled away the Stone, Mat. 28.2. The Angel of the Lord descended from Heaven, and rolled back the Stone from the door. Where he lay in the Sepulchre, there were two Angels in White, sitting, the one at the Head, and the other at the Feet, where the Body of jesus had been, John 20.12. At his Ascension, Acts 1.10, 11. Two men stood by them in white Apparel, which also said, Ye men of Galilee! why stand ye gazing up into Heaven, etc. Therefore this was not a thing, which God would keep secret from them. What the Church knoweth the Angels know in some measure. Or (Secondly,) In the End, Only to know. They did not know merely that they might know. To know that we may be knowing, is Arrogancy; to know that we may gain by our Knowledge, is covetousness and selfseeking; to know that we may know, is Curiosity; but to know that we may adore and worship God, this is Religion and Godliness. This was their end, that they might the more admire God in the discoveries of himself to the Creatures. 2. Not total Ignorance of this Mystery, before it was brought about. They had some Knowledge of it, but now to their Natural and Supernatural Knowledge, there is added Experimental Knowledge, which is daily increased in them. 2. Affirmatively. 1. They have such a deep sense of the worth of these things, that they desire to know more, Eph. 3.10. To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God. By Principalities and Powers are meant Angels, so called, because God maketh use of them in governing the World, and because of their great Power and Strength. By Principalities and Powers in Heavenly Places are meant good Angels. Now these glorious Creatures see more of the Wisdom of God, by his Gracious Dispensations to the Church, they improve and come to a more full Knowledge by observing and looking unto the Tenor of the Gospel, and the Providences that do accompany it, though their present State of Happiness doth give them full satisfaction for the time, yet it is capable of some Additions, and shall be perfected more fully at the last day, when the torments of the fallen Angels are also full, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of darkness, to be reserved unto judgement. It is true they are in termino, not in via, there can be no change of their State, yet as to the degree they have not their full Happiness till then. There are some things in this Mystery, which they know not, it is a deep Treasure of Wisdom, and the Angels cannot see to the Bottom of it. 2. In other things which they know, they delight themselves in the view of them. It is a sweet and comfortable Speculation, with the thoughts of which their Hearts are ravished. They desire to look into these things out of the delight which they take therein. But why do the Angels so much delight in the Mystery of Redemption? (1.) Because of the Glory of God discovered therein. (2.) The good of Man procured thereby. Both are laid down in the Angel's Song, Luke 2.14. Glory to God in the highest, and on Earth Peace, Good will towards Men. 1. For the Glory of God, they see their Creator gets a great deal of Honour; God was but half discovered in the Creation of the World, but now more fully in the Redemption of the World. In the Creation, he showed his Power, Wisdom, and Goodness; but now he discovers more Attributes, and these in a greater Latitude; as his Truth, Holiness, and Justice. His Truth in that this is the greatest promise. His Holiness, for here is the greatest instance of his hatred of evil; and his Justice in the Agonies, and Sufferings, and shame of the Son of God: In the work of Redemption God discovers his Power in dissolving the works of the Devil, overpowering the resistance of Man: It is true, in the Creation there was nothing to help, for there was nothing to let and hinder. His Goodness, Rom. 4.8. But God commended his Love towards us, in that while we were yet sinners, Christ died for us. God commendeth his love to us in loving such unworthy Creatures, and with such a love. So the Apostle, Titus 3.4. But after that the kindness and love of God our Saviour towards Man appeared. His wisdom, not in ordering the Creatures, but reconciling his Attributes. When God embraced such unworthy, polluted Creatures, this is that the Angels are taken with, to see the Wisdom, Power, and Justice of God shining forth in the Person of our Redeemer, and in the work of our Redemption; this is an admirable Looking-glass wherein to see these things. 2. For the good of Man. The Angels are without envy; they rejoice at our welfare, when the Nature of Man is so much preferred before theirs. They are brought in rejoicing when Man was made, Job 38.7. When the Morning Stars sang together, and all the Sons of God shouted for joy. When Christ was born, Luke 2.13. And suddenly there was with the Angel a Multitude of the Heavenly Host praising God. When Man is converted, Luke 15.7. joy shall be in Heaven over one sinner that repenteth. They rejoice in our Salvation. Use 1. Information. It showeth us, 1. The Sublimity of Gospel Mysteries, they are Speculations that befit Angels, the Angels that behold the face of God admire at them. Oh! How should we admire the Love of God in Christ, that he hath provided such things for us in Christ, that Angels wonder at. The business of our Salvation is called a Mystery, Ephes. 3.4. Whereby, when ye read, ye may understand my knowledge in the Mystery of Christ, Rom. 16.25. According to the Revelation of the Mystery, which was kept secret since the World began, 1 Tim. 3.16. Without controversy great is the Mystery of Godliness. An holy secret, transcending the reach of ordinary knowledge, such as nothing of it could be known by Man or Angel, before it was revealed; and after it is revealed it is a thing hidden from carnal Men in the Spiritual beauty of it, and in a great measure from Believers themselves, if their knowledge be compared with what it shall be hereafter. 1 Cor. 13.12. Now we see through a glass darkly, but then face to face; now I know in part, than I shall know even as also I am known. Many are scandalised at the Scriptures, because of the simplicity of them, as containing only a few plain truths; but there are Mysteries, which take up the mind and study of Angels, and they think them worthy their best thoughts. 2. The goodness of them, the Angels are delighted in this study. It is a pleasant, sweet, ravishing frame of truths; the more we know them aright, the more inquisitive shall we be, and the more diligent to know more. Those know nothing of Christ savourily, who are so soon Gospel-glutted, and Christ-glutted, and look upon these discoveries and discourses of God's Grace in Christ, as dry Chips and withered Flowers, and hear them without any joy and thankfulness, Revel. 19.10. The Testimony of jesus is the Spirit of Prophecy, What should we delight in, and busy our heads and hearts about but with God in Christ reconciling the World to himself? this takes off our delight from vain trifles; Many of you, Gentlemen! that leave this study to Divines, you lose much of the comfort and sweetness of your lives, because you do no more warm your hearts with these thoughts. Gentlemen! leave off the reading vain Books and Romances; they that have found the saving effects of God's Love will do so, Ephes. 3.18, 19 That ye may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge. This will be for our comfort, Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy Ghost given to us. It will quicken us to holiness, if ever we feel the love of God, 2 Cor. 5.14. The love of Christ constraineth us. 3. It informeth us of the Harmony between the Churches; Between the Old Testament Church, and the Christian Church; John 8.56. Your Father Abraham rejoiced to see my day, and he saw it and was glad. Luke 10.24. I tell you that many Prophets and Kings, have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. The times of the Gospel would to them have been a sweet sight, they ardently desired to see Christ in the flesh. And between the Church Militant and the Church Triumphant they join together in admiring Christ. Saints and Angels have one Beatitude, beholding the face of God, therefore they join in one duty, looking on Christ. We shall one day meet in one Assembly, Heb. 12.23. We hope to be, Luke 20.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Like the Angels. We should do as they do, if we would be as they be. 4. That Creatures busy their thoughts as they are affected. Base Spirits are busied about light matters, but Eagles will not stoop to catch Flies, nor Angels employ themselves in inferior, and mean speculations; but they have a great delight in acknowledging the manifold Wisdom of God in the Work of Redemption. Great Spirits are taken up with things of great weight and importance, Acts 17.11. These were more noble than they of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so: whilst others quench their Souls in sensualities, they are for the Divine Study; these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not meant of Natural Nobility, but Spiritual True Nobility, and Excellency, which lieth in a care of Salvation, not in wearing fine clothes, or enjoying plentiful Revenues, or good Descent, but in the study of Christ; not in greatness of Birth, but Diligence, in searching out the Mysteries of Salvation, that is Nobility indeed; not to enslave ourselves to the Opinions of Men, and their Customs, 1 Cor. 7.23. Ye are bought with a price, be not ye the servants of Men. Not to wallow in Earthly Pleasure, but seek things above, Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, Phil. 3.20. For our conversation is in Heaven, from whence also we look for the Saviour, the Lord jesus Christ. Not to be overcome by a Man's Passions and Corrupt Affections, Prov. 16.32. He that is slow to anger is better than the Mighty, and he that ruleth his own Spirit than he that taketh a City, Prov. 25.28. He that hath no rule over his own Spirit, is like a City that is broken down, and without Walls. These Noble Spirits will not yield to Lusts. Use 2. To Reprove, 1. The slightness of Men, and to confound us with shame, that we do no more take care to look after this Happiness, that we do so unwillingly think of these things, or set apart ourselves for the study of them. Shall we slight these things which Angels wonder at? Some will scarce vouchsafe to look into these things, scarce think or talk seriously of them, whilst their Minds and Discourses are taken up with baubles and trifles. Angels are more noble Being's, nearer to God, they are not the parties interested, we have particular benefit by them, Matt. 22.5. But they made light of it. They would not let it enter into their care and thoughts. We are bound to this under pain of Damnation; 'tis not a thing arbitrary, Heb. 2.3. How shall we escape, if we neglect so great Salvation? Bewail your stupidness that you have so slight a sense of these things. Meditation I know is painful work, it is very difficult, but the sweetness of the Argument should persuade us to it. 2. It reproveth that satiety that is apt to creep upon us. Why should we be weary of searching into these Holy Mysteries? What is the reason of this satiety? (First,) We search for them out of curiosity, or content ourselves with mere speculations, which is an Adulterous love to truth, not to get an interest in them, John 4.10. If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked, and he would have given thee living water. (Secondly,) We do not look upon them with the eye of Faith, Ephes. 3.17, 18. That Christ may dwell in your hearts by Faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; And to know the love of Christ which passeth knowledge. Our embracing by Faith is a good means to make this study effectual. (Thirdly,) They content themselves with a superficial view, but do not make an accurate inspection. We do not know it, so as to stand wondering at it in all its dimensions, Ephes. 3.18. That ye may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height. Breadth, whereby it is extended to Men of all Ages and Ranks, Matth. 28.20. Lo I am with you always to the end of the World, 1 Tim. 2.4. Who will have all Men to be saved, and to come unto the knowledge of the Truth. Length, whereby it reacheth from eternity to eternity, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting. Depth, It stoopeth to our lowest misery; Christ delivered us from the depths of misery and sin, Psal. 86.13. Thou hast delivered my Soul from the lowest Hell. And there is Height in it, whereby it reacheth to Heavenly Joys and Happiness, John 14.3. If I go and prepare a place for you, I will come again, and receive you to myself, that where I am, there ye may be also. Study those several respects and ways wherein it is manifested, till you are ravished with the thoughts of it, draw solid comfort, hope, and quickening from it, Psal. 39.3. While I was musing the fire burned. 4. It reproves those that only study it, but do not get an interest and experience of the comfort of it, otherwise it is a cold story, 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. There is Christ revealed to us, and Christ revealed in us; then is there sweetness in these truths, Gal. 1.16. It pleased God to reveal his Son in me. 5. It reproves those that mar their Saviour with fleshly lusts, and are distracted with hunting after the pleasures and profits of the World, Rom. 8.5. For they that are after the flesh do mind the things of the flesh. They that were invited to the Feast, they made light of it, and went their ways, one to his Farm, another to his Merchandise, Matth. 22.5. They do not value the Glory of God, and the true Interest of their own Souls. Use 3. Is to persuade us, to search into, and meditate upon these blessed and glorious Mysteries; surely if the Angels desire to look into these things, they much more are propounded to our admiration and delight; because we have more need, by reason of the imperfection of our knowledge; and these things do more concern us, because we are the parties interessed. Needless Speculations we may well spare; The things which concern our Redemption by Christ, are our own affairs, and our greatest, and most necessary affairs: to know our threatened Misery to prevent it, and our promised Happiness to obtain it; What we must do, and what we must be for ever is that business which we must most attend upon. Here I shall inquire, 1. What? 2. How? 3. Why? First, What? the Person of our Redeemer, and the work of Redemption. 1. The Person of our Redeemer is a point of great concernment to be often thought upon. The frame of Nature is set as a Glass, wherein to behold and admire God, Rom. 1.20. For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. Much more the Person of our Redeemer, for we best behold God in the Face of jesus Christ, 2 Cor. 4.6. God who commanded the Light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ: Wherein we see God in our Nature, and as Head over all things to the Church, and as our Lord and Saviour. God is most honoured in his greatest Works, as the Sun doth more honour him than a Star, and a Star than a Plant, or Herb, and Pile of Grass. So the Person of Christ doth more set forth God, than either Man, or Angel, or any thing besides, Heb. 1.3. Who being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brightness of his glory, and the express Image of his Person. As God sets forth more of his glory in him, so he expecteth it from him, and by him. We are always looking at our own benefit, but we do not look at God's Glory, nor what of God is discovered in Christ, in whom his Goodness, Wisdom, and Power, doth eminently shine forth. Certainly the knowledge of Christ is the Christian's wisdom, the true and proper Feast of a rational Mind. Two things are most considerable in Christ, his relation to God, and his relation to the Universal Church. 1. His relation to God, as the express Image of his Person. So the Angel's delight to look upon him; those holy Creatures do not consider their own benefit, so much as their Creatour's Glory; where they find most of God, there they are most ravished: therefore they greatly delight themselves, when they consider the Wisdom, Power, and Goodness of God, as manifested in Christ, The Contemplation of these things is their Happiness. Now shall the Angels pay this rent of Glory to God, and shall not we? Surely God should be as dear to us, as to them. 2. His relation to the Universal Church. 'Tis more to be the Church's Head and Saviour, than ours in particular. The Angels adore him for the Excellency of his Office, and his transcendent Glory and Dignity. It doth us a double good to reflect upon this; partly to make our affection more public, and that we may consider the common good; for a narrow private Spirit maketh Christian's selfseeking, and unpeaceable. Christ mainly is the Head and Saviour of the Body, Ephes. 5.23. Christ is the head of the Church, and he is the Saviour of the Body. When you see that he is head of all Saints, under what form and denomination whatsoever, your affections are less liable to partiality; for then all Christians will be dear to you, as they are united to you in him: and you will be more tender of the prosperity of the Church, of which Christ is the Head. And partly to fortify you against the splendour of all created Glory; for Ephes. 1.21. Christ is exalted far above all Principalities, and Powers, and Might, and Dominion, and every Name that is named, not only in this World, but also in that which is to come. The glory and splendour of Earthly things doth often dazzle our eyes, now it is good to divert our minds by considering the Glory and Excellency of Christ. Kings and Emperors are nothing to him, less than the light of a Candle, compared with the Sun. The Angels see him far above them, and we should see him far above all created power and glory, and so hearten ourselves against all discouragements. 2. The Work of our Redemption, which is double. (1.) In reconciling us to God, 2 Cor. 5.19. God was in Christ reconciling the World to himself. We should always ravish our hearts with this Speculation, Heb. 3.1. Consider the Apostle and Highpriest of our Profession Christ jesus. He is our Highpriest▪ as dealing with God, and our Apostle, as dealing with Man. God thought it worthy of his eternal thoughts, and therefore we should more set our Minds awork about it. Redemption by Christ is so much slighted, because we do not consider the high and excellent ends thereof. Certainly every faculty must be exercised in praising God, Mind as well as Heart; and this is the proper object to exercise our Minds, as it doth the Angelical Contemplation, and by our Minds our Hearts. 2. In vanquishing our Enemies, and removing the impediments of our Salvation. By Merit Christ did it on the Cross, Col. 2.15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it. That is, on the Cross. Satan triumphed visibly, Christ invisibly. It was the hour of the power of darkness, and yet of the Conquest of the Son of God. Representatiuè he did it in his Ascension, Ephes. 4.8. When he ascended up on high, he led captivity captive: he foiled his Enemies on the Cross, and he triumphed over them at his Ascension. But it was before the Tribunal of God, in the sight of Angels, and our Faith. But then there is an actual conquest and triumph, the conquest is still carrying on till his Kingdom be complete, Psal. 110.1. The Lord said unto my Lord, Sat thou on my right hand, till I make thy Enemies thy Footstool. The effects are discerned, as Christ casteth the Devil out of his Temples and Territories, and out of the hearts of Men. The triumph is gloriously visible, and sensible, and open to the view of all at the last day. In both these things the Angels are concerned; in his conquests, as Christ doth confound the wisdom of Men, and Devils, in maintaining and preserving his Church. They are a part of Christ's Army, and have a great respect to his Church, Heb. 1.13, 14. But to which of the Angels said he at any time, Sat on my right hand, until I make thine Enemies thy Footstool. Are they not all Ministering Spirits, sent forth to Minister for them who shall be heirs of Salvation? They are some of God's Messengers, that help to restore and recover Man from the power of the Devil, and disdain not the Service Christ appoints them for lost sinners, but have a great respect to his Church and the Assemblies of his People, 1 Cor. 11.10. For this cause ought the Woman to have power on her head, because of the Angels, 1 Tim. 5.21. I charge thee before God, and the elect Angels. For his Triumph, with them Christ will appear at the end of the World, when he hath won the Field, and cometh in Triumph to confound his conquered Enemies, 2 Thess. 1.7. The Lord jesus shall be revealed from Heaven with his Mighty Angels. These things the Angels pry into, so should we. Secondly, How? 1. Accurately and Seriously. Usually we content ourselves with running cursory thoughts, never sit and pause with ourselves, what manner of Saviour and Salvation this is; what is required of them that would be partakers of it? and so content ourselves with a superficial view, without an accurate inspection. 'Slight and shallow apprehensions leave no impression on the Soul. The Hen, tha● often stragleth from her Nest, suffereth her Eggs to i'll. We should dwell upon these things, till they produce a clearer Knowledge, a firmer Belief, an higher Estimation, a greater Admiration; for this is to resemble Angels, Eph 3.18. That we may comprehend with all Saints, the depth, and length, and breadth, and height, all which begets solid comforts; when the mind is wholly taken up with other things, the soundest Knowledge worketh not. 2. Spiritually, profitably, practically. Our business is not so much to know new truths about the Gospel, as to know them in a more useful manner. Let us pry into these things, as the Angels do, not to satisfy our curiosity with a little notional knowledge, or out of pride, that we may pertinently discourse of them, or hold up an argument about them; but that God may be glorified and admired in the Person of the Redeemer, and our Souls delighted for our comfort and quickening, and weaned from the vanities of the World, ver. 13. Wherefore gird up the Loins of your Mind, be sober, and hope to the end, for the Grace that is to be brought unto you at the revelation of jesus Christ. Thirdly, Why? 1. Because it is an honourable employment, to look into the mysteries of Salvation, and to be much conversant about them. It will be a great part of our happiness and work in Heaven to behold Christ's Glory, john 17.24. Father, I will that those whom thou hast given me may be with me, where I am, that they may behold my Glory. All our Faith, Hope, and Labour tendeth to this. The Queen of Sheba took a long journey to behold the Glory of Solomon, which did so ravish her, that her Spirit even fainted within her; and yet that was but an Earthly, Temporal, Fading Glory. But to behold the Majesty and Greatness which Christ our Redeemer hath at the Right Hand of God, is the great work which we have to do to all Eternity; Therefore now we should busy ourselves about these things, that our Mouths may be filled with Praise and Thanksgiving. 2. Because it is delightful to Gracious Hearts. God findeth a delight in Christ, and shall not we? There is more in the Gospel than a vulgar Eye taketh notice of, or our first apprehensions represent unto us; shall Angels wonder at these things, joy and delight in these things, and shall we slight them? Paul counted all things Dung in comparison of the Excellency of the Knowledge of Christ, Phil. 3.8. and 1 Cor. 2.2. I determined to know nothing among you, save jesus Christ, and Him Crucified. Surely unless our thoughts are lawfully diverted or suspended we should think of no other thing. Austin cast away Tully, quia nomen Christi non erat ibi, because the name of Christ was not in it. 3. It is useful. 1. That all created glory may wax dim, and be more obscured in our Eyes; their power is nothing, their loveliness is nothing in comparison of Christ; this should take up thy Soul, and draw off thy observation from deluding vanities, such as Riches, and Honours, and Pleasures. As the light of a Candle is scarce seen when the Sun shineth brightly; so all the tempting baits of the Flesh are nothing, when the glories of Christ are considered by us. See ver. 13. Wherefore gird up the Loins of your Mind, and be sober, and hope to the end for the Grace that is to be brought unto you at the revelation of jesus Christ. So for affrighting terrors, what are Potentates and Powers to him? All authorities and powers, lawful or usurped must be subject to Christ, 1 Pet. 3.22. Who is gone into Heaven, and is at the right Hand of God, Angels, and Authorities, and Powers being made subject unto him. This promoteth the joy and constancy of Believers under sufferings. 2. To draw out our Hearts after him, john 4.10. If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked, and he would have given thee living Water. Looking after these things is in order to choice, Mat. 13.45, 46. The Kingdom of Heaven is like unto a Merchant Man seeking goodly Pearls, who, when he hath found one Pearl of great Price, he went and sold all that he had, and bought it. What are all things in the World, if set against Christ and his Salvation? 3. That we should converse with him in holy duties with more reverence, Heb. 12.25. See that ye refuse not him that speaketh; For if they escaped not, who refused him that spoke on Earth; Much more shall not we escape, if we turn away from him that speaketh from Heaven, Heb. 2.3. How shall we escape if we neglect so great Salvation? which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. Now shall we scarce vouchsafe these things a serious thought? The Angels are concerned in a way of duty, not in a way of benefit; It is their duty to worship Christ, Heb. 1.6. And again, when he brought his first begotten into the World, he saith, And let all the Angels of God Worship him; but not by way of recovery; and yet they desire to look into this Glorious Mystery. A Sermon on GALATIANS V. 5. For we through the Spirit wait for the hope of Righteousness by Faith. IN the context the Apostle persuadeth the Galatians to stand fast in the liberty of the Gospel, and not to be entangled again in the Bondage of legal Ceremonies, as if they were necessary to Justification or Acceptance with God. He is earnest in the case, for the glory of his Master, and the good of Souls, was concerned; and therefore useth divers motives. (1.) They lose all benefit by Christ, ver. 2. (2.) They are Debtors to the whole Law, ver. 3. (3.) They are fallen from Grace, ver 4. And now in the fourth place the consent of the Christian Gospel Church; who upon Justification by Faith, expect Remission of sins, and eternal life. Their judgement is the more to be esteemed, because they are taught by the Spirit of God to renounce the legal Covenant, and expect their acceptance with God by Faith only. For we, etc. In these words observe, 1. The end, scope and blessedness of a Christian, in the word hope. 2. The firm ground of it; the Righteousness of Faith. 3. The carriage of Christians; We wait. 4. The inward moving cause of waiting for this Hope in this way; Through the Spirit: They are taught by him, inclined by him so to do. 1. The blessedness of a Christian is implied in the word [Hope.] For Hope is taken two ways in Scripture, for the thing hoped for, and for the affection or act of him that hopeth. Here it is taken in the first sense, for the thing hoped for. As also Tit. 2.13. Looking for the blessed hope. So Col. 1.5. For the Hope which is laid up for us in Heaven. 2. The Ground and Foundation of this Hope; the Righteousness of Faith. What it is I will show you by and by. Only here it is opposed, partly to the Covenant of Works, which could not give Life. Partly to the legal observances: for it presently followeth, neither Circumcision, nor uncircumcision, etc. But by no means is it opposed to evangelical obedience: for the whole New Testament obedience is comprised in this term, the Righteousness of Faith; as appeareth by the Apostles explication in the next verse; But Faith which works by love. 3. The duty of a Christian; We wait. De jure, we ought; de facto, we do. All true Christians wait for the Mercy of God, and Life everlasting. And he calleth it waiting, because a Believer hath not so much in possession, as in expectation. And this waiting is not a devout sloth, but implieth diligence in the use of all means whereby we may obtain this hope. 4. The inward efficient cause; Through the Spirit. We are taught by the Spirit, inclined by the Spirit so to do. (1.) Taught. For the Doctrine is mystical: Flesh and Blood revealeth it not to us, but the Holy Ghost, Mat. 16.17. (2.) Inclined to this Spiritual course of Life, wherein we obtain this blessed hope, by the same Spirit. For this Holy and Humble way is contrary to the interest of the Flesh. And we are told afterward, Gal. 5.25. that we live in the Spirit, and walk in the Spirit. So that in effect here is all Christianity abridged. Our blessedness, the way to it; Our help, or how we are brought to walk in that way. Doct. That by the Spirit, all true Christians are inclined to pursue after the hope built upon the Righteousness of Faith. 1. What is the Righteousness of Faith? 2. What is the Hope built upon it? 3. What is the Interest and Work of the Spirit, in bringing us to wait for this Hope? I. What is the Righteousness of Faith? We told you before, It is opposed, either to the Law of Works, or the ceremonial observances of the Law of Moses. But more particularly, it may be determined, either with respect to the object of Faith, or 2. To the Act or Grace of Faith itself. 3. With respect to the rule and warrant of Faith, which is the Gospel or New Covenant. 1. This Righteousness of Faith may be considered with respect to the object of Faith. And the proper and principal object of Faith is Jesus Christ and his Merits. And so the righteousness of Faith, is the Obedience and Death of Christ; which because it is apprehended by Faith, it is sometimes called the Righteousness of Christ, and sometimes the Righteousness of Faith, Phil. 3.9. And be found in him, not having mine own righteousness which is by the Law, but that which is by the Faith of Christ, even the righteousness which is of God by Faith. This certainly is the ground of our acceptance with God, and therefore the bottom and foundation of all our hope, Rom. 5.19. By the obedience of one shall many be made righteous; that is, by Christ's Merit and Obedience. And 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him. This is it we rely upon, as the only meritorious cause of whatever benefit we obtain by the new Covenant. 2. With respect to Faith itself, whereby the merits of Christ's Obedience and Death are applied and made beneficial to us. When we believe, we are qualified: And therefore it is said that Abraham believed God, and it was counted to him for righteousness, Rome 4 3. That is, God accepted him as Righteous for Christ's sake; And so he doth every one that believeth, for Rom. 3.22. The Righteousness of God is by Faith of Christ jesus, unto all, and upon all them that believe, without any difference. If Abraham was justified by Faith, we are justified by Faith. Now if you ask me what kind of Believer is qualified and accepted as Righteous? I answer it is the penitent Believer, and the working Believer. (1.) The Penitent Believer. For Faith and Repentance are inseparable Companions, Mark 1.15. Repent, and Believe the Gospel, Act. 12.38. Repent and be baptised every one of you in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. Act. 11.21. The Hand of the Lord was with them, and a great number believed and turned to the Lord. These two cannot be severed: for till we are affected with that miserable estate whereinto we have plunged ourselves by our sins, and there be an hearty sorrow for them, and a perfect hatred and detestation of them, and a full and peremptory resolution to forsake them, that we may turn to the Lord and live in his obedience; we will not prize Christ nor his benefits, nor see such a need of the Spiritual Physician to heal our wounded Souls: Nor will God accept us as Righteous, while we continue in our unrighteousness. So that, though it be Righteousness of Faith, and the Believer be only accepted as Righteous; yet it is the Penitent Believer, whose Heart and Mind is changed, and is willing by Christ to come to God. (2.) It is the working Believer. For so it is explained in the next verse, Faith working by Love. And so expressed elsewhere, Heb. 11.7. By Faith, Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark, to the saving of his House, by which he became an Heir of the Righteousness which is by Faith. Observe there, the saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood drowned and destroyed the Impenitent World, but Noah and his Family were saved in the Ark. We are warned of the Eternal Penalties threatened by God; if we do not repent and believe, we shall not be saved from wrath; but if we believe, and prepare an Ark, diligently use the means appointed for our safety, than we become H●irs of the Righteousness of Faith, are accepted by God, and have a right to all the Benefits which depend thereupon. It was a business of vast charge, and an eminent piece of selfdenying Obedience, to prepare an Ark. So true Faith showeth itself by Obedience. We read of the Obedience of Faith, Rom. 16.26. as the Fruit of the Gospel. (3.) With respect to its Rule and Warrant. And that is the Gospel and New Covenant, called the Word of Faith, Rom. 10.8. The Hearing of Faith, Gal. 3.2. Received ye the Spirit by the Works of the Law, or by the Hearing of Faith? The Law of Faith, Rom. 3.27. This is the Doctrine which i● believed. Now all that the new Covenant requireth▪ may be called the Righteousness of Faith. For look as, to be justified by the Law, or Works required by the Law, is all one: So to be justined by Faith, and to be justified by the new Covenant, is all one also. And therefore whatever the new Covenant requireth as our Duty, that we may be capable of the Privileges thereof, is a part of the Righteousness of Faith. Now it requireth Repentance from dead Works▪ Acts ●7. 30. He hath commanded all men to repent, because he will judge the World in Righteousness. We are to repent, in order to the Judgement, which will be either of Condemnation or Justification. So the new Covenant requireth Faith in our Lord Jesus Christ, john 5.24. He that believeth in Christ, shall not come into Condemnation. So it requireth new Obedience, Heb. 5.9. He is become the Author of Eternal Salvation to them that obey him. None are qualified for Eternal Li●e, but those who perform sincere Obedience to his commands. It is not absolutely perfect Obedience that is required, but only sincere and upright. And there is a necessity that we should be sincerely Holy, not only in order to Salvation, but Pardon, 1 john 1.7. If we walk in the Light, as he is in the Light, we have fellowship one with another, and the Blood, of jesus Christ his Son cleanseth us from all Sin. And in order to the Application of the Blood of Christ to our Souls, or to the obtaining of the Gift of the Spirit, or any new Covenant Gift, Act. 5.32. We are his Witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that obey him. Well then, these are the Conditions to be found in us, before we are made partakers of the full Benefit of Christ's Merit; Repentance towards God, Faith in our Lord Jesus Christ, and new Obedience. And all these are comprised in the Expression, The Righteousness of Faith: For Faith receiveth Christ, and the Promises made to us in Christ, upon the Terms and Conditions required in the Gospel. Only these things are of a different Nature, and concur differently. The Obedience of Christ in a way by itself, of Merit and Satisfaction: Faith, Repentance and our Obedience, only in a way of Application. And in the Application, the Introduction is by Faith and Repentance, and the continuance of our right by new Obedience. Yea in the Introduction, Repentance respects God, and Faith Christ, Act. 20.21. Testifying both to Jews, and also to the Gree●s, Repentance toward God, and Faith toward our Lord jesus Christ. We return to God, as our chief good and sovereign Lord, that we may love, serve, and obey him, and be Happy in his Love. Faith respects Christ, as Redeemer and Mediator, who hath opened the way for our return by his Merit and Satisfaction, or Reconciliation wrought between us and God, and given us an Heart to return by the renewing Grace of his Spirit. Coming to God, and being accepted with God, is our end: Christ is our way. And indeed in the Righteousness of Faith, the chiefest part belongeth to him, who by his Blood hath procured this Covenant for us; for whose sake only God giveth us Grace to repent, believe and obey: and after we have done our Duty, doth for his sake only accept of us and give us our Reward. These are not coordinate Causes; but he is the Supreme cause; all that we do is subordinate to his Merit and Obedience. II. What is the Hope built upon it, or the things hoped for by Virtue of this Righteousness? And they are Pardon and Life. 1. Certainly, Pardon of Sins is intended in the Righteousness of Faith: As appeareth by that of the Apostle, Rom. 4.6, 7, 8. David describeth the blessedness of the man, unto whom God imputeth Righteousness without works, saying, Blessed are they whose Iniquities are forgiven, and whose Sins are covered; Blessed is the man unto whom the Lord will not impute Sin. If this be the Description of the Righteousness of Faith, or the Privileges which belong thereunto, (for now we are upon the Hope of the Righteousness of Faith,) then certainly Remission of Sins is a special branch of this Felicity. 2. There is also in it Salvation, or Eternal Life, Tit. 3.7. That being justified by his Grace, we should be made Heirs, according to the Hope of Eternal Life. The Crown of Glory is for the justified, called therefore the Crown of Righteousness, 2 Tim. 4.8. You have both together, Acts 26.18. That they may receive forgiveness of Sins, an Inheritance among them that are sanctified by Faith. These two Benefits are most necessary, the one to allay the fears of the guilty Creature, the other to gratify his desires of Happiness. Therefore the Apostles, when they planted the Gospel, they propounded this Motive of forgiveness of Sins, Acts 13.38. Through this man is preached unto you the forgiveness of Sins. And also the other of Life Eternal, 2 Tim. 1.10. That Christ hath brought Life and Immortality to light through the Gospel. These two Benefits give us the greatest support and comfort against all kind of troubles. Our Troubles are either inward or outward. Against troubles of Mind, or inward Troubles, we are supported by the Pardon of our Sins, Mat. 9.2. Son be of good cheer, thy Sins be forgiven thee. Against outward troubles, we are supported by the Hopes of a better Life being secured to us, 2 Cor. 4.17, 18. For our light Affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory: While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen, are eternal. Again both are eminently accomplished at the last Judgement, when the Righteousness of Faith standeth us in most stead, Acts 3.19. Repent ye therefore, and be converted, that your Sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Then, by the one we are freed from the guilt of Sin, and so have deliverance from Eternal Death: By the other, we have not only right, but entrance into Eternal Glory. What is our whole scope, but to be absolved by Christ at last, and enter into Eternal Life? Finally, these two are to be regarded, to obviate their mistake, who think indeed that Faith, and it may be Repentance, is necessary to pardon, or to dissolve our Obligation to Punishment; but not new Obedience. But in their place all the Conditions are necessary. They think new Obedience is necessary to Salvation or Eternal Life, but not to Justification. But Salvation is as gracious an Act of Mercy, as free and undeserved a Gift, as Pardon, Rom. 6.23. The wages of Sin is Death, but the Gift of God is Eternal Life, through jesus Christ our Lord. Eternal Life is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wages, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gift of God. It is as much merited by Christ as the other; and therefore as proper a part, yea the chief part of the Hope of Righteousness by Faith; and that which is only waited for, and not enjoyed. III. What is the work of the Spirit in this business, in urging Believers to wait for the Hope of Righteousness by Faith? I Answer, the work of the Spirit doth either concern the Duties of the new Covenant, or the Privileges of the new Covenant, or what is common to them both. I begin with the latter. 1. What is common to them both. He doth convince us of the Truth of the Gospel, both of means and end; that there is such an Hope, and the Righteousness of Faith is the only way to obtain it. Now this he doth Externally and Internally. (1.) Externally, and by way of Objective Evidence. All the certainty that we have of the Gospel, is by the Spirit, Acts 5.32. We are Witnesses of these things, and so is the Holy Ghost, which he hath given to them that obey him. And john 15. 26, 27. When the Comforter is come, whom I will send to you from the Father, even the Spirit of Truth which proceedeth from the Father; he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning. Mark, in both these places, the two solemn Witnesses are the Spirit and the Apostles; the one Principal, the other Ministerial; the one declaring Doctrine and Matter of Fact; the other assuring the World of the Truth of their Testimony. The Apostles testified of Christ's sayings and doings; and the Holy Ghost, which came down upon them, and the rest that consorted with them, and was given in some measure to those that obeyed their Doctrine; was an undoubted Evidence that God owned it from Heaven. Here was enough to open men's Eyes, and to give them a right understanding of his Person and Doctrine, that it was of God. The Visible Gifts of the Holy Ghost, and his powerful working in the Hearts of men, in order to their Conversion unto God. These admirable Gifts and Graces shed abroad upon men, were a Notable Conviction to the World, that Christ was a Teacher sent from God, to teach men the way to Eternal Life and Happiness. This did afford sufficient matter of Confirmation and Conviction, by the Spirit shed abroad and poured forth on the Christian Church. (2.) Internally; enlightening their Minds, and inclining their Hearts to embrace the Truth. Which maketh the former Testimony effectual. So the Apostle prayeth, Eph. 1.17. For the Spirit of Wisdom and Revelation, in the Knowledge of Christ, the eyes of their understanding being enlightened, that they might know what is the hope of his Calling, and the Riches of the Glory of the Inheritance of the Saints in Light. To the sight of any thing these things are necessary; an Object, a Medium, a Faculty. As in outward sight, an Object that may be seen; a convenient light to represent it and make the Object perspicuous: An Organ or Faculty of seeing in the Eye. Unless there be an Object, you bid a man see nothing. Unless there be a Medium, a due light to represent it; as in a fog, or at Midnight, the sharpest sight can see nothing. Unless there be a Faculty, neither the Object, nor Medium will avail; a Blindman cannot see any thing at Noonday. Now here is an Object, the way of Salvation by Christ: A convenient light, it is represented in the Gospel: And the Faculty is prepared, for the Eyes of the Mind are opened by the Spirit, that we may see both Way and End; the necessity of Holiness, and the reality of future Glory and Blessedness. Alas, without this sight, we busy ourselves about Vanities and Childish Toys, and never Mind the things which are most necessary; certainly we can have no saving understanding of Spiritual Truths; neither what is the Benefit of Christianity, or the blessed Condition of God's People: Nor what are the Duties of Christianity, so as our Hearts may be held to them, or how we may behave ourselves as true Believers. 2. The Work of the Spirit as to the Duties of the new Covenant. He doth not only convince us of the Reality and the Necessity of Christ's Obedience, and our Holiness; but by his Powerful Operation, frameth and inclineth our Hearts to the Duties required of us. Faith itself is wrought in us by this Holy Spirit, for it is the Gift of God, Eph. 2.8. And so is Repentance and Obedience, Heb. 8.10. I will write my Laws upon their Hearts, and put them into their Minds. Moses his Law was written on Tables of Stone, as a Rule without them; but Christ's Law on the Heart and Mind, as drawing and inclining them to obey it. The Renewing Grace of the Spirit of God doth prepare us and fit us, and his exciting Grace doth quicken us, that we may do what is pleasing in his sight: And therefore if we profess to live under the new Covenant, we are inexcusable, if we do not bestir ourselves, and accomplish the work of Faith with Power, and obey from the Heart the Doctrine delivered to us. Indeed the Spirit doth most naturally put us upon spiritual Worship, and spiritual Holiness; these things agree most with his Being and Nature. The observances of the Law were carnal: yet as long as Gods command continued, the Spirit inclined to Obedience to them: But a better Law being enacted by Christ, the Spirit that proceedeth from the Father and the Son, suiteth his Operations accordingly: For he cometh into us as Christ's Spirit; He shall take of mine and glorify me, John 16.14. All that he doth acordeth with Christ, as Christ's Will doth with the Father. 3. The work of the Spirit, as to the privileges of the New Covenant, which are pardon and life. 1. As to Pardon, he is the Comforter. He cometh into our hearts, as the pledge of our atonement; we receive it when we receive the Spirit, Rom. 5.11. And his Sanctifying work is the sure evidence that God is at peace with us, 1 Thess. 5.23. The God of peace sanctify you wholly. And doth engage us to wait on God in the way of well-doing, till our pardon be pronounced, and we be absolved by our Judges own Mouth, in the hearing of all the World. In the mean time, applieth to us the Blood of Christ, for the pacifying of our Consciences; and the comforts of the Pardoning Covenant, that our peace with God may be more firmly settled. (2.) As to Life. He doth three things. 1. Prepareth us and fitteth us for it, 2 Cor. 5.5. He that hath wrought us for this very thing, is God, who also hath given us the earnest of the Spirit. None are received into Glory, but those that are prepared for Glory, Rom. 9.23. Vessels of Mercy which he had before prepared unto glory. He giveth us the Heavenly Mind, or an heart working up to God and Heaven, and purifieth us more and more for that blessed estate. 2. He assureth us of it, 2 Cor. 1.22. Who hath anointed us, and sealed us, and given us the earnest of the Spirit in our hearts. The beginning of holiness and love to God, is a pledge and assurance of the sight of God, and our complete vision of him, and love to him: For God would not so against Nature plant such dispositions in us, if he meant not to perfect them: Nor print his Image upon us, if he intended not a more full conformity to himself in another and better World. 3. He comforteth us, and raiseth our longing after this blessed estate. For the beginnings we have here, are called also, the first-fruits, Rom. 8.23. The beginnings are sweet, What will the Completion be? As he is the earnest, to confirm our hopes; the first-fruits, to raise our affections, that we may be diligent and serious in the pursuit of it. Use of all. 1. Here you see your scope, what you should look for and hope for. The forgiveness of sins, and Inheritance among the Sanctified. 2. Here you see your work, and what you should now seek after; the righteousness of Faith. 3. Here you see your help, and what will enable you to obtain; through the Spirit. Oh let these things be more in your thoughts. 1. For your happiness, or the great privileges which you should most value and hope for. First, The forgiveness of sins. I shall only suggest these Two things to you. (1.) Till sin be forgiven, you can never have sound Peace within yourselves, but still God will be matter of fear and terror to you. Adam, as soon as he had sinned, he was afraid, Gen. 3.10. I heard thy voice in the Garden, and was afraid, and hid myself. In the Morning of that day he was made by the hand of God, and in a few hours runneth away from his Maker, as afraid of him. So Isai 33.14. The Sinners in Zion are afraid, as unable to abide the presence of God. Now we that have so much to do with God, to depend upon him every moment, for all that we are, have, and want; surely it would be a comfortable thing to us, to hear, not only that sin may be pardoned, but is pardoned, Isai. 40.1, 2. Comfort ye, comfort ye my People, saith the Lord, speak comfortably unto jerusalem; cry to her, that her warfare is accomplished, her sin is pardoned. There is the true ground of comfort, to have sin forgiven: Other comforts tickle the Senses, but this soaketh into the Heart. (2.) By waiting on the duties of the Gospel, this comfort is more and more settled in the heart. With the Serious, it is not an easy thing to get this comfort settled: for the Conscience of sin is not so soon laid aside. We have wronged God, and incurred his displeasure: but now to believe that he is appeased, is not so soon done as spoken. Some are guilty and senseless, but yet no sound peace, Heb. 2.14. Subject to bondage, though they feel it not: Others are sensible, and have a fear of God's wrath. It is a great while ere they can get their hearts to settle on the possible pardon, or reconciliation offered in the Covenant: When they do, it is but, It may be, Joel 2.14. Who knoweth if he will return and repent, and leave a blessing behind him? Zeph. 2.3. It may be ye shall be hid in the day of the Lord's anger. But to judge of the sincerity of our qualification, so as to say, Psal. 103.3. Who pardoneth all thy sins, and healeth all thy diseases, this cometh not by and by. The case is this, God is angry, his anger is ratified by the Sentence of his Law, and Conscience is privy to our own disobedience, and applieth the Sentence of his righteous Law to itself. Some part of the anger may break out in his Providence. Our duties and addresses to God about pardon, are very imperfect, therefore it is difficult to have Pardon settled; yet by acquaintance with God, in the exercise of Faith, Repentance, and New Obedience, we come to get the Peace established, Job 22.21. Acquaint thyself with him, habitually converse with him, and be at Peace. 2. For eternal life. Oh let it be your great hope, to be translated into the glory and joys of Heaven, when you flit out of this World. This Life will not always last, you must die, but you do not wholly perish when you die. Now what shall become of you to all eternity? Would it not be a blessed thing, to be assured, that when you appear before the Bar of your Judge, you shall not come into Condemnation, but obtain eternal Life? Surely happiness is desired by all. The Young Man that cheapened the Pearl of the Gospel, but was loath to go to the price, said, Good Master, What shall I do to inherit eternal life? Mark 10.17. Surely this is the question, which all serious people should busy themselves about. The Gaoler did so, Act. 16.30. Sirs, What must I do to be saved? Alas, other things do not touch us so near. Not, How shall I do to live in the World? But, How shall I do to live with God for ever? Let your hearts be upon that, Psal. 24.3. Who shall ascend into the Hill of the Lord? Who shall stand in his holy place? Having spoke to your hope and scope, let me, Secondly, now speak to your work, what you must seek after, and that is, The righteousness of Faith. To enforce this, Consider, 1. There is no appearing before God without some righteousness, of one sort or another. Why? Because it is an holy and just God before whom we appear. And Shall not the judge of all the Earth do right? Gen. 18.25. And 1 Sam. 6.20. Who is able to stand before this holy Lord God? If not now in the time of his Patience, how then in the time of his recompense! His Holiness inclineth him to hate sin, and his Justice to punish it. Again, it is an holy Law, according to which the process of that day shall be guided: A Law that is clean and pure, which alloweth not the least evil. Thy Law is exceeding pure, Psal. 119.140. The Gospel abateth nothing of the purity of it. Now when we appear before an holy God, and must be judged by an holy Law; surely we must have holiness and righteousness answerable, or how can we stand in the Judgement? It is an holy God, before whose Tribunal we must appear; and an holy Law that we must be judged by: therefore if we be destitute of all kind of righteousness, What shall we do? 2. No other righteousness will serve the turn, but the righteousness of Faith. And therefore till we submit to the New Covenant, we are in a woeful case. Now the righteousness of the New Covenant, is supreme, or subordinate. The supreme, by way of Merit and Satisfaction. The Subordinate, by way of Application and Qualification, on our parts. (1.) The Supreme, is the Righteousness or Obedience of Christ. Which can alone deliver us from Hell, Job 33.24. Deliver him from going down to the Pit, for I have found a ransom. There is no deliverance from eternal destruction, which our sins deserve, but only by the Ransom which he hath paid. Till his Justice be satisfied by Christ, no good can come unto us. (2.) The Subordinate Righteousness, which qualifieth us, and giveth us an interest, is Faith, Repentance, and new Obedience. All which are hugely necessary, and convenient, and gracious terms. 1. Faith. By which we own and acknowledge our Redeemer, with love, thankfulness, dependence, and hearty subjection to him. Certainly love and thankfulness is due to him, who hath endured so much, and procured such great benefits for us. Would we have the blessings instated on us, and not know from what hand they come? And acceptance is due: for should Christ save us without our wills, and against our consent? Dependence is due: Should they have benefit by Christ's Merits, who question the force and efficacy of them. Therefore God hath set him forth to be a propitiation through faith in his Blood, Rom. 3.25. 2. Repentance is necessary. Would we have God to pardon us, while we continue in our rebellion, without sorrow for it, or purpose to leave it? The case of the obstinate is not compassionable, Jer. 3.13. Only acknowledge thine iniquity, and I am gracious. And to acknowledge an offence, and continue in it, is to condemn ourselves. 3. New Obedience. That was due before to our Creator; and our Redeemer strengtheneth the Bond, and maketh it more comfortable. For we have a new Lord by right of Redemption, Rom. 14.9. For to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living. A Lord that hath paid dear for our Souls. 3. This righteousness is every way sufficient, that we may venture our eternal well-being upon it. For what is appointed by God, will be accepted by God. And though there be many defects in our Faith, Repentance, and Obedience; yet there is an intrinsic value in the obedience and death of Christ, besides the Institution, Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit, offered up himself without spot to God, purge your Conscience from dead works to serve the living God? And, 1 Pet. 1.18, 19 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by Tradition from your Fathers: but with the precious blood of Christ, as of a Lamb without blemish, and without spot. Lastly, See your help. The Spirit is the great New-Covenant Gift, purchased by Christ, that it might be dispensed to us the more abundantly, John 1.16. And of his fullness have all we received, and grace for grace, Tit. 3.5, 6. By the renewing of the Holy Ghost, which he shed on us. By his Sanctifying and renewing Grace we are enabled for all this duty. We have it by the hearing of Faith, Gal. 3.2. And the whole dispensation of the Gospel, is called the Ministration of the Spirit, 2 Cor. 5.8. Therefore if a sluggish heart did not possess Christians, they might do more than they do. A Sermon on 2 Pet. III. 9. The Lord is not slack concerning his Promise (as some Men count slackness) but is long-suffering to us-ward; not willing that any should perish, but that all should come to Repentance. THe Apostle, in Answer to the Cavil and Exception of the Mockers of Religion, is taking off the Scandal of the delay of Christ's Coming. Three Considerations are produced to satisfy the Godly. 1. The true measure of speed or delay, is the Eternity of God; which admits of no beginning, succession and ending; but consists in a constant presentness to all that, which to us seemeth past, or to come. And we must judge as he judgeth. This is laid down, vers. 8. 2. The end of this delay, which is the conversion of Sinners. It proceedeth not from any culpable slackness in God, but only his patience towards the Elect. God is not slack, but we hasty. Our temper requireth time and patience to work upon us, and bring us under the power of Grace. This is in the Text. 3. The manner of coming, which is sudden and unexpected; like the coming of a Thief upon a sleepy family, ver. 10. Therefore we should rather prepare for it, than complain of slackness. We are upon the second consideration. Wherein, 1. The false cause of this delay is removed. The Lord is not slack concerning his Promise, as some Men count slackness. 2. The true cause assigned, But is long-suffering to us ward. 3. The end of this long-suffering, propounded; First, Negatively; Not willing that any should perish. Secondly, positively; But that all should come to Repentance. Wherein the way to escape ruin is intimated, which is Repentance. The only doubt is about the sense of the words; How that is to be understood that God would not have any perish, but all come to Repentance. For we see many do yet perish; all do not come to Repentance. And is God frustrated of his end? Ans. To this doubt three answers are given, and all solid, though I prefer the two first. 1. The Patience of God, according to its nature, hath that use and end, to invite all sinners to Repentance, Rom. 2.4. Despisest thou the riches of his goodness, forbearance, and long-suffering? not knowing that the goodness of God leadeth thee to Repentance. God's continuing forfeited Mercies, and tarrying the sinner's leisure, giveth us an hope that he is willing to be reconciled: And if we do not seek his favour, and turn to him by Repentance; it is long of ourselves, the fault is our own, because we do not improve this hope. 2. The Apostle in this place hath special reference to the Elect, who are concerned more especially in the promise of Christ's coming, to put an end to their sufferings, and to render them an eternal reward. Certain it is, that the Apostle speaketh to Christians, reckoneth himself in that number; Is long-suffering towards us. Now all these are not born at once, nor converted at once. If the judgement should be hastened, many of the Elect would be found in their natural condition. Now God would have none of these to perish, but that all in their time should by congruous means be brought to Repentance▪ All things are for the Elects sake; if their number were completed, time would be no more, and the present state of things would be dissolved. 3. The third answer is, by distinguishing a twofold Will in God. There is voluntas signi & voluntas beneplaciti. The will of his good pleasure, and his Will declared by some sign, command, decree. The one concerneth our duty, the other the event. It is all men's duty to Repent, 1 Tim. 24 Who will have all Men to be saved, and to come to the knowledge of the Truth. Not as to the event: God doth not Will it so, as it shall fall out so; but this is their duty. His approving Will is meant. Some scoff at this distinction, but the thing is as evident as day light. It is one thing to Will that this thing shall be, or not be: Another thing, this is good or evil; one respects existence; the other, moral regulation. The one showeth what shall be, the other what should be: The one what God will do, the other what we should do. His command must be distinguished from his decree; some things are willed only by one, not both; as the selling of joseph; the crucifying of Christ, God willed them voluntate beneplaciti; but not signi; he declared no such Will, as a rule to the Creatures. Some things he willeth voluntate signi, not been placiti; as the conversion of all that live within the hearing of the Gospel, He doth not purpose it in his decree. Sometimes he willeth the same things by both; as the conversion of the Gentiles to the Faith of Christ; God purposed it in his Decree, and required it in the Gospel. This is a truth applicable to other Scriptures, and in part to this. But I stick to the former answers; by his secret and everlasting decree he chooseth whom he thinketh good, and appoints the preaching of the Gospel, by which all are invited, God would not have any one to perish by his directive and approving Will, Ezek. 33.11. I have no pleasure in the death of the wicked. Turn ye, etc. Yet will not have all to be saved, not all by his secret and appointing Will. Doct. The great end of Gods continuing the World, and the present State of things, is to bring Men to Repentance. I shall not handle curious questions. Therefore I shall show you, 1: What is Repentance. 2. That this is God's end in continuing the World, and the present state of things. 3. What encouragement there is from God's long-suffering to induce Men to Repentance. I. What is Repentance. It lieth in three things. 1. A sensible sight of sin and deserved wrath. There must be a sight of sin; for it is sinners only who are called to Repentance, Mat. 9.13. I came to call sinners to Repentance. Those who know themselves to be so, and feel themselves to be so; These are most ready to correct their errors, and to unravel that Web which they have been weaving for a snare to themselves. Others carry it, as though they needed no Repentance. And also a sight of wrath: for repentance is a flight from wrath; a turning from God angry, to God reconciled: As appeareth by Mat. 3.7. Who hath warned you to flee from the wrath to come? Who will take care to run into his City of Refuge, who hath not an Avenger of Blood at his Heels? Heb. 6.18. That by two immutable things in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Therefore God's first work is to awaken the stupid and careless sinner, and to make him see his sinful and lost condition. 2. Such an apprehension of God's Mercy in Christ, as maketh them turn to him. The apprehension of God's Mercy is the great inducement to Repentance. joel 2.13. Turn to the Lord your God, for he is gracious and merciful. The former branch ariseth from apprehended future wrath, this from the hope of future Mercy. Indeed there is a continued Repentance which followeth pardon; a melting of Heart, and self-loathing, that floweth from felt love. As Luk. 7.47. The Woman wept much, because she loved much; and she loved much, because much was forgiven her. Ezek. 16.63. That thou mayest remember and be confounded, and never open thy mouth any more; because of thy shame, when I am pacified towards thee, for all that thou hast done, saith the Lord God. Ezek. 36.31. Then shall you remember your own evil ways and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities, and for your abominations. But the first Repentance floweth not from felt received Mercy, but from mercy hoped for, Act. 2.38, 39 Repent and be Baptised every one of you in the Name of jesus Christ, for the Remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, etc. A desire and love of the Grace which we expect from God, putteth us upon this Repentance. 3. In a grieving for, and forsaking of our sins, and giving up ourselves to his service. Grief for sin there will be, for 2 Cor. 7.10. Godly sorrow worketh repentance unto Salvation, not to be repent of. This is necessary, to check the sensitive inclination, or the love of pleasure, which is the root of sin. Not only a grieving for, but a forsaking of our sins, Prov. 28.13. He that confesseth and forsaketh his sin, shall find Mercy. It is but a brabble with sin, not a Repentance, unless the love and power of it be weakened in the Heart: And therefore repentance is not to be judged by the horror, the sorrow, the grief; but by the change it worketh in Heart and Life: If sin becometh hateful, if the person be humbled in himself, if he be brought to esteem of and put a price upon God's Grace in Jesus Christ, if it be his constant care and study to please God, and he getteth some victory over the sins he repenteth of: And after all this, there is a devotedness to God, or a living to his Glory and Service, called often in Scripture, a living to God, or a bringing forth Fruit unto God. II. That this is God's End, in continuing the World and the present State of things. This I shall prove, 1. By removing false Causes. To appearance there is a slackness. Whence cometh it? (1.) It is not want of kindness, or backwardness to our good, that he doth delay our reward, and the introduction of the everlasting estate A man may defer and not be slack. He is slack, who doth not come at the due and appointed time. The time is set, though unknown to us; and accordingly it shall be kept. God puts not off his coming, not an hour after the time, Heb. 10.37. out of Hab. 2.3. Yet a little while, and he that shall come will come, and will not tarry. How much, how much! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He will not stay a moment after the time appointed. (2.) It is not ignorance, as not knowing the fittest time, when to put a period to the course of the World, or of our Lives. That cannot be imagined, for his waiting is guided by judgement, Isa. 30.18. He waiteth that he may be gracious; for he is a God of judgement. He delayeth, till the fit time come of putting an end to the troubles of the Faithful, and the sins of the Wicked: for he guideth all things with Wisdom, and will take hold of the fittest season and occasion of putting his designs in action. (3.) It is not from forgetfulness of his promise. For he is ever mindful of his Holy Covenant, Psal. 111.5. He hath promised to come, to accomplish the deliverance of his own, and the punishment of the wicked; and he doth not forget what he hath promised. (4.) Not from change of Counsel. For he is Jehovah that changeth not. Men change, out of the mutability of their Nature, or because they have not a due foresight of all possible difficulties, But, 1 Sam. 15.29. The Strength of Israel will not Lie, nor Repent: for he is not a Man that he should repent. (5.) Not from impotency and weakness, as if he could not execute what he hath promised. That among Men is the cause of delay. Men must do as they can. Sometimes they must be patient perforce; they want strength to punish, when they have a just cause, and a good mind to it: As when David had a strong mind to punish and put joab to death for the murdering of Abner, but joab was too potent, 2 Sam. 3.39. I am this day weak, though Anointed King; and these Men the Sons of of Zeruiah are too hard for me: They had too strong a party in the Army, and among the Soldiers. But this case is not incident to God, who is able to dissolve all things in an instant, at the beck and nod of his Will. 2. By assignment of the true cause, why the World and the present State of things is not dissolved. (1.) Many that belong to the purposes of God's Grace, are not yet born and come into the World: And all things in the World are continued and preserved, with a subserviency to God's Decrees. This you shall find in that sometimes Providences are shortened, Mat. 24.22. For the Elects sake those days shall be shortened, that the Nation might not wholly be wasted and worn out; that they might not have too great a trial. God had Elect among them, whom he would preserve; the chosen among the Jews, whom God would gather in the appointed time. But on the contrary here in the Text, time is enlarged for their sakes. All particular providences, wherein they are concerned, are dispensed with this reference, Rom. 8.28. And all that act under God, are carried on with this encouragement: For the Apostle saith, 2 Tim. 2.10. Wherefore I endure all things for the Elects sake, that they may also obtain the Salvation which is in Christ jesus, with Eternal Glory. Surely the Apostle knew what was his Master's business, and for what end the Gospel was to be Preached, whatever became of the Messengers. I endure all things for the Elects sake. Providence being continued, for their sakes he was to continue his labours in the Gospel, whatever entertainment he met with. (2.) Many of them are not yet converted. They are as yet brands lying in the burning, hidden in the polluted Mass of Mankind, and God will draw them forth, for john 6.27. All that the Father giveth me, shall come to me. And God will draw them forth, in a way suitable to his Glory, and their temper as men: Which requireth time, till they come to years of discretion; and pains, to work upon their Souls by commands, threatenings and promises, and alluring motives, and sometimes disappointments in their worldly concernments; and every one of these multiplied one after another: And after many refusals of his renewed offers, and slighting means, they are at length gained and overcome by his powerful love. Observe here two things. 1. That God gaineth the Elect, by the same means which are propounded to the Reprobate. He dealeth in common with mankind, in the external means, showing no more favour to the one, than to the other. They both, it may be, live under the same Ministry, yet one is taken, and the other is left. Observe 2. That it is long ere many of the Elect are gained. They may withstand many a call, both from God's Word and Providence. But because it is night for the present, we cannot say that it will never be day. And then when they are gained, it requireth some time to bring them to that measure of Grace, that God hath intended to work in them, that he may fit them for glory, and we may grow into that perfect age which we are appointed unto in Christ, Eph. 4.13. Till we all come to a perfect Man, to the measure of the stature of the fullness of Christ. The edification of the body of Christ, is a work that is still kept afoot, until all that are given to Christ of the Father be effectually called, and united with Christ the Head, and every one of them attain to their full and perfect measure of Spiritual growth: And so long the World endureth. (3.) The Wicked by this forbearance of God, are rendered more inexcusable. 1. Because, while they are in this life, there is place for Repentance. It is a great Mercy that they are not presently cut off and destroyed, but that God giveth them opportunities of breaking off their sin by Repentance, Rev. 2.21. I gave her space to repent, and she repented not. If God doth not suddenly execute judgement upon them, their crime is the greater. It was a favour not vouchsafed to the Angels, they were executed quickly, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell; and delivered them into Chains of Darkness, to be reserved unto the judgement. The Angels were the most glorious Creatures; yet when they sinned against God, they were presently in termino, in their final estate. Man is yet in via, in the way to a better estate. For God to b●tt●r to pieces vessels of Gold, as soon as they had the least crack and flaw in them, and spare Earthen Vessels; this is the wonder of his Mercy. Therefore it should be esteemed as a great favour and indulgence, that he doth not presently thrust down sinners to Hell, as soon they do provoke him; much more that he hath provided a remedy, and offereth pardon to them, and hath not secluded them from all possibility and hopes of recovery for ever. 2. God provideth great helps and means of Repentance for them. For he hath sent his Messengers into all parts of the Earth, and commanded every one to Repent and prepare for the judgement, Act. 17.30. And the times of their ignorance God winked at, but now commandeth all Men every where to Repent, because he hath appointed a day, etc. So that the World now perisheth, for rejecting the means tending to recover them. The sins of the Nations were not so great, till God sent them the means. When the Lord giveth any people the means to Repent, their sin is the more aggravated, and their judgement is the greater: for the rejection of the means, is a sin not only against our duty, but our remedy; and a vile ingratitude and obstinacy, which hath no cloak and colour of excuse. For though Men have an impotency of Nature, and cannot convert themselves, without the internal efficacy and power of the Holy Ghost; yet the impotency of nature doth not necessitate men to wallow in a course of sin, against the light of Conscience, and to put away the means by which they might be reform. III. What encouragement there is from God's long-suffering, to induce Men to Repentance. And, 1. God's forbearance, and continuing of some Grace to us, possesseth all men's Minds with this apprehension, that he is gracious, merciful, willing to be reconciled; if we will but accept of terms agreeable to his glory and our good. Therefore it is said, that the goodness of God leadeth to Repentance, Rom. 2.4. For wherefore should he defer vengeance, and forbear so long to punish thy sinful course, but only that thou mayest bethink thyself, and make thy peace? He could destroy thee in an instant; and why doth he not, but to see if thou wilt yet repent, and love him, and serve him? If a Man were under a sentence of Death, and the execution were delayed and put off from day to day; would not he think it were a fit time to interpose by supplication, and obtain his pardon? Surely we should gather the like conclusion, and make supplication to our Judge. 2. The encouragement is the greater, that we have not only time and life, but many mercies, forfeited mercies continued to us. Such as food, raiment, friends, house, liberties, health, peace. What do all these do, but invite us to God? For whosoever hath the Heart of a Man, would be thankful to his benefactor. Yea the very Beasts express a gratitude in their kind to them that feed them, Isa. 1.3. The Ox knoweth his Owner, and the Ass his Master's Crib. The du●lest of the Bruit Beasts will take notice of such as feed them, and make much of them. And shall not we take notice of God, and be obsequious to him, from whom we have received all our supplies; our Lord and Owner, who hath fed us and most kindly entreated us? Hosea. 11.4. I drew them with the Cords of a Man, the Bands of love. Unless we renounce humanity, we cannot but look upon ourselves, as having strong bands upon us, obliging us to duty and mindfulness of God. 3. These mercies do not harden in their own nature, but merely by the sinners abuse of them. For in their own nature they have a fitness and tendency to recover Men to the Love and Service of God; but through our abuse they become snares, and entangle us in the service of the Flesh. In the Creature there is something good to lead us up to God, who is the first and chief good; something imperfect, uncertain and unsatisfactory, to drive us off from it ●elf. Is there any thing comfortable in the creature? Whence came it? Who put it there? Common Mercies point to their Author, if we would recollect ourselves, and receive them with thanksgiving. Is there vanity and vexation in it? Why is it, but that the Creatures may not detain us from God, that we may not sit on the Threshold, when we may come before the Throne? Our great fault is loving the Creature above the Creator. Now the Creature is embittered, and is an occasion of so much vexation and trouble, that we may not rest in itself All the good that is in the Creature, is an image of that perfect good which is in God. Now who would leave the substance, to follow the Shadow? As if a Virgin wooed, should fall in love with the Messengers of a great King, and despise the person himself. There is a sweetness in these things mixed with imperfection; the sweetness to draw us to God; the imperfection to drive us off from the Creatures; to make us look ●igher: They do as it were say to us, We cannot satisfy you; you must seek for happiness in that God that made us and you. Now Men are inexcusable, if, after all this, they forsake God for the Creature, jer. 2.13. My People have committed two evils, they have forsaken me the Fountain of living Waters, and have hewed them out Cisterns, broken Cisterns that can hold no Water. 4. God hath provided a remedy for us by Christ. Whereby he would astonishingly oblige Man to seek after his own Salvation, john 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. There is love to the World in it, there is man-kindness in it, Tit. 3.4. After that the kindness and love of God our Saviour toward Man appeared. A propitiation for the whole World, 1 john 2.2. He is the propitiation for our sins, and not for ours only, but for the sins of the whole World. Here is a sufficient foundation for this truth, that whosoever believeth shall be saved. If after all this, Man shall be negligent, vain, careless, unmindful of his misery or remedy; his own Conscience will bear witness against him, that the cause of his sin, and the hindrance of his recovery, is from himself, and from his own obstinacy and impenitency. Hosea 13.9. O Israel, thou hast destroyed thyself, but in me is thy hope. God is not to be blamed for our destruction, it is of our own procuring. There was help in God, but they would not accept it. 5. Affected scruples, whether this be intended to us, are a sin, and do not disoblige us from our duty. They are a sin, because secret things do not belong to us, but the open declarations of God concerning our duty. Deut. 29.29. Secret things belong unto the Lord: but those things which are revealed belong unto us and our Children. Let us perform our duty, and the secret purposes of God will be no bar and hindrance to us. To betray a known duty by a scruple, is the part of an erring and deceitful Heart. God may do what he pleaseth, but we must do what he hath commanded. This is the only true principle, that will enable us to carry our work through to the last. 6. God hath appointed means, which during the time of his patience are liberally vouchsafed to us; and we being commanded to use these means in order to our recovery, should lie at the pool and wait for Mercy. If we refuse the helps and the means, our condemnation is just, we even pass it upon ourselves, Act. 13.46. Since ye put away the Word of God from you, ye judge yourselves unworthy of everlasting life, and become uncapable and unworthy of any benefit by the Gospel. The giving of these manifold helps and means on God's part, showeth a great hopefulness of success; and such as may encourage us cheerfully to perform our duty, and carry it through with the expectation of a blessing. But the refusal of these helps and means on our part, sheweth we are untractable and disobedient, and perish by our own obstinacy. 7. Because common mercies are our ruin, and our table a snare, and our welfare a trap, and the ease and prosperity of Fools slayeth them, Prov. 1.32. Therefore God warneth us of the danger of the abuse of these mercies, telleth us of the corruption that is in the World through Lust, commandeth us and intreateth us to use them better, and to remember him who giveth us comfortably and richly to enjoy these things, 1 Tim. 6.17, 18. Sometimes taketh them out of our hands, as a Father would do a sharp Knife out of the Hands of a Child. Prayeth us that we will not love a perishing World, and forsake our own Mercies; that we will no● hazard eternal things for trifles. And after all these warnings, who is to blame? 8. God doth not presently give over dealing with the despisers of his Grace, or those that reject or neglect his blessed offers; but doth defer punishment, draw out his patience towards them to the fullest length. He yet tarrieth longer, to see if yet they will be in a better mind, 1 Pet. 3.10. The long-suffering of God waited in the days of Noah. If after all this, we be disobedient and incorrigible, what place is fit for us but the Prison of Hell? Use 1. It showeth how cross to God's design they act, who delay Repentance, because God delayeth Vengeance, Eccles. 8.11. Because sentence against an evil work is not speedily executed, therefore the Heart of the Sons of Men is fully set in them to do evil. Men are apt to do so, partly because they measure things by present sense: If it be not ill with them for the present, they think to morrow shall be as yesterday. Partly because they think they shall have time enough to Repent at last; and so can be contented that God be longer dishonoured, provided that they at length may Repent and be saved; though God delayeth, that you may take the season, not let it slip. Partly because they abuse God's Patience to Atheism. Either denying Providence, saying, The Lord will not do good, neither will he do Evil, Zeph. 1.12. As if God had forgotten the care of the World. Or else think that God approveth their sin, because they continue in health, peace and prosperity, Psal. 50.21. These things hast thou done, and I kept silence: Thou thoughtest, &c. and so grow sensual and secure, and their Hearts more hard and impenitent, because God spareth them. This is to turn the Grace of God into wantonness, and to treasure up wrath, Rom. 2.5. But though God bear long, he will not bear always. The Chimney long foul, and not swept, taketh fire at length, Psal. 68.21. But he will wound the Head of his Enemies, and the Hairy Scalp of every one that goeth on in sin. Forbearance is not remission. Sentence is past, (john 3.18. He that believes not is condemned already,) though not executed, Eccles. 8.11. Because Sentence is not speedily executed, etc. God may give sinners a long day, but reckoneth with them at last, Rom. 9.22. What if God willing to show his Wrath, and to make his power known, endured ●ith much long-suffering the Vessels of Wrath fitted to Destruction? There suffering, ●ong suffering, and much long-suffering; yet all this while fitted for destruction. When you have but a little space given you, will you frolic it away in sins and carnal pleasures? God is bending his Bow, whetting his Sword, if they turn not. He is angry with the wicked every day, Psal 7.11, 12. And at length his anger will break out, if they turn not. Use 2. What reason all of us have to bless God for his forbearance and long-suffering, and to acknowledge it as a great Mercy. For his long-suffering tendeth to Repentance, either the beginning, or the perfecting of it. Now this mercy is the more enhanced, when we consider, 1. What we have done against God. A good Man cannot tell how often he offendeth, Psal. 19.12. Who can understand his errors? Psal. 40.12. Innumerable evils have compassed me about, they are more than the hairs of my Head. God's People have cause to wonder at his patience, as well as others. 2. What is the desert of sin in the general, Rom. 6.23. The Wages of Sin is Death. 3. The instances of those who have been taken away in their sins. Zimri and Cosbi unloaded their Lives and their Lusts together. Lot's Wife in her looking back, was turned into a Pillar of Salt; Luke 17.32. Remember Lot 's Wife; A lasting Monument of Rebellion against God. Gehazi blasted with Leprosy. Corah, Dathan and Abiram, the Earth swallowed them. 4 With how much ease God can do the like to you, 1 Sam. 24.19. If a Man find his Enemy, will he let him go well away, when he has a fair opportunity to satisfy his wrath? God can easily do this. job 6.9. That he would lose his Hand and cut me off. With one beck of his Will he can turn us into our first nothing. 5. With how much Justice and Honour he might have taken us away long since, and have shut us up in Chains of Darkness, for a Monument to the careless World. Sometimes God maketh instances in every Table▪ Rom. 1.18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness. In every Law, both by way of omission and commission. Why might not I have served for one of these instances? 6. How many Mercies have been vouchsafed to you in the time of Gods long suffering? The mercies of daily Providence, Psal 68.19. Who loadeth us daily with his benefits. Especially deliverances out of imminent dangers; when you were snatched as a bra●d out of the burning, Amos 4 11. And preserved in a general destruction, Lam. 3.22. It is the L●●ds mercies that we are not consumed, because his compassions fail not. Or when some disease hath been upon you, that you thought you should have gone down to the C●●mber● of Death, Psal. 78.38. He being ●ull of compassion, forgave their iniquity, and destroyed them not; that is, He respited his vengeance. It is a kind of a pardon, when God remitteth some measure of the deserved punishment: so far as any part of the punishment is remitted, so far is the same pardoned. Sometimes God seemeth to put the Bond in suit, but spareth upon our intercession. Now this should be taken notice of, and notably improved. A Man is sick, afraid to be damned, but he recovers again. Now though it be not a total pardon, we cannot say it is none at all. For God took such a one out of the Jaws of Hell for that time. So Mat. 18.32. The Debt was forgiven, yet required afterwards: the meaning is, he was spared for the present; He did not obtain that full pardon which amounteth to justification; yet he was recovered out of sickness, misery, and apparent danger, and that upon his cry to God. 7. If you are continued till you have some experience of the Grace of Christ; then much more have you cause to bless God for his long-suffering. How ill would it have been for your Souls, if you had died in your sins? God may say to you, as he did to his People, Isa 43.24, 25. Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. ay, even I am he that blotteth out your transgressions, for my own sake, and will not remember thy sins. If God had been quick with us, where should we have been? We are of an hot and eager nature, cannot bear affronts or despightful usage, Luk. 9.54. Lord, wilt thou that we call for Fire from Heaven, to consume them, as did Elias? This was james and john, beloved Disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fury of rash zeal appeared in the best, even in the Disciple of love, but God does not deal so with us. Use 3. To exhort to Repentance. If a Malefactor arraigned at the Bar of Justice, should perceive by any speech or word, or gesture, sign or token, any inclination in the Judge to Mercy; how would he work upon that advantage, to get a Reprieve, and the Execution put off? So should we improve God's forbearance and long-suffering, to sue out a Pardon. A Sermon on Rom. X. 5, 6, 7, 8, 9 For Moses describeth the righteousness which is of the Law, that the Man which doth those things, shall live by them. But the righteousness which is of Faith, speaketh on this wise, Say not in thine heart, Who shall ascend into Heaven? (that is, to bring Christ down from above.) Or who shall descend into the Deep? (that is, to bring up Christ again from the Dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of Faith, which we Preach. That if thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God hath Raised him from the Dead, thou shalt be saved. THese words which I have now Read, need both Vindication, and Explication. My first work shall be, First, Vindication, or reconciling Paul with Moses. That seemeth difficult, because in the Allegation, some things are changed, some things added, some things omitted, as appeareth by the Collation of the Places, the Text, and Deut. 30.12, 13, 14. It is not in Heaven, that thou shouldest say, Who shall go up for us to Heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the Sea, that thou shouldest say, Who shall go over the Sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. To avoid the difficulty, some say these words are alleged, sensu transumptivo, only by way of Allusion, and Accommodation; not as Interpreting Moses, but as fitting them to his own purpose. But this I cannot yield to, for these Reasons. 1. From the scope of the Apostle, which is to draw off the jews and judaizing Brethren from sticking to the Law of Moses, as necessary to Justification. To do it thoroughly, he bringeth an Argument from Moses himself, who doth in his Writings, give a clear distinction between the Righteousness of the Law, and the Righteousness of Faith; and so, by consequence, between the Tenor of the Covenant of Works, and the Covenant of Grace. Now if it were an Allusion only, the Apostle would produce a bare Illustration, not a Cogent Argument; and so would rather Explain, than Convince. 2. The Exposition itself is so clear, that we need not make it an Allusion, if we consider the place whence these passages are taken, Deut. 30. The whole Chapter is a Sermon of Evangelical Repentance; see the 1, 2. Verses. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all Na●ions whither the Lord thy God hath driven thee: And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou, and thy children with all thy heart, and with all thy soul. This was spoken of a time, which the jews themselves confess to belong to the Kingdom of the Messiah: And reason showeth it; For the words were spoken by Moses, as referring to such a time, when the Israelites were dispersed among all Nations; which happened not till after Christ's Ascension, and the Preaching of the Gospel; and doth yet remain, and will remain until the Conversion of the jews, of which the Apostle will speak in the next Chapter. So that Moses words are applicable to them, when the Gospel-dispensation was set on foot: That was the word which was nigh them. The great prejudice of the jews against Christ's being the Messiah, was, because he came not in a way agreeable to their Carnal Conceits, or with such Pomp, and Visible Demonstration of Authority, as to satisfy all his own Countrymen: Therefore they were prejudiced, and would not own him, nor receive the Grace tendered by him, but looked for that as afar off, which was nigh them, and among them. And therefore the Apostle doth apply the words of Moses to them, to bring them to embrace the New Covenant. 3. From the Nature of the thing. First, Certain it is to us Christians, that Moses Wrote of Christ; for our Lord saith, John 5.46. Had you believed Moses, you would have believed me; for he Wrote of me. Secondly, If he Wrote more obscurely, we must consider he was a Prophet, not an Apostle. 3. That he Wrote of Christ in this place, the Apostle's Authority is sufficient, for he was a good Interpreter. If he being infallibly assisted, saw more in it than we do, we are not to Cavil at his Authority, but with reverence to receive this light; not vex the Citation by nice Disputes, but humbly receive the Interpretation he giveth of it. You will say the words are altered. But the Apostles usually in Quoting Minded the Sense, rather than the Words. And Moses his drift was to persuade them to take notice of the Divine Revelation made to them at that time, when these things befell them, the destroying of the Temple and City, and these Dispersions among the Nations. Secondly, For Explication: The words show us Two things. I What is the Tenor of the Legal Covenant? II. What is the Tenor of the Righteousness of Faith? I. What is the Tenor of the Legal Covenant? Verse 5th. For Moses describeth the righteousness which is of the Law, that the Man which doth those things shall live by them. For understanding his drift, you must consider this, That at the first promulgation of the Gospel, both jews and Gentiles, were rivals for the favour and mercy of God. They did, both at the same time, start and set forth, as two Racers, striving who should win the Goal, or carry away the Prize of Justification. So the Apostle represents them, Rom. 9 30, 31, 32. What shall we say then? that the Gentiles which followed not after righteousness, have attained righteousness, even the righteousness which is of Faith; but Israel which followed after the Law of Righteousness, hath not attained to the Law of righteousness. Wherefore? Because they sought it not by Faith, but as it were by the works of the Law. For they stumbled at that stumbling-Stone. It is agreed among the Learned, that the terms there used are Agonistical; and that there is an allusion to Racers. The Approbation, or Mercy of God, was the Prize that all ran for, both jews and Gentiles; These were the two Competitors. And as in all Racing, they had a Law prescribed, which they were to observe; So, both took their several ways: Now, Who got the Goal? The jews strained themselves all that they could to get it by their Law; And the Gentiles by the Law of Faith. the business is, Who would soon come to the Goal, or be accounted Favourites of God? The Gentiles, upon Faith and Repentance, though formerly they had been Idolaters; Or the jews, that would be Justified by the Observances of their Law, rejecting Christianity? The Apostle determineth, that the jews, though they did most earnestly contend to be Justified by the Law; yet did not outrun the Gentiles, so as to get to the Goal, or obtain the Prize of Justification from them; Why? Because they sought it not by the Evangelical way, and could not endure that, when it was revealed to them; but thought their Legal Observances would Commend them to God, and so stumbled in the very midst of their Race, out of Impatiency that their Law should be abolished, and they leveled with the Gentiles, and required to believe in a Messiah, who lived and died in a mean condition; and so they utterly miscarried in their pursuit of Justification and Acceptance with God: These were the two Litigant Parties; and the case in debate at that time. Now to take off the jews from this vain and dangerous attempt, the Apostle bringeth the two ways to a fair hearing, And proveth, that the Law can be no way to justify Sinners, even from Moses himself, whose Authority they so much cried up. He proveth it from his description of the Righteousness which is by the Law. The sum of his Argument is this; There is no Justification but either by the Law, or by Faith; you must Forego the one, and Cleave to the other; for you cannot hold by both. Now you are left to your choice, which way you will take to run to the Goal, and obtain the Prize: If you will hearken to Moses, he himself propoundeth two ways of Justification; by the Law, and by Faith. What he saith of the Righteousness of Faith, we shall see by and by; But what he saith of the Righteousness of the Law is evident, The Man that doth these things, shall live by them: The Law is no way to Justify Sinners; for, by the Law, you are Accursed, if you sin; we cannot live, if we do not all that is required of us, and contained in the Law. Now we that are conscious to so many frailties, have no reason to be fond of Justification by the Law, which exacteth such a strict, rigid obedience, in all Moral Duties, even to the least tittle, and addeth so many burdensome Ceremonies: The Law promiseth Life on doing all that was required of them to do, and threatened a Curse on them that did it not, without allowing Repentance: But in the Law of Faith, sure Mercy and Pardon is provided for the Penitent Believer. And therefore Justification is not put upon such Impossible and Difficult Terms. It dependeth upon what Christ did for us, as he died, and rose again, and what we are to do ourselves is plain and easy: plain to be understood, and easy by Grace to perform. II. What is the Tenor of the Righteousness of Faith? This is set forth Negatively, and Positively; what it saith not, and what it saith. 1. Negatively, what it saith not, Verses 6, 7. But the Righteousness which is of Faith speaketh on this wise: Say not in thy heart, Who shall ascend into Heaven? (that is, to bring down Christ from above) or, Who shall descend into the deep? (that is, to bring up Christ again from the Dead.) Here Two Questions are removed, as inconsistent with, or improper to the Righteousness of Faith. First, The First Question, Who shall ascend into Heaven? That is, to fetch the Knowledge thence of Heavenly Mysteries, or to bring down Christ from above? as if he had never been on Earth to make known the Doctrine of Salvation, but were as yet to be called from Heaven for this purpose? No; that is sufficiently done already, John 3.13. No Man hath ascended up into Heaven, but he that came down from Heaven, even the Son of Man which is in Heaven. To comprehend Heavenly Mysteries is Christ's Prerogative, who came from the bosom of the Father in our Nature, to communicate this knowledge to us, and to show us upon what terms we may be Justified before God, and enjoy his Grace and Favour. Secondly, The Second Question is in the 7th Verse; Or, Who shall descend into the deep? that is, to bring up Christ again from the Dead. In Moses it is, Deut. 30. 13. Neither is it beyond the Sea, that thou shouldest say, Who shall go over the Sea for us, and bring it to us, that we may hear it, and do it? But the Sea is sometimes considered for its latitude and breadth, and sometimes for its profundity and depth; and so is often put in Scripture for the Bottomless Pit, as opposite to Heaven, Heaven being highest, and the bottom of the Sea lowest; and is frequently used for the Bottomless Pit, or the state of the Dead: The meaning is; You need not say, Who shall bring up Christ again from the ●ead? as if he were yet in the Grave, and all hopes of Salvation were buried with him; since long ago he is risen from the Dead, and ascended into Heaven, and hath sent abroad his Messengers to Proselyte the World, indowing them with power from on high for this Work. 2. Positively; But what saith it? Where take notice of, First, The Words. Secondly, The Sense. First. What Words are put into the Mouth of the Righteousness which is by Faith, Verse 8th. The word is nigh thee, even in thy Mouth, and in thy Heart; It's in the Mouth, to know it, and speak of it; it's in the Heart, as written there by the Spirit, that we may do the duty it requireth of us with ease and sweetness; 'Tis in thy Mouth to Confess, and in thy Heart to Believe, and Practise. When the New Covenant is spoken of, as opposite to the Covenant made with them, when they came out of Egypt, it is said sometimes to be put into the Mouth, and sometimes in the Heart. The words are, Isa. 59.21. As for me, This is my Covenant with them, saith the Lord; My Spirit that is upon thee, and my Words which I have put in thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy seed, nor out of the Mouth of thy seed's seed, saith the Lord, from henceforth and for ever. Meaning thereby, That his Spirit and Word shall continue with them as a Church, to direct them in all necessary things. This for the Mouth. Now for the Heart, see another Promise, Jer. 31.33. And this shall be the Covenant that I will make with the House of Israel, I will put my Law in their inward parts, and write it in their Hearts, and I will be their God, and they shall be my People. Well then, The Excellency of the Gospel-dispensation is set forth by Two things. (1.) It's more easy to be known, and understood, and carried in the Memory: for, the Word is nigh thee, even in thy Mouth. The drift of Moses his Speech tendeth to show, that they should have a New Covenant, the Tenor of which was known, and easy to be expressed by all those who were acquainted with it. (2.) It's more easy to be practised. 'Tis not in our Mouths only, but in our Hearts; which are inclined by the Holy Spirit to obey it: so that the New Creature may undertake the duty it requireth of us by the assistance of God, and do it sincerely, though not exactly. Secondly, The sense of what it saith; 'tis explained and exemplified. (1.) Explained, Verse 8. This is the word which we preach: namely, the Doctrine of Repentance, and Remission of sins by Jesus Christ. (2.) Exemplified, Verse 9th, That if thou shalt confess with thy Mouth the Lord jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved; Confession with the Mouth there, answers to the Word is in thy Mouth: believe with thine heart, that implieth Faith: And, Christ's being raised from the Dead is instanced in, rather than any other Article of Faith, because that proveth all the rest, and is the great evidence of the truth of Christianity. Doctrine. That the way of acceptance with God, or obtaining Salvation, is so clearly stated in the Gospel, that we need not be in doubtful suspense, or seek out another Religion wherein to find it, or other satisfaction than God hath given us in his Word. The sense of this Point I shall give you in these Propositions. First, That it is the weightiest matter in the World, to know how to be accepted with God, as to pardon and life. Man being a guilty Creature needeth pardon, and the Soul dying not with the Body, we desire to know the way of life, or what shall become of us when this frail life is at an end. Certain it is, that we are haunted with guilty fears; for we are, through the fear of death, all our life-time subject to bondage, Heb. 2.15. There are some troubles of Mind in all of us about our acceptance with God; not always felt indeed, but soon awakened. Trembling Souls, who know what God is, and what themselves are, and are conscious to former guilt, and present unworthiness, cannot easily settle in a confidence of God's Mercy to them, especially when they come to die▪ The fear of death raised our trouble before; but when death cometh indeed, these stings are increased (1 Cor. 15.56.) The Sting of Death is sin; and these stings of Conscience are justified by the highest reason, which is the Law of God; not occasioned by our melancholy conceits only, It's an Amazing consideration to us, to think of entering into an unknown World, and to stand before the righteous bar of an impartial Judge; That it is very hard to undergo death with a steady confidence, and to encourage our fearful and doubtful Minds to launch out into Eternity, common experience verifieth. I pray consider, Christians! that our present condition is a state of darkness, and fear; and these fears are caused by sin, and justified by the Law of God, and revived by death, and the thoughts of the other World. And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace, that we may comfortably wait for the Mercy of God unto Eternal Life. Secondly, That is the best Religion, which doth most provide for this Peace and Rest of Soul. So that if a man were at liberty to choose, and were consulting what Religion he should choose, this Consideration must guide him; where he can find true Peace and Rest for his Anxious Soul. So the Prophet directeth them, jer. 6.16. Stand ye in the ways, and see, and ask for the old paths, where is the good way? and walk therein, and you shall find rest for your Souls. And by this Argument Christ inviteth us to himself, Mat. 11.28, 29. Come unto me, all ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in Heart; and ye shall find rest unto your Souls. And the Apostle commendeth the Gospel upon this account, Rom. 5.1. Therefore being justified by Faith, we have Peace with God through our Lord jesus. It is easy to lull Conscience asleep for a while; either (1.) By Carnal Pleasures, Prov. 9.17. Stolen Waters are sweet, and Bread eaten in secret is pleasant. For a while they seem so, but the virtue of that Opium is soon spent. Or, (2.) By a false Religion, but within a while we shall soon find that is so far from being our cure, that it is a great part of our disease; no false Religion is consistent with right Thoughts of God. Therefore the Woman of Samaria assoon as she began to have an awakened Conscience, inquires after the true Religion, john 4.20. Our Fathers worshipped in this Mountain, and ye say in Jerusalem is the place where men ought to worship. An awakened Conscience will be careful to lay the groundwork of Religion sure. A false way of Religion always breedeth scruples; and is accompanied with no sound Peace. Or (3.) In the superficial observances of a true Religion, Mat. 19.20. All these things have I kept from my Youth up, what lack I yet? A false Righteousness will not give true quietness to the Conscience; there is something lacking, and the Soul sits uneasy. Therefore nothing but coming under the Power of the true Religion will give rest and quiet to the Soul. Thirdly, That the Christian Religion, doth abundantly provide for true Peace of Conscience, and Ease of Mind. 1. Because it discovereth the Matter of true Peace. 2. The Way, how it may be attained. 1. The Matter of true Peace is Pardon and Life, or sufficient Provision to appease our guilty fears, and satisfy our desires of Happiness. (1.) Man being God's Creature, and therefore his Subject, and having faulted in his Obedience and Subjection to him, and knowing the Judgement of God, counteth himself worthy of Death, Rom. 1.32. And this fear of Death and Vengeance that ensueth it, is ●o ingrained and implanted in the Conscience, that unless some fit course of 〈◊〉 and Justification be propounded, and that with good Authority, man is 〈◊〉 restless, and troubled, and knoweth not what to do to get rid of the 〈…〉 Soul, Micah 6.7. Shall I give my first born for my Transgression, the fruit 〈…〉 for the Sin of my Soul? Now the great design which the Scriptures 〈…〉 to set forth a grant of Pardon upon Gracious and Commodious Terms▪ 〈…〉 will but accept of it. It is the excellency of the Christian Religion above 〈…〉 Religion's, Micah 7.18. Who is a God like unto thee! that pardoneth Iniquity, 〈…〉 by the Transgression of the Remnant of his Heritage, he retaineth not his 〈…〉 ever, because he delighteth in Mercy. If the Question were put to you, which 〈◊〉 put to the Spouse, Cant. 5.9. What is thy Beloved more than another Beloved? What is there in Christ above other Gods of the Nations, that you make so much 〈◊〉 about him? What is it draweth your Hearts, so to love him, and cleave to him, in the greatest Hazards and Extremities? This you might Answer, He hath set afoot a pardoning Covenant, so suited to the Necessities of Man, and the Nature of God, that all the World cannot show the like. 2 For the other Matter of our Peace, a fit Happiness to satisfy our Desires; Man having an Immortal Spirit, gropeth about for an Immortal and Eternal good Acts 17.27. or such an Estate in the other World, as may comfort him against the labours and sorrows, and the frailty and shortness of the present Life. All Nations have a conceit of the Immortality of the Soul; if at any time they doubt of it, they cannot wholly blot the sense of it out of their Hearts. Surely all desire it, and it would give much ease to their Mind, if it might be undubitably made out to them, that there is such an Immortal Estate. They that fully knew it not, were pleased with the shadow of it, and sought it in fame; they would not have their Memory die with them: As those that want Children take Pleasure in little Dogs and Cats, so did they embrace a poor Shadow for the Substance. To be sure most men die Anxious, and when they leap into Eternity, they know not where their feet shall light. But now it is said, 2 Tim. 1.10. That Christ hath abolished Death, and hath brought Life and Immortality to light through the Gospel. He hath made a clear Revelation of that which was not so certainly known before: The Heathens guessed at it, sometimes they seemed to see it, and sometimes doubted of it; as men travelling sometimes see a spire of a steeple before them at a distance, and anon they lose the sight of it again, and so cannot tell certainly whether they see it yea or no. The Law like a Dumb-man made many signs, and set forth Eternity by long Life, and Heaven by Canaan. But now the Gospel clearly speaketh it out, and scattereth all the Mists and Clouds about Eternity. 2. The Way, how we surely may be made partakers of Pardon and Life; and there it telleth us, (First,) What Christ hath done: (Secondly,) What we must do. Christ hath sufficiently laid the Foundation, and all that we must do, is but to apply what he hath purchased, and provided for us. (1.) What Christ hath done; The Word that is nigh thee, referreth to things already done for us. Christ's Death, and Resurrection. 1. His Incarnation and Death; for Christ needeth not to be brought down from Heaven any more: He once descended from Heaven, and was made Flesh, and dwelled among us for a double end. Partly to reveal these things to us, and the way how to obtain them, with sufficient Evidence and Certainty. One great Errand that he had in the World, was to reveal the Will of God to lost Mankind for their recovery, and to bring them to the fuller Knowledge of God, and the Pardon of Sins, and the Truth of the Unseen World, and the way thereunto, Luke 1.77. To give Knowledge of Salvation, unto his People, by the Remission of their Sins. And not only so, but partly also to be a Mediator and Reconciler between God and Man, and lay down his Life as a Sacrifice for Sin, and a ransom for Souls, Eph. 5.2. Who hath given himself for us, an Offering and Sacrifice to God. Mat. 20.28. He gave his Life a ransom for many. We have both, Heb. 3.1. Consider the Apostle and Highpriest of our Profession jesus Christ. Well then, herein lay the Advantage of the Gospel above the Law; that required all to be done by us, but the Gospel referreth us to things already done for us by another, who was sent from God to reveal his Father's will to us, and to redeem us to God. He suffered the Penalty due for our breach of the Law, there is nothing required of us, but our thankful Acceptance, and hearty consent to follow Christ's Conduct and Direction, well then, he needeth not be brought down from Heaven any more, or descend to help and redeem the World. 2. His Resurrection and Ascension: For that is the second Question, Who shall descend into the Deep, to bring up Christ again from the Dead? No, that needeth not; He is risen already, and gone again to Heaven, to assure us of the Truth of his Doctrine, and the value of his Sacrifice, and the reality of the other World: For he himself is entered into the Glory he spoke of, and so giveth us a visible Demonstration of the Truth and reality of it. And also he is sat down at the right Hand of God, that he might apply Salvation to us by his powerful and all-conquering Spirit. But it is the Resurrection we must chiefly insist upon, for God by raising him from the Dead hath declared him to be a sufficiently authorized Messenger, and set him forth to be the Person to be believed in, herded, and obeyed in his Name. When Christ was crucified, and buried, though a Grave stone was sealed, and a guard of Soldiers set to watch it, yet Angels appeared and rolled away the Stone, and spoke to those that enquired after him. Yea Christ himself often appeared to his Disciples, conversed with them forty days, instructed them in things pertaining to the Kingdom of God, and then went to Heaven, and poured out the Spirit; and for an handsel to the new Gospel, by Peter's Exhortation three thousand were converted at once, and afterwards evidenced the Truth of their Doctrine by Miracles. There is no need that Christ should rise again, in the Eye and view of all those that would believe in him. Here is ground enough in that which was once already done. (2.) What we must do, verse 9 Confess with the Mouth, and believe with the Heart, that is, be really persuaded of the Truth of what is done for us, and thankfully own it, and acknowledge it to the World, resigning up ourselves to the discipline of his Spirit, whatever it costs us. This is all that is required of us. But though these two only be mentioned, we must understand those things which belong to either of them. 1. To begin with that first mentioned; If thou wilt confess with thy Mouth. There is a Confession both in Word and Deed, the one must not contradict the other. The Apostle telleth us of some that profess they know God, but in works they deny him, Tit. 1.16. So it is true of confessing Christ, or Holiness of Life. Works are a part of Profession, or Confession; as also Invocation is a branch of this Confession, as appeareth by the 13. ver. For whosoever shall call upon the Name of the Lord shall be saved. Confession then implieth all visible Godliness and Holiness of Life, for the Holy, Thankful Life is a constant Hymn to God, or a practical Acknowledgement of the Benefits we have by ●hrist; and so all Christianity is a Confession. It is necessary also that this Confession be made in spite of all Persecution and Danger, Heb. 4.14. Let us hold fast our Profession. In those days believing with the Heart was not so costly, as Confession with the Mouth. It exposed them to great troubles, yet a Christian must be resolute, and trust Christ with all, Dan. 6.10. Now when Daniel knew that the writing was signed, he went into his house, and his Window being open in his Chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. 2. So for the other, Believing with the Heart implieth not a dead Faith, but Operative, jam. 2.20. Faith without Works is Dead. Not a cold opinion, but such as worketh by Love, Gal. 5.6. Not a general Assent, but an applicative Faith, Gal. 2.20. Who loved me, and gave himself for me. 1 Tim. 1.15. This is a faithful saying, and worthy of all Acceptation, that jesus Christ came into the World to save Sinners, of whom I am chief: Owning him as our Lord and Saviour. Do this, and then you believe with the Heart to Righteousness, and confess with the Mouth to Salvation: That is, you are so pardoned that at length you are saved. They that could thus take Christ, and venture all upon the security of his Word, and wholly resign up themselves to God upon these Hopes, were in a safe Condition, or a state of Peace. Fourthly, The Gospel so clearly stating these things, there is no reason of doubtful suspense. All demurring must be upon one of these two Reasons, either the Difficulty of the thing, or Want of certainty; but neither of them is just in this Case. 1. Not the Difficulty of the Conditions: For believing with the Heart, and confessing with the Mouth, are easy to be understood, and easy to be observed, by the Power of the Spirit. For the Gospel is the Power of God to Salvation, Rom. 1.16. If God will put this into our Heart and Mouth, and give what he requireth, why should we snuff at these Conditions as unreasonable and troublesome? What more reasonable than to own him with the greatest hazard, from whom we expect such Benefits as Pardon and Life? And to consent to follow his Direction, who will bring us out of our Misery to perfect Happiness? And to venture all for him, who by a condescending Act of astonishing love stooped so low for us? It is true Confession may be costly, but it is not an impossible thing: We should be willing to suffer the loss of all things for his sake; Especially when God is ready powerfully to assist and help us, Phil. 4.13. I can do all things through Christ, which strengtheneth me. 2. Want of Certainty. We do not know whether this be the way of God, yea or no? I Answer, (1.) There is no doubt that reasonably can be urged: Either this is the way of God, or none. The way of Heathenism is sottish and fabulous, 1 Cor. 8.5. They have Lords many, and Gods many. And the way of the jews yieldeth no relief, if the Gospel be excluded. The way of the Mahometans is ridiculous, and beareth no dispute. Therefore this is the way, or none. Obj. But why do you haesitate? You did not see Christ in the Flesh. Ans. But we may love him for all that, and believe in him, though we never saw him, 1 Pet. 1.8. Whom having not seen, ye love, in whom, though now ye see him not, yet believing ye rejoice. He must not be fetched out of Heaven again, nor raised from the dead again. It is not necessary to our Faith, that we should see Christ with bodily Eyes, when we have most certain and firm Arguments by which his Resurrection may be proved. Obj. But we live not in the Age of Miracles, Oracles, and Visions, which People had in former times. Ans. Man is apt to indent with God, and to prescribe to God that he may believe upon Terms of his own making: Let him now come down from the Cross, than we will believe him, Mat. 27.42. Can he prepare a Table in the Wilderness? Psal. 78.19. If thou be the Son of God command that these Stones be made Bread, Mat. 4.3. We are not to think that God should be at our Beck, and do what we require. Many require new Apostles and Miracles, that maketh them turn Sceptics and Atheists. We must not prescribe to God, how he shall reveal his Mind to men, but submit to the way he seeth best and fittest for us. (2.) There lie more prejudices by far against any way of our own devising, than the course God hath taken. The People slighted Moses, and would hear God himself speak, but when it thundered upon the Mount, they cried out, Exod. 20.19. Speak thou with us, and we will hear; but let not God speak with us, lest we die. We would have Miracles, but thereby the simplicity of Christianity is lost, and it would lay us open to the juggling tricks of Wonder-mongers, and that would be little for our safety. We would have one from the dead, Luke 16.30. But they are out of the Sphere of our commerce. That is no familiar way, nor so fit to instil Faith, and reduce men to Obedience to God. And if we should learn our Religion from Ghosts and Apparitions, we should never be free from Delusion, Gal. 1.8. But though we or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. (3.) Extraordinary means will do no good, where ordinary prevail not. But man is never satisfied with the present Dispensation, Psal. 78.22, 23. But they believed not in God, and trusted not in his Salvation, tho' he had commanded the Clouds from above and opened the doors of Heaven. Whatever means ●od useth, man is man still. There were Carnal Wretches when there were Miracles, and so there will be still, when the Heart is out of order, bare means will not set it in frame. (4.) Though we live not in the Age of Miracles and Oracles, yet if we have valuable Testimony of them it is enough to beget Faith▪ Psal. 78.5, 6, 7. He commanded our Fathers that they should make them known to their Children: That the Generation to come might know them, even the Cildrens that should be born, who should arise and declare them to their Children. That they might set their hope in God. It were endless to attest former Miracles with a new supportation of Miracles; report is enough to convey them to us; and if we cannot contradict them, why do we not believe? Use I. To check the dream of the Efficacy of extraordinary means above the ordinary, which God seeth fit to give us. Our Lord impersonateth our thoughts, Luke 16.30, 31. If one went unto them from the Dead they would repent. And he said unto them, They have Moses and the Prophets; if they hear not them, neither will they be persuaded, though one rose from the Dead. We think the Word is an Antiquated, State Dispensation, that hath lost all its force. If God would assure us and invite us to Faith and Repentance some other way, it would be more successful; as if one came from the other World, or an extraordinary Messenger from Heaven or Hell. Let us argue the Case; It must be, either because he is supposed to bring a more necessary Doctrine to work men to Faith and Repentance, or can urge better Arguments, or with more Perswasiveness, or propound these Truths with more Certainty, or convey a Power greater than is ordinarily dispensed by the Word. It must be one of these four things, but neither the one, nor the other can be. 1. Not a Doctrine more necessary to convince men of their Misery and Remedy, Sin and Duty. The Son of God is a sufficient Teacher of all Divine things, for he lay in the Bosom of God, John 1.18. And he came on purpose to reveal what was necessary to man's Salvation. 2. Not better Arguments to enforce it. What? would we have an hotter Hell, or a better Heaven: More direful threatenings, or sweeter Promises: Or more powerful Motives? Surely nothing can be added. What is beyond Eternal Misery or Eternal Happiness? 3. Not propound these things with more Certainty. For these things are offered to our understandings by a full, and fair Credibility. Christ being fore-described by Prophecies, Authorized by Miracles, mightily declared to be the Son of God by his Resurrection from the Dead, requiring nothing of us, but what is suited to God's Nature and our Necessity; What certainty would a Spectre, or Ghost, or an Angel, or Apparition give above this? 4. Nor convey a greater Power and Force to affect the Heart of man? What is of greater Efficacy than the Spirit of God? Surely he is able to change the Heart of man, when nothing else can. Now the Gospel is the Ministration of the Spirit, 2 Cor. 3.8. [See these Heads more enlarged in the Sermon on Luke 16.30, 31.] Use II. If God hath so settled the way of Salvation in the new Covenant, as to leave no cause or occasion of Doubting, or suspecting of the Truth or Certainty of these Blessings he hath promised to us, than we should not live in Jealousies and Doubtfulness, as if we were not upon sure Terms with God. If we transact with another about certain Benefits, the Transaction may prove to no purpose, if the matter about which we contract with them, hath no being, or the Terms be impossible; or the conveyance be not so firm and strong as to hold good in Law. Now none of these can be imagined in our entering into Covenant with God. For (1.) Eternal Life is not a Chimaera, or a thing that hath no being: Then you might run uncertainly, 1 Cor. 9.26. If it were a Dream, or a well devised Fable: No, it is the greatest reality that can be thought of, john 14.2. In my Father's House are many Mansions; if it were not so, I would have told you, I go to prepare a place for you. Christ would not flatter us into a Fool's Paradise. (2.) It is not upon impossible Terms, but such as are performable by the Grace of God; as Faith, Eph. 2.8. For by Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God. And the Apostle telleth us, Rom. 4.16. Therefore it is of Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed. Consider the Conditions that concern either the making, or keeping Covenant. The Conditions for making Covenant, jer. 24.7. I will give them an Heart to know me, that I am the Lord, and they shall be my People, and I will be their God, for they shall return unto me with their whole Heart. And Ezek. 36.26. A new Heart will I give you, and a new Spirit will I put within you; and I will take away the stony Heart out of your flesh, and I will give you an Heart of flesh. Then for keeping Covenant; for this is a Covenant that keepeth us, as well as we keep it, jer. 32.40, 41. I will make an Everlasting Covenant with them, that I will not turn away from them to do them good: but I will put my fear in their Hearts, that they shall not depart from me. Yea I will rejoice over them to do them good, and I will plant them in this Land assuredly, with my whole Heart, and with my whole Soul. So there is a Promise of Influences, to prevent danger of discovenanting, Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them. (3.) If the conveyance be not so strong and firm to make a Plea in Law; but this is conveyed by God's Word, and confirmed by his Oath, Heb. 6.17, 18. Wherein God willing more abundantly to show unto the Heirs of Promise the immutability of his Counsel, confirmed it by an Oath, that by two immutable things, in which it was impossible for God to lie, we might have strong Consolation: It is assured to us by his own Son, Luke 12.32. Fear not, little Flock! for it is your Father's good Pleasure to give you the Kingdom; and sealed to us by Christ's Spirit, 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the Spirit in our Hearts. Therefore the conveyance will bear a Plea, both now in Prayer, and before the Tribunal of God. If there be any room of doubting, it must be as to our Qualification and therefore that you must make more explicit; but as to that remember, that all the Qualifications of the Gospel must be evangelically interpreted, not legally; not in absolute perfection, but in a prevalent degree: our Graces must be tried by the Touchstone, not by the Balance; that they be of the right kind, though they are not full weight. Use 3. If the Christian Religion be true, than we must love Christ, and live to him; obey his Precepts, and depend on his Promises. Salvation is brought home to our doors, God hath left it to our choice, the Word is nigh thee, the way is plain, clear and open, do you therefore choose it. A Sermon on ROME X. 10. For with the heart Man Believeth unto Righteousness, and with the Mouth Confession is made to Salvation. MAny complain, that through the Multitude of Directions, Religion is made long and tedious; Therefore it is good sometimes to bring it into a narrower compass. We need both Methods: A larger delineation of Christianity, that we may know a Christian in his full length and stature; And at other times a shorter view, or Tablet, that we may know him, if not by the whole body, yet at least by his face. The Text is of the latter sort; a Summary or Abridgement of Christianity, and therefore deserveth to be the more narrowly weighed by us: There are two great concernments of Mankind, as they stand in relation to God; Righteousness, and Salvation: and this Text discovereth, how you may obtain both; by Believing, and Confession: By Believing we obtain Righteousness, and by Confession, we obtain Salvation: 'Tis pity we should miss of such great benefits, when such easy and comfortable Conditions are required of us: The one of these acts is said to be done with the Heart, The other, with the Tongue, and Mouth: For with the heart Man Believeth, etc. In the Words Two Duties are mentioned, and two Privileges. The Apostle had before Attributed Salvation to both, Verse 9 If thou shalt confess with thy Mouth the Lord jesus, and shalt believe in thy Heart, that God hath raised him from the dead, thou shalt be saved: Now here he maketh a partition, and distributeth the effects; ascribing Righteousness to Faith, and Salvation to Confession: which is done, partly for the Elegancy of Speech, that the period may run more roundly: partly because there is a reason in the thing itself; for our right to Justification is begun by Faith, and continued by Confession unto Salvation. As soon as we heartily Believe in Christ, we are Accepted as Righteous with God, and continuing in the Confession of this Faith, we at length attain Salvation. Faith is a means to be Justified, and Confession is a means to be Saved: And look what Confession is to Faith, the same is Salvation to Righteousness. Confession is the Fruit and Effect of Faith; For the Tongue Confesseth, what the Heart first Believeth; So the Fruit and Effect of Righteousness is Salvation, for 'tis said, The gift of Righteousness shall reign in life: And Justification is called, justification unto Life, Rom. 5.17, 18. Eternal Life is the Completion of Justification. If the Fruit and Effect doth not follow Faith, neither will the Fruit and Effect follow Righteousness: As soon as we Believe God Pardoneth our Sins, and giveth us a Right to Salvation; but he doth not presently give us Salvation its self; to leave a time for Faith to produce its Fruits and Effects, and to show our gratitude for so great a benefit done unto us, by all holy Conversation and Godliness. Well then, these Two, Faith, and Confession, they (1.) agree in their Object, for the same Truth is both Believed, and Confessed; that the Lord Jesus is the Saviour of the World, who died for our Offences, and rose again for our Justification. But (2.) they differ in their proper Seat and Subject. The Subject of Faith is the Heart; and the Subject of Confession is the Mouth, or outward Man. (3.) They somewhat differ in the Benefits to which they are referred: Faith to Righteousness, and Confession to Salvation: The Connection between both is appointed by God's order. (4.) They somewhat differ also in their Nature and Use: Faith is the beginning of Christianity, and Confession our Perseverance in the Pro●ession, and solid practice of it. Faith is our first consent to become Christ's Disciples; Confession is a Declaration of our Faith, or an open performance of what we have consented unto: both make a Christian Complete. All the Heart-work is employed in Faith, and all the Life-work is employed in Confession; for it containeth in itself many acts of Godliness. In short, here is Embracing the Christian Religion, and living Answerably: God hath made it necessary that by a cordial Faith we should obtain Righteousness and Justification; and being Justified, we should go on to obtain Eternal Salvation. You will say, If this be all that is required to make us Christians, than Christianity is easy indeed. I Answer; First, We have no reason to represent it burdensome; but yet both these duties have their difficulties: Believing with the Heart, a Doctrine so strange to flesh and blood, and of such an Holy and Heavenly Nature, is no slight thing; therefore God giveth us this Grace, Ephes. 2.8. By Grace ye are saved, through Faith; and it is the gift of God. And Confessing with the Mouth is no easy task neither, especially when the fear of Man is apt to check it, and this Confession exposeth us to hazards and dangers: To believe and suffer is another special Gift of God, Phil. 1.29. For to you 'tis given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. If Confession be a cheaper duty now, 'tis God's Mercy to spare us, we know not how soon it may become more hard and hazardous. Secondly, I Answer; The Duties always have their difficulty, if rightly understood: For if we believe so, as to be affected with what we believe, so as to be drawn off from what we love, confess so as to practise what we confess, and be true to it; nothing can be added. The Scripture supposeth that we are rational Creatures, that we will act as we understand, and that we are sincere in our Profession, and that we will do what we confess we are bound to do: Doct. All that would be accepted with God unto Righteousness and life, must be such as believe in Christ with the Heart, and openly confess with the Mouth, that he is the Son of God, and the Saviour of the World. I shall do these Three things, 1. Open the Nature of Faith and Confession. 2. Show the respect between them. 3. That God hath established Faith as the Means to be Justified, and Confession as the Means to be saved. 1. To open the Nature of Faith and Confession: First, Faith is such a knowledge of Christ as doth not hover in the Brain, but is seated in the Heart; and may be determined, partly by the object or matter believed, partly by the subject of it, or the acts of the Soul towards it. First, The Object, or Matter believed, is in short this: That there is a God, Heb. 11.6. That God having made Man, he hath right and power over him, to govern him by his Laws, James 4.12. There is one Lawgiver, who is able to save and to destroy. That Man failing in his Obedience, he and all his Posterity are subject to the wrath and vindictive Justice of God, Rom. 3.19. That all the World may become guilty before God. Ephes. 2.3. And were by nature children of wrath even as others. That such was God's Love, that to recover Man out of this wretched condition, he sent his own Son into the World, John 3.16. That jesus Christ who was the Son of God died for our offences, and rose again for our justification, Rom. 4.25. That is, died to expiate our sins, and rose again to convince the unbelieving World of the Authority and Dignity of his Person and Offices, and also of the truth of his Law and Covenant; that having died and rose again, he hath acquired Novum Ius Imperii, a new right of Command and Empire over the World, Rom. 14.9. For this cause he both died, and rose again, and revived, that he might be Lord of dead and living. That is, have full power and dominion to dispose of us, dead and living: That Christ having this full power and dominion over all flesh, hath established and enacted a Law of Grace, or New Covenant, wherein Pardon and Righteousness, or Title to Life, is assured to Penitent Believers, Mark 16.16. Whosoever believeth shall be saved. And Luke 24.47. And that Repentance and Remission of sins be Preached in his Name to all Nations. And shall actually be bestowed upon all that obey him, Heb. 5.9. But those that refuse this Christ, shall be eternally miserable, John 3.19. This is the condemnation, that Light is come into the World, and Men love darkness rather than light, because their deeds are evil. This is the sum of what is to be believed. Secondly, It may be determined partly by the Subject of it, or the acts of the Soul about it: The Subject is the Heart, both Understanding and Will: The Understanding Assents to all this as true, both what is said of the Person of the Redeemer, and his Covenant, and accordingly disposeth the heart of Man to carry itself towards both. 1. To the Person of the Redeemer: We Thankfully and Broken-heartedly receive him to the ends of the Gospel, or to be to us what God hath appointed him to be, and do that for us, That God hath appointed Him to do for poor sinners: To be our Lord and Saviour, john 1.12. Col. 2.6. as Lord to obey him, and as Saviour to depend upon him, and trust ourselves in his hands for our happiness, whatever befalleth us, 2 Tim. 1.12. I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 2. Towards the Covenant; which he hath appointed as the Law, or Rule of Commerce between us and God: There are Promises and Precepts, Commands and offers of Grace. (1.) For the Promises, you heartily accept them as the greatest Happiness that can be bestowed upon you, and depend upon them as things that surely will be performed; for there comes in the consideration of true and good, 1 Tim. 1.15. This is a true and faithful saying. Ephes. 1.13. In whom ye trusted after ye heard the word of truth; as true, doubts are opposite to them; as good, carnal inclinations. (2) For the Precepts and Duties required; you bind yourselves to perform them upon these hopes, whatever it cost you: And there comes in also the nature of Faith, Sincere Resolution, and Absolute Self denial; Sincere resolution to perform what God hath required, that you may obtain what he hath offered; which is called a giving up of ourselves to the Lord, 2 Cor. 8.5. And absolute Self denial, or Selling all for the Pearl of Price, Mat. 13.46. And so that Faith which is made such a difficult thing to explain, as it were, a Bugbear, to affright poor Christians, from all thoughts and study about it, is made easy and facile to the understandings of the meanest Christians, who must live by it, and be saved by it: This than is believing with the Heart. Secondly. What is Confession with the Mouth? A solemn outward declaration, that we take Christ for our Lord and Saviour, or that we believe what is revealed to us concerning God, and Christ, and our duty to him. This is necessary, because the Promises of the New Covenant, run in both strains: of putting the word in our Heart, jer. 31.37. and putting it in our Mouths, Isa. 59.21. The Saints Prayers are, That God would not take it out of their Hearts, Psal. 119.36. nor out of their Mouths, Verse 43. Take not the word of Truth utterly out of my Mouth. And the nature of their duty to God requireth it: for a Man is first to embrace the True Religion, to receive it with his Heart, and then he is to profess it, or express it with his Mouth; for no Man is to conceal and keep his Religion to himself. Our Tongues and our Bodies were given us to show forth that acknowledgement and Adoration of God which is in our hearts. He that denieth God or Christ with the Heart, doth not believe in him, or Worship him with the Heart: So he doth not Worship God with his Tongue and Life, who doth not outwardly profess and honour him. As he hath given us an understanding that we may know him; so he hath prepared for us a body wherewithal to profess him; and our esteem of him: Isa. 45.23. To me every knee shall bow, and every tongue shall swear. Which is again repeated and established as our duty in the Gospel, Phil. 2.10.11. At the Name of jesus every Knee should bow. And every Tongue confess that jesus Christ is Lord. But more distinctly to open this confession with the Mouth. 1. The matter to be confessed is the great truths which we do believe: God, Christ, the Covenant of Grace, Eternal Glory and Happiness! And the lesser truths in their season at other times: Rom. 14.22. Hast thou Faith, have it to thyself before God. 'Tis not meant of the necessary Articles of the Christian belief, but things of a doubtful disputation: If we know more than others in these things, yet we must not needlessly trouble the Church, or offend the weak, to the danger of their Souls, and hindrance of greater truths; And yet in these things you must not deny the smallest truth, 2 Cor. 13.8. We can do nothing against the truth, but for the truth. For though the thing we contend for be small, yet sincerity is a great matter, and to profess our Assent or Consent to what we neither count true, nor can well approve of; is to come under a fellowship of the guilt of undermining Truth and Godliness. 2. The ways by which we make this profession: The Mouth is only mentioned in the Text; but that implieth other things. Briefly, this Confession is made either in word or deed. 1. Verbal and in word; by a constant owning of Christ, and our Hopes by him both publicly, and upon all occasions by private conference, or taking all meet opportunities to discover ourselves that we are Christians: so the Apostle saith of Timothy, 1 Tim. 8.12. Lay hold on Eternal Life, whereunto thou art also called, and hast professed a good profession before many Witnesses. He had openly confessed the Name of Christ. And the Apostle telleth us, 1 john 4.15. Whosoever shall confess that jesus is the Son of God, God dwelleth in him, and he in God. He meaneth it of times, wherein this primitive and fundamental truth was mainly contradicted and opposed in the World; Then for a Man to declare himself a Christian was hazardous, and argued a great degree of self-denial: and especially it is spoken in opposition to the Gnostics and Nicholaitans, who accounted it sufficient to believe with the Heart, taking a liberty to confess what they listed: see how they are taxed, john 12.42, 43. Nevertheless among the chief Rulers also many believed on Him, but because of the Pharisees they did not confess Him, lest they should be put out of the Synagogue; For they loved the Praise of Men more than the Praise of God. 2. Real, or indeed: and that was, either by Action or Passion. By Action: and that is twofold: either more public or private. 1. More public: by submission to Gods appointed Ordinances, as hearing of the Word, Baptism, and the Lords Supper. Christ instituted these visible duties to make the profession of his name public and open: Mark 16.16. He that believeth and is Baptised shall be saved. In the Lord's Supper we commemorate his Death, 1 Cor. 11.26. As often as ye eat this Bread, and drink this Cup ye do show forth the Lords Death till he come. That is, we publicly commemorate it, and show it forth as the ground of our hopes. So in all the other duties which we observe in the Assemblies of the faithful; they are a keeping up of our confession, or a testimony that we are not ashamed of Christ. As Heb. 10.23. Let us hold fast the Profession of our Faith without wavering, for he is Faithful that hath promised. Now this profession is solemnly made by our Communion with God's People in their public Assemblies; as it followeth, ver. 25. Not forsaking the assembling ourselves together, as the manner of some is. The assembling ourselves, that is, with the Christians and their Assemblies, wherein they did meet together to serve and worship God, and mutually to promote their own Salvation; now 'tis not enough to have our private devotions in our Families and Closets, but we must entertain public converse with God, to testify our Union and Agreement with the People of God in the same Faith and Worship. Now it was the manner of some to forsake these Conventions, and Meetings, which was a grievous sin, and of very ill consequence; not only as they deprived themselves of the benefit of these societies, but as they seemed to love their Life, Goods, or Quiet and Peace, and Reputation, and liberty more than Christ. And though they were convinced of the truth of Christianity, yet could not be noted as open Professors of it. 2. More private and personal; by Holy Conversation and Godliness: for we are to confess and glorify Christ, both in Word and Deed. Confession indeed, is a life of love and praise, in perpetual acknowledgement of this incomparable benefit which we have by Christ. This confession is always necessary to true Christians▪ that their works be holy and agreeable to their Faith: for thereby they signify that they do believe in Christ, and expect Eternal Glory by him: that he that is raised up by God from the dead, at length will come again to bring us to himself. As without Faith there is no Righteousness, so without this Confession, there is no Salvation: for this distinguisheth the Christian from the Hypocrite. Titus 1.16. They Profess to know God, but in their works they deny him. They confess fair, but their lives show they believe nothing. The very Devils confessed Christ to be the Son of the most High God, Mark 4.7. But it profited them nothing, because it was a confession extorted, and they were Creatures in Rebellion against God. Therefore Holiness of Life is one means of our confession: otherwise we deny the Lord that bought us, Mat. 5.16. Let your light so ●●ine before Men, that others seeing your good works may glorify your Father which is in Heaven. And 1 Pet. 2.9. That you may show forth the praises of him who hath called you out of darkness into his marvellous light. Works are a sign as well as words; the surer sign of the two, of the Faith which is in our Hearts. For 'tis a sign that Faith prevaileth in us when we do things consentaneous, and agreeable to our Faith. Our profession in words may be contradicted by our works, and that is interpretatively a denial of the Faith, 1 Tim 5.8. If any provide not for his own, he hath denied the Faith. 'Tis an act of uncharitableness, or dishonesty. What? profess Christ to be our Lord, and live in such rebellion and disobedience to him. 'Tis as if you should assure a Prince of your Loyalty, and yet actually be in Arms against him. This Confession is never out of season, and is our surest evidence. 2. By passion or suffering: enduring the hardest things that can befall you in the World for his sake. Or this our Lord speaketh, Mat. 10.31, 32. Whosoever shall confess me before men, him will I confess before my Father in Heaven. But whosoever will deny me, him will I deny before my Father in Heaven. His name, his truth, his ways must be avowed before all the World, whatever it cost us: we cannot honour Christ so much as he will honour us; and therefore we must contemn the hatred of the World, and all the pleasures and profits of this life, that we may be faithful to him. Confession is an harder matter than usually we take it to be, and requireth good preparation, 1 Pet. 3.15. Be ready always to give an Answer to every Man that asketh you a reason of the Hope, that is in you, etc. Not ready in point of knowledge only, to argue for the Faith, but ready, as to courage, fortitude and resolution of Mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an account of the reasons, but of the Nature and Tenor of our Christian Faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be ready is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul saith, Act. 21.13. I am ready not to be bound only, but to die also at Jerusalem, etc. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 6.15. Shod with the preparation of the Gospel of Peace. II. The respect that is between these two, Faith and Profession. There is a double respect, such as between, 1. The Cause and Effect. First, We Believe, and then Confess: our Faith is the cause of our Confession, 2 Cor. 4.13. We having the same Spirit of Faith, according as it is written, I believed and therefore have I spoken, we also believe, and therefore speak. David was sore afflicted, and yet professed his Faith in God. He could not suppress his boasting of the promises in his greatest distresses; So we believe in Christ, and therefore cannot but in word and deed express our confidence in him, when such a Spirit of Faith cometh upon us, there will not need many enforcements or excitements publicly to own Christ: For this Spirit of Faith cannot be shut up in the Heart, but will break out into Confession. There cannot be a true and lively Faith without Confession; nor a true Confession without Faith. For the effect cannot be without the cause, nor such a powerful cause without the effect. 2. Such as there is between the sign, and the thing signified: Faith hath always Confession and Obedience joined with it, as its proper sign; As Flame or Smo●k is of Fire, or ●reathing of Life, so is Confession with the Mouth, or an Holy Life, an individual companion and note of true Faith, by which it is demonstrated to be sincere and real: Show me thy Faith without thy Works, and I will show thee my Faith by my Works, james 2.18. Men know not our Hearts whether we believe in God yea or no, or what we believe of him, till they hear and see it in our profession and actions: here is the sign, the proof of it. Look as an evil principle bewrayeth its self by its proper signs; as Atheism by men's ungodly and unholy lives, (Psal. 36.1. The transgression of the wicked saith within my Heart, There is no fear of God before his Eyes. What could they do more in a way of sin, or less in a way of duty, if there were no God? The current of a Man's life and actions, doth best expound and interpret his Heart, any considerate Man may conclude from their manner of living, that they have no sense of the Being of God, nor never expect to be accountable to him:) So for the belief of Christianity, 'tis discovered by owning Christ in the greatest dangers; by a ready obedience to his precepts that seem to be most cross to the inclination and interest of the Flesh; or by an Holy and Heavenly life; 'Tis a sign we believe those blessed, sublime, and weighty truths which are contained in the Gospel: In short, we judge others by external works alone, for the Tree is known by its Fruits, Mat. 7.16. we judge of ourselves by external and internal together; both by the belief of the Heart and the confession of the Mouth also. III. The order God hath established; appointing Faith as a means to be justified, and confession as a means to be saved. 1. Let us speak of what is requisite to righteousness; so Faith is the means whereby this Righteousness is applied, received and freely given us. To explain this I shall inquire, 1. What is Righteousness. 2. Show you that this Righteousness is applied by Faith. 3. That the Cordial and Heart-believer, is the Penitent, Working Believer. 1. What is Righteousness? 'tis here taken in a legal, and judicial sense, not for a disposition of Mind and Heart to please God, but for the ground of a Plea before the Tribunal of God, that we may be exempted from the punishments threatened, and obtain the Grace offered, or a right to the reward promised, Rom. 5.18. As by the offence of one judgement came upon all to condemnation, even so by the Righteousness of one, the free gift came upon all men to justification of life. 2. That we are qualified for this Righteousness by Faith. So 'tis said, Rom. 3.24, 25. Being justified freely by his Grace, through the redemption that is in jesus Christ, whom God hath set forth to be a propitiation through Faith in his Blood, to declare his Righteousness for the remission of sins: We get absolution from sin, by free pardon, through the Merit of Christ, and are accepted as Righteous before God, when we enter into the new Covenant, taking God for our Lord, and Happiness▪ Christ for our Redeemer and Saviour, the Holy-Ghost for our Sanctifier, and Comforter: More especially with respect to Christ, when we subject ourselves to him as our Lord, and depend upon the Merit of his Death and Intercession for our acceptance with God: Now that this believing with the Heart is required in order to righteousness, is every where manifested in the Scriptures: Therefore the new Covenant Righteousness is called the Righteousness of Faith, Rom. 9.30. The Gentiles have attained to Righteousness, even the Righteousness which is of Faith. So Gal. 5.5. We through the Spirit, wait for the hope of Righteousness by Faith. Because Faith qualifieth us for it. A righteousness we must have, that we may be exempted from wrath, which sin hath made our due, and that we may be accepted with God unto Eternal Life, which they that are destitute of all Righteousness, can never attain unto. A Righteousness of our own according to the Law of Works we are far from: The legal way therefore, can never stead us. We must only run for Refuge to the Evangelical course, or way set down in the Gospel; namely that upon the account of the Merit and Obedience of Christ, God will pardon the sins of all Penitent Believers, and accept them to Grace and Favour. Well then, 'tis by Faith that Christ's Death and Obedience are applied▪ and made beneficial to us, Rom. 3. 2●. The righteousness of God is by the Faith of jesus Christ unto all, and upon all that believe, and there is no difference. Well then, every Believer is qualified. If you ask me therefore, 3. What kind of Believer is qualified, and accepted as righteous. I answer, 1. The Penitent Believer. 2. The Working Believer. 1. The Penitent Believer; for Faith and Repentance are inseparable Companions, and always go together in our first introduction, or entrance into the New Covenant, Mark. 1.15. Repent and Believe the Gospel. And Acts 2.38. Repent and be Baptised for the Remission of Sins. When we depend upon Christ for Pardon, we are willing to return to God, and live in his Obedience, hating and detesting our former ways wherein we wandered from him. Well then, though the Righteousness be only the Righteousness of Faith, and the Believer be only accepted as Righteous, yet 'tis the Penitent Believer, whose Heart and Life is changed, and who is willing by Christ to come to God. 2. 'Tis the Working Believer: So 'tis explained: what is in Gal. 5.5. called The Righteousness of Faith is ver. 6. called Faith working by Love. Not all that is called by that Name, but the working Faith. And so 'tis expressed else where, Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, moved with fear prepared an Ark to the saving of his House, by which he became an heir of the righteousness which is by Faith. The saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood Drowned and Destroyed the impenitent World, but Noah and his Family were saved in the Ark. We are warned of the Eternal penalties threatened by God; if we do not repent and believe we shall not be saved from wrath; But if we believe and prepare an Ark, that is, diligently use the means appointed for our safety, than we become heirs of the righteousness which is by Faith. Noah showed himself a Believer indeed, to prepare an Ark with such vast charge in the face of the scorning World, which was an eminent piece of Self-denial and Obedience: But such will the true Faith put us upon. Look as to be justified by the Law, or Works required by the Law, is all one, so to be justified by Faith, or the New Covenant is all one also. Whatever therefore the New Covenant requireth as our duty, that we may be capable of the privileges thereof, that must be done by the sincere Believer. 'Tis not the idle, but the working Faith. 2. That confession with the Mouth is required unto Salvation, for God is not glorified, nor others edified, nor ourselves comforted, but by such a believing with the Heart, as hath confession going along with it. 1. God is most glorified when Faith breaketh out into confession either in word or deed, suffering or obedience, 2 Thes. 1.11, 12, Wherefore we pray always that God would count you worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of Faith with power: that the name of our Lord jesus Christ may be glorified in you. By the work of Faith there, is not meant the internal, elicit, or heart acts, such as assent, consent, and affiance: thus we may honour God in ourselves, but not before others; but the external act of confession, which is made either by patient sufferings or holiness of life; so we honour God before others. Our Deeds must answer our Faith. For the truest confession is made by deeds, rather than words, for words are cheaper than deeds. The World therefore believeth deeds more. In short, a Christian that desireth to magnify Christ in his Soul, desireth also to magnify him in his body, Phil. 1.20. So Christ be magnified in my Body, whether by life, or by death, So 1 Cor. 6.20. Glorify God in your bodies, and Souls which are Gods. 2. Others are edified: For that which is secret, is no means to profit them: they cannot see our Faith; but they may see our good works, Mat. 5.16. Let your light so shine before Men, that they may see your good works, and glorify your Father which is in Heaven. And 1 Pet. 2.12. That they may by your good works which they shall behold, glorify God in the day of visitation: and a holy life is required for their sakes; that love may be a means to bring them home to God. 3. We are most comforted: for 'tis the practical, operative Faith which giveth a Right to Salvation, and breedeth assurance of it in our Souls. That is but the image and shadow of Grace, that lurketh and lieth hid and idle in the Soul, jam. 2.14. What doth it profit, my Brethren, if a Man say he hath Faith, and hath not works? Can Faith save him? You do not look for salvation by Christ, if you do not take the way that leadeth to it; but a fruitful Faith evidenceth itself, and confirmeth our interest, and increaseth our joy. Use To press you, 1. To mark the order of the benefits: first righteousness, than Salvation. (1.) We can never have sound Peace, there is no appearing before God without some Righteousness, of one sort or other. God is Holy and Just, therefore somewhat, we must have to stand before this Holy God. (2.) No other Righteousness will serve the turn, but the Righteousness of Faith: We are in a woeful case till we get an Interest in the Righteousness of Christ, job 33.24. Then he is gracious to him, and saith, Deliver him from going down into the Pit, for I have found a ransom. (3.) Till we heartily and sincerely believe or enter into this Covenant, we have not this Interest, Phil. 3.9. And be found in him, not having mine own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. Then for Salvation, is this all your Hope and Desire that your Soul may be saved in the day of the Lord? Then let not lesser pursuits divert you: Acts 16.30. The jailor said to Paul and Silas, Sirs, what must I do to be saved? It doth not touch us so near, how we shall live in this World, as how to live in the other. Secondly, Mark the Order of Duties. 1. Faith: Then Confession: Hear, and your Souls shall live. First, Hear, than Live. There must be a believing with the Heart, and a Confession with the Mouth; both go together. For with the Heart man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation. A Sermon on 1 Cor. Viii 6. But to us there is but one God the Father, of whom are all things, and we in him: And one jesus Christ by whom are all things, and we by him. IN the Text, there is a perfect Antithesis or Opposition to the fabulous devices of the Pagan Religion. Among the Pagans there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many Gods, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many Lords, verse 5. By Gods, meaning the Supreme Deities; by Lords, middle Powers, or Gods of an Inferior Order, supposed to be Mediators, and Agents between the Supreme Gods and Mortal Men; called by the Orientals Baalim, Lords, as Gods here, by the Apostles. By the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Plato in his Sympoes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; All the Commerce and Intercourse between Gods and Men is performed by Daemons. Now the Christian Religion doth herein agree with the Pagan, that there is a Supreme God, and a Mediator: But it differeth, that they had a Plurality in both sorts of their Gods, we but one in each: And so the Christian Religion is distinguished from all others by one God, and one lord To us, that is, to us Christians, there is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Sovereign God, from whom, as Supreme, we derive all our Graces; and to whom, as Supreme, we direct all our Services. And one Lord, that is, one Mediator, by whom, as through a golden Pipe, all Mercies are conveyed to us, and by whom also we have access to God. But to us there is but one God, etc. In the Words observe, 1. What is said of the Supreme and Most High God. (1.) The Unity of his Essence, that though he be distinguished into three Persons, Father, Son, and Holy Ghost, yet there is but one, the only and true God. (2.) He is represented by his Relation to the Creatures; the Father. 'Tis not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Personally, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Essentially; as often in Scripture, as Isa. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us. Meaning, not only the first Person, but all the rest. And Mat. 5.16. Glorify your Father which is in Heaven. And Mat. 6.9. Our Father which art in Heaven. Jam. 3.9. Therefore we bless God, even the Father. In all these and many other places, Father, Son and Holy Ghost is the only true God, and called Father. (3.) He is set forth by his Dignity and Pre-eminence, as the first cause, and last end: For from him are all things, and we in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. To him and for him. I take the Marginal Reading, so Rom. 11.36. For of him, and through him, and to him are all things. 2. What is said of the Mediator: He is described, 1. By his Person or Name, signifying his Person, jesus Christ. There is no other Name given under Heaven, Acts 4.12, etc. 2. By his Dignity; Lord, that is, Mediator. Christ is often set forth by this Term or Title, Acts 2.36. God has made that same jesus whom ye have crucified, both Lord and Christ. He is Lord over all Creatures, and over the House of God. Phil. 2.11. And that every Tongue should confess that jesus Christ is Lord to the Glory of God the Father. He died for that End and Purpose, Rom. 14.9. To this End Christ both died, and rose again, and revived, that he might be Lord both of dead and living. Therefore we should own him as such, john 20.28. My Lord and my God. Both in Word and Deed. In Word, Phil. 2.11. That every Tongue should confess that jesus Christ is Lord. Indeed, in worship, Psal. 45.11. He is thy Lord, worship thou him. In ordinary Practice and Conversation, Loving, Serving, Studying to please him ●n all things, Luke 6.46. Why call you me Lord, and do not the things which I say? Col. 1 10. Walk worthy of the Lord in all pleasing. 'Tis our Comfort, that he is Head over all things, Eph. 1.22. So he is able to Subject the Church to himself by his Spirit to vanquish its Enemies▪ and defend us by his Power. And 'tis both our Comfort and Duty, that he is our lord He purchased us by his Blood, Acts 20.28 and Eph. 1.14. ●herefore the Church is given him as an Inheritance, Psal. 2.8. We are married to him in the Covenant of Grace. Therefore he appeaseth the Wrath of God, by his Passion and Intercession: He cherisheth and takes care of us. 3. The Appropriation of this Office and Dignity to him alone; one Lord jesus Christ. To set up other Lords of our Faith, or other Mediators between God and us, is a wrong to Christ. There is but one Mediator either of Redemption, or Intercession, and no Saints, or Angels share in this Honour, 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the Man Christ jesus. Eph. 4.5. One Lord. Without Partner or Substitute. He will communicate this Glory, and Dominion over his Church to no other, in whole or in part. 4. The distinctness of his Operation as Mediator from what was said concerning the Father. 'Tis said of the Father, Of whom, and for whom are all things; but of the Mediator it is said, By whom are all things, and we by him. God is the Fountain of all Heavenly Gifts, jam. 1.17. And Christ is the Pipe and Conveyance. God is the ultimate Object of our worship, and by the Mediator do we make our Addresses and Applications to him, Eph. 2.18. For through him we both have an access by one Spirit unto the Father. From God all things have their Being as from their Spring and Cause, both in a way of Nature and Grace: So all things by the Mediator. Doct. That the owning and worshipping God by the Mediator jesus Christ is the sum of the Christian Religion. Natural Religion owneth a God, but the Christian Religion owneth a Mediator; and Father, Son, and Holy Ghost, for that only true God, and Jesus Christ for that Mediator. See other Scriptures, john 17.3. And this is Life Eternal that they might know thee the only true God, and jesus Christ whom thou hast sent. There is the sum of what is necessary to Life Eternal, that God is to be known, loved, obeyed, worshipped, and enjoyed, and the Lord Jesus as our Redeemer and Saviour, to bring us home to God, and to procure for us the Gifts of Pardon and Life, and this Life to be begun here, and perfected in Heaven. So 1 Tim. 2.5. For there is but one God and one Mediator between God and Men, the Man Christ jesus. Here are the two great Points of the Christian Religion, one God in whom is all our Trust and Confidence; and one Lord Jesus the only Mediator for the Restauration and Reconciliation of Man with God. Here I shall show you, 1. The Necessity of a Mediator. 2. The Fitness of Christ for this Office. 3. The Benefit and Fruit of it. 4. Who are the Parties interested in these Comforts, and most concerned in these Duties. I. The Necessity of a Mediator in this lapsed and fallen Estate of Mankind. Two things infer and enforce this Necessity, Distance and Difference. Distance by reason of Impurity, and Difference by reason of Enmity: Both these occur in the Case between God and Men. God is a God of Glorious Majesty, and we are poor Creatures. God is an Holy God, a God of purer Eyes than to behold Iniquity, and we are sinful Creatures. As Creatures, unworthy of immediate access to God; as lapsed, and under the guilt of Sin, and desert of Punishment, and unable to deliver ourselves, cannot draw nigh to him with any Comfort. 1. Our Distance: Which is so great that it is a Condescension for God to take notice, that there are such Creatures in the World, Psal. 113.6. Who humbleth himself to behold the things which are in Heaven and Earth. The Excellency and Majesty of God is so great, that either Angels or Men are unworthy to approach his Presence. Now as Inferior and mean People, dare not approach the presence of a great Prince, but by some powerful Friend and Intercessor at Court, so our distance produceth our fears, and estrangedness, and backwardness to draw nigh unto God, and so hindereth our Love and Confidence in him. Well then, to depend upon one so far above us that he will take notice of us, take care for us, relieving us in our Necessities and straits, and help us out of all our Miseries, and finally save us, requireth a Mediator: one that is more near and dear to God than we are; which can be no other than Jesus Christ, as I shall show by and by. When a Sinner looketh only at God as in himself, he is confounded and amazed, as quite out of the reach of his Commerce. 2. Difference: A Mediator is chiefly one used between disagreeing parties, Gal. 3.20. Now a Mediator is not a Mediator of one, but God is one. There must be two parties, and usually two different parties. There is God angry, and Man guilty. Conscience of guilt presents God terrible, and taketh away all Confidence from the guilty Sinner; so that of ourselves we cannot approach in a friendly manner to an offended and provoked God, Heb. 12.29. For our God is a consuming Fire. And who can dwell with devouring Burnings? Isa. 33.14. Who shall interpose and stand between God and us, the Power of his Wrath, and our weakness and obnoxiousness to his Righteous Vengeance. II. That none but Christ is fit for this High Office, that though God be High, and Just, and Holy▪ yet poor Creatures and Sinners may have access to him. A Mediator must be one that can take off the distance, and compromise the difference between us and God. Oh that there were, saith job, a days-man between us, that might lay his hands upon both! Job 9.33. Now considering this, Jesus Christ is the only fit interposing party. Therefore he is called the Mediator of the new Covenant, Heb. 12.24. And to jesus the Mediator of the new Covenant, and the Mediator of a better Covenant, Heb. 8.6. 1. As to the distance, so in his Person he is God-man: Our Mediator must be one in whom God doth condescend to man, and by whom man may be encouraged to ascend to God. Now in Christ, God is nearer to Man than he was before, and so we may have more familiar Thoughts of God. The pure Deity is at so vast a distance from us while we are in Flesh, that we are amazed and confounded, cannot imagine that he should look after us, concern himself in us and our Affairs, love us, show us his Free Grace and Favour. Now it is a mighty help to think of God manifested in our Flesh, 1 Tim. 3.16. The Word made Flesh, John 1.14. So that while we are here in the flesh, yet we may have commerce with God. 'Tis a mighty encouragement to consider how near God is come to us in Christ, and how he hath taken the Humane Nature into his own Person. For surely he will not hide himself from his own Flesh, Isa. 58.7. He came down into our flesh that he might be man, and familiar with man. This wonderfully reconcileth the Heart of Man to God, and maketh the thoughts of him comfortable and acceptable to us, so that we may encourage ourselves in free access to God. 2. As the Person of the Redeemer, so his Work: Which is to take away the Difference and Quarrel between us and God. To understand this, observe, that the Mediation between the two differing parties must be carried on so, that God who is the Supreme and Offended party may be satisfied. Now God stood upon these Terms, that the Honour of his governing Justice should be secured, Rom. 3.25. Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins. And that the Repentance and Reformation of sinful man should be carried on strictly, Acts 5.31. Him hath God exalted with his right Hand to be a Prince and Saviour to give Repentance to Israel, and Remission of Sins. These must be done, otherwise man must lie under his Eternal Displeasure. If the one be done, and not the other done, no Reconciliation can ensue. Therefore we must not look to Christ's Mediation with God, so as to overlook his Work with man, nor so look to his Work with man, as to overlook his Mediation with God, Heb. 3.1. Consider the Apostle and High Priest of our Profession Jesus Christ. We have both here: The work of an Apostle lieth with men, the work of an High Priest with God. He hath an Office with God and Man, and both are necessary to bring about our Salvation. And Christ cannot be a complete Saviour without doing both. To be barely a Prophet would not serve the turn, but he must be a Priest to satisfy God's Justice also, by the Merit of his Sacrifice. In short, his Work with God is that of a Priest, his Work with Man is that of a Prophet and King. (1.) His Work as a Priest is to pacify God's Wrath, procure his Grace, Love and Favor for us; and this he doth under two Relations as a Sponsor, and Intercessor. 1. As a Sponsor and Surety: He was the Surety of a better Testament, Heb. 7.22. By so much was jesus made a surety of a better Testament. So (First,) By way of Satisfaction, he undertook something to be paid and performed for us. He undertaketh to satisfy God's Justice by the Sacrifice of himself, and so make way for his Mercy on easy Terms. The pacifying of God's Justice was a great part of his Mediation, Heb. 9.15. For this cause he is the Mediator of the New Testament, that by means of Death f●r the Redemption of the Transgressions that were under the first Testament, they which are called might receive the Promise of Eternal Inheritance. That is, that Penitent and believing Sinners might be acquitted from the curse due to them by the first Covenant, and so made capable of Eternal Life. What they owe, he hath paid. Secondly, By way of Caution: Undertaking for those whom he reconciled to God, that they shall perform what God requireth of them in the new Covenant. Having purchased the Spirit, he hath enabled them to repent, and believe, and mortify and crucify the flesh, and obey the Gospel, Rom. 6.6. Knowing that our old man is crucified with him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin. 2. As an Intercessor: He is in Heaven dealing with God in our behalf. He hath not cast off his Relation or Affection to his People upon his Advancement, Heb. 8.2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched, and not Man. In all his Glory He is the Church's Agent, appearing for us as our Attorney in Court, Heb. 9.24. Pleading for us, and answering all Accusations as our Advocate, 1 john 2.1. And if any man Sin we have an Advocate with the Father, jesus Christ the Righteous. And maintaining a correspondency between us and God: As an Ambassador between two States, promoting our Desires and Prayers, Rev. 8.3. And another Angel came and stood at the Altar, having a golden Cen●er, and there was given to him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne. And obtaining all necessary Graces for us. 2. His Work with Men, as a Prophet and King. 1. As a Prophet, and so as a Messenger of the Covenant, Mal. 3.11. He showeth us the way, how we may be reconciled with God; persuading us also to be so reconciled to God. For we are ignorant and obstinate, loath to part with sin, and submit to God's terms; Therefore he revealeth, and persuadeth us to accept the conditions of the New Covenant, and to cast away all our rebellion against God, and enter into his Peace, 2 Cor. 5.20. Now than we are Ambassadors for Christ, as though God did beseech you by us. We pray you, in Christ's stead, be ye reconciled to God. They plead in his Name, and by virtue of his Power. Secondly, As a King and Lord, so he maketh these terms part of the New Law, for the remedying of lapsed Mankind, Heb. 5.8. Though he were a Son, yet he learned obedience by the things he suffered. And not only so, but he subdueth us to himself, Luke 11.21. By strong hand rescueth us out of the power of the Devil, and giveth us Grace to serve him acceptably, Heb. 12.28. And taketh us into his care, and ruleth us, and protecteth us, till we enter into everlasting life. His Lordship is a great part of his Mediation. III. The Comforts and Duties thence resulting, namely, from Christ's being constituted as Mediator, as they are laid forth in the Text. 1. I observe, That the Father's Honour and Glory is still secured, and preserved safe and entire, notwithstanding the giving the Glory to Christ, as the Lord of the New Creation. The Glory of the Mediator doth no way impair and infringe the Father's Glory; That is apparent, partly because all the good we have is from the Father, but only by Christ. For when the Father is spoken of, 'tis said, From him are all things: but when the Mediator, then 'tis said, By him: which notes a subordinate operation, or administration, as Lord Deputy under the Father; and therefore in the subjection of the Creature unto Christ, the Glory of the Father is expressly reserved, Phil. 2.11. That every Tongue should confess, that jesus is Lord, to the Glory of the Father. Again, it's apparent, because it's said, We are to him, or for him. The Mediator does not lead us off from God, but to him. Therefore both our love to God, and subjection to him, must still be preserved, (1.) Our love; You must not think of the Father, that he is all Wrath, severe and inexorable, and his Favour not to be gained but upon hard terms; no, if he himself had not loved us, we could never have had Christ for our Redeemer. All things are of him, not only in a way of Creation, but Redemption: and one great end of sending Christ, was to show the amiableness of the Divine Nature. Christ himself was sent by the Father, John 3.16. God so loved the World, that he sent his only begotten Son, 2 Cor. 5.19. God was in Christ reconciling the World to himself, not imputing their trespasses to them, Rom. 8.32. God spared not his own Son, but delivered him for us all. (2.) Our Subjection and Obedience, Rev. 5.9. Thou hast redeemed us to God by thy blood. His ancient right in us is not disannulled, but promoted. We are redeemed to his Service and Obedience. See 1 Cor. 6.19, 20— Which are God's, viz. By a right beneficial, as a farther obligation. God is the Efficient and Final Cause of all things. Therefore still our Subjection to God, and Love to God, must be preserved. 2. I observe, That the expressions here used, imply Returns as well as Receipts. Look to the Expressions in both Clauses, either concerning the one God, or the one Mediator. The one God, From him are all things, and we by him, or for him. As from his bounty and goodness, so for his honour and service, Prov. 16.4. God hath made all things for himself, 1 Cor. 10.31. Whether ye eat or drink, or whatsoever you do, do all to the glory of God. Whether it be in a way of Nature or Grace, all things come of God. These words do especially concern Christians. All matters of Grace come from the Father to us for his Glory. All things that belong to the New Creation, as appeareth by the last clause, we by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, for him. See Eph. 1.12. That we should be to the praise of his glory. So for what is said of the Mediator, and one Lord jesus Christ, by whom are all things. That is, which we receive from God; and we by him, that is, all the services which we return to God again. Not only Blessings come from the Father to us, but we also must return duty and service to God by the same Mediator. Receipts come from God by Christ, and Returns go back by Christ to God. Which is to be noted by them who are all for Receipts, but think not of Returns. And also by them who own God in their Mercies, but make Returns in their own Name: No; all that duty which we perform to God 'tis by the Mediator. All Christianity is a coming to God by Christ, Heb. 7.25. If we believe in God, 'tis by him, 1 Pet. 1.2. By whom we believe in God. If we love God, 'tis in Christ. If we pray to God, 'tis in and through him, Ephes. 2.18. For through him we both have an access by one Spirit unto the Father. If we praise God, 'tis in and by Christ, Phil. 1.11. Being filled with the fruits of righteousness, which are by jesus Christ, to the Glory and Praise of God. Otherwise our Duties are not acceptable and pleasing to him. 3. I observe, That in the Receipts we expect from God, there is great encouragement to expect them. For God is represented as a fountain of Grace; as a Father; as a God and Father that acts by a Mediator, whose Merit is expressed as large, as the Father's Power. (1.) As a Fountain of Grace, he is the supreme Cause of all things, from whom all creatures have their life and being. A Fountain ever-flowing and overflowing. What can we ask of him which he is not able to do? Psal 57.2. I will cry unto God most high: unto God that performeth all things for me. If it be pardon of sin, or the gift of the spirit; If subduing Enemies, or everlasting Salvation, he is able to give it you. If it be strength against Temptations, or Grace to serve him acceptably, you come to a God from whom are all things. When a Man seriously worshippeth God, he turneth his back upon all other things, and turneth his face to God as the supreme Lord and Fountain of all Happiness. You may with confidence present your Petitions to him that can perform all things. (2.) You come to God as a Father; If you take it personally, 'tis comfortable to come to him, as the Father of our Lord Jesus Christ, Ephes. 3.14. or essentially, as a Father of the whole family of the faithful. He loveth us dearly We have the Supreme God for our Father, and shall not we trust in him? 2 Cor. 6.18. And I will be a Father unto you, and you shall be my sons and daughters. Who would distrust a Father, and an Omnipotent Father? When we remember not only his sufficiency, but his love to us, and our interest in him, we make our Addresses to him with confidence. Who may be confident, if not the children of such a Father? (3) This Fatherly goodness and all sufficiency is engaged for our relief by the Mediator. As all things are from the Father, so all things are by him; that is, purchased and bought by his Merit. The extent and virtue of his Merit is expressed as largely as the Father's power. If we believe in God, as an All sufficient Fountain of Grace, we believe in Christ as an All-sufficient Mediator, John 14.1. Let not your hearts be troubled; ye believe in God, believe also in me, 1 John 2.23 He that acknowledgeth the Son, hath the Father also. Besides this, The V●●l of Christ's flesh doth break the beams of his terror to those that behold his Excellencies, and rejoice in them. By that we are encouraged to come to God for the Mediatour's Blessing, which is the pardon of our sins, Mat. 1.21. He shall save his people from their sins. And, Acts 3.26 God hath sent him to bless you, in turning away every one of you from your sins. One great Petition which we have to put up to God, is for the pardon of sin. This is a principal suit which sinful Man hath daily to present to God. Now when we are sensible of sin, How comfortable is it to come to God in the Name of this Lord and Mediator, who came on purpose to take away sin, and hath satisfied God's Justice▪ and Merited God's favour and mercy for us, and liveth in Heaven to plead the Merit of his Sacrifice? (4.) As we are encouraged greatly to expect the graces and favours needful, so we are as deeply engaged to the returns of Love, Service and Obedience; and that not only as obliged in point of gratitude, but as inclined, suited and fitted: for as we are for God, so we are by him: I say we are obliged in gratitude for the many Blessings which are procured and conveyed to us by the Mediator. If we have all things from God, and all things by him, and we Christians, more than ordinary Creatures, surely we should, in a singular manner, fulfil his Will, and seek his Glory, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. And that he died for all, that they that live should not henceforth live unto themselves, but unto him which died for them, and rose again. And not only are we obliged, but enabled and inclined. We for him, there is our duty in the first clause; We by him, there is our help, Ephes. 2.10 We are his workmanship in Christ jesus, created unto good works. Not only by him, so as to perform it acceptably, but by him, so as to perform it cheerfully, and with all readiness of Mind. It relateth to our assistance, as well as our acceptance. There is the Spirit to help our infirmities, which is shed on us abundantly through Jesus Christ our Lord, Titus 3.6. So we are by him, that is, are fitted for the Service of God, and put into a capacity to please him. IU. Who are the parties interested in these Comforts, and most concerned in these Duties. The Apostle saith here, To us there is but one God, and one Lord; meaning to us Christians; all those that own God, and worship God by the Mediator, Heb. 7.25. Wherefore he is able also to save them to the uttermost that come unto God by him. Who are they? Some will not come to God; others, not by him. They, and they only are the persons that enjoy the benefit of this Mediation, who come to God by him; and that Two ways. 1. They come to God by him, who take upon them the profession of being his servants and obedient subjects in Christ. The bare profession bringeth us somewhat nearer to God: Thus the People of Israel are said to be a People nigh unto God, Psal. 148.14▪ They were a step nearer to God than the Gentiles. So the Profession of Christianity bringeth us near unto God; Who were sometime afar off, but now are made near by the blood of Christ, Ephes. 2.13. Before they were afar off from God, from his Church, his Covenant, and Communion with him in his Ordinances. Surely 'tis some advantage to come so near to God by Christ, as to have Union and Communion with the visible Church of Christ: they are in that Society and Community of Men, who are under God's special care and government above the rest of the World, and where they enjoy the means of Salvation, and such ordinarily, by which God useth to convey his choicest Blessings. These have a benefit above those who are wholly without the Church, as having an offer of the Gospel-benefits, though not a right to them. They are nearer at hand, and in Grace's way, and may sooner understand, that Christ is a Means chosen and used by God to bring home sinners to himself; and by the Christian Doctrine, currant amongst them, which they know and profess to believe, have a Dogmatical Faith at least, that God is the Supreme Fountain of all Happiness, and Christ the only way to him, and have the common, conditional, pardoning Covenant sounding in their ears continually, wherein God offereth to be a God and Father to them in Christ, and telleth them what he will be, and do, to and for all those that do come in and submit to this Covenant. 2. These come to God by him, who really enter into the Evangelic estate, and are converted by an unfeigned Repentance towards God, and Faith in our Lord jesus Christ, Acts 20 21. Repentance respects God as our Supreme Lord, and chief happiness, and Faith our Lord Jesus Christ, as the only one Mediator. When you turn from Sin, Self and Satan, unto God, than you come to him: for certainly the farther we depart from Sin, the nearer we come to God. Now this coming is by Christ. The Sinner that is turned from the Creature to God, and from Sin to Holiness, is also turned from Self to Christ, who is the only Means of our Recovery; by his Merit and efficacy reconciling us to God, and changing our hearts: by the one restoring us to his Favour, by the other to his Image. Therefore a turning ourselves from our sins, with a resolution to forsake them, without a reflection upon Christ, is but a Natural Religion, not Evangelical: The Evangelical Religion is a coming to God by Christ, or, as it is described by the Apostle, Heb. 10.22. A drawing nigh with a true heart, and in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. Those that are justified by the Merit, and Sanctified by the Spirit of Christ, and fully resolving entirely and unfeignedly upon the duties of the Gospel, depending upon the Promises thereof, these indeed have one God for their Father, and one Lord Jesus Christ for their Redeemer and Saviour. Till a Man be renewed and reconciled, sanctified and pardoned, he is unfit for God, and uncapable of Salvation, or any present communion with God. What can we expect from him, and how unsufficient are we for either of these two works, to renew our Souls, and reconcile them to God? What can we do to satisfy Justice? or break the love of sin in our Souls? Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the World, by his Sacrifice, Merit and Intercession. We must be pardoned and accepted, and only by him must we come to God. If your repentance towards God, and your Faith in him be sincere, you shall have all the Blessings of the New Covenant. In short, Obedience and the Love of God was the Primitive Holiness for which we were created, and from which we fell: We, by Repentance, are willing to return to this again, and therefore depend upon a Saviour and Sanctifier, that we may be reconciled and renewed, and so are said, in this general sense, to come to God by him. Secondly. More particularly we are said to come to God by Christ, Three ways. First. In the exercise of our Graces. I shall instance in the Three Radical ones, which constitute the New Creature, Faith, Hope and Love. For in the exercise of these, communion with God doth consist. 1. Faith seeth God in Christ, as sitting upon a Throne of Grace, ready to give out all manner of Grace, and seasonable relief to Penitent Believers in all their necessities, and temptations, and duties: Well then, boldly trust him, and depend upon him. Thus we come to God by Christ, 2 Cor. 3.4. Such trust have we through Christ to Godward, 1 Pet. 1.21. By him we believe in God. This is living by Faith in Christ, so often spoken of in Scripture. When you make use of him in all your wants, duties and difficulties, expecting your Father's Love and Blessing to come to you through him alone, and the Spirit that must help you, and assist you in all your Infirmities and Temptations, as coming from the Father and the Son; not only procured, but given by him your head. In all your doubts, fears and wants, you go to him in the Spirit, and to the Father by him, and by him alone; this is living by Christ. 2. Love: which vents itself in a desire of full Communion with God, and delights in him. Desire is a coming to God, or a following hard after him: Delight is an adherence to him, as satisfied with so much as we enjoy of him. Our enjoyments here are partial, and therefore our delight is very imperfect; but yet such as it is, it begets a study to please God, and fear to offend him. Our Father is in Heaven, but on Earth we have a glimpse of him, enough to make him amiable to the Soul, Psal. 17.15. As for me I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. Thus we love him through Christ, or in Christ: for we study Christ to see the goodness and amiableness and love of God in him, Ephes. 3.17, 18, 19 That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth and length, and depth and height: And to know the love of Christ which passeth knowledge; that ye might be filled with all the fullness of God. A condemning God is not so loved as a gracious and pardoning God. Surely we love him more as a Father, than as a Judge. And 'tis the Spirit of Christ which maketh us cry, Abba Father: not only thereby expressing our confidence and dependence, but affection, Gal. 4.6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father. 3. Hope: We come to God as we longingly expect the full fruition of him. Love puts us upon seeking after God. But alas, upon Earth we do but seek, in Heaven we expect to find: Hope causeth us to hold on seeking till we find, and get nearer to him, and maketh us resolve, that 'tis better to be a seeker than a wanderer: to wait till the delight of love be perfect, than to turn the back upon God and his ways. We cannot have Mount Zion in the Wilderness. For the present, Christ doth but guide us to the Land of Promise: we have a refreshing by the way; Manna in the Wilderness; but not Canaan in the Wilderness. Earth at the best will not be Heaven. Our perfect Blessedness is when God is all in all. For the present, as God is seen but as in a glass, so he is proportionably enjoyed. The Devil, the World and the Flesh are not perfectly overcome, and therefore we have but little of God: And the Ordinances cannot convey him all to us, while his interest is so crowded up in our hearts, but we wait, and look, and long till we have more. Our only coming now to him is by hope, and that partial enjoyment of his love which we attain unto, makes us look for more. The New Nature inclineth us to Hope: for they that love God will desire to be more like him, and to get more of him, and our experience quickeneth our hope, Rom. 5.4. But all is by Christ. The Apostle saith, The Lord jesus himself hath given us everlasting consolation, and good hope through Grace, 2 Thes. 2.16. As at first he inclined us to set our Hearts on another World, and lay up our Hopes in Heaven, and to part with all things seen, for that God and Glory which we never saw, which otherwise by reason of unbelief and sensuality we should never have done, so still he inclineth us to hope and wait in the midst of difficulties and disappointments▪ and encourageth us by his tenderness and constant pity, jude 21. Keep yourselves in the Love of God, looking for the Mercy of our Lord jesus ●hrist unto everlasting Life. 2. This coming to God is by all Divine Ordinances or Acts of Worship; the use of our liberty to approach to him in these duties, is one special way of coming to him by Christ. To come to him in the Word as our teacher, in the Lord's Supper as the Master of the Feast, in Prayer as our King and Almighty helper, is a very great privilege and comfort, certainly if at any time than we come to God, we come to him in worship; for than we turn our backs upon all things else, that we may present ourselves before his Throne. But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase, john 17.19. And for their sakes, I sanctify myself, that they also may be sanctified through the truth. Eph. 5.26. That he might sanctify and cleanse it with the washing of Water by the Word. If we come to the Lords Supper, that duty was instituted for the remembrance of Christ, that his Flesh might be Meat indeed, and his blood drink indeed. But especially in invocation or solemn calling upon God in a way of Prayer or Praise, into which all duties issue themselves. 1. In a way of Prayer, the mediation of Christ doth especially respect that duty, and you must put your suits into his hand if you mean to speed, john 16.23. Whatsoever ye shall ask the Father in my name, he will give it you. There is no speaking to God, or hoping for any thing from God but by Christ. Having such a Mediator to present our desires and requests we may come boldly to him. The Father is well pleased with these requests. We cannot have sufficient sense enough of our unworthiness, and his worth and merit. 2. In a way of praise, Col. 3.17. Whatsoever ye do in Word or Deed, do all in the Name of the Lord jesus, giving thanks to God and the Father by him. All the success of our lawful undertake or expectations is to be ascribed to God through Christ. All good things derived to us from God as the prime Author, is by Christ's Mediation, Eph. 5.20. Giving thanks always for all things unto God and the Father, in the Name of our Lord jesus Christ. For all things, Temporal, Spiritual, success of all Ordinances, Providences: his merit procured the mercy, and maketh the duty acceptable. 3. We come to God in the practice of all commanded duties: A Christian is always with God, he liveth with him, and walketh with him. He that is a stranger with God in his ordinary conversation, can never be familiar with him in his worship; and the Grace of Faith, Hope and Love are acted, not only in worship, but ordinary practice; whilst having a deep sense of an invisible God, and a constant aim at an invisible World, Love doth level and direct all our actions that we may please this God, and attain the happiness of that unseen World. Every righteous action is done in obedience to God, and an aim at Heaven, either by a noted thought, or the unobserved act of a potent habit. Sure I am that a great part of our communion with God is carried on in our ordinary conversation, 1 john 1.7. But if we walk in the light as he is in the light, we have fellowship one with another. And every holy action is a step towards ●e●ven, as every sinful one is in its self a step to Hell. Now this can only be by Christ. Unless we are in him, and be assisted by his Spirit, how can we bring forth fruit unto God? Phil. 1.11. Being filled with the fruits of righteousness, which are by jesus Christ unto the Glory and Praise of God. He is the root of your life, and you live as upon him, and by his Life, The Apostle saith in one clause that we are for him, in the other that we are by him: whole we, not only some actions of ours, but God hath put our life into his hands, and because he liveth we live also, john 14.19. We do not use Christ only at our need, but as the Branches the Root, or the Members the Head; we can do nothing apart from him, but in all businesses and in all conditions we must live in him to God. Now this is to come to God by Christ. Use I. To press us to improve this for our comfort and use. 1. 'Tis an encouragement in our expectations from God, and those communications of Grace which he exhibiteth to us in the covenant of Grace; for here is one God and Father from whom are all things, and one Lord jesus by whom are all things. God is set before you as an all-sufficient Fountain of Grace, and Christ as an all-powerful Mediator. 1. Here is one God and Father from whom are all things: Where shall we find comfort if not in God? He can supply all our Wants, cure all our Diseases, overcome all Enemies, deliver us out of all Dangers. God in the New Covenant is represented under the notion of God All-sufficient, Gen. 17.1. He offereth himself under that notion to engage us to trust him alone. The People of God gather it from their Covenant interest, Psal. 23.1. The Lord is my Shepherd, I shall not want. So elsewhere, there is an infinite latitude in the object of Faith. This one God and Father is every way sufficient to do us good: no pain so great but he can mitigate and remove it; no danger so dreadful, so likely, but he can prevent, no misery so deep but he can deliver us from it, no Enemies so strong but he can vanquish them, no want that he cannot supply. When we have a want God cannot supply, or a Sickness that God cannot cure, or a danger that he cannot prevent, or a Misery that he cannot remove, or Enemies that are too hard for him, than you may yield to despondency of Heart. Choose God for your portion and chief happiness, and you shall want nothing, whatever faileth we have an All-sufficient God still to rejoice in, and depend upon. See how largely God expresseth himself in the offers of his Grace, Psal. 84.11. For the Lord God is a Sun and Shield, the Lord will give Grace and Glory: no good thing will he withhold from them that walk uprightly. We are subject to dangers and perils from Enemies Bodily and Spiritual, he is our Shield: we want all manner of Blessings, now he will give us all things that truly belong to our happiness, he will be a Sun to us: A Shield here, a Sun hereafter. I am thy Shield, and exceeding great Reward. If He be a reward, and a great reward, it cannot come short of Heaven's Glory, and that Eternal Happiness which is an aggregation of all Blessings: then our Sun shall be in his Meridian, and shall fully and for ever shine upon the Saints: It followeth there, Grace and Glory will he give, He will restore what we lost in Adam, the Image of God, the Favour of God, and Fellowship with God, and bestow upon us a Blessedness, which possibly we should not have had, if Adam had stood, Eternal Life and Rest in Heaven, Grace to bear our expenses to Heaven, and Glory at the end of the Way. All manner of light, life and comfort. See one place more, 2 Pet. 1.3. According to his Divine Power hath he given unto us all things that pertain to Life and Godliness. Whatever pertaineth to life, that is, life Spiritual, the substance of every saving Grace, though not the full Measure; also a right to what may enable us to honour God in practice, either to an Holy Heart, or an Holy Life. 2. Here is a complete and powerful Mediator. And (1.) Hereby we see God in our Nature, and so nearer at hand, and ready to help us. God is become our Neighbour, yea as one of us, Bone of our Bone, and Flesh of our Flesh: That made Laban kind to jacob, Gen. 29.14. Though he hath removed his Dwelling into Heaven again, yet 'tis for our sakes, and for our benefit, our Nature remaineth there at the Right Hand of God, Heb. 4.14. Seeing then that we have a great High Priest that is passed into the Heavens, etc. (2.) God in our Nature was Abased, Crucified, made Sin, made a Curse for us, that he might pacify the Justice of God, and reconcile us to him. So that besides the infinite Mercy and Power of God, there is the Infinite Righteousness and everlasting Redemption of a Mediator; God offended with Man is fully satisfied with the Ransom paid for Sinners by Christ, Mat. 3.17. This is my wellbeloved Son in whom I am well pleased. (3.) God having laid such a foundation, and bestowed so great a gift upon us, will not stick at any thing which is necessarily required to make us fully and eternally happy, Rom. 8.32. He that spared not his own Son, but gave him up, etc. shall he not with him freely give us all things? Here in the Text 'tis said, All things are by him, such abundant provision hath he made for Man's Salvation. Surely here is a broad foundation for our comfort and hope. Here is God appeased, the works of the Devil dissolved, our wounded Natures healed, our Enemies vanquished by him as the Captain of our Salvation, the Church defended and maintained by him as supreme Head and Pastor, all kept quiet by him between God and Us as our Agent and Advocate, and finally, he will bring us into the immediate presence of God, that we may remain with him for evermore. (4.) Besides the dignity of his person, consider the suitableness of his office to our necessity. The dignity of his person must not be over-looked, for he is God-man, and therefore he is accepted by the Father, and may be relied upon by us, Heb. 9.14. How much more shall the blood of Christ, who through the Eternal Spirit, offered himself without spot to God, purge your Consciences from dead works, to serve the living God? Besides the institution there is an intrinsic value, Act. 20.28. 'Tis called the Blood of God: But what a suitable as well as valuable a remedy, do his Offices of King, Priest and Prophet make him? By these three Offices he exerciseth the Office of Mediator. The three Offices are alluded unto, john 14.6. I am the Way, the Truth, and the Life. The Way as a Priest, Truth as a Prophet, Life as a King: The Way; because he hath removed the legal exclusion, we were fugitives exiled: and then Truth to direct us, and give us the knowledge of God's Nature and Will: The Life; To begin a Life of Grace in us by his Spirit, which shall be perfected in Heaven. So 1 Cor. 1.30. But of him are ye in Christ jesus who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. All the offices of Christ are there expressed with a suitableness to our misery. Wisdom as a Prophet to cure our ignorance and folly; we had no true sense of the evil we deserved, nor the good we wanted, nor of the way to remove the one or obtain the other, but he convinceth and instructeth us in all these things. We lie also under the guilt and power of sin, that is our second necessity; and so Christ is made Righteousness and Sanctification as a Priest; for he gave himself to cleanse us from sin, Eph. 5.26. We are also liable to many miseries introduced by sin, yea under a necessity of dying and perishing for ever, therefore Christ is made Redemption as a King, and as Captain of our Salvation at length fully redeemed us from all evil, Rom. 8.23. And not only they, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit the Redemption of our Bodies, Luk. 21.28. And when these things begin to come to pass, then lift up your Heads, for your Redemption draweth nigh, Eph. 4.30. And grieve not the Holy Spirit, whereby ye are sealed to the day of Redemption. Thus you see how amply we are provided for in Christ. It may as well be said, By him are all things, as it may be said of the Father, From whom are all things. Secondly, Another improvement, is to engage and encourage us to make those returns of Love, Worship, and Obedience, Service and Glory, which are expected and required of us. There is something which reflecteth from us upon God, from all this Grace and Mercy, which God dispensed by the Mediator. We must be for him, and we must be by him. 'Tis more than if it were said, we must serve him, glorify him. [We] in our whole capacity; we must be whatever we are, and do whatever we do, to God, and for God, by the Mediator. (1.) We must enter into Covenant with him, and give the Hand to the Lord, and consent to be his, Isa. 44.5. One shall say, I am the Lord's, another shall call himself by the Name of Jacob, and another shall subscribe with his Hand unto the Lord. They should enter their Names to God to be entered into his Musterroll, or Listed among the Faithful that belong to him, and are Listed for his service, a Member of that Body whereof Christ is Head, a subject of that Kingdom whereof Christ is King. 2 Cor. 8.5. 'Tis said, But first gave their own selves unto the Lord. Rom. 12.1. Present your Bodies a living Sacrifice Holy, acceptable to God which is your reasonable service. Christ gave himself a Sin-offering, and we give up ourselves a Thank-offering. (2.) There must be a strong love to God ever at work in our Hearts, levelling and directing all our actions to his glory; and this love must be an impression of the love showed to us by Christ, a thankful sense of his Mercies and Benefits, 1 john 4.19. We love him, because he loved us first, 2 Cor. 5.14. The Love of Christ constraineth us. Love is an earnest bend and inclination of Heart towards our chief good, and last end, and its effect and work is to devote ourselves to his Service, Will and Honour, longing after more of God, and continually seeking for it, Psal. 63.1. O God, thou art my God, early will I seek thee: My Soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is. A Soul that hath chosen God for its portion cannot want him, nor be long without him, nor satisfied with any partial enjoyment of him, therefore still seeketh for more. The main work of this life is a desirous seeking after God, and getting nearer to their last end by all the means which God hath appointed us to use. (3.) There must be a constant study and care to please, honour and glorify this God, Acts 27.23. Whose I am, and whom I serve. If we be dedicated to God, there must be a conscience of our dedication, that we may live unto God: and this not now and then, but in our whole course. All our Faculties, Bodies, Souls, 1 Cor. 6.19, 20. What! know ye not, that your Body is the Temple of the Holy Ghost which is in you, which you have of God; and ye are not your own, ye are bought with a price, therefore glorify God in your body and in your spirit, which are God's. Estates, Rom. 14.7, 8, 9 For none of us liveth to himself, and no Man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord, whether we live therefore, or die, we are the Lords. For to this end Christ both died and rose again, and revived, that he might be Lord both of dead and living, Phil. 1.21. To me to live is Christ: All our actions, not only in Solemn Acts of Worship, but in our ordinary Conversations, must be directed to him, Zach. 14.20, 21. In that day there shall be upon the Bells of the Horses, Holiness to the Lord, and the pots in the Lord's House shall be like the Bowls before the Altar. Yea every pot in jerusalem and in judah, shall be Holiness to the Lord of Hosts. A Sermon on 2 Cor. IV. 18. While we look not at the things which are seen, but the things which are not seen: for the things which are seen are Temporal, but the things which are not seen are Eternal IN the Context, the Apostle is giving an Account, why he fainted not under the Labours and Afflictions of the Gospel: There is a Threefold Reason given. 1. The present Benefit of Afflictions, Vers. 16. As much as these Labours and Affliction, did diminish and infringe the comforts of the Animal Life, so much the state of the Spiritual Life was advanced, and increased: Oh! 'Tis a blessed thing, when the Inward Man groweth more fresh and lively. 2. Because those Afflictions did increase the hope of the Life of glory, and were a Blessed Means to make it more sure, and nearer; where there is a perfect opposition, between the present, and future state. Here, an affliction for a moment; There, an eternal weight of glory: Here, afflictions are light: There 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A state, that will bear weight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an excellently excellent; A far more exceeding, and eternal weight of glory. 3. The Third Reason is taken from the Subject, as the former respected the Object: His Mind was wholly intent upon better things: Not upon Temporal and Visible, but upon Heavenly and Eternal. While we look not at the Things which are seen, but the things which are not seen; for the things which are not seen are Temporal, but the things which are seen are Eternal: Wherein you may observe, First, A Distinction between two sorts of things: Some seen, some not seen. Secondly, A Suitable respect to either: There is an overlooking of the one, a Looking to the other. Thirdly, The Reason of this different respect: For the things that are seen are Temporal: And the things that are not seen are Eternal. First, The distinction may be explained thus. 1. The things seen are such as are liable to present sense; And they are of Two sorts: Either comfortable to the present life; or uncomfortable: Comfortable, as Riches, Pleasure and Honours; Uncomfortable, As Poverty, Disgrace, Pain, Torment, Persecution. In short, either the Allurements, or Affrightments of sense: 2. There are things unseen: Some things are invisible by reason of their nature, some by reason of their distance: Some by reason of their nature, as God, and all Spiritual things: Some by reason of their distance: As the Recompense of Reward, or Eternal Life: These latter chiefly. God who maketh the Promise is unseen, and the Time, when the Promise of Eternal Life shall be made good, is to come; and there are many difficulties between hoping and having: Yet these things, the Joys of the other World, were the Objects of the Apostle's Faith and Hope. Secondly, The different respect to other. The Respect is denied to things seen; We look not, etc. but strongly asserted as to things unseen; We look at things that are not seen. There is a despising, or not thinking of the World, and the comforts thereof; the losses, and sufferings thereof; but an earnest thinking of the World to come: The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implieth, not only a looking, or minding of them, but a making of them our scope, our last end, and the mark which we aim at: Only note, That the Act is not simply denied as to things seen, but comparatively: In comparison of that Heavenly Joy, and Glory, which is promised. So we look not at these things: The World's honour, or dishonour; the commodities, or discommodities of this life, which we daily see before our eyes, have little influence upon us, 1 Cor. 7.29, 30, 31. So, all our Acts are non-Acts: To mourn for sin as if we mourned not, to rejoice in Christ as if we rejoiced not, to use Ordinances as if we used them not, is a great fault; For, these are the things we should look to, as the way to Heaven: But to mourn for Worldly losses, or rejoice in Worldly comforts, to use this life, as not overusing it, that is a great duty, and a Blessed frame of Spirit: Open the eye of Faith, but shut that of Sense. Thirdly, The Reason of this different respect; The one, Temporal, the other, Eternal: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Heb. 11.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The pleasures of sin for a season: The good things of the World are Temporal, both as to their continuance, and their use. To their continuance; The good and evil of the World is soon over, and therefore should have little influence upon us. The evil; This light affliction which is but for a moment: The good, Heb. 11.25. they are but for a season, and nothing that is but for a season can satisfy a gracious Heart. They are Temporary as to their use. The use of all the good things in this World, is only to be serviceable to a Man, in his passage to Eternity, Deut. 23.24. When thou comest into thy neighbour's vineyard, than thou mayest eat Grapes thy fill, at thine own pleasure; but thou shalt not put any in thy vessel, 1 Tim. 6.7. We brought nothing into this World, and it is certain we can carry nothing out. Eccles. 5.15. He shall take nothing of his Labour, which he may carry away in his hand. And on the other side, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The things which are not seen are eternal. And so, so much as Eternity exceedeth Time, these Blessed things exceed Temporal Trifles; and therefore should be more valued by us. The greatness of Heavenly Things is expressed in the former Verse; Here, the Duration of them: We can part with nothing here equal to what we expect hereafter. Doct. A Man can easily do and suffer any thing for God, who hath made things unseen, and eternal, his great Scope and Aim. Here I shall inquire, 1. What it is to make these Eternal Things our Scope and Aim. 2. Give you the Reasons, why such an one hath an Advantage above other Men, and can more easily do, and suffer great things for God. First, Let us open this looking. First, It implieth Faith, or a believing the reality of these Invisible things: That there are eternal and glorious things to be enjoyed after this life. Certainly an Object, though never so glorious, cannot be seen without eyes. Now Faith is the eye of the Soul, without which, we can have no prospect of the World to come. Therefore Faith is defined to be, Heb. 11.1. The substance of things hoped for, and the evidence of things not seen. Without Faith Reason is short sighted, and there is a deep mist upon Eternity, 2 Pet. 1.9. Reason is acute enough, in discerning what is noxious, and comfortable to the present life. Good for Back and Belly, but it seeth little of any thing beyond this present World, so as to quicken us to make any preparation for Death and Eternity. The Mind hath no eyes, to look beyond the mists and clouds of this lower World, but such as the Spirit of Wisdom, and Revelation is pleased to give us; and cannot believe the reality of the unseen glory, till in his light we see light, Ephes. 1.17, 18. Alas! The wisest part of Mankind are taken up with Toys, and Childish Trifles, in comparison of these Invisible things: The sweetness of Honour, Wealth and Pleasure, is known easily, by feeling, and therefore known easily, and known by all; but few can see the reality and worth of these unseen things: Though Heaven and Glory be talked of in their hearing, yet they know it not. 'Tis quite another thing when it is represented to us in the light of the Spirit: None discern the worth of these things, but those that have the Eagle-eye of Faith, that can pierce above the Clouds, to the Seat of the Blessed: Faith is like a Prospective-glass, by which, we see things at a distance: Others only mind things at hand, things that may be seen and felt: Compare Lumen Fidei, the light of Faith, with the light of Sense: That one degree of light, the light of Sense, can only discern things near us, present with us, and before our eyes: Those things which lie out of the view of Sense, make no Impression upon them. They see nothing but these corporeal things, which even Dogs and Horses see, as well as they: As for Instance; That it is good to eat well, and drink well, and sleep well; To be at liberty, and enjoy our pleasure, or mind our business here in the World, and thrive and prosper, and do well according to hearts desire; But the light of Faith will discover, that there is no such danger as perishing for ever; no such worth in any thing, as there is in Salvation by Christ; no such business of Importance as seeking after Eternal Life! That all the gay things of Sense, are but as so many May games to this happiness: All the terrible things in the World but as a Flea-biting; All the business of the World but as a little Childish sport at Push-pin, in comparison of working out our Salvation with fear and trembling: Much of Christianity lieth in opening the eye of Faith, and shutting that of Sense: Faith can look through all the clouds and changes of this World, To those eternal, perpetual, solid good things, which God hath prepared for them that love him; and so can the better contemn all those perishing vanities, which the World doteth upon. This is that which is called in the Text, looking, and not looking, etc. The next degree of light, is, Lumen Rationis. Reason can only guests at future contingencies, or at best see things in their causes, and that it is probable, if nothing letteth, that such and such things will fall out; but Faith can look through all distance both of time and place, and the mist of contrary appearances, to things promised, with such certainty, and sure persuasion, as if the things we are persuaded of were at hand, Heb. 11.13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. John 8.56. Your Father Abraham rejoiced to see my day, and he saw it and was glad. Still it can believe in hope, against hope; and see Sunshine at the back of the Storm, and Heaven and Happiness in the midst of deep Afflictions. Compare the Lumen Fidei, with the Lumen Prophetiae, Rev. 20.12. They agree in the common object, such things as are revealed by God, They agree in the same common nature, That they see things future, and to come, with such clearness and certainty, as if they were in being: They differ, because Faith goeth upon the common Revelation, which God hath made to all the Saints, in Scripture; The other, some special Revelation, made to certain chosen persons: The light of Faith affects the Heart with great joy and comfort; The other is usually accompanied with rapture and ecstasy. Yea, let us compare it with Lumen Gloriae. The Beatifical Vision, that worketh a change in Body and Soul, 1 john 3.2. This in Soul, 2 Cor. 3.18. There, we see him, Face to Face, 1 Cor. 13.12. Here as in a Glass: Though we are not so higly affected with the light of Faith, yet as truly: That nullifieth all sin and misery; This exasperateth the Heart against sin, and fortifieth it against misery: Though the light of Faith giveth not as full an enjoyment of God, yet as sure, and proportionably affecteth the Heart, as if we saw Christ in the midst of his Holiness, and Paul with his Crown of Righteousness: It puts the Believers Head above the Clouds, in the midst of the glory of the World to come. Once more, this Lumen Fidei is somewhat like that sight which God hath of things: Scientia Visionis & simplicis Intelligentiae. God seeth all things that may be in his own All-sufficiency, all things in his own Decree: Faith acts proportionably; It showeth all things that may be in the All-sufficiency of God, and though it be not sure of the event, yet our God is able, Dan. 3.17, 18. It seeth all things that shall be in the Promises of the Gospel, wherein his Decree is manifested, it realizeth them, as if they were already; They have a pledge of the Blessing, when they have the Promise. Now if we had such a Faith, could thus look to things unseen; it would produce notable effects; A Man would be another manner of Christian. Secondly, It implieth an earnest Hope, as well as a lively Faith. Hope implieth Two things: First, A frequent Meditation: Secondly, A desirous Expectation. 1 Frequent Meditation; For Faith is acted by serious Thoughts: Carnal Men are described to be those who mind earthly things, Phil. 3.19. And again, Who mind the things of the flesh, Rom. 8.5. As a Man is in the constitution of his Heart, so are his muse and meditations: For thoughts being the genuine birth, and immediate offspring of the Soul, do discover the temper of it: But those that are of an Heavenly Temper and Frame, do often exercise their minds in Heavenly things: Their Happiness lieth there, and their Business tendeth thither: Our Lord telleth us, That where the Treasure is, there the Heart will be, Matth. 6.21. A Man's Treasure draweth his heart after it: And therefore if his treasure be laid up in him, his Heart will be there also: The Mind is wholly taken up by these great things, that other things are little minded by them: But alas, 'tis otherwise with the generality of Men: Our thoughts of Heavenly Blessedness are few, and cold: Oh, that we should throng our Hearts with all manner of vanity, when we have Eternity to think upon! That all the day long we should be regarding this perplexing Business; that Carnal vanity and delight; and thoughts of Heavenly things should be such strangers to us! Is this looking to things not seen? We are continually thinking of what we love; Worldly Men of gathering and increasing Wealth, Luk. 12.17, 18. Ambitious Men of Preferment and Applause; Voluptuaries, of Sports and Pastimes: Philopoemen, wherever he walked, was thinking of Battles: If he should be assaulted on such a piece of Ground, how he would Model and Dispose his Army for his Defence: A Christian should be thinking of Heaven, how he may get thither, and what he shall enjoy there. They who do not think often, earnestly, and warmly of Heaven, and Heavenly things, surely have little expectation this way: They are transported with pleasing Sensualities, and have cold thoughts of the hope of the Glory of God. 2. A desirous expectation: Looking is often made the Act of Hope in Scripture, as Titus 2.13. Looking for the Blessed hope. And Phil. 3.20. Our Conversation is in Heaven, from whence also we look for the Saviour, the Lord jesus Christ. And so to look to things unseen, noteth an affectionate and desirous expectation of them. A Man may believe things terrible, and yet he cannot be said to look to them; That is, longingly to wait for them: Therefore, this looking hath the earnestness of hope in it, as well as the firm persuasion of Faith: There is a vehement longing and desire, after the actual possession of these things, without which, Faith is a dead Opinion, or a Speculative Assent; Our Hope is but a few cold uneffectual thoughts, or an hasty wish, or a slight desire, not that earnest looking which the Scripture calleth for, Col. 3.2. Set your affections on things above, not on things on earth. There must be lively Affections, there must be groaning earnestly, 2 Cor. 5.2. Longing, and Desiring to be with Christ, Phil. 1.23. Affections add a strong bent, and poise to the Will. 3. This looking argueth a fixing of the Mind upon these things, as our Aim, and Scope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That's the word used: That is our Scope, which influences all our Actions; when we do all things to eternal ends, either nextly, or ultimately. That we may obtain Eternal Life, that is the great drift, purpose, and business of a Christian. This is the end of our Faith, 1 Pet. 1.9. The end of our diligence, and of all our service and waiting upon God, and that which sets us a work in our general and particular calling, Acts 26.7. Unto which promise, our Twelve Tribes serving God Day and Night, hope to come. This is our great ambition, the end of all our Labours, 2 Cor. 5.9. Still to drive on a Trade for Heaven, this is the end of our sufferings, 1 Tim. 4.12. Therefore we both Labour, and suffer Reproach, because we trust in the Living God. He had spoken of godliness having the promise of this Life, and that which is to come. Therefore this is our aim and scope. I now come to show you, Secondly, Why such have an advantage above other Men, and can more easily do and suffer great things for God. This appeareth, 1. From the object. They that look to things unseen and eternal, are acquainted with greater things than those are, whose thoughts, and projects, and designs, are confined within the narrow bounds of Time: Every one hath a choiceness, greatness and excellency of Spirit, according to the objects He most converseth withal: We count them Children of mean Spirits, who converse only with Pins, and Points, and Toys, and Rattles; We count those of a meaner Spirit, that have only a Cow to Milk▪ or a Field to Till, or a Lute to Play upon, than those that have a Commonwealth to manage, or to make a little City greater: So those that are gotten upon the Mount of Eternity, can look upon the most serious business of the World, as a mere may-game in comparison of enjoying God, and living for ever in delightful Communion with him: they that have made eternal things their choice and scope, have this advantage above other men, that they are acquainted with such excellent things, as will darken the Glory of all Worldly things, and lessen them in their opinion, estimation, and affection. (As a Man that hath looked upon the Sun in its brightness, for a while can look upon nothing else, as being dazzled with the splendour and brightness of it.) Things Invisible, whether present or future: either because of nature or distance. They can set God against the Creature, the Terrors of God, against all the Terrors of sense: and the everlasting Enjoyment of God against all the Delights of Sense. 1. Things Invisible, because of their Essence and Nature. There is an Eternal God against a poor Creature whose Breath is in his Nostrils. A God who is all in all, and a Creature who is nothing: Nothing in opposition or contrariety to God, or his People, Isa. 41.11. Behold, they that are incensed against thee, shall be as nothing: nothing in comparison with God, Isa. 40.17. All Nations before him are as nothing: They are accounted less than nothing and vanity. Dan. 4.35. The Inhabitants of the Earth are reputed before him as nothing. Nothing by way of exclusion of God: As the Sun beam is nothing, when the Sun withdraweth; or the Sound is nothing, when the Musician taketh away his Mouth from the Pipe, or Instrument: Thou takest away thy Breath, and they die: The Creature beareth a big bulk in the Eye of sense, seemeth not only to be something, but all things: And so long as we look to things Visible, what Hope, or Comfort have we to fasten upon? But to a Man that looketh to things Invisible, the amiableness and frightfulness of the Creature, vanisheth into nothing: Heb. 11.27. By Faith, Moses forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him that is Invisible. That is, with loss of all, attempted to bring the People out of Egypt: He saw him, not by the Eye of Sense, but Faith; And then, all the Princes, and Powers of the World, are as nothing. Alas, when we see great, and most enraged Enemies, our Hearts fail within us, but Faith by closing the Eye of Sense, winketh the Creature into nothing. On the other side, If a Man had a due sense of God's Being, the Tempting Baits of the World would scarce be seen: Riches, and Honours, and Pleasures▪ would be forgotten, as if they were not, Prov. 23.5. All things would be as nothing in comparison of him. 2. Things Invisible because of their distance, as they are future; so a Believer hath the advantage of other Men: They that look to things Invisible and Eternal, see something to outweigh all carnal Allectives, or Terrors; and so, have more Incitations to Piety, than the World can afford Temptations to the contrary: Take the Terrors of Sense; what's a Prison to Hell? the Fire wherein God's Servants are burnt to Ashes, to the Fire that shall never be quenched, and the Worm that shall never die? Luk. 10.4. So take the delights, and allurements of Sense: what are those to the Pleasures at God's Right Hand for evermore? A Man that looketh to things unseen, seeth, that the Terrors and Delights of Faith are far greater than the Terrors and Delights of Sense, and are more sure and certain. Alas the pleasures of the World are but as Dung and Dogs-meat to Christ, Phil. 3.7, 8, 9 All the evils are but as a Flea-biting, in comparison of the promised glory, Rom. 8.18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. And 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us, a far more exceeding and eternal weight of Glory. Heb. 10.34. Ye took joyfully the spoiling of your goods, knowing in yourselves, that ye have in Heaven a better, and an enduring substance. They were liable to Violence, and Rapine, brought before Tribunals, etc. yet all this was nothing to these greater things: As it darkens the glory of Worldly things, so it lesseneth the evil of them. 2. From the Subject. They that make eternal things their scope, they have a new temper of Heart: The Soul naturally doth run out upon present things, as the greatest and only realities: That which is born of Flesh, is Flesh, john 3.6. Yea all the while the Soul dwelleth in Flesh, and worketh by the Senses, these present things will be a Temptation to us; But there is a new Bias, and Bent put upon them by Grace, there is an Eternal Principle that carrieth them to Eternal Ends: 'Tis called the Seed of God, 1 Joh. 3.9. The Divine Nature, which maketh us escape the corruption that is in the World through Lust, 2 Pet. 1.4. Such a Nature as giveth Eternal Riches a due value and esteem: 'Tis an Immortal Seed, 1 Pet. 1.22. Eternal Life is begun in all that shall be saved, it is working towards its final perfection: The Apostle telleth us, That he that hateth his Brother, hath not eternal Life abiding in him, 1 john 3.15. Implying that he that loveth his Brother, or hath any Grace▪ hath Eternal Life begun in him which is working towards perfection. 3. From the slightness of Temptations, when a Man once groweth dead to the impressions of sense: The corrupt Heart of Man, is all for present satisfactions, and though the pleasures of sin be short and inconsiderable, yet because they are near at hand, they take more with us than the Joys of Heaven, which are future and absent, 2 Tim. 4.10. Demas hath forsaken us and loved the present World. Esau for one Morsel of Meat, sold his Birthright, Heb. 12.16. When Lust importunately craved a present satisfaction, all future considerations were laid aside. A little Ease, Honour, Gain and Preferment in the World, makes men part with all that is sacred; surely the presentness of things is a great Snare: Therefore do Afflictions seem too grievous, Heb. 12.11. and Temptations so pressing; We can taste the delights of the Creature, and feel the pleasures of the Flesh: The Happiness of the World to come is unseen and unknown: Let us Eat, and Drink, for to Morrow we shall die, is the Language of every Carnal Heart: Therefore it will not venture upon the practice of duties difficult and distasteful to present affections, and forego what we see and enjoy upon the uncertain hopes of what is to come. Present things have mor advantage to pervert the Mind, than good things at a distance to draw it to God: Here lieth the Root of all Temptations, the inconveniencies of a strict Religion are present, and the rewards are future; Well, this advantage is nothing to those that can overlook present things, and have their Hearts wholly taken up about things to come. Sense and Faith are the two opposite Leaders and Captains in the Spiritual Warfare: All the Forces of the Regenerate part, are led up by Faith; Sense on the other side Marshalleth all the Temptations of the World, and the Flesh: Sense is all for enjoyment and actual possession: To meet it, Faith giveth a substance and being to things to come, and maketh the Soul seek out other satisfactions and contentments: The strength of the renewed part, and success of the Spiritual Battle, lieth in the liveliness of Hope, and the certainty of Faith; which maketh these things present, which Sense would judge absent. It forestalleth the Joys of Heaven, that restraints from present delights may seem less Irksome. So that a little Profit, or present Pleasure cannot prevail over that deep sense of everlasting Joys and Pleasures, that are to come. Take for instance Moses, Heb. 11.24, 25, 26. By Faith Moses when he was come to years, refused to be called the Son of Pharaoh 's Daughter; choosing rather to suffer Affliction with the People of God, than to enjoy the Pleasures of Sin for a Season; esteeming the reproach of Christ greater Riches than the Treasures in Egypt: for he had respect unto the recompense of the reward. Faith showeth we shall lose nothing in this World, but we shall have much better in the other World: looking to these things sweetens the bitterness of all Crosses, and weakeneth the strength of all Temptations, Rom. 8.18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. 4. From the Nature of the Scope and End. 'Tis a Measure, and a Motive. 1. 'Tis a Measure: To direct us how to use all things; When a Man hath fixed his end, he will the sooner understand his way▪ the Intention is as the Eye of the Body, Mat. 7.22. The light of the Body is the Eye; if a Man's Eye be single, the whole Body is full of light. Every Man is made wise by his End, for the End is the Measure of the Mind; Now above all other ends, Eternity must needs make us wise, because it is the last end, the most noble end which we can propound to ourselves, and so thereby can understand the true measure, and value of all things: In things Evil or Good. In things Evil. It showeth how really evil things really evil are: As Sin; the weight and grievousness of Sin, is best known by those eternal Torments, which are appointed for the punishment thereof: Present punishments do somewhat discover it. Now know that it is an evil thing, and a bitter, that thou hast forsaken the Lord thy God, jer. 2.19. Briars and Thorns, and sensible smart will teach us that which bare contemplation doth not. But if the Temporal punishment maketh us know, What an evil thing and a bitter it is, What will Eternal do? Go ask the Damned in Hell, whether it be a light thing to Sin against God? Mark 9.44. Where their Worm dieth not, and the Fire is not quenched. Here is the great aggravation of Sin, that for Temporal Trifles, they have lost Eternal Joys, and run the hazard of Eternal Pains, for the ease, mirth, and pleasure, of a Moment. And then for things evil in opinion, it showeth how falsely we are deluded: As Afflictions, Sufferings, and Losses for Christ, Death, etc. It much concerneth us to have a true notion of these things. For Afflictions, It showeth that they are not so bad, as the World taketh them to be. They are tedious for the present, but 'tis but for a season, 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold Temptations. All things are lessened by having eternity in our minds: the delights of the World, and the sorrows of the World, 1 Cor. 7.29. Since the World passeth away, and the fashion thereof; we should rejoice, as if we rejoiced not, mourn, as if we mourned not, the good and evil will be soon over: We cry out, How long? but 'tis not for ever. 'Tis grievous, but 'tis not Eternal, 'tis not Hell; yea they may be good, Psal. 119.71. It is good for me that I have been Afflicted: that I might learn thy statutes. All things are good as they help on a blessed eternity; so, Afflictions may be good; that part of the World, that is led by sense will never endure this, but that part which is led by Faith, will easily assent to it: the World that is led by sense, say to a Covetous Man, that the loss of an Estate is good, to a Worldly Rich Man, that Poverty is good, to an Ambitious Man, that it is good to be despised and contemned, to Voluptuous Man, that it is good to be in Pain, to Afflict the Body for the good of the Soul; they will never believe you! But go to them that measure all things by Eternity, and they will tell you, that Poverty maketh way for the true Riches, Mourning for the true Glory, Want for fullness of Pleasure at God's Right Hand. That misery mortifieth sin, 1 Cor. 11.32. When we are judged we are chastened of the Lord, that we should not be condemned with the World. Sufferings for Christ: If we win Eternity, with the loss of all the World, we are no losers; For the World passeth away, and the Lusts thereof, but he that doth the Will of God abideth for ever, 1 john 2.17. But on the contrary, 'tis a sorry bargain to lose Eternity for the enjoyment of all the World, Mat. 16.26. For what is a Man profited, if he shall gain the whole World, and lose his own Soul? Or what shall a Man give in exchange for his Soul? And then Death, the King of Terrors; yet 'tis not feared by a Christian, because it is an entrance into Eternal Life, when he dieth, then shall he live, john 11.25, 26. I am the Resurrection and the Life; he that believeth in me, though he were dead yet shall be live, and whosoever liveth and believeth in me, shall never die. Believest thou this? If we have a sense of this, why should we be troubled to be unclothed, that we may be clothed upon with Immortality and Glory? It separateth us from our Worldly Friends and Benefits, but bringeth us to God, with whom we shall abide for ever; it puts an end to time, that we may enter into Eternity: so that death is ours, 1 Cor. 3.22. A Friend, not an Enemy: It maketh an end of Sin and Sorrow, to make way for Blessedness and Glory. For things Good: Good seeming, or Good real. Good seeming: There are many things which the vain deceived World doteth upon, which are impertinencies to our great end: As Foolish Sports and Recreations, Eccles. 2.2. I said of Laughter, It is Mad, and of Mirth, What doth it? There are other things which are mere inconsistencies: As many evils which we commit for a little Temporal happiness: Then real good things: Duties, Ordinances, Graces, Christ, the Favour of God. We know how to value these things by looking to Eternity. The good things of this World, are not valuable, only upon a natural account, but as they are helps to Heaven: If they be diversions from eternity, they are the worst things that can befall us: to be condemned to this kind of felicity, is a part of God's Curse, jer. 17.13. They that forsake thee shall be written in the Earth. On the contrary, to have our names written in Heaven is a great Blessing▪ Luke 10.20. Notwithstanding in this rejoice not, that the Spirits are subject unto you: but rather rejoice, because your names are written in Heaven. It is better to enjoy a little as an help to Heaven, than a great deal as an hindrance to it: oh! Blessed is the Man that taketh no farther content in the comforts of this life, than they may further his Soul to Eternity! If an Estate increase upon you, 'tis most valuable, as you may be rich in good works, and take hold of Eternal Life, 1 Tim. 6.18. When your Heart's rest in them without subordination to Eternal things, your estate becometh a Snare: whatever the Heart is set upon, if it be not in order to this end and scope, 'tis cursed to thee. The Spiritual Blessing of all our natural comforts, is in order to this last end; But then for Duties: time spent with God in order to Eternity is the best part of your lives, Acts 26.7. When we are employed in the World, we make provision but for a few Months or Days, it may be Hours; But in converse with God, you lay up for everlasting: the Throne of Grace will be the more sweet, because 'tis the Porch of Heaven: Ordinances, and public means of Grace: A Child of God valueth them more than the greatest Worldly advantages, Psal. 84.12. One day in thy Courts is better than a Thousand: I had rather be a Doorkeeper in the House of my God, than to dwell in the Tents of Wickedness. But why? Because there is trading for Eternity, there he gets a prospect into Heaven, and heareth news of his Long-home: And then Graces they are glorious things, because they are the seed and earnest of eternal glory. 'Tis called Immortal Seed, 1 Pet. 1.23. When this state is begun, it cannot be dissolved: and it is called the Earnest of the Spirit: Graces as well as comforts are his Earnest. By all these things, the Holy Ghost is preparing us for Eternity, Rom. 9.23. assuring us of Eternity, Eph. 1.13, 14. And then Christ is valued as the Author of Eternal Salvation, Heb 5.9. As the means of coming to God, Phil. 3.8, 9, 10. Things seen are vilified and contemned by them. Lastly, The favour of God, that we enjoy here: 'Tis valuable in its self, and as it is a taste and pledge of our everlasting communion with him, Psal. 16.11. In thy presence is fullness of joy, and at thy Right Hand, pleasures for evermore, Psal. 17.15. As for me I will behold thy Face in Righteousness; I shall be satisfied, when I awake, with thy likeness. Our taste now assureth us of our everlasting satisfaction: thus you see Eternity giveth us the true measure, whereby to know the worth and weight of every thing. 2. 'Tis our Motive: to quicken us to be more diligent, more exact, and to pursue after those things with greater vigilancy, industry and self-denial. Industry; a Man that will be Rich in the World, chooseth apt means, learneth all the ways of Thrift and Uniformity, and dexterously pursueth his purpose: Rising early, going to Bed late, piercing himself through with many sorrows. He beareth it all patiently, because 'tis his end. A Man given to Pleasures chooseth that course of Life, wherein he may most enjoy them, sacrificeth his Time, Credit, Estate, to gratify his end. So one addicted to Honours and Advancement. He tortureth himself with many carking Thoughts, and tedious Attendances, and Projects how to rise, and to be built a story higher: So a Man that maketh things unseen his scope, taketh God's way to enjoy them: Laboureth for these things, john 6.27. Labour not for the Meat which perisheth, but for that Meat which endureth unto everlasting Life. And Phil. 2.12. Work out your own Salvation with Fear and Trembling. And then we must use vigilancy, that our lives may not be filled up with impertinencies, and inconsistencies, Eph. 5.15. See then, that ye walk circumspectly, not as Fools, but as Wise. Heb. 4.1. Let us therefore fear, lest a promise being le●t us of entering into his Rest, any of you should seem to come short of it. And then we must exercise self-denial, denying ourselves in our interests, comforts, ease, peace, life, and all that is dear and precious to us: the Thessalonians are said to suffer for the Kingdom of God, because in the midst of Tribulations, and troubles, they look for a future rest, 2 Thes. 1.5, with 7. And so 'tis said, Heb. 11 35. They were tortured, not accepting deliverance, that they might obtain a better Resurrection. They might have been freed from those cruel pains, on certain conditions, but they would rather wait for God's deliverance, than accept of Man's, though it were invisible, and yet so long to come. They knew in the Resurrection God would give them an Immortal, Glorious, and Blessed Life, for a short and miserable one, and recompense their cruel Pains with Eternal Pleasures. Use 1. To press us to get this Heavenly frame and temper of Spirit: To look to things Invisible, as sure, and near, and to make them our great scope, that all which we do, may tend thereunto, and be subordinate to Eternal Life. 1. Remember we were made for Eternity: for God hath given us an immortal Spirit which cannot be content with any thing that hath an end: If we had Souls that would perish, it would be more justifiable to look after things that perish: No, they will eternally survive these present things, Eccles. 12.7. Then shall the Dust return to the Earth as it was, and the Spirit to God that gave it. Here, we fly away as a shadow upon the Mountains, come to act our part upon the stage of the World, and are gone; what is this to endless Eternity? Surely that estate should be most in our Eyes. How do you imagine you shall live after this Life? When you die all the thoughts that concern the present World perish, and if you did perish too, it were no such great Matter; But still you live, and enter eternity, and 'tis sad when you have no happiness to enjoy: 'Tis good often to consider what the Soul shall do, when it shall be turned out of doors, Luke 16.9. Make to yourselves Friends of the Mammon of unrighteousness, that when you fail, they may receive you into everlasting Habitations; That it may not be left Shiftless, and Harbourless. 2. Eternity is made known to us Christians, and clearly set before us, 2 Tim. 1.10. What is the drift of the Religion which you profess, but to draw us off to another World, 1 Cor. 2 12. Wherefore were you Baptised, but in order to Eternity. Then you began your Months of Purification; therefore it is said, 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. What is the notion of a Christian? Srangers and Pilgrims▪ 1 Pet. 2.11. Dear beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lusts, which war against the Soul Christ came not here to settle us in a state of prosperity, nor to make the World our Rest and Portion. No, he came to bring up our Hearts first, and then ourselves to a better World, which he calleth upon us to seek, and make sure of. He came to save us from the present evil World, Gal. 1.4. Not to fix upon it. 3. We are already involved in an eternal misery, and stand under a sentence binding us over to the Curse and Wrath of God, john 3.18. Condemned already. Nothing but the slender thread of a frail Life between Us and Execution. How can we sleep in sin, so near Eternity? and Laugh, and Dance over the brink of Hell, and trifle away our Times before we have taken a sure way to escape this misery: The Scriptures show us the way of escaping this misery, and attaining to eternal Blessedness: Oh, flee from wrath to come! Mat. 3. Run for Refuge. A Man cannot be soon enough out of the State of Sin and Wrath. 4 You shall be shortly summoned to your Account, Luk. 16.2. Give an account of thy Stewardship, for thou mayest be no longer Steward. You have received so much from me, such Riches, such Honours, such Parts, such Sufficiencies, what have you done with them? What will the poor carnal wretch Answer in that Day, when the diligent shall be rewarded with everlasting Life, and the negligent be cast into everlasting Fire? In the present time, you either win or lose Eternity. 5. Consider what poor deluded Souls, that are in the everlasting estate, would give if they might be trusted with a little time again, that they might provide for Eternity: How happy would they think themselves, if God would but try them once more. Their remembrance of their past Folly and evil choice, is a part of their perpetual Torment▪ Matter for the Gnawing Worm to feed upon, Mark 9.44. If Carnal, Careless Creatures would but anticipate the Thoughts of another World, they would sooner discern their mistake: How miserably will you bewail yourselves, when you have lost Eternity for poor Temporal things: What comfort will it be to you, that you have been Merry, lived in Pomp and Ease? It is better to believe than try: To prevent the misery than experiment it. Now for means to help you; Use I. Frequent Recollection. For thereby you come to yourselves, Luke 15.17. And when he came to himself he said, How many Hired Servants of my Fathers, have Bread enough and to spare, and I perish with Hunger? Many are so busy about their vanities, that they cannot find that they are Men, or think what business they have to do in the World, nor where they must dwell for ever: Self-communing would be an hopeful means to undeceive them, Isa. 46.8. Remember this, and show yourselves Men; bring it again to mind, O ye transgressors. And elsewhere the Prophet showeth what reasonings we should use with ourselves, Isa. 55.2. Surely this would be one means to wean you from Carnal Vanities, and to deaden the Gust and Taste of them to your Souls: most men debase their reason to the service of their Appetites and Lusts; their pleasure and business is the pleasing and gratifying of the Flesh, Rom. 13.14. All their care is to Eat well and Drink well, to be well Fed and well Clad, and to make a fair show in the Flesh, and live in Worldly Pomp: All their business is to gather in provision for the satisfying of their present Lusts: they spend their days and cares for nothing else, which is that living after the Flesh, Rom. 8.13. That sowing to the Flesh, Gal. 5.8. which the Scripture condemneth: And what is the reason of all this? Because they are inconsiderate: Never consider, whence am I, whither am I a going? What shall become of me to all Eternity? Psal. 119.59. I thought on my ways, and turned my Feet unto thy Testimonies. They are like Children, hunting after Butterflies, and when they have them, their gaudy Wings melt away in their Hands, and there remaineth nothing but an ugly Worm: The Worm of Conscience, the Worm of Disappointment: Oh recollect thyself; is this to make Eternal things our scope? 2. Let us often compare together, the condition of the present, and of the future Life. All things that are liable to the view of Sense soon pass away, whether Comforts or Crosses. The Good and Evil of the present World are soon over; accordingly should be our carriage towards them, 1 Cor. 7.29, 30, 31. Now consider how unreasonable it is the Soul should be drawn away by Transitory things, from those which are Eternal: The things we dote upon, are not worthy to be compared with the greatness and duration of those things, to which we are invited by the Promises of the Gospel: It may be you have Health, and Strength, and Wealth now, but how long will you have it? We are not sure of the enjoyment of these things, the next day: How soon may they be withered: The prosperity of the wicked is cut down as Grass, withered as the Green Herb, Psal. 37.2. But things unseen will be yours to all Eternity: God is an everlasting Portion, Psal. 73.26. My Flesh and my Heart faileth: But God is the strength of my Heart, and my Portion for ever. Christ's Redemption is an everlasting redemption, Heb. 9.12. He entered in once into the Holy place, having obtained Eternal Redemption for us. God and Christ will be yours to day, and will be yours to all Eternity. Those things which are seen, if they do not perish, may be taken from you, Mat. 6.19.20. We are not sure to get it, but you are sure to leave it, job 1.21. But these other things cannot be taken from you, Luke 10.42. One thing is needful, and Mary hath chosen that good part, which shall not be taken from her. The Devil cannot, and God will not take it from you. 3. Improve your experience of the vanity of this World, Psal. 119.96. I have seen an end of all perfection, but thy Commandments are exceeding broad. Vain, light Hearts pass over these things, and get no profit by them: They find the Creature vanity and vexation of Spirit; yet run out as greedily after it, as they did before, Psal. 49.13. This their way is their folly, yet their posterity approve their sayings. They are sensible of the folly of their Ancestors, but are not mended by it: they have Eyes to see, but not an Heart to see, Deut. 29.2, 3, 4. Ye have seen all that the Lord did before your Eyes in the Land of Egypt, unto Pharaoh, and to all his Servants, and to all his Land: The great Temptations which thine Eyes have seen, the Signs, and those great Miracles: yet the Lord hath not given you an Heart to perceive, and Eyes to see, and Ears to Hear, unto this day. 4. Be sure when you are tempted, to revive this meditation upon your Hearts; That things seen are Temporal, and things unseen are Eternal. As (1.) When any Temptation cometh to draw your Hearts to give contentment to the Flesh for a season; As for Instance, when you are tempted to please your Eye, your Taste, your Sensual Desire, or to wrong your Souls, for Wealth and Honour; remember these are not Eternal Pleasures, Riches, Honours: And shall I dare run the hazard of wronging God, or my Soul, for a little present satisfaction? Leave my fatness, and sweetness to rule over the Trees? What! hazard Eternal things for Temporal trifles? (2.) When tempted by the bitterness of the Cross, to relent in God's Cause; Say, as Basil's Forty Martyrs that were kept naked in the open Air in a cold Night, to be burned next day: Sharp is the cold, but sweet is Paradise; Troublesome is the Way, but pleasant is the end of the Journey. Let us endure a little cold, and the Patriarches Bosom will soon warm us. Stephen saw Heaven opened, and that fortified him against the Showers of Stones from the People, Act. 7.51. 'Tis for such a season. 5. Beg the light of the Spirit: 'Tis necessary for us, both with respect to things seen and unseen. 1. Seen, That we may apprehend the vanity of the Creature, Psal. 90.92. So teach us to number our days, that we may apply our Hearts unto Wisdom, Psal. 49.4. I will incline mine Ear to a Parable; I will open my dark saying upon the Harp. David is describing the vanity of Worldly prosperity. And also to see things unseen. Eph. 1.17, 18. That the God of our Lord jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him: The Eyes of your Understanding being enlightened, that ye may know what is the Hope of his ●alling, and what the Riches of the Glory of his Inheritance in the Saints. Our Wisdom Natural is Carnal and Sensual, jam. 3.15. Either for Riches, Pleasures, or Honours; Prov 23.4. Labour not to be Rich▪ cease from thine own Wisdom. Reason catereth for the Body. True Wisdom is from above. 6. Do not only seek the light of the Spirit, but wait for his renewing Grace, that you may make things unseen your felicity and portion, john 3.6. That which is born of the Flesh, is Flesh; and that which is born of the Spirit is Spirit. Naturally there is in us a foolish inordinate desire after the Dignities, Honours, and Pleasures of the World: But we should earnestly desire the New Birth, 1 Pet. 2.3. As new born Babes desire the sincere Milk of the Word, that ye may grow thereby▪ 1 Joh. 5.4. Whatsoever is born of God overcometh the World. And 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the Divine Nature. That we may have a deep sense of, and respect to the other World. 7. Think often and seriously, what a value Eternity puts upon things small, much more upon things great in themselves. 1. That Eternity puts a value upon things in themselves small; whether good or evil: evil, as what a Torment would an Everlasting Tooth ache be? Tho' the pain be not very great, nor mortal, yet the Eternal length and duration maketh it intolerable: So in things good, if a Man might have a Cottage but for an hundred years, he would prise it more, than to have liberty to walk in a Glorious Palace for one day; so that things which are eternal, do much more excel those things which are temporal, though there be otherwise a difference between the things themselves: As the Toothache is not a Mortal disease, but every Man would die presently, rather than live under an everlasting Toothache: A Cottage is not to be compared to a Palace, yet the Inheritance of a Cottage, is much better than the liberty of a walk in a Palace for an Hour or a Day: A small thing is greatned by Eternity, much more a greater. Well then, since things unseen do so far exceed things seen; and the one are Temporal, and the other Eternal, why should Man be so foolish and perverse, as to prefer the one above the other? Whatever hurts is but a flea-biting, whatever delights is but a May-game: The good and evil of the World is not to be compared with the fore-taste of the good and evil of the World to come; Horrors of Conscience, or Joy in the Holy Ghost. Horrors of Conscience, Prov. 18.14. The Spirit of a man will sustain his Infirmity; but a wounded Spirit who can bear? Joy in the Holy Ghost, 1 Pet. 1.2. Whom having not seen ye love; in whom though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory. Horror of Conscience is a greater pain than any pain. And joy in the Holy Ghost is a greater joy than any joy; now Eternity cometh and addeth a greater weight to it, as to the horrors of the Wicked, or the joys of the Blessed: If these horrors be so burdensome, what is it to lie under them for evermore? If we cannot sleep one whole Night (as to a man in a Fever a Night is an Year, though he lie in a soft bed) How do we long for day? How tedious is it then to lie under Eternal darkness, and to despair of ever seeing day more! So for the joys of the Blessed: If a day in God's Courts be better than a thousand elsewhere, What's a Month? what's an Year? what are an hundred years? what's six hundred? what a thousand? what's Eternity? Every thing in the other World, as it is great, so 'tis Eternal; there is an Eternity in the evil part of it. The Bodies of men are Eternal, their Souls Eternal, the fire never goeth out, for the fuel never ceaseth; the Prison in which they are kept is Eternal, the Torment is Eternal, because the Judge is Eternal and his Sentence shall never be reversed, Heb. 10.31. So the Joys as they are unspeakable and glorious, so Eternal. The Crown of Glory is an Incorruptible Crown, 1 Pet. 5.4. The Inheritance an incorruptible Inheritance: The Vision of God is not by Snatches, but Everlasting, the fruition of God is uninterrupted; all is great, and all is Eternal. 2. This, must be seriously considered by us, and often, and deeply: If we did so, what help should we then have against Temptations? It would make us obey God's Commandments more cheerfully, subdue the desires of the Flesh, and make us more ready to every good work, to consider that Eternity ensueth: That Everlasting woe, and weal, is in the Case. Meat well chewed nourisheth the more, but being swallowed whole breedeth Crudities, burdeneth the Stomach, and defileth the Body; so to hear of Eternity, and swallow it without Rumination, and due Consideration, maketh these things lose their force, so that they do not excite our Diligence, nor break the force of Temptations: Oh that they were wise, and would consider their latter end! Deut. 29. And my People do not consider, Isa. 1.3. 'Tis our Carelessness, and Inconsideration that undoeth us. We read in Story (which also hath been repeated in a late instance;) But Originally it is recorded of Agrippina, and Nero: That when a Prodigal Prince had given away a huge sum, they laid all the Money in an heap before him, that he might see and consider what he had given away, to bring him to retract, or in part to lessen the grant. So 'tis good for us to consider, what we lose, in losing Eternity; what we part with for these vile, and perishing things: Invisible things if they are small, yet they are Eternal; but they are great and Eternal too: But these other things are small and Temporal. Eighthly, Consider, How certain and sure these Invisible things are, which lie in the other World: There wanteth nothing but this, to strike the Temptation dead which ariseth from temporal things; for since these Invisible things are greater and more durable, why should they not prevail more with us? The Reason is, we See, Feel, Taste, the one; but the other lie out of sight in an unknown World, and so we doubt of them, or our persuasions about them are very weak. But to Check this disease, consider what help is offered to you. 1. By the Light of Nature which showeth it may be. 2. The Light of Christianity which showeth it shall be. 1. The Light of Nature will offer proof enough, to make us more serious than ever we have been: For (1.) If there be not a World to come, and a state of Invisible Happiness, and unseen Glory; why is it, that such a conceit hath been rooted in the Minds of Men, of all Nations, and Religions? Not only Greeks, and Romans; but Barbarians, and People least civilised: Herodotus telleth us, that the Ancient Ge●es, thought their Souls perished not when they died, but went to Tamolxis: And Diodorus Siculus, of the Egyptians, that their Parents and Friends, went to some Eternal Habitation: And the Modern Heathens but newly discovered, hold the Condition of Men and Beasts different; that they subsist after Life, and have a Being, is their firm Persuasion: And therefore are wont to assign to the dead, part of the goods which they possessed. And Acosta telleth us, that in Peru, they are wont to kill some of their Slaves, to attend the dead in the World to come. Thus in a manner all Nations have received this Tradition from hand to hand, from their Ancestors, and the nearer to the first Original of Mankind, the more clear and pressing hath been the conceit hereof: Lapse of time which decayeth all things, hath not been able to deface it out of the Minds of Men, who though they have been gradually depraved, and degenerated, according to the distance by which they have been removed from their first Originals; yet they could never blot out the sense of an Estate after this Life. An universal Tradition is some Argument, when there can be no solid and indubitable Reasons brought to convince it of falsity. Now such is this, spread throughout the Universe, and with extreme forwardness received of all Nations, and hath born up against all the encounters of Time and constantly maintained itself, in the midst of so many Revolutions of Humane Affairs; by which, many other things were lost. (2.) All men have believed that there is a God, and very few doubted, but that He is a Rewarder of Virtue, and Punisher of Vice: Now neither the one, nor the other, is fully accomplished in this World, even in the Judgement of those, who have no great Knowledge of the Nature of Sin, nor what Punishment is competent thereunto. Therefore there must be some state after this Life, in which this retributive Justice of punishing the Bad, and rewarding the Good, shall be manifested: For here, Providence seemeth to be darkened, and the World is offended with the Calamities of the Good, and Prosperity of the Wicked, 1 Cor. 15.19. If in this Life only we have Hope in Christ jesus, we are of all men most miserable. (3.) If there be an end of man when he dieth, Why is man afraid of Torments after Death? Heb. 2.15. Deliver them, who through fear of Death, were all their Life-time subject to bondage. Men fear Death, not as a natural Evil, as it terminateth our present Comforts; but as a Penal Evil, as it is an Entrance to unknown Sorrows, 1 Cor. 15.56. The Sting of Death is Sin and the Strength of Sin is the Law. What's the Reason of these stings of Conscience, which are never so sensible and quick, as when they approach near Death, or behold themselves in some imminent danger? What are these but presaging fears, which anticipate miseries after this life? If there were an utter end of men, these troubles should in Reason then vanish: But this is the Time, when these Alarms are redoubled and those Tempests increase their Violence. 2. The Light of Christ●anity doth much more discover it. That's properly a Doctrine of things unseen: That telleth us of a Prison where are the Spirits of Wicked men, 1 Pet. 3.19. Of a Palace, or Mansions in our Father's House, where are the Spirits of Just men made perfect, Heb. 12.23. On the one hand, it telleth us of a Worm that never dieth; of a Fire that shall never be quenched, Mark 9.44. On the other side, of Joys that are at the right hand of God for evermore, Psal. 16.11. That Christ died to free us from the wrath to come, 1 Thess. ●. 10. And purchased Heaven for us, 1 Thess. 5.10. And is gone to Heaven to seize upon it in our Name, john 14.2, 3. Having first left a sure Promise of Eternal Life, to all that believe in him, 1 john 2.25. Which promise's was outwardly confirmed by divers Miracles accompanying them that went abroad, to make this offer in his Name, Heb. 2.3, 4. Inwardly in the Hearts of his People, by giving them the first fruits of this Everlasting Estate in their Union with himself, Col. 1.27. And the Joys of his Spirit, which are therefore said to be full of Glory, 1 Pet. 1.8. These are Truths interweaved throughout the whole Body of Christianity: Now discourse but with yourselves, 1. Partly concerning the thing itself: Partly, 2. Concerning the certainty of your Hope. (1.) Concerning the certainty of the thing itself. Is the whole Scripture false? The Gospel a Fable? Are all the Oracles of the Prophets, the Doctrine of Christ, his Miracles, Resurrection, Ascension, but a Dream? Were they all deceived that followed Christ upon these Hopes? That took such pains in subduing the Flesh? And hazarding their Interests freely upon the Hopes of another World? Are the wisest sort of men the World ever saw Fools? All the Ordinances of Christ, a customary Superstition? Is Grace a Fancy? The Joys of the Spirit Delusions, or fantastical Impressions? These rejoices and foretastes of the Children of God, a mere Deceit and Imposture? Surely it cannot be, that all this Solemnity should be used to establish a vain Conceit. (2.) Excite, and work up your own Faith and Hope: Is there not a state of Blessedness reserved for me in the Heavens? Invisible and Glorious things, which I am bound to seek after? Thou hast not Possession, but thou hast the Grant, the Deed of Gift sealed, thou hast the Conveyance to show; Gods own Word and Promise to assure thee: Yea 'tis not nudum pactum, God hath given thee the Earnest of a greater sum, 2 Cor. 1.22. Who hath also sealed us, and given the Earnest of the Spirit in our Hearts. What should I do then, but look for it, long for it, and earnestly seek after it? Use II. Is for Reproof. 1. To the Incredulous, and Unbelieving, to whom, all Invisible Things seem a Fancy: Scoffing Atheists, they will not believe there is an Heaven, or an Hell, till they see them: In the face of the Visible Church, there may be such, and in the latter times there shall be many such, 2 Pet. 3.4. But in Hell, there are none such; because then matters of Faith are matters of feeling, and to their bitter cost they find the Truth of what they doubted of. To these I shall say, God hath always tried his People, and distinguished them from others, by respect to things not seen, Heb. 11.7. By Faith, Noah being warned of God, of things not seen as yet, moved with fear, prepared an Ark, to the saving of his House, by the which he condemned the World, and became Heir of the Righteousness which is by Faith. By this, he condemned the World, at his costly Industry and care to frame an Ark; but whilst he provided for his safety, they perished in their Sins. Must every thing be seen before we fear it, or hope for it? Why then do men provide for time to come so long before hand? Why for Old-Age in Youth? Why for Winter in Summer? As the Industry of the Ant, is recommended for our Imitation, Prov. 6.6, 7, 8. Go to the Ant, thou Sluggard, consider her ways, and be wise. Which having no Guide, Overseer or Ruler, provideth her Meat in the Summer, and gathereth her food in the Harvest. 'Tis uncertain we shall live to Old-Age, or see another Winter; but 'tis certain we shall live for ever in Heaven or Hell: Reason, and Conscience, and Scripture assureth us of that: Atheists, think the People of God, are a sort of credulous Fools, as Celsus objected, that Faith, and Credulity brought in Error: None so Credulous as the Atheists, who harken to every foolish Fancy, and Cavil against the light of the Universal Tradition of Mankind, and the Evidence of Scripture, which God hath so often owned, and confirmed. 2. The Inconsiderate, and brutish part of Mankind, who come into the World they know not why, and then go out of the World they know not whither: These live in the World, as in an House of Smoak, as they see nothing out of it, so scarce see the things they converse with in it: These mistake their Banishment for their Country, the Sea for their Haven, and themselves for Beasts instead of Men: Oh let these consider, (1.) Why they came into the World: Not to Eat, and Drink, and Sleep, and Sport: We were made for Eternal Things, not for Temporal: Not for the World, nor for ourselves, nor for any thing less than God, to glorify him, and enjoy him; and all other things to serve as helps to Heaven: Surely we were not made in vain, nor by chance brought forth into light. The least things have their appointed ends; and surely man that hath an immortal Spirit, was never made for a mortal Happiness. O● then! that men should be so senseless, as never to regard whether there be an Eternity yea or no: That they should suffer the Beast to ride the man; should live merely to live. Use their Bodies only as a Strainer, or a Channel, for Meat and Drink to pass through: That they should only employ their Souls about trifles and carnal Satisfactions, joh. 18. ●7. To this end was I born, and for this cause came I into the World, that I should bear witness unto the Truth. All is for some end. (2.) The next thing to be considered is, What will be their State when they go out of the World. We daily draw near to our long home, but we little think of it, till we come to our Journeys end: Fear not the Pit till we are plunged into it. Prise not our time till it be lost and gone, Eccl. 9.12. Man knoweth not his Time, as the Fishes that are taken in an evil Net, and as the Birds that are caught in the snare, so are the Sons of Men, snared in an evil time, when it falleth suddenly upon them. Death, and Calamity befalleth a man when He little dreameth of it; as the Fish, and the Bird, go with much Hope, and Promise of good to themselves; to the bait, and the snare. Hence, the Beasts are more excusable than we: They cannot foresee the end, but are guided by Instinct and Appetite, to present things that are good for them: Oh! That men are entering upon Eternity, and yet never think of it! Oh excite yourselves, consider what will become of you, when you die. You die but once, and there is no mending of your Errors when you awake in Flames: A Merchant may lose in one Ship, but the next venture may repair him, and make him amends again: An Orator may lose Fame, and Reputation in one Speech, and Action, and the next may restore it, and recover it again with advantage; but if a man die ill, the loss is Irrevocable; but if well, the gain is Immortal: Therefore surely we should prepare more for an entrance upon our Eternal Estate. 3. To negligent and sensual Worldings, who wholly busy themselves about the matters of this Life, and are hurried hither and thither, Psal. 39.6. Surely every man walketh in a vain show, they are disquieted in vain. Our Life is but a Picture, Image, Shadow, or Dream of Life; it vanisheth in a Trice: All must be suddenly parted with here, all the Riches and Honours; and yet we cark and labour, and turmoil to get these transitory things, as if they would continue with us to all Eternity, and had some durable satisfaction in them. Present Pleasures, and Profits, Cloud our Minds, and till we can get this Veil drawn aside, this Cloud scattered, we do not discern our mistake: Oh! consider, who would redeem the short pleasure of a Dream, with the torment of many days? Our days upon Earth are as a Shadow; and yet this Shadow do we cleave to instead of the Substance, and though earthly things be short in their continuance, and uncomfortable in their end; yet these take up our Life, and Love, and Care, and Thoughts: Just as those that want Children, take Pleasure in keeping little Dogs, and Cats: So do they embrace the Shadow for the Substance, Vain Glory for Eternal Glory, a little Pelf for the true Riches, a little paltry Business, for the great Work and End of our Lives: And when all is done, 'tis but a Spider's Web, job 8.14. The trust of the Carnal Man, shall be but as the Spiders Web. As the Spider out of his own Bowels weaveth a Web, to catch flies, and frameth it with a great deal of Art, but 'tis gone with the turn of the Besom; so is the fruit of all their Plots, and Cares, and Labours, and running up and down, when in the mean time we are unmindful of Eternity. Oh when will these distracted Worldlings find a time for God and Everlasting Happiness? Childhood is not serious enough, Youth must take their Pleasure, Manly Age is too full of Business, and Old-Age is too feeble. 4. It reproveth Gods Children, who are too lazy, and have not that Life and seriousness in a spiritual Business, which they have in an Earthly: If Eternity be your aim, why are you so dead, and dull in a course of Holiness? The Apostle biddeth Timothy to follow after Holiness; To fight the good fight, to lay hold on Eternal Life, 1 Tim. 6.12. Implying if the one were his aim, He would do the other. If we press towards the mark, why are we so frozen and cold in our Zeal for God? so inclinable to every motion of Sin, so easily overcome by Temptations? Alas! making Eternal things our scope is but a notion, unless we provide forthwith with greater care, exactness, and diligence: There should be a suitableness and Proportion between the exactness of our Conversation, and the greatness of our Hopes, 1 Thess. 2.12. Walk worthy of God, who hath called you unto his Kingdom and Glory. That worthiness, is the worthiness of Condignity, Congruity and Condecency. But alas! do we labour as for Eternity? so follow after Righteousness, so fight the good fight of Faith, so despise the World, deny ourselves, run through all straits, Triumph over all Difficulties, mortify, and subdue our own carnal Inclinations? Alas we are so bold in sinning, so cold in Holy things, and do so little exercise ourselves unto Godliness, as if we had no such great matters in view and chase; and carry it so, as if our Hopes were only in this World; and not as if the Eternal God, had promised these Eternal things to us: Surely if our belief of them were stronger, we should be other Persons than we are, in all Holy Conversation and Godliness, 2 Pet. 3.11. 5. The sottish despairing Carnal Person: As there is a raging despair, so a sottish despair, jer. 18.12. And they said, There is no Hope, but we will walk after our own devices, and we will every one do the Imagination of his Evil Heart. And Ier 2.25. Thou saidst there is no Hope; no, for I have loved Strangers, and after them I will go. Give over all endeavours. If I be saved, I shall be saved, if damned, who can help it? I will bear it as well as I can. Bear it! What wilt thou bear? What, endure the loss of Heaven? Endure the Wrath of Almighty God? Poor Wretch, thou knowest not what Eternity meaneth. For the loss; thou wilt apprehend it to be another thing, when thy Soul cometh to see but a glimpse of what Heaven is, and shall see others sitting down with Abraham, Isaac, and jacob, and thyself shut out: They are admitted, and thou art excluded: This will cause weeping, and wailing, and gnashing of Teeth for evermore, Mat. 8.12. If Rachel could not endure the loss of her Children, nor jacob the supposed loss of joseph, when all his Sons and Daughters rose up to Comfort him, I will go to the Grave to my Son Mourning, Gen. 37.35. If Achitophel could not endure the rejectment of his Counsel, and Haman could not endure to be slighted by Mordecai, and many cannot endure the loss of a Beloved Child; How wilt thou endure the loss of Eternity? The Disciples wept bitterly, when Paul said, Ye shall see my face no more, Acts 28.38. What will you do, when God shall say, See my face no more? Thou carest not for the fruition of God now, because thou believest not the reality of this Blessedness, hast other Comforts and Affairs to divert thee, but when thou shalt be set apart from all thy Comforts, and hast nothing to divert thee, thou shalt know what Eternal Life is. (2.) For the other: How canst thou endure the wrath of God? Thou that canst not endure to be scorched a day or two in feavorish Flames, thou that canst not endure the acute Pains of Stone or Gout, when God armeth the Humours of thine own Body against thee? That canst not endure the scalding of a little Gunpowder casually blown up: The Pain of a broken Arm, or Leg, how wilt thou endure, when God himself shall fall upon thee? God himself puts the Question, Ezek. 22.14. In the other World, God is all in all. A Sermon on Luke Xvi. 25. Son! Remember, that thou in thy Life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. THese Words are part of a Parable, the contrivance of which is so exactly framed according to the Reality and Truth which is represented, that it hath been disputed, whether it be a Parable, or an History? The two Persons chiefly concerned in this Parable, are the Rich Glutton, and Lazarus the Beggar. The Rich Man is not represented under any proper Name, as the Beggar is; partly to avoid offence, and partly to show that the Wicked are of no Name, Account, or Reckoning with God, 2 Tim. 2.19. The Lord knoweth them that are his. John 10.3. He calleth his own Sheep by Name. A Rich Man of this World you cannot miss of his Name in the subsidy Book, but in the Book of Life the Beggar hath a Name, when the Rich hath not. The Rich Glutton is described by the course of his Life, which was pleasant and Luxurious; he was clad with the best, and fared of the best; he was clothed with Purple and fine Linen; there is his Winter, and Summer Garment; and fared sumptuously every day, verse 19 With him every day was a Festival. On the other side, the Beggar is described by his Piety, intimated by his Name Lazarus, the Lord was his help; by his Afflictions; of want, for he was a Beggar, lying at the Rich-man's door; of Sickness full of soars; by his Modesty, he desired only the Cr●ms which fell from the Rich-man's Table, Luke 20.21. In time both died, for Rich and Poor must both die, job 3.19. The small, and the great are there. 'Tis said of the Poor man, that he died, and was carried by the Angels into Abraham's Bosom. But of the Rich, he died, and was buried, verse 22. Nothing is said of the burial of the Poor man, the other had a pompous Funeral, according to the custom of the World; but the Carcase of the Poor man was little regarded, it may be cast to the Dunghill. However in the state of their Souls, there was great difference; though the Body of the one was conducted to the Grave in State, yet his Soul was in woeful plight, for he died; and was buried, and in Hell he lift up his Eyes, being in torments, verse 23. But for the other, his Body was neglected, but his Soul was of precious account with God, for it was carried by the Angels into Abraham's Bosom, verse 22. The Rich man is too late sensible of his Misery, and the Happiness of the despised Beggar: And in Hell he lift up his Eyes, being in torments, and seeth Abraham afar off, and Lazarus in his Bosom, verse 23. He had hoped for better things, for this Rich man was not an Infidel, but one of Abraham's Children, as the Beggar also was; but he was of Abraham's Children according to the Flesh, but not according to the Spirit: Mat. 3.9. Think not to say within yourselves, we have Abraham to our Father. Carnal Confidences in external Prerogatives will at length woefully deceive us. But what doth he beg of Abraham? That Lazarus may dip the tip of his Finger in Water and cool his Tongue, verse 24. Desideravit guttam, qui non dedit micam. He that would not give a Crum, now desireth a Drop. God will be even with Sinners, and retaliate their Oppressions, and uncharitableness into their Bosoms. In the Text you have part of Abraham's answer. But Abraham said, Son! Remember, that thou in thy Life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. In the Words is set forth the different Estate of the Rich man and the Beggar in this Life, and in the World to come. 1. In this Life; Remember that thou in thy Life-time receivedst thy good things, and Lazarus evil things. 2. In the World to come, where you see how perfectly the Tables are turned; Now he is comforted, and thou art tormented. I. In this Life. On the Rich man's side, 1. There is his Prosperity and worldly Happiness; he had received good things. 2. The suitableness of his Heart to this kind of Happiness, or his well-pleasedness with it; Thy good things. His, not only by Possession, but by Estimation and choice, Psal. 4.7. Thou hast put gladness in my Heart, more than in the time that their Corn and their Wine increased. They place their Happiness in them. So on the other side, Lazarus Evil things; as the Rich man had abundance of Ease, Pleasure and Prosperity; so Lazarus had his Portion of Afflictions. 2. In the World to come. Mark, 1. The time, presently upon Death; Now. The Sleep of the Soul is a vain Figment. 2. The different recompenses; in the Words, Comforted and Tormented. 3. The Order in both; the Beggar had first Temporal Evils, and then Eternal good things; but the Rich man had first Temporal good things, and then Eternal Evil things. As many that do well here in this World, fare full ill in the World to come; the one hath his Bliss, and the other his Torment, and both without any allay and mixture. Doct. That it is the greatest Misery, that can light upon men, to be condemned to worldly Happiness. The Rich-man's Disposition is but intimated, but his Condition is expressed, as the ground of his Misery, that in his Life-time he had received his good things. Gregory professed that he could never read this Scripture without trembling, as being afraid to have his Portion in this World, or his Happiness here. And what is here represented in the Scheme and Draught of a Parable, is elsewhere positively asserted in plainer Scriptures, as Luke 6.24. woe unto you that are Rich, for ye have received your Consolation. You have all that you can look for, you shall not have a double Heaven, here, and hereafter, jer. 17.13. They that depart from me, shall be written in the Earth. Luke 12.20. Thou Fool! this Night thy Soul shall be required of thee, and then whose shall those things be, which thou hast provided? Psal. 17.14. From men which are thy hand, O Lord, from men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid treasure; they are full of Children, and leave the rest of their Substance to their Babes. Not as if all that live prosperously here in this World, shall be Eternally miserable; or on the contrary, that all that live miserably here shall be comforted hereafter. No, it is not the Condition, but the Disposition which is regarded. For, 1. Riches are in themselves God's Blessings, Prov. 10.22. The Blessing of the Lord maketh Rich. And are promised to his People, Psal. 112.3. Wealth and Riches shall be in his House. And accordingly bestowed upon some of them, as upon Abraham, Gen. 24.35. The Lord hath blessed my Master greatly, and he is become great. So was job, Chap. 1.3. He was the greatest of all the men in the East. So David, Solomon, Lazarus of Bethany, joseph of Arimathea, and others. By these instances God showeth, that he can and will give Wealth to his People, if it were for their good. Some Godly men may be Rich, and Wicked men Calamitous; The Lord giveth to both a taste of their future Condition. Godliness hath the Promises of this Life; and Ungodliness forfeiteth them. 2. It is not the having, but the abuse. The Apostle speaketh, 2 Pet. 1.4. Of the Corruption that is in the World through Lust, or our own unmortified Corruptions. The Poison is not in the Flower, but the Spider; that Carnal Disposition that is in us maketh us drown our Mind, our Time, and our Affections in the World, and the Cares and Pleasures thereof, and to be ensnared thereby, and hindered from looking after Heavenly Happiness. To blame Riches simply, is to blame him that made them, and distributeth them according to his Will; as if he did bait his hook with seeming Blessings, and did set golden snares to entangle the Souls of men. The good things of this World are profitable to them that make a good use of them, if we use Wealth well, or want it patiently. It is no matter what part we Act on the World, so we Act it well. As in a Chore of Voices, some sing the Base, some the Treble; it is no discommendation to sing either part, so we sing it well. So some are Poor, some are Rich; if we carry a full ●up without Spilling, we may Honour God by being Rich; if we patiently bear the burden imposed upon us, we may Honour God with a meek and humble Poverty. Dormit pauper Lazarus in sinu Abrahami divitis. Poor Lazarus slept in Rich Abraham's Bosom The Rich man was not condemned because he had Wealth, and Ease, and Prosperity; but that he was puffed up with these things, he wholly gave up himself to Pride, and Luxury, neglecting Piety, and Charity: But Lazarus believed God's Promises, bore the burden imposed upon him patiently, and by the Obedience of Faith wholly submitted himself to Gods Will. 3. However, a full Condition is apt to be a snare, and must be watched with the greater Caution. That Context is very notable, Mark 10.23, 24, 25, 26, 27. And jesus looked round about, and saith unto his Disciples, How hardly shall they that have Riches enter into the Kingdom of God? And the Disciples were astonished at his Words. But jesus answered again, and saith unto them, Children! how hard is it for them that trust in Riches, to enter into the Kingdom of God? It is easier for a Camel to go through the Eye of a Needle, than for a Rich man to enter into the Kingdom of God. And they were astonished out of measure, saying among themselves, who then can be saved? And jesus looking upon them, saith, With men it is impossible, but not with God; for with God all things are possible. That Discourse between Christ and his Disciples showeth us three things, (1.) That it is impossible to trust in Riches, and enter into the Kingdom of God. (2.) That 'tis impossible to man to have them, and not to trust in them. (3.) And that the special Assistance of the Divine Grace can only cure this Evil. It is very hard to enjoy Ease, and Idleness, and Pleasures here, and to be exercised with no Affliction, and yet keep right with God, Prov. 1.32. The Prosperity of Fools shall destroy them. Men being drunk with Prosperity, are forgetful of their Duty. A rank soil is apt to breed many weeds. And on the other side, Afflictions are an help to the Godly, to make them profit in Piety. But having obviated this Difficulty, I shall show three things. 1. That God useth to give many Temporal good things to carnal men. 2. That those Carnal men whose Hearts are taken up with these good things as their only and chief Happiness, while they continue so, can look for no more at God's hand, but are condemned to worldly Felicity. 3. That their Misery is great before Death, at Death, and after Death. I. God useth to give many temporal good things to Carnal men, for several Reasons. 1. Because he will be behind hand with none of his Creatures, but all that are made by him, shall know him to be a good God, and have some taste of his bounty. It is said, Psal. 145.9. The Lord is good to all, and his tender Mercies are over all his Works. He is good to all Creatures, much more to all men, the wicked not excepted; though some men are but as a wiser sort of Beasts, as they cater more for the Flesh, and wholly value their Happiness by the Body, and the Interests of the bodily Life. They shall not want Invitations to lead them to God; though they love their Bodies above their Souls, yet they shall not want Arguments to love God, who giveth them food and gladness▪ and fruitful Seasons, and plentiful Estates, and many of these common Mercies, which point to their Author, and discover their End, Acts 14.17. Nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our Hearts with food, and gladness. These Mercies, where they are bestowed, argue not a good People, but a good God. 2. That he may reward some good in them, and mortify the remaining evil in his People by Afflictions. None shall be a loser by God; they that cannot tarry for the Heavenly Reward, shall have a Temporal one, such as they prise and affect, Mat. 6.2. Therefore when thou dost thine Alms, do not sound a Trumpet before thee, as the Hypocrites do, in the Synagogues, and in the Streets, that they may have Glory of Men: Verily I say unto you, they have their Reward. So for Prayer, verse 5. and for Fasting, verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have, signifieth an acquittance, or discharge, they acquit God of other things, they have a reward suitable to their affections, and their work; their affections are altogether upon Temporal things. The Spirit of an Heir, and the Spirit of an hired Servant differ. An Heir can patiently tarry till the Inheritance falleth; but an hired Servant must have wages from day to day, or from quarter to quarter. So worldly men must have something in hand, they have not a lively hope of Blessedness to come, and cannot tarry for the Eternal recompense. So suitable to the Work, which is external, a mere outside Duty; so is their Reward proportionable. Nabuchadnezzar did God some service, and God had his Reward for him, enlargement of Greatness and Empire▪ jer. 27.6. And now have I given all these Lands into the hand of Nabuchadnezzar the King of Babylon, my Servant. So Ezek. 29.18, 19, 20. The Word of the Lord came unto me, saying, Son of Man! Nabuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus: Every Head was made bald, and every Shoulder was peeled (by carrying Baskets of Earth to fill up the Channel between it and the main Land) yet he had no wages, nor his Army for Tyrus, for the service which he had served against it. Therefore thus saith the Lord God; behold, I will give the Land of Egypt unto Nabuchadnezzar King of Babylon, and he shall take her Multitude, and take her Spoil, and take her Prey, and it shall be the wages for his Army. I have given him the Land of Egypt for his Labour, wherewith he served against it, because they wrought for me, saith the Lord. The Lord thought of rewarding this Ambitious Man for his hard Labours and Toils, Mal. 1.10. Who is there among you that would shut the Doors for nought? Neither do ye kindle fire upon mine Altar for nought. God's service is good service, even to those who do but outwardly, and grudgingly perform it Levites and Porters had their allowance; and superficial work meeteth with an External Reward. 3. To show, that these are not the chief good things, by which his special love is manifested unto us. God will not now govern the World by sense, but by Faith; and therefore Prosperity and Adversity of themselves do not clear up a Man's Estate before God, and are not perfect demonstrations of his love and hatred, nor can a Man judge of his acceptance with God by his outward condition, nor should we quarrel with the Wicked about their outward condition, which are their portion, not ours, Eccles. 9 1, 2. No Man knoweth either love, or hatred, by all that is before them: All things come alike to all, there is one event to the Righteous, and to the Wicked. For these things are promiscuously dispensed without any difference, evil things to good men, and good things to evil men. Josiah died in Battles as well as Ahab. Is Abraham Rich? So is Nabal; Is Solomon Wise? So is Achitophel; Is Joseph honoured by Pharaoh? So is Doeg by Saul. Hath Demetrius a good report of all Men? 3 John v. 12. So had some false teachers, that complied with Men's Lust's and Humours, Luk. 6. 26. woe unto you when all Men shall speak well of you. Had Caleb Health and Strength? Josh. 14. 11. So have Wicked ones, Psal. 73. 4. There are no bands in their death, but their strength is firm. Hath Moses beauty? So hath Absolom, 2 Sam. 14. 20. Learning and Wisdom is given to the Egyptians, as well as to Moses, Act. 7. 22. and Daniel chap. 1. 17. Ishmael had long life, Gen. 25. 17. as well as Isaac, Gen. 35. 29. Is greatness and powerful Reign given to David? So to Infidels; so that nothing hence can be concluded. To bring us to look after more distinguishing mercies, these are given to others as well as to his Children. II. Who are those carnal men, to whom God will give no more than carnal felicity? In the General, those that choose these things for their Portion; Men have according to their choice. THY GOOD THINGS: choose, and have: It absolutely holdeth good in Spiritual things, Luk. 10.42. Mary hath chosen that good part which shall not be taken away from her. But it is not always so in carnal things, tho' many times it is: here a Man may choose, and not have; they that choose worldly greatness, and the wealth, and credit, of the World, cannot always have their choice. God denieth it to some in mercy, that they may look higher; But sometimes he giveth it to others in wrath. God giveth them their Hearts desire in Judgement. These are their good things, the only things suitable to their Hearts; the World is all they care for, let God keep his Heaven, and his Spirit to himself. It is good to observe, what our Heart calleth ours. As Nabal 1 Sam. 25.11. Shall I take my Bread, and my Water, and my Flesh which I have killed for my Shearers? And Laban to jacob, Gen. 31.43. These Daughters are my Daughters, and these Children are my Children, and these Cattle are my Cattle, and all that thou seest is mine. A Carnal Man with a lively gust and relish calleth these things his things. A Godly Man owneth them as coming from God, and referreth them to him, 1 Chron. 29.14. All things come of thee, and of thine own have we given thee. Well then, how just is God in giving every Man his good things, and in letting them take their own choice, and heaping worldly things upon them, who have placed their felicity in them? But how shall we know that Men count these things their good things, and have chosen them for their Portion? 1. Our choice is known by our use. They that abuse these things to the satisfaction of their own lusts, and with too free a licence let lose their hearts to worldly things, these count them their good things. They would have their Heaven here, and their Happiness here, as this Rich Man altogether lived voluptuously, and fared deliciously every day. The World is to be used sparingly, 1 Cor. 7. 29, 30, 31. But this I say, Brethren! the Time is short; it remaineth, that both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy as though they possessed not; and they that use this world as not abusing it: for the fashion of this world passeth away. We stay here but a while, 1 Pet. 2.11. Dear Beloved, I beseech you as strangers, and pilgrims, abstain from fleshly lusts, Jam. 5.5. Ye have lived in pleasure upon earth; The place of our exile and separation from God. If we converse not with weanedness and sobriety (which is necessary for the heirs of Promise, who expect their Heaven and Happiness elsewhere) it is a plain Argument we would make the best of the present world, and would please and gratify the flesh, as if all the happiness of the World to come were but a fancy. We are upon a journey homeward, and we must abstain from every thing which may hinder us in it. The delights of the way over-freely used, show we have no mind to get home; as the fleshpots of Egypt stuck in the Israelites minds, and diverted them from Canaan, and they were ready to run back at every turn. Well now, those that abuse the good things of this life, are cut off from better, Luke 16.11. If therefore ye have not been faithful in the unrighteous Mammon, who shall commit to your trust the True Riches? 2. Our choice is known by the end of our lives. This Rich Man lived to himself, and not unto God; satisfying his lusts, and not minding his duty; the good things given him by God were spent upon himself, without any regard to God's Glory, and the good of others. If we have these things only for ourselves, we place our felicity in them, Luke 12.21. So is he that layeth up Treasure for himself, and is not Rich towards God. That is, that maketh no other use of his increase and plenty, but only to possess it, or to provide for himself by it, never thinking of employing that he hath to spare, for the Service of God, or the Relief of the destitute. The Apostle giveth it in charge to them that be Rich in this World, 1 Tim. 5.18. That they do good, that they be rich in good works, ready to distribute, willing to communicate. Our happiness is to be reckoned by the use and improvement of an Estate, rather than by the enjoyment of it; if so, than we may lay hold on eternal life, Verse 19 For the comfort of the use continueth with us in the other World, our Works follow us, but our Wealth doth not. And therefore if we love the World, and seek the World for its own sake, and not as a means to higher things, we take up with present things. In all our enjoyments, our end should be to glorify God, and be useful to others. A Christian should still mind eternal ends; and therefore to mind the enriching of ourselves, and ours, and not to do God service, implieth a loving of the World for its own sake, whereas all should be improved for God; we must use them as his good things, rather than our own. 3. When all their bustle and their stir is about their good things here, Psal. 127.2. They rise early, and sit up late, and eat the bread of sorrows, and all to get a larger supply of the comforts of the worldly life; but Heavenly things are neglected, or sought after in an overly and careless manner. Our main care should be about other things, Mat. 6.33. Seek ye first the Kingdom of God, and his Righteousness; and all these things shall be added unto you. 4. When thy heart is satisfied with these things, not looking nor longing for an higher happiness, Luke 12.19. Soul! thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. Though we be not greedy to get more, yet we take too much complacency in what we have already. Worldliness venteth itself by greedy desires, and carnal delight; chiefly by the latter. Delight, or a well-pleasedness of mind, is the supreme act of love, it belongeth to God as the chief good. The world is not our felicity, but an appendage to our felicity, an overplus to the great Blessings of the Covenant; and therefore not first to be sought, nor first delighted in. Now to be satisfied, or sit down contented with honours, riches and pleasures without God, or in the want of better things, is a great evil. The Scripture dissuadeth from this, Psal. 62.10. If riches increase, set not your hearts upon them. Let not your hearts be set on them so as to seek no farther, Mark 10.24. How hard is it for them that trust in riches, to enter into the Kingdom of God. Trust is Quies Animi: The repose of the Soul in the midst of Soul dangers. The Scripture telleth us of God's children, how much more they delight in God, than in other things, Psal. 4.6, 7. There be many that say, who will show us any good? Lord! lift thou up the light of thy countenance upon us. Thou hast put gladness into my heart, more than in the time when their corn and their wine increased. And Psal. 119.14. I have rejoiced in the way of thy testimonies, as much as in all riches, Ver. 72. The Law of thy mouth is better unto me then thousands of Gold and Silver. They are still longing and looking out for an higher happiness, professing they will not be put off with these things, but they desire Pardon and Grace, that they may taste the incomparable delights of being in the number of God's favourites, Psal. 106.4, 7. Remember me, O Lord! with the favour that thou bearest unto thy People; O visit me with thy salvation. That I may see the good of thy chosen, that I may rejoice in the gladness of thy Nation, that I may glory with thine Inheritance, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy Name. 5. Our good things are known, by our unwillingness to part with them. Many profess they would not get the world with the loss of Heaven, but that is not so close and present a trial; but are you content to lose the World, so you may have Heaven at last? The trial will rather lie here, for here it pincheth the sorest; if you can sell all for the Pearl of Price, Matth. 13.44. If you can take joyfully the spoiling of your goods, Heb. 10.34. If you faint not, but bear up with hope and patience under all pressures and afflictions, 2 Cor. 4.16, 17, 18. For this cause we faint not, but though our outward Man perish, yet the inward Man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory: While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. You can be contented and choose rather to suffer affliction with the People of God, then to enjoy the pleasures of sin for a season, Heb. 11.25. God puts us sensibly to the trial, which are our good things, the recompense of reward, or our present interests. III. The misery is great, before Death, at Death, and after Death. First, Before Death, upon a Twofold account. First, Because of the uncertainty of their happiness, Prov. 23.5. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they flee away as an Eagle towards Heaven. They may be gone, or we may be gone, Luke 12.20. Thou fool! this night thy Soul shall be required of thee. They are called uncertain riches, 1 Tim. 6.17. A Man can never dwell securely in an house built upon the Ice; and he that hath not made sure of a better portion than the World can yield to him, he is upon the brink of Hell, and everlasting destruction. In short, a broken Cistern will soon fail, and deceive those that look for refreshment in it. Death and the Grave will soon put an end to all their happiness, if it should continue with them so long. They are posting apace to their eternal misery, and one moment puts an end to all their joy for ever. Secondly, Because Prosperity is a Plague, and a snare to a wicked Man; and the greater his prosperity is, his snare is the greater, Psal. 69.22. Let their Table become a snare before them; and that which should have been for their welfare, let it become a trap. When God suffereth men's corrupt affections, and suitable Temptations and Objects to meet, it is a snare to them; as judas that was a Thief, had the bag, john 12.6. The carnal heart is the more entangled and besotted, the less they are restrained from the desire of their hearts. As the Sea turneth all things that fall or flow into it into salt-water; so do they make all their Mercies an occasion unto the flesh. So that in the very height of their prosperity, they are but miserable, as sin is the worst misery of all. It is worse to be Nabuchadnezzar among the Beasts, than to be Daniel in the Lion's Den; the one was the fruit of his own madness, the other of the violence of others. Elijah was poor, and Ahab was rich; Who was the more miserable Man? So Paul, that Holy Man, was in prison, and Nero, at the same time, Emperor of the World; Who was the happier Man think you? And in whose case would you be, of Nero the Emperor, or Paul the Prisoner? Christ that gave his Spirit to the rest of the Apostles, gave the Bag to judas. Riches and the Bag are not in such esteem with Christ, but that the basest of his followers may have them in keeping, and under their power. Now whose lot would you choose, that of judas, or of the rest of the Apostles? Nay Jesus Christ himself, that had the Spirit without measure, chose a poor Estate; he that made a Fish pay him Tribute, could as well have made Men do so; he that Multiplied the Five Loaves, could have increased his stock at pleasure; He that built the World, could have built himself stately Palaces: but when he was rich, he became poor for our sakes, 2 Cor. 8, 9 That he might sanctify holy Poverty in his own Person, and honour it by his own example, and teach us that sin is misery, but grace is happiness and preferment, whatever our external condition be: And therefore he usually cuts his own People short, that he may prevent their snares and impediments, when wicked Men live in plenty; but certainly the Rich wicked Man is in a worse condition, than the Godly Man who is kept low and bare; as a Child may be strictly dieted for his health, while the Servants are left to a freer and larger allowance. More particularly, 1. Riches are apt to breed Atheism and Contempt of God. 2. They are not so brokenhearted as others, to see their need of Christ. 3. If they take to the serious Profession of Religion, they cannot hold it. 4. It makes Men apt to take up their rest here. 5. They are apt to wax proud, and scornful, and impatient of Reproof. 6. They grow wanton and sensual. 7. The more rich they are, the more they are wedded to a worldly Prosecution. [See Sermon on Mark 10.23. in this Volume.] Secondly, At Death: The Approach of it openeth our eyes, and maketh our vain conceits vanish. Our imaginary happiness is soon at an end, and as we are entering into the other world, our Mirth beginneth to be Marred; and though formerly we only thought these to be the good things, and desired these things, and delighted in these things, and placed all our confidence in these things, yet we now see they cannot stead us in our extremity. All our worldly advantages will afford us no solid hope, when death cometh upon us, Job 27.8. What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? If the carnal designs of wicked Men succeed, and God answers them according to the Idol of their hearts, whatever presumptuous dreams they had before, approaching death is the great Touchstone of men's hopes. He is not really willing to die, but God taketh away his Soul by force, Luke 12.20. This night thy Soul shall be required of thee. Jer. 17.11. He that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. That is, he shall appear to be so in the judgement of his own heart. Well then, if you choose wealth, ease, pleasure, credit, for your portion and happiness, you are not sure to get it, but if you do get it, you are sure to leave it. All that the World can afford you shall be taken from you, you must go naked out of the World, as you came naked into it. The World will cast you off in your extremity, and the despairing Soul must bid a sad farewell to all the comforts you doted upon, and laboured for, and delighted in. All your cup of pleasures is now drunk up, and there is no more left. Honour, and Company, and Sports, and Pomp's are all gone, and you must fall into the hands of an unreconciled God, to Answer for the abuse of these things. 3. After Death, than the Misery will appear indeed. If you have gotten so much hardness of heart that you did not apprehend God's Anger against you, nor see any hazard upon the back of Death; yet than you enter into your eternal Misery, and one moment puts an end to all your joy for ever. When the Saints, who having chosen God for their Portion, are comforted, you are tormented. Their condition may be sad here in the world, but yours is sad for ever. Three things torment the wicked, and they are all in this Parable. First, There is Memoria praeteritorum, the remembrance of our former good Estate in the World, and the ill use we made of it, Son! Remember that thou in thy life time receivedst thy good things. Where are now his fine Garments, stately Houses, the sweet Odour of his fragrant Ointments, his Lustful Meats, and Dainty, Rich, and Sprightly Wines, and Artificial Sauces, with all the costly accommodations of his Pomp and Pleasure? The things are gone, but the remembrance of them is a a sting to his Soul for ever. 2. There is sensus praesentium, a sense of his present misery, v. 25. I am tormented in this flame. There is a bitter sense of the Wrath of God, and nothing to allay it, or divert the mind from it. 3. There is Metus futurorum, a fear of what is to come: v. 26. Between us and you there is a great Gulf fixed; They are in termino, in their final state, and there must abide, there is no passing from death to life more: nothing remaineth but a fearful looking for of judgement, and fiery Indignation, Heb. 10.27. Use I. Information to teach us; 1. What little reason the People of God have to envy wicked Men their Portion. We should rather pity them; alas! this is all they get, they have this and no more, this and everlasting destruction at the back of it. God suffereth them to clamber up to the height of Wealth and Honour, that their fall may be the more terrible, Worldly Wealth and Prosperity is not of so much worth and excellency as many think; If it were the conduit wherein God conveyeth his special love, it were an other matter, (though we should be satisfied in God's ordering) but it is not so; if it were so, it would be dispensed otherwise than it is, the wicked would not have so much of it, nor the Godly want it so much. The Godly want it the rather, because they think so highly of it, and God is more gracious than to give it to them, when they are in a frame so ready to abuse it. 2. How contented the People of God should be in a mean condition, if God reduce them thereunto. [See Sermon on Mark 10.23.] Use II. Is Caution to us all. Now we must turn Abraham's Memento, remember, into a Cave, beware. Beware that you do not receive your good things in this Life. I must turn the exprobration into Counsel and Admonition. Prevention is better than remembrance. 1. Be satisfied with nothing which may stand with the hatred of an Eternal God. The enjoyment of all the World may, but Sanctifying Grace cannot. The highest worldly happiness may consist with God's hatred, and the greatest adversity of the Saints with his love. The first is verified in Christ's supposition, Mat. 16.24. If any Man will come after me, let him deny himself, and take up his Cross, and follow me. And the latter is verified by that of the Apostle, Rom. 8.35, 36, 37, 38, 39 Who shall separate us from the love of Christ? Shall Tribulation, or Distress, or Persecution, or Famine, Nakedness, or Peril, or Sword? As it is written for thy sake we are killed all the day long, we are accounted as Sheep for the Slaughter. Nay in all these things we are more than Conquerors through him that loved us. For I am persuaded that neither Death nor Life, nor Angels, nor Principalities, nor Powers, nor things Present, nor things to Come, nor Height, nor Depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. A Man may rejoice in the Love of Christ, in the want of other things. 2. Be satisfied with nothing but what will stead thee, and serve thy turn in the other World; for all must be measured with respect to Eternity, 1 Tim. 6.19. Laying up in store a good foundation for themselves, against the time to come, that they may lay hold on Eternal Life. And Mat. 6.19, 20, 21. Lay not up for yourselves Treasures upon Earth, where Moth and Rust doth corrupt, and where Thiefs break through and Steal. But lay up for yourselves Treasures in Heaven, where neither Moth nor Rust doth corrupt, and where Thiefs do not break through nor Steal. For where your Treasure is, there will your Heart be also. A Sermon on 1 Cor. xiii. 4, 5, 6, 7, 8. Charity suffereth long, and is kind: Charity envieth not: Charity vaunteth not itself, is not puffed up. Doth not behave itself unseemly; seeketh not her own, is not easily provoked, thinketh no evil. Rejoiceth not in iniquity, but rejoiceth in the truth. Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail: whether there be tongues, they shall cease: whether there be knowledge, it shall vanish away. I Have a long time had a desire to open the Nature of this Divine and Heavenly Grace of Charity. I know not how the Argument will relish with you, but my aim is rather to profit than to please. We are defective in our Duties to God, the Lord knoweth: But what and if I show that we are as defective in our Duties to Man, wherein we think Natural Conscience is a sufficient Guide to us. A little serious Reflection upon this Scripture will discover it. In the Context observe, I. The Excellency and Necessity of Charity above all other Gifts. II. The Nature and Properties of it, 1. For the Excellency and Necessity of Charity. Gifts are of several sorts; as on the same Tree grow Leaves, Flowers, Fruit: None ad Pompam, for show, but all ad Usum, for use. But in the Gifts for use; some make us profitable, others acceptable. Though they have their use, yet they profit not to Salvation. Though I speak with the Tongue of Men and Angels, and have not Charity, I am become as a sounding Brass, or a tinkling Cymbal. And though I have the Gift of Prophecy, and understand all Mysteries, and all Knowledge; and though I have Faith, so that I could remove Mountains, and have no Charity, I am nothing. And though I bestow all my Goods to feed the Poor, and though I give my Body to be burnt, and have not Charity, it profiteth me nothing. A Man may sacrifice a stout Body to a stubborn Mind, yet if it be not for God's Glory, and to Edify others, it availeth not. 2. The Nature and Properties of it in the Text; where the Properties of this excellent Grace of Charity are reckoned up. Charity suffereth long, and is kind, and envieth not, vaunteth not itself; is not puffed up; doth not behave itself unseemly, etc. In all these Predications there is a Metonymy, either of the Subject, or of the Effect. Of the Subject; Charity doth thus, that is, the Man endowed with this Heavenly Gift or Grace. If of the Effect, than the meaning is, that where this Habit is impressed and rooted, it is the cause that these Effects ensue; That a Man is long suffering, kind, etc. It is all one in which sense we expound the Apostle, for all cometh to the same issue. This premised, let us explain the several Clauses. 1. Charity suffereth long; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, maketh a Man long suffering. This being the first and principal Act of Charity, it concerneth us to state it aright; and so it meaneth, that where Christian Love prevaileth in the Heart of any, he doth not presently break out into Anger when he is Injured by another, but patiently expecteth his Repentance, and his own Deliverance by the Lord. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Long-suffering, signifieth a slowness to Anger. Jam. 1.19. Be slow to wrath. This agreeth with the Pattern, Rom. 9.22. What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the Vessels of wrath fitted to destruction? And it agreeth with the nature of Love; for we are not easily offended with those whom we love. Love and Anger are contrary; Love would profit, Anger would hurt and offend others: Therefore Love will not easily give place to its contrary. Charity doth pass by, and wink at Causes of Offence; and therefore a quick resentment of Injuries is quite opposite to Christian Love. Paul requireth of the Servant of the Lord, that he be Patient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2.24. The Servant of the Lord must not strive, but be gentle unto all men, apt to teach▪ patient; To which he adds, v. 25. In meekness instructing those that oppose themselves. And in the Context here, he speaketh of useing Gifts in an Edifying manner, but to all Christians he saith, Charity suffereth long. It is meant, that they should be long suffering, not easily drawn to a Fury, or Revenge of Injuries. So that this first property of Charity is, That it restraineth Wrath, and a desire of Revenge, notwithstanding Reproaches and Injuries: Rom. 13.19. Dear Beloved, avenge not yourselves, but rather give place unto wrath. That is, bear with it; leave it to God, who will in time convince the Party of his Wrong, or recompense it unto him; which is according to the Example of the Lord Jesus: 1 Pet. 2.23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. When fowl Crimes were laid to his Charge, he did not give the least ill word for the worst usage, but only resigned himself to his righteous Father to deal with him and his Persecutors as he saw fitting. Now therefore we should be patient, and long patient. Alas! how many Injuries doth God put up at our hands? Whence is it that he hath not long since dissolved the World, and put an end to the Wickedness of Man? We can only render the reason of the Text, Love suffereth long. If we cannot suffer long, we are like that naughty Servant, that when his Lord had forgiven ten thousand Talents, and his Fellow-servant, to whom he owed an hundred Pence, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 18.29. Have patience with me. That is, setting aside thy present Anger, bear a little, and see what I can do to pacify thee. An Instance of this rash Anger, which is contrary to this suffering long we have in David, 1 Sam. 25.22. God do so to me, and more also, if I leave of all that pertain to him by the morning light any that pisseth against the wall. But he behaved himself better towards Saul, whom he spared when he had him in his power; which was not the manner of Men in those times, as Saul confesseth, 1 Sam. 24.18. For if a man find his Enemy, will he let him go well away? 2. And is kind; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is, tender and compassionate, ready to do good. We have a Pattern of both in God, not only of Forbearance, but of Goodness. Therefore it is said, Rom. 2.4. Or despisest thou the riches of his goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to Repentance? Now Charity that is of Divine Original infuseth into Man's Nature a Benignity, which moveth a Man to consider others as well as himself, that he may do good to them. It is a Godlike Quality, 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he is kind. This is a quality by which they are inclined and ready to do good to every one, even to Enemies. Well then, it is not enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bear long, and not to hurt, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it disposeth us to do good. This is fitly coupled to the former. The perfection and strength of Christianity lieth in these two things, Mala pati, & bona agere, To suffer Evil, and do Good for it. To return Good for Good, and Evil for Evil, the Heathens knew this, and Publicans will do this: To render Evil for Good is the property of the Devils, and Men inspired by them; But to do Good for Evil, and to overcome Evil with Good, this is proper to Christians. And therefore by these two Properties doth Heavenly Charity bewray itself, by Long-suffering and Kindness. Therefore if you would know, whether the Love of God doth dwell in your Hearts, are you made ready to suffer, and to do any thing for the Glory of God, and the Salvation of your Neighbour? If so, than you are sincere with God. He that loveth, suffereth long; he that loveth, is kind, and doth all the good he can to others, delights in doing good; and that not only to Friends, in which there is nothing eximious: They do nothing but what the Carnal World would do. Matth. 5.46, 47. For if you love them that love you, what reward have ye? Do not even the Publicans the same? And if you salute your Brethren only, what do ye more than others? Do not the Publicans so? But to those that deal frowardly with us, as joseph to his Brethren, Gen. 45. 3. Charity envieth not; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nothing is more adverse to the Goodness commended to us than Envy, which cannot bear the Good of another, and therefore is very far from procuring it, and promoting it. Such was the Envy of Cain, who taking notice that his Brother's Offerings pleased God more than his own, he could not bear it, and at length slew him; 1 john 3.12. Not as Cain, who was of that wicked one, and slew his Brother: and wherefore slew he him? Because his own Works were evil, and his Brothers righteous. Emulation and Malignity at those that are better than ourselves, is the very Poison and Venom which the Devil hath infused into Human Nature. The affection which put Cain upon killing his Brother, and puts the World upon persecuting serious Christians, when at the bottom they have no other Quarrel against them, but because they excel in the Simplicity of the Christian Faith, and Holiness, and Obedience. Such were Ioseph's Brethren, whose Virtue was an Eyesore to them, and therefore endeavoured his Destruction, Gen. 37. Such were the Jews in the time of the Apostles, who despising the Gospel, could not endure it should be Preached unto the Gentiles, Acts 13.45. But when the jews saw the multitude, they were filled with envy, and spoke against those things which were spoken by Paul, contradicting and blaspheming. Therefore well doth the Apostle james call this Bitter envying, Jam. 3.14. 'Tis like Gall which corrupts good Food, and maketh it unprofitable: So doth this bitter Zeal corrupt all their Actions whom it doth possess. Well then, Charity envieth not. Those whom we love sincerely, we will rejoice in their Gifts and Graces as in our own, their Success and Prosperity as in our own, and be well pleased with their Happinesses. But where Envy prevaileth, Charity hath no place; their Praises are our Disgrace, their Success is our lessening: And few there be that can say with john the Baptist, He must increase, but I must decrease, John 3.30. That is, in Splendour and Fame. Alas! as placid and well contented as many seem without, Envy burneth within, and if it be not checked, will soon produce mischievous Effects. 4. Charity vaunteth not itself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, it doth nothing pragmatically, and foolish in Word or Deed, where it possesseth the Hearts of Men; they do not arrogantly speak of themselves, or what they have done, or can do. Hesychius telleth us, the meaning of the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that is lifted up with Folly; as giddy, proud Fools are wont to vaunt, or strut themselves, so that their own Pride rendereth them ridiculous. And so it forbids Arrogancy, and External Ostentation; as Internal Pride and Self-conceit is touched in the next Property. Now Charity is contrary to more Vices than one; to Pride, as it manifests itself by contemptuous and scornful Carriage, which Irritateth others, rather than Edifyeth them. 5. Is not puffed up; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He had told us, 1 Cor. 8.1. That Charity edifyeth, but Knowledge puffeth up; that is, with a vain Conceit of our own Worth, despising others. Now though Knowledge may beget this through the fault of him that receiveth that Gift, yet Charity serveth all, despiseth none; therefore Pride and Insolency showed in despising others, or over-valuing ourselves, is far from the temper of this Heavenly Grace. Poor empty Bubbles are soon blown up, contemning those that are beneath them in Honours, Favours, Riches, Knowledge, and some External Services which look like Grace. Luke 18.11. God I thank thee I am not as other Men are, extortioners, unjust, adulterers, or as this Publican. This condemneth that Pride, whereby we thus conceit of our own good Estate above others. Whereas Brotherly Love would persuade us in Honour to prefer one another, Rom. 12.10. And in Humility, to think others better than ourselves, Phil. 2.3. Not with our Lips only, setting on a show of Humility; but with our Hearts: For there is no Man so great, that is not in some things beneath those whom he despiseth. And we are conscious to our own Infirmities, and should have a modest Esteem of our own Graces and Virtues. For the true Excellency of a Christian lieth in a mean Esteem of himself. For the great Business of his Religion is to represent to him his own Sinfulness, and the undeserved Goodness of God; and therefore he seeketh no other Esteem with others than God fairly alloweth him; and dareth not set too high a price upon himself, nor is troubled if others come not up to his Price. 6. It doth not behave itself unseemly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This followeth well on the former; for Men puffed up, transgress the Rules of all Decency in setting out themselves, not giving others the Respect due to them. Therefore it must needs be one of the Properties of Charity to make Men do that which will become Meekness, Modesty, and Godliness, and to abstain from all things that may be an Offence and Scandal to others in Words, Deeds, Gesture, Clothing, generally in all parts of Conversation. Whatever may expose us to the Contempt of others, or may argue a Contempt of them, or may be a just Offence, Charity will mind us to forbear it. Phil. 4.8. Whatsoever things are lovely, think on these things. 7. Seeketh not her own; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Self-love prompteth us merely to seek our own things; but Charity seeketh the Profit of others. It doth not drive on a selfseeking Trade, or mind these things which make for our own advantage, but the Welfare of others; and is as sensible and zealous for other men's Good as of its own. To take care of their safety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2.4. Look every man to the things of others. To maintain our Neighbour's good Estate in his Profit, Honour, Fame. Spiritual Blessings should be aimed at by us, by the same Accuracy and Diligence that we use in reference to ourselves. The Law of Charity here is, that we study not our own private Profit so as to neglect others, or that any Damage should thereby arise to others. Paul often presseth this: 1 Cor. 10.24. Let no man mind his own: but every man another's Wealth: Not so seek his private Profit as to neglect the public. A Man must mind his own Affairs, but not with the neglect and damage of others. First, In the use of his Christian Liberty. Secondly, In his Calling. Wherein they sin greatly who seek to draw all to themselves. 8. It is not easily provoked; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If Differences arise, it handleth them peaceably. It doth not draw on things to Fervour, and acerbity of Contention. A Paroxysm is the sharp Fit of a fever, and signifieth when Anger is boiled to an height. But Charity is not exasperated, or highly provoked to Anger, or embittered into Wrath and Passion. This Property is to show, that it tempereth just Anger: That Men fall not into immoderate violent Distempers of Passion upon whatever Provocation. It is hard to abstain from all Anger, when we meet with so many occasions of it in the course of our Lives; but the Violence is corrected by Love. There was a Hot Fit between Paul and Barnabas, Acts 15.39. Paul's Cause was more just. Those that love one another may find a Temptation, but Love should allay these bitter Gusts, for we should always remember that, Be angry and sin not; that is, If ye be angry, beware of Sin, Eph. 4.26. 9 Thinketh no Evil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Word signifieth two things; To Think or Design, to Impute or Reckon: In the first acceptation the sense is, That a Charitable Person plotteth not in his Mind, how he shall do his Neighbour any Evil. Now designing Evil is so vile a thing, and so abhorred by Heathens, that the Apostle would not mention the forbearing of that as an effect of Divine Charity: Therefore most probably we must pitch upon the later sense; not for not contriving Hurt to others, but not to reckon or impute it to them. And so 'tis the property of Charity, not rashly to impute Evil to any Man. It suspects no Evil in others, as long as their Actions are capable of a good Interpretation, or while other Good is mingled with it. Envy and Detraction, like a Fly, pitcheth on the sore place; But Charity doth not easily think Evil of its Neighbour, but interpreteth doubtful Things in the better part. If wronged by others, they rather impute it to their Inconsideration, than their Malice: And if it cannot be excused, they do not impute, charge, or upbraid them with it, as Brawling People do. 10. It rejoiceth not in Evil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nothing is more abhorrent from the nature of Charity than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejoicing in the Hurt of another. Now this may happen on two Occasions: 1. When any one doth that which is unjust. 2. When injustice is done to any one. In the first Case, Charity rejoiceth not that others fall into Sin: which indeed is a pleasure to them that hate them, but Charity will make a Man heartily mourn and grieve for any Sin that is committed by another. 'Tis a joy to see others discharge their Duty, but a grief that they offend God. The Second Case is, If our Enemy be injured by others, we boastingly say, Oh how well is this Man served, now thus to rejoice in, or applaud the Sin of others, will not stand with Charity, which seeketh the Reformation of others, not their ruin and disgrace. David when he heard of the Death of Saul, he rend his clothes, and wept and fasted. 2 Sam. 1.11, 12. And David took hold of his clothes and rend them, and all the men that were with him, and they mourned and wept, and fasted until Evening for Saul, and for Jonathan his Son, and for the people of the Lord, and for the house of Israel, because they were fallen by the Edge of the Sword. And job saith, Chap. 31.39. If I rejoiced at the Destruction of him that hated me, or lifted up myself when evil found him, neither have I suffered my Mouth to sin by wishing a Curse to his Soul. Revenge is sweet to a Carnal Nature, but Divine Love checketh it▪ and purgeth out this old leaven of Malice more and more. 11. But rejoiceth in the truth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Truth is taken for sincerity of Goodness: Charity wisheth those that displease us were better than they are, and that they did nothing but what is right, just and good; rejoices at any good that befalleth others, especially at the holy and virtuous actions performed by them, and their integrity and sincerity. This is a good Note: For what a Man really is he desireth others should be. 12. It beareth all things; The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covereth all things, which the Greek word also signifieth; and so there is a Tautology avoided; for the last Clause of this verse is, endureth all things. Now the meaning of this Clause is, That Charity doth not easily divulge the Crimes of others. Prov. 10.12. Hatred stirreth up strife, but Love covereth all Sins. None of us can expect to live in the World but we shall meet with many failings and wrongs in the best of God's Children, There will need the cover of Love that we may neither shame our Brethren, nor disgrace our Religion. Therefore one property of this grace is to hide and conceal the Evil we know by another, as far as it is for his good, and not contrary to the greater good of others: for than a greater Charity obligeth us to reveal it. As if a man be a Seducer; or if one profess to do Religion a mischief 'tis our duty to reveal it. But otherwise 'tis an offence to speak all we know of others, though it be true: for all Evil must not be divulged, but sometimes covered with the Cloak of Love. There may be malice in reporting Truth; for an eager desire to spread a fault wanteth not Sin. jer. 20.10. Report say they, and we will report it. Nay, if there be no ill intent, such prattle will come under the charge of idle Words: unless it be for discovering an Hypocrite, that others may not be deceived nor ensnared. 13. It believeth all things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not such things as are apparently false, but hath no prejudice against that which others profess, if not prevalently contradicted. It desireth others should be good, and therefore easily believeth them according to the profession which they make, and whilst things are any way credible, and not manifestly false. It dareth not harbour an ill conceit of others, interpreting all things to the best as long as the contrary appeareth not, and whatever can be said for the mitigation of a fault. 'Tis easily persuaded jam. 3.17. It doth not indulge unwarrantable suspicions, and as long as it can, taketh all things in good part that are said or done by others: For till it hath an idoneous sense it had rather be deceived in thinking well of others, than suspecting evil. 'Tis a malignity to fasten an evil sense, on a Speech or Action that may bear a good one. 14. Hopeth all things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This is added because what Charity cannot believe it hopeth for. When nothing is said by way of defence and excuse it hopeth the best the matter is capable of; if not for the present, it despaireth not that being fallen they will rise again: They despair not of their repentance, nor give over the use of all probable means to reclaim them. 15. It endureth all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is, suffereth injuries done to its self, for Peace sake, without revenging its self. They can endure much pain, and trouble, and loss to procure a greater good to others; that is greater than the pain we suffer ourselves; and therefore it meditateth not revenge. 16. And lastly, Charity never faileth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is, never ceaseth in this Life to bring forth these fruits, neither shall it cease in the life to come: There the love of God and our Brethren abideth, and is perfect. Men Dye, but Charity Liveth, and is exercised by us in another World. 'Tis not a grace out of date in Heaven. Here it is not Weary, Gall. 6.9. There it shall not Cease, 1 Cor. 13.13. The Duties are other, but the grace is the same. 1. Use. Let me beseech you as chrysostom did his hearers, often to ruminate on this Description of Charity. Remember it is a discriminating grace; not an Arbitrary thing that we are speaking of. The business is whether you are something in Religion or nothing. They that cannot bridle their Passions, but live in Enmity, Malice, Pride and Covetousness, and have not Charity are nothing. 2. What reason we have to deprecate God's strict Judgement, and clear up the business of our sincerity. Alas, without an Evangelical Interpretation what would become of us? 'Tis true, we break not into gross Enormities, but how many Infirmities stick to us? Though a Christian cannot wholly subdue them, he must in some measure overcome them. Anger will stir when we are provoked, but by the ordinary assistance of GOD's Grace we may keep off from running out into furious Words and Actions, or Cursing, or Swearing, or Striking, or Reviling. An envious thought may arise against our Brother, because he is preferred before us, but we hate it, Labour to keep it under, Chide ourselves for it, do not let our Envy break out into a Malignant detraction from their worth, or blemishing their Gifts and Graces. A Child of God may feel the tickle of Pride, yet he will not suffer it to break out into boasting Language, some motions of Revenge, but they do not break out into mischievous contradiction. 3. What need there is of Constant Mortification: how else can we exercise this Love, we being so Covetous, Proud, Passionate and selfseeking? The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Affections and Lusts must be both broken, Gall. 5.24. They that are Christ's have Crucified the Flesh with the affections and lusts thereof. 4. What a Friend Christianity is to humane Society; for how peaceable might we live together if this love did more rule in our Hearts. 5. How perverse Man is who accounts this duty irksome; when he will do much more for his Lusts and Ambition, Verse 7. Beareth all things; Believeth all things; Hopeth all things; Endureth all things: Easily will Men bear this task for their Worldly ends. 6. How much love in the Spirit differeth from ordinary love. This is a fruit of love to God, 1 john 5 1. Every one that loveth him that begat, loveth him also that is begotten of him; and of faith in Christ. john 15.12. This is my Commandment that ye love one another, as I have loved you; and hopes of Eternal Life in the Text. A Sermon on Psal. Lxxxiv. 7. They go from strength to strength, every one of them in Zion appeareth before God. THIS Psalm was penned by David in his Exile, as is most probable; for therein he professeth his longing after the Courts of GOD, or his wont access to the Ark of the Covenant and public Ordinances. Being deprived of that benefit, he expresseth his value of it. Such privileges are best understood carendo magis quam fruendo, by want rather than enjoyment. In which of his flights and persecutions it is not easy to determine, whether those by Saul or by Absalon; rather those by Absalon, for then the Ark was upon Sion-Hill▪ 2 Sam. 6.12. But in Saul's time the Ark was at Kirjath jearim, 1 Sam. 7.1. And when he fled from Absolom was his solemn parting from the Ark, 2 Sam. 15.25, 26. And the King said unto Zadock, Carry back the Ark of God into the City; if I shall find favour in the eyes of God, he will bring me again, and show me both it and his habitation: But if he say thus, I have no delight in thee, behold here I am, let him do to me as seemeth good unto him. In the Psalm, I. He professeth his value and esteem of the public Worship, or enjoying God in the Ordinances and means of Grace. How amiable are thy Tabernacles, O Lord of Hosts! Ver. 1. Then his earnest desire of this privilege, of free wont access to the House of God, ver. 2. My Soul longeth, yea, even fainteth for the Courts of the Lord, my Heart and my Flesh cryeth out for the living God. There was Soul, and Heart, and Flesh in it, as to extension; and crying out, longing, fainting, and all for the Courts of God, as to intention. II. He compareth his Condition, (1). with the Swallows and Sparrows, that had liberty of flying and building their Nests about the Altars of God. It is a notable Poetical strain, as passionate Lovers are wont to express themselves upon like occasions, Ver. 3. Yea, the Sparrow hath found an house, and the Swallow a Nest for herself, where she may lay her young, even thine Altars, Oh Lord of Hosts, my King, and my God. 2. Then he compareth himself, 1. with the Priests and Levites, whose constant residence was in the Temple, ver. 4. Blessed are they that dwell in thy House, they will be still praising thee, Selah. Those that are always in God's House, constantly allowed the Privilege of his solemn Service or Sacred Assemblies; beholding the Symbols of his Presence, the Ark of the Covenant, upon which God sat, and gave Answers of Grace, Oh Blessed they indeed! III. With the People that went up to worship three times of the year at jerusalem, to keep the Solemn Feasts, according to the Ordinance of God, Exod. 23.17. Three times in the year all thy Males shall appear before the Lord God. They were to journey a foot to the Tabernacle, there to appear before the Lord. Their condition was Blessed, in comparison of David's, who was now debarred of all access to God's Courts. These are described, (1.) By their earnest Desire and Resolution to take this journey, though they dwelled far off from the Tabernacle, ver. 5. Blessed is the man whose strength is in thee, in whose heart are the ways of them. Their Hearts were set upon the ways that led to the Courts of God. (2.) By their painful passage, and yet some refreshments by the way, ver. 6. Who passing through the Valley of Baca make it a Well, the Rain also filleth the Pools. Their way to the Tabernacle, now seated upon the Hill of Zion, lay through dry and comfortless places, through the Valley of Baca, or of Mulberry-trees, as the Margin readeth it; that is, through dry and sandy Deserts, in which those Trees grow. It may be the place mentioned, 2 Sam. 5.23, 24. The Valley of Rephaim, where Mulberry-trees grew, and where David smote the Philistines. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Valley of Tears. The want of water in those hot Countries, was very troublesome. Where great multitudes with store of Cattle, travailed towards Zion upon these solemn occasions, they had their difficulties and discouragements by the way, but their ardent Zeal and strong Affection overcame all. And as they had their Difficulties, so they had their Comforts; sometimes they met with a Well, and sometimes with a Pond filled with Rain; sometimes with more, sometimes with less refreshments. (3.) They are described by their constant progress, till they came to the place they aimed at, that is in the Text; They go from strength to strength every one of them in Zion appeareth before God. That is, having found some refreshment and reparation of strength, they are encouraged to go on their way, till they appear before God in the Holy Feast, and have communion with him in his public worship? and then cheerful, joyful Souls they! In which words, (1.) Their progress is described. (2.) The term and end of their journey. I. Their progress, They go from strength to strength: That is, they are always gathering new strength and courage, notwithstanding their difficulties. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, increasing their power and strength, yet more and more; so far are they from being weary, faint and discouraged, as Rom. 1.17. The righteousness of God is revealed from faith to faith; that is, our Faith still increasing. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from glory to glory. 2 Cor. 3.18. that is, Our Glory increasing more and more, So they go from strength to strength, that is, they increase in Strength and Courage. Some read from Company to Company, or from Troop to Troop, or Squadron to Squadron. As the word signifieth Strength in the general, so sometimes a Troop of Men. It was their fashion to repair to these Feasts in great Troops. For David saith, Psal. 42.4. I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day, Luke 2.44. They supposing him to be in the company, went a days journey, and they sought him among their kinsfolk and acquaintance. The crowd was so great, that Christ was lost in the throng. So they go from Troop to Troop, from one of these Companies to another, the later overtaking the foremost, which showeth their alacrity in this journey. But we may keep our reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from strength to strength. II. The term and end of the Journey. Every one of them in Zion appeareth before God. At length they come to the Tabernacle, the Type of Christ's promised Incarnation; God's pitching his Tent in Humane Flesh, and so these Godly Travellers reap the benefit of their long trouble, and enjoy the pleasure of God's public Worship. The Sept. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The God of Gods shall be seen in Zion. The words of them are opened. Now the use of them is double, as Zion was a Figure of the Church, or, as it is a Figure of Heaven. 1. As Zion was a Figure of the Church; so it doth express the Zeal of God's Children to join themselves to his Militant Church in this World, and to make after the Ordinances, there to enjoy Christ, notwithstanding all difficulties with which such a purpose is encumbered. Those that may have comfortable Communion with God in his Holy Worship, must expect Troubles; and yet they many times meet with a Spring, or a Pool by the way, some mitigations of Providence, and Refreshments in their Miseries, at length they shall obtain their Desire. 2. As Zion is a Figure of Heaven, of jerusalem that is above, the City that hath Foundations. And so it doth notably express the condition of those that aspire after the Triumphant Church in Heaven, and all things in this Psalm concerning these passengers, are sweetly applicable to this. David compareth himself to two sort of Israelites, ver. 4. Blessed are they that dwell in thy House, they shall be still praising thee. Some Saints are at home already dwelling with God; and praising him is their perpetual Exercise; These are in Patria, in their Country. Others in via, in the way, Travellers home. 1. Their Hearts are in the ways thereof; their whole Time, Care, Thoughts and Affections, are set upon this, how they may get home, Phil. 3.20. Our conversation is in Heaven, from whence also we look for the Saviour, the Lord jesus Christ. Mat. 6.20, 21. Lay up for yourselves Treasure in Heaven, where neither Moth nor Rust doth corrupt, and where Thiefs do not break through nor steal: for where your Treasure is, there will your Heart be also. 2. These have a Wilderness to get through, and a comfortless Valley full of discouragements. For, through manifold tribulations we must enter into the Kingdom of God, Act. 14.22. Only now and then God giveth them a little refreshing, a Spring by the way, or a Pool; sometimes inward, sometimes outward Comforts and Supports, that they may not be afflicted above measure, and beyond what they are able to bear. 3. In this valley of Tears, and in the midst of Sorrows, they find strength renewed to them, and supports given, so that the further they go, the more cheerful they are. 4. At length our troublesome pilgrimage in this world is rewarded with the Beatifical vision of God in a better World; and then we shall find that all our pains, though never so great, are well bestowed, when the God of Gods is seen in Zion. I. Those whose Hearts are set upon the ways of God, and do in the midst of all difficulties hope to come before him in Zion, that is above, it is their Privilege and Duty to go on from Strength to Strength. II. Those that go from Strength to Strength, shall at length appear before God in a Blessed and Heavenly Estate. 1. Doct. Those whose Hearts are set upon the ways of God, and do in the midst o● 〈◊〉 difficulties hope to come before him in Zion, it is their privilege and Duty to go on 〈◊〉 Strength to Strength. 1. It is their privilege as they grow older to grow better, wiser and stronger, Isai. 40.31. They that wait on the Lord, shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint. They that wait on the Lord, that do with patience expect the performance of his promises, shall still have a new supply of strength, enabling them to bear up, when they seem to be clean spent, so as to Mount as on Eagles wings, which are Fowls that fly strongly and swiftly, and renew their Youth, Psal. 103.5. Thy youth is renewed like the Eagles. Whether as those Fowls are famous for long life, vigorous and healthful, as if always young: or it respects some particular qualities of the Eagle: Some say, the Eagle, by casting her Feathers, reneweth her youth, As Micah, 1.16. Enlarge thy baldness as the Eagle: Some by casting her Bill, when the upper Beak groweth crooked with age, and shutteth up the lower. Well then, this is the privilege of God's Servants; so Psal. 92.13, 14. Those that be planted in the house of the Lord, shall flourish in the Courts of our God; They shall bring forth fruit in old age, they shall be fat and flourishing. Those Plants which our Heavenly Father hath planted, in the midst o● all their troubles and difficulties, they flourish, as Trees stand all weathers, and are helped by them: Yea, the Courts of God are such a kindly soil, that they bring forth fruit in old age, so moistened by the dews of Heaven, and Fountain of the Gardens, which is the Spirit. The decay of the outward Man, shall not hinder the renewing of the inward Man, but the last Work's better than the first. Their Bodies, when ruinous, are yet the Temples of the Holy Ghost; then are they kept fresh and lively, and shall have great delight in God, and be fertile to the last. So Prov. 10.29. The way of the Lord is strength to the upright. A Man that is sincere and upright with God, the more he walketh with God, the more encouragement he hath, more peace of Conscience, more freedom from Sin, greater readiness and ability for God's Service, there is a Power that increaseth with every Duty; as the more a Man swimmeth, or writeth, or playeth on an Instrument, the facility is increased. Many are ready to faint, and think they shall never hold out in the midst of the difficulties they meet with in the valley of Baca; but every new difficulty bringeth new strength with it; these promises serve to encourage us to continue with patience in well-doing, there shall constantly be a renewed supply of Grace and Strength. 2. It is their Duty to go on from Strength to Strength. That as a River, the further it runneth, the broader and deeper it groweth; it doth not lose, but get, by a further accession of Waters; the Fountain is small, as to the head and first Rise, in comparison of the Stream: So a Christian is to go on from one degree of Righteousness unto another, and still grow stronger in the Graces of the Spirit, joh. 4.14. Whosoever shall drink of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water, springing up into everlasting life. And abound more in all Holy Actions, Paul's instance, Phil. 3.13, 14. Forgetting the things that are behind, and reaching forth to the things that are before, I press towards the mark for the prize of the high calling of God in Christ jesus. As a Runner in a Race doth not say, there is so much of the way already past, now I may slacken my pace; but there is so much yet to come, and therefore run still; So a Christian says, there are so many Sins to be mortified, so many Graces to be attained, such difficulties to be encountered, still I must hold on my course, or else I shall come short of the Goal. Reason's why we must go on. I. That we may recover what we have lost. We have lost in Adam, complete and perfect Innocency, and surely we should not cease, till it be made up in Christ: He is more able to Save, than Adam to Destroy, Rom. 5.17. For if by one man's offence death reigned by one, much more they which receive abundance of Grace, and of the gift of righteousness, shall reign in life by one jesus Christ. Adam was a public Person by Institution; Christ was not only Instituted, but had an Intrinsic value, he was God-man, 2. To preserve what we have. If we do not grow better, we grow worse. Heb. 6.1. Let us go on to perfection, and then presently he treateth of Apostasy, vers. 4. etc. So 2 Peter. 3.17, 18. Seeing ye know these things before, beware lest ye also being led away with the error of the Wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ. We cannot keep that which we have received, if we do not labour to increase it, Matth. 25.29. Unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away, even that which he hath. They that row against the Stream, or he that goeth up a Sandy Hill, if they do not go forward they go backward. We are either Ascending or Descending, continually in motion. When a Tree leaveth off to grow, it decayeth. Man goeth backward in his Estate, if he have constant Expenses, and no gettings. If we would maintain that measure of Grace which we have, we must go forward. 3. That we may attain to what is promised. God hath promised absolute holiness, 1 Thess. 5.23, 24. The very God of peace Sanctify you wholly, and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord jesus Christ. Faithful is he that calleth you, who will also do it. When he had prayed, he groundeth his confidence on God's faithfulness. Eph. 5.27. That he might present it to himself, a glorious Church, not having spot or wrinklke, or any such thing, but that it should be holy and without blemish. Christ died to bring us to a state of perfection; and being told so, we expect it. We do not put off all our filthy Garments at once, but there is a body of Sin cleaveth to the best; and therefore this work is done by degrees. So Col. 1.22. To present you holy, and unblameable, and unreprovable in his sight. Judas 24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, etc. This work is undertaken by Christ, and he is to carry it on from one degree to another, till it be completed at death. These Expressions would be in vain, if there were not a going on from strength to strength, and a constant increase; Corn doth not grow in the Barn, but in the Field. 4. That we may perform what is required. The Law of God is perfect, and alloweth no Sin or Sinful weakness; therefore we should allow none. The perfection of the Law is so far still in force, (1.) as that we should be ashamed of our defects in holiness, and mourn over them. Rom. 7.14. The Law is Spiritual, but I am Carnal, sold under Sin. Alas poor Captive! I cannot do what I would. (2.) We should be unsatisfied with our present measure of Holiness, and still be longing and striving after more. Phil. 3.12. Not as though I had already attained, either were already perfect, but I follow after it, that I may apprehend that for which I am apprehended of Christ jesus. The perfection of the Law is of this use, that we may be kept humble, and aspire after further growth, and make further progress every day. Perfection in holiness is not attainable in this Life, yet we are to aim at no less: Christ took hold of us in effectual calling for this end; and we are not sincere with God, if it be not so. 5. That we may answer the Patterns set before us. The Saints in Scripture are all set forth for an Example, Abraham in Faith, 4 Rom. 20. job in Patience, james 5.11. Timothy in Sobriety, Paul in Zeal and Diligence. We are to take the Prophets for an Example. And Paul biddeth us follow him, as he followed Christ, 1 Cor. 11.1. Be ye followers of me, even as I also am of Christ. These holy Men had the same nature, the same interests and concernments; We have the same helps and encouragements, the same God, and Christ, and Spirit, and Rule, and Hopes, and Comfort, and Glory, which should shame us to come short of them. Therefore you must be a going from strength to strength. Yea the Angels, Matth. 6. 10. Thy will be done on Earth, as it is in Heaven. It is but reason, that they that would be like them for privileges, should be like them for service and duty. If the Angels, that are out of Gunshot and Harms-way, hold on in God's service, much more should we. Wicked men think every thing in Religion enough, and that we make more ado than needeth, but Christ referreth us to the Angels. Yea, to God himself, 1 Pet. 1.15. Be ye holy, as he that has called you is holy. Matth. 5.48. Be ye Perfect, as your heavenly Father is perfect. Now therefore we must by degrees be growing up unto this estate. The holiest upon Earth are not a sufficient copy to us, God is essentially Holy, infinitely Holy, originally Holy. Now wherein must we imitate him? We must be immutably holy, we should aim at that state, when we shall be in some sort so. God is universally holy in all his ways, and works; we should get nearer and nearer to this Pattern. 6. That we may answer our many experiences. There is no man of any long standing in the profession of Godliness, but he hath many experiences of the bitterness of Sin, when he hath been meddling with Forbidden Fruit. And on the vanity of the Creature, when he hath doted upon it, and at length he findeth that there is a lie in his right hand, Eccles. 1.14. I have seen all the works that are done under the Sun, and behold all is Vanity and Vexation of Spirit. Of the comfort of duty, when done all things for God, there is a sweetness accompanieth it. Micah 2.7. Do not my words do good to him that walketh uprightly? Of the help of God in his difficulties and straits, Psal. 46.1. God is our refuge and strength, a very present help in trouble. Of the truth of his promises, Psal. 18.30. As for God, his way is perfect, the word of the Lord is tried, he is a buckler to all those that trust in him. Of Answer of Prayers, Psal. 116.1, 2. I love the Lord▪ because he hath heard my voice, and my supplication. Because he hath inclined his Ear unto me, therefore will I call upon him as long as I live. Of the erterprises of Satan, 2 Cor. 2.11. Lest Satan should get an advantage of us, for we are not ignorant of his devices. Now to have all these experiences, and to be nothing improved and bettered, is very sad. 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive, nor Eyes to see, nor Ears to hear, unto this day. To be nothing better, nothing wiser, is an argument of spiritual stupidness and folly. 7. To answer all the means, and the care and cost that God hath been at with us, and for us. God expecteth growth, where he has afforded the means of growth in great plenty. Luke 13.7. He said to the Dresser of his Vineyard, behold, these three years I came seeking fruit on this Figtree, and find none, cut it down, why cumbreth it the ground? It must be understood De jure, not De facto, of what God might expect, for God cannot be disappointed. Have I been thus long with you, and hast thou not known me? 14. john 9 It was a grief to Christ, when they were not grown under the means of grace. Luke 12.48. Where much is given, much is required. It is grievous to the spirit of God, when we are no better for all that is done to us. Application. 1. As it is a privilege of the sincere Christian, whose heart is set Heavenward. Use. So it is for his encouragement; They go from strength to strength, if there be new troubles, there is new strength. Many are ready to faint in the Valley of Bacha, and think they shall never hold out. There is a continual supply, Rom. 2.7. To them, who by patient continuance in well doing, seek for glory, and honour, and immortality Eternal Life. Luke 8.15. The good ground bringeth forth fruit with patience. They have present support, and shall have final deliverance. 138. Psal. 3. In the day when I cried thou answeredst me, and strengthenedst me with strength in my Soul. God gives a power to bear up your Spirit in all your burdens. God is no Pharaoh; you shall have strength with your work, strength with your trials, strength with your difficulties. A good man will not over-burden his Beast. And God will give final deliverance, your troublesome journey will not last long, it will be over in a little time, and then you shall appear before God in Zion. There is rest. Rev. 14.13. That they may rest from their labours, and their works follow them. In Heaven you have nothing to do but to bless God, and praise God, and admire God, to all Eternity. Therefore be encouraged, go in the strength of your present refresh, and God will find new grace for you, while you continue upright with him. 2. As it is a duty. 1. Use. It showeth the folly of them, who count an earnest pursuance of Eternal Life to be more than needs, and that a little holiness will serve the turn. Oh no! a Christian should always be growing, and always improving, still pressing nearer and nearer towards the mark, going on from strength to strength. There is no nimium in Holiness, you cannot have too much Holiness, or too much of the love of God, nor of the fear of God; nor of faith in him. There are many that come near, and never enter, Luke 13.24. Strive to enter in at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able. Certainly he that knoweth what was lost in Adam, and must be recovered in Christ, cannot think he can do enough or too much. How hard a matter is it to keep what we have● Such is the vanity, lightness and inconstancy of our Hearts in good, and so furious are the assaults of sundry Temptations, and so great is our impotency to resist them, our proneness to turn from the ways of God so great; so strong, subtle and assiduous are our Spiritual Adversaries; so many are those Difficulties, Discouragements, Diversions, and Hindrances, which we have to wrestle with and overcome in the way to Heaven; that it concerneth us to give all diligence to advance in our Christian Course. Once more, there is so much promised, that certainly a Man knoweth not what Christianity meaneth, if he striveth not to be more holy: So exact is our Rule, and strict, so holy is our God, so great are our Obligations from all the Means and Providences of God, that such a vain Conceit cannot possess the Soul of a serious Christian. 2. Use. It reproveth those, who if they have gotten such a measure of Grace, whereby they think they may be assured they are in a state of Grace, they never look further, but set up their Rest, and think hereafter Christ will make them perfect when they die. Consider, 1. They hazard their Claim of Sincerity, that do not aim at Perfection: For where there is true Grace, there will be a desire of the greatest Perfection; as a small Seed will seek to grow up into a Tree. He that is truly good, will be growing from good to better, and so is best at last; the more his Light and Love is increased, the more he is troubled about the Relics of Sin, and grieved at his heart that he can serve God no more perfectly. 2. All Promises are accomplished by degrees. And so far as we hope for any thing, we will be endeavouring it: 1 john 3.3. Every man that hath this hope in him, purifieth himself even as he is pure. 3. According to the degrees of Grace, so will our Glory be. The Vessel is filled according to its capacity. They that are growing here, have more in Heaven. He that improved ten Talents, hath a Reward proportionable; and so he that improved five, Matth. 25. As our measures of Grace are, so will our measures of Glory be, all according to their Size and Receptivity. As there are degrees of Punishments in Hell, so of Rewards in Heaven: He that loved God more on Earth, has more of his Love in Heaven. 3. Use. It showeth the miserable Estate of them that do not go from Strength to Strength, but from Weakness to Weakness. That wast their Strength by Sin, that are fallen back, and have lost the savouriness of their Spirits, and their delight in communion with God; and grow more careless and neglectful of holy Things, weak in Faith, impatient under the Cross, formal in holy Duties; their Heart is not watched, their Tongue is not bridled, their Conversation is more vain, they wax worse and worse. Oh! take heed of such a declining Estate. When Men fall from their first Love, Rev. 2.4. I have somewhat against thee, because thou hast left thy first love. First Faith, 1 Tim. 5.12. Having damnation, because they have cast off their first faith. Or first Obedience, 2 Chron. 17.3. The Lord was with jehoshaphat, because he walked in the first ways of his father David. David in his later time fell into scandalous Crimes. 4. Use. Is to persuade you to go on from Strength to Strength. It is the Gift of God's free Grace, and the Work of the Spirit, Eph. 3.16. That he would grant you to be strengthened with might by his spirit in the inner man. By maintaining and actuating Grace, notwithstanding all difficulties. Motives. 1. What a monstrous thing is it to be always Babes and Infants in Grace! Heb. 5.12, 13. For when for the time ye ought to be Teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. For every one that useth milk, is unskilful in the word of righteousness: for he is a Babe. After many years of growing, to be a Babe still, an Infant still, is monstrous. 2. Besides your entrance into Christianity, there must be a progress. There is the Gate, and the Way, Matth. 7.14. Strait is the gate, and narrow is the way, that leadeth unto life. Will you always keep at the Door and Entrance? It is not enough to begin, but you must finish what you have begun, in the way of Mortification, Heavenly-mindedness, and Self-denial. 3. All the Ordinances promote your Growth; it is the Work of the Spirit, but the Spirit doth it by the means of Grace. We must not be idle and negligent, but use the means, as the Word, 1 Pet. 2.2. As newborn babes desire the sincere milk of the word, that ye may grow thereby. Every Duty giveth Christ a more hearty Welcome into your Souls, but especially the Lord's Supper. At the Table of the Lord we have our Spiritual Refresh. Our Initiation was by Baptism, but our Growth by this Ordinance. How doth this do it? Partly as it increaseth our assurance of God's Love, and so encourageth us in his Service. Partly as we do more solemnly make use of Christ, who is our Sanctification, 1 Cor. 1.30. Partly as it doth excite unto more fruitfulness, we being planted in the Courts of God, and feasted at his Table, and taking our Meal and Viaticum to encourage us in our Journey to Heaven. 4. How many have thrived by less means. Twice Christ marvelled at the Faith of the Centurion, Matth. 8.10. He marvelled and said, I have not found so great faith, no not in Israel. And at the Unbelief of his own Countrymen, Mark 6.6. He marvelled because of their unbelief. One had so great a Faith, and so little Means; the other so little Faith, and so great Means. 5. You might more convert the World, if you had more Grace and Holiness in your Hearts, and did discover it more in your Conversations. By your Purity, Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. The more we live holily, the more we commend our Profession. So by your Constancy and Courage, 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye: for the spirit of Glory, and of God, resteth upon you. On their part he is evil spoken of, but on your part he is glorified. By your deadness to the Pleasures of the Flesh, 1 Pet. 4.4, 5. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you. Who shall give account to him that is ready to judge the quick and the dead. By your Fidelity in your Relations: The Apostle speaking of the faithful behaviour of Servants, saith, Tit. 2.10. Showing all good fidelity, that ye may adorn the Doctrine of God our Saviour in all things. What is the reason that the Hearts of Men are not more freely drawn out to the Doctrine of Christ? Doubtless one reason is, it wanteth adorning and beautifying by the carriage of its Professors. They that carry themselves holily in their Relations, they make Religion a beautiful lovely thing in the Eyes of the World, 1 Pet. 3.1. Likewise, ye Wives be in subjection to your own Husbands, that if any obey not the word, they also may without the word be won by the conversation of the Wives. That is, preparatively induced, Prejudices vanish at least. 6. You harden the Wicked, while you continue in your Weaknesses, and are so like them; so feeble in the resistance of Sin, and the governing of your own Passions, Appetites, and Desires. You should condemn the World, as Noah, Heb. 11.7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by which he condemned the World. But you justify the World, as Israel is said to justify Sodom; Ezek. 16.51. Neither hath Samaria committed half of thy Sins, but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done. You differ more in your Pretences, than in your Conversations, whilst you are weak, and not thoroughly moulded and commanded by Religion. If you are overcome by Sensuality, Pride, Worldliness, Envy, and Malice; wherein do you differ from the ungodly World, but only in the Name, and some little Grace, which is buried under an heap of Sin? 7. Your Hearts will never serve you to do any excellent things for God; but you will betray his Honour upon all occasions, by your Weaknesses and Infirmities; either by foolish Opinions, vain Desires, carnal Projects, or turbulent Practices. These are only mastered by growth in Grace, and God hath most Honour from the strong and fruitful Christian; john 15.8. Herein is my Father glorified, that ye bear much fruit. Produce the genuine Fruits of Godliness, and produce them in Plenty, and you will mightily honour God in the World. A Man acts most zealously and self-denyingly, when the Love of God beareth Rule in his Heart; 2 Cor. 5.13, 14. For whether we be besides ourselves, it is for God; or whether we be sober, it is for your sakes; for the love of Christ constraineth us. There is none of us, but might have acted much better and wiser, and carried on our Profession more to the Honour of God, if we had yielded more to the Sovereign Power and Empire of Grace. 5. Use. Try whether God's Grace be decayed or increased in you. If, according to our years and standing, we are advanced in the way to Heaven; if for every year of our Lives we have passed a station of the Wilderness to Canaan, if with the decaying of the Natural Life there hath been a growth of the Life of God in us, 2 Cor. 4.16. Though our outward man perish, yet the inward man is renewed day by day. Thus do God's People do, go on from strength to strength, 1 Thes. 4.1. Furthermore we beseech you, brethren! and exhort you by the Lord jesus Christ, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. As you are nearer to the Grave, are you a step nearer to Heaven? Are we every day more careless than another, or more serious? What hath been our Proficiency? A Man may be long at Sea, yet make a short Voyage. So it is with most Men, they live long in the World, but they make little progress. Are we stronger in resisting Temptations to Sin, from the Devil, the World, and the Flesh? 1 john 2.14. Ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. In bearing Afflictions, and Molestations of the Flesh, upon the hopes of another World, Prov. 24.10. If thou faint in the day of adversity, thy strength is small. In promptitude and readiness of Obedience. Do you serve God with that readiness of Mind, that will become Love to God, and Faith in his Promises? Heb. 13.21. The Lord make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight through jesus Christ. 2. Doctrine. From the term of this Motion: Those that go on from strength to strength, shall at length appear before God in Zion. Here observe, 1. The place, Zion, that is, Heaven, in this accommodative sense wherein I handle it. Heb. 12.22. But ye are come unto Mount Zion, the City of the living God, the heavenly jerusalem, and unto an innumerable Company of Angels, etc. Now this is a glorious Place; jerusalem below was a beautiful City, but much more jerusalem that is above. This World is a Valley of Tears, wherein rueful Spectacles are presented to our Eyes, woeful News possess our Ears, here is Sorrowing and Sinning; but no such thing there, all is quiet, beautiful, and glorious; no woeful Sound, or sad Spectacle, no dismal Rumours, nor evil Tidings. Sense will tell you what the outside is, this spangled Roof over our Heads is but the Pavement of that Palace. 2. The Company, Every one. They were travelling to Zion in distinct Troops, but they all meet in one Assembly and Congregation. So here, we have but little Company by the way, a strait Gate, and a narrow Way, and but few that find it: But when all meet together, there is an innumerable Company of Angels, and the Spirits of just Men made perfect, Heb. 12.22.23. All joining as in one Choice to land and bless God in a Consort of Voices. 3. Their Blessedness, There they appear before God: That is, their Happiness. They appear not in order to Doom, but Fruition. Not only before God as a Judge, but as a gracious Father, 1 john 3.2. When he shall appear, we shall be like him, for we shall see him as he is. 1 Cor. 13.12. For now we see through a glass darkly, but then face to face: now I know in part, but then I shall know even also as I am known. Here we know God by hear-say, but see him not. The fullness of our Joy is from the Vision and Sight of God. All Sight of God transforming here, 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the spirit of the Lord; but there much more. Here we are like him in Holiness, and there in Happiness. There is in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. something happy, something good; and we shall be there like him in both. Use. Let this beget Patience; Rom. 8.18. I reckon that the sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed in us. Heaven will pay for all. And let it also beget diligence; 1 Cor. 15.58. Be ye steadfast, unmovable, always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord. Be always pressing on, because of the high Price of your Calling. The thought of the Prize should excite us to diligence. A Sermon on 1 Cor. xi. 26. For as oft as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. I Shall fall directly upon the Words, without any Preface. In them observe, I. A Duty supposed. II. The Purpose and End of it declared. 1. The Duty supposed. In it you may observe two things: (1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As often, implieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it must be often; for he doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as often, it should be very often. Seldom Communions came into the Church upon the decay of Zeal. (2.) Both Elements are supposed to be used; As often as ye eat this bread, and drink this cup. It is Sacrilege to defraud the People of the communion of the Cup, and to separate what God hath joined. 2. The End declared. Where, what, and how long. (1.) What is the end? To annunciate or show forth the Lord's death. It may be read Indicatively, or Imperatively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They come to the same effect. Annuntiare debetis, Ye ought to show forth. So Vatablus. (2.) How long this Rite must be observed to this end, Till He come, that is, to judgement. Which implieth, that this is a standing Ordinance, or means to keep his Death in perpetual remembrance, till we have no more need of Memorials, because Christ is come in Person. Doctr. The Lord's Supper is a solemn Commemoration of the Death and Passion of our Lord jesus Christ. 1. By way of Illustration. 2. By way of Confirmation. I. By way of Illustration. I shall explain both the Object, and the Act. The Object is the Lord's death; The Act is Annunciation, or showing forth. First, The Object. Which I shall open in three Propositions. 1. That the Sacraments do chiefly relate to Christ's death. For Baptism, Rom. 6.3. Know ye not, that so many of us as were baptised into jesus Christ, were baptised into his death? The Lord's Supper, in the Text. Both Sacraments represent him dead; they do not represent him Glorified, but Crucified. They were Instituted in favour of Men, and for the benefit of Man, more directly and immediately than for the honour of Christ exalted. In these Duties he representeth himself, rather as one that procured the Glory of others, than as one that is possessed of Glory himself; and would have us consider his Death, rather than his present Exaltation. His Death is wholly for us, but his Glory is for himself and us too: Only we must distinguish between what is Primarily represented in the Sacrament, and what is Secondarily and Consequentially. It is true, the consideration of his Humiliation excludeth not that of his Exaltation, but leadeth us to it. But primarily and properly Christ's Death is here represented, and consequentially his Resurrection and Intercession, as these Acts of his Mediation receive value from his Death. We remember his Death as the Meritorious Cause of our Justification and Sanctification, his Resurrection as the Public Evidence, Rom. 4.25. Who was delivered for our offences, and was raised again for our justification. Namely, as his Resurrection showeth his Satisfaction is perfect, God requireth no more for the Atonement of the World. His Intercession is nothing else but a representation of the Merit of his Sacrifice, and receiveth its value from his Death. Heb. 9.12. By his own blood he entered in once into the holy place, having obtained eternal redemption for us. That is, by his own Blood he entered into Heaven, having purchased Redemption for us from the Gild and Power of Sin. Well then! it appeareth from the nature of the thing, and the Rites here used, that Christ's Body is represented to us as dead and broken, and so proper Food for our Souls; And his Blood as shed or poured out for the expiation of our Sins, that we might obtain pardon and peace, Eph. 1.7. In whom we have Redemption through his Blood, the forgiveness of Sins, according to the riches of his grace. Luke 22.20. This Cup is the New Testament in my Blood, which is shed for you. 2. That we do not Commemorate Christ's death as a Tragical Story, but as a Mystery of Godliness. Many, when they come to these Duties, look upon Christ as an innocent Person unworthily handled, and so make a Tragedy of his passion, for the entertainment of their fancies, and the lighter part of their affections; rather than for their Faith to work upon, their desire, joy, and thankfulness, or to stir up any deep Repentance in them. This remembrance produceth either Compassion, or Indignation against the Jews. 1. Compassion. Alas! the History of Christ's Passion will work no more upon us, than the sad preparation of Abraham, when he went to Sacrifice his Son Isaac, or the Cries of joseph in the Pit, or the pitiful words of jacob, when they told him that some Beast had devoured him, or than the Sacking of jerusalem by the Babylonians, or how they handled that miserable King Zedekiah, when they put out his Eyes; or the moans of Dido for Aeneas, Austin instanced in that, living in that Country, Quid miserius homine flente Didonis mortem, & non mis●riam suam. All these things, though they be not of such importance as the sufferings of the Son of God, will draw tears from us, and passionately affect us for the time. Christ seemeth to disprove this fond Compassion, as it is acted and exercised towards himself, Luke 23.28. to 31. jesus turning unto them, said, Daughters of Jerusalem, weep not for me; but weep for yourselves, and for your Children. For behold the days are coming in the which they shall say, Blessed are the Barren, and the Womb that never bore, and the Paps which never gave suck; Then shall they begin to say to the Mountains, fall on us, and to the Hills, cover us. For if they do these things in a green Tree, what shall be done in the dry? The Gospel doth not propound the death of Christ as a Spectacle of humane Calamity; No, it is a point of higher consideration, and God looketh for more inward and Spiritual motions than this passionate condoling. 2. So for indignation against the jews. It is no more pleasing to Christ than the other. Many Christians think it a piece of high Devotion to execrate the Memory of judas, and the other jews, who were accessary to Christ's Death; but this, or somewhat like it, is disproved too. Peter was in a rage against Christ's Adversaries, and therefore out of bravery draweth his Sword against a whole Troop or Band of Men, that came to attack him in the Garden: But Christ saith, john 18.11. Put up thy Sword, into the Sheath, the Cup which my Father hath given me, shall I not drink it? No question but great Injustice was showed to Christ, the jews fact was odious, judas his treason Execrable; but as our pity should be turned upon ourselves, so must our exasperation also. The Gospel calleth for deeper consideration of this Mystery than what is Historical; Namely such as is Evangelical, and may suit with God's ends in it, and our Faith in the Mediator and Saviour of the World: Namely the horror of our Sins, that they may become odious to us; the Terror of God's impartial Justice, that we may never think a light thought of it more; the inestimableness of God's Love, that we may have more admiring thoughts of the wonders of this Condescending Grace, in giving his Son to die for us; and of the unspeakable benefit, and the joy of Salvation which is derived thence to us. These are the true reflections on the Death of Christ, and best serve for the improvement of it; Namely to raise our hopes of Mercy, engage our Thankfulness, and increase our Hatred of Sin. In short, two affections are most proper and seasonable, Mourning for Sin, and Rejoicing in Christ. 1. Mourning for Sin. When we call to remembrance the Death of Christ, the anguish of his Soul, the bruises of his Body, the effusion of his Blood, these are all occasions of Godly sorrow. For he hath born our griefs, and carried our sorrows; and he was wounded for our transgressions, he was bruised for our iniquities, the Chastisement of our peace was upon him, and by his stripes we are healed. Isai. 53.4, 5. Therefore godly sorrow is seasonable, so far as it is a means & part of Repentance. The jews on the Solemn day of atonement, used to afflict their Souls on that Day, as you may read, Levit. 23.27, 28, 29. On the Tenth day of the seventh Month it shall be a day of Atonement, it shall be an holy Convocation unto you; and ye shall afflict your Souls, and offer an offering made by Fire unto the Lord. And ye shall do no work on that day, for it is a day of Atonement; to make an Atonement for you before the Lord your God: For whatsoever soul it be, that shall not be afflicted in that same day he shall be cut off from among his people. Mark when this should be, at the day of Expiation or Atonement, and Solemn Reconciliation with God, that they might have forgiveness of all their Sins. Affliction of Soul, or Humiliation, is inward, by Godly sorrow for Sin, which worketh repentance unto Salvation not to be repent of▪ 2 Cor. 7.10. It is done by judging and loathing ourselves for the Evils we have committed; outwardly by Fasting and Abstinence from all fleshly Delights, which the jews observed with great rigour. I press it only, as it was a sign of Repentance. Then we best remember Christ Crucified, when we are Crucified with him, Gal. 2.20. I am Crucified with Christ. When the Sensual Inclination is mortified, and the Heart deadned to the pleasures of Sin, which are but for a Season. 2. Rejoicing in Christ Jesus. The other tendeth to this, as a preparation to the Solemn effect. And to Repentance there must be joined Faith, which is an acceptance and acknowledgement of the benefits procured and offered to us by Christ. Therefore we cannot receive them so sealed, confirmed, and applied, as they are in the Lord's Supper, without joy. We are invited to the Lord's Table as to a Feast, and joy doth best become an Holy Feast. This Ordinance was instituted for our Consolation, as being one of those Solemn assutances given to the Heirs of Promise. And their nature and use is to beget Strong Consolation, Heb. 6.18. It is true, we come to it with remorse, but that by way of preparation, and for the quickening of our appetite: But the proper act, wherein consisteth our Communion with Christ, and his Body and Blood, is the joy and contentment that the Soul received, in that Christ died for us. Christ is not only propounded as dead, but as dead for us; that his Death may be our Life, and a fountain of everlasting comfort to us. When we come to God's Table, we Eat and Drink in his presence, as those that are agreed with him, and reconciled to him by Jesus Christ. And then, Rom. 5.11. We joy in God through our Lord jesus Christ, as those that have received the atonement. So Psal. 22.26. The meek shall Eat and be satisfied, they shall praise the Lord that seek him, your Heart shall live for ever. That is, the poor humble Christian is revived and comforted by the Eucharistical Spiritual Food, and the vital effects thereof, of which by Faith they are made partakers. He speaketh there of paying his vows, and alludeth to the Peace-offerings when they feasted with their Friends: Which is fulfilled in the Eucharist, or Commemorative Feast, which we observe in the remembrance of Christ's Death. These are the Spiritual Affections, we come with brokenness of Heart, and go away with Joy. Act. 8.39. And when they were come up out of the Water, the Spirit of the Lord caught away Philip, and the Eunuch saw him no more, and be went on his way rejoicing▪ 3. The Commemoration of Christ's Death as a Mystery of Godliness, is done by a due consideration or reflection on the cause, occasion, and benefits of it. 1. The first inward moving cause of all, is the great love and mercy of God to us. john 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting Life. And 1 john 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins. This must not be overlooked, partly because this is commended to us, Rom. 5.8. But God commendeth his love to us, in that while we were yet Sinners, Christ died for us. Some things may be told us, but this is commended that we may be sure not to forget it. This was the great thing propounded to our thoughts, this gracious act and expression of God's mercy and bounty, carried on in the most astonishing way, far beyond what we could conceive or imagine. And partly, because this calleth for thankfulness, the great principle of Gospel-Obedience. 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge: that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again. Yea, the Life and Soul of every Duty, the very design and tenor of the Gospel, and the way of Salvation by a Redeemer, is so ordered by God, as to raise the highest Thankfulness in Man, and that we might be deeply possessed with his Love. Thankfulness is the great Duty of the Gospel, and which containeth and animateth all the rest. For the Gospel from first to last is a benefit, 1 Tim. 6.2. Partakers of the Benefit. And therefore to be received with Thankfulness; for what obedience is to a mere Law, that is Thankfulness to a Benefit. This Duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an Eucharist. The Lord Jesus hath gone before us as a pattern, 1 Cor. 11.24. When he had given Thanks, he broke it, and Verse 25. After the same manner he took the cup, that is giving Thanks, as Matth. 26.27. He took the cup and gave thanks. And all because of that Grace and Bounty of God, which he came to discover to Mankind, and would Seal with his Blood. Well then! this Grace, Love, and Good●ess of God, in giving his Son to die for our Sins, should never be over-looked by us; That all our Acts may be Acts of Thankfulness, our Repentance may be a thankful Repentance, our Love may most affect the Heart with Sin, Ezek. 16.63. Thou mayst remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee, for all that thou hast done. Our Faith a thankful acceptance of Christ and all his Benefits; our Obedience a thankful Obedience, not out of fear of Hell, but Gratitude; all our Duties but the thankful Returns of Christ's Redeemed ones for the great Love he hath showed to us. So for all works of Charity; our giving, an● imitation of Christ, who loved us, and gave himself for us, 2 Cor. 8.9. Tho' he was rich, yet for your sakes became poor, that ye through his power might become rich. Forgiving, so it is said, Eph. 4.32. Forgiving one another, even as God for Christ's sake hath forgiven you. Our works of Piety; Worshipping God, Love, should bring us into his Presence, and his Mercies to us in Christ, should be continual matter of Praise and Thanksgiving. Our Preaching Love to God should sweeten the labours of it. Oh, had we a deeper sense of this great Love that provided such a remedy for us, we would feel the constraining influence of it, in every thing that our hand findeth to do for God 2. The next thing is the outward occasion, or procuring Cause, which is our Misery by reason of Sin. He came to propitiate God, offended by Man's Sin. Sin was the cause of Enmity between God and Man; and did set us at such an infinite distance from him, that our peace could be made no other way, but by Christ's making his Soul an offering for Sin. Isai. 53.10. and becoming a curse for us, Gal. 3.13. Therefore, when we remember the Agonies and Death of Christ, we should remember the odiousness of Sin. To make light of Sin, is to make light of the sufferings of Christ. The Scripture often shows the greatness of Sin, by the greatness of the price that was given to redeem us from it, 1 Pet. 1.18, 19 Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, but with the precious blood of Christ. And this, both in order to Caution, and Humiliation. Caution, ver. 17. pass the time of your sojourning here in fear. And Humiliation, Zach. 12.10. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of Grace and Supplication, and they shall look on Him whom they have pierced, and they shall mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. Before God would be propitious to Sinners, the Son of God must be made Man, and suffer and die to expiate our offences. Well then! Is Sin nothing, that sowed the Seeds of that woeful Discord between God and us, that he will have no communion with us, till the Blood of Christ be shed to purge us from our Sins? Generally we have slight and superficial apprehensions of Sin, therefore we are not much troubled for what is past, nor careful to avoid it for the time to come; Ye are not deeply affected with what our Mediator hath done to deliver us from it. Oh Christians! Without these bitter Herbs, due thoughts of Sin, Christ our Passover will not relish with us. Do but consider what you conceive of wrongs done to you, how they provoke and stir your passions, so that there is much ado to get you pacified: What heinousness must there be in your offences against God, both as to the quality of their nature, and their multiplicity, both as to number and kind! It is true, God is free from passion, and is not troubled as your Spirits are: But such is the provoking nature of Sin, that it cryeth for Vengeance, and bringeth you under the dreadful Sentence of Divine wrath; which would fall upon you with all its weight, if Christ had not interposed and catched the Blow. In short, the Sinner is in a dreadful and damnable condition, by reason of Sin; but Christ bore our Sins in his own Body on the Tree, which should increase our Thankfulness; for woe be to us if we bear our own Sin; and heighten our Repentance, that we may not provoke God for the future: For you see, satisfaction cannot be easily made for the injury of Sin. The ignorance of God's Majesty and Holiness, hath tempted the World to fancy some lesser expiations of Sin, and satisfaction to God, by sacrifices of Beasts, or Penances, or such a number of Prayers, or costly Alms: But the Gospel teacheth us, there is no purgation of Sin, but only by the death of Jesus Christ. 3. The effects and fruits, are Pardon and Life. I. Pardon. For God's Justice being satisfied by Christ, he hath granted a new Covenant, wherein Pardon is assured to the penitent Believer. We are told in what way and method Sin is pardoned, upon the account of Christ's death, If we in a brokenhearted manner confess it before God. 1 joh 1.9. If we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. So Luke 24.47. And that repentance and remission of sins should be preached in his name among all nations. Now this is no small mercy, to have sin pardoned. II. The other benefit is Life, begun in us by the Spirit, and perfected in Heaven. Consider it as begun in us by the Spirit in Regeneration. We have have it by virtue of Christ's death, Tit. 3.5, 6. Not by works of righteousness which we have done, but according to his Mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, whicsh he shed on us abundantly through jesus Christ our Lord. Or as perfected in Heaven, it is still the fruit of Christ's death, Heb. 5.9. Being made perfect, he became the Author of Eternal Salvation to all them that obey him. Now these benefits should be considered by us, because they are the matter of our Faith and Trust. As God's Love calleth for Thankfulness, and the heinousness of Sin for Repentance, so the benefits of Christ's death for Faith and Affiance. God solemnly reacheth out to us the benefits contained in the promises of the Gospel, as by a Deed and Instrument; and we by Faith accept them, and by Affiance depend on God for the performance of them: In short, that Christ may give us the Favour and Image of God, and all the consequent privileges; free access to God for the present, and the full fruition of him in Bliss and Glory for the future. Thus for the Object. Secondly, The Act is Annunciation, or Showing forth. This may be considered with respect to the parties to whom we annunciate it; Or, with respect to the Properties, or manner how it is to be annunciated. 1. With respect to the Parties. We annunciate and show forth Christ's death, with respect to ourselves, that we may anew believe and exercise our Faith. With respect to others, that we may solemnly profess this Faith in the Crucified Saviour, with a kind of Glorying and rejoicing. With respect to God, that we may plead the merit of his Sacrifice with Humility and Affiance. I. With respect to ourselves, to raise our Faith in the Crucified Saviour. For God hath set him forth to be a propitiation for our sins, through faith in his blood, Rom. 3.25. We believe that by this means the Favour of God may be recovered, his Image restored, Eternal Life obtained, and all the Mercy offered in the new Covenant bestowed upon us, according to the Gracious terms thereof. II. With respect to others, We annunciate it, as we make public profession of this Faith that we are not ashamed of Christ Crucified; but rather glory in it, and in the Blessed Effects of his death. Gal. 6.14. God forbid that I should Glory, save in the cross of our Lord jesus Christ, by whom the world is crucified to me, and I unto the world. We glory in this, that we are his peculiar People, distinguished from the perishing world, as Goshen from Egypt, or those in the Ark from those who perished in the waters; or as Gideon's Fleece wet with the Dew from all the rest of the ground; or as Rahab's House from the rest of jericho. We own Christ, and Christ will own us. You will say, What great matter is there in this profession where all are Christians, among whom Christ's name is had in Honour and Esteem? I Answer, 1. Never was it so well with the World, but that somewhat of Christ was called in question, and so the profession of his entire Truth may be dangerous and costly. Sometimes this Truth, and sometimes that is contradicted and opposed: And so it cometh to pass, that Self-denial is a standing Rule, never out of season. And therefore we still fortify ourselves by this Duty to own the present Truth, how much soever it be spoken against. Thus Paul Gloried in Christ, in opposition to the carnal policy of the false Apostles, who gloried in the flesh, the riches, pomp and favour of the World, which ran of their side. But we remember the Cross of Christ, to deaden our Affections to the glory and applause of the world. II. This profession must be not in Word only, but Deed also. We profess ourselves to be a peculiar People, redeemed from all iniquity by Christ, to live to God, and serve God: Now if our conversation be not answerable, we do not remember the Blood of the Covenant with Honour, but spill it on the ground, and trample it under our feet, Heb. 10.29. and destroy our profession by our conversation. As we destroy our profession of God, Tit. 1.16. They profess that they know God, but in works they deny him. So of Christ, 1 Tim. 5, 8. If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an Infidel. A merciless Man hath denied the Faith. And jer. 9.25, 26. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches: But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness, judgement and righteousness in the earth, for in these things I delight, saith the Lord, So that our Lives must be an Hymn to Christ, or a constant glorying in him. Great things are expected of the peculiar people, 1 Pet. 2.9. Ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light. Well then, this annunciating the death of Christ before many witnesses, is useful to us in times of trouble, that we may be faithful to his Interest, and in times of Peace, that we may be the more bound to all Holy Conversation and Godliness. III. We profess also ourselves to be parrtakers of the benefits of Christ's death, by a lively Faith. For the Apostle tells us, 1 Cor. 10.21. Ye cannot drink the cup of the Lord, and the cup of Devils. Ye cannot be partakers of the Lords Table, and of the Table of Devils. In the Lord's Supper we profess to be partakers of the Body and Blood of Christ; that is the benefits of his death. And he had said before of the jews, ver. 18. They which eat of the sacrifices, are partakers of the Altar, they Eat and Drink with God at the Altar. So eating and drinking at the Lord's Table, is a sign of communion with Christ; and that we rejoice in this, that we are admitted into the participation of the benefits and efficacy of his death: If we be unqualified and unprepared to Receive them, we mock God, and dishonour Christ. 3. We annunciate it to God. This we do two ways. 1. In a way of Prayer. Pleading before him the value of this Sacrifice, with Humility and Affiance, expecting the benefits thereof. Christ's Blood is pleaded by him in Heaven by his constant intercession; and by us upon Earth in Prayer, when we show the Father that Sacrifice once made by him; In which we trust, and for which we expect Mercy and Grace to help us. As the Apostle beggeth Grace through the Blood of the everlasting Covenant, Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord jesus Christ, that great shepherd of the sheep, through the blood of the everlasting Covenant. Make ye perfect in every work to do his Will, working in you that which is well pleasing in his sight, through jesus Christ, to whom be Glory for ever and ever, Amen. And we sue out our Pardon, and beg the Gift of the Spirit, in the name of our Mediator and Advocate. 2. In Thanksgiving and Praise to God for Jesus Christ and his benefits. Eph. 1.3. Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Looking upon all Blessings as streaming to us in his Blood, and the fruits of his Mediatorial Administration. 2. With respect to the Properties, and manner how it is to be annunciated. 1. It must be serious, In Spiritual things the Heart is not soon wrought upon, or else the Sacred Impressions are easily defaced; Glances have no Fruit and Efficacy to warm the Heart. As Birds that often straggle from their Nests, suffer their Eggs to grow i'll and cold; but when they sit long, the Brood is hatched: So by a constant Incubation we profit most, and these things sink deeper into our Hearts. It is true, the things represented are great things, and so force their way into our Minds whether we will or no; but yet they are Spiritual, and depend on Faith, therefore some Entertainment and serious Consideration is necessary, Heb. 3.1. Wherefore, holy Brethren, partakers of the heavenly Calling, consider the Apostle and High Priest of our Profession, Christ jesus. The Heart of Man catcheth like Tinder at every Spark, when Sin is represented; but it is otherwise in Holy and Heavenly Things. They that do not use to command their Thoughts, make less Earnings certainly, than others who are not of such a light and unsettled Mind. It is said, Zech. 12.10. They shall look upon him whom they have pierced; Which implieth a steady consideration, otherwise we are in danger to go as we came. There is not that lively Commemoration of Christ. You come full of other Cares, Desires, and Delights, and therefore return empty of all solid and true Refreshment. 2. It must be Applicative, Gal. 2.20. He loved me, and gave himself for me. This great Love which God hath manifested in Christ, is not only sounded in our Ears, and represented to our Eyes; but is brought home to us, and shed abroad in our hearts by the Holy Ghost given to us, Rom. 5.5. The Spirit accompanieth Christ's Institutions, and the diligent, serious, hungry Soul is not left destitute. Christ and his Benefits are no where so particularly offered, applied, and sealed to us, as in this Duty. Christ's Messengers offer him to us in particular, with a Charge and Command, that we should receive him, take and eat for our own Comfort and Use. What is particularly applied to us, and made ours, as Food that is turned into our Substance, should awaken in us greater Thoughts and Care about our own Interest. 3. Practical. The Effects must more sensibly appear. Two ways is that done. 1. When we are made Partakers of his Benefits, when we are justified and sanctified, Heb. 10.22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. The Annunciation inferreth this. Then it is Practical, when it assureth our Confidence, Rom. 8.32. He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? And we are encouraged to wait for the accomplishing of these ends, and instating us in these Privileges. 2. When we express more likeness to Christ, in dying to Sin, and to the World, or suffering for Righteousness. Dying to Sin and the World, Gal. 2.20. I am crucified with Christ. Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts. Or suffering for Righteousness, Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. For as Christ came to destroy the Desires of the Carnal Life, so to wean us from the Interests of the Animal Life. Sacraments bind us to this, Matth. 20.22. Are ye able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with? II. Confirmation, or Reasons why the Lord's Supper is a Commemoration of Christ's Death. 1. To supply the room of his Bodily Presence, 1 Pet. 1.8. Whom having not seen, ye love, in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: And in the Text, Ye show forth the Lord's death till he come. Christ is not bodily present in the Church till the last Judgement: And we are to continue this holy Festival, till the time that we shall have no need of these Memorials, because than he cometh in Person. 2. It is a lively Objective Means to affect our Hearts. Both in regard of what is represented, Christ is, as it were, evidently set forth, Crucified before our Eyes, Gal. 3.1. And also in regard of what is required to be done on our parts, that we should return to our Duty, and devote ourselves to God's Service, Rom. 12.1. I beseech you therefore, Brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Use. To press you to the Duty of the Text, To show forth Christ's death. 1. It is the strongest support to Faith. When we apprehend the Greatness and Heinousness of Sin, the Righteousness of God, and Purity of his Holiness; what shall compensate that infinite Wrong which is done to his Majesty? If it seem easy to us, we do not know what Sin is, and what God is. Not what Sin is, which is a depreciation of God, and a contempt of his Majesty. There is no petty Creature above another, but he is jealous of his Honour, and will vindicate himself from Contempt. Nor what God is; God is of pure Holiness, his Nature engageth him to loath Sin, his Justice to punish it. It is a difficult case questionless how to get Sin expiated, but this wonderful Condescension will make this Difficulty cease, the Person is great, and Way wonderful. Consider what a Person hath undertaken this, and what he hath done, he hath died for us; which at once showeth God's willingness to Pardon, and an answerable Ransom; that such an one should undertake for us, so beloved of God, so equal to God, Phil. 2.6, 7. Who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. This will settle and calm the Heart, that such an one should come about such a Work. 2. It is the greatest Incentive to Love. That Christ loved us, and gave himself for us, a sacrifice to God, of a sweet smelling savour, Eph. 5.2. Those innumerable Angels that left their Station, and were once in Dignity above us, have not such glad Tidings to impart to one another, or to show forth in their Societies, not such a word to comfort themselves withal: They cannot annunciate the Death of Christ, and say, Lo! there is our Confidence and Hope, the Propitiation for our Sins. 3. It is a powerful Persuasive to Obedience. Shall we deny ourselves to him, that gave himself to and for us? Or seek to frustrate him of his End? This was his great End, 1 Pet. 2.21. For even hereunto were ye called, because Christ also suffered for us, leaving us an example, that ye should follow his steps. He hath purchased Grace to mortify Sin, and to quicken us to the fruits of Holiness; shall we be alive to Sin, and dead to Righteousness? A Sermon on MAL. iii 17. And I will spare them, as a man spareth his own son that serveth him. THese Words are part of the Promise which God maketh to them that fear him, or to those who are good in evil Times. In them take notice of, 1. The Blessing promised; that God will spare them. 2. The manner of this Indulgence; amplified, and set forth by the Carriage of a Father to his Son; wherein a double Reason of this Indulgence is intimated. 1. Propriety, his own Son. 2. Towardliness, or Obedience; his Son that serveth him. Parents are not severe to any of their Children, especially the dutiful. 1. Propriety, his own Son. A faulty Child is a Child still, and therefore not so easily turned out of the Family as a Servant. We often forget the Duty of Children, but God doth not forget the Mercy of a Father. A Prodigal Child hath some Encouragement from his Relation, though his Manners be not answerable. Luke 15.18. I will arise, and go to my Father, and will say unto him, Father! I have sinned against Heaven, and before thee, and am no more worthy to be called thy son, make me as one of thy hired servants: And he arose and came to his Father. But when he was yet a great way off, his Father saw him, and had compassion, and ran and fell on his neck, and kissed him. A Father will not be ●evere to a returning Prodigal, as God is not to penitent Sinners. 2. But this is not all; it is not a prodigal Son, a rebellious Son, that is here considered, who by Moses' Law might be turned out of Doors and stoned; Deut. 21.18, 19, 20, 21. If a man have a stubborn and rebellious son, that will not obey the voice of his father, or the voice of his mother, and when they have chastened him, will not hearken to them; then shall his father and mother lay hold on him, and bring him out unto the elders of his City, and unto the gate of his place; and they shall say unto the elders of his City, This our son is stubborn and rebellious; he will not obey our voice; he is a gluton, and a drunkard. And all the men of his City shall stone him with stones, that he shall die. Such a Law did God make against Disobedience to Parents. And if Children put off all respect of natural Duty, Parents were to put off all Bowels and Compassion towards them. But this is not the case here: It is a good Child that is here spoken of; His own Son that serveth him. When a Son is dutiful for the main, a Parent will not be harsh and severe to him upon every failing. What ever Men are to Slaves, or to the Children of others, who serve them; yet they cannot so divest themselves of the Heart of a Parent, as to be inexorable to their own Children, and correct them severely for a lesser fault. This is the Expression that God useth to set forth his Indulgence and Compassion towards them that fear him. Doct. That God's sparing his Children, notwithstanding their manifold Infirmities, is one of the Choice Privileges of them that fear him. I shall discuss this Point in this method. 1. I will show you, what it is to spare. 2. That this is a choice Privilege. 3. The Grounds and Reasons of this Indulgence, or Sparing, that he useth towards them. 4. The Qualification of the Persons. I. What it is to spare them. It is seen on two occasions, when he cometh to accept them, and when he cometh to afflict them: In accepting their imperfect Services, and not correcting them at all, or correcting them in Measure, and in Mercy. 1. Sometimes Sparing is spoken of in Scripture with respect to some Judgement to be inflicted, and so it is an Act flowing from Mercy, withdrawing, or moderating deserved Judgements. For we by Sin deserve the sharpest Dispensations of God's Anger and Wrath, and so God is said to spare, as withholding, or withdrawing the Judgement, joel 2.17. Spare thy people, O Lord, and give not thine heritage to reproach. Sometimes, as Moderating, when he doth not stir up all his Wrath; As it is sweet to find Mercy remembered in Wrath, and that he will moderate the Judgement to us, and make it more sufferable; Ezra 9.13. Thou hast punished us less than our Iniquities deserve. 2. At other times, Sparing is spoken of with respect to a Duty to be accepted. We need to be spared in our best Actions, they being defective and defiled. Nehemiah prayeth, Nehem. 13.22. Remember me, O my God concerning this also, and spare me according to the greatness of thy mercy. He speaketh this, when he had procured God's holy Ordinances to be duly observed; he pleadeth no Merit before God, but desireth rather to be spared and forgiven, for he was conscious to his own many Failings. Well then, God spareth, when he forgiveth our Sins, and pardoneth the manifold Imperfections of our Services. II. That this is a choice Privilege: So it will appear to be, if we consider, 1. The holy Nature of God. 2. The strictness and purity of his Law, both as to the Precept and Sanction. 3. Our incapacity of appearing in the Judgement. 4. The sense which Conscience hath of Sin. All these must be considered, because usually Men heal their Wounds slightly, and afterwards they fester into a more dangerous Sore. And again, we are not affected with God's pardoning Mercy, because we do not see with what difficulty it is brought about. 1. The holy Nature and Justice of God. His Nature inclineth him to hate Sin, and his Justice to punish it: joshua 24.19. Ye cannot serve the Lord, for he is an holy God, he is a jealous God; he will not forgive your transgressions, nor your sins. This he speaketh, not to discourage them, but that they might not have slight thoughts of God and his Service, as if he would be put off with any thing, and would lightly and easily pardon their Errors; Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity; That is, without taking Vengeance of it. The least Sin is an Offence to God so pure and holy; 1 Sam. 6.20. Who is able to stand before this holy Lord God? That is, this God who is so jealous of his Institutions. All this is mentioned to show, that God doth not make little reckoning of Sin, and that which lesseneth the benefit of Pardon in our thoughts, is usually some abasing of the Nature of God. It is not from magnifying his Mercy, as it is discovered in Christ, and the New Covenant; but from some wrong conceit of God, as if he were not so Just and Holy, as he is represented to be; Psal. 50.21. These things hast thou done, and I kept silence, thou thoughtest I was altogether such a one as thyself. Because he doth not always inflict Punishment, they think Sin is no such great matter, and not so hateful to God as indeed it is: Oh no! God that is so willing to spare his People, notwithstanding their Infirmities, doth not cease to be Holy, nor his Law leave off to be Righteous: Therefore this is the means to heighten this Privilege. 2. The Purity and Strictness of his Law, both as to the Precept and Sanction. (1.) The Precept; which reacheth to the Soul, and the Operations of every Faculty; Thoughts, Purposes, and Desires; as well as Words and Actions. Therefore when David had admired the Purity of the Law, he adds, Psal. 19.12. Who can understand his errors? Cleanse thou me from secret faults. Oh the multitude of our Errors that we know! And the multitude of them we know not! But God knoweth them. How imperfect is our Obedience? How many times have we transgressed this holy Law of God? Many Failings we do not observe; and those which we do observe, we are not able to enumerate. If we were to be judged by this Law, the holiest and the humblest, the most penitent and believing Soul, and the Soul that most loveth God, cannot abide the Trial; and were it not for this promise, and its Fellows, what could we look for but Eternal Ruin? (2.) As to the Sanction, the Law saith, The Soul that sinneth shall die, Ezek. 18.4. Now this being the Sentence of God delivered in a Righteous Law, how shall we escape it: Surely it cannot fall to the Ground; Unless some Provision be made, it will eternally take place. This should the more affect us, because it is often verified in the course of God's Providence, Rom. 1.18. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Heb. 2.2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. Now when others are punished, and we are spared, surely we ought to be affected with his Severity towards them, but towards us Goodness. 3. Our incapacity of appearing before God by reason of the multitude of our Sins. There are none of God's Children but have a great and vast Debt upon them; and if God should call them to an account, and should not spare, not one of them could stand, or appear in Court: Psal. 130.3, 4. If thou, Lord! shouldest mark iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou mayest be feared. There is not a Man to be found, who hath not some fault and failing, which would render him uncapable of God's favour. If he should proceed in just severity against us, who could stand? Not, who among the Wicked? but, who among the Regenerate, or the People of God? So many are the Frailties and slips of their Lives; And Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified. It is impossible for such a frail, sinful, imperfect Creature as Man is, to appear before God's exact Tribunal with any comfort and hope. But he will not charge them on us with Severity, but spare us with Mercy. 4. The sense which Conscience hath of these Sins. (1.) Consider it in its old natural Bondage, somewhat of which yet remaineth while Sin remaineth; so Conscience accuseth of the Sins that are committed: Rom. 2.15. Which show the work of the Law written in their hearts, their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another. And fears the Death threatened, Rom. 1.32. Who knowing the judgement of God, that they which commit such things are worthy of Death. Now can it be appeased, unless the Lord spare, or set up some way of Grace, which alloweth pardon for our failings? And if the Lord spare, it should be as welcome to us as a Pardon to a Condemned Man. 2. Consider it as it is, enlightened and renewed by the Holy Spirit. It is true, it doth not produce such a fear of Wrath as before, but a greater apprehension of the Evil of Sin, because of the increase of light and love; both which intender the Heart. As their light and love increase, so doth their trouble about sin, Rom. 7.9. For I was alive without the Law once, but when the Commandment came, sin revived, and I died; and verse 24. O wretched man that I am! who shall deliver me from the body of this death! They are ashamed of that folly, and filthiness, and unkindness that is in Sin, and are grieved for the relics of Corruption. Ezek. 16.6. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live: yea, I said unto thee, when thou wast in thy blood, Live. So Rom. 6.21. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death. Therefore if God will spare, and not impute their trespasses to them, they are more apprehensive of this mercy, than possibly others can be. None fee so many Sins, and none see such heinousness in Sin, and are more deeply affected with it. In a clear Glass of Water the least Mote is espied. They have a greater dread of God's Holiness; a more sincere respect to his Law; a greater reverence for the sentence of it, a more firm belief of his threatenings; a more earnest desire to please him, and so a a greater grief for offending him: Therefore if he will pardon and pass by their infirmities, they are the more apprehensive of the privilege. III. The grounds and reasons of this indulgence, or sparing, which God useth towards them. 1. God's merciful nature, which inclineth him to pass by the infirmities of his Saints. This appeareth by the description of God given to Moses, when the Lord proclaimed his name. Exod. 34.6. The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth. Since this is the description which God giveth of himself, therefore it deserveth to be weighed by us. The first notion is Merciful, whereby God's Nature inclineth him to succour those that are in Misery by reason of Sin. The next is Gracious, which implieth his self-inclination to do good to his Creatures, without any precedent obligation on their parts. The third is Long Suffering, or slowness to Anger; he is not hasty to revenge the wrongs done him by the Creature. He often pitieth wicked Men, so far as to prevent the Temporal punishment, and spareth them long when he might destroy them. The Last is, Abundant in goodness and truth, that is, expressing his kindness and bounteous nature many ways, not at one time and in one sort only, but upon all occasions, and in all ways wherein we stand in need of his help, and therefore will deal tenderly with his people. Micah 7.8. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. If we had a due sense of the nature of God, we should have much relief against the Evil Merit of Sin, and a greater hope that he will deal in a Fatherly manner with us. He had told them of great things God would do for them; now in the apprehension of the sensible Sinner, it is Sin chiefly which standeth in the way of their Mercies: Therefore God will pardon Sin in his people in such a wonderful way, as shall exceed all their thoughts. He will not call them to a strict account for them, and though he beginneth to reckon with them, yet he will spare them, and moderate his Anger, and be reconciled to them. It shall not go on to Eternal Wrath, nor over long Temporal Evils; and all because of the pleasure which he taketh in showing acts of Mercy, rather than acts of Vengeance. 2. The satisfaction of Christ, whom God hath set forth to be a propitiation through Faith in his Blood, to declare his righteousness for the remission of Sins that are past, through the forbearance of God. Rom. 3.25. In him God will satisfy his justice, and accept of the believing Penitent. He spared not his Son that he might spare us. Rom. 8.32. He that spareth not his own Son but delivered him up for us all. Isa. 53.10. It pleased the Lord to bruise him, and the pleasure of the Lord shall prosper in his hand. In the same verse Christ's Bruises, and our Salvation are called the pleasure of the Lord. The Lord was willing of both, and well content with both. 3. His gracious Covenant, which may be considered, 1. As to the terms or conditions it requires. 2. As to the Penalties which God hath reserved a Liberty to inflict. 1. As to the Terms, or Conditions propounded; it requireth Perfection, and accepteth of Sincerity. It requires Perfection. Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect. Surely the Covenant of Grace requireth Perfection; for the righteous Law is Adopted into the frame of it, as the rule of our duty: otherwise our defects were no Sins; and otherwise allowed failings were consistent with sincerity; and where shall we then stop? otherwise we were not obliged to strive after perfection; for it were only a work of Supererrogation not of necessary Duty to press towards the mark. Therefore certainly it doth invite us to the highest degree of Goodness, and maketh Perfection itself our Duty. And there is Mercy in it, that our Duty and Happiness may agree, and we may not have liberty to be bad and miserable, but ever bound to our own felicity; which consisteth in an exact Conformity to God, and the most perfect subjection to him. But yet it accepteth of Sincerity. If our Hearts be upright with God, and set to obey, please and glorify him, and we make it our main work so to do, God will not enter into judgements with his Servants, nor be strict to his Children, nor condemn those that Love and Fear him. 2 Chron. 30.18, 19, 20. But Hezekiah prayed for them, saying, The good Lord pardon every one, that prepareth his Heart to seek God, the Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary. And the Lord harkened to Hezekiah, and healed the people. Therefore he taketh not advantage of our infirmities to ruin us. Indeed as the Covenant commandeth Perfection, it noteth our infirmities, to humble us, in order to our cure; but as it accepteth of Sincerity, Christ looketh not to our Infirmities as a Judge, but as a tender Physician, to rid us of them, and free us from them more and more. 2. As to the Afflictions and Penalties, which God hath reserved a liberty to inflict, notwithstanding the new Covenant; they all infer his sparing of us: for they are but Temporal Evils, when we have deserved Eternal; and the Temporal Evil is sent to prevent Eternal. It is true, they are merited by our Sin, but yet they turn to our good; They are in themselves the effects of God's displeasure, and parts of our Misery, but by them he speaketh to the Conscience of a Sinner, and sealeth Instruction to our Hearts, that we no longer deal perversely: for the rod hath a voice. Micah. 6.9. Hear ye the rod, and who hath appointed it. In short, they are in themselves, and in their own nature, Evils of punishment; but there property is changed, and so they are acts of God's Faithfulness, Psal. 119.75. I know, O Lord! that thy judgements are right, and that thou in faithfulness hast afflicted me, and they are sent to us as a needful Medicine, Isa. 27.9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his Sin; And are profitable acts of God's Fatherly Discipline. Heb. 12.10. For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his Holiness. Mercy turneth them to our benefit; 'Tis our part to seek after the benefit; it is God's part to give it, and to remove the affliction, and that is his sparing. Hic ure, hic seca, modo in Aeternum parcas; or Burn me, or Cut me, or do what thou wilt with me here, so thou spare me as to Eternal punishment; said one of the Ancients. 4. From his comfortable relation to us. He is our Father, and a Father will not be severe to his Children, partly out of Instinct of Nature, which inclineth the Bruits to their Young ones, till they can shift for themselves; and partly from Reason, which should guide Men, they being our own Flesh, Blood, and Bone; a New and Second self; the Child is the Father Multiplied, and the Father Continued: And partly out of Conscience of God's Command, who hath enjoined this Duty on Parents, to be tender of their Children. Now if God be our Father, and will take the relation upon himself, he will do whatever this relation implieth, Psal. 103.13. Like as a Father pitieth his Children, so the Lord pitieth thos● that f●ar him. Yea whatever is in the Creature is ascribed to God per modum Eminentiae, By way of Eminency; Tam Pater nemo, No one is so much a Father as God. Luke 11.13. If ye then being evil, know how to give good Gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him? So in the present case. 1. There is sparing as to acceptance. A Father, if there be any blemish in his Child, he will pity it, and cover it. He accepteth in good part the willingness of his Son to serve him, though he, through weakness, fail in the exact manner of performance: So our Heavenly Father accepteth of a willing and honest Heart, though we come short of that perfection required in the Law. His choice Servants have had their blemishes, yet their merciful Father giveth them this commendation, that they have have walked before him with a perfect Heart. So doth God to David, Asa and jehosaphat, 1 King. 15.5. David did that which was right in the eyes of the Lord, and turned not aside from any thing which he commanded him, save only in the matter of Uriah: The brand of that wilful sin sticketh upon him, but other things are passed by. 2. There is God's sparing as to Punishment and Correction. It is true, that God hath reserved a liberty to scourge his Children, but still he doth it as a Father, Heb. 12.6. For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth. To spare the Rod is to spoil the Child, but still he useth it as a Father; which is seen, partly, because he cometh to it unwillingly. There are Tears in his Eyes, as it were, when the Rod is in his hand, Lam. 3.33. He doth not afflict willingly, nor grieve the children of men. And partly because he doth it in measure, and with great Moderation. In chastising his people, he dealeth otherwise with his People than others, to whom he hath not the like respect or relation. He debateth with them in measure, or with much moderation, meeting out their sufferings in a due proportion. Isai. 27.8. In measure when it shooteth forth, thou wilt debate with it; he stayeth the rough wind in the day of the east wind. He dealeth with them as a Father, with others as a Judge; with the one out of love, with the other, out of vindictive wrath, jer. 10.24. O Lord! correct me, but with judgement, not in thine Anger, lest thou bring me to nothing. With his people, not according to the strict rule of Law and Justice, but according to his Wisdom and Love. And Lastly, because he soon relenteth. jer. 31.20. Is Ephraim my dear Son? is he a pleasant child? for since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. What! is my dear Son, my darling Child, in such a sad condition? Are these the Moaning of Ephraim? Surely I am mindful of him: my Bowels are towards him? as those of a Mother towards her tender Child. Thus God showeth himself a Father. IV. The qualification of the persons to whom God maketh this promise; in the context, They that feared the Lord, and thought upon his name. Those whom God owneth for his peculiar people. See the same qualification, Psal. 103.13. Like as a Father pitieth his children, so the Lord pitieth those that fear him. 1. It is necessary for them; For the best need to be spared, as a Father spareth his own Son that serveth him, or else what would become of them? If they were not under such a pardoning Covenant, How could they maintain any peace in their own Souls, being guilty of so many daily failings, which they resent more tenderly than others do fouler faults? And that they are also more sensible of the effects of his Anger in his Providence; for they dare not despise the chastening of the Lord, but have a greater reverence for their Father's Anger, than the rest of the world have; and therefore the Lord expresseth his Indulgence, for their comfort, and satisfaction. Those that walk most closely with God, and exactly according to Rule, need Peace and Mercy. Gal. 6.16. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. We still stand in need of Mercy, free and undeserved Mercy, that our failings may be pardoned, our Persons and Duties accepted, our Afflictions moderated, and we may be accepted and go to Heaven at last. 2. It is peculiar to them: There is a conditional offer of Pardon to the wicked, if they will repent; but Fatherly dealing and Indulgence is assured to those, who are admitted into God's Family: He hath a paternal affection towards them, and they have filial dispositions towards him. And though he doth express his common Goodness and Bounty to all his Creatures, yet his Special and Fatherly Love is to his Saints, to whom he hath given a new Being, and an Holy Nature. The whole Commerce that is between God and them, on God's part is Fatherly, on their part Childlike; on God's part in a way of Grace and Love, pardoning their Sins and Frailties; and their carriage is loving and obedient unto God. Love is at the bottom of God's Dispensations towards them, and at the bottom of their Duty unto God. He loveth them as a Father, and they love him as dear Children. Fatherly benefits are fullest, sweetest and surest; and filial Duty is the choicest. Now those that are not Children, cannot look for a Child's portion. Certainly the obstinate and impenitent are excluded, Deut. 29.20. The Lord will not spare him but the Anger of the Lord, and his jealousy shall smoke against that man, and all the Curses that are written in this Book shall lie upon him. But if any fear him and serve him, they may hope for his Mercy, Psal. 147.11. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. They that live in a constant Obedience to his Commands, and an Holy Trust and Affiance in him, not by any tenure of Merit in themselves, but free and undeserved Mercy in him, they are spared, they are accepted, yea, they are Blessed, and God delights in their welfare. 3. It is congruous, proper and suitable; For this is God's end in sparing, that he may be reverenced and feared. Psal. 130.4. But there is forgiveness with thee, that thou mayst be feared. He intended forgiveness, as a new foundation of Obedience, Love and Thankfulness; that we should love him more, because forgiven; Be the more Holy because pardoned; as she loved much, because much was forgiven her, Luke 7.47. Contempt and commonness of Spirit in dealing with God, is the worst use we can make of it. Therefore if there be no love to God, nor reverence of him, nor delight in him, if you take the more liberty to Sin, upon an hope that God will spare you, and not be so severe to you, though you indulge yourselves in pleasig the Flesh; These abuse his Grace, and turn it into wantonness; some more openly, others more secretly; as they are leavened with this Teint, they draw encouragements from it to Sin and Folly; whereas the true temper is, to fear the Lord and his goodness, Host 3.4. To have a deeper Reverence of God, because of his Goodness in the new Covenant; and his pardoning Mercy should be the great engagement to Gospel-obedience. 1. Use, Is Caution and Warning to the People of God, that they do not entertain jealousies of God, as one that watcheth all opportunities and advantages against us to punish us, as if he seemed to be glad at our halting. No, this is a Blasphemy against his Holy and Gracious Nature, and a flat contradiction to the discoveries and expressions of his Love in his Covenant. Yet such Thoughts are wont to haunt us. Iob's words import little less, job 4.16, 17. For now thou numbrest my steps; Dost thou not watch over my sin? My transgression is sealed up in a bag, and thou sewest up mine iniquity. He speaketh as if God severely marked, and would strictly call his people to an account for all their sins. This apprehension of God's severe dealing is very natural to us in our sore Affliction: For job so speaketh, as if God had strictly marked all his Sin, and kept the Record sealed up in a Bag, to make out his Process against him. Obj. But what other Thoughts can we have, when Troubles come thick and threefold, and God seemeth to be reckoning with us for our Transgressions? Answ. 1. God's sparing Mercy may sometimes be concealed, and not always visibly expressed to the Sense of the Believer; and Faith should see Mercy in God's Heart, when his Hand is heavy and smart upon us. job 10.13. These things hast thou hid in thine heart, I know that this is with thee. What things? Life, and Favour, and Gracious Supports, and Visits of his Love, mentioned in the former Verse. God's Children encourage themselves with his hidden Favour, though to appearance God covereth himself with wrath and frowns: His present severity cannot persuade them that all his Mercy is lost, and clean gone and forgotten. They can see it in God's Heart, though they see it not in his Hand, and it be not visible to their own Sense. Though they feel him as an Enemy, yet they will trust him as a Friend. They know he will spare them, even then when he pursueth them with the strokes of his wrath. For Articles of Faith are not to be laid aside, because of the contradiction of Sense. 2. There is some sparing even in his striking; for if he bring one Evil to prevent a greater Evil, to save us from Eternal Misery, that is Mercy. He striketh for a while, that he may spare for ever, 1 Cor. 11.32. For when we are judged▪ we are Chastened of the Lord, that we may not be condemned with the World. A Man would be pulled out of the deep Waters, though it be by the Hair of his Head, and his Arm broken in the Rescue. If he take away any good thing from us to bestow some greater good, we have no cause to complain; for surely the greater should be preferred before the lesser; and the felicity of the Soul in Grace and Glory should be preferred before the good of the Body. God had neither spared, nor saved any, if he had not blasted their Worldly happiness. Surely God doth not envy to us our Worldly Comforts, but taketh them from us when they are likely to do us hurt. 2. Use. To show us the privilege of them that fear God, or have a Sonlike, and Childlike affection to him: He speaketh not here of the first Grace infused into the Penitent, but of those that are already admitted into his Family. Surely their Privilege is exceeding great. 1. They need not be discouraged in their Duties, though they be imperfect. God will not call them to a strict account. Christ when he Feasts with his Spouse, he will eat the Honey with the Honeycomb, Cant. 5.1. he accepts all heartily. He that forgave all their Sins at first, will excuse their infirmities. They shall be tenderly dealt with all, and their failings passed over, as a Parent passeth over an Escape in an Obedient Son. Alas if God did not spare us for our best Works, and choicest Services, who could stand? Our Duties need a Pardon as well as those actions which are down right Sins, for they are mixed with Sin. 2. That he will spare us as to Afflictions and Judgements. 1. Sometimes God may spare others for their sakes; as he offereth to spare Sodom, if there were Fifty Righteous Persons found in it, Gen. 18.26. If I find in Sodom fifty righteous within the City, I will spare all the place for their sakes. Afterwards the number was brought down to Ten, vers. 32. So God gave to Paul the lives of all that sailed with him in the Ship, Acts 27.24. though in that Eminent danger, for his sake. 2. When he cometh to reckon with the Nation, or the Community in which they live, he many times spared them, and they are not swept away in the common Judgement, Isa. 3.10. Say ye to the righteous, it shall be well with him. God will put a difference between them and others; not always, but when he pleaseth. God may protect them in calamitous Times. The Lord knows how to do it, how to make Distinctions, 2 Pet. 2.9. The Lord knoweth how to deliver the Godly out of Temptation. 3. If they are involved in the common Judgement, (as two dry Sticks may set a green on Fire) they may see some Moderation and Glimpses of favour. Habb. 3.2. That in the midst of Wrath God remembers Mercy. Either it is sanctified, or they are supported under it, or the Evil is mitigated. 4. If the worst fall out, yet they are spared, because they are not cast into Hell. If they are not exempted from Temporal Judgements, yet they are delivered from Wrath to come; and that should satisfy Christians, Heb. 10.39. We believe to the saving of the Soul. 1. Pet. 1.9. Receiving the end of your Faith even the Salvation of your Souls. Though the Body and its Interests be endamaged, yet the Soul is saved, which is our great hope. 3. Use is to Instruct us in our Duty with respect to this choice Privilege. 1. Let us be affected with the Love of God, that he will spare us as a Man spareth his own Son. If God should deal with us according to the merit of our Sins, and be strict upon us, what would become of the best of us: Surely God seeth all our Failings. Heb. 4.12. All things are naked and open unto the Eyes of him, with whom we have to do. And doth disallow them, and is displeased with them. 2 Sam. 11.27. But the thing that David had done displeased the Lord. If you deny the first, you deny his being; if you deny the second, you debase his Holiness, and Righteousness. And his Law Condemneth them as worthy of punishnishment, Gall. 3.10. Cursed is every one that continueth not in all things, which are written in the book of the Law to do them. Whence then cometh our safety? From the New Covenant founded in Christ's Blood, by which the Sentence of Condemnation is vacated, Rom. 8.1. There is no Condemnation to them that are in Christ. This Sentence is repealed by a new act of God's great Mercy and Favour in the New Covenant. 2. Let us believe the certainty of it on the Grounds beforementioned, viz. the merciful Nature of God; the design of the Gospel is to represent him Amiable to Man, 1 john 4.8. God is love. The satisfaction of Christ, 1 john 4.10. God sent his son to be a propitiation for our sins. His gracious Covenant, Psal. 25.10. All the paths of the Lord are mercy and truth, unto such as keep his Covenant. His Fatherly Goodness, jer. 3.4. Wilt thou not from this time cry unto me, My father! thou art the guide of my youth? 3. Keep your Qualification clear. Besides the Ransom, our Uprightness must be interpreted, job 33.23, 24. If there be a messenger with him, an interpreter one among a thousand, to show unto man his uprightness, than he is gracious unto him, and saith, Deliver him from going down into the pit, for I have found a ransom. If we do not continue to fear God, or abate our Reverence towards him, we lose our Comfort. Therefore if you would stand right in God's favour, our Love and Fear must be increased towards this good God: And if he will stand upon the exactness of his Law, we must not stand upon our own Interests, and the Gratifications of the Flesh. We should not spare any beloved Lust or Interest, so we may please and glorify God. A Sermon on 2 TIM. two. 19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his; And, Let every one that nameth the name of Christ, depart from iniquity. THese Words are brought in to prevent the Scandal which the Godly might take at the falling away of two such Men as Hymeneus and Philetus, who in probability were Men of Note in the Church; for there is not such notice taken of ordinary and mean Persons: Their Error was, they acknowledged only a Metaphorical Resurrection, and so weakened the Comfort of the Faithful. The Scandal which they gave was Threefold; Scandalum Seductionis, Contristationis, Offensionis. 1. There was Scandalum Seductionis; Ver. 18. They overthrew the Faith of some: Fides quae creditur: 'Tis principally meant, They turned them away from the Truth. 2. There was Scandalum Contristationis: They were a great trouble to the Faithful, and weakened their Comfort: As surely it is a mighty disheartening to see such glorious Luminaries fall from Heaven like Lightning. Some think, the main drift of the Text is to comfort them with an hope of Preservation, though these fell away. When others fall, those who are truly the Lord's, and do unfeignedly Dedicate themselves to be his People, shall be preserved by his Power, because the Foundation, or first Stone of this Spiritual Building, was laid in their Election, which is firm and unchangeable. I am not against this sense, because I find Election to be made the ground of our standing out in Temptations: Matth. 24.24. Insomuch that, if it were possible, they shall deceive the very Elect. The Elect cannot possibly be deceived and drawn away from the true Christ, because of the Wisdom, Love, and Power of God engaged for them: 2 Thess. 2.13. God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth. Their Election did secure them from Danmable Errors: I am not against this Truth; yet I think it not the full meaning of this place, though strongly implied in it. Truly the Apostle doth confirm the Hearts of the Faithful in these words, by showing them their Privileges, and their Duty: Their Privileges, when he telleth them, that God knoweth them that are his: Their Duty, when he presseth them to Holiness: Let every one that nameth the name of Christ, depart from iniquity. The Apostasy of some should excite all to watchfulness▪ ●est they be caught in the same Snare. But yet I cannot induce myself to think, that by the Foundation of God is meant his Election; and it is an hard thing to conceive, that a Foundation of a Building should be sealed. 3. There is Scandalum Offensionis: It might make them to slumble, and take Offence, and raise a Scandal of Prejudice, or Doubtfulness at least; First, Against the Truth of the Gospel; Secondly, The Honour of the Church: The later Scandal is obviated in the 20th Verse; But in a great house there are not only Vessels of gold, and of silver, but also of wood, and of earth; and some to honour, and some to dishonour. The Carnal and Renewed, the sincerely Godly and the Hypocrites, live together in the Church without any dishonour to the Church, or derogation to God's Providence: As in a great Family there are divers Utensils, some for a nobler, some for a base use. But the former Scandal against the Truth of the Gospel, which seemed to be weakened in their Minds by this perverse Opinion, that the Resurrection was past, is chiefly obviated in the Text. They denied the future Estate, and so there was no Bliss for them that were persecuted. Now to comfort them, the Apostle telleth them, that God hath a Reward for those that were faithful with him, and that Eternally both in Body and Soul: So that the meaning of, The Foundation of the Lord standeth sure, is, his Obligation and Covenant with them in Christ; and his purpose towards them remains unchangeable and firm, because it is sealed on God's part by his Providence; Administering all things for the good of the Elect; on Man's part by their Conscience of their Duty. Nevertheless the foundation of the Lord standeth sure, having this seal, The Lord knoweth them that are his; and, Let every one that nameth the name of Christ depart from iniquity. In the words observe, First, The Proposition concerning the sureness of God's Covenant, The foundation of the Lord standeth sure. Secondly, The Confirmation. 1. In General, because it is a sealed Contract. 2. More particularly, from the nature of this Seal, or the double Inscription or Motto of it: It hath an Inscription or Motto agreeing to the condition of the Two Parties contracting. 1. On God's part, The Lord knoweth them that are his: God will be faithful and constant in loving those who are his Servants. 2. On Man's part: Yet we are not to be negligent of our Duty; And, Let every one that nameth the name of Christ depart from iniquity. Doctr. That what ever Errors or Scandals arise in the Church, yet God's purpose, declared in the Gospel, of bringing his peculiar People unto Glory, remaineth firm and steady. This was the Truth assaulted by this Error, which shaked so many, and this is the Comfort which the Apostle propoundeth to the Disciples and Servants of Christ. The Point will be made good, by explaining the Circumstances of the Text. I. The Proposition here asserted; The foundation of the Lord standeth sure. All the business will be to show, what is the Foundation of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Foundation, is taken Sensu forensi, or Architectonico, in the Bvilder's sense, or in the Lawyer's sense: In the Bvilder's sense, for the Foundation of an House; In the Lawyer's sense, for the Foundation of an Estate, which I expect from another, upon any Bargain or Contract with him; the Evidences and Deeds of Conveyance are the Foundation which I have to build upon for my Right and Title. Now to take Foundation here in the Bvilder's sense, would make but an odd Interpretation in this place; who ever heard of the sealing of the Foundation of an House, and Inscriptions on that Seal: And therefore Foundation is taken here for a Covenant, or Bill of Contract; As also, 1 Tim. 6.19. Laying up in store for yourselves a good foundation against the time to come, that they may lay hold on eternal life. It would be incongruous to take Foundation there in the Bvilder's sense, as if Good Works were the Foundation of eternal Life: No; they are only the Evidences and Assurances of it: The notion of a Bond or Obligation is more proper. Upon a Contract, I found or build my confidence of expecting Good from another; so, Prov. 19.17. He that hath pity upon the poor dareth unto the Lord, and that which he hath given, will he pay him again. Lending noteth some Contract and Promise, and Expectation grounded thereon; so here, The foundation of God is his Bill or Bond, which is as a Pledge, or Security left with us: And thereby is not meant so much God's Eternal Purpose of Election, as his Covenant; that Deed and Instrument of Law, by which he conveyeth Pardon and Life to us. Now this may be considered Two ways; Either as Offered or Applied; either as Externally Preached, according to the Approving or Commanding Will of God; or as Acted, and effectually applied to the Hearts of the Elect, according to the Decree of God. As Offered, so the Proposition asserts the Immutability of the Gospel-Covenant, contrary to the Doctrine and Offence occasioned by these false Teachers. As Applied, so it asserts the Perseverance of the Saints. Both which are confirmed by the Seal annexed; both are contrary to the Scandal offered by these false Teachers: They denied the Resurrection, or Hopes of the other World; God will give the Blessings promised to his People; if they suffer here, or be miserable here, they shall be happy hereafter: The Covenant is applied against the Offence; God would be Faithful, if they would be vigilant; and he would preserve them in a state of Grace, though others did fall away. Well then, the Truth which we are to discuss, is, That God's Covenant will be sure, firm, and stable, to all those that are sincerely entered into the Bond of it. It must needs be so. 1. It is every where sure on God's part: And, 2. He will make it sure on our part: If he will not depart from us, and we shall not depart from him, surely than it is steadfast. (1.) On God's part there is no danger of failing: There is his eternal Love, backed with an infinite Power, and engaged by an infallible Truth. God's Love and Mercy were the only Reasons, which engaged him to make this Covenant with us: The pleasure of his Will gave it a Being, and his Truth is engaged to make it Good. Micah 7.20. Thou wilt perform the truth to jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old. The Promise was out of Mercy given to Abraham, with whom the Covenant was first made; but out of Truth and Fidelity it descended to jacob, and was established with his Seed. In the managing of the same Covenant, God showed his Power, Gen. 17.1. I am God all-sufficient! that solved all Difficulties to Abraham. We have the same Grounds to depend upon in the Covenant made with the Christian Church, in the promise of Eternal Life. Surely Christ would not feed us with Chimeras, who was ever plainhearted, and open with his Disciples: john 14.2. If it were not so, I would have told you. He meaneth as he speaketh, and persisteth in the same mind, and is able to make his Word good. His everlasting Love provided this Happiness for us before the World was: Matth. 25.34. Then shall the King say to them on his right hand, Come ye blessed of my father! inherit the kingdom, prepared for you from the foundation of the World. So Luke 12.32. Fear not, little flock! it is your father's good pleasure to give you the kingdom. It is secured by the promise of the faithful God; and he hath confirmed it by an Oath, Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation. Yea, and it is possessed by our Surety and Head in our name, Heb. 6.20. Whither the forerunner is for us entered, even jesus, made an Highpriest for ever after the order of Melchisedeck. And the Power of God is engaged to prevent the Dangers by the way, 1 Pet. 1.5. Who are kept by the power of God through faith unto salvation. Heaven is kept for us, and we for it: Which Power of God is engaged to solve all the Difficulties about the End and Happiness itself, Phil. 3.21. Who shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. So that on God's part it is sure. They that have the Word of the Eternal God to build upon, do build upon a sure Foundation; Psal. 89.34. My covenant will I not break, nor alter the thing that is gone out of my lips. It is compared with the stability of Hills and Mountains, Isa. 54.10. For the mountains shall depart, and the hills be removed, but my kindness shall never depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. It is compared also with the Covenant of Night and Day, which cannot be disannulled by any Created power: jer. 31.35, 36. Thus saith the Lord, which giveth the Sun for a light by Day, and the ordinances of the Moon, and of the Stars for a light by Night, which divideth the Sea when the Waves thereof roar, the Lord of Hosts is his name. If those ordinances depart from before me, saith the Lord, than the seed of Israel also shall cease from being a Nation before me for ever. Jer. 33.20, 21. Thus saith the Lord, if you break my Covenant of the Day, and my Covenant of the Night, and that there should not be Day and Night in their season; Then may also my Covenant be broken with David my Servant. 2. It is secure also on our part where all the danger lieth, as God will not depart from us, so he will take care we shall not depart from him: So that if once we truly and really enter into Covenant with God, we do not only keep the Covenant, but the Covenant keepeth us. Two things maketh it firm on our parts. 1. Internal Grace vouchsafed and granted to us by promise, jer. 32.40. And I will make an Everlasting Covenant with them, that I will not turn away from them to do them Good, but I will put my fear in their Hearts, that they shall not depart from me. So Ezek. 36.27. I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them. It doth not hang upon the mutable Motions of the Creatures will. 2. External Providence, or the Provision that is made for failings and slips, where the Heart is sincere for the main. There is a clause put into the Covenant, that every failing in the performance of our Duty shall not make a Forfeiture: See Psal. 89.30, 31, 32, 33. If his Children forsake my Law, and walk not in my judgements. If they break my Statutes, and keep not my Commandments, Then will I visit their Transgressions with the Rod, and their Iniquities with Stripes; Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. It is the Duty of God's Children to watch over their Corrupt Nature, and against Temptations that they may not fail, otherwise they are not sincere; but yet notwithstanding their greatest watchfulness they will in some things be found faulty, both in point of Omission and Commission, yet the Lord will not be severe upon every Trespass; the Covenant goeth on still, notwithstanding lesser Transgressions on our part, 2 Sam. 23.5. Although my house be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure; for this is all my Salvation, and all my desire, although he make it not to grow. We are not so firm as God, but remission of Sins is one of the Covenant privileges, and remaineth notwithstanding the defects and failings on our part. When we grow secure, and neglect our duty, and do not watch over ourselves, the jealous God will watch over us, and take away the fuel of our Lusts, and quicken us to Repentance and the remembrance of our duty. The sharpest rods and sorest stripes may stand, and do stand with his Covenant-love to them. Psal. 119.75. I know that in Faithfulness hast thou afflicted me. Yea not only so, but they are part of his Covenanting-Administrations, they are Fatherly Corrections, and Medicinal Preservatives against sinning; they are token of God's hating Sin in his People, but not of the rejection of their Persons; but rather effects of his Love to the persons corrected. II. The Confirmation. 1. In the General: God's Bill and Bond hath a Seal annexed to it: A Seal is to make a thing unquestionable. The Prophet in his bargain for the Field of Anathoth, jer. 32.10, 11. saith, I subscribed the Evidence, and Sealed it; and I took the Evidence of the purchase which was Sealed according to the Law and Custom. The Sealing of the Deeds, was an assurance by which an Inheritance was made over; and a Covenant and Bargain ratified, was Sealed by both Parties: So is God's Covenant sealed for the more assurance, by God and us. 2. I shall show particularly, the nature of the Seal on God's part, and ours. 1. The Seal of the Covenant hath an impression suitable to God's part, the Lord knoweth those that are his: where there is a double comfort and ground of assurance to God's Covenant-People. 1. They are his, 2. He knoweth them. 1. They are his. 1. By Election from all Eternity, john 17.6. Thine they were: By this there is a distinction between them and others, in the purposes of his Grace. When the Lord had all Adam's Posterity under his allseeing Eye, he did out of his free Love choose some from among others to be the objects of his special Grace. 2. By effectual calling, which is their actual choice, by which a distinction is made between them and others in time: 2 Thess. 2.13. God hath from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the truth. His actual Choice is there meant, john 15.19. I have chosen you out of the World therefore the World hateth you. The World knoweth not the secrets of God's Election, but they see the effects. The first foundation of a Believer's Salvation was laid in Election, but it is acted and completed, when God calleth them from the rest of the World, and sets them apart for himself. 3. They are his, by entering into Covenant with him, and an Act of Consecration on their part, Ezek. 16.8. Now when I passed by thee, and looked upon thee, behold thy time was the time of Love, and I spread my skirt over thee, and covered thy Nakedness, yea I swore unto thee, and entered into a Covenant with thee, saith the Lord God, and thou becamest mine. They surrender themselves to the Lord's use, 2 Chron. 30.8. Now be ye not stiff Necked, as your Fathers were, but yield yourselves unto the Lord. Give your hand to God. Now all this maketh the Foundation, or the Covenant of the Lord sure to them, so that they shall not Miscarry by damnable Errors, and wilful Sin, as others do. God's eternal Election keepeth them from the Teint of Errors, Matth. 24.24. Insomuch that (if it were possible) they shall deceive the very Elect. The Elect cannot altogether be seduced and drawn away from Christ, because of the purpose of God, which is backed by his invincible power, and care over them. Actual Election, or effectual Calling giveth them a discerning Spirit, 2 Thess. 2.13. But we are bound always to give thanks to God for you, Brethren Beloved of the Lord; because God hath from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the truth. Their Minds are savingly enlightened, and their Wills renewed, so that they are kept safe: Their Covenant-Dedication doth particularly entitle them to God's care, so that they are guided by God's Spirit, and guarded by his continual Providence, till the work begun in them be perfected. Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of jesus Christ. 2. God knoweth them: Knowing is put for, 1. His particular notice of them as his peculiar People of all that belong to the Election of his Grace. He knoweth their Persons, jer. 1.5. Before I form thee in the Belly I knew thee. God hath a special care of them, that they may not die in their unregenerate condition. He knoweth their Names, Exod. 33.12. I know thee by Name, and thou hast also found grace in my sight: and Vers. 17. I will do this thing also which thou hast spoken; for thou hast found grace in my sight, and I know thee by name. And it is said of Jesus Christ, that he calleth his own Sheep by name, and leadeth them out, john 10.3. He knoweth all his Flock particularly, their Names and their Number by Head and Poll, even to the meanest and poorest Saint: john, Andrew, Thomas. He knoweth their Necessities, straits, and Temptations, Cares, Griefs, Fears, Wants, Difficulties, and Dangers. Matth. 6.32. Your Heavenly Father knoweth that you have need of all these things: He knoweth who wanteth Food, and Raiment, and Protection: His Eye is never off the Saints, Psal. 56.8. Thou tellest my wander, put then my Tears into thy Bottle, are they not in thy Book? Not a drop, but is in God's Bottle: God doth number their Tears, reckon all the steps of their Wander and Pilgrimages; every weary step through Ziph and Hareph. I tell you it is God's Business in Heaven to look after his Saints. The Eyes of the Lord run too and fro throughout the whole Earth, to show himself strong in the behalf of them, whose heart is perfect towards him. 2 Chron. 16.9. He knoweth all their employments, and how they are to be fitted for them. Gal. 1.15. It pleased God, who separated me from my Mother's Womb, and called me by his Grace; He dateth God's Law from that time. This Child is appointed to be a Vessel of Mercy, to be employed in an especial manner for God's Glory. Thus jeremy was designed to be a Prophet, before he was bred or born; Paul to be an Apostle in his Mother's Womb: An instance we have of God's particular knowledge in the 9 th' of the Acts the 11th verse. The Lord said unto 〈…〉 go into the street, which is called Strait, and inquire in the Hous● of Judas 〈…〉 called Saul of Tarsus, for behold he prayeth: Such a Town, such a Street, 〈…〉 Person, about such a work. God taketh notice of every particular Circumstance. 2. As he taketh notice of them, so it is with Love, Delight, and approbation, verba notitiae connotant affectus; He embraceth them with special love, delighteth in them as his peculiar people, and approveth of them. Knowing beareth this sense for approving, as Pas. 1.6. The Lord knoweth the way of the Righteous, but the way of the Ungodly shall perish. So Matth. 7.23. I never knew you, depart from me ye workers of Iniquity, that is, I do not approve you. The Lord seeth and beholdeth them with Mercy, and according to the gracious Tenor of the Evangelical Covenant, he approveth and rewardeth all the good purposes and performances of the Godly. Here the Lord rests in his Love, Zeph. 3.17. The Lord thy God in the midst of thee is mighty, He will save thee, He will rejoice over thee with joy: He will rest in his love, He will joy over thee with singing as his peculiar people. 3. Knowledge is put for the communication of saving Benefits, Gal. 4.9. Now after ye have known God, or rather are known of God. Sinners in an unconverted estate are such, of whom God taketh no notice and knowledge, to wit, so as to be familiar with them, and to communicate saving Blessings to them: But thus God knoweth his People, that he will not suffer them to be taken out of his Hands. 2. The Impression that suiteth with our part; or our Duty in the Covenant, Let every one that nameth the name of Christ, depart from Iniquity. Where take notice, 1. Of the description of the Parties concerned; Whoso nameth the name of Christ; That is, maketh profession of being a Christian: As the Wife is called by the name of her Husband. Isa. 4.1. Only let us be called by thy name. The Father's name is put on the Children. Gen. 48.16. Let my name be named on them; so every one that nameth the name of Christ, that is, so as to entitle himself to him, to be one of his Disciples and Followers. 2. The Duty required: Let him depart from Iniquity. Where note, 1. That there is a Duty required of those that would possess those Blessed Privileges. Those that presume of their Election, and cast away all care of Salvation, and let lose the Reins to all Carnal Liberty, they have no Title, nor right to these Comforts: No, it belongeth to them who live in a Conscionable Obedience, and careful endeavour to please God in all things. No man immediately Knoweth his Election, but by Holiness, 1 Thess. 1.4, 5. Knowing Brethren Beloved Your Election of God, For our Gospel came not to you in word only, but also in power, and in the Holy Ghost. We understand Things by their effects. God carrieth on the Business of Salvation in such a manner, that he will have his People cooperate by the power they have received from Him, taking heed of all Things which are contrary thereunto, both in Life and Doctrine. Phil. 2.12. Work out your own Salvation with Fear and Trembling, for it is God which worketh in you both to will, and to do of his good pleasure. And 2 Pet. 1.10. Give diligence to make your Calling and Election sure. God's Counsel is fulfilled by means, and we can have no knowledge but by the effect. 2. How his Duty is Expressed. Let him depart from Iniquity: Not only retain the Faith and Profession of Jesus Christ, but depart from all manner of Sin. 1. The Thing quitted is Sin: It is an Indefinite expression, which implieth all Sin; not only Sensual Lusts, as Voluptuous Living; but Pride, Ambition, Contention, Animosity, Vainglory: See Verses 21. and 22. of this Chapter. If a Man therefore purge Himself from these, he shall be a vessel unto Honour, sanctified and 〈◊〉 for the master's use, and prepared unto every good Work: flee also Youthful Lusts, but follow aft●r Righteousness, Faith, Charity, Peace: In short our Duty is to keep close to God; and the departing from Iniquity is by sound Repentance at First, and by 〈◊〉 Holiness of Life afterwards, which are as the Gate and the Way. 2. Though it belongeth to our Care, yet God affecteth and worketh this Obedience in the Hearts of the Elect, or his peculiar People; they must attend upon this work, but all is done by the Grace and Power of the Holy Ghost. He●. 13.20, 21. Now the God of Peace, that brought again from the Dead our Lord Ie●●● that great Shepherd of the Sheep, through the blood of the Everlasting Covenant; make you perfect in every good work to do his will, working in you that which is well pleasing in his sight through jesus Christ; to whom be glory for ever and ever. Amen. Use. We learn hence two things: (1.) A comfortable dependence upon God, till our Salvation be accomplished. (2.) The necessity of all holy Care and Diligence, notwithstanding God's Undertaking in the Covenant. 1. A comfortable dependence upon God, till our Salvation be accomplished. (1.) You are his; Psal. 119.94. I am thine, save me. (2.) He knoweth you, and will make a distinction between you and others; john 13.18. I speak not of you all, I know whom I have chosen. 2 Pet. 2.9. The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement to be punished. (3.) He that knoweth you is the Lord, and what is too hard for the Lord? His Divine Power can give you all things; 2 Pet. 1.3. According as his divine power hath given unto us all things, that pertain unto life and godliness: And, 2 Cor. 9.8. God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work. (4.) It is the Seal of his Foundation, therefore he will unchangeably pursue what shall be for our good; Isa. 14.27. The Lord of Hosts hath purposed, and who shall disannul it? Psal. 46.10. My counsel shall stand, and I will do all my pleasure. Mal. 3.6. I am the Lord, I change not, therefore ye sons of jacob are not consumed. We often complain as Israel of old, My way is ●idden from the Lord, and my judgement passed over by my God, Isa. 40.27. He hath forgotten us in the throng of Business that is upon his Hands, and taketh no notice of us. But here is sufficient Encouragement for a dependence upon God; The foundation of the Lord standeth sure, having this seal, The Lord knoweth those that are his. 2. We learn the necessity of all holy Care and Diligence, notwithstanding God's Undertaking in the Covenant; Qui fecit te sine te, etc. God that made thee without thee, will not save thee without thee: God that decreed the End, decreeth also the Means. (1.) If you name the name of Christ, there must be Holiness joined with Profession, otherwise you are a dishonour to him, and make him the Minister of Sin; Gal. 2.17. But if while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (2.) Consider the impartiality of your Judge; you will not find favour for being a Christian in Profession only: 1 Pet. 1.17. If ye call on the father, who, without respect of persons, judgeth according to every man's work, pass the time of your sojourning here in fear. (3.) You lose your Evidence, if you do not live as one known of God. External Profession is disclaimed, Matth. 7.21, 22, 23. Not every one that saith unto me, Lord! Lord! shall enter into the kingdom of Heaven, but he that doth the will of my father which is in Heaven. Many will say to me in that day, Lord! Lord! have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you, depart from me ye that work iniquity. (4.) As you are concerned in God's Foundation, you obliged yourselves to a strict holy Life: 1 Pet. 3.21. The like figure whereunto, even Baptism doth now also save us, not the putting away the filth of the flesh, but the answer of a good conscience towards God. And, Heb. 10.21, 22. Having a Highpriest over the house of God, let us draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water. A Sermon on Acts xxiv. 25. And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled: And answered, Go thy way for this time, when I have a convenient season, I will call for thee. IN this Chapter you have, 1. The Story of Paul's Accusation by Tertullus. 2. Paul's Defence. 3. The Event, Felix his Humanity to Paul; where three things are observable: 1. He deferred the business, Vers. 22. When Felix heard those things, having more perfect knowledge of that way, he deferred them, and said, when Lysias the chief Captain shall come down, I will know the uttermost of your matter. That is, understanding the Affairs of Christians better than they were represented to him by Tertullus, having governed the Province jointly with Camanus for a while, and afterwards being sole Governor himself; He well understood the difference between the Jews and Christians, as to the external State of the Controversy, that is the meaning of Having more perfect knowledge of that way; not that he knew, or accurately understood the Tenor of Christian Doctrine, but that he well knew how hardly and unjustly the Christians were handled by the Jews. He knew that Christ and Christians were not guilty of Sedition against the Roman Commonwealth, but that Christ was delivered to Pilate out of mere Envy; That the Christian Religion was confirmed by notable Miracles; That those that professed Christianity, were Eminent above all other Sects of the Jews for great Modesty and Piety, nor so prone to raise Mutinies and Troubles as the rest of the Jews: This he knew, and this moved him to show some favour to Paul, by putting off the Jews, under a pretence to speak further with the Chief Captain Lysias. Which teacheth us, that the Religion and Innocency of the Primitive Christians was such, that in some measure it got them favour in the sight of Heathens. Christians are holy chiefly for this end, that they may please God, and save their Souls; but yet this is one Motive by which they are quickened to holy Conversation and Godliness, that they may give no occasion to the Enemies to blaspheme; but rather may have a good report among them which are without, and so invite them to a love of the Truth, and Ways of God. 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good Works, which they shall behold, glorify God in the day of Visitation. Colos. 4.5. Walk in wisdom toward them that are without, redeeming the time. 1 Thes. 4.11, 12. That ye study to be quiet, and to do your own business, and to work with your hands, as you are commanded, That you may walk honestly towards them that are without, and that you may have lack of nothing. Those that by Scandals do hinder other Men's Salvation, can hardly be certain of their own. 2. He gave Paul more liberty, Vers. 23. And he commanded a Centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come to him. Though he kept him yet in Bonds, yet he was not a close Prisoner, but had liberty of conversing with his Friends. Where learn, (First,) When Afflictions are not wholly taken away, yet 'tis a Mercy to have a mitigation. Paul from his closer Restraint had his Condition enlarged, and God gave him some more Liberty, though not a full Deliverance. Christ himself, though he could not obtain, that the Cup should pass away, yet was comforted and supported by an Angel, Luke 22.42, 43. So Paul in another case, had Grace sufficient for him, tho' the Messenger of Satan that buffeted him was not taken away, 2 Cor. 12.8, 9 Thus God often sweeteneth our Afflictions, when he doth not remove them; and remembreth Mercy in the midst of Judgement. (Secondly,) Observe, he should forbid none of his Acquaintance to minister or come to him; which showeth the kindness of Christians one to another, in affording mutual Help and Comfort in their Necessities and Afflictions: He should forbid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, none of his own, i. e. of his own Company, to come to him; as Acts 4.23. They went, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto their own Company. 3. The third Office of Humanity and Kindness from Felix to Paul was, that he was desirous to hear him Preach, Vers. 24. After certain days, when Felix came with his wife Drusilla, which was a jewess, he sent for Paul, and heard him concerning the faith in Christ; That is, of the Christian Religion. This Drusilla was the Sister of Herod Agrippa, who killed james, and imprisoned Peter, Acts 12. In Histories, she is said to have deserted her Husband the King of the Emisens', and to have lived uncleanly with Felix: Now being a Jewess by Religion, she had not only sinned against the Law by marrying an Uncircumcised Person, or a Worshipper of a strange God. Mal. 2.11. judah hath dealt treacherously, and an abomination is committed in Israel, and in jerusalem; for judah hath profaned the holiness of the Lord, which he loved, and hath married the daughter of a strange God: But also by deserting her Husband after she had married him, and living in Adultery, rather than a true and proper Marriage with Felix. So that here are two evil Pesons, and yet they are willing to hear Paul Preaching concerning the Faith in Christ. Wicked People may desire to hear the Word out of Curiosity, so Herod heard john, Mark 6.20. but they come not with an intent to believe, and do the Things given them in Charge. In the Text you have the issue and effect of this Sermon, And as he reasoned of righteousness, etc. In the Words we have an account, 1. Of the Matter of Paul's Sermon. 2. The Effect and Fruit of it. (1.) Felix trembled. (2.) Delayed, and put it off, Go thy way, etc. I. The Matter; 1. In General, it was concerning faith in Christ, or the Christian Religion. 2. In Particular, three Heads are mentioned, Righteousness, Temperance, judgement to come. He made choice of these Heads as plainest and easiest to be understood, and as a proper and suitable Argument, for Felix was publicly stained with Vices contrary to these Virtues; he was Brother of Pallas, and one well known to the Emperor Claudius. He was in his Magistracy very unjust, acquiring great Riches by Bribes; Tacitus reporteth him Infamous for this: And he and Drusilla were Intemperate and Incontinent, living in Adultery, and he using her as a Wife who was another Man's. Paul was not ignorant of this: We must not shoot at Rovers, but aim at a certain Mark in our Ministry. A Physician that cometh to Cure, doth not use at adventure one Remedy for all Diseases, but Medicines proper to the Malady of the Patient. The Method of converting Sinners requireth this, to show what Men must be that may stand in the Judgement, Holy, Just, and Temperate. II. The Effect and Fruit on Felix part: Of Drusilla, there is nothing spoken▪ she being a Jewess; this Doctrine was not new and strange to her, but having heard it often, is not moved by it through hardness of Heart. But of Felix, we read two Things: 1. His Trembling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is all in an Agony, made up all of Fear. 2. His Delay, and Put-off, Go thy way; 'tis a civil denial, and baffle put upon Conscience: Conviction not improved, usually makes a Man turn Devil; he might have cast him into Irons, but he rageth not. It fared worse with jonathan the Highpriest, (as Ios●phus telleth us,) when he had reproved Felix for his Injustice and Bribery; he sent Assassins to murder him, who mingling themselves with his Servants; and making a Broil in his Family, killed him, so that the principal Author and Design of the Murder was not known. It fared better with Paul, (1.) Partly from the force of the present Conviction, it was so strong, that he could not gainsay, but only seeketh to elude the Importunity of it by the Dream of a more convenient Season. (2.) Partly from some mixture of his Sin, Vers. 26. He hoped that money should have been given him of Paul; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Text in the Greek joineth his Fear and Avarice together, being afraid, he bids Paul depart, but hoped also that Money should have been given. This expecting a Gift, as it obstructed his Conviction, so it broke his Rage, and therefore he useth Paul the more civilly. Doctr. That a Carnal Man may be deeply affected with the Christian Doctrine, even to great Agonies of Conscience, and yet finally miscarry. This is evident in the Instance of Felix, who trembled, but yet delayed, shaketh off the force of Paul's Sermon by a pretence of business, and continueth in his Sin, for after this he expecteth a Bribe, and because that came not, to pleasure the Jews he left Paul in Bonds. 1. I shall speak of the Nature of this Trembling or Agony of Conscience, which is here ascribed to Felix. 2. The Cause of it, God's Word, in the General; and in Particular, the Doctrine of the Last Judgement. 3. The Effects and Fruit, how it doth or may come to nothing? I. What is this Trembling ascribed to Felix? Trembling at the Word of God is made a Fruit and Effect of Special Grace, Isa. 66.2. To this man will I look, even to him that it poor, and of a contrite spirit, and trembleth at my word. And Ezra attempting a Reformation, gathered to him all that trembled at the Words of the Lord God of Israel, Ezra 10.3. I Answer, We must distinguish of a Fear sanctifying, and a Fear only awakening for a time; of a Fear that is a Grace, and a Fear that is only a Conscience. A Fear sanctifying is such a sense of our danger, as stirreth up in us a constant serious Care to avoid the Wrath of God, and please him: So 'tis said, Prov. 16.6. By the fear of the Lord men depart from evil. This Fear is a Grace, an habitual disposition of Soul, which is spoken of in the places alleged. The Fear only awakening is such a sense of our Danger, as doth only trouble us for the present, but doth not put us upon the right way to remedy the Evil we are convinced of. Eph. 5.14. Awake thou that sleepest and arise from the dead, and Christ shall give thee light. The Awakening is a Mercy, especially if we are not only awakened from our drowsy Fits, but we arise from the Dead; if we forsake the way of Destruction, and betake ourselves to the service of God, we are safe. Many wicked Men are shrewdly shaken by the Preaching of the Word for a while, they are a little awakened out of their drowsy Fits, and begin to fear and tremble: yet they return to them again, and sleep the sleep of Death, till in the Day of Judgement the Books of Conscience be opened, and then they everlastingly awake with Terrors, and never sleep more. If they could as sweetly sleep in their Sins in Hell, as they do now upon Earth, Wrath to come would not be so terrible and tormenting a thing to them. The differences between this sensible Work, and Holy Trembling at God's Word, are these: 1. Holy Fear is a voluntary Act, and excited in them by Faith and Love: By Faith, believing God's Threatening; by Love, which is troubled at the Offence done to God; 2 Chron. 34.27. Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me, I have even heard thee also, saith the Lord. josiah was active in this Trembling and Humiliation. But this is an involuntary Impression, arising from the Spirit of Bondage, and irresistible Conviction, which for a while puts them in the Stocks of Conscience; but they seek to enlarge themselves as soon as they can. 2. They differ in the ground, or formal Reason of this Trouble, Agony, and Consternation of Spirit. To be troubled for the Offence done to God, is a good sign; but to be troubled merely for the Punishment due to us, is the guise of Hypocrites: Esau was troubled, for he sought the Blessing with Tears when he had lost it, Heb. 12.17. But how was he troubled? Non quia vendiderat, sed quia perdiderat, because he had lost the Birthright, which was his misery; not because he had sold it, which was his Sin. So all wicked men (saith Austin) non peccare metuunt, sed ardere; they do not fear to Sin; their Hearts are in secret love and league with their Lusts, but they are afraid to be damned; it is not God's displeasure they care for, but their own safety. The youngman went away sad, and was grieved for he had great possessions, Mark 10.22. Because he could not reconcile his Covetous mind with Christ's Institutes: So Felix trembled, being convinced of Sins which he was loath to discontinue and break off. 3. They differ in their effects, many men tremble at the word of God coming in upon their Hearts with power, but this awakning worketh diversely: Sometimes to a solicitous Anxiousness about the way of Salvation, and then it is good, as those Acts 2.37. And when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men, and Brethren what shall we do? That was a kindly work, to desire to be further instructed, and directed into the way of Life and Peace. Sometimes to rage Acts 7.54. When they heard these things, they were cut to the heart, and gnashed on him with their teeth; they were vexed at the galling truths which Stephen delivered, and the conviction that was upon them kindled their rage against him. Sometimes it produceth nothing but dilatory excuses, as here in Felix, go thy way for this time, when I have a more convenient season I will send for thee. II. The cause of this trouble and Agony was the word; wherein the matter, and the manner is considerable. 1. The matter is to be considered, both generally, and particularly. 1. Generally, the word of God, or the Doctrine of Faith in Christ. It hath a convincing power. (1) Partly because of its Author, the impress of God is upon it, it partaketh of his Properties, Heb. 4.12, 13. For the word of God is quick and powerful, and sharper than any two edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any Creature that is not manifest in his sight, but all things are naked and open unto the Eyes of him, with whom we have to do. God searcheth the Heart, and the word searcheth the Heart; God is powerful, and his word is powerful, in discovering a Sinner to himself, and bringing a Sinner out of his lurking Holes, and taking off all disguises. (2) Partly because of its clearness and evidence to a natural Conscience, if it be not strangely stupefied, and blinded by fleshly Lusts, 2 Cor. 4.2, 3, 4. By manifestation of the truth commending ourselves to every Man's Conscience in the sight of God. But if our Gospel be hid, it is hid to them that are lost. In whom the God of this World hath blinded the minds of them that believe not, lest the light of the Glorious Gospel of Christ, who is the image of God, should shine unto them. This Scripture showeth that the Gospel is light, which will discover its self if Men do not shut their Eyes; And if men refuse the Converting power, they cannot withstand the Convincing power of it; for the work of bringing home Souls to God lieth more with their Lusts, than with their Consciences. (3) And chiefly because of the Concomitant Blessing. God hath appointed the Word to be the great Instrument of Convincing and Converting the World, and doth accompany it with his Grace and Spirit, sometimes to one effect, sometimes to another. To Convincing, john 16.8. The Spirit shall convince the World of Sin, and of Righteousness, and of judgement. If it doth no more, it shall leave them under a conviction of the truth. Sometimes to Conversion, as 2 Cor. 4.6. God who commanded the light to shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ. God concurreth with his own ordinance by his omnipotent and creating power. 2. Particularly, the Day of Judgement is to be insisted upon in our Ministry. The Apostles in planting the Faith observeth this point of Wisdom, to insist much upon the Judgement Day, Acts, 10.42, 43. And he commanded us to preach unto the the people, and to testify, that it is he which was ordained of God to be the judge of Quick and Dead. And to him give all the Prophet's witness, that through his name, whosoever believeth on him shall receive remission of Sins. This was the great point which his chosen Witnesses were to insist upon. So also, Acts 17.30, 31. But now commands all men every where to repent, because he hath appointed a day, in which he will judge the World in righteousness, by that man whom he hath ordained, whereof he hath given assurance to all men in that he hath raised him from the dead. The Apostles observed the Tempers of those they dealt with; when with the brutish multitude, they invite them by Arguments of Providence, Acts 14.15, 16, 17. Sirs! Why do ye these things? We also are men of like passions with you, and preach unto you, that you should turn from these vanities unto the living God, which made Heaven and Earth, and the Sea, and all that are therein. Who in times past suffered all Nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our Hearts with food and gladness. When with the Learned he speaks of the first Cause and chief Good, Acts 17.28. For in him we live, move, and have our being. And binds all by his coming to Judgement. ver. 31. So he deals with Felix here, he urges principles of known Dignity and Sobriety, from the day of Judgement. See also 2 Cor. 5.10, 11. For we must all appear before the judgement seat of Christ, that every one may receive the things done in the Body, according to that he hath done, whether good or evil. Knowing therefore the terror of the Lord we persuade men. This was their great and powerful Argument. Reasons. 1. Because this made their access into the Hearts and Consciences of Men more easy, because of its suitableness to natural Light. That Man is God's Creature, and therefore his Subject, is evident by Reasons drawn from our dependence on the first Cause and Fountain of all Being: That Man hath failed in his Subjection to his Creator and Lord, is evident by daily experience: that therefore God may call him to an account, and Man should fear his wrath, is a principle as evident as the former, and justified by the guilty fears incident to Mankind, because of their offences, Rom. 1.32. Who knowing the judgement of God, that they which commit such things are worthy of death. Divine Justice must once publicly appear, and rectify the disorders of the World. Now because of the sentiments of Nature, the Doctrine of the final Judgement doth easily enter into the Thoughts and Conscien●ces of Men. 2. This doth most befriend the great discovery of the Gospel, which is justification by Christ, and pardon of Sin, by submitting to his instruction. If he be our Judge, we ought to take the Law from his Mouth, and put ourselves into his hands, to be guided and ordered by him, that we may find favour in that day. This is evident, every one would seek to be approved by his Judge; and that Christ is our Judge is evident, by his Resurrection; and his Doctrine alone, with any probability of Reason, pretendeth to the reparation of Mankind, and to set them in joint again, that they may live to God. Let Men have but the sense of a Judgement to come, sound laid up in their Hearts and Consciences, and they can have no Rest while they keep off from the Gospel. 3. This doth best solve the doubts about present Providence. Paul doth not teach Felix that the Christian Religion doth make any difference between the Just and Unjust, as to their outward condition in the World; or between the Temperate and Intemperate; no, for the Just may be oppressed, and the Unjust thrive, or else Felix had never been in power; And as for the Temperate, their Religion would make them miserable, while they deny the desires of the flesh: No, here there be just men to whom it happeneth according to the work of the wicked; and they be wicked men to whom it happeneth according to the work of the righteous. Eccl. 8.4. But there is a judgement to come, wherein every Man shall be judged according to what he hath done in this Life; All Men must appear and receive their doom, and some go into everlasting life, others into everlasting punishment. 2. The manner is to be considered. The word must be closely and prudently applied; for here is both a close and prudent Application. (1) Close, he discourseth of Virtues opposite to the Vices wherewith this Man was blemished: the Word hath force of its self, yet managed with dexterity, as a Dart that falleth by its own weight, it will pierce; but especially when feathered, and directed, and cast by a skilful hand, and leveled at the mark. This is jesus whom ye have Crucified. And when they heard that they were pricked at the heart, Acts 2.36, 37. Not when they saw the Miracle, not while the Doctrine was delivered; In the Doctrine delivered, we do but bend the Bow; in Application we let fly the Arrow, and shoot at the mark. A clap of Thunder, when distant, doth not startle me, but when it is my own Zenith. (2) Prudent. Paul is here an example of Prudence, as well as of Faithfulness; when he spoke to Felix and Drusilla, he doth not charge them with Intemperance, or Unchastity, or Injustice; but discourseth of Justice and Temperance, that by that which is right, they might understand that which is crooked, and from the Rule know their own Enormity. He lays the Looking-glass before their Eyes, and lets them see themselves, and behold their natural Face in a Glass. III. The Effect, or Fruit, how it doth, or may come to nothing? 1. Through the levity of Man, whose pangs of Devotion are soon spent; the Righteousness of the Hypocrite is compared to the Morning Clouds, and the early Dews, Hosea 6.4. The righteousness of the upright to the Mor●ing light, Prov. 4.18. 2. Their addictedness to their Lusts, which is greater than their affection to Religion, Luk 8.14. And that which fell among Thorns are they, which when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life and bring no fruit to perfection. Sentiments of Religion die away through cares of the World, or voluptuous living. 3. Their unskilfulness in handling wounds of Conscience. Some think they are never wound enough, but it is not the deepness of the wound, but the soundness of Cure that is to be regarded. Some heal their wounds slightly, a palliate Cure! they skin it over when it Festreth within; Others dissemble it till it proveth deadly. Others run to a worldly Cure, as if Soul-Thirst could be quenched at the next Ditch, or an evil Spirit could be cured by Music. Some by a clatter and din of business put off that which they do not put away, Amos 6.3. Ye put away the evil day. Cain, in anguish of Conscience fell a building of Cities. 4. Want of God's Grace, Acts 16.14. And a certain woman named Lydia, which worshipped God, heard us; whose heart the Lord opened. Which is forfeited by the party who hath common helps and advantages. Some put away the Word, Acts 13.46. It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of eternal life; lo, we turn to the Gentiles. Some put away trouble of Conscience, Gen. 6.3. My spirit shall not always strive with Man, for that he also is flesh. Some lose their Tastes and Relishes of Christian Doctrine, and relapse into a carnal Savour, Heb. 6.3, 4. For it is impossible for those who were once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost: And have tasted the good word, and the powers of the world to come, if they fall away, to renew them to Repentance. 1. Use Information, we learn divers profitable Lessons from hence. 1. The power of the Word. Here is a notable Instance of it, if we consider the person who trembled; Felix, (1) By Religion a Pagan, who did not believe the Gospel. The Devils believe and tremble, and the Word worketh effectually in them that believe; But here an Infidel is fain to stoop to the evidence of it, and at the same time it breaketh upon his Heart and Mind, so far as to make him afraid (2) By his quality a Judge: the Prisoner maketh the Judge tremble. Outward distance and disadvantages should not discourage us; our Testimony rightly managed may alarm the Consciences of those who are ready to condemn us. (3) By his Disposition, not a Devout Man, but a Man hardened in a course of sinning. We should despair of none; God can find his way into the Consciences of the most sensual. (4) For his outward condition, a Man glutted with worldly Happiness▪ yet the thoughts of the other World will soon sooner all the prosperity of the present life. (5) For his Temper now, he sent for Paul out of Curiosity, to satisfy his Jewish Wife, or Minion; but God can make use of Man's sins to Glorify himself, and his Truth. This Power of the Word, this convincing Power should be often thought of; they that feel it not, fear it, john 3.20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 2. The profitableness of insisting upon the last Judgement, that we may persuade you, and you may suffer yourselves to be persuaded. It is the great awe-bond, to beget in us a sense of our Duty and Sin: For (First,) 'tis an impartial Judgement that must pass upon all, high or low, rich or poor Revel. 20.12. And I saw the dead, small and great stand before God, and the Books were opened, and another Book was opened, which is the Book of Life, and the dead were judged out of those things which were written in the Books according to their works. Outward Friend or Foe; Heathen or Christian; Officer or private Person, 1 Pet. 1.17. And if ye call on the Father, who without respect of persons, judgeth every man according to his work. (Secondly▪) It is a strict and just Judgement, Acts 17.31. He hath appointed a day wherein he will judge the world in righteousness. Now God winks at many faults, ver. 30. (Thirdly,) It is our final Doom, our eternal Estate dependeth on it; We must be judged to everlasting Joy, or everlasting Torment. (Fourthly,) It is near and azure; For the judge standeth before the door, Jam. 5.9. Every Week, Day, Hour, Minure, we approach nearer to it. 3. The ●oarness of a bad Conscience, and what unsound terms it is with God: Felix is set a trembling by Paul, Belshazzer's edge taken off in the midst of his carowzing, Da●. 5.6. Then the King's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. So true is that, Heb. 2.15. Who through fear of death, were all their life time subject to bondage. 4. The necessity of a strict Obedience. We should carry ourselves so, that the Word may comfort us, not make us afraid; discharging our Duties to God, to our Neighbour and to ourselves. Tit. 2.12. Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Paul mentioneth here two Parts, as suiting to his purpose, but there are three; and Godly; the chief part of which is to seek our Reconciliation with God by Christ, then to love him and delight in him, and serve him faithfully, doing his Will, seeking his Glory Righteously, that we may be just to our neighbour, doing to others as we would be dealt with ourselves. Soberly, Sobriety and Temperance, lieth in Self-government, that he possess his vessel in Sanctification and Honour, keep himself unspotted from the World, subdue the Flesh that it may not wax wanton, that the heart be not hardened, nor Conscience stupefied, and so become uncapable of Spiritual things, and so still Crucify the Flesh, and inure the Mind to Heavenly things. 5. The sottishness of them who are not moved so far as Felix was; who hear of Righteousness, Temperance, Judgement to come, and are not a whit moved. Object. But you will say our Hearts are established by Grace, why should we be afraid of the future Judgement? Answ. 1. To be only moved with fear and terror is slavish. 2. You should have a deep Reverence of His Majesty, and so be afraid to displease him. 3. You must distinguish between a perplexing, distrustful fear, and an Holy, preventive, eschewing Fear. 4. There are great Reasons, why this Fear should have an influence upon us while we dwell in flesh. (1) Because the wrath of God was once our due. (2) We still deserve it. (3) It is certainly a great and extreme difficulty to get free from so great an evil. See the Author's Sermon on 2 Cor. 5.11. pa. 113. 2. Use. Caution which is double. 1. Do not lose the advantage of this common work, but when the waters are stirred, put in for Cure. It may be lost (1) partly by delays or dreams of a more convenient season: The sinner's Morrow will never come; delay is but a plausible denial; the sinners non vacat is non placet, Luke 14.18. And they all with one consent began to make excuse. (2) Partly by disobedience or relapses into our old crimes; so Felix returned to his bribery and licentious course. Therefore let us open our hearts to Christ's knocking. Reasons, 1. It is very dangerous. None so bad as those that quench these Convictions. The Holy Ghost by the power of the Word setteth them a trembling, many times at the thoughts of their condition, and they have some kind of mind to let sin go, but it cometh to nothing. Iron often heated, and oft quenched, is the more hard, the parts are more united, and condensed. As water heated in cold weather, being more rarified, freezeth the faster, Prov. 29.1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. 2. You lose your season, the time wherein God will be found. There is a twofold season, the time of God's Grace, and our Capacity. (1) The time of God's Grace, God the Father's time is while he waiteth, 1 Pet. 3.20. When once the long suffering of God waited in the days of Noah. The Son's time is, when the Gospel offers are made to us: To day if you will hear his voice, Heb. 3.7. 2 Cor. 6.1, 2. We then as workers together with him, beseech you also that ye receive not the grace of God in vain; for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee; behold, now is the accepted time, behold, now is the day of salvation. The Spirit's season is the time of the motions of his Spirit, Gen. 6 3. My spirit shall not always strive with man. Acts 7.5. Ye stiff necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost. (2.) The time of our Capacity. When Conscience is awakened, the Word is most likely to make an impression upon us, as when the Wax is hot, it will receive the impression of the Seal. 2. do not rest in a common Work that you hear the Word, and are some way affected, Herod rejoiced, Felix trembled, God hath never our Hearts till he hath gained our Love, as well as our Fear; Felix trembled, God gained upon his Fear, but he never hath our Hearts till he hath our Delight; and such a Delight as is not controlled by other Delights, when I love him above all, and rejoice in his Word more than in all Riches. A Sermon on Prov. three 17. Her ways are ways of pleasantness, and all her paths are peace. IN the Context you have an Exhortation to get Spiritual and Heavenly Wisdom. The Argument is first Generally Propounded, and then Particularly Amplified. 1. Generally Propounded: Vers. 13. Happy is the man that findeth wisdom, and the man that getteth understanding. 2. Particularly Amplified. (1.) By the Worth and Excellency of Wisdom; Vers. 14, 15. The merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold, etc. (2.) The Utility and Profit; Vers. 16. Length of days is in her right hand, and in her left hand riches and honour. She is represented as a Queen, having both hands full of Blessings; In the right hand length of days, in the left hand riches and honour. He speaks, Pro more faederis, according to the manner of the Covenant, wherein Temporal Things are explicitly promised, though Spiritual and Eternal Things are employed. In her right hand length of days; What do Men desire more than to live long and happy? Wisdom will teach us to live for ever; And in her left hand riches and honour; all good Things in this World, so far as not to hinder us of the Things of a better World, shall be vouchsafed to us. (3.) The third Argument is in the Text, the Pleasantness of Wisdom; which is added to sweeten the Difficulties in attaining to it, or pursuing after it, or exercising the Virtue of it in the regulation of our Lives and Actions. It is hard to get it, and then to exercise it, but it is recompensed with an answerable Sweetness, Her ways are ways of pleasantness, and all her paths are peace. Where note, 1. The Subject, Ways, Paths; The general Course, or particular Duties, which Wisdom prescribeth. 2. The Predicate, Pleasantness, Peace. They are not only pleasant, but safe; they are accompanied with spiritual Sweetness, and produce solid Tranquillity in the Mind of Man. Doctr. That the Man, whose Actions and Ways are guided by Heavenly Wisdom, enjoyeth true Peace and Delight. I. For stating the Point: 1. By Wisdom, is meant the Heavenly Doctrine revealed in the Word of God▪ especially the Gospel or Salvation by Christ. For this is called, The wisdom and power of God, 1 Cor. 1.24. And it is said, the Holy Scriptures, through faith in Christ jesus, do make us wise unto salvation, 2 Tim. 3.15. He is a Fool that is wise to other things, and is not wise to the saving of his Soul; for he is wise in Trifles, and neglects necessary Things. Well then! the Ways and Paths of Wisdom, are the Ways and Paths of Faith and Holiness. Faith is necessary to solid Rejoicing: For 'tis said, 1 Pet. 1.8. In whom believing ye rejoice with joy unspeakable, and full of glory. And Rom. 15.13. The God of hope fill ye with all joy and peace in believing. And Holiness concurreth necessarily; for it is not only a godly Man's Duty, but his Delight; and it is rewarded with Joy and Peace, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Some degree of Comfort followeth every good Action; before our full and final Reward, we have the solace of a good Conscience during our Service. 2. That these Delights are not Carnal Delights, but Spiritual. Man is ever inviting himself to some Delight, the oblectation of his Mind cannot lie idle; but usually consults with Flesh and Blood in choosing his Delights, and careth for the Body more than the Soul. But bodily Delights, and pleasing the sense, were our old Slavery. Titus 3.3. Serving divers lusts and pleasures. These draw down the Mind, and dull our Desires and Endeavours towards better things; therefore here we need not use the Spur, but the Bridle, and must refrain ourselves, because these Delights corrupt the Mind; and such a kind of Peace is not the quiet and repose of the Soul in God, but the numbness and deadness of Conscience; carnal Security, not a true Peace. But the Delights and Peace which Wisdom inviteth us unto, are chaste and rational; such as ennoble the Soul, and raise it to God, and do not put it in Vassalage to Sense. When our Joy runneth out in a Spiritual Channel, there is no Excess in it, no Snare by it. The Pleasures of Sense are base and dreggy, but these are Heavenly and Spiritual. 3. It supposeth that the Man be renewed and recovered out of the common Apostasy. For while a Man remaineth in it, the Beast rideth the Man; and nothing is sweet and pleasant, but what gratifyeth sensual Appetite. Regeneration and change of Heart is necessary, to taste the Pleasures, which are in the Paths of Wisdom: For nothing is pleasant to Men, but what is suitable to their Natures; And we use to say, that one Man's Pleasure is another's Pain. Distempered Souls are not capable of this Peace and Delight, for every Man's Gust is according to his Constitution. Rom. 8.5. They that are after the flesh, do mind the things of the flesh; but they that are after the spirit, the things of the spirit. Therefore the carnal Man, that is wedded to his vain Delights, is an incompetent Judge of the Pleasantness that is in the Paths of Wisdom. Will he that is wholly addicted to the Flesh ever judge, that there is more delight in the Exercises of Godliness, than in the foolish Pastimes of the World; That it is better to be mourning for Sin, than rejoicing in the Creature; and that the Congregation yieldeth a more solid Pleasure than the Theatre; and that it is better to be mortifying the Deeds of the Body by the Spirit, than to court the Senses? If his Judgement may be convinced, he will never yield to it in his Practice. He doth not live by these Rules and Measures. II. Let me now prove, that the true Peace and Pleasure is no where else to be found, but in obedience to Heavenly Wisdom. 1. I prove it from the matter of this Peace and Joy; and that is Wisdom, heavenly Wisdom, which leadeth us to Faith in Christ, Love to God, and an holy and heavenly Life. And what is the consequent of these Things, but the Pardon of all our Sins, the assurance of the Love of God, and the lively foresight and foretaste of endless Glory and Blessedness? 1. The Wisdom that cometh from above doth teach us Faith in Christ, as the whole Scripture manifesteth: Acts 10.43. To him give all the Prophet's witness, that through his name, whosoever believeth in him, shall receive remission of sins. Well now, can any Man be truly cheerful till his Sins be forgiven? Alas! if Conscience were but a little awake, in the midst of all his Mirth he would see a sharp Sword hanging over his Head by a slender thread; and that all his Jollity is but like dancing about the mouth of the bottomless Pit, into which he is tumbling every moment. Nay, let him stifle Conscience as much as he can, yet he can never totally get the victory of it: For he hath his Pangs, and Qualms, and hidden Fears, if you dig him to the bottom; and stinging Remorses of Conscience, which, though not always felt, are soon awakened: No, this Man can never be truly merry. Suppose none of this as yet ever felt, yet this you must grant, That he cannot be a Man, recollect his ways, or use any sober consideration why he came into the World, and whither he is a going, (which every one that weareth the Heart of a Man should sometimes do) but his Trouble is revived, such Trouble as soureth his Contentments, and puts a damp upon all his Mirth. On the other side, a Man that hath made it his business to enter into God's Peace by Jesus Christ, and is humbly and broken-heartedly suing out his Pardon in his Name; and hath the justice and faithfulness of God engaged to him, that so doing he shall be pardoned; hath not this Man true and solid cause of Rejoicing? Yes certainly, his great Care is over, his Wounds are healed, he hath got rid of the great Sore, that burdened and made his Soul sit uneasy before. Matth. 9.2. Son, be of good cheer, thy sins be forgiven thee. His great Trouble is gone, and the Root of all Misery is taken away; Rom. 5.11. We joy in God through our Lord jesus Christ, by whom we have now received the atonement. A condemned Malefactor can never be heartily comforted with a Feast his Friends give him before Execution; but with a Pardon, which his Prince gives to reverse the Sentence of Death passed upon him. Or thus; It is little comfort to give a Man going to Execution a Posy of Flowers, and bid him smell to that, and cheer his Heart with that: But you cheer him indeed, if you bring him not only a Reprieve, but a Pardon. So when God is reconciled, and all your Sins are forgiven you, this is solid Comfort and Peace. 2. Again, Wisdom inviteth us, and calleth us to the Love of God; for Faith worketh by love, Gal. 5.6. Though before we stood in dread of a Condemning God, now we should be deeply possessed with the Goodness of a Pardoning God. Well then, those that love God, may assure themselves, that he will love them, and manifest himself to them, john 14.21, 23. Do we believe this certainly? It is true. Now if all the World loveth, and God hateth, you can have no solid Peace; for you must at length fall into his hands. If you had all the World at will, you may have it with God's hatred, who can make you miserable when ever he pleaseth. He can blast you with Diseases, fill you with Disquiets of Soul, embitter all your Comforts. But suppose you had the Love of God, than what wanteth to your solid Satisfaction and Peace? That is the sweetest thing that ever was felt, Psal. 4.6, 7. There be many that say, who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart more than in the time, when their corn and wine increased. Psal. 63.3. Because thy loving kindness is better than life, my lips shall praise thee. This is Marrow and Fatness; one drop of it sweeteneth all our Crosses, and it is the Life of all our Comforts. 3. Wisdom inviteth to an holy and heavenly Life; or to all those Ways and Means, whereby we may come to enjoy God at last. And this breedeth the lively foresight of that fullness of Joy and Glory, which ravisheth the Soul. Is it nothing to you to live for ever with God, and to see his Glory, and to be perfected in Holiness and Happiness? This is the end of the Ways you walk in. Alas! others can never have solid Comfort; they know where they are, but they know not where they shall be. When they die, they must go into an unknown World; yea, which is worse, to an unknown God, of whose Love they never had any taste or experience, and therefore cannot deal with him when they come in to his Presence. But those that have lived always in the sight of a World to come, and kept themselves in the way that leadeth thither, they have solid Rejoicing; Rom. 5.2. We rejoice in the hope of the glory of God. What though they be ill treated for the present, things will be otherwise in Heaven. Matth. 5.12. Rejoice, and be exceeding glad, for great is your reward in heaven. Well then, from the who●e, the only satisfying Delights of Man can be no where, but in the Pardon of Sins, Love of God, and the foresight of endless Glory; which is alone had in the Paths of Wisdom. 2. From the manner how it is obtained: Her ways are ways of pleasantness, and her paths are paths of peace. It is by walking, not by speculation. It is a ravishing thing to understand heavenly Doctrine, and to see the apt proportion and due connexion between Ends and Means; especially when we have it not only upon Tradition, but our own Search and Study: Prov. 24.13, 14. My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: so shall the knowledge of wisdom be to thy soul, when thou hast found it; then there shall be a reward, and thy expectation shall not be cut off. There is a comparison between the Delights of the Body, and the Delights of the Soul; what Honey is to the Body, that is Wisdom to the Soul. There is a ravishing Sweetness in the Study and Contemplation of Truth; when by searching, reading, hearing, meditating, we have found it out, there is an incredible Delectation. Alas! Wisdom and Knowledge to the ignorant and foolish World seemeth as Wormwood; but to the diligent painful Student it is as the Honey and Honeycomb. A Man in his Study hath truer Pleasure, than the greatest Epicure in the most exquisite Enjoyments of Sense; especially when this Contemplation is employed about Divine Truths, as Salvation by Christ, Reconciliation with God, and Eternal Life. But the Pleasure of Contemplation is nothing to the Pleasure of Practice. Why? 1. Because Practice giveth a more Experimental Knowledge of these Things; for there they are confirmed and verified in ourselves. We have not only a Sight, but a Taste. We have a Sight by Contemplation, but we have a Taste by Practice; and are more deeply and intimately acquainted and affected with these Things: 1 Pet. 2.3. If so be that ye have tasted, that the Lord is gracious. 2. The taste of these Things is kept upon our Hearts by serious Obedience and Practice. If there be any taste by Speculation, it is very vanishing, it leaveth the Heart little the warmer; but here it abideth, and remaineth with us, john 15.11. These things have I spoken unto you, that my joy might remain in you, and your joy might be full. They were cheered when they heard Christ's comfortable Promise; but when they were in the pursuit and practice, it filled their Minds with more durable Pleasure; it abode in them in a more full and constant manner. It is a flash of Joy that is stirred up by Contemplation; but this of Practice, and fruitful Obedience, is a constant, solid, and uninterrupted Joy, it doth not die away so soon as the other. 3. Every holy Action is rewarded by Peace of Conscience, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world. Not every act of Contemplation, for that is an imperfect Operation till the Effect succeed, and so far as to be our common Practice. 4. Our Title to the Heavenly Inheritance is more clearly made out by Practice. By Knowledge we know what to seek after, but by Practice our Right is confirmed. Knowledge directeth us in our Duty; but serious Practice assureth our Interest, and so our Contentment is doubled. john 13.17. If ye know these things, happy are ye if ye do them. Knowledge and Speculation doth not prove the sincerity of our Hearts, but it is Practice that hath the Blessing in the Bosom of it. 5. By Practise our Will is conformed to the Law and Will of God. Now the compliance of our Will with the Will of God carrieth a quieting Pleasure in it; for than it agreeth with its proper Rule and Measure, Pleasure is Applicatio convenienti. There is a Pleasure in the conformity of our Apprehensions to the Truth revealed, or represented; but more in the subjection of our Wills, either to the disposing Will, or to the commanding Will of God, for then all is right as it should be. The Will lieth nearer the Affections than the Understanding; and Goodness is nearer to Delight than Truth. 3. From the Part affected; Not the Senses, but the Heart and the Conscience: Thou shalt put more gladness in my heart, Psal. 4.7. Carnal Delights are like a Night Dew, that only covers the Surface; but Spiritual Delights are like a soaking Shower, that goeth to the Root: They tickle the Senses, but this affects the Heart. So Christ saith, john 17.13. These things I speak in the world, that they may have my joy fulfilled in themselves; That is, that their Hearts might be filled with it, and feed on it as hidden Manna. Now the more intimate any Joy is, the more Excellent. The Joy of the World is empty, in the midst of it the Heart is sorrowful. A Joy in outward Things is foreign, and taken in by the Senses, or the musty Vessel of the Body; but this is shed abroad in the Heart. Which is more-capacious, a deep Well, or a little Cup or Glass? You will say, there is no comparison: No more is there between the delight and pleasure which carnal Men take, and the delight and pleasure that is found in the ways of Wisdom: for carnal Men take in all their delights by their corporeal Senses, which are soon filled and overcharged, the Sense is easily glutted and clogged; but the Heart and Conscience have a greater capacity, and are not easily satisfied with things proper to them. 4. From the Author and Exciter of these joys, which is the Holy Spirit. And therefore it is called joy in the Holy Ghost, Rom. 14.17. It is a Joy of God's making, Psal. 4.7. Thou hast put gladness into my heart. It is not only allowed by God, but wrought by him. 1. It is allowed by God: It is much to our satisfaction, that it is allowed by God. Many of the pleasures of ungodly Men are forbidden, as jam. 5.5. Ye have lived in pleasure upon earth, and been wanton, ye have nourished your hearts as in a day of slaughter. To throng their hearts with vain delights, heartens the Enemy, and is unsuitable to God's providential Dispensations, Isai. 5.12. The harp and the viol, the tabret and pipe, and wine are in their feasts; but they regard not the work of the Lord, neither consider the operation of his hands. This is to defy providence, when there is nothing but jollity and mirth in the day of our Father's Anger, or Brethren's Miseries; or else it is unsuitable to their condition, when such a black storm hangeth over their Heads, Isai. 57.21. There is no peace to the wicked, saith my God. This is not the joy that God doth allow; not such as is baneful to our Souls, or unsuitable to God's Providences, or to our State and Condition: To sit down contented with the Creature on this side God, to sing Lullabys to our Souls when he is angry for sin; this is not allowed, this is to go to our execution dancing. But we have God's Warrant for this joy and peace; it is never unsuitable, never unseasonable. Phil. 4.4. Rejoice in the Lord always, and again I say rejoice. When we seek his Favour in Christ, live in his Love, and Obedience to his Will, we may still keep an Holy Feast, or maintain a continual joy. 2. But God doth not only allow it, but work it: It is his Guest, wrought in us by his Spirit, the fruit of his Love, promoted in us by his promises. Rom. 15.13. The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost. It is God that speaketh peace to our Souls, that reviveth the Heart, healeth our wounds, and filleth us with a sense of his Love. It is a pleasantness and peace, that not only resulteth from the rectitude of our Actions, or is stirred in us by our own Discourse; but excited by the Spirit. Now the Spirit's works are singular, and do much exceed the natural operations of Man's own Heart. His Groans are unutterable, Rom. 8.26. The Spirit itself maketh intercession for us, with groan that cannot be uttered. And his joys unspeakable. 1 Pet. 1.8. In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory. The Heathens counted that fire more fit for their Altars, that was kindled by a Sunbeam, than by a Coal taken from a common Hearth. So this Joy, which is raised in us by the Holy Ghost, is more Rich and Glorious, then that which is but the fruit of our own Reason, or our Reflection upon our ways. When he sheddeth abroad the love of God in our Hearts, 'tis more Powerful and penetrating. Other joy is not wrought by God, but at second or third hand. 'Tis said, Acts 14.17. He gave us rain from Heaven, and fruitful seasons, filling our Hearts with food and gladness; that is, he giveth them the matter of their Joy, as he blesseth the course of Nature, and giveth fruitful seasons. Therefore this is the true and solid Joy. Object. 1. But how are all Wisdoms paths Pleasantness and Peace, since there are many Crosses and Afflictions incident to a Spiritual life? Answ. 1. Spiritual Joys and Temporal Adversities are no ways incompatible, Rom. 5.3. We glory in tribulation. The joy that resulteth from the ways of Wisdom is not always visible to the world: Believers feast on the hidden Manna, Rev. 2.17. To him that overcometh will I give to eat of the hidden Manna. 2. How afflicted soever we be for the present, there is an assurance of future joys in another world. Heb. 10.34. Ye took joyfully the spoiling of your goods, knowing in yourselves, that in Heaven ye have a better and an enduring substance. So that this is a peace, which the world can neither give nor take away; it dependeth on things out of their reach. Object. 2. Wisdom forbiddeth as many Bodily pleasures. Answ. 1. God forbiddeth no Bodily pleasure, but as it hindereth our greater pleasure, as it tendeth to our hurt; such whereby the Mind may be perverted, or diverted from things Spiritual, and so enchanted, as to lose the relish of the true Felicity, and intermit our care of the way that leadeth to it; As the flesh pots of Egypt made them ready to revolt and neglect Canaan. So indeed God saith, 1 Pet. 2.11. Abstain from fleshly lusts, which war against the Soul; as they bring a servitude and a brawn, and a deadness upon the Heart, Tit. 3.3. We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, etc. As we are apt to love them more than God, 2 Tim. 3.4. Lovers of pleasure more than lovers of God; As they bring a brawn and a deadness upon the Heart, and so make it uncapable of that sweet consolation which the Spirit worketh in us. 2. When the Heart is mortified, and subdued to God, there is no such pleasure as the contempt of Bodily pleasures. Quam suave mihi subito factum est, career suavitatibus nugarum! How sweet is it to me to want the sweetness of these trifles! In some diseases, it's a pleasure to eat Dust; when the disease is cured, it's abhorred as a filthy thing. It is our distemper that leaveth the carnal relish so strong upon us; get rid of your distemper, and you will be ashamed of your brutish satifactions; it is a diseased Mind that looks after them. 1 Use. To remove prejudice. Men usually judge Wisdoms ways to be sour and bitter; whereas they yield great joy and pleasure to those that walk in them. Here is peace for their Consciences, and pleasantness to satisfy their Affections. Who live the pleasant life, they that walk upon the brink of Hell every moment; or they, who being justified by Faith, are made Heirs of Eternal life; who look every day when God will translate them into his immediate Presence? They that satisfy their Lusts by breaking God's Law, or they that provide for the Peace of their Consciences by observing and keeping it? Who are like to be most satisfied in their Object, they that love a vain uncertain world, or they that live in the love of God? If Men would but come and try what it is indeed to believe in Christ, to live in the love of God, and the hope of Eternal life; their prejudices would be soon confuted. Object. But you will say, your Spiritual delight is but a fancy; it seemeth to be hard to forsake what I see, what I feel, what I taste, what I love, for a God and a Glory which I do not see, and it may be never shall see. I Answer, It is no wonder; How can you see, when you have no Eyes? Faith is the eye of the Soul, Heb. 11.1. Faith is the substance of things hoped for, and the evidence of things not seen: and ver. 27. By faith he forsook Egypt, not fearing the wrath of the King, for he endured as seeing him who is invisible. 2 Pet. 1.9. Whom having not seen ye love, in whom, tho' now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory. And how can you hope to see, while you are carnal, and your Hearts do not suit with these things, or ever experienced this Joy. But beg the Spirit of Wisdom and Revelation. Eph. 1.17, 18. That the God of our Lord jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, and return you to him; Illumination and Inclination conduce both to your cure. For this Holy Delight cannot be forced, nor drawn forth by bare Commands and threatenings. When the attractive goodness of the Object is represented by the Spirit, the Heart must be suited to it, and then you will find this joy. 2. Use. To reprove two sorts of People. 1. Those that can find no pleasure in an Holy life, that is, no ground of pleasure. Is not God a delectable Object? Is not Salvation by Christ a delightful speculation, or such a Glorious Mystery as cannot be found elsewhere? Are not the promises of Heaven comfortable things? If a Man should adopt you into the succession of a Crown, Would it not please you? And is not God's promise more sure? Is not Communion with God a pleasing exercise? Heathens pretended to Secrecy with their gods, as the greatest Felicity. Needeth a Christian pretend it? Hath he not liberty to open his Heart in secret? Do you ever come from your Sports with such a cheerful Soul, as you come from your Duties? Many have repent of their carnal Mirth, never any of their Godly Sorrow. Which is better to fill the body with Diseases, which is the part gratified by Sin, and is more Wasted than Gratified; or to enrich the Soul with Graces? To deny the clamours of the Flesh, or the importunities of Conscience? Or, which is all one, to offer Violence to our Lusts, or to our Consciences? 2. It reproveth them, that live as if there were no pleasure in a course of Holiness. When others go merrily to Hell, will you go drooping to Heaven? I pray, whose Work are you about? Whither doth your Journey tend? Are you sad, because you have left Satan's service? Was he a good Master to you? Or because it is now a part of your business to tame and subdue the Flesh? Will that yield any thing more satisfying than the love of God? It could yield you nothing but Vain Pleasure, that when gone is but as a Wind, nay it proves a Whirlwind in the Conscience; or is it because you have renounced the World? Is not Heaven better? Is God wanting in such Worldly supplies as are necessary for you? Or is it because you thrive no more in holy Endeavours? Is not God's Grace sufficient for you? Was he ever backward to do you good, whilst you were labouring and striving to approve yourselves to him? Hold up your hearts, the way of the Lord is strength to the upright, Prov. 10.29. 3. Use. To press you to make trial. Resolve upon an holy and heavenly course, and then you are in the ways of Wisdom, Psal. 34.8. O taste and see that the Lord is good, blessed is the man that trusteth in him. Trust him upon his Promises, before all be confirmed to you upon Experience. To this end consider 1. We invite to Pleasure, not to Labour; or to Labour seasoned with Pleasure. And Pleasure is the lure that draweth all the world. By sensitive Pleasure men are perverted, jam. 1.14. Every man is tempted, when he is drawn away of his own lust, and enticed. By holy pleasure he is perfected. 2. We invite you not to pleasure only in another world, but pleasure during service, Psal. 16.11. Thou wilt show me the path of Life, in thy presence is fullness of joy, and at thy right hand are pleasures for evermore. But now that we may not be tired with expectation, There is pleasure, not only in the end, but in the way and path. 3. We invite you to Continual Pleasure, Phil. 4.4. Rejoice in the Lord always, and again I say rejoice. In Worldly Joys there are vicissitudes and subalternations: Now we rejoice, and anon we weep; there is joy when a Child is born, and grief when he dieth; Joy when our Estate is increased, grief when it is lost; but the Lord is always the same. A Sermon on PROV. iii 31, 32. Envy thou not the Oppressor, and choose none of his ways; For the froward are an abomination to the Lord, but his secret is with the righteous. IN these Words we have 1. An Admonition, 2. A Reason to enforce it: The Admonition consists of two Parts. 1. Not to Envy the Oppressor. 2. To choose none of his Ways: The Reason is propounded by way of Thesis, and Antithesis the usual Method of the Proverbs, wherein is set forth the different Condition of the prosperous Oppressor, and the suffering Godly. To prosecute every breach apart, would take up more time than can well be spared. The sum of the whole may be drawn into this Observation. Doct. All things considered, the suffering Godly have little or no reason to envy the prosperous condition of Wicked Men in this World, or be tempted thereby to take the same course. Here I shall show you 1. What this Envy is. 2. That 'tis incident to the Godly. 3. Why it so ill becometh the suffering Godly. I. What this Envy at the Prosperity of the Wicked is: Two words must be explained; one, which concerneth the Act of the Soul, Envy, the other the Object, Oppressor, and in the 32 Verse froward. 1. Envy: In the General, Invidentia est vitium, quo alterius bono contristamur. A Sin by which we grieve at another's good, whether hurtful to us or no. So Carnal Men are said to live in Malice, or Envy, Titus 3.3. Fallen Man is not only perverse to God, but grown unsociable to men. They would shine alone, and think all is taken from themselves, that is given to another: This the Apostle telleth us, jam. 4.5. The Spirit that dwelleth in us lusteth to Envy. Such an impropriating Spirit is natural to us. Children suck it in with their Milk, vidi Zelantem Parvulum. Distinct from this, but like it, is another Sin, called Emulation: So among the works of the Flesh reckoned up, Gall. 5.19, 20, 21. in the 20 th' verse Emulation, Wrath, Strife, are mentioned as distinct Sins, from Envyings, and Murders. Where, by Emulation, is not meant that good Emulation whereby we strive to excel others in that which is Good, Virtuous, and Praiseworthy; but Carnal Emulation, whereby we are grieved at the Welfare of others, not so much from hatred to their good, as because it overshadoweth us: Wherein it differeth from Envy, because an Envious Man doth not so much grieve, because he wants that good himself as that another hath it: but Emulation is an undue commotion of Mind, not because another hath good, but because we want it; for Envy is a base malicious Passion, whereby we grieve at the Good and Prosperity of others, without any endeavour to attain that good ourselves. There is yet a third Sin, and that is by the Philosopher termed Indignation. When we are troubled, not so much because another Man receiveth Good, as at the Unworthiness of the Person that enjoyeth it; because it falls to his share to whom it least belongeth in our Conceit and Imagination: Wherein we deal with God, as joseph with his Father jacob; when a Prophetical instinct guided his hands, He thought his Father had erred out of Blindness, or want of Sight, when he laid his Right hand on the head of Ephraim the Youngest, and his Left hand upon Manasseh the Eldest, Gen. 48.18. Not so my Father; this is the first born; put thy right hand upon his head; I know it, my Son, I know it saith jacob. So there is in us an Indignation, as if God did preposterously dispense his Blessings, and misplace his Hands, when it falleth out unto the Righteous according to the work of the Wicked, and to the Wicked according to the work of the Righteous: And thence the Expostulation of the Saints, whereby they express this Indignation against God's Proceedings, jer. 12.1. Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgements; wherefore doth the way of the Wicked prosper? Wherefore are all they happy that deal very treacherously? Habb. 1.12, 13. Art thou not from Everlasting, O Lord my God, mine Holy one? we shall not die, O Lord, thou hast ordained them for judgement, and O mighty God thou hast established them for Correction. Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity, wherefore lookest thou upon them that deal treacherously, and holdest thy Tongue when the Wicked devoureth the man that is more righteous than he? There is a Fourth Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jealousy, or Obtrectation, which is a trouble of Mind arising from this, that another in our Conceit unworthy, enjoyeth that which we desire; or jealousy lest they take away our Father's Blessing from us; such was the hatred and Envy of Esau against jacob, when he had gotten the Birthright from him; and in after times the Envy of Ephraim against judah, which the Prophet speaketh of. Now there is all this in the Sin spoken of in the Text: There is Envy in the general, or a grief and trouble at those good things which others enjoy, only herein it differeth, because we are troubled at the Exaltation of the Wicked, as they have more power to hurt; and so this Envy is not a bare grief, but a sort of fear: There is Emulation in it, because their is a desire to excel ourselves, as well as a grief at their Respect, Honour, and Happiness: there is besides Indignation in it, because we apprehend them unworthy, and so are troubled, which trouble may be good, so far as it doth not exceed bounds, and doth only quicken us to prayer, for 'tis an Evil that we may lay to heart and mourn for: There is an Holy mourning for it, as under a Judgement, Prov. 29.2. When the righteous are in Authority the people rejoice, but when the wicked bear rule the people mourn. Prov. 11.10. When it goeth well with the righteous the City rejoiceth; but when the wicked perish there is shouting. 'Tis a disorder that may be regretted, but yet we must take heed of fretting against the Lord. We may complain of it to God, Psal. 12.1. Help Lord for the Godly man ceaseth, for the faithful fail from among the Children of men. And vers. 8. The wicked walk on every side when the vilest men are exalted▪ But there is a difference between Complaining to God, and Complaining of God. This Indignation groweth sinful, when it exceedeth measure, and tempts either to Atheism against God, manifested by a dislike and suspicion of God's Providence, or to seditious attempts against men. And lastly, there is in it jealousy; because we desire that Happiness, which they have, or are offended at it, because it seemeth to tend to our prejudice, and the reproach and burden of our cause; and so degenerateth into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 3.14. Bitter Zeal. We translate it Bitter Envyings, or that secret discontent, and grudge that we take at their advancement or esteem. Well then, in this Envying, there is a grudge, and an indignation, and an evil inordinate Emulation of their Happiness. 2. The object is expressed in the word Oppressor; or Man of Violence, in the 32 verse the froward. The one noteth the disposition of his Heart, he is froward; the other the Evil of his practice, he oppresseth, or seeketh to bear down others by Violence. The Froward, Praefractus; the hard, inflexible man that is, confirmed and settled in his evil purpose. Refractory opposers of the ways of God: Mark, 'tis not the Wicked, or undeserving in the general; A man may be Tempted to Envy them; but the Froward, and Oppressors, such as are Maliciously and obstinately bend to do Mischief to us: Though the advancement of such, may be apprehended as a burden and Judgement, and so complained of to God, especially as 'tis likely not only to prejudice our Interest, and comfort of Life, but as contrary to God's Honour and Interest, or as it tendeth to the increasing, or confirming of Wickedness; yet we should not fret at it: First as if they were Happier than the Godly, lest we be tempted to let go our Innocency. Secondly, as if we did tax the Providence of God of Injustice. Thirdly, to be stirred up thereby to any undue Practice. Fourthly, that our quarrel should not be the main reason of that sense we have of this disorder; our Ease, our Credit, our Revenge, lest it be like Ionah's Ager, jonah 4. not so much for God's Honour, as his own; lest he should be accounted a false Prophet. 2. That the People of God are subject to fall into this distemper of Envy at the Prosperity of the Wicked, the Scripture every where witnesseth: David is an Instance, Psal. 73.3. I was Envious at the foolish, when I saw the prosperity of the Wicked. So jeremiah, so job, so Habakuk, so all the Saints. Here in this lower World, where our hopes are unseen and to come, and our trials are so many, and the flesh is so Importunate to be pleased, and the Wicked, being of the Earth, have so much of Earthly Happiness; as Nettles that grow of their own accord, will thrive better than Choicer Plants: Especially when we ourselves are burdened, and straightened; Now this troubleth the Children of God that Bastards should be better fed than Sons, that they whom God hateth, should seem to have more of the Father's Love, Care, and Blessing. 3. That there is little reason yet, why the People of God should be so affected, if you consider. 1. The condition of the Wicked. 2. The State of the suffering Godly. 3. The mischievous Nature, and effects of this Envy. 1. The Condition of the Wicked, though never so much exalted: That's represented in the Text, Envy not, for the froward are an abomination to the Lord. Mark, 'tis not only said God hateth them, but abominateth them. There is not only odium inimicitiae aut offensionis, a hatred of Enmity, but abomination of abhorrence; when a Thing is done contrary to our will, or when a Thing or Person is contrary to our Nature; so God is not only angry with them, but hateth them, and that's enough to make them miserable. (1.) Observe here, That the suffering Godly, the Spiritual Blessings which they have, they have with God's love, and cannot but have them so; for these are not given in Anger: But we cannot say so of the Wicked's Prosperity and Success, that they have this with the love of God; they have it from the hand of his Providence, but his Heart is not with them, for the Froward are an abomination to the Lord; which showeth, that their Felicity is no true Felicity, for 'tis such as may consist with God's hatred. This consideration, that the Lord abhorreth wicked Men, as it showeth that they themselves can have no solid satisfaction in their Estate, be it never so high, plentiful, and prosperous, for they cannot for all this say, that God loveth them: Eccles. 9.1. No man knoweth either love or hatred by all that is before them. Yea, they may determine by the Word, if wicked, that God hateth them; they are but fattened to destruction, as Swine for the slaughter. The Curse of God sticketh to them, when they eat their plentiful Morsels of Meat, put on their gorgeous Apparel; they have this Thought to sour all, God hateth them: I say, as this Consideration lessens the comfort and satisfaction of wicked Men, so should it abate, yea take away the Envy of the Children of God: God is displeased with them, what plenty and pomp of living soever he affordeth them by the Bounty and Indulgence of his Providence: Surely those whom God hateth are Objects of Pity, rather than Envy, if their Condition were well considered; still they are under the Wrath of God. Certainly the People of God, when appointed by Man as Sheep to the slaughter, being under the love of God, are in a happier condition than wicked Men, that are fatted for Destruction, and under the wrath of God; ' for 'tis not the wrath of Man, or the favour of Man, that maketh us miserable or happy, but the love and hatred of God. Who was in the better condition, Daniel among the Lions, or Nabuchadnezzar among the Beasts? In a sober mood which would you choose? The love of God can sweeten the bitterest Cup that ever Believer drank off: But if it were rightly apprehended, to be liable to his hatred is the saddest thing in the World; 'tis the Sting of Miseries, and the Curse of Blessings. (2.) Observe, To be hated and rejected of God, should be esteemed by us as one of the greatest Calamities that can befall a poor Creature; as to be accepted with him one of the greatest Blessings. Psal. 4.6, 7. There be many that say, who will show us any good? Lord, lift thou up the light of thy countenance upon us! thou hast put gladness in my heart, more than in the time, when their corn and wine increased. 1. On one side we have the Matter compared, their good Things, their Corn and Wine, not sinful, but lawful Comforts. 2. 'Tis proposed with a supposition of Increase, not in the wane. 3. For the Time, take it at best; when this Joy is most lively, at the time of Vintage and Harvest. 4. The Persons, their Corn and Wine; not different godly Men, in whom these Things are refracted and broken, not the same godly Man in whom these different Desires are found. On the other side, there is. 1. The Matter and Ground of Gladness, the Light of God's Countenance; jer. 2.13. My people have forsaken me, the fountain of living waters, and hewed them out Cisterns, etc. They drink of the Cistern, you of the Fountain; they rejoice not in God, but his Gifts, and those not saving, but the common sort; such as Riches, Pleasures, Honours: And in these, not as the Effects of God's Bounty, but as happening to them in the ordinary course of second Causes; as they rejoice in an uncertain Good, so in an uncertain Author. You rejoice in God, in his best Gifts, his Love and Grace. 2. The Author, thou hast put; allowed by God, wrought by him, Rom. 14.17. joy in the Holy Ghost, stirred up by his Spirit. Their Joy is neither God's Allowance, nor God's Work. 3. The Subject and Seat, Into my heart, not to tickle the Senses, but delight the Heart; not as the morning Dew, but as a soaking Shower. 4. The Measure, 'tis more pure, that is, more sublime, or more, that is, more cheering, of a stronger Efficacy; which not only overcometh the sense of present Infelicity, but the fear of Death, Hell, and Judgement to come; Heb. 6.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strong Consolation. They dance about the brink of Hell, have their secret Gripes; and will you envy them, as if your Condition were not much better? When God hath given you the Feast, will you be troubled that others should have the Scraps and Fragments of his Bounty? (3.) Observe from the supposition of God's abomination of their Persons and Courses, that he can, when he pleaseth, easily ruin and destroy them, which must needs infer at least an uncomfortable uncertainty in their Condition: The Wicked being Objects of God's Hatred, the easiness of their destruction is often asserted in Scripture; job 5.3. I have seen the foolish taking root, but suddenly I cursed his habitation. Psal. 37.20. But the wicked shall perish▪ and the enemies of the Lord shall be as the fat of Lambs: they shall consume, into smoke they shall consume away. The Fire licketh up the Fat of Lambs, which is not a very solid substance, but easily melted; so shall their Glory vanish, and be consumed in God's Wrath, when he is pleased to let it out upon them. Psal. 37.2. They shall soon be cut down like the grass, and wither as the green herb. Though they seem to be in a prosperous condition for the present, as Grass while 'tis growing is very green, yet they are soon cut down by the Sith of Providence, and then presently fade, and are carried away as Grass from the place where it grew▪ Psal. 118.12. They are quenched as the fire of thorns: Though for the time it burneth and flameth extremely, yet they are soon consumed, and are turned into Dust and Ashes; Psal. 73.18. Surely thou didst set them in slippery places. And 'tis notable that all these places do intimate, that God can easily destroy them, and usually doth, when they are at their prime; and that they are never nearer their Ruin, than when they come to the height of their Exaltation: As the Sun declineth presently when it cometh to the highest Point of the Zenith; as Grass, when it cometh to its full growth, it beginneth to wither; as the Sacrifice is first fatted, and then killed before the Lord; so Enemies are permitted to prosper, and grow great and proud, and then are cut off: Or as Thorns die, and are extinguished by their own blaze; so in slippery places, the higher they go, the nearer to their Downfall, and Ruin: As Men on the top of an Hill, and there have no firm footing, they slip and fall, and by the highness of the ground are more sorely bruised. And as by the Expressions of Scripture, so by God's Providence it appeareth, how easily he can subdue wicked Men; God did not bring down Egypt by Bears and Lions, and Crocodiles, but Flies, Frogs, and Lice. The Walls of jericho fell, not with force of Arms, and Engines of Battery, but Rams Horns, josh. 6.6. The Tents of Midian with Trumpets and Earthen Pitchers, judges 7.7. The City of Nesibis was freed from a long Siege only by Gnatts, at the Prayers of his People, when Sapores King of Persia thought to have his will upon them; as Theodoret witnesseth: God sent such Clouds and Swarms of them, which flying into the mouths of their Elephants and Horses, disturbed their whole Camp. And should we envy them, to whom God oweth an evil turn, and can so easily ruin, though nothing appeareth of it? Once more observe, how the Scripture representeth the uncertain condition of the Wicked, with the stable condition of the Godly, Prov. 11.28. He that trusteth in his riches shall fall, but the righteous shall flourish as a branch. The one is compared to a Leaf, the other to a Branch; So Prov. 12.12. The wicked desireth the net of evil men, but the root of the righteous yieldeth fruit. Men who have no grounds in them of Piety and Godliness, are for the present only, and when they see the prosperity of the Wicked, and how they thrive in their evil Designs, taking up Men as Fishes in the Waters, they are willing to get into the Net too, even run with Company: But the Root of the Righteous, which hath its growth under ground, not seen by fleshly Eyes, this Root will grow up again, and yield abundance. 2. God will not always bear with them that are an abomination to him, but hath his times of showing his hatred of them, and their evil courses; for if they are an abomination to him, and he never show it, they need not care; and so it inferreth not only a possibility, but a certainty of their Destruction: Psal. 92.7. When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever. The end of all their flourishing and temporal prosperity is Perdition; Yea, their very Prosperity, as it ferments their Lusts, and hardens their Hearts, and encourageth them to acts of Violence, becometh one means to draw on their Ruin the sooner: Psal. 73.17. I went into the sanctuary of God, then understood I their end. God's Vengeances are due to them, and one time or other shall be inflicted: Psal. 37.13. His day is coming. Psal. 37.38. But the transgressor; shall be destroyed together: the end of the wicked shall be cut off. Though long deferred, Vengeance cometh at last, to the full, and cuts them off; You think Providence doth not deal righteously, because the Unworthy are Exalted, and the Worthy Depressed; Tarry but a while, and you will have no cause to complain, or grow weary of Godliness, or to cry up a Confederacy with Evil Men. Who would envy those that climb up the Ladder for Execution; or carried to the Top of a Rock to be thrown down thence, and broken in pieces; or think Haman preferred because Advanced above others on a high Gallows? Would you envy a man on the Gallows because he standeth above the rest of the Company? 2. The state of the suffering Godly. Wicked men you see are under God's displeasure, which will one day break out upon them, and consume all their Temporal Happiness: But in what state are the Godly? Consider their future Hopes, and their present Enjoyments, they need not envy them. (1.) Their future Hopes. Their Possessions are not to be compared with your Hopes, Psal. 17.14, 15. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose Belly is filled with the hid treasure, they are full of Children and leave the rest of their substance to their Babes. But as for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness: Men are dazzled with the splendour of Worldly Happiness, and think it a fine thing to be well fed, and well clad, and well attended, but this is all for them and theirs; and shall we Envy them for this? That they have more for Back and Belly than we have; a little pomp of living; especially when such great things be provided for us in Christ. Alas! what is a more plentiful Table, to the Everlasting fruition of God: The Pomp of the World, to the Honour Christ will put on us at the day of Judgement, when he shall be admired in his Saints: The favour of Princes, to seeing God face to face; Vain Glory to Everlasting Glory. Their momentary Pleasures which pass away suddenly as a Dream, to that Everlasting pleasure at God's Right hand. A little Decking and Adorning of the Body, to be satisfied with his likeness, and to walk with God in White. (2.) Present Enjoyments. Here I take in the notion of the Text, his secret is with the righteous: There is some difference, what should be meant by the secret of the Lord. Sometimes it noteth (1) Spiritual Illumination, or the knowledge of God's Will, Psal. 25, 14. The secret of the Lord is with them that fear him; he will teach them his Covenant. They know more of God's mind than others do; and they know it not only Literally but Spiritually; That is, by the lively light of the Spirit, not Disciplinarily. Now this is a great favour that God doth so love them, that he doth admit them to his Arcana, john 15.15. I have called you Friends; for all things that I have heard of my Father I have made known to you: 'Tis a greater Evidence of God's Friendship to understand his Counsel in the Word, and to be acquainted with the Mysteries of Godliness, than all the Success, Power, and greatness of the World. Christ gave his Spirit to the rest of the Apostles, but his Purse to the Son of Perdition. Some have Knowledge, and Eminent Gifts, others Wealth and Honour, yea, though they which increase Knowledge increase Sorrow, yet the knowledge of a despised, hated truth, though it expose us to sufferings, is better than to flourish in opposition against the ways of God, through our ignorance, obstinacy and blind prejudice: And will you that are directed in the way of Salvation, advanced to know God, and the tenor of his Will, far more than the Blind, Carnal, Careless World, Envy them that are only acquainted with Christianity as a Report, or Tradition calculated and form to to a Worldly Interest? 2. The secret of the Lord may intend not only direction in our Duty but Satisfaction about God's Dispensations for our Consolation in all Afflictions: God helpeth them to interpret his Providence better than others, called the secrets of Wisdom, job. 11.6. And should the Saints whose Graces make them so sharp and Engaged, that know more of God's mind than others, in these very dealings which are so troublesome, and offensive to them, should they envy the Oppressor▪ and be so discontented to suffer a little, that have more skill than others to look into God's ways, and consider the course of his proceedings? 3. Secret, may imply the visible Blessings of God's Providence, so 'tis said, job. 29.34. The secret of the Lord was upon my Tabernacle. The singular Love God bore to him did preserve him, and did guide him and his Family, and made all his Affairs prosper. Psal. 31.20. God shall hide them in the secret of his presence. When they seem to be left open as a prey to the oppressions and injuries of their potent Adversaries; yet there is a secret guard upon them, and they are kept, the World knoweth not how. Now should such that are hedged round about with the guard of a secret Blessing, leave their refuge for the defence of a little Interest in the World, which God hateth, and can soon blow upon? Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. 4. Secret, may note the intimate familiarity that is between God and them, and that inward Consolation which they have with God in a course of Holiness, which is hidden from the World: 1 john 1.7. But if we walk in the light as he is in the light, we have fellowship one with another: John 14.21. He that hath my Commandments and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him, and manifest myself to him. Many secret Refresh, visits of Love, expressions of Grace are bestowed upon them. Now have such any cause to envy others? They that walk with God, meet him at every turn, are so often comforted and quickened by the manifestations of God, and the influences of his Grace: Psal. 17.15. As for me I will behold thy face in righteousness. The Psalmist preferreth his present condition before the greatest happiness of carnal men, because he had opportunities of beholding the Face of God, or enjoying the Comforts of his Presence. This is as if a Child fed with Manchet, should envy a Slave for being fed with the Bread of Sorrows. 3, The Nature, and mischievous effects of this envy: For 'tis not so tame an evil, as the world doth imagine. 1. It disposeth to fretting or murmuring against God's Holy Providence, Psal. 37.1. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity. Prov. 24.19. Fret not thyself because of evil men, neither be thou envious at the wicked. It notes a certain taxing of God's Providence, as if he did not rightly Govern the World. 1. It tempteth to Apostasy from God's ways, to the ways of the wicked: That's in the Text clearly; Envy not the oppressor, and choose none of his ways; implying, that this emulation of their Happiness, will draw you to cry up a Confederacy with them, and to enter into their Lot and Net. Prov. 24.1. Be not thou envious against evil men, neither desire to be with them. When we admire their Happiness, it secretly enticeth our Hearts to take share and lot with them: A Man is perverted by this Envy, it weakeneth our fear of God, our value of Spiritual Blessings, expectation of things to come, and diligence in God's Service. 3. It implieth and includeth many ill Principles, which tend directly to the weakening of Faith, Hope and Piety: (1.) It implieth or includeth this Principle or Opinion, That the felicity of a Man consisteth in these external good things which the wicked enjoy; which is an error destructive to Godliness: For change a Man's chief good, and last end, and all goeth to wrack and disorder: for the whole Life is seasoned by it. They call the Proud, Happy, and therefore envy them. (2.) It includeth this Principle, That 'tis in vain to depend upon God in a course of Duty and Holiness; that we may shift better, and carve better for ourselves: Mal. 3.14. Ye have said 'tis in vain to serve God, and what profit is it that we have kept his Ordinances. Psal. 73.11, 12, 13. And they say, how doth God know, and is there knowledge in the most high? Behold, these are the ungodly who prosper in the world, they increase in riches; verily I have cleansed my heart in vain: (Last,) It includeth an Opinion of our own Worth and Merit, as if we deserved more at God's hands; as if all Happiness were but our due Debt, which destroyeth all Humility. Luke 17.10. When ye shall have done all those things which are commanded you; say we are unprofitable servants, we have done that which was our duty to do. 1. Use to reprove us, and humble us for this envying the wicked: It appeareth partly by our troubling, and vexing ourselves so much at the sight of their Prosperity: we are so dejected at it, as if God had done nothing for our Souls, as all our Happiness were gone, and lay in outward things: We should chide ourselves for this, Psal. 42.5. Why art thou cast down O my Soul, why art thou disquieted within me? hope thou in God, I shall yet praise him, for the help of his countenance. Partly by our questioning Providence, and murmuring against Providence, as if all things were not under the Government of God: Exod. 17.7. They tempted the Lord, saying, Is the Lord among us or not? Judges 6.13. If the Lord be with us, why then is all this befallen us? or as if we had deserved more than he giveth us. Isai. 58.3. Wherefore have we fasted, say they, and thou seest not, wherefore have we afflicted our Soul, and thou takest no knowledge: partly by our proneness to choose their ways, and weariness of the good course wherein we are engaged. Alas, How have we lost our way, and been hurried to and fro in this time of Trial, like light chaff. As Cyprian observeth, de lapsis: Ad primum statim verbum minantis inimici, fidem suam perdit nec prostratus est, persecutionis metu, sed voluntario lapsu seipsum prostravit, etc. We give out at the first Assault; yea, before assaulted; at the very Blast and Rumour of a Temptation. 2. Envy them not: Let it enforce the admonition of the Text; Now for Remedies, Let me 1. Recommend those three radical Graces, Faith, Fear, and Love. (1) Faith, that we may see afar off, and look beyond the present condition: 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. Faith showeth us there are other good things after this life, with which these present unstable good things are not to be compared, nor so much as called good things. The use of Faith is to be Heb. 11.1. The evidence of things not seen, the substance of things hoped for. Some are of so weak a sight, that without their Spectacles can scarce see any thing, except those that are so bulkey and great, that they are not only seen, but felt; but if they use their Spectacles, they can see afar off: In a Perspective-Glass, Men can discern Ships at Sea at a great distance. All carnal Men see nothing but these corporeal things, which Dogs and Horses see: They know 'tis good to eat well and drink well, and sleep well; increase by Trade, or follow after vain pleasures; but Faith giveth an Eagles Eye, that can see beyond all the Clouds of the lower World, an Invisible God, and Heaven at a distance. Yea, Faith is necessary to see the vanity of present things: Psal. 37.35, 36. I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away▪ and lo he was not, yea, I sought him, but he could not be found: that we may not look too much to Sense and Appearance, that we may not judge rashly of matters as they show for the present: But remember, all Flesh is Grass, and the Glory of Man as the Flower of Grass, (2) The fear of God is necessary: Prov. 23.27. Let not thine heart envy sinners; but be thou in the fear of God all the day long. Fear is always necessary, that we may be sensible of his Providence, to suppress all Murmurings, and to moderate our desires of earthly things: to keep us as with a Bridle from putting forth our hands to iniquity. (3 lie) Love is also necessary: Love to God and his ways. Psal. 119.165. Great peace have they that love thy Law, and nothing shall offend them: they do not easily stumble. So to Men, 1 Cor. 13.5. Charity envieth not. We are apt to be grieved at the good of others, and their preference before ourselves. We should rejoice in others good as our own, 1 Cor. 12.26. The members should have the same care one for another: and whether one Member suffer, all the members suffer with it, or one member be honoured, all the members rejoice with it. 2. A due estimation, and value of our Privileges, tho' Spiritual and future: They are not worthy of the Favour of God, that do not prefer it above all worldly things whatsoever: even one drachm of his Love, Heb. 11.26. Esteeming the reproach of Christ, greater riches than the Treasures in Egypt: For he had respect unto the recompense of reward. In the darkest times of trouble, you are in a better state than they. A Christian sees nothing under the Sun, truly great and worthy his Envy: nothing worthy to be compared with what he enjoyeth in Christ. 3 lie. A sound Judgement about Providence, and a right Interpretation of God's dealing with us: If the Just should be always prosperous, and the Wicked always miserable; Religion would be a matter of Sense; So on the contrary, if the Just should have always evil, and the wicked always good 'twould tempt to despair: therefore Providences are mixed. The present state is a state of Faith, we are justified by Faith, we live by Faith▪ we walk by Faith; now the state of Faith requireth this, that the manner of God's Government of worldly Affairs, should neither be too perspicuous, nor too obscure, but be carried on in a middle way; as the Morning is a middle thing between the darkness of the Night, and the Light of high Noon: For if it were too clear, Sense would do all, there would be no need of Faith: If it were too obscure, Faith would be too much discouraged; therefore the Righteous are not always happy, and the wicked always miserable. 'Twould not be a dispensation suitable to God's end, which is to try our Respects to him: Yea, the Fear and Hope of Temporal Reward would be the greatest Motives to keep the Law of God, and Men compelled to own, rather than choose, that which is good. Therefore that Men may understand that the Good and Evil of the World is not our last reward or punishment, our greatest Happiness, or greatest Misery, God doth not always comfort the Just with these good things, nor punish the Wicked with the contrary Evils. On the one side, if Good Men were always miserable, what a grievous Temptation would this be to the weak; we should then think I have cleansed my hands in vain: Therefore God mixeth the Dispensation of these outward things. Though Piety be the only way to obtain them, and to have them by Promise, and with satisfaction, and a Blessing; yet sometimes he giveth to his Enemies that which he denieth to his Children: that he may exercise our Faith and Patience; and sometimes he punisheth the Wicked, and delivereth the Godly, that he may show his Providence. Well then; a right judgement about Providence would much stay our Hearts: Twothings you may be confident of. (First,) That no evil can befall you without God's Hand and Counsel. It must first pass through the Hands of God before it can reach you. For as nothing can be done against his Will; so nothing without his Will. The hairs of your head are numbered, Matth. 10.30. The Devil asked leave to go into the Herd of Swine. Now this is a great comfort, that you do not fear the Sword, if you do not fear him that weareth the Sword. God can stop all evil, and will, when 'tis for our Profit, and his Glory. For he loveth us more than a Mother her only Child. If thou hadst an Enemy that hath a purpose to take thee away by poison, and he could not any ways do it but by telling thy Parents of his purpose, and ask their leave, yea, and must have the Poison given them by them, wouldst thou be troubled and perplexed? For how could it be that thy Parents would conspire with thine Enemy to thy death? This is the case; God loveth his People, gave his only begotten Son for them; neither Men nor Devils can do any thing against them without God's leave. (Secondly,) God being Just, Wise and Good, doth dispense all Humane Affairs with great Wisdom, Sweetness and Equity. The Judges of this World, when they have the Guilty in their hands, do not presently pass Sentence, but proceed Gravely, and with mature Advice; examine Witnesses, consider the Cause, seek to draw out the Truth by Confession, and then afterwards at a certain Day pass Sentence: So God now heareth Accusations, divers Complaints, examineth Witnesses, prepareth all for Judgement, and in time all things that seem to be in trouble and confusion, are put into an orderly frame. A Sermon on PROV. X. 20. The tongue of the just is as choice silver; the heart of the wicked is little worth. THere are three Operations of Man, his Thoughts, Speeches, and Actions; by these we are discovered, and these we should make Conscience of: Two of them are represented in this Scripture, Words and Thoughts, and we cannot make Conscience of the one, unless we make Conscience of the other, for the Tongue will follow the constitution of the Heart: The tongue of the just is as choice silver; the heart of the wicked is little worth. In the words observe, I. The Things opposed, The tongue of the just, and The heart of the wicked. II. The Price and Value of each, Choice Silver, and Little worth. 1. For the first we must inquire, why Tongue and Heart are opposed? Because out of the abundance of the heart the mouth speaketh, Matth. 12.34. So that if we would prevent the Evils of Speech, we must cleanse the Heart. The Tap runneth according to the Liquor wherewith the Vessel is filled; if the Heart be little worth, the Speech will be vain and frothy. 2. The Value and Worth, the one is as choice refined Silver, the other is little worth. This Metaphor showeth, that an unsanctified Heart is a drossy Heart, there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Expression, it doth a great deal of hurt. I begin with the first part, The tongue of the just; That is, the Words and Speeches which he uttereth with his Tongue. And more particularly, it is opposed to a flattering Tongue, Vers. 18. He that hideth hatred with lying lips. A detracting Tongue to him that uttereth a Slander; to a prattling Tongue, Vers. 19 In the multitude of words there wanteth not sin, but now The tongue of the just, is when a just Man speaketh like a just Man. Then the Predicate, it is as choice Silver, both for internal Purity, and external Profit and Use; Prov. 8.19. My fruit is better than gold, yea than fine gold, and my Revenue than choice silver: It is refined, and worthy to be attended unto, and embraced; and in this sense 'tis true, Verba valent sicut nummus, its Acceptableness, Value, and Profit, is intimated in this Similitude. Doctr. That a good Man, speaking or behaving himself as a good Man, will and should confer, and discourse with others to Edification. I shall prove it, I. From the quality of the Person here described it is a just Man: By that Term is meant, 1. A renewed Man, for naturally our Lips are polluted, Isa. 6.5. Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. Sin in the Tongue is most frequent, and that not without difficulty avoided. It proceedeth from the corruption of the Heart, and discovereth the Pollution which lieth hid there, and by venting increaseth it. The Orator said of some body, Nullum unquam verbum, quod revocare vellet, eum emisisse; That he never uttered a word, that he desired to retract. But surely he meant it of the Art of Speaking, not of the Grace of Speaking, at best it was but a false flattery. The Corruption of Men by Nature, is otherwise described by the Apostle, Rom. 3.13. Their throat is an open sepulchre, with their tongues have they used deceit, the poison of asps is under their lips. This is Man's true Character, as he is in his natural Estate; and whatever Gifts of Eloquence, and plausible Speech they are endowed with, yet this doth but hide Corruption, not cure, and mortify it. The pure Lip is the fruit of God's converting Grace, Zeph. 3.9. For than will I turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent. And as the powerful Change, which Grace worketh in us, is showed in other things, so in the Tongue also. 2. A Man furnished with knowledge of the Things which concern his Duty; for every renewed Man is an enlightened Man: For it is said, Prov. 15.2. The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness. Unless a Man understand his Duty, how shall he speak of it? So Prov. 17.7. Excellent speech becometh not a fool; in the Hebrew it is, The Lip of Excellency. Ignorant Men can no more discourse of Religion, than blind Men can of Colours. 3. This renewed Man is a mortified Man; for otherwise he will only stickle for Opinions, and be one of the Disputers of this World, but will not warm Men's Hearts, and excite them to Practice. That must be first upon the Heart, which will afterwards be upon the Tongue; and unless the Heart be cleansed, the Tongue will not be cleansed. If the Heart be upon the World, the Tongue will most commonly be upon the World; 1 john 4.5. They are of the world, therefore they speak of the world, and the world heareth them. If the Heart be proud, the Tongue will be employed in boasting of ourselves, and in contempt of others; Luke 18.9, 10, 11. And he spoke this parable unto certain which trusted in themselves, that they were righteous, and despised others. Two men went up into the Temple to pray, the one a pharisee, and the other a publican. The pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. If the Heart be unclean, the Speech will not be very savoury, but rotten Communication will as easily proceed from us, as a putrified Breath doth from rotten Lungs; or else it is but a force, when the Voice is Iacob's, and the Hands are Esau's, when you talk chastely, and the Heart swarmeth with noisome Lusts; or when you talk piously and godly, when the Heart is vain and sinful and we despise Religion in our Souls; or when the Words are patient, when the Heart swelleth against Providence. First you must cast Salt into the Spring, the corruption of the Heart must be overcome, before the corruption of Speech can be prevented. The use of the Tongue is to express the Mind. 4. This renewed Man must be biased with a Love to God, and Christ, and Heaven, before he can Edify others with serious Counsel, Exhortation, or Reproof. This referreth to Vivification. To restrain the Tongue from Evil is not enough, but we must do Good. Now how wretchedly and coldly do they speak of God, Christ, and Heaven, whose Hearts are not set on God, Christ, and Heaven? How can they make others sensible of that, which they believe not themselves? To Heart-warming Discourse, Faith is necessary; 2 Cor. 4.13. We having the same spirit of faith, according as it is written, I believed, and therefore I spoke, we also believe, and therefore speak. Love is necessary; they that speak from love, their affection will leave a Tincture upon their Discourse, for they have some experience of the Things they speak of; 2 Cor. 1.4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. How sweetly do all their Speeches relish of the Spirit from whence they do proceed? They speak feelingly of God, and Christ, and the Life to come. Whereas otherwise a Report of a Report is a cold thing, and beareth no value, hath no efficacy on the Hearts of those that hear it. Well then, from the whole you may observe, that there is a difference, an observable difference, between the Discourse of the People of God, and others; their Lips drop as the Honeycomb, because they are renewed, that is, enlightened as to their Minds, converted and mortified as to their Hearts, and vivified. Men usually discourse as their Hearts are, a Man of a frothy Spirit will bring forth nothing but Froth and Folly; as their Hearts are filled with such things, so are their Mouths: But a gracious Man will utter gracious Things, and that with savour. Take one place more, Psal. 37.30, 31. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement. The law of his God is in his heart: none of his steps shall slide. As Men's Hearts are busied and affected, so will Discourses flow from them. He that maketh it his business to suit his Actions to the Word of God, will also suit his Words thereunto; for Grace discovereth itself uniformly in Thoughts, Words, and Actions. II. I prove it from the Attribute, or Commendation here given to his discourse, it is as choice Silver. 1. For internal Purity: Choice Silver is that which is refined from all Dross. There is a great deal of Evil bewrayed by the Tongue, it is hard to enumerate all the kinds, the Apostle imputeth to it a world of Iniquity, jam. 3 6. But these are the most usual. 1. Lying, which destroyeth all Commerce with Man, for Truth is the ground of Commerce; and is most contrary to the new nature, Coll. 3.9. Lie not one to another, seeing ye have put off the Old man with his deeds. It is not only contrary to the natural order which God hath appointed between the Mind and the Tongue, but that simplicity and true holiness, which is the fruit of regeneration. Therefore God saith, Isa. 63.8. Surely they are my people, Children that will not lie. God presumeth that his People will not deal falsely, and deceive and circumvent others by any untruth, as a thing very unseemly and inconsistent with grace. 2. Railing, under which I comprehend all censorious and calumnious discourse of other Men. When we cannot meet together, but instead of edifying ourselves. we must be speaking of others, blemishing their Graces, carping at their weaknesses, aggravating their failings, divulging their secret miscarriages without any just reason from the glory of God and the profit of others: This the Scripture brandeth as a very bad sign, as an ill Temper of Spirit, jam. 1.26. If any man among you seem to be religious, and bridleth not his Tongue, but deceiveth his own heart, this Man's religion is vain. Censuring is a pleasing Sin, very suitable to corrupt Nature, which destroyeth both the love of God and our Neighbour; But it is a very bad sign, it is made to be the Hypocrites Sin, who being acquainted with the guile of their own Hearts, are apt to suspect others, and disgrace their best actions, and upon the ruin of other men's Credit would raise their own Reputation. And as they show an ill spirit in ourselves, so do they hurt to others, and they are contrary to that Justice and Charity which we owe to them, Prov. 26.22. The words of a Tale bearer, are as wounds, and they go down into the innermost parts of the Belly. They wound men's Reputation insensibly, and strike them with a blow that smarteth not, but destroyeth their Service: And by these privy defamations and whisper, men's Hearts are alienated from many choice useful Servants of Christ. 3. There is Ribaldry, Eph. 4.29. Let no corrupt communication proceed out of your Mouth. Christians are accountable for their Words, as well as their Actions, and Scurrilous obscene discourse ill becometh them, that are, or should be of a clean heart; So Coll. 3.8. But now you also put off all these, Anger, Wrath, Malice, Blasphemy, Filthy Communication out of your Mouths, such Evil Communications show a Corrupt Heart from whence they do proceed, and they convey the Teint to others, for Evil Communication corrupts good Manners, the Heart of Man being as Tinder or Powder, easily catching at every spark that sets the Flesh on fire. 4. Proud and Arrogant speaking, when all our discourse is a self boasting. Pride in the Heart loveth to vent itself; sometimes by the Eyes, we read of haughty Eyes, and a proud look; but usually by the Tongue, all their discourses are to set off themselves, and to usher in something of themselves; or if Religion be talked of, it is to commend their own Knowledge, their own Notions, their own Zeal for Christ, 1 Sam. 2.3. Talk no more so exceeding proudly, let not arrogance come out of your Mouth. Acts 5.36. Boasting himself to be some body. A proud Ostentation of our own Worth and Excellency is a sort of dross, from which an holy Tongue must be purged and refined. 5. Cursing and Swearing; I join them both together, because usually they proceed from the same root. Cursing is a wishing some Evil upon ourselves, and Swearing is a solemn appeal to God: And usually profane and bold spirits that make little conscience of truth, are very apt to both, to wish direful imprecations upon themselves, and to take God's name in vain upon all occasions. Now the Name of God should not be worn Threadbare, but used upon just and great occasions. Surely those that have true Grace, will not make light of God, but use his name, or any thing by which he is brought to our remembrance, with great Reverence. To make a byword of his dreadful name is to contemn and ●●●ght him to his face. If his People must take heed how they use it in Prayer and Praise, must not you take heed how you use it in ordinary speech? You propagate your Sin, for you bring his name into contempt with others. You pray Hallowed be thy name, and will you profane it in common Talk? 6. Another Evil is scorning and deriding at the power of Godliness, and that strictness which is necessary to save our Souls. When you see others make Conscience of Sin, you make a mock of it, Prov. 14.9. Fools make a mock at Sin. When others live Self-denyingly and Mortify'dly, you deride and speak Evil of them, 1 Pet. 4.4. Wherein they think it strange, that you run not with them into the same excess of riot, speaking Evil of you. And will God take it well that his best subjects should be mocked for their fidelity in serving him? Hatred of the power of Godliness is so natural to us, that we cannot sufficiently be cautious against making Godly and Holy men contemptible. 7. Idle Discourse, and foolish Garrulity, which tendeth not to the glory of God, or the good of our Neighbour, and serveth for no good use. For these we must be judged, Matth. 12.36. I say unto you, that every idle word that Men shall speak, they shall give an account thereof at the day of judgement. Light words may weigh heavy in God's Balance, and these argue a vain frame of Heart. Now a Temperate use of honest Mirth, or the use of Wit, is not these idle Words: but when Men give up themselves to such a frothy vanity that they cannot be serious, but reflect upon the Personal imperfections of others, or use impious jests, or abuse Scripture to express the conceptions of a vain wanton mind. There must be a guard upon our Speech, that in the General it tendeth to the profit of others. This is a taste of that Profane Discourse which is forbidden to Christians, and any of this, if allowed, argueth a rotten and unrenewed Heart, and is unsavoury to Godly Ears, and contagious and infectious to ordinary Hearers. 1 Cor. 15.33. Evil communications Corrupt good Manners, and doth make the Heart more vain, while the Corruption that is in it doth strengthen its self by getting vent; for when the fire that is kindled in our bosoms flieth abroad in these sparks of discourse, our reverence of God is loosened and weakened, and we lie more open to Satan. 2. For External Profit. The commerce of the World is driven on by Money, that is profitable for Worldly uses; so is the discourse of a Good man as choice Silver, very profitable to others, Eph. 4.29. Let no corrupt Communication proceed out of your mouth, but that which is good to the use of Edifying, that it may minister grace unto the hearers. Surely for many reasons should we thus employ our Tongues; so it is said, Prov. 15.7. The lips of the Wise disperse knowledge, but the heart of the Foolish doth not so. Men usually discourse as their hearts are, a Man of a frothy spirit will bring forth nothing but vain and frothy discourse; but a gracious Man will utter holy and gracious things. Now we should be more careful to use our Tongues to edifying for these reasons. 1. Our Tongue is our Glory, Psal. 57.8. Awake my Glory, awake my Psaltery, and Harp. Psal. 16.9. My Heart is glad, and my Glory rejoiceth; Compare it with Acts 2.26. Therefore did my Heart rejoice, and my Tongue was glad: So Psal. 30.12. To the end that my Glory may sing praise to thee, and not be silent. That is, my Tongue. But why is our Tongue our Glory? Because thereby we express the Conceptions of our minds. It was not given us to taste Meats and Drinks, for that use the Tongues of the Bruit Beasts serve them. Speech is the excellency of Man above the Beasts, but Christianity giveth us an higher Reason, because thereby we may express the Conceptions of our Minds to the Glory of God, and good of others, james 3.9. Therewith bless we God even the Father. That is our glory, that we cannot only think of God, but speak of God, his Word, and Works. 2. Because holy Conference, and Edifying Discourse is one means of Spiritual Growth, and Mutual Improvement, Prov. 16.21. The wise in heart shall be called prudent, and the sweetness of his lips increaseth learning. The more he venteth what he knoweth, the wiser himself groweth, and learneth by teaching others; for thereby it is more impressed upon his own heart, as the Loaves are multiplied by being divided; as venting Sin and Folly increaseth Sin and Folly. But as to others, Luke 22.32. When thou art converted, strengthen thy Brethren; either by cautioning them, that they fall not in like manner; or helping them to recover out of the Mire of Sin. And the Apostle saith, 2 Cor. 1.4. Who comforteth us in all our Tribulation, that we may be able to comfort them which are in trouble, with the Comforts wherewith we ourselves are comforted of God. As in the Celestial Bodies, whatever Light the Moon and Stars receive from the Sun, they bestow it on these Inferior Bodies, they have their Light from the Sun, and they reflect it again on the Creatures below: Or as in the Body of Man, the Heart and Liver receive, and derive the Blood and Spirits to all the other parts; so what we receive from God, as good Stewards, we should dispense it again, and so propagate the Knowledge of God in the World, which is better than Gold and fine Silver. 3. It is a great comfort and quickening to confer together of holy things: Rom. 1.12. That I may be comforted together with you, by the mutual Faith both of you and me. It is a far sweeter thing to talk of the Word of God, and spiritual and heavenly things, than to employ our Tongues in vain and foolish Mirth, or discoursing about mere worldly Matters. Should any thing be more delightful to a Christian, than God, and Christ, and Heaven, and the Promises of the World to come, and the Way thither? And therefore surely we should take all meet occasions to confer of these things. Certainly our relish and appetite is mightily depraved, to judge ourselves as in a Prison, when we are in good Company, who remember God: And when they invite you to remember him with them, will you frown upon the Motion, because it is some check and interruption to Carnal Vanity? Had you rather hear the Ravens croak, or the Nightingale sing? The grunting of a Swine, or the melody of an Instrument? Such a a difference there is between vain and worldly talk, and heavenly discourse. 4. The well-ordering of our Words is a great point of Christianity, and argueth a good degree of Grace. He that bridleth his Tongue is a perfect Man; Jam. 3.2. If any Man offend not in words, the same is a perfect Man, and able also to bridle the whole Body. And Solomon saith, Prov. 18.21. That Death and Life are in the power of the Tongue. Upon the good or ill use of it a Man's safety doth depend, not only Temporal safety, but Eternal. And a greater than Solomon tells us, Matth. 12.37. By thy Words shalt thou be justified, and by thy Words shalt thou be condemned. Therefore it concerneth us to look to our Discourses, as well as our Actions. Solomon often describeth the Righteous by his good Tongue; Prov. 10.31. The Mouth of the Justice bringeth forth Wisdom. Prov. 12.8. The Tongue of the Wise is Health. The first Use is to inform us, 1. What an Happiness it is to converse with just and renewed Men; Their Tongue is as choice Silver: You are enriched by converse with them with such Treasures, as, if you were well in your Wits, you would prefer above fine Gold, and choice Silver. And so showeth what Teachers you should live under, and what Families you should put yourselves into, if you be at your own disposal, and what Company you should choose: You should go into the Mines, those places where the Vein of choice Silver is to be had. 2. That it is not enough to avoid evil Communication, but our Speech must be ordered by Grace to the benefit of others. Besides vain babbling, there are two defects: Some are dumb and tongue-tied in holy Things; they can speak liberally of any Subject that occurreth, but are dumb in Spiritual Matters, which concern Edification: Men show so little Grace in their Conferences, because they have so little Grace in their Hearts: Many carry it as if they were ashamed to speak of God, or had nothing to say of him, or for him. You are not bound always to speak of Religious Things, but sometimes you are bound; now when do you interpose a word for God in a serious and affectionate manner? Others jangle about disputable Opinions, and all their talk is Controversy; as if the plain and uncontroverted Points were not worth the owning; yet in these the life and power of Godliness consisteth; this is like leaving Bread, and gnawing upon a a Stone. In Nature necessary things are obvious; so in the Universe of Religion, to inculcate on each other the Vital Truths, and the most necessary Duties. Controversies have their place, but the ordinary discourse of Christians should be about the most necessary things. 3. To show us what need there is, that we should be just, holy, and righteous. If we would profit others by our discourses, two things are necessary, that we should be enlightened and mortified. 1. That we should be enlightened by the Spirit of Grace: If we would teach others the way of God, it is necessary that we ourselves should be taught of God: It cometh warmer and fresher from us, when we speak not by hear-say only, but Experience; as Heart answereth to Heart, so the renewed Heart in him that heareth, to the renewed Heart in him that speaketh; and we show others what God by his illuminating Grace hath first showed us: Then it savoureth of the Spirit that worketh in both; he that is all on fire himself, will more easily enkindle others. Alas! Good Things pass through many, like Water through an empty Trunk, without feeling; they may speak very good things, but they do but personate, and act a part. When God hath bound up our Wounds, we do more feeling speak to others. Certainly we are apt to speak oftenest of those things which we do most affect; when we have a true discerning of the Excellency of holy things, our Speeches about them will be more frequent, lively, and savoury. 2. That we be mortified, and dead to carnal things; for we cannot conceal our Affections, whether they are bend to the things of the Flesh, or to the things of the Spirit. Till the Heart be cleansed, and we mortify our sinful Inclinations, from whence Thoughts and Words proceed, they always obey the Ruling Power. A good Man will be known by his discourse, so will the Carnal. The Froward will speak froward things, and the Sensual of what is grateful to the Flesh, and the Worldly of what is suitable to their worldly Designs; and Knowledge doth not guide us here, so much as Inclination; for Speech is but the overflow of the Heart. The second Use is of Exhortation, To press us to employ our Tongues to the Use of Edifying. 1. Let us be much exercised in reading, and meditating on the Word of God, and get a good stock of sound Scriptural Knowledge. Matth. 12.35. A good Man out of the good treasure of the Heart bringeth forth good things. Every Man entertaineth his Guests with such Provision as he hath. He that taketh Money out of his Pocket, if it be stored with Gold, or Silver, or Brass Farthings, as his Stock is, so will the Draught appear. The Word of God is that which enableth us to edify ourselves and others with holy Conference: The more Store, the more we have to bring forth upon all Occasions: Coll. 3.16. Let the Word of God dwell in you richly in all Wisdom, teaching and admonishing one another. A plentiful measure of Gospel-Knowledge enableth us to instruct others, and direct others. There all Wisdom is made plain, things revealed which cannot be found elsewhere; that, which by long search we get in the Writings of Heathens, is there made ready to our hands, and brought down to the meanest Capacity. If the Heart be well furnished, the Tongue will not be barren and empty. 2. Having your Furniture, get those Graces, which may quicken you to employ it, as Zeal for the Glory of God, and love to Souls. Fire turns all about it into Fire; Mules, and all Creatures of a Mongrel Race, do not procreate. 1 john 1.2, 3. For the Life was manifested, and we have seen it, and bear witness, and show unto you that Eternal Life which was with the Father, and was manifested unto us. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son I●sus Christ. And David's Maschill, Psal. 32. Title is, A Psalm giving Instruction. True Good is diffusive of its self. When Philip was called, he inviteth Nathanael to come to Christ, john 1.45. and Andrew, Simon, Vers. 41. True Zeal showeth its self by a Zeal to promote the Kingdom of Christ, and the good of Souls. And the new Nature seeketh to multiply the kinds; and they who are really brought to Christ will be careful to invite others. 3. We have need to pray to God, that he will touch our Tongues with a Coal from the Altar, that is, by his Spirit purify our Speech. Isai. 6.6, 7. Then flew one of the Seraphims unto me, having a live Coal in his Hand, which he had taken with the Tongues from off the Altar. And he laid it upon my Mouth, and said, Lo, this hath touched thy Lips, and thine Iniquity is taken away, and thy Sin is purged. That we may show forth nothing of pride, and passion, and carnal affection; but speak upon all Occasions with a pure Zeal for him. And again, that he would open our Lips, Psal. 51.15. O Lord, open thou my Lips, and my Mouth shall show forth thy Praise. That he would cast out the dumb Devil. The habit of Grace, without continual influence to act it effectually, will not do its work; the habit is a Gift, and the bringing forth of the habit to exercise is another Gift. 4. Watchfulness and heed is necessary, otherwise Corruption will break out. There is a quick intercourse between the Heart and the Tongue; Pride will show its self in a vain Ostentation of Parts; Passion in some heat of Words; Worldliness and Sensuality will bewray themselves, and divert us from holy Conference to that which is Carnal and Worldly; Discontent in some unseemly Expressions of God's dealings with us; Indiscretion and Folly in a multitude of impertinent talk. Psal. 141.3. Set a Watch, O Lord, before my Mouth; Keep the Door of my Lips. The Tongue must be watched, as well as the Heart; all watching will be to little purpose, unless God bridle and curb our Tongues, that nothing break out to his dishonour, but this constant Guard is necessary. Second Sermon. I Come to the second Branch, But the Heart of the Wicked is little worth. Doct. That an Unsanctified Heart is a Drossy Heart, of no value and use as to Heavenly Things. 1. Let me explain this Aphorism. 2. Confirm it by Reason. 3. Apply it. 1. To open it: 1. What is meant by the Wicked Man? 2. What by his Heart? 3. In what sense it is little worth? 1. What is meant by the Wicked Man? Answ. One that is not regenerate, or renewed by the Holy Spirit. They are of several sorts; some are more gross in the out-breaking of sin, others please the Flesh in a more plausible and cleanly manner; the one are usually called wicked and profane Persons, but others are comprised also: Psal. 14.3. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one. They are all in the state of Nature, and their corrupt Hearts are vile and loathsome in God's sight. 1. Some have great Natural Abilities and Gifts, as Achitophel, 2 Sam. 16.23. And the Counsel of Achitophel, which he counselled in those days, was as if a Man had enquired at the Oracle of God; yet his Heart was nothing worth as to God's acceptance, and his own Salvation, as the issue declared. 2. Some have plausible shows of Piety, and external Worship; yet while the Heart is unrenewed, that will not help the matter, Matth. 23.27, 28. Our Lord compareth them to whited Sepulchers, which indeed appear beautiful outward, but are within full of dead men's Bones, and of all Uncleanness. Even so ye also appear outwardly righteous to Men, but within are full of Hypocrisy and Iniquity. 3. Not only the gross Dissemblers, but those that are brought so far as to a partial Obedience; yet this availeth not, if the Heart be not cleansed and renewed; as it is said of Amaziah, 2 Chron. 25.2. He did that which was right in the sight of the Lord, but not with a perfect Heart. It was right in the matter, and he did many things right, but his Heart was nothing worth. 4. Though Men act like themselves, and have no condemning, disallowing thoughts within themselves, as conscious to any partiality and defect in their Obedience; yet God still looketh to the Heart, to see whether it be drossy or pure Gold. Prov. 16.2. All the ways of a Man are clean in his own Eyes, but God weigheth the Spirits. He puts the Heart into the Balance of the Sanctuary. Men blinded with self-love, are partial in their own cause; and when the action is fair, overlook an unsanctified Heart; but the Lord considereth it exactly, quo animo, with what spirit every thing is done. 2. What is meant by the Heart? Not that fleshy part, which is in the midst of the Breast, but the Soul with all its Faculties, Understanding, Will and Affections: And this considered, not as to its Natural Capacities and Properties, but as corrupted by Sin. Now great is the Pravity, and deep is the Corruption of Man's Heart by Nature; and that, not only as to the Disorder and Disobedience of the Inferior Faculties, but as to the leading part of the Soul. First, In order to God. Secondly, As to Inferior Things. First, In order to God: (1.) In the Understanding, there is not only Ignorance, but Indisposedness to know the Truth, set forth by the Notions of Darkness, and Blindness. Ephes. 5.8. Ye were sometimes darkness. 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off. He hath no Spiritual discerning. This is worse than bodily blindness, because Men are not sensible of it. Revel. 3.18. And knowest not that thou art wretched, and miserable, and poor, and blind, and naked; and because they seek not fit Guides to lead them. Acts 13.11. And now, behold! the Hand of the Lord is upon thee, and thou shalt be blind, not seeing the Sun for many days: And immediately there fell on him a mist and darkness, and he went about, seeking some to lead him by the hand. But these cannot endure them. (2.) Vanity, and Slightness, and Folly. Matth. 22.5. They made light of it. Heb. 2.3. How shall we escape, if we neglect so great Salvation? Jer. 4.14. O jerusalem, wash thy Heart from wickedness, that thou mayst be clean: How long shall vain thoughts lodge within thee? 1 Cor. 3 20. The Lord knoweth the thoughts of the wise, that they are vain. Prov. 22.15. Foolishness is bound in the heart of a Child. (3.) Stupidity; Deut. 29.3, 4. The great temptations which thine Eyes have seen, the Signs, and those great Miracles, yet the Lord hath not given you an Heart to perceive, and Eyes to see, and Ears to hear unto this day. (4.) Obstinacy; Ezech. 11.19. I will take away the stony Heart out of their Flesh. There is wilfulness and hardness of Heart. (5.) Enmity, both to the Law, Rom. 8.7. Because the Carnal Mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be. And also to the Gospel, 2 Cor. 10.4. Casting down Imaginations, and every high thing that exalteth itself against the Knowledge of God, and bringing into captivity every thought to the Obedience of Christ. 2. As to Inferior Things: When the Heart is turned off from God, it goeth after vain things, 1 Sam. 12.21. And turn ye not aside, for than should ye go after vain things, which cannot profit nor deliver, for they are vain. And so the Heart groweth earthly, sensual and devilish, jam. 3.15. wholly carried out to Pleasures, Profits and Honours. Now consider, 1. What is within such an Heart; Gen. 6.5. God saw that the Wickedness of Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only evil continually. This is the Mint that is always at work; there is no respite by Day nor by Night; Sin worketh in the Heart all Day, and playeth in the Fancy all Night; there is no Truce in this Warfare. 2. What cometh out of the Heart; Mark 7.21, 22. For from within, out of the Heart of Men, proceed evil Thoughts, Adulteries, Fornications, Murders, Theft, Covetousness, Wickedness, Deceit, Lasciviousness, an Evil Eye, Blasphemy, Pride, Foolishness: All these things come from within, and defile the Man. This the Heart which is here considered. 3. In what sense it is little worth. (1.) As to acceptation with God. (2.) As to the benefiting and profiting of others. 1. As to acceptation with God. That will appear by the Expressions God useth about the contrary, that is, the renewed Heart. It is that he longeth for, Deut. 5.29. O that there were such an Heart in them, that they would fear me, and keep all my Commandments always! He delighteth in it, as the other is an abomination to him, Prov. 11.20. They that are of a froward Heart are an abomination to the Lord; but such as are upright in their way, are his delight. He commendeth and approveth it; Rom. 2.29. But he is a jew that is one inwardly, and Circumcision is that of the Heart, in the Spirit, and not in the Letter, whose praise is not of Men, but of God. 1 Pet. 3.4. Whose adorning let it be the hidden Man of the Heart, in that which is not corruptible, even the Ornament of a meek and quiet spirit, which is in the sight of God of great price. When the inner Man is adorned with Grace, than we are in very high esteem with the Lord. This is a beauty which always keeps fresh, and which God is pleased to esteem and reward. Yea, in such an Heart God dwelleth, Eph. 3.17. That Christ may dwell in your hearts by faith. It is his chamber of Presence, or strong Citadel, from whence he commandeth the other Faculties and Members. Isai. 57.15. Fur thus saith the high and lofty one, that inhabiteth eternity, whose name is Holy, I dwell in the high and Holy place, with him also that is of a contrite and humble Spirit. There God taketh up his Lodging, as in the highest Heavens, so in the lowest Heart. Once more, this Heart is so pleasing to him, that he pardoneth many failings, where the Heart is upright. 2 Chron. 15.17. But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days. It is a comfort when dying, 2 Kings 20.3. Remember now, O Lord! I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And they are finally Blessed, Psal. 119.2. Blessed are they that keep his testimonies, and that seek him with their whole heart. Well then! this is the heart which God accounteth of, and by this you may soon understand that the other is little worth. 2. As to the benefiting and profiting of others. Certainly an Heart of so little esteem with God, doth little promote his Interest with the World. This is that which is asserted in the Text; where observe with me these six things. 1. That the Heart of the wicked is spoken of in the softest terms. Else where it is said to be deceitful above all things, and desperately wicked, Jer. 17.9. Set upon mischief, Psal. 28.3. Mischief is in their hearts, but here it is little worth. And this teacheth us, that it is not enough, not to do harm by our Speech, but our Discourse should have Savour and worth in it, such as may benefit others. Every Tree that bringeth not forth good fruit is hewn down. Some Men propagate the Teint of the common Corruption by their Converses; but if we avoid that, do we seek to stop the pollution of Mankind by wholesome and sound Speech? 2. That it is not enough to speak much, but is there any real worth in our Discourse? otherwise it is but the overflowing of a drossy unsanctified Heart. 3. Here are compared a good Man's Words, and a wicked Man's Thoughts. Good men's Words are of great price, but wicked men's Thoughts are of no value; the ones Tongue is better than the others Heart; the mischief lieth near their Hearts. 4. That we must make Conscience, not only of our Words but Thoughts. Men are cautious in their Speeches, and how they discover themselves; but they think Thoughts are free, no, Heart-Sins are Sins, as well as the Sins of the Tongue and Life. Prov. 24.9. The thought of foolishness is sin; they are contrary to the Law of God. Therefore David saith, Psal. 119.113. I hate vain thoughts. Usually we take more liberty in our Thoughts, than in our Words and Actions. Men will not rob, steal, murder or assault the Chastity of a neighbour's Wife; but let their Hearts run riot, in coveting, and that is Theft in the Heart; or lusting, and that is Adultery in the Heart, Matth. 5.28. Whosoever looketh on a Woman to lust after her, hath committed Adultery with her already in his heart: or Malice and Revenge, and that is killing in the Heart. 5. That till we make conscience of our Thoughts, we cannot well order our Words with Gravity and Profit: for the Heart hath an influence upon the Tongue, Psal. 37.30, 31. The mouth of the righteous speaketh wisdom, and his Tongue talketh of judgement: The law of his God is in his Heart. And those that are either contriving Sin, or musing upon Vanity, will bewray themselves in their Speeches. 6. That familiar Converse with those, whose Hearts are nothing worth, will little tend to our profit, but rather to our hurt. For to this end is it spoken by the Holy Ghost, to direct us in the choice of our company. They that have the Spirit of Grace, are most likely in their Discourses to minister Grace to the Hearers, and should be most acceptable to those that have the same Spirit, and can savour Spiritual things. If we are as in a prison, when we are in good company, who use Gracious Talk; 'tis none of the best signs. Our Souls are grown out of relish with Spiritual and Heavenly things, if such kind of Discourse doth not please us. Surely this is the company, that is most likely to be most fruitful, and profitable to us, Prov. 20.15. The lips of knowledge are a precious jewel. But in vain and idle company, what can you meet with but vanity, and that which is little worth? A Trifle not a Jewel, Impertinency, Levity, Folly, Immodesty, Worldliness, Pride is all that you can gather from others, and we have too much of this ourselves already. Depraved Nature needeth no helps to deprave it more, but all the means of Cure that can be used, Prov. 10.21. The lips of the righteous feed many, but fools die for want of knowledge. Surely then it will be our Wisdom to be intimate with those that discourse of Holy things, where you may have something of value; but nothing but idle Talk is to be expected from them, whose Hearts are nothing worth. II. The Reasons. 1. Because they are not furnished with those Graces which do serve in munimentum, ornamentum, or emolumentum, which may serve to defend their own Souls, or be delightful in the eyes of God, or make them profitable to others; and those are Faith, Hope and Love. They never felt the quickening virtue of Faith, nor were wrought by it to the true love of God, and an Holy and Heavenly Mind. Those that were never acquainted with the virtue of Faith, and the power of Divine Love, and the quickening efficacy of an Heavenly Hope, certainly they have base, dead, poor and unworthy Spirits, and can do no eminent thing for God in the World, nor for the Salvation of their own Souls. I prove it from the use of these Graces; they are in munimentum for Defence, 1 Thess. 5.8. But let us who are of the day, be sober, putting on the breastplate of faith and love; and for an Helmet the hope of salvation. Rom. 13.12. Let us put on the Armour of light. Grace is our sure Defence against the Teint of the sensual, ignorant, and brutish World. These have a Spirit that carrieth them to God, and Divine and Heavenly things, and so are clarified and purified from the dregs of Sense; Faith purifieth, Acts. 15.9. Purifying their heart by faith. Love purifieth, 1 Pet. 1.22. Seeing ye have purified your Souls in obeying the truth, through the Spirit, unto unfeigned love of the Brethren, see that ye love one another, and Hope purifieth. 1 joh. 3.3. He that hath this hope in him, purifieth himself even as he is pure. Again, these Graces serve in Ornamentum, for Ornament, to make us amiable in the sight of God and Men, and therefore Holiness is called an Ornament of great price, and the righteous are called the excellent ones of the earth, Psal. 16.3. Whereas the wicked are called vile persons, Psal. 15.4. And Prov. 12.26. The righteous is more excellent than his neighbour. He hath an Heart which others have not, and a Spirit to which they are strangers. And it is said of Daniel, that he had an excellent Spirit found in him, Dan. 6.3. Certainly there is not such a noble Spirit in the World as that of a true Christian. Again, they are in emolumentum & utilitatem, for profit. These things are given us to profit others, 2 Pet. 1.8. If these things be in you, and abound, they make you that ye shall not be barren, nor unfruitful in the knowledge of Christ jesus our Lord. Now fruitfulness is for the Honour of Christ, and the good of others; they shall make you, a Man can have no Rest or Peace in his Soul, till he be useful and fruitful; and they cannot satisfy themselves with doing a little good, but still they must do more, for these Graces do mightily enlarge the heart of a Man, that they are not satisfied unless they take all occasions of promoting the Glory of God, and the good of Souls: Faith working by Love and Hope, constraineth them. 2. They are biased with carnal Affections and Inclinations which fill their Minds with vanity, or are seasoned with the wisdom of the flesh, so that all they speak and do hath a Tangle of it, therefore their Spirits are slight, drossy, sensual. Take in all the operations of the Soul they study to please the Flesh, they value all things by the interests of the Flesh. But because Thoughts are principally intended here, as the Fountain of our Speeches, I shall only instance in them. And 1. I take for granted that the wisdom of the Flesh is that, which inclineth and disposeth us to savour, and relish the Pleasures, Honours and Profits of the World. These are the three baits: 1 john 2.16. All that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life; And the wisdom of the flesh suiteth with them, jam. 3.15. This wisdom descendeth not from above, but is earthly, sensual, devilish. 2. The operations of our Minds are either (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses and Reasonings. (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muse and Imaginations, or (3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrivances and Devises; and the Hearts of carnal and unsanctified Men, are wholly taken up about these things. 1▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All the Debates and Discourses of their minds are of no value, and tend to no serious and profitable use. Certainly men's Affections have an influence upon their Opinions, and their Opinions have an influence upon their Thoughts. Therefore those who make the flesh their principle rule, and end, they have in their hearts many corrupt Principles and Opinions about the things of God, and against the being of God, Psal. 14.1. The fool hath said in his heart, there is no God; that it is folly to deny present advantages, for a future and unseen Happiness, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him. That there is no profit in serving of God, job 21.15. What is the Almighty that we should serve him? Or what profit shall we have if we pray to him? That the ways of God are grievous and unequal, Ezek. 18.25. Yet ye say, the way of the Lord is not equal. That they shall do well enough, Deut. 29.19. And it come to pass, when he hears the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart to add Drunkenness to thirst. Now their minds being Teinted with these conceits, their reasonings within themselves suit with them: and though the thoughts of God sometimes rush into their minds whether they will or no, yet they are soon smothered there, and these are the thoughts wherewith they secretly please themselves, and whereby their lives and actions are influenced and governed. They look upon God's glorious Titles as nothing else but fine words; His Providence as a thing they cannot reasonably deny, but they resolve to stand on their own Legs, and think they may serve their Turn without him. They think others that Pray not, are as Prosperous as those that do; and filling their Minds with these thoughts, certainly their Hearts are nothing worth. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For their Muse. They are admiring their own Excellency, and blessing and applauding themselves in their sensual felicities, which they enjoy in the World, Dan. 4.30. And the King spoke and said, Is not this great Babylon which I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? So Psal. 144.12. Happy is that people, that is in such a case. The Covetous and Ambitious find a savour in their thoughts of present Wealth, Riches, Vainglory, applause; the filthy and unclean, in the thoughts of their brutish pleasures. A sure rule it is, the heart will be upon the treasure, Matth. 6.21. For where your treasure is, there will your hearts be also. The Glutton on pleasant Meat and Sports; Nay the ordinances of God cannot divert them, Ezek. 33.31. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their Mouth they show much love, but their heart goeth after their covetousness. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There Contrivances and Counsels are to accomplish their Worldly Ends, Rom. 13.14. Make no provision for the flesh to fulfil the lusts thereof. Not how to glorify God, or save their Souls; but how to enrich, promote, and advance themselves, and gratify their brutish Lusts. Now when the Hearts of Men are taken up about such low and base things, they are nothing worth. To conclude, if Men's Thoughts were but written upon their Foreheads, how ashamed would they be, to have such an infinite variety of blasphemous Reasonings, filthy, malicious, covetous Thoughts exposed to open view? Surely then you would be ashamed to see, with what filth and Vanity you feed the Pleasure of your Minds, with what Dross and Rubbish you stuff your Hearts. They are seen to God, Psal. 139.2. Thou knowest my down-sitting, and mine uprising, thou understandest my thoughts afar off. And they will be publicly seen at the Day of Judgement, 1 Cor. 4.5. God will make manifest the counsels of the heart. Use 1. Let this humble us, for this was the Temper of our Hearts; they were the Devil's Nest, where his Eggs are cherished, and we ourselves set abrood to hatch Sin. In stead of being full of holy Thoughts and Motions, and Inclinations towards God, they are stuffed with Vanity and Sin: Sometimes Pride employeth our Thoughts, and sometimes Covetousness, and sometimes Revenge, and sometimes Uncleanness. Our Hearts are averse from God, and prone inclined to the World, and the false inferior Happiness. Such an Heart it was, where all Good is, like Fire in wet Wood easily quenched; and all Bad, like a Spark in Gunpowder soon kindled. Our Hearts by nature are Sties of all Filthiness, Foolishness, Perverse, Deceitful, Vain, Earthly, Proud, Self-loving; we were neither alured by Promises, nor frighted by threatenings, nor reclaimed by the powerful Reasons of Kindness and Love. We were unthankful for Mercies, obstinate under Corrections, forgetting what is past, neglecting what is present, slighting what is to come. What is this Heart worth? Good for nothing, unless God change it. You must bemoan it to God as Ephraim, Jer. 31.18. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned. Alas! of ourselves we cannot subdue and tame this Obstinacy: By Art Man can melt the hardest Metals, and yet cannot soften his own Heart. No Creature so stubborn and wild, but they are tamed, or have been tamed of mankind, jam. 3.17. But yet it passeth our Skill to subdue ourselves too God. 2. Be sure that you get another Heart. For though it be not in our power to make to ourselves a new Heart, yet it is our Duty to get it: and, as Creatures in misery, we must use all means we can, what ever be the event; we can abstain from gross Sins, such as Adultery, Fornication, Wantonness, Drunkenness, Gluttony, and the like; we can go to the Ordinances, as well as to the Resorts of vain Companions; we can read the Holy Scriptures, as well as Worldly Histories; we can be convinced of our Impotency and Misery out of the Word of God. We need not increase our Bondage and Impotency by indulging Carnal Affections, and so put more Impediments in God's way, by prosecuting our Worldly and Fleshly Lusts. If you will cherish your Vainglory, Ambition, Sensuality, Covetousness, rather than resist it, and feed the Distemper, no wonder that our Chains are the more fastened upon us. We may seek help of God, who hath promised to give us a new Heart, and a new Spirit, Ezek. 36.26. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and will give you an heart of flesh. Therefore this is that we should seek after. Would you have God to force Grace upon you, and give you a Benefit, which you have no mind to ask or receive? Do but attend upon the Work with earnestness, see how the Heart of the Carnal is made Spiritual, of Earthly is made Heavenly, of Sinful is made Holy, of Obstinate and Disobedient is made Tractable and Teachable, of vain is made Solid and Serious. Besides, God often sendeth in holy Motions and Inspirations, reproving our Sloth and Negligence, and exciting us to get a better Heart. When he draweth, will you run? Cant. 1.4. Draw me, we will run after thee. When he knocketh, will you open to him? Rev. 3.20. Behold I stand at the door and knock, if any man hear my voice and open the door, I will come in to him, and sup with him, and he with me. When he bloweth, will you put forth the Sails? john 3.8. The wind bloweth where it listeth. When the Waters are stirred, will you put in for Cure? What shall I say more! Though you have not Grace, you have Reason and Conscience to consider of the vanity of all these Things, which pervert your Hearts, and make them so bad as they are. And how miserable a thing it is to have a drossy unsanctified Heart, even though your Life should be never so blameless? Now the Spirit of God calleth upon us to show ourselves Men, Isa. 46.8. Remember this, and show yourselves men, bring it again to mind, O ye transgressors. And if you will never sit alone, and commune with yourselves about these weighty Matters, your Condemnation is just. Motives to quicken us, how much it concerneth you to get your Hearts sanctified. 1. Because of the two great Competitors, God, and Satan, how earnest they are for the Heart. It is God's Choice, Prov. 23.26. My son, give me thy heart: This is that which God craveth, and every good Man should say, Lord! I give it unto thee. It pleaseth God to hide our Hearts from one another's knowledge; but he seeth them, whether they be kept in a right frame, yea or no. Men are incompetent Judges of the Heart, therefore they look to the outward appearance, but God's Eye is upon the Heart, 1 Sam. 16.7. Man looketh unto the outward appearance, but the Lord looketh on the heart. Psal. 41.6. Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom. If we have a wise and understanding Heart, a choice and excellent Spirit. On the other side, it is that which Satan striveth for most; the greatest Contest between God and Satan is, who shall have the Heart of Man? As Acts 5.3. Why hath Satan filled thy heart to lie to the Holy Ghost? So Luke 22.3. Then entered Satan into judas: Then he gets into the Man, when he gets into the Heart, john 13.2. The Devil having now put into the heart of judas to betray him. This is the Castle the Enemy would surprise; he maintaineth his Interest there by vain and sinful Thoughts. 2. The importance of the Heart as to our Speeches and Actions, it is Fons Actionum ad extra, the Fountain of all our outward Actions, we bring every thing out of the Heart, Matth. 12.35. A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. The Tongue, Eyes, Hands, and Feet, are but Instruments to execute the motions of the Heart. The Prophet cast Salt into the Spring to cure the brackishness of the Water, 2 Kings 22.21. And it is, Terminus actionum ad intra, the principle of our internal Actions. Rom. 6.17. Ye have obeyed from the heart the form of doctrine, which was delivered you. Means: 1. Earnest Prayer to God, Psal. 51.10. Create in me a clean heart, O God, and renew a right spirit within me. God beginneth to us, that we may imitate him, Deut. 5.29. O that there were such an heart in them, that they would fear me, and keep all my commandments always! Psal. 86.11. Unite my heart to fear thy name. The Heart naturally is scattered to vain Objects. 2. Treasuring up the Counsels of the Word, Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee. Prov. 6.20, 21, 22. My son, keep thy father's commandments, and forsake not the law of thy mother: Bind them continually upon thine heart, and tie them about thy neck: When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee. 3. Serious Caution, that bad Principles be not rooted in us; Heb. 3.12. Take heed, lest there be in any of you an evil heart of unbelief, in departing from the living God. 4. Watching against vain Pleasures, which render it brutish, sottish, frothy, and stupid; Hosea 4.11. Whoredom and wine, and new wine, take away the heart: The generosity, bravery, and spriteliness of the Heart. 5. If gotten, keep it; Prov. 4.23. Keep thy heart with all diligence. Our first business is to get an Heart worth the keeping, a vain Heart is better thrown away than kept: When the Heart is renewed and changed, keep it pure and loyal to God: First get out Sin, then keep it out. We keep it by a constant watchfulness over the Senses, job 31.1. I made a Covenant with my eyes, why then should I look upon a maid? Over the Thoughts, Prov. 15.26. The thoughts of the wicked are an abomination to the Lord. Over the Affections and Passions, Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts. 6. Increase it to a Choice, an excellent Spirit: 1 Cor. 2.12. Now we have received not the spirit of the world, but the spirit which is of God, that we may know the things that are freely given to us of God. 2 Tim. 1.7. For God hath not given us the spirit of fear, but of power, of love, and of a sound mind. A Sermon on Acts x. 34, 35. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons. But in every Nation, he that feareth him, and worketh righteousness, is accepted with him. THese Words are Peter's reply to Cornelius, who sent for him to hear the Gospel from his mouth. For the entertaining of this Message, both Peter and Cornelius were aforehand prepared severally by God: Peter by a Vision; Cornelius by an Oracle. So much ado was needful to gather in the first Fruits of the Gentiles. In the Words take notice of two Things: 1. Peter's acknowledgement of his former Mistake, Vers. 34. 2. His assertion of the positive Truth, which he learned by this Providence, Vers. 35. First, In the acknowledgement of his former Error, you may observe three things. 1. The Preface or Introduction: Then Peter opened his mouth, and said. Profane Spirits cavil at this Expression as needless: For how could he speak, say they, without opening his mouth? But they mind not that it is an Hebraism, frequently used in Scripture concerning them that are about to speak any thing weighty, upon mature deliberation. As of our Lord Christ it is said, Matth. 5.2. He opened his mouth, and taught them, saying. So Psal. 78.2. I will open my mouth in a parable. Prov. 8.2. I will speak of excellent things, the opening of my mouth shall be right things. To open the Mouth, is to speak considerately, prudently, confidently. Would to God that those that scoff at these things, would never open their Mouths to worse purpose. 2. The means of his Conviction: Of a truth I perceive; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Phrase is used of those that are apparently convinced and persuaded to change their Opinion. The Latins would express it, A vero vinci, to be overcome by the Truth itself. Peter once thought, that it was unlawful for a Man that is a Jew, to keep company with, or go to one that is of another Nation, as he himself expresseth it, Vers. 28. But being prepared by his Vision, and now convinced by the Words of Cornelius, he perceived the contrary. 3. The Error, That God was a Respecter of Persons, or had so confined his Respect to the Jewish Nation, that he would not reveal himself to any of the Gentiles, who had not submitted to their Rites. But now he saw, that all Respect of Nations was taken away by the coming of Christ. Before I go off from explaining this Branch, I. Let us see why this was spoken to Cornelius; was not he a Proselyte to the true Religion? I answer, Cornelius was a Roman Captain over the Italian Band, therefore probably himself of that Nation. But though by Race and Breeding a Gentile, yet no Idolater, but a Worshipper of the God of Israel, or the true God the Creator of Heaven and Earth; for we are told, Acts 10.2. That he was a devout man, one that feared God with all his house, and gave much alms to the people, and prayed to God always. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that that were called Devout Men, were Proselytes. Yet he was not Circumcised, nor had he taken upon him the Yoke of Moses his Law, and so was not accounted a Member of the Church of Israel. The Jews distinguished of Proselytes, the Proselytes of the Covenant, and the Proselytes of the Gate. For the former, the Proselytes of the Covenant were such as were Circumcised, and counted and conversed with, as Jews born. But the Proselytes of the Gate bound themselves only to observe the precepts of Noah, as, to worship the true God, to abhor Idols, to abstain from Murder, Fornication, Robbery, and in all things to do as they would be done to. With these the Jews might not Converse, as being not incorporated into the Commonwealth of Israel, though they granted them a part in the life to come. Of this sort was Cornelius. 2. Let us observe something from this branch of the Text. 1. That Gods own people may err in some points of Religion. Peter before this had read in the Prophecies of the Old Testament much about the calling of the Gentiles; he had heard from the mouth of Christ the command of discipling the Nations, Mat. 28. Yet he did not comprehend the thing, till he was prepared by a Vision from Heaven, and now found Cornelius endowed with great graces given by God. Thus often we hear the truth propounded, explained, proved; yet we conceive it not. Surely this was a great error in Peter, so difficultly to come over to this truth after the ascension of Christ; that still he should think God to be the God of the Jews only, and not also of the Gentiles. But good men do not see all things, even those things which are before their Eyes; especially when blinded with prejudice▪ and prepossessed with contrary Interests and Opinions. Therefore we had need all look about us, lest we be ignorant of an obvious-truth. 2. The Godly when convinced, ingeniously confess their Errors; as Peter doth here. Controversies would sooner be at an end, if we could but learn this modesty: But men fear the disgrace of a change of mind or opinion, and so are the more entangled. It is better to confess and give Glory to God, and yield to a conquering truth, than for Credit's sake obstinately to persist in a received error: for it is no disgrace to humble ourselves before God and Men, and to submit to such means as he hath appointed for our conviction. Secondly, His positive assertion of the truth now learned. But in every Nation, he that feareth him, and worketh righteousness, is accepted with him. Where 1. The Qualification, He that feareth God and worketh righteousness. You will say, here is no mention of Faith in Christ. I Answer, 1. Cornelius had not as yet received the knowledge of him, and Peter was now come to Preach Christ to him, as he doth in the next Verse, 36, Where he speaketh of preaching Peace by jesus Christ, he is Lord of all. 2. He speaketh not now of our first recovery and reconciliation with God; but of the constant temper of our Hearts, and tenor of our Lives, after we are recovered and reconciled to him. Among other things learned from the Jews, Cornelius had heard of the M●ssiah, by whom Sins should be forgiven, and the lost World restored. And that is one chief means to beget fear and reverence of God. Psal. 130.4. There is forgiveness with thee that thou mayst be feared. But as yet he knew not Christ to be this Messiah. 3. This qualification is most to his purpose; which is to show, That external Prerogatives, abstracted from solid Godliness, do not further our acceptance with God; nor the want of them hurt or hinder us: No, where there is a good constitution of Heart, and an holy Life, a man is accepted of God. As more expressly to the Christian Notion it is said, Gal. 5.6. In jesus Christ neither Circumcision avails any thing, nor Uncircumcision, but faith which works by love. But here it was enough to say, He that feareth God and works righteousness. 2. The Privilege, Is accepted with him. That is, accepted to Grace and Glory. (1.) To Grace. For Cornelius was rewarded with higher Revelations from God; who warned him to send for Peter, and prepared Peter that he might not refuse the message. Thus God delighteth to heap up Grace upon Grace, john 7.17. If any man will do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. To obey God's will in what we know, is the ready way to know more and better. (2.) And for Glory, that cannot be left out; as appears by the conclusion which Believers make, when they heard of these things, Acts 11.18. Then hath God granted to the Gentiles repentance unto life, that is, to know and receive Christ unto Salvation. Doct. That God, without respect of Persons, accepteth such as fear him and work righteousness. 1. What is respect of Persons? 2. In what sense it is denied of God. 3. What is the meaning of this qualification. 4. What is meant by being accepted with God. I. What is respect of Persons? The word Person doth not signify the Substance of a Man, or his Personal Subsistence; but that outward Estate and Condition, whereby one differeth from another. Either in the gifts of the Body, one is strong, another weak; one fair, another deformed. Or of the Mind, one is more Ingenious, Prudent, Learned, when another is not so: Or else Estate, Rank and Quality, one is Rich, another Poor; one more powerful, whilst others are kept low and bare. Or in respect of Nation or Country, Jew or Gentile. Lastly, in respect of Externals in Religion, one may stand upon the vantage-ground, who yet is not the Taller man. In short, that which is conspicuous in Man, and maketh him more or less esteemed among men, that is called his Person. Now to respect or accept Persons in Judgement, is to prefer and favour one Person above another, for these outward advantages, not regarding the merits of the Cause which is under trial. Quando non causae merita, sed personae dignitas attenditur Aug: Now God doth judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without respect to Persons; that is, his Judgement is not swayed by any thing that is extrinsical and belongeth not to the cause in hand; and will not approve or disapprove any Man for his Persons sake, or External Prerogatives, if he be not otherwise worthy of approbation or reproof. As, to instance in the foregoing distinctions. 1. The Gifts of the Body, Strength and Beauty. It is not the Strong and Beautiful that are accepted with God, but the Good and the Holy. He is strong in a Spiritual sense, not that overcometh another man, but tameth his own flesh, Prov. 16.32. He that is slow to anger is better than the mighty, and he that ruleth his Spirit than he that taketh a City. The true strength is seen also in vanquishing the temptations of the Devil, 1 john. 2.14. Ye are strong and the word of God abideth in you, and ye have overcome the wicked one. So, not outward Beauty, but Grace, doth make us amiable in the sight of God; Alas! that is a fading thing; in its Prime it is but Skin-deep. The adorning of the hidden man of the Heart, is that which is of great price in the sight of God, 1 Pet. 3.3, 4. This Beauty is never shriveled, nor doth it wax Old, and is in high esteem with God. 2. For the Gifts of the Mind. Learning, Secular Prudence; these things may make us more Serviceable in the World, but surely in themselves they do not commend us to God. It is pity Men should prostitute their great abilities to so vile an use, as only to Cater for the Body, or to turn and wind in the World, or else to put a Varnish on the Devil's cause. As Satan chose the form of the Serpent to deceive our first Parents, because he was the subtlest of all the Beasts of the Field, Gen. 3.1. So he delighteth to employ the sharpest subtlest Wits; but at last with all their Wit and Learning they are thrust down into Hell, unless they lay aside their Worldly Wisdom, and cleave to Christ, and walk in his ways whatever it costs them, 1 Cor. 3.18. If any among you seemeth to be wise in this World, let him become a Fool that he may be Wise. In the Eye of the World, it seemeth foolish to stand on terms of Conscience; but that that will be found the best Wisdom at last. 3. Of Estate, Rank, and Quality. Some are Noble, some Ignoble. But the Blood that runneth in the Veins of the Poor, is of the same Colour with yours that are Nobly Descended: By Nature you are equal, for he has made all Nations of one Blood, Acts 17.26. And this distinction will not outlive time, but ceaseth at the Graves Mouth. Certainly it beareth no weight before God's Tribunal, 1 Cor. 1.26. Not many Mighty, not many Noble are called. So some are Rich and Mighty, others are Poor and in a low Condition; but none are accepted the more for their greatness, dignity, or Worldly pre-eminence, job. 34. ●9. He accepteth not the person of Princes, and regardeth not the rich more than the poor, for they are all the work of his hands. Alas! it is a vain plea with God, to say, I am Rich, I am Noble, I am a Prince, I hope he will not deal severely with me: The Rich or Poor, Prince or Beggar, do all stand upon the same level before God. The dignity, power and wealth of Princes, doth not move him to spare them; neither Lordship, nor Ladyship, nor Principality, nor Kingdom, can stead you, if you be a Transgressor; your Sensuality is as odious to God, as the Drunkenness of the Rascality. When we stand before the Lord, we are stripped of all our personal qualities, and regarded only according to our Works, Rev. 20.12. I saw small and great stand before God. So for Bond and Free. Though Christian Religion abolish not those civil distinctions which are between Masters and Servants, Governors and Governed; yet it layeth no weight upon any of these as to our acceptance with God. The Bond may be Christ's Freeman, 1 Cor. 7.22. and the Free are but Christ's Servants. Therefore the Apostle biddeth Masters to carry themselves well to their Servants, because God is no respecter of persons, Eph. 6.9. Col, 3.25. 4. In respect of Nation or Country. Some lie nearer, others more remote from the Sun; but they are all alike near to the Sun of Righteousness, Gal. 3.28. jew and Greek are all one in Christ jesus, or else miserable without him. Especially since the coming of Christ in the Flesh, the door of Grace is much more enlarged, and the enclosure broken down. 5. For Externals in Religion; for Profession and outward Privileges. Cornelius was an holy and good Man, but wanted Circumcision; yet was accpted of God, when many a Carnal Jew that had it was rejected by him. This is attested by the Apostle, Rom. 2.9, 10, 11. Tribulation and anguish upon every soul that doth evil, of the jew first, and also of the Gentile; but glory, honour, peace, to every man that worketh good, to the jew first, and also to the Gentile: for there is no respect of persons with God. God is not partial to Jews above Gentiles, nor to Carnal, literal Christians above Pagans. If by outward profession there be a people nearer to God than others, they have the privilege to be first rewarded, if they do good; But than they must expect to have punishment and destruction first, if they do evil: for the greater their Privileges, the greater also their Provocation and Gild will be. For God's rewards and punishments are not conferred by an uncertain rule of arbitrary favour and displeasure, neither do they depend on outward privileges of being, or not being Circumcised; but are exactly proportioned to men's Qualifications and Actions. Well then, Baptism, or the external Profession of the Faith, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Christian; as Circumcision, or the Profession of the Law, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jew. Now if either be without holiness of Heart and Life, it is nothing to their acceptance with God; either for the submission to the Rituals of Moses, or the external observances of the Gospel; if there be not that Constitution of Heart, or that course of Life, which this Profession calleth for: for God looketh not to shows and appearances, but the reality of men's Godliness and Obedience. It is no Plea to say, I am of the true Religion. 6. I shall add, Where Men are under one common Profession, but differ in lesser things. As there were different Parties at Corinth, but one common Christ, 1 Cor. 1.2. All that call on the Lord jesus Christ, both theirs and ours; with 12, and 13 Verses. Is Christ divided? It is the nature of man to confine all Religion to their own Party, and enclose the common Salvation. As here in England, our Divisions have tempted us to Unchurch, Unminister, Unchristianize one another; we make no scruple to cast one another out of God's favour; but God's approbation doth not go by our Vote and Suffrage. Lingua Petiliani non est ventilabrum Christi. It is well that every angry Christian's Tongue is not the Fan, wherewith Christ will purge his Floor. God considereth Men in his judgement, not of this or that Party, but as Righteous or Wicked. II. In what sense is this denied of God? For it seemeth God doth respect Persons, giving more Grace to one than another, though both be equal in themselves. I answer, First, The Text speaketh of what is done by God in his Government. Respect of Persons is not faulty, except it be in judgement: for so it is forbidden to Man, that neither the Poor nor the Rich should be favoured in the judgement of their cause, Levit. 19.15. Thou shalt not respect the person of the Poor, nor honour the person of the Mighty; but in righteousness shalt thou judge thy Neighbour. And so it is applied to God, 1 Pet. 1.17. Who without respect of persons judgeth every one according to his works. Therefore God may be considered two ways, either as a righteous Governor of the World, or as a free Lord. And the decision in short is this, That God that is Arbitrary in his Gifts, is not Arbitrary in his Judgements. Therefore we must not exclude the free distribution of his Graces; for God as a free Lord, may give his benefits as he seeth meet: for that is not a matter of right and wrong, but of mere favour. Thus God of his free mercy called the Gentiles, who were further off from him than the Jews; and may give the Gospel, and the Grace of the Gospel, to one, and not to another, when both are equally unworthy of it. As to his Gifts, he may do with his own as it pleaseth him, Matth. 20.15. We can plead no right, either by merit or promise. On the other side, if you consider God as a Governor, who Governeth▪ Mankind by a Law which hath Punishments and Rewards, Punishments threatened, and Rewards promised; he judgeth according to that Law, and as obliged by promise. Compare Rom. 9.16. and 1 Cor. 9.24. In the one place, It is not of him that willeth, nor of him that runneth, but of God that showeth Mercy. But in the other, so run that ye may obtain. How shall we reconcile these places? The first place belongeth to God's Dispensation as a Free Lord, the second as a Righteous Governor. All Acts of Government are dispensed according to Law and Rule, but his Gifts according to his own Pleasure. If you ask, why he doth nor give effectual Grace to all, and hinder Sin in all: He is not a Debtor, but a Free Lord; though we are all Children of Wrath, though God seeth no more in one than another, yet it pleases him to show more Mercy to one than to another. He speaketh not here of the Sovereign will and good pleasure of God, who taketh into favour one that is of himself as unworthy as another; but his love towards the Work of Grace, in whomsoever it is found; He speaks of his consequent rewarding Grace, in dispensing of which, he looketh not to outward Prerogatives or Observances. 2. In his Gifts of Grace, he doth not respect Persons or Nations, or outward Prerogatives, but the Counsel of his own Will. He hath Mercy on whom he will have Mercy, passing by others, which are nobler, richer, wiser. He is not moved by any buy Respects to any thing in the Creatures so to do; Even so father, for so it pleaseth thee, Matth. 11.27. III. What is the meaning of this Qualification, That feareth God and worketh righteousness, and the respect which each hath to the other. The Answer must be given according to the several acceptions of the Words, Fear and Righteousness, which may be taken strictly or largely. 1. Strictly. So the Fear of God implieth his Worship, Deut. 6.24. The Lord commanded us to fear the Lord our God for our good always; or all that Duty of Man which is immediately given to God. And Righteousness is also taken for the whole Duty of the second Table, as often in Scripture. Now thus it maketh a good sense; for all Religion consists in these two, The Faithful discharging our Duty to God and Man. There are two Tables, and we are to take care of both, that we do not give Offence to God or Men, by neglecting our Duty to either, Acts 24.16. Herein do I exercise myself to keep a conscience void of offence both towards God and towards man. So Rom. 12.17. Providing things honest in the sight of all men; neither offending against the Rules of Justice or Mercy, but abounding in the Exercise of both. 2. Both are taken largely; Fear for the principle of our Obedience to God, and Righteousness for the Fruits of it, whether they belong to the first or second Table: As, 1 john 3.7. He that doth righteousness is righteous. So that here Peter observeth the right order; he beginneth with Fear as the Root of all Duty and Worship, and then proceedeth to the Fruit, which is an uniform, constant, impartial Obedience to the whole Law. Which Method is also observed in other Scriptures: As, Psal. 112.1. Blessed is the man that feareth God, and delighteth greatly in his commandments. And, Deut. 5.29. Oh that there were such an heart in them, to fear me, and keep my precepts. This sense I choose and prefer, and therefore shall examine, 1. Why Fear is made the Principle. 2. Why working Righteousness is required as the Fruit. 1. Why Fear is made the Principle of Obedience. Certainly not to exclude Faith in Christ; for without him we can do nothing, john 15.5. At lest nothing acceptably, Heb. 11.6. Without faith it is impossible to please God. And God is especially to be reverenced and adored for his Goodness in Christ, Host 3.5. They shall fear the Lord and his goodness in the latter day. Let us a little then consider, 1. What is this Fear of God. 2. Why is it required as the Principle of all our Actions. 1. What is it? Holy Fear is of two kinds, the Fear of Reverence, and the Fear of Caution. The Fear of Reverence respects God, and not ourselves. Fear of Reverence is grounded on the Nature of God, his Majesty, Holiness, Goodness, and Justice. The Fear of Caution upon the weightiness of the Work we have to do, and our own Weakness. The Fear of Reverence maketh us walk strictly, the Fear of Caution watchfully. 1. The Fear of Reverence is necessary, or an awful regard of God, that we may not offend him, or displease him, or give him just cause of being angry with us, who is of such glorious Majesty. jer. 10.7. Who would not fear thee, O thou King of Nations. Of such unspotted Holiness, Rev. 15.4. Who would not fear thee, O Lord▪ for thou only art holy. 2. The Fear of Caution is necessary to make us watchful against Temptations. The Work is weighty; if we miscarry, we are undone for ever. Heb. 4.1. Let us fear, lest a promise being left us any of you should come short of it. We are weak and inconstant, 2 Cor. 10.12. The Devil is busy, 1 Pet. 5.8. The Devil like a roaring lion walks about seeking whom he may devour. 2. Why is this frame of Heart pitched upon? For two Reasons: 1. That we may most carefully abstain from what displeaseth God. Nothing breedeth tenderness of Conscience so much as holy Fear, Gen. 39.9. How shall I do this wickedness and sin against God? So Phil. 2.12. As you have obeyed not as in my presence only, but much more in my absence, so work out your salvation with fear and trembling. God is alike every where, and therefore he that feareth God is alike every where: He needeth no other Theatre than his own Conscience; no other Spectator than God and his holy Angels. No Secrecy can tempt such a one to Sin, Levit. 19.14. Thou shalt not curse the deaf, nor la● a stumbling block before the blind; but thou shalt fear the Lord thy God. The Blind see not, the Deaf hear not; but God seeth, God heareth, and that is enough to restrain a gracious Heart. No Terror can tempt them to break the Laws of God. Exod. 1.17. The midwives feared God, and did not as the King of Egypt commanded them. No Worldly Dangers are so much feared as God's Displeasure. They look upon God offended with the greatest Terror; upon God reconciled with the greatest Comfort and Delight; therefore they strictly abstain from what may offend God, even in the least. Nehem. 5.15. So did not I, because I feared God. 2. Because it produces a Care and diligent Endeavour to approve ourselves to him, and to be accepted of him. Nothing engageth us to Diligence and Cheerfulness in his Service, so much as an holy Fear of God; Work out your salvation with fear and trembling, Phil. 2.12. Let this be the governing Principle, and you cannot be slight and careless; you will work, and work out; 2 Cor. 7.1. Perfecting holiness in the fear of God. A little Grace, and a little Holiness, will not serve the turn. So Heb. 12.28. Let us have grace, wherely we may serve God acceptably with reverence and godly fear. God is not a God to be put off with every thing, or a little Religiousness by the buy. If we have a due sense of the excellency of God, it inspireth us with Care, Zeal, and Diligence in his Service. 2. Working Righteousness, is made the Fruit of this sense of God upon our Hearts. To work Righteousness, is to set our whole Heart and Soul a Work to live conformably to the Law of God, or to approve ourselves to him by a constant uniform Obedience. The sense is, He that undertaketh the Service of the true God, as Cornelius did; and exerciseth himself in Works of Mercy, Justice, and Devotion; that hath Fear, which giveth uprightness of Heart; and worketh Righteousness, which implieth Holiness of Life: This is the Man accepted with God. Now this is required over and above the former, 1. In respect of God, that we may honour him in the World; for our Obedience maketh our Reverence and Esteem of him visible and sensible. Principles are hidden, but Actions discover them. Things that lie hid in their Causes are not seen, but when the Effect breaketh out, they do sensibly appear. All Principles are discovered in their Actions; as Atheism, and want of the Fear of God, Psal. 36.1. The transgression of the wicked saith, there is no fear of God before their eyes. And so good Principles are seen to God's Honour and Glory, be it Faith or Fear. All Graces are more sensible in their Fruits, than in their internal elicit Acts. Faith, 2 Thess. 1.11, 12. The work of faith with power, that the name of our Lord jesus may be glorified in you. So Fear is seen in the Effects, Acts 10.2. Cornelius feared God, and gave much alms, and prayed to God always. A fantastical airy Religion bringeth little honour to God. 2. It is for our own Comfort. When we set ourselves diligently and solicitously to obey God, and are careful not to displease him, it leaveth an Evidence in our Consciences: Partly because Actions are more evident than Habits, 1 john 3.19. Hereby we know that we are of the truth, and shall assure our hearts before him; And partly because uniform Actions are greater and surer Evidence of our Sincerity, than single Actions; 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world. Partly because there is a sensible Pleasure that accompanieth the holy and heavenly Life, and delighteth the Person so employed, Prov. 3.17. Her ways are ways of pleasantness. Constant Obedience breedeth a durable Delight and Pleasure: All other Pleasures are nothing worth to this continual Feast; partly because God is more ready to witness to our Sincerity. Comforts are the Rewards of obedient Children, Psal. 11.6. The righteous God loveth righteousness, his countenance doth behold the upright. God is just and upright himself, and he hath a special Eye of Grace and favour over them: There is a likeness between them and God, he delighteth himself in the reflection of his own Image imprinted on them. IV. The meaning of the Privilege, Is accepted with him. The Person is pleasing to him, so far as to maintain, increase, and perfect the Grace begun in them; for the first Grace is supposed. 1. He that feareth God, and goeth on in a constant, steady course of Righteousness, is sure of God's Favour and Protection, Phil. 1.6. Being confident of this very thing, that he that hath begun a good Work in you, will perform it to the day of Christ; that is, will maintain what he hath begun; you may be confident of his Fatherly Love and Protection. 2. He will increase it: For God delighteth to Crown his own Gifts. See Prov. 4.18. The path of the just is as the shining light that shines more and more to the perfect day. Prov. 10.29. The way of the Lord is strength to the upright. 3. He will perfect it, and reward you with everlasting Glory. See Psal. 15.2. He that works righteousness. Psal. 106.3. Blessed are they that keep judgement, and he that does righteousness at all times. 1. Use of Information: It informeth us, 1. How much they are mistaken, who think Sanctification hath no influence upon our Comfort and Peace. Some good People are overtender in this Point, they pretend they would fetch all their Comfort immediately from Christ. And is Christ the less Author of it, because Sanctification is the matter of it? As if Sanctification were not from Christ, as well as Justification. He is both to us, 1 Cor. 1.30. He is made unto us of God wisdom, righteousness, sanctification, and redemption. But they think this is to fetch Comfort from something more in ourselves than Justification is; for the one is an adherent Privilege, as the other an internal Qualification. Answ. True, but though it be in us, it is not of us. It floweth from the same Grace of God, and the same Power and Merit of the Lord Jesus. And something there must be in us, or how shall we make out our Title and Claim, or know that the Grace of God belongeth to us? If we look only to Justification, and suspect all Comfort that is elsewhere derived, we are in danger of falling into the gross part of the Error of Poquinus and Quintinus, who in Calvin's time asserted it to be the only Mortification to extinguish the sense of Sin in the Heart. But this is not to mortify Sin, but to mortify Repentance and Holiness; to Crucify the new Man rather than the old; not to quiet Conscience, but outface it. Surely where there is Sin, there will be Trouble. Sanctification is one means of applying the Grace of God, as well as Justification; and we must look to both benefits, and the mutual respect they have to one another. But because this Prejudice is drunk in by many not ill-meaning People, let us a little dispossess them of this vain Conceit. 1. As to Christ. It is certain, that a Sinner can have no hope of acceptance with God, but by Christ, 1 Tim. 1.15. Christ came to save sinners: And Matth. 1.21. He shall save his people from their sins. 2. It is as true, that whosoever is in Christ, he is a new creature, 2 Cor. 5.17. So that the Dispute will lie here, to clear up our interest in Christ, whether we are new Creatures; for till that be determined, we can have no solid Peace and Comfort within ourselves. 3. None is a new Creature, but he who feareth God and worketh Righteousness: For that is the description of a new Creature, that all old Things are passed away, and all Things are become new; a new Heart, a new Mind, and a new Conversation. For a new Heart is only sensibly discovered by newness of Life, Rom. 6.4. Well then, our Proposition is fully reconcilable with the Grace of Jesus Christ. 2. With respect to the New Covenant: Which suspending our Right and Title to Privileges, upon the conditions of Faith and new Obedience, do plainly show what influence fearing God and working Righteousness have on our Comfort and Peace. Now in the new, as in all Covenants, there is Ratio dati & accepti, something promised, and something required. That which is promised, is acceptance unto Pardon and Life: That which is required, is taking hold of this Covenant, and choosing the Things that please God, Isa. 56.4. That is, an unfeigned Consent to God's Covenant, as it is modelled and stated; or such a sense of God's Transactions with Men by Christ, as maketh them willing of the Mercies offered, and Duties required in order to these Mercies. This sense of God's Mercy is sometimes called Faith, sometimes Love, sometimes Fear. It is called Faith, because we treat with an invisible God about an Happiness that lieth in an unseen World. It is called Love, because such great and necessary Benefits are offered to us, as draw our Hearts to God again. It is called Fear, because we are so culpable, and God is so holy and glorious, and the concernment of the Work is so weighty, that we come to serve him with Reverence and godly Fear, Heb. 12.28. But then this sense makes us willing of the Mercies offered, because none but the serious part of Mankind doth regard and care for them. And it maketh us also willing of the Duties required; both for their own sakes, they tending to the Glory of God, and the perfecting of Man's Nature; as also because of the annexed Benefits. But now every Will doth not give you a Title to the Blessings of the Covenant, but a sincere Will. There is a cold and ineffectual Will, which is in no prevailing degree; A lazy Wish, which will never change our Hearts; and there is a fixed bent, which maketh it our work to please and glorify God, Heb. 13.18. We trust we have a good conscience, in all things willing to live honestly. This is that sincerity which is our Gospel Duty. 3. With respect to the Spirit, who is our Sanctifier and Comforter. First a Sanctifier, and then a Comforter; and therefore a Comforter, because a Sanctifier. Otherwise the Spirit would cause us to rejoice we know not why, and the Comforts of a Christian would be fantastical and groundless, at best we should rejoice in a mere possible Salvation. But Holiness is God's Seal and Impress upon us, Eph. 1.13. In whom also after that ye believed, ye were sealed with that holy spirit of promise. When his sanctifying Work is interrupted, so is his comforting Work disturbed also, Eph. 4.31. David's Bones were broken, and he lost his Joy, when he fell into great Sins, Psal. 51. and Psal. 32. And it is true in others, who, when they have been lifted up to Heaven in Comfort, have fallen almost as low as Hell in Sorrow, Trouble, and perplexity of Spirit, when they grew remiss, negligent, and disobedient to the motions of the Holy Ghost. If we intermit a course of Holiness, the Frowns of God will soon turn our Day into Night; and the poor forsaken Soul that was feasted with the love of God, know-not whence to fetch the least support. Such is the fruit of our careless and loose walking. 4. With respect to Conscience. He that casts off a godly Life, and giveth up himself to a carnal Course, can never have Comfort; for Gild will breed Terror, and by frequent sinning you keep the Wounds of Conscience still bleeding. Till it be better used, how can it speak Peace to us? 1 john 3.20, 21, 22. Beloved, if our own hearts condemn us, God is greater than our hearts, and knoweth all things: but if our hearts condemn us not, then have we confidence towards God; and whatsoever we ask we receive of him, because we keep his commandments, and do what is pleasing in his sight. Mark therefore how much is ascribed to the testimony of Conscience, because of its nearness to us: It is our own Hearts, a Domestical Tribunal, which we carry about with us in our Bosoms. It is more worthy of Credit than any human Testimony whatsoever? For what shall we believe, if we do not believe our own Hearts, which are most likely to deal impartially with us▪ Partly in relation to God. It acts in God's name, as his Deputy, according to his Law: And what Conscience speaketh, it is as if God himself had spoken it. So that these workings of Conscience are, as it were, a beginning either of Hell or Heaven within us. Mark, Secondly, the Testimony it goeth upon, Because we keep his commandments, and do what is pleasing in his sight. Just the same with that in the Text, to fear God, and work righteousness. Mark, Thirdly, the Success and Effect, We have confidence towards him, and whatever we ask we receive of him: That is, we have such favour with God, that we shall obtain whatever in Reason and Righteousness we can ask of him. 2. It informeth us of the true nature of that Sanctification, which giveth us hopes of acceptance with God; if both Principle and Performance are right and justifiable, fearing God and working righteousness. He that is truly Sanctified, must first be one that truly feareth God, that is, maketh God his Witness, Approver, and Judge. His aim is to please and Glorify God, and his work is to sue God. Grace must be acted in the whole life, and this not by starts and fits, but for a constancy. Psal. 106. 3. We can make no judgement upon ourselves, by what is unusual and extraordinary, but by the tenor and drift of our Conversation. Not by what happeneth rarely, but by our ordinary course, Acts 10.2. Cornelius gave much alms to the people, and prayed unto God always. Daily converse manifesteth the temper of our hearts. A Christian is not to be judged by single Acts, but by his Life. These two than we must still look after, the Principle and the Performance. The Principle is Fear, that owneth God's Authority; our Hearts and Lives must be ordered and directed according to his Will, and moved and acted by his Rewards. And the performance must be regarded; wherefore did God change our Hearts, and infuse Grace into them, but that we might have the use of it? But that we might act it, and live by it? Saving Grace is a Talon, and the chiefest Talon that we are entrusted with, for the Master's use. Matth. 3.8. Bring forth fruits meet for Repentance, And Acts 20.21. Testifying to the jews and Greeks repentance towards God. There must be practices becoming such a change of Heart. 2. Use. To press you to fear God and work Righteousness. I have many Arguments in the Text. 1. From the Privilege to be accepted with God. That should be our great scope, 2 Cor. 5.9. labour that whether present or absent, we maybe accepted of him, with respect to God. See that all is right between you and God. It is his Law you have broken, his Wrath you fear, his Judgement you must undergo, his Presence you come into, his Favour which is your Life and Happiness. So that it is a great privilege to be accepted of God. Then for your comfort, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience. Carnal joys do but tickle the Senses, this doth affect the Heart, yea, the Conscience, which is the quickest, tenderest, and most sensible part of the Heart. Many things please our Affections, which yet cannot appease our Consciences: That frowneth upon and soureth our other Delights, if it be not pacified. Till God accepteth our persons, this still occurreth, God may condemn thee to Eternal Torments for all this, (2) With respect to Men; He that is accepted with God, needeth not care for any man's hatred; he may be confident of God's Favour, and the privilege of his Servants▪ job 16.20. My Friends scorn me, but mine eye poureth out tears to God. Besides, you have a testimony in their Consciences, not by being zealous for the Interests of a Faction, but careful of God's Laws, Rom. 14.17, 18. He that in these things serveth Christ, is acceptable to God, and approved of men. 2. From the condition, What is required of you. 1. Fear. To fear God is not contrary to your Comfort or Blessedness; to be always in God's company, living as under his Eye, is a branch of Blessedness Prov. 28.14. Happy is the man that feareth always. 2. Righteousness, These are things which bespeak their own Respect. If the Lord had bidden us do some other things, we might have stuck at it; but Righteousness is so amiable and lovely, that if a Man be well in his wits he will not stick at it, but would work Righteousness, if it were not required of him. We should be so enured to it, that we cannot go out of its tract. We should never consent to break a Law so fit for God to give, and us to receive: so conducible to the Glorifying of God, Governing ourselves, and Commerce with others. 3. The force of the Enunciation. In general it is, predicatio adjuncti de subjecto. But what kind of Adjunct is it? 'Tis either Signi de Signato. or, effectus de medio requisito & necessario. 1. It is a sign or evidence, whereby you may really know, that you are accepted with God. It is a comfortable thing to know how we shall far in the judgement hereafter, or whether we shall be accepted to Life or no. This cannot be known, but by somewhat equivalent to what is asserted in the Text. That is a sure Note, which gives you comfortable access to God for the present, and hopes of fruition of him hereafter. 2 Kings 20.3. Remember Lord how I have walked before thee in truth, and with a perfect heart. But 2. There is not only necessitas signi, but necessitas medii. A Sign is with respect to our own judgement of ourselves, but a means is our qualification before God, and God considereth these things in his Judgement. Luke 1.6. They were righteous before God, and walked in all the ways and ordinances of God blameless. Rev. 22.14. Blessed are they that do his commandments, that they may have right to the tree of lif●. A Sign giveth us Comfort, but a necessary Means appointed by God giveth us right. The New Covenant is certainly the strongest ground of solid Comfort to the fallen Creature: We can have no other hope of acceptance with God than that alloweth. Now in the New Covenant there are three things considerable, all which have a great influence on our Comfort and Peace. 1. The first is the Merit and Satisfaction of the Lord Jesus. This is necessary to allay the Conscience of Sin, which is the root of all our trouble. Heb. 9.14. How much more shall the ●lood of Carist, who through the eternal Spirit offered himself without spot to God, purge your Conscience from dead works to serve the living God? Heb. 10.22. Let us draw near with a true heart in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our Bodies washed with pure water. Heb. 12.24. And to jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaks better things than that of Abel. 2. The Matter of it, or the large privileges we enjoy by it. For these are the Hope set before us, Heb. 6.18. Psal. 84.11. He will give grace and glory, etc. Psal 119.111. Thy testimonies have I taken as an heritage for ever; th●y are ●he rejoicing of my heart. 3. The Third is a sure claim. Now this is not Perfection, but Sincerity. Gen. 17 7. Walk before me, and be thou perfect or upright. Psal. 84.11. No good thing will he withhold from them that walk uprightly. Here then are the three grounds of Comfort, Everlasting Merit, Blessed Promises, Sure Title. This last is to walk before God in all Holy Conversation and Godliness; this keepeth Conscience from being offended, Acts 24.16. This is accepted with God, next to Faith in Christ. So that attain this, and Conscience is well settled, and hath a full right to these Privileges, and will be matter of everlasting Comfort to you. V. It is represented here as a thing evident in God's Government. Now I perceive of a truth that God is no respecter of persons. Now God's way of Government is either External or Internal, and it is seen in both. As for instance, There are two Acts of Judicature, Reward and Punishment. I. God's Government is seen in rewarding. God's External Government is seen in dispensing outward Blessings to his People, as the fruit of their Obedience, Micah 2.1. Do not my words do good to them that walk uprightly? His promises, as declared, speak good: as fulfilled; Do good, that is, yield Protection, Countenance, and such a degree of outward Prosperity, as supporteth and encourageth them in their service. David owned God's dealing with him in this sort, Psal 119, 56. This I had because I kept thy precepts. Now as to his Internal Government, he giveth his People increase of Grace, peace of Conscience, and joy in the Holy Ghost. Rom. 14.17. So God often rewardeth Grace with Grace. Isai. 58.13, 14. If thou call the Sabbath a Delight, then shalt thou delight thyself in the Lord. So Psal. 31.14. Be of good courage and he shall strengthen thine heart. Proficiency in the same Grace, is a reward of the several Acts and Exercise of it. So also God delights to reward his children's Obedience with Internal Comfort. 2. God's Government is seen in punishing. Sometimes he useth the way of External punishment, by visible Judgements exercised on his own for the breach of his Holy Law. Rom. 1.18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men. Heb. 2.2. Every transgression and disobedience receiveth a just recompense of reward. Sometimes the way of Internal punishment, by terrors of Conscience, and punishing sin with sin. Both Godly and Wicked. For the Godly, as to External Government, 1 Cor. 11.32. When we are judged we are chastened of the Lord. Internal, lesser, penal withdrawings of the Spirit, which God's people find in themselves after some heinous sins, and neglects of Grace, Psal 51.10, 11, 12. But the judgements of the Souls of the ungodly are most dreadful. As when the sinner is terrified, 1 Cor. 15.56. The sting of death is sin. Stupefied. Psal. 81.12. So I gave them up to their own hearts lusts. So that the sinner is left dull, senseless, past feeling, Eph. 4.7.8. Having the understanding darkened. By horror of Conscience, they are made to feel God's displeasure at the courses they walk in. But when that is long despised, and Men sin on still; the other and more terrible judgement cometh, the giving up a sinner to his own hearts lusts: And losing remorse and tenderness, is the sorest judgement on this side Hell. 5. In all Acts of Judicature, either in punishing or rewarding, God is no respect-of persons. His own people are not excepted, when they fall into wilful or scandalous sins, Amos 3.2. You only have I known of all the families of the earth, therefore will I punish you for your iniquities. Prov. 11. last, The righteous shall be recompensed on the earth, much more the wicked and the sinner. God judgeth not with partiality. In his External Government he punishes sometimes with (1) a Blot on their name. 1 Kings 15.5. David did that which was right in the eyes of the Lord, and turned not aside in any thing that he commanded, save only in the matter of Uriah. His plotting Uriah's death is more laid to his charge than the other sins which he committed. many failings of his are left on Record; Distrust, Dissimulation, rash Vow to destroy Nabal; injustice in the matter of Ziba and Mephibosheth, indulgence to Absolom, his carnal confidence in numbering the people: yet all these are passed over in silence, as infirmities; only the matter of Uriah sticks close to him. (2) With many troubles; for the vindication of his Justice and Providence, tho' they be the dearly beloved of his Soul. What troubles in his house ensued David's presumptuous sin? his Daughter ravished, Amnon slain in his Drunkenness, Absolom driveth him to shift for his life; his Subject's desert him, 2 Sam. 12.10, 11, 12. Ely's Sons slain, Israel discomfited, the Ark taken, his Daughter died in Childbearing, the old Man broke his Neck. Do not think your Estate will bear you out, Sin is odious to God, by whomsoever committed. 6. We shall shortly appear before the Tribunal of God, where every Man's qualification must be judged, whether he fear God and work Righteousness. How soon it may come about, we cannot tell; most will be taken ere they think of it. Therefore the word [found] is often used, 2 Cor. 5.3. We shall not be found naked. 2 Pet. 3.14. That we may be found of him in peace. Phil. 4.9. Well then 1. Let us make our peace with God, 2 Cor. 5.19. 2. Fear God, get a single heart, Col. 3.23. Whatsoever ye do, do it heartily as to the Lord, and not unto men. 3. Work Righteousness. 1 john 3.7. He that doth righteousness is righteous. You must do wrong to none, good to all. Charge yourselves to practise this great Duty. A Sermon on MARK iv. 24. And he said unto them, Take heed what ye hear; for with what measure you meet it shall be measured to you again, and unto you that hear shall more be given. WHat one said of Laws, is true of Sermons; That there are many good Laws made, but there needeth one good Law to put them all in Execution; so there are many good Sermons, but there wanteth one good one to reduce them all to practice: This Scripture conduceth to this very purpose. And he said unto them, Take heed what you hear, etc. The Words are a special Admonition touching the right way of hearing the Word. Wherein we have 1. A Duty. 2. The Reason to enforce it, from the fruit and benefit; intimated in two Proverbs, for with what Measure ye meet it shall be Measured to you again. And unto you that hear shall more be given. 1. The Duty, Take heed what you hear. Attend diligently to the matter of Doctrine which I deliver unto you: In Luke 8.18. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Take heed how you hear; and Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely what you hear; so 'tis here. 'Tis a Doctrine most true as being of Divine Revelation, most necessary, and of great importance to your Happiness; you are utterly undone without it: Most Excellent, as being about the greatest matter, the enjoyment of God, and the saving of your Souls. 2. The Reasons expressed in a Proverb, and a promise grounded upon a Proverb. 1. A Proverb; With what measure you meet, it shall be measured to you again. This passage is often repeated in the Gospel; sometimes as a threatening, Matth. 7.2. For with what judgement ye judge, ye shall be judged; and with what Measure ye meet it shall be Measured to you again. Sometimes in the way of a Promise, and differently applied, to Alnis Luke 6.38. Give and it shall be given unto you, good measure, pressed down, and shaken together, and running over shall men give into your bosom: for with the same measure that ye meet withal, it shall be measured to you again. To Ordinances: So here in the Text, as you deal with God so will he deal with you. Look what measure of Diligence, and Conscionable Care is in you to hear the Word, the like measure of Spiritual Fruit and Profit shall you reap by the Blessing of God. 2. A Promise grounded upon a Proverb; and unto you that hear shall more be given. Those that make use of what is said to them, that mark diligently, and practise accordingly, more Knowledge and Grace is increased. This is built on a Proverb, habenti dabitur; for he that hath to him shall be given. To have doth not only signify the Possession of a thing, but the use which is the end of Possession: So he that hath is, he that hath to purpose, that occupieth the Gift and Grace received: A Man that useth and employeth that which he hath, and so maketh it to appear to the World that he hath such a Talon from God: for in Scripture we are said to have that we make use of. To him shall be given; He shall increase his stock; He shall be having, and having, and having, till he come to a glorious Estate in all Spiritual Riches, Knowledge, Love, Humility, Zeal, Temperance, and Patience, and all manner of Grace. That the expression is Proverbial is out of Question with the Learned; for it is an assertion verified in all Ages and Places, That the Rich have many friends; and he that hath much shall have more. Every one will be giving to them, and they have greater advantages of improving themselves than others. Upon this occasion were the words first used, which our Saviour is pleased to translate and apply to his own purpose of growth in Grace, by a diligent use of the means. Doct. That a serious attention to the Doctrine of the Gospel is the means appointed for the attaining of saving Grace, and a plentiful increase therein. In stating this point let me observe to you: 1. That in the Communication of Grace as well as Nature, God observeth the order of means. Because he dealeth with us as reasonable Creatures; and this becometh the Wisdom of his Government; and so he meeteth with us in our way, and we meet with him in his way. So Christ is the principal means, and called therefore the way to the Father, john. 14.8. Other Subordinate means are instituted by him. 2. That among the Subordinate means, the principle is the Word; called therefore the power of God unto Salvation, Rom. 1.16. All the parts of it are fitted to their Sanctifying use: His Doctrine to teach and fill us with due Conceptions and Apprehensions of God: threatenings to drive; Promises to draw, Examples to move; and all these form into a Covenant strongly to engage us to God. 3. This word, that it may profit us, must be diligently attended unto. For this is Christ's Admonition in the Text, Take heed what you hear. The Gospel deserveth it; our profiting requireth it. (1) The Gospel deserveth it; partly for the sublimity and excellency of the Mysteries therein contained, which are enough to ravish the thoughts of Angels, 1 Pet. 1.12. Therefore we cannot conceive of them without much consideration. Great and Excellent things do even force their way into our Minds. Now all other things are but Toys and Trifles to this. What is a greater speculation, than God made accessible to us in Christ, as he was manifested in the Flesh? than God reconciled by the propitiatory sacrifice of his Death? What is all the Glory of the World to Everlasting Communion with God? These things are a feast to the Minds of all wise and rational Men. And partly because of their profit; they are things that nearly concern us. Needless speculations we may well spare; or other men's matters; but surely we should mind their own things. What doth more nearly concern us than to have God for our God, and Christ for our Saviour and Redeemer, and the Spirit for our Sanctifier and Comforter? This is life Eternal that they might know thee the only true God, and jesus Christ whom thou hast sent, john 17.3. And partly, their Necessity. We are undone for ever if ignorant of these things, Acts 4.12. Neither is there Salvation in any other: for there is none other name under Heaven given among men whereby we can be saved; And Condemned by the Gospel, if we make light of them, john 3.19. This is the Condemnation that light is come into the World, and Men loved darkness rather than light because their deeds are evil. Not to think that worthy of a serious thought, which was brought about with so much ado, Matth. 22.5. And they made light of it, This is not only vile ingratitude, but obstinate contempt of Grace, which will cost us dear. 2. Our profiting by the Gospel requireth it: for otherwise, How can we have a sufficient understanding of those Mysteries, if we content ourselves with a few cursory and ●areless Thoughts? 2 Tim. 2.7. Consider what I say, and the Lord give thee understanding in all things. Lay this to thy Heart, and God give thee a right use of it, or a judgement to do all things which belong to thee. 2. That we may feel the force and power of it, Acts 16.14. And a certain woman named Lydia, a seller of purple, of the City of Thyatira which worshipped God heard us, whose heart the Lord opened, that she attended unto the things which were spoken by Paul▪ without attendency the Truth is lost, and doth us no good. There must be Attention, and Intention, before there can be choice or pursuit: For the Gospel doth not work like a charm; as if we could find the efficacy of it, whither sleeping or waking. 3. To move the Soul to Obedience, For, Take heed what you hear, is as much as, See you practice what you have heard; that you bring forth the fruit accordingly. He that heareth my sayings, and doth them▪ I will liken him to a wise builder; Matth. 7.24. Hearing tendeth to Practice; Knowledge to Practice; Faith to Practice; Affection to Practice: without which, our Hearing is but a bodily Task, our Knowledge but an empty Speculation, Faith a dead Opinion, Affection but a vanishing Impression. These things do not attain their consummate and proper effect. 4. This diligent attention consisteth in three things; Sound Belief, Serious Consideration, and close Application. Sound Belief▪ 1 Thess. 2.13. For this cause we thank God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth the word of God, which effectually worketh also in you that believe. Serious Consideration. Deut. 32.46. And he said unto them, Set your hearts unto all the words which I testiste among you this day, which you shall command your Children to observe to do all the words of this Law. Luke 9.44. Let these sayings sink down into your Ears. Close Application. Rom. 8.31. What shall we then say to these things? if God be for us who can be against us? Job 5.27. Lo thus we have searched it, so it is; hear it, and know thou it for thy good. And therefore as things are duly thought on, so they must be closely applied. These three acts of the Soul have each of them a distinct and proper Work. Sound belief worketh on the clearness and certainty of the things asserted. Serious Consideration on the greatness and importance of them. Close Application on their pertinency and suitableness to us. See all in one place, 1 Tim. 1.15. This is a true saying worthy of all acceptation, That jesus Christ came into the world to save Sinners, of whom I am chief. These are all necessary to make any truth operative. Sound belief, for we are not affected with what we believe not, Heb. 4.2. For unto us was the Gospel preached as well as unto them; but the word preached did not profit them, not being mixed with Faith in them that heard it. Therefore to awaken diligence the truth of things is pleaded, 2 Pet. 1.5, 10, 16. Give all diligence to add to your Faith Virtue, and to Virtue Knowledge. Give diligence to make your calling and Election sure, for we have not followed cunningly devised Fables, when we made known unto you the power and coming of our Lord jesus Christ, but were Eye-witnesses of his Majesty. Heb. 2.3, 4. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great Salvation? which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. The first rousing Question when Men heard any Sermon about any Truth or Doctrine of the Gospel was, Is this true? For Consideration, Heb. 3.1. Wherefore holy Brethren, partakers of the Heavenly calling, consider the Apostle and High Priest of our Profession, Christ jesus our Lord. Without Consideration the weightiest things lie by as if they were not. Sleepy reason is as none. The most important Truths have no force upon us till Consideration awakeneth us. Then for Application, what concerneth us not is passed over. Unless we hear things with a care to apply them, we shall never make use of them, Eph. 1.13. In whom ye also trusted: after that ye heard the word of truth, the Gospel of our Salvation. In whom also after that ye believed ye were sealed with the Holy Spirit of promise. 'Tis not enough to know the Gospel to be a Doctrine of Salvation to others, but we must look upon it as a Doctrine that bringeth Salvation to our own doors, and leaveth it upon our choice. A Plaster doth not heal at a distance till it be applied to the Sore. Truth's are too remote till we set the edge and point of them to our own Hearts. Well then, by this way we Preach to ourselves Day and Night by exciting our Faith in God, and Christ, and Glory to come, and by serious Consideration stirring up all God's graces in ourselves, and reproving ourselves for all our Sins, and calling a backward Heart to all the duties required of us. This is the work of Close Application. 5. They prosper best in Grace that most faithfully and diligently use the means: Here I shall prove two things. 1. That we are to use the means. For wherefore hath Christ appointed them but that we should use them? His Church is not like a Statuaries Shop, where the Image or Statue doth nothing, but the Carver or Artificer doth all: But 'tis compared to a School, where Christ is the Teacher to teach us our Duty, and we are Disciples to learn it. And to a Kingdom, where Christ is the Monarch and Sovereign, and we are Subjects engaged by Covenant to Obey him; and the manner of his Government, 'tis not merely natural ruling us as he doth the other Creatures by a Rod of Iron, or in a way of absolute power, as they cannot do otherwise: but Moral, by Laws, Promises, threatenings; working Faith by preaching, and Love, Hope, and Obedience are the ends of Faith. Certainly he governeth Man as Man; not by Physical Motions only; but by Moral Motives, to which we must attend, consider and improve. Hosea. 11.4. I drew them with the Cords of a Man, with bands of Love. Christ hath not to deal with Stones, or Brick, or Timber, but with Men. God hath fitted the means to do their work, and for these ends we must use them. If he did ordinarily work without them, he would never have appointed them to this end. He could have done it with one powerful fiat, one creating word, or beck of his will; but he hath set another train and order of Causes, and therefore he will work by them, because he worketh on all things according to their Nature; and this is suitable to the nature of Man. We never knew of any Man that came to Knowledge, Faith, or Love without means. Therefore 'tis presumption for us to expect it. And the greatest neglecters and despisers of Means, are every where the most graceless, and the worst of Men, Therefore it concerneth us to use them 〈◊〉 the greater diligence and care. We may learn from our Adversary the Devil: he showeth his Malice to Souls in opposing the means, either by depriving Men of them, 2 Thess. 2.18. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us, or keeping them from them by thraldom, or filling them with prejudice, john 8.4.4. Ye are of your Father the Devil, and the lusts of your Father ye will do: he was a Murderer from the beginning, and abode not in the truth, because there is no truth in him. 2 Cor. 44. In whom the God of this World hath blinded the Eyes of them which believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine upon them. Or from the Faithful using of them. Matth. 13.19. When any one heareth the word of the Kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his Heart. He watcheth them in all their Postures. As soon as Men begin to be serious, and to take heed what they hear, he disturbeth the Work. Well then, the Means have an Aptitude, and subservient Efficacy, which we ought to regard. 2. They prosper best that do most faithfully and diligently use the means. I shall prove that by the double reason of the Text. 1. With what measure you meet it shall be measured to you again. In the Allegation of this Proverbial Speech, I shall observe two things: (1.) That there is a Law of Commerce between God and his Creatures; or else how shall we know what to expect? And the ordinary Rule of his Dispensations is, That as we abound to him in the careful use of Means, so he will abound to us in the influences of his Grace; because than we are in God's way, or stand in Grace's road. Surely the Wisdom and Goodness of God is such, that he will not set Men about unprofitable Work; and therefore when we are serious and diligent in the use of Means, we may be confident we shall not lose our labour. (2.) That God delighteth to reward Grace with Grace, and to crown his own Gifts; therefore when by his preventing Grace he hath put us upon the earnest use of Means, he delighteth to give out more Grace: When we harken to him, and respectively comport with his Spirit in his preventing and lower Motions, he doth advance his Presence and Operations in Men to a higher and nobler rate. 2. The other Maxim is, Habenti dabitur; To him that hath shall be given: Upon which our Lord groundeth this Encouragement, To you that hear shall more be given. This I shall therefore open to you. 1. That Diligence is the means, and God's Blessing is the prime cause of all increase: And therefore both must be regarded, or else we profit nothing, we cannot expect God's Blessing while we sit idle; and 'tis a wrong to Grace, to trust merely to our Endeavours without looking up to God. 'Tis said, Prov. 10.4. He becometh poor that dealeth with a slack hand, but the diligent hand maketh rich. That is, the means to become rich, for it is said again, Vers. 22. The blessing of the Lord maketh rich. God hath ordered it so in the course of his Providence, that Dilidence shall be always fruitful and profitable, both in a way of Nature and Grace. That the joy of the Harvest should recompense the pains, and the patience of the diligent Husbandman; and that the Field of the Sluggard should be overgrown with Thorns. Iron by handling and wearing waxeth brighter, but by being let alone contracteth Rust, by which 'tis eaten out. Take away Use and Exercise, and Wisdom turneth into Folly, and Learning into Ignorance, Health into Sickness, Riches into Poverty. Strength of Body and Mind are both gotten by Use. He that useth his Talon with fidelity and sedulity, shall increase it; but such as are idle and negligent, still grow worse and worse. So God doth plentifully recompense the diligence and faithfulness of his Servants. He that maketh use of any degree of Grace, or Knowledge, shall have more given him. By exercising what he hath, he still increaseth his Stock; whereas on the contrary, remiss Acts weaken Habits, as well as contrary Acts. This is a common Truth, evident by daily experience: But then God's Blessing must not be excluded. He would have us labour rather to keep us doing, than that he needeth our Help. He that made the World without us, can preserve it without us: As he that planted the Garden of Eden could have preserved it without Man's dressing; yet we read when he had furnished the Garden of Eden with all manner of Delights, God took the man and put him to dress it, Gen. 2.15. That is, to use Husbandry about it, that by sowing, setting, pruning, and watering, he might preserve those Plants wherewith God had furnished that pleasant Garden, and so bestow his pains upon that whereof he was to receive the benefit, and that by busying himself about the Creatures, he might the better observe God's various Works in and by them. And indeed nothing was such a means to convince him of his dependence upon God, as this labour of dressing and keeping the Garden to which God appointed him; for he could produce no new Plant, but only dress and cherish those which God had planted there already; yea all his keeping and planting was nothing without Dews, and Showers, and Sunshine from Heaven, and the continual interposing of God's Providence. And still in every Calling, he that is sedulous in it seeth a need of God's concurrence, more than those that are idle: For they that have done their utmost, by experience find, that the success of their Endeavours dependeth on his Power and Goodness, or the Effect succeedeth not. I am sure it holdeth good in the Work of Grace, where Man hath much to do about his own Heart. And none are so practically convinced of this necessity of Divine Assistance, as they that do their utmost: For they see plainly, that all will not do, if God withhold his Blessing, and their often Disappointments, when they lean upon their own strength, teacheth them this Lesson, That all is of God. 3. If this Increase be understood of the same Talon, and not of another kind, all is easy. I confess it always holdeth not. That he that useth his Talon in one kind, shall thrive in another; for what a Man soweth, that shall he reap: Therefore the principal meaning is, That what he soweth, is still increased. 'tis not intended, that by employing his Talon in Riches, he should increase in Learning; that by improving his Learning, he shall grow in strength, and beauty of Body: No, it holdeth good, Eodem genere, in the same kind. Use common Help's well, and you shall increase as far as Common Helps will carry you. The exercise of Moral Virtue, will make you increase in Moral Virtue. Use that Measure of Saving Grace which you have well, and you shall have a greater measure given you by God. Set a work thy Knowledge, Faith, Zeal, and Love, and all these Graces shall be increased in thee: As Wells are the sweeter for draining; Wait on the Lord, and strengthen thy heart, and be of good courage, and he shall strengthen thy heart, Psal. 27.14. Isa. 58.13, 14. If thou turn away thy foot from the sabbath from doing thy pleasures on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him not doing thine own ways, nor finding thine own pleasures, nor speaking thine own words, then shalt thou delight thyself in the Lord; I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of jacob thy father, for the mouth of the Lord hath spoken it. God that punisheth Sin with Sin, doth reward Grace with Grace. They that abuse the Light of Nature, are given up to a reprobate sense, but they that improve the Grace received, they shall have more. The habit is increased by acts, and they that are more in Faith and Love, are more rich in Knowledge. 3. If we faithfully and diligently use the Means and Common Helps, 'tis very likely God will give special Grace. Certain it is, that we have Means and Duty appointed to us for the seeking of Grace which may convert us, and these means we may and must use to this end. God is very angry with those that do not improve Common Gifts and Graces; such as the use of Reason, good Education, the Example of others, the powerful Preaching of the Gospel, and common Illumination, and the knowledge of the Truth gained thereby; if they despise all these, and abandon themselves to their own brutish Passions and Affections, as we see many by resisting Common Preparing Grace, do so harden their Hearts, and increase their Incapacity, that the same degree of Grace will not change them that will change others, not so self-hardened. jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? Then may ye also do good that are accustomed to do evil. And those that are unwilling to use the Means that they are able, that will not hear, or consider what they hear, that it may affect them, they provoke God, not only to suspend the influence of his Spirit, but to take away the Means. Prov. 1.23, 24. Turn you at my reproof: behold I will pour out my spirit unto you, and I will make known my words unto you. Because I have called, and ye refused; I have stretched out my hand, and no man regarded, etc. Much more when they run the contrary way, and turn their Thoughts and Affections more eagerly after Vanity, and oppose God's Help and Grace, because it is against their Lusts; Ezek. 24.13. Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more. Well then, they that have common Grace ought and are bound to use it for the obtaining of more Grace: 'Tis charged as a great Crime on them that have Eyes and see not, Ears and hear not; that will not frame their Doings to turn unto the Lord, so much as put themselves into a posture: They are threatened, that it shall be more tolerable for Sodom and Gomorrah, than those that have abundance of Means and use them not: That they that were lifted up to Heaven in Ordinances, shall be cast down to Hell for the neglect of them. Matth. 11.23. That the Ninivites shall rise up in judgement against them and condemn them, because they repented at the preaching of jonas, and behold a greater than jonas is here. Matth. 12.41. They that have received so much Grace from God, and yet do not understand, nor seek after him, their Condemnation is aggravated, their Destruction is of themselves; they shut themselves out of the Kingdom of God, reject the Counsel of God against themselves, and judge themselves unworthy of Eternal Life. The Scripture every where speaketh at this rate concerning the Folly and Negligence of Men. But if it be asked, If they did improve this common Grace, shall they acquire Special Grace? Answ. 1. ●od is abundant in Mercy, Goodness, and Truth, and doth not use to appoint Means in vain. Certainly they do not merit it at God's hands, nor is he expressly bound to give it to them: No: It is not in him that willeth, nor in him that runneth, Rom. 9.16. The first ●race is given by God as a free Lord; not by any certain Law, but by his own Pleasure. Well, but will he give it▪ The Question is curious, and needeth no Answer. He that is deadly sick, doth not refuse his Physic, till he be made certain that it will recover him, but useth it as the only proper Remedy in the case, and commits the Event to ●od. He that is to Plough and commit his precious Seed to the ground, doth not stand to have assurance that the next Year will prove fruitful, and the Season kindly, but ventureth because usually God's Blessing goeth along with Man's Industry. So in the business of Salvation, we should not trouble ourselves about the Event, but do our Duty, and leave the Event to God, waiting for his Power and Grace in the careful use of the Means which he hath instituted to that end. Certainly none perish, but they perish through their own folly and negligence, not for any defect in God's help. When we have done all that we can, he is not our Debtor, but yet he is our gracious Benefactor; and if we would labour to suppress our Cavils and Curiosity, we shall find God better to us than we can imagine. 4. This increase is given by degrees, we have not all at first, nor all at once, for Christ speaketh to them, To whom it was given to know the mysteries of the kingdom of God, Mark 4.11. To them that had ears to hear, Vers. 23. Now to them he saith, More shall be given. As our Capacities are enlarged, so is God's Bounty to us; Psal. 81.10. Open thy mouth wide, and I will fill it. We are not straitened in God, but in ourselves. The more we improve Grace received, and the more serious we grow, and have our Desires and Expectations enlarged, the more God will give; for by Mercy he prepareth for more Mercy. 'Tis serious Diligence, and exercising ourselves to Godliness, maketh us see the worth of Grace, and the necessity of more ●race to bear our Burdens, resist Temptations, perform our Duties; and the more we are acquainted with God, the more will we follow on to know the Lord. Mos●s his first Request was, Tell me thy name, and then, Show me thy glory. Sensible Want increaseth with Enjoyment, so doth God's Supply; for his Goodness is inexhaustible. Where he hath given, he will give. 1 Use. Is Information, to show us the reason why so many reap so little Fruit by the hearing of the Word; either they never had solid Comfort and Benefit by it, or else languish and grow lazy in the profession and practice of Godliness. What is the reason? They do not take heed to what they hear, seriously regard the Messages sent them by God day after day, and then, alas! all the good Seed that is sown is like Corn on the House top, that never groweth to perfection. Neither is the Understanding informed, nor the Will engaged to Practice. Why are our Hearts so little affected and inflamed with the love of God? Why stand we in no more Awe and Fear of him? Have so small Hope and weak Confidence in him? We mind nothing what is said concerning these Duties in the course of the Ministry. We sit under the Gospel, and pass over these things, and do not deeply consider them in our Hearts. Christians! we impose no hard Law upon you; many pretend, they cannot invent Arguments for Meditation; but when brought to your hands, will you think of them? They have no Time; but if you will spare none of your own Time, will you employ God's Time well? Let Sabbath-Doctrines so far be considered by you, as to sink into your Hearts. Surely in their season all things should have their Turn and Place. When we are employed about the World, we are never troubled with Heavenly things; why should the World intrude upon God's Portion? 2. Use is Direction. If you would profit by the Word, take heed to what you Hear, see what you do with it; believe it sound. Is it a Truth, or a Fable? a Crotchet of Ministers, or a genuine Deduction from the word of God. Consider it seriously, How shall I mortify this Sin, or perform this Duty? Apply it closely, What sin have I done? How doth it concern me? Practise it readily, jam. 1.25. But whoso looketh into the perfect law of libetty, and continueth therein, being not a forgetful hearer, but a doer of the word, this man shall be Blessed in his deed. 3. Use, is to put us upon Selfreflection; Is our Fruit proportionable to our Hearing? The Word is not only the Seed of Regeneration, but the means of Growth, 1 Pet. 1.23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever. with 1 Pet. 2.2. As new born babes desire the sincere milk of the word, that ye may grow thereby. God does not consider what we are de facto, but what we ought to be: what strength we might have. Our account is according to our means. Luke 12.48. Unto whomsoever much is given, of him shall much be required: and to whom men have committed much, of him they will ask the more. Less Grace will serve to the Salvation of some, than others. Therefore take heed that where more Grace is bestowed, it be not neglected by you. A Sermon on HEBR. two. II. For both he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them Brethren. IN this Epistle to persuade the Hebrews to continue in their professed Subjection to Christ, the Apostle setteth forth Christ in his Person and Offices. In his Person there are Two Natures, Divine, and Humane. The Apostle proveth both by one Argument, That Christ ought to be such a Person, as was Superior to Angels, and yet for a time to be also inferior to them. He had already proved that Christ ought to be Superior to Angels. He is now showing the Reasons why he must be made a little lower than the Angels, in his Incarnation, and Passion. The necessity and reasons of his Incarnation he beginneth to lay down in this verse, For, etc. In the words, observe, 1. A Maxim or Truth laid down: 2. A Consequence or Inference thence deduced. 1. In the Truth laid down, Two things are expressed. 1. A difference between Christ and his People. 2. An Union between them. 1. The different Parties here spoken of, He that sanctifieth, and they that are sanctified. Christ is the Agent, he hath an active Power to free from Sin such as are polluted with it: We are Passive, for by him that sanctifieth is meant Christ: One prime benefit we have from him, is Sanctification, 1 Cor. 1.30. Who is made unto us wisdom, and righteousness, and sanctification and redemption. And by the sanctified, are meant the People of God, who sometimes were polluted and sinful. 2. They are said to be of one. This Notes the Union that is between them: they are of one Stock and Lineage, or one common Parent of Mankind, Adam. Of one Blood. Acts 17.26. He hath made of one blood all nations of men to dwell on the face of the earth. Thence Luke carrieth up the Genealogy of Christ to Adam, Luke 2.38. So that he is one of our Kind and Nature. There is indeed an union of Christ with man. 1. By his Incarnation. 2. Upon actual Sanctification. In the first respect, he is One with all Mankind, as they are Men. In the Second, He and the Sanctified, which are the Church, are one in an especial manner. There is a Natural Bond between us and Christ, and a Spiritual Bond: The Natural Bond gave him an Interest to Redeem us; The Spiritual Bond is the ground of our Comfort in that Redemption, They are of one. 2. The Inference, or Effect thence resulting▪ For which cause he is not ashamed to call them Brethren. Which words represent 1 the condescension of Christ, He is not ashamed, 2. The nature and value of the Privilege, to call them Brethren. 1. The condescension of Christ, He is not ashamed. We are said to be ashamed in Two Cases. (1.) When we do any thing that is filthy. As long as we have the heart of a Man, we cannot do any thing that hath filthiness in it, without shame. Or, (2.) When we do any thing beneath that Dignity and Rank which we sustain in the World. The former Consideration is of no place here. The latter then must be considered. Those that bear any rank and port in the World, are ashamed to be too familiar towards their Inferiors. But yet such is the love of Jesus Christ towards his People, that tho' he be infinitely greater and more worthy than us, yet he is not ashamed to call us Brethren. It is said, Prov. 19.7. All the Brethren of the poor do hate him. If a Man fall behind hand in the World, his Friends look askew upon him: But Jesus Christ, tho' he be the Son of God, by whom he made the World, the splendour of his Father's Glory, and the brightness of his Person, the Kings of Kings, and Lord of Lords, and we be poor, vile and unworthy Creatures; yet he disdaineth not to call us Brethren. If a great Prince should call a poor Tradesman Brother, it would be accounted singular Courtesy: And yet what is the greatest Prince of the World to Christ? 2. The nature and value of the Privilege. 1. The nature of it. Christ calleth us Brethren: Not Children, Servants, Friends, but Brethren. A Title of great dearness and intimacy. 2. The value of it. 1. It is not an idle, foolish Compliment: for there is Cause and Reason for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is a reason of the use of this Title, because all Mankind coming of one Father, and being made of one Blood, are Brethren: And Christ reckoneth himself among us; considereth the Bond he hath to us, and assumeth all Relations proper to his Nature: And also because the Sanctified are the Children of God by the Grace of Adoption. 2. It is not an empty Title, but a great and real Privilege; he is affectioned to us as Brethren. His Call is Doing: For his Call he is not a mere Nominal, Titular, or Complimental Word, Rom. 9.25. I will call them my people, that is, openly, and before all the world, declare they are my People. Called an Apostle. 1 Cor. 15.19. Not worthy to be called thy Son, Luke 15.21. Many Points may be hence deduced. 1. That jesus Christ ought to be of the same Nature and Stock; Yet he with those whom he redeemed, or sanctified to God. 2. That Christ having taken our nature upon him, counts it no disgrace to acknowledge and accept us as Brethren. 3. The kindred is only reckoned to the Sanctified. Though all Mankind have the same nature, and come of the same stock; yet he that sanctifieth, and they that are sanctified, are all of one; therefore he is not ashamed to call them Brethren. 4. This Sanctification which is required of us must proceed originally from Christ. 1. That jesus Christ ought to be of the same nature and stock, with those whom he redeemed, or sanctified to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one Stock, of one Blood. What necessity was there? 1. That by the Law of Propinquity of Blood, he might have right to redeem us. Goel, the next of kin had an obligation upon him to redeem his Brother's Land, if Mortgaged. L●vit. 25.25, 26. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his Brother sold. And if the man have none to redeem it, and himself be able to redeem it, etc. Or Person, if Sold, ver. 47, 48. After that he is sold he may be redeemed again: one of his brethren may redeem him. So Christ is called Goel, job. 19.25. For I know that my Redeemer liveth. Isai. 59.20. The Redeemer shall come to Zion. Christ is our Kinsman. Not only true Man, but the Son of man. True man he might have been, if God had created him out of nothing, or he had brought his substance from Heaven. But he is the Son of Man; one descended from the loins of Adam, as we are; and so doth redeem us, not only jure proprietatis, by virtue of his interest in us as our Creator; but jure propinquitatis, by virtue of Kindred, as one of our Stock and Lineage; as the Son of Adam, as well as the Son of God: For Jesus Christ, of all the Kindred, was the only one that was free and able to pay a Ransom for us. 2. To give us a Pledge of the tenderness of his Love and Compassion towards us. For he that is our Kinsman, Bone of our Bone, and Flesh of our Flesh, will not be strange to his own Flesh; especially since he is one that is so, not by necessity of Nature, but by voluntary Choice and Assumption. We could not have such familiar and confident recourse to an Angel, or one who is of another and different Nature from ours, nor put our Suits into his hands with such trust and assurance. It is a motive to Man, Isa. 58.7. Thou shalt not hide thyself from thine own Flesh. A Beggar is so, though through Pride and Disdain we will not think of it. Degenerate Men may shut up their Bowels, hide themselves from their own flesh, but Christ hath our Nature in perfection. This made Laban, though otherwise a churlish Man, kind to jacob, Gen. 29.14. Surely thou art my bone, and my flesh. 3. Divine Justice required it, That the same Nature that sinned, should suffer for Sin; and that as the Offence was done in Humane Nature, so also the Satisfaction should be given to God in the same Nature: For to Man the Law was given. The Apostle telleth us, Rom. 8.3. That God sending his own son in the likeness of sinful flesh for sin, condemned sin in the flesh. Christ was not a Sinner; but he came in the likeness of a Sinner, with a mortal Body, in which God condemned our Sin, that is, showed the great example of his Wrath against it, punishing our Sin in the Flesh of Christ, and so representing his Wrath, and engaging, by his Love, at the same time: It being done in our Nature, it is the better warning to us, and the fittest way of satisfying God, and reckoned as if we had suffered in our own Persons. 4. That we might find a Fountain of Holiness in our Nature. God hath poured out upon his Human Nature such a measure of Holiness, that he might be a common Fountain to all the Elect; john 1.16. Out of his fullness have we all received, and that grace for grace. Christ, as God-Man, is the Fountain, from whence we receive all Grace. His Human Nature was a Pledge and Pattern of what should be bestowed upon us, according to our Measure; for as the Head is, so shall the Members be. 5. To answer the Types of the Law. The Priests of the Law that sanctified others, were of the same Nature with the People whom they sanctified; all of one Stock and Kindred. The First Fruits were of the same Nature with the Things represented by them. As for instance: The First Fruits of the Barley did not sanctify the Darnell, nor the Cockle, Mint, or any other kind of Grain. Well then, as Priest and People were of one Stock, Firstlings, Beasts of the same kind, First Fruits the same matter; So God will raise you up a prophet among your brethren, Deut. 18.15. Christ that was a Man, as we are Men. 6. To make a way for nearness between God and us. Christ condescended to be nigh to us, by taking the Human Nature into the Unity of his Person, that we might be nigh unto God, that we might draw near to him now in the Evangelical State, and be everlastingly nigh unto him in Heavenly Glory. The Children of Israel are said to be a people near unto him. Psal. 148.14. The Lord is nigh unto them that are of a broken heart, and contrite spirit. Psal. 145.18. The Lord is nigh unto all that call upon him, that call upon him in truth. Eph 2.13. Ye were sometimes afar off, but now are made nigh by the blood of Christ. This is but a Preparation for everlasting nearness to God, 1 Thess. 4.17. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. 7. Christ taking our Flesh, and being of our Stock, is become the Head of the Mystical Body, and suited to it, and so fit to convey the Spirit to us as an Head. 1 Use. To consider Christ's love. He would not intrust our Salvation with an Angel, but come himself in Person; not only to treat with us, as the Apostle of our Profession, but die for us, 1 Pet. 2.21. He himself bore our sins in his own body on the tree. Oh how irksome is it to us, to go back two or three degrees in Pomp or Honour! 2. It presseth us to be as willing to have Christ's Name and Nature, as he was willing to have our Name and Nature; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust. If he was born of a Woman, let us seek to be born of God; let us endeavour that Christ may be form in us, Gal. 4.19. 3. It stirreth us up to be serious and in good earnest in Religion. God is in good earnest, for he sendeth his Son; and shall we slight the great Things he came about? 4. What an ample Foundation is here for Faith, against the improbability of the Blessedness offered. 1. It facilitateth the Belief of the great Privileges offered in the Gospel. We may the better expect the Exaltation of the Creature, when we consider the Abasement of the Son of God. If he were clothed with our Flesh, we may the better expect to be apparelled with his Glory. 2. It is an Answer to the Plea of Unworthiness: He took our Natures, though the Crime of our first Parents had made it hateful to God, and the consequent Miseries showed it was not to be valued. He that was a Judge of, would become a Party, and appear for us, and answer in our Nature what might be required of us. 3. It supports against the Terribleness of God's Majesty. How can Men dwell with God? Stubble with devouring Burnings? If our Nature be taken into a personal Union with God, it rendereth it more reconcilable to our Thoughts. God incarnate, born of a Virgin, carried in the Womb, rocked in a Cradle, sucking of a Breast, growing up by degrees, going up and down and doing good, when dying on the Cross, lying in the Grave, it mightily abateth our Fears. 4. Against the pollution of our Natures, which is so ingrained, that it cannot be easily wrought off. His own holy Nature is a Pledge of the Work of Grace; He that separated our Nature in his own Person from all the pollution of his Ancestors, he can purify our Persons, and heal our Natures, how polluted soever. So many as there are in the Story of Christ's Nativity, (Mat. 1.) so many Miracles there are of Grace, in that he prevented the Infection conveyed by such and such a one. 5. Against the Mindlesness, which Unbelief supposeth to be in God of Human Affairs, especially of the Calamities of his People. Now Christ hath taken the Communion of our Natures and Miseries, as a pledge and sign of his Pity. Heb. 2.17. He was made like his brethren, that he might be a merciful and faithful Highpriest. He would intender his Heart by Experience, and inure himself to all our Sorrows. 6. Against the doubt of Strangeness, and that he will take no notice of our Request, being so remote from him. We may with the more confidence go to him, with whom we communicate in Natures. There is a natural Bond between him and us, we are of the same Stock and Substance. 7. Against the fear of Arrogancy in the assuming of the Privilege of Adoption. Surely he will bestow this Privilege on a returning Sinner: For if he be not ashamed to call us Brethren, God will not be ashamed to be called our God, Heb. 11.16. 5 Use. Think of this for your Comfort. We have an Unity with Christ in Nature, that we may be encouraged to look after the Gifts which he dispenses; that we may be one with him in Spirit. We may the more cheerfully come to him, because he took our Nature for this end and purpose; especially does this concern you that come to the Lord's Table. The Meat that is set afore you is the Flesh of Christ; his Humane Nature is the Food of your Souls. It's not enough that Christ the Son of God was partaker of our Flesh and Blood, but we must also be partakers of his Flesh and Blood; i. e. There must be a true Union and Communion with that Flesh, and that Body, and that Blood, which Christ assumed into his Person, and delivered up to Death for us all. For Christ, as the Son of Man in our Flesh, is Head of the Mystical Body of which we are Members. The Humane Nature is the Cistern in which the Spirit dwells without measure; and of whose Fullness we all receive Grace for Grace; that is, the Temple in which the fullness of the Godhead dwells bodily; the Tree of Life, whose Leaves heal the Nations. In this Temple must we dwell; into this Tree must we be grafted, that we may become one with him, and live by him. So the Apostle tells us. Eph. 5.30. For we are members of his body, of his flesh and of his Bones. That is, not only of one nature with him, which is common to them with all Mankind, but as Members of one Mystical Body with him: Not as God, but as God-man. We all draw our Spiritual Life and Nourishment from those things which Christ has done in our Flesh. For this end was the Lord's Supper instituted, that we might be partakers of the Flesh and Blood of Christ: not only of Bread and Wine, but Flesh and Blood itself. How so? Not with our Mouth and Teeth, but Spiritually by Faith; with an hungry Conscience, and Spiritual desires. That which we do receive is not only the benefits which flow from Christ, but the very Body and Blood of Christ; That is, Christ himself Crucified. As none can be partaker of the Virtue of the Bread and Wine to his Bodily sustenance, unless he do first receive the Substance of those Creatures, so neither can any be partaker of the benefits arising from Christ to his Spiritual relief, except he first have Communion with Christ himself. We must have the Son before we have Life. 1 john 5.12. He that hath the Son hath Life, and he that hath not the Son, hath not Life, and we must eat him, if we will live by him, john 6.57. Well then: this is our great business to be partakers of Christ. Now in partaking of Christ we begin at his Humane Nature, his Flesh and Blood, john 6.53. His Cross, and his Death; His Body and Blood, 1 Cor. 10.16. The Cup of Blessing which we bless is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Christ as dying becomes fit Food for Hungry Sinners: So only is he suitable to their necessities. Certainly the hunger is not that of the body for a Meal, but that of the Conscience for a Saviour. In this sense the flesh profits nothing, but the spirit quickens, john 6.62. A man is not better, nor a jot the holier, nor the further from the second Death, if he had filled his Belly with it. 'Tis a Spiritual eating by Faith that brings quickening and Life: an applying of Christ as a Saviour in our Nature. Well then: His Flesh was given as the price of Life, john 6.51. The Bread which I will give is my flesh, which I will give for the life of the world. This is the first receptacle of our Spiritual Life; and being laid hold on by Faith is the Conduit to convey Life to us: But the Author of all is his Spirit being, and dwelling in us. That same Flesh and Humane Nature of Christ which was offered up a ransom to justice, is also the Bread of Life for Souls to feed upon, tho' the quickening Efficacy and Virtue flow from the Godhead to which his Flesh is united. 2. Doctrine. That Christ having taken our nature upon him, is not ashamed to accept and acknowledge us for Brethren. What cause of shame there might be in it, we intimated before in the Explication. Notwithstanding our meanness and unworthiness, and his own glory and excellency. Divines observe, That he never giveth his Disciples the title of Brethren, but after his Resurrection; before, Servants, little Children, and Friends, were their usual designations; But then expressly he calleth them Brethren. Servants, john 13.13, 14. Ye call me Lord and Master, and ye say well, for so I am. And Friends, john 15.15. I have called you Friends. And elsewhere Children, Mark 10.24. But after his Resurrection, this style of Brethren is very frequent. Matth. 28.10. Go to my Brethren, and tell them that I go into Gallilee, and there they shall see me. So john 20.17. Go to my Brethren, and tell them that I ascend to my Father and their Father, my God and their God. And at the last Day he giveth this Title to all the Elect, whom he setteth at his right hand, Matth. 26.40. In as much as ye have done it to one of the least of these my Brethren, you have done it unto me. What is the Reason of this? I answer, though the ground was laid in the Incarnation, when Christ Naturalised himself to us, and became one of our line; yet he doth expressly own it after his Resurrection, and will own it at his coming to judgement, to show, that his glory and exaltation doth not diminish his affections towards his People, but rather the expressions thereof are enlarged: He still continueth our Brother, and will do so, as long as our nature remaineth in the unity of his Person, which it will do to all Eternity. But here a doubt ariseth; May we, by Virtue of this relation, call the Son of God our Brother? He calleth us Brethren, but may we call him Brother? 1. For the Term. 2. The comfort thence resulting. 1. For the Term. Though Christ calleth Christians Brethren, yet we do not read in Scripture, that ever any Christian called Christ his Brother, but rather his Lord; as we say in the Creed, Jesus Christ our Lord, or Saviour and Redeemer. Modesty teacheth us to use such terms, as express our respect and reverend esteem of him. Surely the sense of the greatness of Christ, and the Conscience of our own vileness and unworthiness, will prompt us to speak at a more humble rate: For though Christ vouchsafe this honour to us, that he is not ashamed to call us Brethren; yet it would seem to savour of arrogancy, for us to speak so of him. Inferiors do not use to give like titles of equality to their Superiors, as Superiors do to their Inferiors. Men of Dignity and High place, may condescend, out of Love and Humility, to put themselves into the same rank with Men of lower degree, as a General may call his Fellow Soldiers Commilitones; but it would seem arrogancy and contempt for Inferiors to speak so of those above them. Indeed when we pray, we say, Our Father: We call God our Father because of his Command, who requireth such a profession of our Childlike trust and confidence from us: And besides, Father is not a name of Equality, as Brother is: But to call Christ Brother in our Prayers, is without command and example; and therefore Christian Humility would dissuade us from using such a Term. 2. But as to the comfort thence resulting, it is clear that we may comfort ourselves with the Humiliation and Condescension of the Son of God, who by taking our Nature, vouchsafed to become our Brother. Surely such a Title was not gi-given us, as an empty Honour, or vain Compliment, that should signify nothing: And therefore it doth not exclude the comfort of Faith, though it warrants not the rude boldness of presumptuous expressions. But what use may we make of it? 1. It comforts us against the sense of our own unworthiness. Though our nature was removed so many degrees of distance from God, and at that time polluted with Sin, when Christ purified it, and assumed it into his own person; yet all this hindered him not from taking our Nature, and the Title depending thereupon. Therefore the sense of our Unworthiness, when it is seriously laid to Heart, should not hinder us from looking after the benefits we need, and are in his power to bestow upon us. This term should revive us. Whatever may serve to our comfort and glory, Christ will think it no disgrace to do it for us. This may be one reason why Christ biddeth them tell his Brethrem, I am risen, Matth. 28.10. The poor Disciples were greatly dejected and confounded in themselves, they had all forsaken him and fled from him, Peter had denied him and forsworn him; what could they look for from him, but sharp and harsh exprobrations of their fear and Cowardice? But he comforts them with this relation, Go tell my Brethren and Peter (The fallen Man is not forgotten, and Peter) that I am risen, Mark 16.7. 2. It increaseth our hope of obtaining relief. For this relation implieth affection. As one Brother is kindly affectioned to another, so will Christ be, and much more, to us. As Tertullian from God's taking the Title of a Father, Tam Pater nemo. So tam Frater nemo. Surely it somewhat allayed the fear, and increased the Confidence of Iacob's Sons, when joseph told them, Gen. 45.4. I am joseph your Brother; when they heard it was their Brother did all in Egypt. So when we hear our Brother doth all in Heaven, he that put this honour upon us, that is not ashamed to call us Brethren; the rather, because he will more show himself a Brother to those that do the will of God, than to his natural kindred. Mat. 12.50. They that do the will of my Father, are my Brethren. They shall indeed find Christ to be a Brother to them. 3. It comforts against the scoffs and scorns of the World, 1 Cor. 4.13. We are counted as filth; only to be swept out and carried away in Dung-Carts. But we have a Father in Heaven, and an Elder Brother at his right Hand, who are ready to receive us: And therefore the honour which Christ doth unto us, should counterbalance the reproaches of the World, that we be not dejected out of measure; if we be despised in the World, yet we are dear and precious to 〈◊〉 as Brethren. 4. There is much depends on being indeed Christ's Brethren. For if 〈…〉 Brethren of Christ, then are we Sons of God. If Sons, than Heirs, joint 〈…〉 Christ, Rom. 8.17. We shall have the comfort of this at the last day, when 〈◊〉 shall publicly own us before all the World. For as much as ye did it to one of 〈◊〉 my Brethren, ye did it unto me. Christ and we have common Relations, and common Privileges, john 20.17. I ascend to my Father and your Father, to my God, and your God. God had a Son of his own, why should he think of Adopting strangers? Among Men it is a remedy found out in solatium orbitatis, when Parents go Childless. Yet this is God's Gracious dealing with us, he taketh us into the Fellowship of his Beloved Son; the same Relation, the same Privileges, only he hath the pre-eminence, Rom. 8.20. as Firstborn amongst many Brethren. 2. Use Instruction. Let us not be ashamed of Christ, or any thing that is his. not ashamed of his Gospel, and the Truths theref, how ●ight soever esteemed in the World. Rom. 1.16. I am not ashamed of the Gospel of Christ. These things are worthy in themselves, but when Men count them unworthy, we should not be ashamed. Not ashamed of sufferings, 2 Tim. 1.8. Be not ashamed of the testimony of the Lord, nor me his Prisoner; but be thou a partaker of the afflictions of the Gospel through the power of God. Mallem ruere cum Christo, quam stare cum 〈◊〉. I had rather perish with Christ than stand fast with Caesar. And M●rsac, cur non & me quoque torque donas, etc. Why dost thou not grace me with a Chain 〈◊〉. Nor ashamed of those that suffer for the Name of Christ, 2 Tim. 1.16. He was not ashamed of my chain. Heb. 11.26. Esteeming the reproach of Christ greater riches, than the treasures of Egypt. As any one cometh nearer to Christ, so should he be dearer to us. This is true Gratitude, not to be ashamed of Christ, and his Service, nor Servants; otherwise Christ will be ashamed of us, Mark 8.38. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the Holy Angels. Oh, to have Christ be ashamed of us, to hide his Face in that day, How terrible will it be; In the changes of the World, Men, if they did know it, would stick to that Party that is sure to be uppermost. Christ is sure to be uppermost, if you shrink from him when his Cause or Honour lieth in the Dust, it will be matter of Eternal Shame in the world to come. 3. Doctrine. The kindred is only reckoned to the sanctified. All Men are in some sense of the same stock with Christ; yet it is said, He that sanctifieth, and they that are sanctified, are all of one. The rest of the world are left out, as not capable of the comfort of this Relation. 1. Who are the Sanctified? 2. Why this appropriation? 1. Who are the Sanctified? To Sanctify signifieth Two things, to separate and to set apart for an Holy use; And to cleanse and Purify. And when this is applied to Persons, they are sanctified, that are dedicated and set apart for God's use and service, and are purified and cleansed from the pollution of Sin. And so in all that are Sanctified, there is a difference between them and others: For they are set apart for God, while others live to themselves, Psal. 4.3. The Lord hath set apart him that is godly for himself. Yea, there is a change, and so a difference between them and themselves, 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord jesus, and by the spirit of our God. This closely followed, would find out the Parties here intended. But yet we must know, that in both these Senses, some are Sanctified in appearance only, others really and indeed. 1. In Appearance only. And so all the members of the visible Church, that are in outward Covenant with God, and bound to be Holy, are called Saints, and said to be Sanctified, Exod. 31.13. I am the Lord that doth sanctify you. And thus Apostates are said to trample the Blood of the Covenant under foot, wherewith they were Sanctified, Heb. 10.29. That is, externally, in their separation from the World, and dedication to God's Service by outward Calling and Covenant. In foro externo, before Men, these are Sanctified; yea, in his external Dispensation, God speaketh to such an one, and of him, and dealeth with him, as one of his own People. 2. Really and indeed. So Sanctification is threefold. 1. Meritorious. 2. Applicatory. 3. Practical. 1. Meritorious Sanctification, is Christ's meriting and purchasing for his Church the inward inhabitation of the Spirit, and that Grace whereby they may be Sanctified. So it is said, Heb. 10.10. By which will we are sanctified through the offering of the body of jesus Christ once for all. All those for whom Christ did offer himself, are Sanctified in due time by virtue of Christ's offering. So it is said, Heb. 13.12. jesus, that he might sanctify the people with his own Blood, did suffer without the gate. This Sanctification cannot be repeated or increased, but was done once for all, and that by one above, even Jesus Christ. There needeth no addition to his Merit. 2. Applicatory Sanctification, is the inward renovation of the Heart of those whom Christ hath Sanctified by the Spirit of Regeneration; whereby a Man is translated from Death to Life, from the state of Nature to the state of Grace. This is spoken of, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost. This is the daily Sanctifiation, which, with respect to the merit of Christ, is wrought by the Spirit, and the ministry of the Word and Sacraments. 3. Practical Sanctification is that, by which they, for whom Christ Sanctified himself, and who are renewed by the Holy Ghost, and Planted into Christ by Faith, do more and more Sanctify and cleanse themselves from sin, in Thought, Word, and Deed, 1 Pet. 1.15. As he which hath called you is holy, so be ye holy in all manner of conversation. 1 Joh. 3.3. Every man that hath this hope in him, purifieth himself even as he is pure. Weakening the relics of sin, and getting more readiness and preparation of Heart for all the acts of the Holy Life. In the former we are passive; we contribute nothing to the First, little to the Second; but in this we are operative. Besides, these two Notions, to consecrate, and purify, help us to understand the nature of true Sanctification. 1. As to Sanctify, signifieth to Consecrate or Dedicate to God; so it signifieth both the fixed inclination, or the disposition of the Soul towards God as our highest Lord and chief good; and accordingly a resignation of our Souls to God, to live in the love of his Blessed Majesty, and a Thankful Obedience to him. More distinctly, (1) It implieth a Bent, a tendency, or fixed inclination towards God, which is habitual Sanctification. 2. A Resignation, or giving up ourselves to God by which actual Holiness is begun; A constant using ourselves for him, by which it is continued; and the continual exercise of a fervent love, by which it is increased in us more and more, till all be perfected in Glory. And perfect Love is maintained by a perfect vision of him. 2. As it signifieth to Purify and Cleanse, so it signifies the purifying of the Soul from the love of the World. Omnis impuritrâ est ex mixtum vitioru. A Man is impure, because when he was made for God, he doth prefer the base trifles of this world before his Maker and everlasting Glory. And so he is not Sanctified, that doth despise and disobey his Maker; He despiseth him, because he preferreth the most contemptible Vanity before him, and doth choose the transitory pleasure of sinning, before the endless fruition of God. Now he is Sanctified, when his worldly Love is cured, and he is brought back again to the Love and Obedience of God. Those that are Healed of the over-love of the World, are Sanctified, as the inclinations of the flesh to worldly things are broken. 2. Why this Appropriation? 1. Because the Relation is only reckoned to those that have benefit by it. Now none but the Sanctified have benefit by Christ's Incarnation. As Christ told Peter, john 13.8. If I wash thee not, thou hast no part with me. Without this Soul washing, Men can prove no Interest in Christ. This is the great evidence, If no Interest in him, no Communion with him, no share in the Inheritance purchased by him; and so it doth them no good to hear of a God in their nature. Alas! if the secure world did mind this, they would more seriously study Holiness, and not so easily presume on the Grace of God in Christ. 2. Because there the Relation holdeth of both sides. Christ is born of a Woman, and they are born of God, john 1.13. And he is a Kinsman doubly, ratione incarnationis suae, & regenerationis nostrae, as Macarius. He taketh Humane Nature, and we partake of the Divine Nature, 2 Pet. 1.4. They that have not this new Birth, the Kindred is not reckoned to them. It is between Sanctifier and Sanctified. There is a conformity between Head and Members of the Mystical Body; an unity of Nature Spiritually, as well as outwardly. The Sanctified are of one, as well as the Sanctifier; they are of the Spirit. 3. The Captain of Salvation, and the Heirs brought to Glory, are an Holy Society, whereof he is the Head, and they the Members. He Sanctifieth, and they are Sanctified. A living Head, and rotten Members, will not suit. As a Prince instituteth a noble Society (suppose of the Garter) whereof he is Head; all the Members that call one another Brethren, are in their degree of answerable Nobility with himself. So Christ hath instituted a Society, where all shall be Brethren, but he the Head. He gave himself for it, Eph. 5.27. Christ is the head of the Church, and Saviour of the Body. 4. These suit with Christ's ends of coming into the World, and assuming Humane Nature. Two ends there were of his Humiliation and mean condition in the World. 1. One by way of Merit, to procure the Sanctifying Spirit, to restore us to a state of Holiness, and to purify to himself a peculiar People, zealous of good Works, Tit. 2.14. Eph. 2.25, 26. The Spirit begets us to the Image of God, and it is by Christ that we are possessed of the Spirit, and renewed according to his Image, in Righteousness and true Holiness. 2. His mean condition, whereby he became our Brother, and did partake of flesh and blood, because his Brethren did partake of the same, is a testimony against the Pride, Carnality, and Worldliness of Men, which is the true Impurity of their Souls. He was in the form of a Servant, and made himself of no Reputation, Phil. 2.7, 8, 9 to draw off deluded Men from overloving the Pleasures and Riches, and Honours of the World, and so to cure them of that perverse Love, wherein impurity and unholiness doth consist; and to teach us a settled contempt of all these Vanities, in comparison of God and Heaven, and that inclination and affectedness we should have to him. 5. These are qualified for the Inheritance, suited to the everlasting Glory and Happiness which belongeth to the Brethren; Matth. 5.8. Blessed are the pure in heart, for they shall see God. God is an holy God, and Heaven is the place where his Holiness dwelleth. If God will be now sanctified in all that draw nigh unto him, surely they must be sanctified that dwell with him hereafter, unless we be washed by the Blood of Christ, and sanctified by his Spirit of Grace, how can we dwell in his ●ight? We must be consecrated before we can minister in his Heavenly Temple. God will not divest himself of his Holiness, to gratify impure and unholy Creatures, and admit them to dwell in his Presence upon other Terms. 1 Use. To press you to labour after holy Hearts, and holy Lives. The more you increase in Holiness, the more you increase in the favour of God, Prov. 11.20. Such as are upright in the way, are his delight. A Man is made truly amiable by Holiness, the more God loveth him, and it is the greatest Testimony of God's love to us, to give a new Heart and a right Spirit within us, Rom. 5.5. The love of God is shed abroad in our hearts by the Holy-Ghost which is given to us. 2 Use. It shows who they are that may take comfort in that Christ calls them Brethren, even the Sanctified; such as have the Spirit of Christ dwelling and working in them, and do purify themselves yet more and more. They that have not this double Union and Communion with Christ, are not Brethren, though they be Men, as Christ was: For though Christ assumed their Nature, yet they do not assume Christ's Nature. Though he was the Son of Man, yet they are not the Sons of God. Therefore try, (1.) Are you Sanctified? Is there a Principle of Grace set up in your Hearts? Another Spirit than the Spirit of the World? Is there a new Spirit as God has promised? Ezek. 36.26, 27. (2.) Does that Work go on? It is complete in Parts at first, but are you growing in degrees, as an Infant doth? Is there more Love, more Zeal, Faith, Fear, Reverence, Watchfulness: Are you more fixed, more cleaning yourselves? 2 Cor. 7.1. More humbling yourselves for out-breaking of Sin? ●s there more fitness, and suitableness to God's Will; more pressing towards the Mark, as it was with Paul? Phil. 3.14. 4 Point. That this Sanctification, which is required of us, proceedeth originally from Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that Sanctifyeth, and therefore said to be made unto us Sanctification, 1 Cor. 1.30. That is, a Fountain of Holiness. Now Christ sanctifyeth us, 1. Partly by his Merit. Flee to the Blood of Christ, as the meritorious and procuring Cause. When God's Image was lost, there was no way to recover it, but by paying a Price to provoked Justice; and no less price would serve the turn, than the Blood of Christ. Therefore it is said, Eph. 5.26. He gave himself for the Church, that he might cleanse and sanctify it, meritoriously. And this he hath done sufficiently on the Cross, Heb. 10.14. By one offering he hath perfected for ever them that are sanctified. That is, done enough for the perfect reconciling of all that are sanctified. 2. By his Spirit, 1 Cor. 6.11. But ye are sanctified, ye are cleansed, in the name of our Lord jesus, and by the spirit of our God. Whatever the Spirit of God doth, he doth as Christ's Spirit, as being purchased by him; as dwelling first in him who is the Head, and then in the Members; and for his Glory, and as we are his Members, and belong to him, Rom. 8.9. If ye have not the spirit of Christ, ye are none of his. 3. He blesseth his Word and Sacraments to this end and purpose, john 17.19. For their sakes I sanctify myself, that they also might be sanctified through the truth. We hear of Christ by the Spirit, and of the Spirit in the Ordinances and Duties of Religion, Eph. 5.26. By the washing of water through the word. Two are here mentioned, the Word, and washing of Water: The one containeth our Charter, or Grant of Christ and all his Benefits to every one that believes in him, john 3.16. For God so loved the world, that he gave his only begotten Son; that whosoever believeth in him, should not perish, but have everlasting life. The other is the Seal of it, to assure us, and be a pledge to us, that Christ will be as good as his word, Rom. 4.11. He received the sign of circumcision, a seal of the righteousness of faith. 1. The Word is a powerful Instrument, john 17.19. I sanctify myself, that they also might be sanctified through the truth. John 15.3. Ye are clean through the word▪ That warneth us of our Duty, showeth our Danger, encourageth us by Promises to run to Christ for this Benefit, holds forth his Blood as the meritorious Cause. 2. Sacraments assure, God will be as good as his word. The doubting Soul saith, ●how shall I know, 2 Kings 20.8. What shall be the sign? By these visible Things, God assures us of the Truth of his Covenant. Use. It showeth us how, and where we should look for this benefit of Sanctification. From Christ, by the Spirit, in the Ordinances. Look not to these singly, but all together. Holy Things do not sanctify us, but we pollute them, when we look to them singly, Hag. 2.13, 14. If one that is unclean touch any of these, shall it be unclean? The Priests answered, It shall be unclean. So is this people, that which they offer is unclean. Fowl Bodies, the more you nourish them, the more you hurt them. 2. Go not to the Spirit alone, without having accepted Christ, and received him into your Hearts, so upward. Christ tendeth to the Spirit, the Spirit to Ordinances. Christ undertaketh to be a Sanctifier, that you may have recourse to him. A Sermon on Hebr. xiii. 5. For he hath said, I will never leave thee, nor forsake thee. IN the former part of the Verse the Apostle dissuadeth from Covetousness, and persuadeth to Contentment. The Motive to enforce the one and the other, is God's Promise. Many of our Distempers would have no more place, if we did oftener study the Promises. He saith, that is God; that He, whose Voice should only be heard in the Church. The Pythagoreans would use to say in their School, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath said. It should much more be reason enough with Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For he said. But where doth the force of the Inference lie? Apply it to the first part, Let your conversation be without covetousness, for he hath said. I answer, Covetousness is rooted in a Diffidence, and fear of Want. Now that Fear is irrational, if we regard what he hath said; God will maintain us, as long as he hath Work for us to do. He that is persuaded, that God will not leave him, will not be much troubled. Apply it now to the second Branch, Be content with such things as you have, for he hath said, I will never leave thee. And how is that inferred? I answer, The comfort of our Condition doth not depend on outward Provisions, so much as in God's Promises; therefore though you have little, be content. If God denieth the Creature, he will vouchsafe his own Presence; and what need we care for the want of a Candle, when we have the Sun? Once more, The Connexion between the Dissuasive and Exhortation, and the Promise, is to be observed: Be not covetous, be content, for he hath said, I will never leave thee; And Men would have less trouble, if they could learn to cast themselves upon God's allowance: If we could depend more, we should crave less. The Promise well applied, would not only allay our Fears, but moderate our Desires, Lust is ravenous, and therefore suspicious. If we believe his Word, we shall have enough to glorify God, enough for that condition wherein God will make use of us. Fixing upon Carnal Hopes, doth but make trouble for yourselves. Carnal Affections prescribe God a Task, which he will never perform, Psal. 78.18. They asked meat for the lusts. Not Meat for their Necessities, but Meat for their Lusts. God never undertook to maintain us at such a rate; to give us so much by the Year, such Portions for our Children. The Sheep must be left to the Shepherd to choose their Pastures, bare, or better grown. Be content, and then Faith will be more easy. We may pray for a Competency, and are bound to submit to an Extremity. [He hath said.] Where hath he said it? Every where in the Word, more especially to joshua in particular, josh. 1.5. As I was with Moses, so I will be with thee, I will not fail thee, nor forsake thee. To all his People in general, Deut. 31.6, 8. Be strong, and of a good courage, fear not, nor be afraid of them; for the Lord thy God he it is that doth go with thee, he will not fail thee, nor forsake thee. David bids Solomon be confident of it, 1 Chron. 28.20. David said to Solomon his son, be strong, and of good courage, and do it; fear not, nor be dismayed: for the Lord God, even my God, will be with thee, he will not fail thee, nor forsake thee. So jacob, Gen. 28.15. I will not leave thee, till I have done all that I have spoken to thee of. It is pleaded by Solomon, 1 King. 8.57. The Lord our God be with us, as he was with our fathers, let him not leave us, nor forsake us. You see it is a known Truth, and to be made use of upon all occasions of Trial. It was spoken to joshua, when he was to fight the Lord's Battles. To Israel, when they had not as yet a foot of Land to possess. To jacob, when to pass through many Services. To Solomon, when to go about a costly Work. And God having said it so often, delights to be challenged upon his Word, and to have this Promise put in suit. Before I come to show you the full purport and drift of this Promise, let me observe, 1. Though the Promises were made upon a particular occasion, to some of God's People; yet they are of a general Use. Well then, Promises made to one Saint, concern another also: Why? 1. Because God is alike affected to all his Children; he beareth them the same love. His Saints now are as dear to him as ever: Therefore as he would not leave joshua, or jacob, or Solomon; so he will not leave others that trust in him. This honour have all his Saints, Psal. 149.9. 2. They have the same Covenant. It is a common Charter, Acts 2.39. For the promise is unto you, and to your children, and to all that are afar off, even to as many as the Lord our God shall call. 3. They have the same Redeemer, 1 Cor. 1.2. jesus Christ, both theirs and ours. Rich and Poor gave the same Ransom, Exod. 30.15. Half a shekel. One has not a more worthy Christ than another, Rom. 3.22. Even the righteousness of God, which is by faith of jesus Christ unto all, and upon all them that believe, for there is no difference. 4. The Faith of the one is as acceptable to God as the other, 2 Pet. 1.1. Simon Peter, a servant and an Apostle of jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God, and our saviour jesus Christ. The same for kind, though not for degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A jewel held by a Child's hand is a Jewel, as well as that held by a Man's. Well then, the Expressions of God's love to his People of old, have their use for the establishment of our Comfort and Hope, Rom. 15.4. Whatsoever things were written afore-time, were written for our learning, that we through patience and comfort of of the Scriptures might have hope. Rom. 4.23. It was not written for his sake alone, that it was imputed to him, but for us also. As Judgements on the Wicked are for our Admonition, 1 Cor. 10.6. These things were our examples; So Promises are for our Consolation. The Word is not only an History, but a Book of Precedents. As a Painter hangeth forth his Masterpieces to draw Custom; so here God's kindnesses to his People are advantageous to us, only let us take heed that we have the same Spirit. 2. I observe, that it is a capacious Promise, applicable to several purposes. To joshua, to embolden him against Dangers. To jacob, to make him patient under Crosses. To Solomon, to quicken him against coldness in God's Service. To Israel, to hearten them against Enemies. To all Believers, to support them under Family-wants and Null. One Promise hath several Uses, it is good for Wants, good for Wars. This one Promise well observed, will teach us to live well, and die well; for still God is with us: To live without carking▪ for then God is with us; and to die without discomfort, for than we are with God. If one Promise yield so much Comfort, what will all? It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common Remedy for every Disease. As the Scripture saith in another case, Mark well her Bulworks, tell her Towers. There is no Case to which God hath not spoken; no Blessing but it is adopted into the Covenant. 3. I observe, that it is a Promise emphatically delivered. (1.) For the Matter, I will not leave thee, nor forsake thee. That is, I will be so far from forsaking or casting thee off, that I will not so much as leave thee for a time. It is such another as that, Psal. 121.4. Behold, he that keepeth Israel shall neither slumber nor sleep. There is no time that his People are left to shift for themselves, but they are under the Care of his Providence continually. (2.) For the Form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not, not leave thee, neither not, not forsake thee. Five Negatives, He will not, yea he will not, surely he will not forsake his Servants, or neglect them, and withdraw his Presence and Providence from them. (3) For the Duplication, I will not leave thee, nor forsake thee. joseph told Pharaoh, the Dream was doubled, because it was established by God, Gen. 41.32. All this is to show, how dull and stupid we are in conceiving of God's Promises. O ye fools, and slow of heart to believe, Luke 24.21. We are backward to every thing, but especially to Faith, or dependence on God for something that lieth not in our own power. Before we are serious and put to trial, nothing seemeth more easy than dependence upon God; but when it cometh to the push, it is evinced. Now it is God's condescension, that he will press these things again and again, that we may not lose the comfort of the Promise. The Expression is universal, to awaken our attention, to engage our Hearts to believe, that he will not forsake us in our straits. 4. I observe, that it is a promise that every one must particularly apply to his own case. God doth not say, I will not leave you, nor forsake you, as speaking to his People collectively; but distributively, thee: And that not only to joshua, but to Israel, Deut. 31.6, 8. Be strong, and of a good courage, fear not, nor be afraid of them: for the Lord thy God he it is that doth go with thee, he will not fail thee, nor forsake thee. As in the Decalogue, that every one might look upon himself as concerned, God speaketh in the singular number to every individual Person, Thou shalt have no other Gods: So here, Thou, as if spoken to by name, Thou Peter, Andrew, Thomas, I will not forsake thee. Oh that we had this Spirit of Application, and could read our Names in Christ's Testament! Omnis operatio fit per contactum; the closer the touch upon our Hearts, the greater the Efficacy. Break out your own Portion of the Bread of Life, job 5.27. Lo this, we have searched it, so it is, hear it, and know thou it for thy good. Christian, how many Promises dost thou know for thy good? Canst thou say, Here is my Portion, blessed be God for this comfortable Promise to me. Doctr. That God never utterly forsaketh or leaveth his People destitute, to utter and insupportable Difficulties. Why? 1. The tenderness of his Love will not permit it. Isa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. There is no such Affection, as God hath to his Children. The Mother, if she leave her sucking Child, she doth not utterly forsake him, but runneth to the cry. So will God; he is unchangeable: Mal. 3.6. I am the Lord, I change not. He is immutable in his Grace, and constant in his Promise, as well as his Being. He needs no after-thoughts; his purpose of Love stands firm; he willeth a Change, but changeth not his Will. Though he uses various contrary Means, yet his Love altereth not, as our Condition altereth. We are full of Inconstancy, but not he. Death doth not make void Christ's Interest, nor cause his Affection to cease, when we are rotting in the Grave. Where God has once fixed his Dwelling-place, he will never leave it again. Psal. 37.28. The Lord loveth judgement, and forsaketh not his saints. By Judgement, is meant Righteousness or Holiness, the Rule; for conformity to the Rule, that is the Ground. His Truth is plighted in his Promises. God hath ever stood upon his Credit, especially when his Promise hath drawn forth the faith of his People, Psal. 111.5. God will ever be mindful of his covenant. Psal. 9.10. They that know thy name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee. To disappoint a Trust, is accounted disingenuous among Men. No Age can give an Instance of this in God. Obj. But his People complain of being forsaken, Isa. 49.14. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Yea Christ himself cried out, My God, my God, why hast thou forsaken me? Matth. 27.46. Ans. 1. Many times the Saints complain without a cause. Sense maketh Lies of God. Psal. 31.22. I said in my haste, I am cut off from before thine eyes, nevertheless thou heardest the Voice of my supplications. But there was no such matter, Psal. 77.10. This is my infirmity. The Lord may seem to a perplexed Heart, to cast off a Man, and to suspend the course of his wont savour, so as they may seem to be without all hope, and comfort of the Promises, when there's no such matter. 2. Though a Child of God may be forsaken for a while, yet not forsaken for ever, Isa. 54.7, 8. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. There may be some short interruptions of a Christian's comfort. All things here are subject to changes, there will be Ebbs and Flows, Nights and Days, in our condition. There will be Changes, but it is but for a moment. Mercy will not come out of season, though Carnal Hopes may be spent, Isa. 41.17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. There are three kinds of forsaking: 1. As to our outward and inward condition. Outwardly God may reduce his People to great straits, and yet not forsake them. Every Condition is sweet where God is, and he is with us in Dangers and Afflictions; Isa. 43.2. When thou passest through the waters, I will be with thee: and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the fire kindle upon thee. God preserves not only from Fire and Water, but in Fire and Water. He may exercise his People with trouble, but he will not withdraw himself from them in trouble; but will stay with them, and bear them company. Our worldly Comforts may be gone, but God stayeth behind; we may be forsaken outwardly, but are preserved inwardly; Persecuted, but not forsaken, 2 Cor. 4.9. He giveth support still, Psal. 138.3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul. God affords sweet Refresh to his People, 2 Cor. 1.5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And gracious Visits and Experiences, Rom. 5.3, 4, 5. And not only so, but we glory in tribulation also, knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holyghost, which is given unto us. 2. Inward desertion, is either in point of Comfort, or in point of Grace. Comfort may be withdrawn for the increase of Grace. Rain is necessary, as well as Sunshine. We need many times our Thorn in the Flesh. Grace is the main thing we should desire, though Comfort should not be despised: We should be rather more humble, and more diligent, in a doubtful condition, than in a settled. 3. In point of Grace, there is a total desertion, and a partial desertion. God's People may be deserted really, but not utterly. There is a Seed remaineth in them, 1 john 3.9. though they may lose much of their liveliness and alacrity in God's Service: My loving kindness I will not take from them. David had brutish Thoughts, yet some Sustentation, Psal. 73.23. Nevertheless I am continually with thee, thou hast holden me by thy right hand. He was kept from being utterly overcome by the temptation. They have a secret Power to uphold them, as long as they have any tenderness left, with desires of former Enjoyments, and sensibleness of their present Inconvenience. The degrees of Grace may be lost, when the Habit remaineth. God's degrees of Presence with us should be observed, as well as his degrees of Absence. David bewaileth his Folly, acknowledges Sustentation. 4. The ends of this forsaking. There are three: 1. Sometimes to show us ourselves to ourselves. 2 Chron. 32.31. Howbeit, in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart. While God is present, comforting, quickening, and guiding us, we do not know what Pride and Passion lieth hidden in our Hearts: God doth show the folly of our Wisdom, the weakness of our Strength, and the imperfection of our Graces by his forsaking us. 2. How ready he is to help in an extremity. Psal. 94.18, 19 When I said, my foot slippeth: thy mercy, O Lord, held me up. In the multitude of my thoughts within me, thy comforts delight my soul. When we are at the brink of Danger, and full of Perplexities and dark Thoughts, then doth Help appear. 3. To quicken us to look after him, and to draw us to nearer Communion with himself, Host 5.15. I will go, and return to my place, till they acknowledge their offence, and seek my face: In their affliction they will seek me early. When Afflictions press hard, it puts an edge upon our Affections: Surely God hath left something behind them, when our Affections draw to him, Dan. 9.3. All this evil is come upon us, yet made we not our prayer before the Lord our God. To be dead and stupid then, is a bad sign that we are deserted, in point of sensible Comfort and Duty too. The Use is to press you, 1. To believe this Promise. You see how emphatitically it is proposed. The Flesh, that loveth its own Ease, will contradict; and carnal Sense will bring Arguments against it, therefore lay it up the more firmly. Surely God will not forsake his People; such tender Bowels, such agreeable Love: He that made the new Creature, will not forsake it. Will the Dam forsake her young ones, and let them perish? Christians, he will let all the World perish, rather than his Saints perish. God may hide himself, but never forsake them utterly. It is a rare case to see them utterly destitute as to outward things, Psal. 37.25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. David aged, a Man of much Observation, a great Student of Providence, yet never saw it. Ask the Beasts, Fowls, or Fishes, job 12.7.8. Ask now the beasts, and they shall teach thee: and the fowls of the air, and they shall tell thee. Or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. 2. Apply this Promise, God will not forsake me, nor mine. Let not Truths be eyed only in the general, but particularly applied to thyself, thus: Lord, thou hast ever been my God, provided for me hitherto: Take these Promises, to live upon them, and say, Thy testimonies have I taken as an heritage for ever, Psal. 119. V. III. 3. Improve it. 1. To moderate your Desires of Earthly Things. That your Conversation may be without Covetousness; for the more our Desires abound, the more our Fears about them abound also. Why should we be carried after them with such a greedy Thirst. 1. Man's Happiness lieth not in Worldly Abundance, but in the Presence of God with him, and his Providence over him, Luke 12.15. A man's life consisteth not in the abundance of the things which he possesseth. If you do not think so, you set up another God, the Creature instead of God. Sometimes God giveth abundance to his People, sometimes he keepeth them low and bare; they do but live from hand to mouth, because God will keep the Purse in his own hand, and train them to live by Faith, and not by Sense, and to take all their Comforts immediately from him. Now, are Christians any whit the worse provided for? no, God hath ways enough to provide for his People, and to satisfy and moderate our desires, 2 Cor. 6.10. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. There is more mischief than you are aware of in this Thought, that you are not well enough provided for, unless your supplies be ready at hand and visible: For it is a sign you depend more upon the Presence of the Creature, than the Favour of God, and will trust God no further than you can see him: And this is the cause of all repine against Providence, heartless Dejections, yea, Apostasy, unlawful means, racking and vexing ourselves with immoderate Cares and Labours. It is next to Atheism and plain Infidelity, to ascribe to God only a common Providence; that he doth in the general furnish the World, and store it with sufficiency, leaving us to our own industry, to catch what we can catch and make it our own: No, Faith sees God near at hand, and with us; placing him, not only in the circle of the Heaven, only beholding Men scattered on the face of the earth, and foraging for themselves. No, his Providence and Care reacheth to each single person; he hath his Eye opened, his Ear bowed down, his Hand stretched out, to every one that seeketh to him. We are all at his finding. In common plenty, he can punish single persons with personal scarcity, as he did the Prince of Samaria: In general scarcity, he can furnish with personal plenty, as Elijah did the Widow of Sarepta. Many allow God a general Inspection; think he upholds the pillars of the earth; but perceive not that God taketh care of particulars, and so resolve to live by their Wits, and shift for themselves. But a good Christian seeth him at home, believeth God will take care of him; and so casts himself into the Arms of his Providence, and looketh upon every comfort as reached out from Heaven by God's immediate Hand, to him in particular. 2. That the Presence of God may be continued with us, though we be cast into deep Afflictions. As persecuted but not forsaken, 2 Cor. 4.9. He is miserable indeed who is forsaken of God, but not he who is persecuted by Man. Caelestis ira quos premit miseros facit humana nullos. God's anger makes those miserable upon whom it lights, but not man's. They may be miserable that live in pomp, jollity, and ease; and they may be happy that live in straits and pressures. Christ was a man of sorrows, yet God was with him. john 16.32. I am not alone because the Father is with me. Had Christ any thing less of the Presence of God for his troubles? Sins separate, Afflictions do not. Psal. 91.13. I will be with him in trouble. In the Body of Man, if any Member be hurt, presently the Blood and the Humours run thither, and the Man is wholly taken up about that part which is hurt; his Eyes, his Hands, his Tongue, as if he forgot all the rest: his Speech is about the hurt part, his Eye is directed thither, his Hand thither. In a Family, if one of the Children be sick, all the Mother's Care is about that Child, to tend him, to take care of him, to blandish him, insomuch that the rest do many times even envy his sickness. If Nature do thus, will not the God of Nature do more? If an Earthly Parent be so careful of a sick Child, will not an Heavenly Father, whose Love is far more tender, take care of the hurt-part of Christ's mystical Body? The sick Child is most looked after. This is the difference between God and the World; The World looketh after the happy, the flourishing, but leaveth those who are in want and affliction: As all Waters run to the Sea, where there is enough already; So do the respects of the World to the Happy, and the Mighty. But God goeth another way to work, he visits them that are in Tribulation, comforts them that are in Zion. 3. Those that are rightly qualified, are sure to have the Presence of God with them. 1. They that fear God, and make it their business to please him, Psal. 115.5. He hath given meat to them that fear him, he will ever be mindful of his Covenant, John 8.29. The Father hath not left me alone, for I do always the things that please him. 2. Those that moderate their desires to Earthly things, and do first seek Heavenly, Matth. 6.33. Seek first the kingdom of God, and all these things shall be added to you. By so doing you drive on both Cares at once. There needeth not so much ado about the World; you may desire, and have, in Spirituals; yea, and other things cast into the bargain. 3. Those that depend on his Providence. They that do not trust God, cannot be long true to him. Uprightness is founded in a belief of God's All-sufficiency, Gen. 17.1. When Abraham was ninety years old and nine, the Lord appeared to Abraham, and said unto him, I am the Almighty God, walk before me, and be thou perfect. They that will not depend on God's Providence, seek by Lies, Violence and neglect of Godliness, to make their worldy portion great. One great mischief introduced by the Fall, was, that Man would be his own carver; we would have our portion and stock in our own hands; would have the care of ourselves devolved wholly upon ourselves, or else we grow distrustful of God. Gen. 3.22. is become as one of us, knowing good and evil. Our business at first was to please our Creator, and not to take Care and Thought for ourselves. It was our Father's part to preserve us, and provide for us, to bestow good, and keep off the evil: But every Man since would have life, and his comfort, and his safety in his own hands, and so much of temporal Happiness as he seeth good. There is no way to rectify it, but to return to our Innocency; to mind our Duty, and cast our burden on the Lord, commending success and events to him, 1 Pet. 5.7. Casting all your care upon him, for he careth for you. And Phil. 4.6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let our requests be made known unto God: upon confidence that his Hand and Providence will not neglect us, or any of our concernments. 4. Those that are contented with what their Father alloweth. When God giveth sufficient to supply our necessities, we seek to satisfy our Lusts; when God hath done enough, and more than enough, to evidence his Power, Justice, Truth and Care of our welfare, yet we will not rest on him, unless he will subject his Providence to our Will and carnal Affections. As the Israelites, when miraculously fed▪ miraculously clothed, God kept a Market for them, gave them their Supplies▪ not out of Earth, but out of the Clouds; yet tempted God in their hearts, ask meat for their lusts, Psal. 78.19. Yea, it is said, Psal. 106.13, 14 They s●●n for●at his works▪ they waited not f●r his counsel, but lusted exceedingly in the wilderness. They made haste, they forgot his wor●●, so 'tis in the H●brew. Carnal desires greatly transport, they must have Festival Diet in the Wilderness, or they will no longer believe his Power, and serve him. Thus when Men take the ruling of themselves into their own hands, they will not stay till God provide for them, but must have their Carnal Desires presently satisfied. Matth. 5.5. The meek shall inherit the earth. But who are meek? They that quietly submit to God's Providence, and so they have Food and Raiment, and have any time to glorify God, and seek his Kingdom, and the Salvation of their Souls; let others live in Pomp and Ease; It is enough for them to be as God will have them be: They are not over-desirous to have Worldly Things, or too much dejected and cast down through the want of them. But those that are greedy and earnest, and covet more than God seeth meet to bestow upon them; as they forfeit the Blessing of God's Presence, so, by enlarging their Desires, they make way for their own Discontent, when they are not satisfied; and so fall into murmuring against God, and so into all disquiet of Mind about Earthly Things, 2. Improve this Point to moderate and allay your distrustful and distracting Cares: And so cometh in the Apostles Exhortation, Be content with such things as you have. Content is a quiet temper of Mind, relying on God's merciful Providence, and gracious Promises, for such Things as are necessary for us, during our Pilgrimage and Passage to Heaven. Sometimes it is opposed to Murmuring, but I take it here as opposed to distrustful Cares; because we have little in a time of Troubles, and are like to have less; and therefore are full of anxious Thoughts, what we shall eat, what we shall drink, what we shall put on. Consider, God will not leave you, nor forsake you. What cannot his Wisdom, and Mercy, and Power, do for you? He hath deeply and strongly engaged himself to his People, and therefore it should quiet our Minds in all Necessities and straits. See Christ's Arguments, Mat. 6.25, 26, and 32. Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on: Is not the life more than meat, and the body than raiment? 1. They had Life from God, without any thought of theirs, therefore he would provide the Conveniencies of Life. God has given Life, and framed the Body; which was a far greater act of Power and Mercy, than giving Food, and providing Raiment. 2. Other Creatures are provided for, without any solicitude of theirs, both as to Food and Raiment, Vers. 26. Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them. Are ye not much better than they? God that provideth for Birds and Fowls, will provide for his Children; Men may look for it more than they, having ordinary means of Reaping and Sowing, and other Trades and ways of Living, which the Fowls have not, and so are merely cast on the Care of Providence. Man is a more considerable Creature, so more liable to God's Care and Providence. 3. It is a Pagan Practice to be thoughtful, Vers. 32. After all these things do the Gentiles seek. 3. Improve it, to remove our Fears of Danger: So that we may boldly say, The Lord is my helper, I will not fear what man can do unto me; They are David's words, Psal. 118.6. If God be with us, he will help us; therefore as Faith prevaileth, Fear ceaseth, Psal. 16.7. I will bless the Lord, who hath given me counsel, my reins also instruct me in the night season. If our Hearts misgive us, God is our Second; he will afford Protection, when necessary for his glory and our good. The Fear of Man is an ordinary Temptation to divert the Godly from their Duty, or discourage them in it. You may be confident upon such a Promise, Psal. 112.7. He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord. Man can do much, he can fine, imprison, banish, reduce to a morsel of Bread, yea torture, put to death; yet as long as God is with us, and standeth for us, we may boldly say, I will not fear what man can do. Why? Because God will not see them utterly perish. He can give us Joy in Sorrow, Life in Death. A Christian is not afraid, because he can set God against Man, Temporal Things against Eternal, Covenant against Providence. 1. God against Man, Isa. 51.12, 13. ay, even I, am he that comforteth you, etc. God can change their Hearts, Prov. 16.7. When a man's ways please the Lord, he maketh his enemies to be at peace with him. He can weaken their Power, job 12.21. He weakenth the strength of the Mighty. Mar. 12.41. Be not afraid of them that kill the Body, and can do no more. 2. Eternal things against Temporal, 2 Cor. 4.16. Our light Affliction for a moment, worketh for us an eternal weight of Glory. 3. The Covenant against Providence, Psal. 73.17. Till I went into the Sanctuary of God, then understood I their end. A Sermon on 1 THES. V. 8. But let us who are of the day be sober, putting on the Breastplate of Faith and Love; and for an Helmet, the Hope of Salvation. IN the Context the Apostle inferreth our Duty, from our Profession of Christianity; all Christians are taken into a new estate, called out of D●rkness into Light, and so are Children of the D●y, and not of the Night. Now Deeds of Darkness will not become the broad Daylight of the Gospel that we live in. He instanceth in two Sins; Negligence and Voluptuousness: Vers. 7. They that sleep, sleep in the Night; and they that are drunken, are drunken in the Night. Sleep is a Nightwork, and Drunkenness also is a Nightwork. He opposeth to these two Duties, Watchfulness and Sobriety; he opposeth to Sleep, Watchfulness; and as opposite to Sensuality, he enforceth Sobriety. Watchfulness implieth a Carefulness and Constancy in our Duty; and Sobriety an holy Moderation in all Earthly Things; and more particularly, a sparing use of Worldly Delights, that Security may not grow upon us, and the Day of the Lord surprise us unawares. Unless we moderate our Affections in the pursuit and use of Earthly Things, a strange benummedness seizeth on the Conscience, and an Oblivion and forgetfulness of God and Heavenly Things presently followeth it: Luke 21.34. Take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting and Drunkenness, and Cares of this Life; and so that Day come upon you unawares. Now the Apostle doth not barely dissuade them from Sleep, and Sensuality, as we would persuade a Man that hath an ordinary Work to do, to prevent Sloth, and loss of his Daytime, which was made for Work; but as we would deal with a Soldier that is upon his Watch, to prevent danger. Therefore it doth imply, not only how misbecoming these things are, but how baneful. It is not enough to be sober, but we must be armed, else we cannot be safe from Temptations. Our Life is a Conflict, and our Graces are our Armour; Rom. 13.12. The Night is far spent, the Day is at hand; let us cast off the Works of Darkness, and let us put on the Armour of Light. Therefore it is not enough for us to be sober, or to be awake; but prepared for our Spiritual Warfare. But let us who are of the Day be sober, putting on the Breastplate of Faith and Love, and for an Helmet, the Hope of Salvation. In the Text there is a double Exhortation. 1. To keep ourselves awake, But let us who are of the D●● be sober; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies both Sobriety and Watchfulness: The meaning is, Take heed we be not lulled asleep by Worldly Desires, Cares and Pleasures. 2. To put on our Armour: Two pieces he commendeth to them, a Breastplate, and an Helm●t: Men fence the Breast for the Heart's sake, and the Head is the Seat of the Sense, upon whose safety dependeth principally the safety of the whole Body, for the Head guideth the whole Body; Wounds in either of these two pa●ts are most dangerous. Now, (1.) The Breastplate consisteth of two Graces, Faith and Love; these two are joined together, for the one can do nothing without the other; Faith without Love is but a dead Opinion, and Love to God in Christ cannot be without Faith; both together enable us to do notable things for God. Gal. 5.6. Faith worketh by Love. What can withstand Faith working by Love? 2. The Helmet is the Hope of Salvation, or a sure and earnest Expectation of our Eternal Reward from Christ. Keep these, and you shall not only be in a blessed Condition, when the Day of the Lord cometh; but in all your Troubles, Trials and Temptations, you are safe for the present, and you shall not miscarry by the way. If any say the pieces of the Spiritual Armour are otherwise reckoned up, Ephes. 6. I answer, (1.) Metaphors may be several ways used, and in these things; so the matter be fitly delivered and understood, it is enough. (2.) Here the Apostle showeth what is necessary to watching, there to fight. He that watcheth, provideth for Enemies, but doth not presently encounter them; and therefore here a Decorum is observed. Livy tells us of Paulus Emilius, Vigiles novo more, scatum in vigiliam ferre vetuit. It is enough if he hath a Breastplate, though no Shield; for his business is not presently to fight, but to excite others to fight, when he perceiveth the Enemy approaching: A Breastplate is enough, till he call others to help him. Doct. Christians are not well prepared for their Spiritual Warfare, till they have put on the Breastplate of Faith and Love, and for an Helmet the Hope of Salvation. 1. It is supposed, that it concerneth us to arm ourselves for a Conflict. Partly, because we have sore Enemies, the Devil, the World, and the Flesh. The Devil is a Roaring Lion, and must be resisted: 1 Pet. 5.8, 9 Be sober, be vigilant; because your Adversary the Devil, as a Roaring Lion, walketh about, seeking whom he may devour. Whom resist steadfast in the Faith. The World either vexeth us with fears, or enticeth us by hopes, and must be overcome: 1 john 5.4, 5. For whosoever is born of God overcometh the World; and this is the Victory that overcometh the World, even our Faith. Who is he that overcometh the World, but he that believeth that jesus is the Son of God? But the sorest Enemy is within, to wit, our own Flesh, which must be subdued and tamed. Gal. 5.24. They that are Christ's, have crucified the Flesh, with the Affections and Lusts. Partly, because we are constantly observed how we acquit ourselves in the Conflict. Now for the present there are Spectators, God and his holy Angels; hereafter there will be a Judge, Jesus Christ. Now there are Spectators; 1 Cor. 4.9. For we are made a Spectacle unto the World, and to Angels, and to Men. He speaketh there of the Apostles, who were, as it were, exposed as the sorlorn hope, set up in the Eye of this World; but it is true of all Christians. Christ maketh inspection now, for we fight in his presence; he seeth how his People carry themselves in their Conflicts and Temptations: I know thy Works: Behold, I have set before thee an open Door, and no Man can shut it: For thou hast a little Strength, and bust kept my Word, and hast not denied my Name, Revel. 3.8. But Christ who is now a Spectator, will be hereafter a Judge: 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the Righteous judge, shall give one at that Day. Now he observeth, than he crowneth his Combatants; partly that we may throughly discharge our duty. We can hardly do any good, but we must fight for it; but especially in the great Work of our Heavenly Calling. Practical Christianity is a serious Application of the Mind and Heart to do what Christ hath required, that we may obtain what he hath offered; and to do it as our first work, and chief business. Phil. 2.12. Work out your own Salvation with fear and trembling. Phil. 3.14. I press toward the Mark, for the Prize of the high Calling of God in Christ jesus. 2 Pet. 3.14. Wherefore, Beloved! seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and 〈◊〉. Now the Devil will not let you alone in this earnest diligence, but seeketh to break your Resolutions, or deaden your Affections, or damp and discourage your Zeal; and the Flesh joineth with him, especially when the World frowneth upon your Endeavours, and are set against you for being so faithful to Christ. 2. That they are not prepared, till they are endowed with Faith, Hope and Love. To evidence this, I shall show, 1. Their Nature. 2. Their mutual respect to one another. 3. Their use in the Spiritual Conflict. I. Their Nature. (1.) Faith, which is a firm and cordial assent to the Doctrine of the Gospel, or such things as are revealed by God, because revealed by him. (1.) The Object: (1.) The Material Object of Faith in general, is such things as are revealed by God in his Word, Acts 24.14. Believing all things which are written in the Law and the Prophets. The Precepts, Promises, threatenings, Histories, Mysteries. The general Faith goeth before the particular, there is no Building without a Foundation▪ The special Object is God's Transactions about Man's Salvation by Christ: joh. 17.3. This is Life Eternal, to know thee the only true God, and jesus Christ, whom thou hast sent. (2.) The formal Consideration is, because revealed by him; john 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and believe that this indeed is the Christ, the Saviour of the World. That is, because they had heard his Words, and were convinced, and satisfied. 1 Thess. 2.13. Ye received it not as the Word of Men, but (as it is in Truth) the Word of God, which effectually worketh also in you that believe. Not as any Doctrine devised of Men, but as sent by God from Heaven, for the benefit of Mankind. 2. The act of the Soul: It is an Assent: The Understanding hath a double act about Divine Truths. (First,) Knowledge, or a due Apprehension of them. (Secondly,) Exercising a Judgement about them; this is Acknowledgement, or Assent. And this Assent hath two Adjuncts. 1. It is a firm belief of these things: There is a Latitude and Difference in the firmness of Assent, there is Conjecture or Opinion, which is a weak Faith; but Assurance doth best: Coll. 2.2. That their Hearts might be comforted, being knit together in Love, and unto all Riches of the full Assurance of Understanding, to the acknowledgement of the Mystery of God, and of the Father, and of Christ. I say, there is a difference. In the firmness of Assent, there is Certitudo Notitia, & Certitudo Adherentiae, a Certainty of Knowledge, and a Certainty of Adherence: But in all that are sincere, it is so firm, as to sway our choice, incline our Hearts, and govern our Resolutions, that we see all the reason in the World to follow the way which Christ hath prescribed, that we may be everlastingly happy; whatever it cost, they will venture, Heb. 10.39. But we are not of them that draw back unto perdition, but of them that believe to the saving of our Souls. Sense saith, Spare the Flesh; but Faith saith, Save the Soul. 2. It is a Cordial Belief, or such as engageth the Heart. For Faith considereth not only the Evidence of things propounded, but the Weight, Worth, and Greatness of them: 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation. Simon Magus believed, but his Heart was not right with God; Acts 8.13. compared with 21 Verse. So, Many believed in his Name, when they saw the Miracles which he did, but jesus committed not himself to them, because he knew all Men, John 2.23, 24. This is Faith; for first Men believe, than love, then hope, then lift up the Head. 2. Love: Which is a Grace which inclineth our Hearts to God as our Portion, and chief Happiness. This over-ruleth all their Affections to their outward Interests; Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. Here we shall consider, 1. The Qualification of the Object; Love in the general considereth the Object as good; God is good in himself, and good to us, Psal. 119.68. Thou art good, and dost good; and we love God as a good God, having received our Being's from him. Rom. 11.36. For of him, and through him, and to him are all things. And being redeemed by him, when all was forfeited into the Hands of his Justice. 1 john 4.19. We love him, because he loved us first. And looking to expect more from him, when all his Promises shall be fulfilled. 1 joh. 3.1, 2. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God Therefore the World knoweth us not, because it knew him not. Beloved! Now are we the Sons of God; and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him, for we shall see him as he is. 2. The respect of Love to the Object. It is such a respect, as becometh the Chief Good and Happiness; such a superlative and transcendent Love, that our Love to other things should be as no Love, when it is compared or cometh in Competition with our Love to God. There are two acts of Love to God, Desire after him, and Delight in him. 1. Desire is the pursuit of the Soul after God, that we may get nearer to him. It i● expressed usually by seeking after God; and when God is sought after in the first place, then are we said to love God; as Prov. 8.17. I love them that love me, and they that seek me early shall find me. All Duties, and all Acts of the Spiritual Life, are a seeking after more of God; Psal. 63.8. My Soul followeth h●rd after thee. Psal. 27.4. One thing have I desired of the Lord, and that will I seek after, that I may dwell in the House of the Lord all the Days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple. This ardent and burning desire is a great effect of love to God; but when Men are cold, and flat, and more indifferent as to the distinguishing Testimonies of God's love, there is something on this side God, which doth content us, and divert us from him. 2. Delight in God. The highest exercise of this is reserved for the World to come, when we shall enter into our Master's Joy; but now it is a pleasing thing to think of him; Psal. 104.34. My Meditation of him shall be sweet: I will be glad in the Lord. And to speak of him, Ephes. 5.4. Neither Filthiness, nor foolish Talking, nor jesting, which are not convenient, but rather giving of Thanks. And to converse with him, Psal. 122.1. I was glad when they said unto me, Come, let us go into the House of the Lord. Yea, it is the Pleasure of their Lives to serve and obey him; Psal. 112.1. Blessed is the Man that feareth the Lord, that delighteth greatly in his Commandments. This Complacency, or Well-pleasedness of the Mind in God, should be much regarded by us, and is known by this, when those Mercies are most valued which are nearest to himself, and do show us most of God, and lest detain us from him; such as his Favour, his Spirit, or sanctifying Grace; when these are desired, when these are delighted in, we are said to love God. Matth. 5.6. Blessed are they that hunger and thirst after Righteousness. Psal. 4.6, 7. Lord! Lift thou up the Light of thy Countenance upon us. Thou hast put Gladness into my Heart. His Favour is as Life, his Displeasure as Death to the Soul; Psal. 30.7. Thou didst hide thy Face, and I was troubled. Now thus must we love God, not with a partial and half love, but such as transcendeth our love to all other things; Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me. If any thing be nearer and dearer to us than God, we do not sincerely love him. Some have a weak imperfect Motion of their Will, a Wish, a saint Desire to please God; but not a strong Volition or Inclination of Heart to love him in all, and above all things; but being overcome by their Lusts, they do not simply, and absolutely, and uncontrollably desire it, but had rather please their Fleshly Lusts, than please God. At least the event doth evidence it; you give God nothing, if you give him not all the Heart. We are so to love God, as to seek his Glory, and do his Will, even when it is cross to our Carnal Interests, that his Favour may be counted our Happiness, and the pleasing of him our greatest Work. Surely they do not love God, that cannot deny a Lust for him, or venture the loss of any thing that is dear to them for his s●ke; but with Pilate, will yield to crucify Christ, rather than venture the jews displeasure; or with the Gadarens, will part with Christ, rather than their Swine. Others have a deliberate Resolution, and seem for the present to resolve absolutely and seriously to please God in all things, and keep his Commandments, but they do not verify it in their Conversations. Their Purposes and Resolutions are not dissembled for the present, but soon changed; they neither keep the Commandments of God, nor study to please him. 3. The next Grace is, Hope of Salvation; and here, 1. The Object. 2. The respect to the Object. 1. The Object is our Eternal Reward. For a Christian must chiefly fetch his Supports and Solaces from the other World, where all things do abundantly counter-balance the Temptations of the present Life; Be they Troubles and Sufferings, 2 Cor. 4.17. For our l●ght Affliction, which is but for a Moment, works for us a far more exce●ding and eternal Weight of Glory. Glory for Affliction, and a Weight of Glory for a Light Affliction, and Eternal Glory for what is Momentary Affliction. Or be they sensual Delights, as Riches, Heb. 11.26. Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt, for he had respect unto the Recompense of the Reward. How much better is it to be poor, and scorned here, than to be destitute, and rejected for ever hereafter? So for Pleasures, most Men look at present Pleasures, not at future Joys, and therefore forget God, and neglect their Souls, and those Eternal Pleasures which are at God's Right Hand, Psal. 16.11. But to a Gracious Man a Glorious Estate of Bliss is far more eligible than momentary sinful Pleasures. 2. The respect to the Object. It is a certain, and earnest Expectation. 1. It is certain, because our Hopes are built upon the Promises of God, which infer not only a possibility, or probability, but certainty of the things promised, if we be duly qualified. There is a twofold certainty, Conditional and Actual. Conditional, Rom. 2.7. To them who by patient continuance in well doing, seek for Glory, and Honour, and Immortality, Eternal Life. That is, built on the Covenant which promiseth to the penitent Believer, and mortified and diligent Practiser, a sure Reward. Actual Certainty is, where the Qualification is evident; this is built on spiritual sense or experience, Rom. 5.4, 5. And Patience Experience, and Experience Hope, and Hope maketh not ashamed, because the Love of God is shed abroad in our Hearts, by the Holy Ghost, which is given unto us. Our Condition is made safe by the first, comfortable by the second; in both a certainty is required. The first is spoken of Hebr. 3.6. Whose House we are, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. The second, Heb. 6.11. And we desire, that every one of you do show the same diligence, to the full assurance of hope unto the end. 2. It is an earnest Expectation, called a lively Hope, from the effect, because it puts life into our Endeavours; 1 Pet. 1.3. Who hath begotten us again unto a lively Hope. The Soul is weak, when our Expectation is cold and languid; but serious and earnest thoughts of the World to come do warm our Hearts, and enkindle our Affections, as mourning, 2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our House, which is from Heaven. And joy, Rom. 5.2. We rejoice in hope of the Glory of God. II. Their mutual respect to one another. We know God in Christ by Faith; We are inclined to him, as our Felicity and Happiness by love; and we look for the Eternal Enjoyment of him by hope. As the Object is diversified, so the Grace conversant about it, is called by several Names; as our Supreme Good is something invisible, or unseen, we apprehend it by Faith; as it is good and excellent, we embrace it by Love; as it is absent and future, we wait for it by Hope. The Understanding is cleared by Faith, that is our Spiritual Eye Salve; Heb. 11.1. Faith is the Substance of things hoped for, and the Evidence of things not seen; as things are invisible by reason of their nature, or distance; Ephes. 1.18. The Eyes of your Understandings being enlightened, that ye may know what is the hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. By it we see things that cannot otherwise be seen, or in another manner than we saw them before. We see more Amiableness in God, more Odiousness in Sin, more Excellency in Christ, more Beauty in Holiness, more Vanity in the World, more Reality in Blessedness to come, than we saw before. Our Wills are warmed by Love, or carried out after the Supreme Good, with an earnest and strong desire; Isai. 26.9▪ With my Soul have I desired thee in the Night; yea, with my Spirit within me will I seek thee ●●●dily. Where Love is strong, Desires after God are early and earnest, and we cannot be contented without him, or such enjoyment of him as may give us assurance of more. Our Resolutions and Inclinations are fortified by hope, that we may continue seeking after God, and not be diverted, either by the comfortable, or troublesome things we meet with here in the World: Not by the comfortable things; 1 Pet. 1.13. Wherefore gird up the Loins of your Mind, be sober, and hope to the end, for the Grace that is to be brought unto you at the Revelation of jesus Christ. Nor by the troublesome things of the World; Rom. 8.39. Nor height, nor depth, nor any other Creature, shall be able to separate us from the Love of God, which is in Christ I●sus our Lord Well then, the Supreme Good, or Fruition of the ever-blessed GOD, is believed, sought after, waited for; we know it by Faith, we seek it by Love, we wait for the enjoyment of it by Hope: Faith affordeth us Light to discover it, and direct us to it; Love possesseth the Soul with a Desire to enjoy it; and Hope giveth us a Confidence of obtaining it, through Jesus Christ our Lord. III. Their Use in the Spiritual Conflict. 1. They impel us to do our Duty with all diligence, whatever Temptations we have to the contrary; 1 Thess. 1.3. Remembering without ceasing your work of Faith, and labour of Love, and patience of Hope. Whence you see Work is ascribed to Faith, Labour to Love, and Patience to Hope. Work to Faith, because that Grace is working, and ready to break out into Obedience; 2 Thess. 1.11. And the Work of Faith with Power. Labour to Love, because Love puts Men upon Industry and Diligence; they that love God, will be hard at work for him; Heb. 6.10. For God is not unrighteous, to forget your Work, and Labour of Love. Patience to Hope, because that Grace produceth Endurance and Constancy; 2 Thess. 3.5. The Lord direct your Hearts into the Love of God, and into the patient waiting for Christ. And the good Ground brought forth Fruit with Patience, Luk. 8.19. In short, you see these Graces are of an Operative and Vigorous Nature; Faith is but a dead Opinion, unless it break out into practice; Love but a cold Approbation of the Ways of God, unless we overcome our Slothfulness; Hope but a few slight Thoughts of Heaven, unless we persevere and hold out till the time of Retribution cometh. 2. These Graces restrain and subdue those corrupt Inclinations, which are yet in the Heart, and would be a great impediment to us, if they be not more and more overcome; such as Ungodliness and Worldly Lusts, Atheism, or a denial of Gods Being, and unbelief or distrust of his Promises. Worldly Lusts; Tit. 2.12. Teaching us to deny Ungodliness, and Worldly Lusts. That is to say, Worldly Fears, and Worldly Desires, or in one word, the Sensual Inclination, called the Spirit of the World. These can never be overcome without Faith, by which the Mind is sound persuaded of the Truth of Salvation by Christ; nor without Love, by which the Will is firmly resolved and bend upon it; nor without Hope, by which the Executive Powers are fortified and strengthened in their Operations. In short, when the Doctrine of Christ concerning things to be believed and done, is first propounded to us, it findeth us wedded to the World, and entangled in the Vanities thereof; but as this Doctrine is received and believed, the bent and inclination of our Souls is altered, a new bias is put upon us and our love to God and heavenly things is more and more increased; the Heart is set to seek after God, and that with the greatest earnestness and diligence: Without this, the Carnal and Worldly Inclination prevaileth over us. As in the want of Faith, Heb. 3.12. Take heed, Brethren, lest th●re b● in any of you an evil Heart of unbelief, in departing from the living God. Want of Love, 1 john 2.15, 16. Love not the World, neither the things that are in the World. If any Man love the World, the love of the Father is not in him. For all that is in the World, the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life, is not of the Father, but is of the World. Want of Hope, Heb. 10.35. Cast not away therefore your Confidence, which hath great recompense of reward. Many are beaten out of their Christianity at last, because they cannot tarry for Christ's Recompenses. 3. To fortify us against all evil without. Besides Corruptions within, there are Temptations without; manifold Afflictions, which Satan maketh use of to draw us to sin. Now these three Graces arm us against them, 2 Tim. 1.7. where he speaketh of enduring the Afflictions of the Gospel by the power of God. God hath not given us a Sp●r●● of Fear, but of Power, of Love, and of a sound Mind. Faith, Hope, and Love, are intended thereby▪ by a Spirit of Power meaning Hope, which breedeth fortitude, notwithstanding Dangers and Threats of Men; Love retaineth its own Name; and by the sound Mind is meant Faith. All these help us to encounter the Difficulties and Hardships of our Pilgrimage, and breed in us a Tranquillity of Mind, and Contentedness in every State. 4. Without Faith, Hope, and Love, we cannot pray to God, nor entertain any sweet Communion with him while we dwell in Flesh. jude 20.21. But ye beloved, building up yourselves on your most holy faith, praying in the Holy-Ghost, keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life. That Clause, Praying in the Holy-Ghost, is to be referred in common to them all; praying to be built up in our most holy Faith, praying to be kept in the love of God, praying that we may look for the Mercy of our Lord Jesus to Eternal Life. Prayer is not an Exercise only of our natural Faculties, but also of the three fundamental Graces of the Spirit. There are three Agents in Prayer, the Humane Spirit, the new Nature, and the Spirit of God: The Humane Spirit, for by the Understanding and Memory we work upon the Will and Affections; The new Nature, as Prayer is the work of Faith, Hope, and Love; And the Holy-Ghost is there mentioned, as also, Rom. 8.26, 27. Likewise the spirit also helpeth our infirmities, for we know not what we should pray for as we ought; but the spirit itself maketh intercession for us with groan that cannot be uttered: And he that searcheth the hearts, knoweth what is the mind of the spirit; because he maketh intercession for the saints according to the will of God. The middle is to our purpose, now Prayer is a Work of Faith, as the great Mysteries of our most holy Faith are therein reduced to Practice. Eph. 2.18. For through him we both have an access, by one spirit, unto the father. Love is acted in Prayer, as we delight ourselves in conversing with God; all our Desires, and Groans in Prayer, are acts of Love, expressing our Longings after more of God. Hope is acted in Prayer, as we express our Trust in God, and the Merits and Intercession of Christ, and plead his gracious Promises. Prayer itself is but Hope put into Language, Psal. 62.8. Trust in him at all times, ye people, pour out your hearts before him. On the other side, when we omit Prayer, or perform it coldly or cursorily, surely there is a defect in their Faith, Love, or Hope. A defect of Faith, they do not believe God's Being, and Providence, and the Promises of God's holy Covenant; Psal. 14.1. The fool hath said in his heart, there is no God; And, Vers. 4. They call not upon the Lord. The Practical Atheist is one that doth not pray at all times, nor much, nor often call upon God, Mal. 3.14. Ye have said, it is in vain to serve God, and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of Hosts? Or if they do not sound believe his Covenant, Rom. 10.14. How shall they call on him, in whom they have not believed? How can they address themselves to God in Christ, if they are not rooted in the Faith of the Gospel? Or sometimes a defect in their Love to God, because they have no delight in him, job 27.10. Will he delight himself in the Almighty? Will he always call upon God? Isa. 43.22. But thou hast not called upon me, O jacob! But thou hast been weary of me, O Israel! They are glutted with worldly Happiness, and so God is neglected, jer. 2.31, 32. Have I been a wilderness unto Israel? A land of darkness? Wherefore say my people, we are Lords, we will come no more unto thee. Can a maid forget her ornaments, or a bride her attire? Yet my people have forgotten me days without number. Or a defect in their Hope, they despair either of Assistance, or Acceptance with God. David, when he had lost his Peace by some wounding Sin, he had not the heart to go to God, Psal. 32.3. I kept silence. 1 John 3.21. If our hearts condemn us not, then have we confidence towards God. Sin represents God as an angry Judge; God is terrible to a guilty Conscience; we inherit this as coming from Adam, Gen. 3.8. Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. 5. We are not prepared for Death and Judgement without Faith, Hope, and Love, but either of these Days will be terrible to us. 1. Death. Take either Grace, Faith, Hope, or Love. Faith; first we live by Faith, and afterwards we die by Faith, Heb. 11.13. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them. The intervening Promises are most questioned in the present Life, because of the urgency of present Necessities; but the great Promise is questioned hereafter. When we are to launch out into Eternity, it is a hard matter to look with a steady confidence into the other World; when the Soul must flit out of the Body, to see Heaven open to receive it, needs a strong Faith; john 11.25, 26. I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me, shall never die, believest thou this? So for Love, that is necessary, that we may be willing to go home to our Father, who hath admitted us into his Family; pardoned our Sins, and relieved our Souls. And it is a great encouragement in the hour of Death, when we are to leave the World, and come immediately into his Presence, who hath done such great things for us, and is now about to do more. But in what a woeful case are they, who must appear before a God whom they never knew, nor heartily loved, and with whom they never had communion and acquaintance; they never had experience of his Kindness, nor interest in his Love, and now are forced into his Presence against their will! Certainly it is Faith and Love must smooth and sweeten our Passage into the other World, and make it comfortable to us. Love overcometh our natural loathness to quit the Body, 2 Cor. 5.8. We are confident, and willing rather to be absent from the body, and to be present with the Lord. To enjoy Christ's Presence, we can part with what is nearest and dearest to us. So for Hope; in what a lamentable case are Men when they come to die, if they are without Hope, job 27.8. What is the hope of the hypocrite, though he hath gained, when God taketh away his soul? They are full of Presumption and blind Confidence now, while they swim in the full stream of Worldly Comforts and Advantages; but when this Dotage is over, they have no solid Comfort, but either die senseless and stupid, or are filled with Horror and Despair, and their hopes fail them when they have most need of them. 2. So for the Judgement. For the Context speaketh of the day of the Lord, which cometh unexpectedly on the Sensual and Careless, and is matter of Terror to them; but it is welcome to the Godly, who are upon their guard, and have long-looked and prepared for it. Now what is the due preparation for Judgement, but furnishing ourselves with Faith, Love, and Hope? For these Graces do both put us on that Spiritual Care, which is necessary for waiting for it, and also fill us with Confidence and Comfort. Faith, 2 Thess. 1.10. When he shall come to be glorified in his saints, and to be admired in all them that believe, because our testimony among you was believed in that day. Love is necessary, 1 john 1.17, 18. Herein is our love made perfect, that we may have boldness in the day of judgement, because as he is, so are we in this world. There is no fear in love, but perfect love casteth out fear, because fear hath torment; he that feareth, is not made perfect in love. Hope, Heb. 9.28. And unto them that look for him, shall he appear the second time, without sin unto salvation. 1. Use, Is to persuade us to get these Graces all of them, partly because without them the new Creature is not perfect. You will want Sight, Life, or strength, either an Eye, or an Heart, or a Power to act. And partly because they have a mutual Influence one upon another; Faith and Hope upon Love, for Faith looketh backward to the Wonders of God's Love showed in our Redemption by Christ; Hope looketh forward to the state of Glory and Blessedless prepared for us: And both excite our Love to God, and thankful Obedience to him. Again, Faith and Love breed Hope, for they that believe, and love Christ's appearing, will wait for it, and not think of it with Perplexity and Fear, but with Comfort and Delight. There is a great deal of Grace then to be brought to us. Well then, labour to get all these Graces. To this end, 1. Remove the Impediment, that is, a careless vanity of Mind, which groweth upon us through an Indulgence to the Delights of the Flesh; so that either we have none, or seldom and cursory Thoughts of God, or Christ, or the World to come. Let us be sober, as in the Text; so 1 Pet. 1.13. Be sober, and hope to the end. Draw off your Affections from Carnal Vanities, or Delights of the Senses, that you may more earnestly mind God and Heaven. 2. Wait on all opportunities of profiting, and use the known Means of Grace more conscionably. These Graces indeed are not acquired, but infused, they are God's Gifts. As for Faith, Eph. 2.8. For by grace ye are saved through faith, and that not of yourselves; it is the gift of God. So for Love, 1 john 4.7. Beloved, let us love one another, for love is of God; Not only recommended to us by his Example, but wrought in us by his Spirit. So for Hope, Rom. 15.13. Now the God of hope fill ye with all joy and peace in believing, that ye may abound in hope, through the power of the Holy-Ghost. But God loveth to bless us by his own means, which are the Word and Prayer. 2 Use. Exercise these Graces: Remember they are your Armour and Furniture for the Conflict, when your Resolutions of Obedience to God are most assaulted, or you are apt to be discouraged. 1. When any Want, Cross, Sorrow, or Tribulation, overtaketh you upon Earth, fetch your Comforts from God, Christ, and Heaven; be sure that Faith, Hope, and Love, be at work; so the Children of God are wont to do in their deep Afflictions. How calamitous soever our condition be, Faith can see, that there is comfort enough to be had in God, Christ, and the Covenant. 1 Pet. 1.8. In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. So for Hope, Rom. 12.12. Rejoicing in hope, patient in tribulation: Though we are pressed with Wants and Miseries, yet there is a better State to come. And in the worst condition, Love can rejoice in God, Hab. 3.18. Yet I will rejoice in the Lord, I will joy in the God of my salvation. 2. In some grievous Temptation, whereby we are apt to wax weary in our Minds, stir up these Graces. Do I believe the Promises, heartily love God, and hope for his Salvation? And shall his Service, or my Fidelity to him, be tedious to me? When some present Delight inviteth us to Sin, or some present Bitterness to draw us off from God, in time of Temptation, these Graces are seasonably acted, to counterbalance Things carnal with spiritual, Things present with future, Heb. 11.35. They were tortured, not accepting deliverance, that they might obtain a better resurrection. A Sermon on Prov. xiv. 14. The backslider in heart shall be filled with his own ways; and a good man shall be satisfied from himself. IN the Proverbs we must not look for Method, and Coherence; for these Sentences are not as Golden Links in a Chain, hanging one to another, but as Pearls in a String; every Sentence is precious, but independent of each other. In this Proverb I shall take notice. 1. Of the Drift of the Holyghost. 2. The Art and Contrivance, so as may best suit that Scope. First, The drift of the Holy-Ghost, is the same with that of many other Scriptures, and divers Passages in the Proverbs also, which may serve for a Doctrine. Doctr. That whether good, or bad, every one shall reap the Fruit of his own ways. Isa. 3.10, 11. Say ye to the righteous, that it shall be well with them; for they shall eat the fruit of their own doings. woe unto the wicked, it shall be ill with him; for the reward of his hands shall be given him. To keep up the Hearts of that small company of godly Persons, that yet remained among them, God giveth them assurance of his goodness; they shall far well, whatsoever befalleth others. All things that happen shall be good, or work for good, to better their Hearts, or hasten their Glory; for they shall enjoy the Fruit of all their Labours. But it is sure to go ill with the Wicked, for he shall be rewarded according to what he hath wrought. Lest you should think this a particular Promise to that time only, Solomon maketh it the common Cordial of the Saints against the prosperity of the Wicked: Eccles. 8.12, 13. Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, that fear before him. But it shall not be well with the wicked, neither shall he prolong his days which are as a shadow; because he feareth not before God. Wicked Men, though they escape long, they shall not escape always; though Punishment be delayed, it is at length executed, and generally they do not live long. Lest you think this is spoken Pro more faederis, according to the tenor of the Mosaical Covenant, where long Life is promised instead of Eternity, and short Life threatened as a Curse; Let us see what the Gospel saith, where we have greater Encouragements to quicken us to hold fast our Integrity, and go on steadily in our Obedience, and patient waiting on God. Rom. 6.21, 22, 23. What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death. But now being made free from sin, and become servants to God, you have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life, through jesus Christ our Lord. Where the different Recompenses are asserted, and the manner how they accrue to us; Death to Sin as Wages, and Life to Obedience as the mere Gift of God; not merited by us, but bountifully bestowed by him: This is the drift of the Holy-Ghost, to show that different Courses have contrary Ends and Issues. Secondly, The Art and Contrivance of this short saying, whereby this Truth may the better be insinuated into our Minds; and here, (1.) I shall take notice, that here are two different Persons spoken of, The backslider in heart, and The good man. (2.) That both desire to be filled or satisfied. (3.) That the one taketh his own Ways, and the other God's Direction. (4.) That in the Event, they are both filled, but in a different sense. (5.) That rightly understood, every one hath this from himself; The Backslider is filled with his own Ways, and the godly Person hath his own Choice; and eats of the Fruit of his Doings. I. Let us state the Character of these different Persons, for that is the Clue to guide us to the understanding of all the rest; for according to this, the different Course and End must be determined. Well then, The backslider in heart, and The good man, are opposed. First, The backslider in heart, is he that turneth his Heart from God and his Ways; and daily groweth worse and worse. The Word may be rendered doubly, either Aversus Cord, or Reversus Cord; and so it is meant, either of the ordinary wicked Person, or of the Apostate; the one turneth away from God after Counsel, the other after Trial. (1.) It is meant principally, and chiefly, of the ordinary wicked Person, who turneth his Heart back, or away from Wisdom, and her Invitations; as see the parallel place, Prov. 1.30, 31. They would none of my counsel, they despised all my reproof. Therefore they shall eat of the fruit of their own way, and be filled with their own devices. Where the same Notions are used, and it is presently added, Vers. 32. For the turning away of the simple shall slay them. Though Men never professed Godliness, yet their refusing to hearken to the Call of Wisdom, or the Counsel of God, doth bring them under this Character, the Perverse or Averse in Heart: He that turneth away from his chief Good, and the way that should lead to the enjoyment of it, and indulgeth his Lusts and vain Pleasures, he is the Man. So the general Corruption of Mankind is described, Rom. 3.12. They are all gone out of the way; that is, the way that leadeth to true Happiness. So job professing his Innocency, useth these Expressions, job 23.11, 12. My foot hath held his steps, his way have I kept, and not declined, neither have I gone back from the commandment of his lips. In which words, his intent was not to prove that he was no Apostate, but that he was no Hypocrite, or wicked Person, which was the matter in debate between him and his Friends. (2.) You may comprise the Apostate, because Scripture must not be straightened in the Exposition of it; he that falleth away from those ways of Holiness and Righteousness, wherein he walked for a time, either through the Terrors, or through the Delights of Sense: Against the one the Church protesteth, Psal. 44.17, 18. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy covenant: our heart is not turned back, neither have our steps declined from thy way. Where Apostasy from God and his Commandments is expressed. So Zeph. 1.6. Them that are 〈◊〉 turned back from the Lord; and those that have not sought the Lord, nor enquired for him. They know a better way, and have walked in it, but at length are discouraged with Troubles and Afflictions, or alured by Worldly Avocations and Advantages, and so desert their holy Course, and the Covenant of their God wherein they were engaged. Now the word [Heart] is Emphatical, take it in either sense, and it showeth, 1. That the fountain and beginning of Backsliding is in the Heat: They distrust God, Heb. 3.12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Or grow weary of God, and therefore neglect their Duty to him; Isa. 43.22. But thou hast not called upon me, O jacob; thou hast been weary of me, O Israel. At least have not Cor tale, a renewed Heart. Deut. 5.29. O that they had such an heart in them; that they would fear me, and keep all my commandments always. 2. It noteth their Plenary Desertion; not a slipping back through Infirmity, and Inadvertency, in some particular Actions, but their Hearts were wholly estranged from God; and they deliberately and wilfully give over themselves to their corrupt Affections, their Hearts are turned away from the right way. Secondly, The opposite is the good Man: And he is one, 1. That seeketh after the chiefest Good, and adhereth constantly to God in Jesus Christ, as his only felicity: Psal. 4.6, 7. Lord, lift thou up the light of thy countenance upon us, thou hast put gladness in my heart, more than in the time, when their corn and their wine increased. Psal. 73.25. Whom have I in heaven but thee, and there is none on earth I desire besides thee. Goodness is determined by respect to the chiefest Good, whether it be applied to Persons, or Things. 2. He doth not only cleave to God, but chooseth that way, which God hath prescribed Men to walk in, whether the way of Faith in Christ, as john 17.3. This is life eternal, to know thee the only true God, and jesus Christ whom thou hast sent. Or the way of New Obedience, as Eccles. 12.13. Let us hear the conclusion of the whole matter, fear God, and keep his Commandments; for this is the whole duty of man: So Solomon concludeth his Discourse about true Happiness; so that he is good, and doth good, and so is conformed to God his Pattern. 3. Yet he is in both sincerely, not perfectly good, Psal. 125.4. Do good, O Lord, to those that be good, and to them that are upright in heart: That is, truly and sincerely good, though not exactly and perfectly, according to the rigour of the Law; for so, Eccles. 7.20. There is not a just man upon earth, that doth good, and sinneth not; but he hath a good and honest heart, Luke 8.15. Set to obey and please God in all things, though he cannot do all the good that he would. And these Upright in Heart are opposed in the Psalmist to such as turn aside to their crooked ways, Vers. 5. or the Backslider in heart, spoken of in the Text. Their honest and sincere Endeavours shall be accepted, and rewarded by God. Well then, a good Man is one whose Heart is turned to God, and who keepeth up his Affections to him, and walketh according to his Counsel, in the way which he hath prescribed. These are the two Persons that seek Satisfaction and Happiness in their different courses. These two contrary Competitors have their contrary Choices; and though they differ in their Disposition, they do not encroach one upon another in the Object pursued after: The Godly being taught by God, leaveth the World to the Carnal, and taketh God for his Portion; the Worldling scrapeth on the Earth, and leaveth God, and his saving Grace to the Godly. II. I come now to show you, That both desire to be filled or satisfied; the Good and the Bad, that so seldom agree in any thing, agree in this, that both would be happy: Psal. 4.6. Many say, who will show us any good? You can no more doubt of this, that Man would be happy, than that Man loveth himself. Man's Heart is a Chaos of Desires; like a Sponge, it sucketh something from without, and seeketh to draw it to itself. They must have something which they apprehend to be good: for no Man can live without some Oblectation and Delight. No Man hath sufficiency in himself, but seeketh abroad for it. Now according to Men's Choice, so is their Search, and so is their Obtaining, and in both consists their true Happiness, or true Misery. The backslider in Heart must be filled, and the good Man must be satisfied. The Carnal would fain fill their Minds with the vain Delights of the World; they go no farther than Riches, Honours, and Pleasures▪ and despise God, and his saving Blessings. They would have their good things in their Life time, Luke 16.25. And therefore they are always sucking upon the Breasts of the World's Consolation: Luke 6.24. Woe to you that are Rich, for you have received your Consolation. They continually seek to fill themselves, and please their fleshly minds; and therefore either glut themselves with Carnal Delights, and are always making provision for the flesh, to fulfil the Lust thereof, Rom. 13.14. Cater for the Body, but neglect the Soul; or else they seek to join House to House, and Field to Field, Isai. 5.8. or to be built a story higher in the World. They are of the Earth, and incline to the Earth, and therefore Earthly things are the height of their desires, and they are filling and stuffing their Hearts with the Comforts of them more and more: This is the Comfort they live upon, the Happiness they effect. The Godly Man he must be satisfied too: He is a poor empty Creature, and therefore is Hungering and Thirsting after righteousness, that he may be filled, Matth. 5.6. He must have more of God, and more of Christ, and more of Grace; and therefore he is sucking and drawing, and can never be satisfied, till he be filled up with all the fullness of God, Eph. 3.19. III. That they may be filled, they take their several ways; the one his own ways, the other God's direction. For of the Backslider, it is said he shall be filled with his own ways: He despiseth God's Counsel, and taketh his own course, to live a pleasant and Carnal Life here. So by the same proportion, the good Man, that hath chosen God for his Portion, taketh God's way, and obeyeth the call and invitation of Wisdom. First, The Backslider in Heart shall be filled with his own ways: That is, such as suit with his own Carnal Heart. 1. Naturally a Man is addicted to Carnal things more than Spiritual; and to Worldly Vanity, rather than Heavenly Enjoyments; to the Creature rather than to God: Why? (1.) Because they are in part necessary for our uses, and so the natural Appetite desireth them, as well as the inordinate Appetite, which is corrupted by Sin: Prosperity, Plenty, Wealth, Honour, Ease, Pleasure, are good for us, if subordinated to Grace, and better things; Wisdom with an Inheritance is good, Eccle. 7.11. And again, Eccle. 5.18. 'Tis good and comely for one to eat and to drink, and to enjoy the good of all his la●ours that he taketh under the Sun all the days of his life; for it is his portion. But alas! Men are apt to exceed their bounds, and become Enchanted with the false Happiness, so that they neglect the true, and sit down contented with their Worldly Portion, and God and Eternity are little thought of, or cared for. (2.) They are comfortable to our senses: The sweetness of Wealth, Honour, and Pleasure, is known by feeling, and therefore known easily, and known by all. Now whilst the Soul dwelleth in the Flesh, and looketh out by the Senses we soon receive the Teint which ariseth from sensible objects. All that is in the World, the Lust of the Flesh, the Lust of the Eyes, and pride of Life, is not of the Father, but is of the World. 1 john 2.16. (3.) They are suitable to our Fancies and Appetites. For they that are after the Flesh, do mind the things of the Flesh, and they that are after the Spirit, the things of the Spirit. Rom. 8.5. Every one's gust and taste is according to his Constitution. (4.) These Things are near us, present with us, and ready to be enjoyed; whereas Spiritual and Heavenly Things are unseen and afar off. But he that lacketh these Things, is blind, and cannot see afar off, and hath forgotten that he was purged from his old Sins. 2 Pet. 1.9. 2. What is the issue of all this? They love a Worldly, a Sensual, and Ungodly Life: and (1) Religion is slighted and neglected: They live in an Oblivion of God, The Wicked through the pride of his Countenance, will not seek after God: God is not in all his thoughts, Psal. 10.4. The offers of Grace and Eternal Life are not regarded. All Things are ready, come unto the Marriage; but they made light of it, and went their ways, one to his Farm, another to his Merchandise, Mat 23.4.5. (2) Yea Religion and Godliness is cast off and Trampled upon. For Demas hath forsaken us, having loved this present World, 2 Tim. 4.10. (3) Or else opposed and persecuted, and by none more than by those that once had some sense and taste of it: Apostatae sunt maximi osores sui ordinis. The Revolters are profound to make slaughters, Hosea 5.2. By plausible pretences it is palliated, and Counsels are laid deep to extirpate the Godly: Apostates are most cruelly oppressive. (4.) Or if it be kept up it is only to hide and feed their Lusts, making a Market of Religion, and denying the power under the form of Godliness. Having a form of Godliness, but denying the power thereof, 2 Tim. 3.5. And the Apostle speaketh of some that supposed gain to be Godliness, 1. Tim. 6.5. That is, made Religion an advantageous Trade. When thou dost thine Alms, do not sound a Trumpet before thee, as the Hypocrites do in the Synagogues, and in the Streets, that they may have glory of men. Matth. 6.2. They did it to be seen of Men: And Luke 16.15. And he said unto them, ye are they which justify yourselves before men, but God knoweth your Hearts; for what is highly esteemed among men, is Abomination in the sight of God. (5.) They lead a life of pomp and ease, wallowing in all manner of Sin and Sensuality; as the Carnal Rich Men are described james 5.1, 2, 3, 4, 5, verses; to be such as lived in all Voluptuousness, Uncleannness, and Oppression. These are the ways from whence do they suck all their pleasure and contentment, and therewith glut and fill themselves more and more, some in a more gross, others in a more cleanly manner. Secondly, It is employed, that the good Man seeketh God's direction, for he is opposed to him that despiseth God's Counsels: Now God giveth this Counsel by his word and spirit. 1. In the Word: In the Scripture God hath showed us true Happiness, and the way to it: which was a secret and a Riddle to the World before. True Happiness is but one Thing, but the World seeketh it in many Things; Two Hundred Eighty Eight Opinions were reckoned up, and none lighted upon the Truth, and therefore we run about and weary ourselves in a maze of uncertainty, How long wilt thou go about? O backsliding Daughter! jer. 31.22. Experience will tell us that nothing in the Creature will make us completely Blessed. 'Tis but labour in vain to seek it there. Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not? Isa. 55.2. And the many Religions in the World prove not the Remedy of Mankind, but the Disease. Only in Christ's Religion is the True rest and ease and repose of Souls: jer. 6.16. Thus saith the Lord, stand ye in the ways, and see, and ask for the old paths, where is the good way? and walk therein, and ye shall find rest for your Souls. Matth. 11.28, 29. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in Heart, and ye shall find rest unto your Souls. Now in the Scriptures pardon of Sin is revealed, which was a great Secret to nature, for they were at a great loss about the way to obtain it, Mich. 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the High God? Shall I come before him with Burnt-Offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my first born for my Transgression, the fruit of my body for the Sin of my Soul? And Life and Immortality are brought to light through the Gospel, 2 Tim. 1.10. Now the good Man is wholly busied about observing God's direction, how the sore that hath so long run upon him may be cured, and a proper Happiness which man gropeth after may be obtained, Acts 17.27. That they should seek the Lord if happily they might feel after him, and find him. We are fallen from God, and cannot be happy but in returning to him again, nor completely happy till we attain to the full enjoyment of him. 2. By his Spirit; when David speaketh of choosing God for his portion, he presently addeth, Psal. 16.7. I will bless the Lord who hath given me Counsel; we had else been as witless fools as others, rejoicing in the Creature apart from God in the midst of Soul-dangers. Without this nothing will reclaim us from our Wander; neither Reason, nor Experience, nor common Grace: Now Reason; It is easy to prove the vanity of the Creature, that it is not Man's Happiness to enjoy the pleasures of the World, or to seek to be well here. We may argue against their Carnal practices, but what will our arguings avail? Still they are as Worldly as ever, and seek satisfaction in their own ways. This their way is their folly, yet their posterity approve of their sayings, Psal. 49.13. Men may stand over the Graves of their Ancestors, and say, where is now their Worldly Honour, esteem and favour, for which they neglected God, slighted Christ, and sold their Salvation? Yet those that succeed them, neglect true Happiness as much as they that went before, and are as careless of Heavenly things. We see great ones die as well as others, but who is bettered by it? The survivors are as greedy of gain, as sensual, as vain, and doting upon Worldly greatness as their Forerunners were: So for experience compare Deut. 29.2, 3, 4. Ye have seen all that the Lord did before your Eyes in the Land of Egypt unto Pharaoh, and all his Servants, and to all his Land, yet the Lord hath not given you an Heart to perceive, and Eyes to see, and Ears to hear unto this day, with Psal. 90. and 12. So teach us to number our days, that we may apply our Hearts unto Wisdom. God must teach us the plainest Lessons. So for common Faith, though we have been Trained up in the Scriptures, though we know that we must enjoy God, or we can never be happy; yet still we are wedded to Carnal Vanities. Our respects to God, are but Notions and Compliments. The fervency and reality of our Affections is intercepted by the World, or else there could not be so many Covetous Christians, Voluptuous Christians, Ambitious Christians: Heart-Idolatry is the most dangerous, Men are sooner Convinced than Converted, Having a form of godliness, but denying the power thereof. 2 Tim. 3.5. Nay though there be some common work of the Spirit, and they do not only talk by rote, but have some sense of the vanity of the World, and of the necessity and excellency of God's favour, some taste of the good word of God, and the powers of the world to come, Heb. 6.45. Yet though they would have Christ for their Consciences, the World hath their Affections. We desire happiness, as Children would fain have something, but are pleased with Rattles or any Toy. We would be happy, but take up with any thing that cometh next to hand. Thus we do, till God cureth us by enlightening our Minds, or giving us counsel in our Reins, and inclining our Hearts, Psal. 119.36, Incline my Heart unto thy Testimonies, and not unto Covetousness. The good Man liveth in obedience to these Sanctifying motions of the Spirit. IV. That as to the event, they are both filled, but in a different Sense. First, I shall show how the Wicked are filled with their own ways: A Wicked Man he hath enough of Sin in the Punishment; Therefore 'tis said, they shall eat of the Fruit of their own way, and be filled with their own devices, Prov. 1.31. As a Man that hath surfeited of pleasant Meat, hath enough of it, when he feeleth the Torments and Gripes of his Surfeit. Now (1.) When is this, and (2.) Why▪ (1.) When? It may be in this Life, but surely in the next. 1. It may be here, partly by disappointment when those Honours, and Pleasures, and Riches which they sought after, prove an occasion of much misery to them, and they see they had been safer if they had stood longer. This often falleth out in the World. Many desire greatness to their hurt. Solomon compareth them to Fishes taken in an evil Net, or Birds caught in the snare, Eccles. 9.12. They play about the bait so long, till they meet with the Hook, or their height ruin them. job 5.12▪ 13. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong, partly by Death, which bloweth away all vain conceits. jer. 17.11. As the Partridge sitteth on Eggs, and hatcheth them not; so he that getteth Riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool: And job 27.8. What is the hope of the Hypocrite, tho' he hath gained, when God taketh away his Soul? And 1 john 2.17. The World passeth away, and the lust thereof, but he that doth the will of God abideth for ever. Oh that Men were so careful to seek and serve God and save their Souls, as they are to provide for their Bodies, and satisfy their Lusts! Usually when Men are going out of the World, they complain how the World hath deceived them. It had been better if they had lived in a strict obedience. 2. In the World to come. The errors of men's choice are not well seen in this life, but afterwards all will be manifested. What will they think of their foolish and vain course, when they are cast into Hell? They have enough then indeed of Sin, when their Worldly Portion is taken from them, and the Heavenly Blessedness denied to them. For no man shall have more than he sought after, whilst he was alive. The Conscience of his foolish choice, will be a part of his Torment, and who can express the other sorrows of the damned, when they are delivered over to the Worm that dyeth not, and the Fire that shall never be quenched? In the Parable of the Rich Man, Luke 16.23, 24, you have some Account of it. In Hell he lift up his Eyes, being in Torments, and seeth Abraham afar off, and Lazarus in his Bosom; and he cried and said Father Abraham have mercy on me, and send Lazarus, that he may dip the Tip of his Finger in Water, and cool my Tongue; for I am Tormented in this Flame. It is not Wine that he calleth for then, but a drop of cold Water, not in a Vessel, or in the Hollow of his Hand, but on the Tip of his Finger only; not to quench his Thirst, but cool his Tongue; and that he could not get: No, the gulf was fixed though that drop would soon have dried up. These Passages are Parabolical; but thus our Lord saw fit to represent their endless, easeless Estate. (2.) Why? This is not the fullness they sought after, or promised to themselves. They dreamt of nothing but Impunity, and Happiness, and to be feasted with Carnal satisfactions. I Answer, God doth not consider what they desired, but what they deserved. They brought this upon themselves by their own way. Hosea 4.9. I will punish them for their ways, and reward their doings, and Justly; for (1.) as they regarded not his will in choosing their way, so God will not ask their consent in returning a meet Recompense or Reward of their doings. (2.) It is equal, that he who had so soon his fill of goodness, and was weary of well doing, should at length have his fill of Wickedness. (3.) They thought they could never have enough of Sin in the Practice, therefore now they shall have enough in the Punishment. (4.) For a great while they enjoyed themselves with Comfort and Success, to the dishonour of God, and the scandal of the Godly; now they have their deserved Punishment, Though they escaped long, they shall not escape always: This merry World will not always last: The longer God's Patience is abused, the greater Wrath is then prepared and treasured up for them. Secondly, For the good Man, he shall find at length that which will satisfy him: Now I shall show you (1.) What is his Satisfaction? (2.) When he shall have it? 1. What is his Satisfaction? He shall be satisfied from himself: It beareth two Senses: 1. That it is his own works, which God will abundantly and graciously reward; of which in the next Point. 2. Or else it is meant of the Comforts which he feeleth within himself: It is not by way of exclusion of God; but of the Carnal Happiness, which the Backslider fancyeth: His Happiness is most within himself, independent from the World, but not from God. He valueth his Good and Evil, not by things External, but Internal. As for instance: The Conscience of his Integrity, 2 Cor. 1.12. Our rejoicing is this the testimony of our Conscience, that in simplicity and godly sincerity, etc. we have had our conversation in the World. The sense of God's love, Rom. 5.5. The love of God is shed abroad in our hearts by the Holy Ghost, which is given to us. The Hopes of Glory, Heb. 10.34 Knowing in yourselves, that ye have in Heaven a better, and more enduring substance: Yea the Glory that he expecteth will be revealed in him, Rom. 8.18. He hath a Spring of Comfort within his Breast, for God is there, and Christ is thereby the Spirit, and will be more there hereafter. Now these Inward things satisfy him, in the destitution and want of Outward; He hath a sufficiency within himself in whatever necessities. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a Maxim among the wisest Heathens, that Virtue is sufficient to itself; and the Apostle tells us, 1 Tim. 6.6. Godliness with Contentment is great gain: Cerrtainly a good Man whatever he wants, he wants not Contentment in God. 2. When he shall have it: (1.) Here the Godly have the beginnings of their Satisfaction, 2 Cor. 5.1. We know that if our Earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. (2.) Hereafter the completion and full fruition of it. Blessed be God who giveth us our hard Things in this short life, and keepeth our portion till eternal Life, where there shall be nothing but Peace and endless Joy: We have much now, the first fruits of the Spirit. We have not Canaan in the Wilderness, but we have the Clusters of Canaan; much in present possession, more in expectation and reversion, Psal. 16, 11. In thy presence is fullness of joy, at thy right hand there are pleasures for evermore. In Heaven we shall desire no more than we have. Psal. 17.15. As for me I will behold thy face in Righteousness, I shall be satisfied, when I awake with thy likeness. Therefore when God will graciously recompense our goodness it is enough, we shall have a full sufficiency in the reward. V. That rightly understood every one is filled from himself. The Backslider is filled with his own ways, and the Godly person hath his own choice, therefore he is satisfied from himself. Not that his choice, or course merited it, but God accepteth it. Certainly the Wicked hath none to blame but himself, and therefore he is said to reward evil to himself, Isa. 3.9. That is, by their Sins they hurt not God, but wrong themselves, or bring evil unto themselves. As to the Godly, he must look to his qualifications; God that made him without himself, will not save him without himself, therefore he must look to his choice and course; you have your choice, whether you will take your own ways, or God's Counsel. You do not purchase or merit your Reward, but you must qualify yourselves to receive it. It is left upon your choice. It is not always true in Carnals, choose and have, but sometimes it is: You may have the Tri●les of the World in your own ways, but you cannot have God and Heaven without accepting God's Counsel, without a resolved choice and serious prosecution; There it is choose and have. You must part with your Sin and Fleshly pleasure, and resolve upon an Holy and Godly course of Life. The World flattereth you to your Destruction, but God calleth you to Salvation: As you choose, so shall you have; If you refuse Christ, and follow your own ways you will have enough of it in Time; If you obey God, and resolve to seek after him, you shall be satisfied. Therefore your Eternal woe, or weal, lieth much in your own Hands. If you forsake your own mercies, for lying Vanities, whom have you to blame, but yourselves? jonah 2.8. They that observe lying vanities, forsake their own mercy. But though God incline you to choose, and that work must be ascribed to him; yet it is you must choose, and pursue after the True Happiness, and God will graciously accept you. God gives you the Wit and the Will, to make a right choice, but you must choose. Something you must do, if you would be happy: There is no condition of merit, but order: It is God that reclaimeth you from your sensual Inclinations, yet God will not have you without your Consent, or against your will; nor give you Heaven without a diligent pursuit after it. Use. 1. Consider who is the Backslider; one involved in the Apostasy of Adam, one that seeketh to be filled with his own ways. The beginning, and progress, and end of his course is from himself, and in himself, and to himself again, that is, Carnal self; He acteth only as his Fleshly Inclination moveth him. Carnal self is the Principle, Rule and end, and God is wholly neglected; neither sought after, nor pleased, nor his Counsel regarded, nor his Grace valued; though he sent Christ to recover us from the World and the Flesh to himself. Neither is God minded as the chiefest good, or last end; nor regarded as our Director and Counsellor; nor chosen as our Portion, that we may come to him by Christ; nor his Grace sought after, that we may be quickened and inclined to seek after him. 2. Consider what a Blessed thing it is to be filled with our ways in a gracious sense, while we are capable to mend our Errors, 1 Pet. 4.3. The time passed of our life may suffice us, to have wrought the will of the Gentiles. You have already long, very long, too long been dishonouring God, and destroying your own Souls. Oh it is Time we should set about the mortifying of Sin, and serious Conversion to God. 3. Consider how pleasing to the Lord it is, that we passing by all other things, do choose him for our Portion, Christ for our Redeemer, his Word for our Rule, and his Spirit for our Guide. When God gave Solomon liberty to ask what he would, and he asked not Riches and Honour, but Wisdom; 'Tis said the Speech pleased the Lord, that Solomon had asked this thing, 1 King. 3.10. While we are in the World, let us choose something better than the World, something that hath been before it, and will remain when it is gone. Satan casteth Worldly Things in the way, but let us look higher. A Sermon on JOHN i 29. Behold the Lamb of God, which taketh away the Sin of the World. THe Words are spoken upon occasion of John's meeting with Christ. Before his Temptations in the Desert Christ had honoured John's Baptism; after his return from the Desert he cometh to honour his Ministry: Christ himself was one of John's Auditors, it fell out happily by the Divine Providence, that so john might give him a solemn Testimony before the People, Behold the Lamb of God, etc. In the Words we have 1. A note of Demonstration or Ostension, as pointing at him with the Finger, Behold 2. The Person● demonstrated, set forth here under the notion of the Lamb of God. 3. His Work and Office, from whence the Title is given him, which taketh away the Sin of the World. The Text is full of matter, every word and tittle is Emphatical. Two Doctrines I shall observe from the words. 1. Doctrine, That Jesus Christ was the true Lamb of God. 2. Doctrine, The great work of Christ the Lamb of God, is to take away the Sin of the World. I. Doct. That jesus Christ was the true Lamb of God. 1. I shall show that Christ was the true Lamb of God. 2. How we are to behold him. I. That Christ is the true Lamb of God. He may be called so, either with allusion to the Common Lamb, or else to the Holy Lamb which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called the Lamb of God, the Lamb appointed by him for Sacrifice, or else to the Paschal Lamb. First, There are many fit resemblances between him and the Common Lamb, I shall instance only in three; (1.) Innocency, (2.) Liableness to Injuries; And (3.) Meekness and Patience. 1. For Innocency. Of all Creatures the Lamb is the most Harmless, the true Emblem of Innocency: So was Christ without wrong, and without guile, Isa. 53.9. He hath done no violence, neither was any deceit in his mouth. All wrong and harm is there reduced to two heads, Violence and Deceit; the one the fruit of Wicked Cunning, the other the fruit of abused Power; both are far removed from Christ, for he was holy and harmless. 2. So for Liableness to Injuries. Sheep are not Ravenous Creatures, but easily exposed to the prey of others, and can use no forcible means to defend themselves. Matth. 10.16. Behold! I send you forth as Sheep in the midst of Wolves. So was Christ himself, that in him might be exemplified the Spirit and Genius of that Religion which he would establish. Ever since there hath been Sin in the World, Man hath been grasping at Power, to use it, not in acts of Mercy, but Violence: but the great God, who hath all power in his hands, would come into the World as a Lamb to the Slaughter, and redeem the World that was lost, not by grasping at power and greatness, but by meekness and sufferings; and so establish a Kingdom of Patience, not of Power. 3. For Meekness and Patience. For Patience in his Death he was a Lamb, Isa. 53.7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter, and as a Sheep before the shearers is dumb, so he opened not his mouth. Swine will howl and whine when they are touched, but Sheep are dumb before the shearers. Christ did not open his Mouth, unless it were to instruct, and bless, and pray for those that Crucified him, but went patiently to the Cross. It was anciently observed among the Heathens, that if the beast struggled, or did run away from the Altar, that it was counted an unlucky Sacrifice. If we should go by this rule in judging concerning the success of our Sin-offering, his carriage at his Death promiseth an happy issue, for he was brought as a Lamb to the slaughter, and as a Sheep before the shearers is dumb, so he opened not his Mouth. He died not as the Beasts in the Temple against their will; if he complained of the Bitter Cup, it was to show, that he was not without sense, not that he was without Patience. Secondly, The Sacrifice-Lamb therefore called the Lamb of God. All Lambs were God's Creatures, and therefore might be called his; but the Lamb appointed for Sacrifice was God's in a peculiar manner, as set apart for this use by his special appointment. And yet that Lamb was not God's so much, as Christ is; for there Man had his choice, and was to interpose his judgement, what Lamb he would single out of the flock; and therefore the Sacrifices and Offerings were called theirs who presented them, not God's who appointed them; But Christ was both appointed by God, 1 Pet. 1.20. Who verily was fore ordained before the foundation of the World, and offered by God▪ ●eb. 9.14. Who through the Eternal Spirit offered himself without spot to God. And accepted by God, in token whereof he hath set him forth in the Gospel as a propitiation for Sin, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood. And in the Text he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a Lamb, but the Lamb, that Lamb of God; which is said partly by way of dignity and distinction, to put a difference between him and the Typical Lamb; and partly by way of Ostension and Demonstration, that Lamb figured in the Sacrifices, and spoken of by the Prophets, this is he, the Lamb of God indeed. Now Lambs were often used in Sacrifices. In the Purification of Women, Levit. 12.6. She shall bring a Lamb of the first Year for a Burnt-Offering. In the Cleansing of the Leper, Levit. 14.10. On the eighth day he shall bring two He-Lambs without blemish, and one Ewe-Lamb without blemish, both which figured the Cleansing of our defiled Natures by Christ, and the doing away the Defilement and Leprosy of Sin. But the most frequent and constant use of the Lamb was in the daily Sacrifice, Exod. 29.38, 39 Now this is that thou shalt offer upon the Altar, two Lambs of the first year, day by day continually, the one Lamb thou shalt offer in the Morning, and the other Lamb thou shalt offer at Even, which was to be done with Meal and Wine, the two great supports of the Natural Life; all which figured Christ. God is every day pleased and propitiated for our Sins, and by virtue of his daily Mediation we and all our actions are accepted of the Lord. The Lord Jesus is our daily Lamb, which must be represented to God's justice, as the only means of our atonement, every Morning and every Evening; we need it as much as they, and are more obliged than they, because all is clear and open to us. Now upon the Sabbath Day this Offering was double, Numb. 28.9.10, And on the Sabbath day two Lambs of the first year without spot, and two tenth deals of Flower for a Meat-offering mingled with Oil, and the Drink-offering thereof. This is the burnt-offering of every Sabbath, beside the continual burnt-offering, and his drink-offering. Then God requireth a more solemn remembrance of Christ, our Lamb slain for us. Thirdly, But the most solemn Figure and Type of Christ was the Paschal Lamb, and most frequently interpreted of him in the New Testament, 1 Cor. 5.7. Christ our Passover is Sacrificed for us: And john 19.36. A bone of him shall not be broken. This was originally spoken of the Paschal Lamb, Exod. 12.46. Neither shall ye break a bone thereof. Now the Evangelist bringeth this as a Prophecy, this which was ordained concerning the Paschal Lamb, is said to be fulfilled in Christ; it is brought as a reason why the Divine Providence permitted not his Legs to be broken. This is the Type to which john here alludeth, and saith, Behold the Lamb of God. Therefore here my Work must be fixed, to state the resemblance between the Paschal Lamb, and Jesus Christ. Certainly the use of that Ordinance was Typical, as well as Historical, it was ordained not only as a Memorial of their redemption from Egypt, but as a figure of our redemption by Christ. To the first Use, it is supposed David hath respect, when he said, Psal. 111.4, 5. He hath made his wonderful works to be remembered, the Lord is gracieus, and full of compassion. He hath given meat to them that fear him, he will ever be mindful of his Covenant. The Meat there mentioned is supposed to respect the Paschal Lamb, when they were to remember the Works of God. But the chief use was to Type out Christ, who hath so taken away Sin, that he hath freed us from eternal Death. He was the Truth and Substance of that Type, and the true Passover sacrificed for us, in whose Person, and in whose Sufferings and Benefits, all that is really to be found, which is pointed out and Typified by that Shadow. That this may more clearly appear to you, I shall show you, that the Paschal Lamb figured, 1. The Person of Christ. 2. His Death on the Cross. 3. The Fruits of his Death. 4. The manner how we are made Partakers of them. I. The Paschal Lamb figured the Person of Christ. The Prophets and Apostles do often set forth the Person of Christ under the Notion of a Lamb. Isaiah calleth him a Lamb, Isa. 53.7. He is brought as a Lamb to the slaughter. And Philip instructing the Eunuch, applieth that Prophecy to Christ, Acts 8.35. And among the Apostles, Peter telleth you, That we are redeemed with the precious ●lood of Christ, as of a Lamb without spot and blemish, 1 Pet. 1.19. And john the Evangelist calleth him often, The Lamb that was slain, Rev. 5.6, 9 And here john the Baptist, who was Fibula legis & Evangelii, in the middle between the Prophets and Apostles calleth him The Lamb of God, in the Text; and Ver. 36. Behold the Lamb of God. And fitly, for Christ was a Lamb in regard of his Meekness, Patience, and humble Innocence. For his Meekness he was a Lamb, for he saith, Learn of me, for I am meek and lowly in heart, Matth. 11.29. And for his Innocency, for there was no guile found in his mouth, 1 Pet. 2.22. But chiefly for his Patience, for as a Lamb before the shearers is dumb, so he opened not his mouth, Acts 8.32. He did not cry, nor lift up, nor cause his voice to be heard in the streets, Isa. 42.2. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously, 1 Pet. 2.23. Not that he wanted Strength and Power, for all Power was given him both in Heaven and Earth, and if he would have made use of them, he had more than twelve Legions of Angels at his command, Matth. 26.53. Thinkest thou not, that I cannot now pray to my Father, and he shall presently give more than twelve legions of Angels? One of which was able enough easily to dissipate and destroy all his Enemies. But he came not to be ministered unto, but to minister, and to give his life a ransom for many, Matth. 20.28. And therefore he humbled himself, being made obedient to death, even the death of the Cross, Phill. 2.8. Thus the Lion of the Tribe of judah by a strange Metamorphosis of a Lion was made a Lamb, that out of the Eater might come forth Meat, and out of the Strong might come forth Sweetness; for this Lamb feedeth us with his Flesh, and giveth us to drink of his Blood, john 6.55. My flesh is meat indeed, and my blood is drink indeed. No Dish so savoury as that to an hungry Conscience, no Draught to comfortable to a thirsty Soul. And besides this, he clotheth us with the Fleece of his own Righteousness, and therefore we are said to put on Christ, Gal. 3.29. As many of you as have been baptised into Christ, have put on Christ. And Rom. 13.14. Put ye on the Lord jesus Christ. And to receive White Garments from him, by which the shame of our Nakedness may be covered, Rev. 3.18. I counsel thee to buy of me white raiment that thou mayest be clothed. I remember it is said, Gen. 3.21. That God clothed Adam and Eve with coats of Skins; most probably of the Skins of the Sacrifices, for as yet they did not eat Flesh, and so it would fitly imply the Redeemer's Righteousness to clothe our Nakedness: — Nadatus tegmine vitae Pellibus ut tegeretur homo suspenditur Agnus. Tertul. But I must more expressly make good the Resemblance between Christ and the Paschal Lamb. 1. The Lamb was taken from among the rest of the Flock, Exod. 12.5. Ye shall take it out from the Sheep or from the Goats: So Christ from his Brethren, Deut. 18.15. I will raise them up a Prophet from among their Brethren. The Paschal Lamb was a Lamb as other Lambs; so Christ had the same common Nature with other Believers, he was a Man as we are. Forasmuch then as the Children were partakers of flesh and blood, he also himself took part of the same, Heb. 2.14; and in all things it behoved him to be made like unto his Brethren, verse. 17. Sin only excepted, Heb. 4.15. He was in all points tempted like as we are, yet without sin. 2. The Lamb chosen was to be without blemish, so was Christ, a Lamb without spot and blemish, 1 Pet. 1.19. That is, free from Sin, for Sins are the spots and blemishes of the Soul, from these Christ was free. Which of you convinceth me of Sin? john 8.46. Pilate that Condemned him pronounced him Innocent, and professed before the jews, that he found no fault in him, Luke 23.14. Heb. 7.26, 27. For such an Highpriest became us, who was holy, harmless, undefiled, separated from sinners. Who needed not daily as those High-Priests, to offer up Sacrifices, first for his own Sins, and then for the People's, for then how could he satisfy for us, who had Sins of his own to expiate. And than the jews would not without reason have objected to him, Mar. 27.42. He saveth others, himself he cannot save. No, john joineth these two as inseparable, 1 john 3.5. And we know that he was manifested to take away our Sins, and in him is no Sin. 3. This Lamb also was to be a Male; as also Christ, that he might be the Son of God, and King, and Priest, and Prophet to the Church. Therefore Luke 2.23. That Law is applied to Christ, that every Male that openeth the Womb shall be called holy to the Lord. 4. The Lamb was to be a Year old, of competent age; as Christ also was to have some experience of humane Life before he died, that he might be acquainted with our griefs and sorrows, and tried in all points like us; but in his flower, when he had most reason to love his Life, than he laid it down for his People's sake. 5. The Lamb being separated was to be kept four days from the tenth day of the first Month till the fourteenth of the same, Exo. 12.6. Which was a rite which had not only a Moral Use, but a Mystical Signification. A Moral Use; Fagius saith, he was ad cubitia abligatus, tied to their Bedposts, that hearing the bleat of the Lamb, they might remember the sorrows of Egypt, and be the more thankful for their Redemption. And it had a Mystical use, for it signifieth the time between Christ's Consecration at his Baptism, and his Death, after three Years and a half spent in his Ministry; as also Christ's Entrance into jerusalem on the tenth day of the same Month by the Sheep-Gate, which was the Gate by which the Sheep and Lambs were led to be Sacrificed in the Temple, john, 12.1.12. II. His Death on the Cross was figured by the Paschal Lamb, for this Lamb was to be slain, as the Messiah was to be cut off by a violent Death, Dan. 9.26. And after threescore and two Weeks shall Messiah be cut off, but not for himself. The Lamb was to be slain at the middle of the Month Nisan, at the full Moon, between the two Evenings: Christ's Death was just at the same time, when they were killing the Paschal Lamb; for the Paschal Lamb was to be killed between the two Evenings, that is, as josephus interpreteth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Ninth Hour unto the Eleventh, that is between Three and Five of the Clock in our account; and about that time Christ died. Matth. 27.45, 46. Now from the sixth hour there was darkness over all the land till the ninth hour: And about the ninth hour jesus cried with a loud voice. And Verse 50. jesus when he had cried again with a loud voice, gave up the Ghost. And the place was the same, for ever since David's time the Paschal Lambs were killed at jerusalem in the Porch of the Temple, where Christ also suffered. And it is said Exo. 12.6. That the whole Assembly of the Congregation of Israel shall kill it in the Evening, which was in a manner fulfilled in Christ, against whom the Scribes and Pharisees, and all the People conspired: and therefore when Pilate would have released him, they all said unto him, let him be Crucified, Matth. 27.22. And Luke 23.14. They cried out all at once, saying away with this Man, and release unto us Barrabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the Multitude together. And the kind of the Death agreeth, for as the Lamb's blood was shed, so was Christ's for the people of God. The blood of the Paschal Lamb was not spilt on the ground, but carried away in Basins, Exod. 12.22. because it signified the Precious Blood of the Son of God, as of a Lamb without spot and blemish. God would not have it spilt upon the Ground, that Blood is the true Treasure of the Church, which the Son of God still representeth unto the Father on our behalf. Again, the Roasting of the Lamb; the Lamb was not to be eaten raw, nor sodden, nor baked, nor boiled, but roasted by fire: The Fire represents the Wrath of God, Mal. 4.1. Behold the day cometh, that shall burn as an Oven; and Heb. 12.29. Our God is a consuming Fire. In this fire it behoved the Lamb of God to be roasted, when he offered himself a surety for Sinners, and was substituted into their room and place. This was that which made him sweat drops of Blood, and for this cause did he complain, Psal. 22.14, 15. My heart is like wax, it is melted in the midst of my bowels. My strength is dried up like a potsherd, and my tongue cleaveth to my jaws. And their manner of roasting it is very notable, which was (as Maimonides telleth us) not by a Spit of Iron turned round about, as we do, but by hanging the flesh on a broach of Wood in the midst of the Fire, which had some shadow of Christ's Crucifixion, especially if that be true, which justin Martin in his Dialogue with Tryphon the jew telleth him, that their Broach was fashioned to the shape of a Cross, a transverse piece of Wood thrust through the Shoulders of the Lamb; and why should we not believe this Holy Man, who was well acquainted with the Jewish affairs, being born at Sychem? Besides the notable Providence of God, that Christ's Legs should not be broken. 3. The fruits and benefits of this Sacrifice. 1. By the sprinkling the Blood of the Lamb, he that destroyeth the first born of the Aegytians could not touch them, Heb. 11, 28. This secured them against the destroying Angel; to teach us, that the justice of God doth only spare them, whose Consciences are sprinkled with the Blood of Christ. The Blood of the Lamb, and the Blood of Christ was shed for this end, that it might be sprinkled, and being sprinkled might exempt, and free us from Death. So the Apostle St. Peter speaketh of the sprinkling of the Blood of Jesus by which the Elect are sanctified and saved. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of jesus Christ. There was not only Blood shed, but Blood sprinkled; so Heb. 12.24. And to the blood of sprinkling, which speaketh better things than the blood of Abel. God said of the blood of the Paschal Lamb, Exod. 12.23. For the Lord will pass through to smite the Egyptians, and when he seeth the blood upon the Lintel, and on the two side posts, the Lord will pass over the Door, and will not suffer the destroyer to come into your houses to smite you. So when Wrath maketh inquisition for Sinners, God beholding his Son's Blood, wherewith the Elect are sprinkled, they are exempted from the Curse wherein others have entangled and involved themselves; for saith the Apostle Paul, Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him. So that we need not fear the Sword of the destroying Angel, whither he be an Angel of Darkness or an Evil Angel, for God hath delivered us from the power of Darkness by the Blood of his Son, Col. 1.13. or an Heavenly Angel, by the same blood he hath reconciled all things unto himself both in Heaven and in Earth, Col. 1.20. Those Angels which were heretofore set as a guard upon the Earthly Paradise, with a Flaming Sword to keep us out from thence, do carry us into the Heavenly Paradise, Luke 16.22. The Beggar died, and was carried by the Angels into Abraham's bosom, and are Ministering Spirits sent forth for the Heirs of Promise, not to destroy them but to keep them and preserve them, Heb. 1.14. Are they not all ministering Spirits, sent forth to minister for them, who shall be heirs of Salvation? 2. In that very Night in which the Paschal Lamb was slain, the Israelites obtained their freedom and deliverance out of Egypt. So hath Christ by his Blood freed us from the slavery of Sin, the Devil, and the World, and called us into the glorious Liberty of the Children of God, 1 Cor. 7.23. Ye are bought with a price, be not ye the Servants of Men. So Heb. 2.15. That he might deliver them, who through fear of Death were all their life time subject to Bondage. And john 8.36. If the Son therefore shall make you free, ye shall be free indeed. We are redeemed unto God as they went into the Wilderness to worship God. 3. In that very Night God exercised Judgements on the Gods of the egyptians. So it is said, Exod. 12.12. Against all the Gods of the Egyptians will I exercise judgement. And it is repeated, Numb. 33.4. For the Egyptians buried all their first born, which the Lord had smitten among them; upon their Gods also the Lord executed judgements. Some say by slaying the Beasts which the Egyptians Worshipped, as the Ox. jonathan in his Paraphrase saith, that all their Idols of Metal melted, and their Idols of Stone and Earth were broken in pieces, and their Idols of Wood were burned to Ashes; whether this or that we cannot tell, because the Scripture is silent, but surely these threatenings were not in vain, and wanted not there certain effect. Certain we are that by the blood of Christ the Devil's Kingdom goeth down, john 12.31, 32. Now shall the Prince of this World be cast out; And I, if I be lifted up from the Earth, will draw all men unto me. As Christ's Kingdom goeth up, the Idols are thrown to the Moles, and to the Bats, Isa. 2.20. And God will famish all the Gods of the Earth, Zeph. 2.11. And in the 1 Pet. 1.18, 19 Ye were not redeemed with corruptible things, as Silver and Gold from your vain conversations received by tradition from your Fothers: But with the precious blood of Christ as of a Lamb without blemish and without spot. The blood of Christ fetcheth over men from their inveterate Customs and Superstitions. And Rev. 12.11. They overcame by the blood of the Lamb. And 1 john 3.8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. 4. How shall we be partakers of those good things which come to us from the Lamb of God. Two things were required of these Israelites, that they should sprinkle the blood of this Lamb upon the Lintel, and the two side Posts: And then eat his flesh in an Holy and Religious manner; and if any of the Israelites had neglected either of these, he had refused the grace annexed to this Ordinance, and so lost the benefit of it. So if we neglect the means by which Christ is to be applied, we lose our benefit by him. 1. They were to sprinkle the Lintel, and the two side Posts of their doors. At another time God gave them direction to write his Law on the door Posts, Deut. 11.20. Thou shalt write them upon the door Posts of thy house, and upon thy gates. Which I mention that we may the better understand what is meant by them. By these Door Posts are meant our Hearts, for these God sprinkleth with the blood of his Son, Heb. 10.22. Having our hearts sprinkled from an evil conscience. And upon these hearts of ours doth he write his Laws, jer. 31.32. I will put my law in their Inward parts, and write it in their hearts: For the Hearts of Men are as open to God, as the Doors of our Houses are to ourselves. Now our hearts are sprinkled with the blood of Christ, when we firmly believe, that God is propitiated by the blood of Christ, and will spare all those who in a broken Hearted manner sue out their pardon in Christ's name, unfeignedly devoting themselves too God. Oh than! Let every one of us get our hearts sprinkled with the blood of Christ, and apply it to our Consciences, and say with the Apostle, 1 Tim. 1.15. jesus Christ came into the world to save Sinners, of whom I am chief. And again, Gal. 6.14. God forbidden that I should glory save in the Cross of our Lord jesus Christ, by whom the World is crucified unto me, and I unto the World. And again, 2 Cor. 5.14, 15▪ The love of Christ constraineth us, because we thus judge; That if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them. These are true workings of heart, only remember, the same place that is sprinkled with the blood of Christ, on the same place must the Law be written, that we may love God, and keep his Law, and entirely give up ourselves to do his will, and be subject to him. And remember also, that it is the Lintel and side Posts that must be sprinkled, and the Law was written upon the Door Posts, not inscribed upon the Threshold: There are some which tread the blood of the Covenant underfoot, Heb. 10.29. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace? These are Swine and Dogs, before whom we must not cast holy things, lest they tread them under feet, Matth. 7.6. These prefer their Carnal satisfaction before the fruits of Christ's death, and sell their birthright for a Mess of Pottage. 2. By the same Faith by which the blood of the Lamb of God is sprinkled on the doors of our hearts, by the same Faith is his flesh eaten. The Lamb of God was given, not only as a ransom to Divine Justice, but as food for our Souls. The eating of the Sacrifice noteth the manner of our fruition of Christ, for Eating implieth an intimate Union; those things which are Eaten, are turned into our substance, and become one with us. john 6.53. Verily verily, I say unto you, unless ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Christ is as truly meat as the Paschal Lamb was, but meat, not for the Body, but the Soul; and therefore he is Eaten not with the Mouth of the Body, which receiveth bodily food, but the Mouth of the Soul, which is Faith. The Appetite is Spiritual, so is the Food; it is a Spiritual Hunger and a Spiritual Thirst that must be satisfied; Now a Corporeal thing beareth no proportion with it; there is no satisfying this Hunger, nor quenching this Thirst, but by coming to Christ, that is, believing in him; for it is said, john 6.35. I am the Bread of Life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst. In that manner we receive Christ in what manner he dwelleth in us, now he dwelleth in us by Faith, Eph. 3.17. That Christ may dwell in your hearts by Faith. Christ dwelleth in us, not by his infinite presence as God, so he is every where; nor by his Corporeal presence as Man, so the Heavens must contain him; but by his Gracious presence, and special influence as our Head, whereby he quickeneth us: Therefore we are to receive him by Faith, and not by the Mouth and Stomach, and give him a hearty welcome into our Souls. The Israelites in the Wilderness did all eat the same Spiritual Meat; and did all drink the same Spiritual Drink, for they drank of that Spiritual Rock that followed them, and that Rock was Christ, 1 Cor. 10.3.4 As they did eat Christ, and drink Christ, before ever his Body was form in the Virgin's Womb; so do we now he is ascended into Heaven. The Passover-Lamb was not to be eaten Raw, or half Roasted, but throughly Roasted; So is the Lamb of God, he is not digested, and turned into strength and nourishment, by a few crude, cold, cursory, and careless thoughts; but this Mystery must be much concocted by deep, serious, pressing, and ponderous Meditation: for Meditation is that to the mind, which Concoction and Digestion is to the Stomach. An unattentive mind gets no warmth, no strength, no Comfort from the Lamb of God. In short, we must so mind these things as to choose them, and so choose them as to be determined and governed by our choice in our whole course. The Lamb was to be eaten whole, there was nothing to be left of him, Exod. 12.10. And ye shall let nothing of it remain until the morning. To show that Christ must not be divided, not Nature from Nature, nor Office from Office, nor Benefit from Benefit; this is to Eat part of Christ and leave the rest. If we would have his Glory, we must be partakers of his Sufferings, and take up his Cross; if we will have him for our Redeemer and Saviour, we must own him for our Lord and Lawgiver; if we would be feasted with Privileges, we must not neglect Duties; his Spirit must renew us, as well as his merit justify us. The Paschal-Lamb was to be eaten with bitter Herbs; it is our Misery giveth Christ a relish, God casts us into Sufferings, or puts us under a Cloud, that we may not be Gospel-glutted, or cloyed with Doctrines of Grace. He must be eaten with Unleaven-Bread, simple plain Bread without mixture. 1 Cor. 5.7, 8. Purge out therefore the old Leaven, that ye may be a new Lump, as ye are Unleavened. For even Christ our Passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of Malice and Wickedness, but with the ●nleavened-bread of sincerity and truth. Christ, in whose Mouth there is no guile, cannot endure Hypocrisy. At first they were to eat the Passover with their Loins girt, their Staff in their hands, and Shoes on their feet: So Luke 12.35. Let your Loins be girded about, and your lights burning. 1 Pet. 1.13. Wherefore gird up the loins of your minds. Eph. 6.14, 15. Stand therefore having your loins girt about with truth, and having on the breastplate of Righteousness; And your feet shod with the preparation of the Gospel of Peace. We are strangers here, and must put on for Heaven, and be ready for a remove for the Heavenly Journey. II. How we are to behold him, or how is he to be considered by us. This Ecce, Behold, doth not only point at Christ as Personally and Corporally present, as an object of the Senses; but doth excite their mind and Faith to get a Spiritual sight of him, to behold him in the Quality of his Office. He is not Personally present with us, as he was when these words were said, yet that doth not hinder the sight of Faith. Whenever we are conversant about these holy Mysteries, it may be said to us, Behold the Lamb of God, which taketh away the Sins of the World. 1. Behold him with Seriousness and Reverence. This Mystery must not be passed over with a few hasty and running Thoughts: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Wonder that ever was in the World, that God should die, and for such forlorn Creatures. How should we be swallowed up of Admiration, when ever we think of it? When this Lamb of God was killing, the Creatures were all in amazement, the Earth trembled, the Rocks rend, the Sun was eclipsed; Oh how great is the stupidity and dullness of our Hearts, that we can no more seriously think of it! Heb. 3.1. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle, and Highpriest of our Profession, jesus Christ. Serious Meditation is like the Concoction of Meat in the Stomach. 2. Behold him with Application. job 5.27. Hear it, and know thou it for thy good. Rom. 8.31. What shall we then say to these things? Excite thine own Heart; surely this was for my Sins, if I have an Heart to receive Christ, and make use of him for this End and Purpose; Gal. 2.20. Who loved me, and gave himself for me. And, 1 Pet. 1.20. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you. 3. Behold him with an Eye of Faith: Isa. 45.22. Look unto me, and be ye saved, all the ends of the earth! Heb. 12.2. Looking unto jesus. Zech. 12.10. They shall look upon me, whom they have pierced. Faith gets such a clear sight of things, as if we had been by when he suffered and paid this Ransom. 4. Behold him with an Eye of Repentance, and brokeness of Heart: Zech. 12.10. They shall look upon me whom they have pierced, and shall mourn for him, as one that mourneth for his only son; and shall be in bitterness for him, as one that is in bitterness for his firstborn. It was thy Sins that pierced him, therefore behold him and mourn. 5. Behold him with an Eye of Thankfulness, as the great Instance of God's Love, who would by so costly a Remedy procure our Pardon and Happiness. 1 john 4.9, 10. In this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins. 6. Behold your Suffering and Crucified Saviour with an Eye of Love, so as to love him the more: O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My Love is Crucified. Ignatius quò vilior, eò charior, The more vile and humble he was, the more dear he should be to you. Let it persuade us to a real Love, to allow him a Dominion and Lordship in our Hearts; that is real Love to obey God. Rom. 5.8. God commended his love towards us, in that while we were yet sinners Christ died for us; This Love must beget Love. 1 Use. To press you to behold the Lamb of God, behold him as a Sacrifice for Sin, whose Blood applied doth quiet the Conscience, and turn away the Curse. These Words present the more glorious Spectacle and Object, not to your Sight, but to your Faith; not to your Senses, but to your most serious and intimate Consideration. The Object is Christ Crucified, the only true propitiatory Sacrifice for Sin, the chief Point of Christian Knowledge, and the most powerful Means of the Creatures Good. Oh, behold him! look not at Bread and Wine in the Lord's Supper, but at the Lamb of God. 2 Use. To press you to take and eat Christ, and receive him out of God's hands by Faith. He is the Lamb of God, God designed him for this Work, when Man had no way to help himself: 1 Pet. 1.20. Who verily was fore-ordained before the foundation of the world. God tendereth him to you, now Take and Eat. God the Party offended hath authorized Christ to be a Mediator; say then, Lord! thou hast appointed thy Son, and sent him into the World to be a Ransom for our Souls; he is now offered to me, Lord! I come to eat his Flesh, and drink his Blood. We must eat him so as to feel the Virtue of both, changing our Hearts, and comforting our Consciences; changing our Hearts, other Food is changed into our Substance, this changeth us: 2 Cor. 5.17. He that is in Christ is a new Creature. Comforting our Consciences, Heb. 9.14. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? Is God unwilling to give Christ? Or is Christ unable to do his Work? A Second Sermon on JOHN i 29. Behold the Lamb of God, which taketh away the sin of the World. Doctrine 2. THE great Work of Christ, the Lamb of God, is to take away the Sins of the World. 1. What is meant by the World. 2. In what manner Christ taketh away the Sins of the World. 3. That this is the great End, Work, and Scope of Christ's coming into the World. I. What is meant by the World? Why is there such a capacious and comprehensive Word used? Since it is clear, that all the World have not benefit by Christ, for many of them die in their Sins. Answ. 1. To show the difference between the Lamb of God, and the Sacrifices of the Law; the old Sacrifices were only offered for the People of Israel, but Christ's Death hath a larger Extent to People of all places, jews and Gentiles: 1 john 2.2. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. And in all Ages from the beginning of the World to the end, Rev. 13.8. He is the Lamb slain from the foundation of the world. The Lamb of God is of an universal and perpetual Use. 2. To show the sufficiency of this Mediatorial Sacrifice, it is of such a full and overflowing Merit, that it becometh a Foundation for a tendry of Grace to every Creature. Here is a Groundwork and Foundation laid for the truth of this Proposition, Mark 16.16. That whosoever believeth shall be saved: So that here is a great Invitation and Encouragement for every oppressed Soul; if Christ taketh away the Sins of the World, put in for a share, thou art a Member of the World. Paul creepeth in at the back Door of the Promise, 1 Tim. 1.15. Christ jesus came into the world to save sinners, of whom I am chief. Christ would not have Sinners exclude themselves, but attend upon him for this Benefit. Therefore he would have his Grace set forth in the most comprehensive Terms, that all that find themselves Sinners, may stir up themselves to find benefit by him. 3. Those Elect ones, who have actual Benefit by this Sacrifice, may be called The World; partly because of their Number; take them all together, and they are many, and therefore called World, Rev. 7.9. I beheld a great multitude, which no man could number, etc. And partly in regard of God's Estimation, though they are few, they are as good as all the World to him: And partly because they will one day be set apart from the rest of Mankind, and make a peculiar World of themselves. II. In what manner doth Christ take away the Sins of the World, I shall give my Answer in these Propositions. 1. The whole World in its natural Estate lieth under Sin and Wrath. The Scripture in one place telleth us, 1 john 5.19. The whole World lieth in wickedness. And in another, that all the World is become guilty before God, Rom. 3.19. Both together speak this much, That the Sin and Misery of the World was such, that it groaned for a Saviour, even as a Man sick of a mortal Disease, and almost at his last gasp, hath need of a Physician. In the corruption of Nature all are involved, Rom. 3.23. All have sinned, and come short of the glory of God. And so by consequence all are under the wrath of God, Eph. 2.3. We are by nature the children of Wrath even as others. Which abideth upon us while we remain Unbelieving and Impenitent, john 3.36. He that believeth not the Son shall not see life, but the wrath of God abideth on him. And besides this, there is the Dominion of actual Sin, Rom. 6.14. All which show the miserable state of the World, and the high need of a Saviour. Sin liveth with Men from the Birth to the Grave, and all are become abominable and filthy, they are all gone out of the way, there is none that seeketh after God, there is none that doth good, no not one, Psal. 14.1, 2, 3. They are all gone out of the way of Holiness and Happiness, they are all become vile and loathsome to God, all guilty of a careless neglect of God, and of their Duty, and of the Service they owe to him; all are given to please the Flesh, john 3.6. That which is born of the flesh is flesh. So general a Wickedness and Defection from God is there throughout the World, as if they had cast off all Fear, and Care, and Love of God and his Service; though they speak honourably of him in Words, yet in their Deeds they deny him, and disobey his Authority, and wholly abandon themselves to please the Flesh. 2. To lie under Sin, and the Consequences thereof, is a Burden too heavy for us to bear, and miserable are they who have it lying upon their own Shoulders. How light soever Sins may seem to be when they are committed, yet they will not be found to be light when we come to reckon with God for them. Sin to a waking Conscience is one of the heaviest Burdens that ever was felt, Psal. 38.4. My iniquities are gone over my head, as an heavy burden they are too heavy for me. If you do but taste of this Cup, if a Spark of God's Wrath light upon the Conscience, what a weight and pressure is this upon the Soul! You will find the little Finger of Sin to be heavier than the Loins of any other Sorrow. You may know it in part by what Christ suffered; if his Soul was heavy unto Death, if he felt such strange Agonies, sweated drops of curdled Blood, lost the actual sensible Comforts of his Godhead when he bore the burden of Sin, what shall any one of us do, if he were to bear his own burden? If this be done in the green Tree, what shall be done in the dry? You may also know it by the Complaints of the Saints, when the Finger of God hath but touched them; all Life and Power is gone, if God should set home one Sin upon the Conscience. Psal. 40.12. Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me. So job complaineth, that the arrows of the Almighty are within him, the poison whereof did drink up his spirits, job 6.4. If you will know what it is to bear Sin, ask a tender Conscience, or a troubled Conscience; what disquiets of Soul do wicked Men feel when their Consciences are a little awakened! How uneasy do their Hearts sit within them! Prov. 28.14. He that hardeneth his heart, shall fall into mischief. Gain crieth out, My punishment is greater than I can bear, Gen. 4.13. What large Offers do Men then make to get rid of their Burden! Thousands of rams, and ten thousands of rivers of oil, yea their firstborn for their transgressions, the fruit of their bodies for the sin of their souls, Micah 6.6, 7. Lastly, what it is to live and die in Sin, the other World will show us, Christ useth no other Expression of the Misery of the unbelieving jews, but this, Ye shall die in your sins, john 8.24. That is enough, for that speaketh all manner of Horror and Torment. And the threatenings of the Word show their Case is miserable enough, They fall into the hands of the living God, Heb. 10.31. And the Worm, that feedeth upon them, shall never die; and the Fire, wherewith they are scorched, shall never be quenched, Mark 9.44. Sins that now lie like sleepy Lions, then awaken, and take them by the Throat, and feed and gnaw upon them to all Eternity. Miserable questionless is the state of them, who bear their own Burden, and their own Transgression. Now the sense of this should make a Crucified Saviour sweet to us. 3. None can take off this burden of Sin but Jesus Christ, this is a Work proper to the Lamb of God. None else could preserve the Honour of God's Justice, which was necessary, before we could be entrusted with a new stock of Grace: Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins. None else could secure the Honour of God's Government; Punishments are inflicted, not only for the Reformation and Correction of the Offenders, but for a Warning to others, to secure the ends of Government, that none may presume upon Impunity. The same is necessary in the Government of the World by God; if God should wholly release the Law, all Awe and Sense of it would be lost, Sin would not be counted so grievous a thing; therefore there is a Brand put upon Sin by the Sufferings of Christ, the Odiousness of it is represented in the Agonies and Sorrows of his Cross. The Apostle saith, That God for sin condemned sin in the flesh, Rom. 8.3. Or by a Sacrifice given for Sin, he hath showed his Hatred and Displeasure against it. When we look upon Sin through Satan's Spectacles, or the Cloud of our own Passions, or Carnal Affections, we make nothing of it; but it is a terrible Spectacle to see the Fruits of it in the Agonies and Sufferings of Jesus Christ, which are represented to us in the Word and Sacraments, as if he were Crucified before our Eyes. Once more, none could bear this burden of Punishment but Jesus Christ, who was Man to undertake it in our Name, and also God to get through it in his own Strength: His Human Nature did put a Price into his Hands to lay down for the Ransom of our Souls, and his Divine Nature did put a Value upon that Price, and made it sufficient and responsible to all God's Ends. Therefore it is said, Psal. 89.19. Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty, I have exalted one chosen out of the people. It best befitted the Divine Wisdom to choose such a Person as might undertake the Work, and not miscarry it; otherwise we could have no assurance that full satisfaction was given. 4. Jesus Christ taketh away Sin, by bearing it in his own Person; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth both to take it away, and carry it away: And it is said, Isa. 53.6. The Lord hath laid upon him the iniquities of us all. God laid it on him, and he willingly took it upon himself, 1 Pet. 2.24. Who his own self bore our sins in his own body on the tree; which signifieth his voluntary Susception, as well as the Father's Ordination and Appointment. I must a little explain two things: 1. How Sin was laid upon Christ. 2. That being transferred and laid upon Christ, it is taken off from the Creature. 1. How Sin was laid upon Christ, for so the Scripture speaketh. There is in Sin, Culpa, the Fault; Macula, the Stain; Reatus, the Gild; and Poena, the Punishment: We cannot say the Fault was laid on him, for that is the Blame, which ariseth or groweth out of Sin inherent; we cannot say the Stain, for Christ was holy, harmless, undefiled, separate from Sinners, Heb. 7.26. Therefore we must understand it of the other two, the Gild, and the Punishment: The Gild is imputed as he stood in our stead, for he is said, To bear the sins of many, Isa. 53.12. And, To be made sin for us, 2 Cor. 5.21. As he offered himself, and obliged himself to make satisfaction to his Father's Justice, his Soul and Body was a Ransom in our Soul's stead, 1 Tim. 2.6. Who gave himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ransom for all; he not only died, In bonum nostrum, for our good, but, Loco & vice omnium nostrum, he stood before the Father's Tribunal in our room and stead. Then for the Punishment; as he was made sin for us, so he was made a curse for us, Gal. 3.13. That is, to undergo the Curse of the Law due to us: He was no more spared, than if we ourselves, who had sinned, had been in his room and place at that time: And therefore he is said, To carry our sorrows, and bear our griefs, Isa. 53.4. He was the Object of Sin-pursuing Justice, and at his hands did God demand satisfaction for all our Wrongs. He had all the Sins of the Elect upon him, by Imputation, and voluntary Susception, and was handled by Divine Justice, as if he had been guilty of them all. 2. The Gild and Punishment being transferred and transacted upon Christ, it is taken off from the Creature; and all, who upon God's Terms do thankfully accept of this Atonement, are acquitted, and reconciled to God, and taken into Grace and Favour through Christ. job 33.24. Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom. When the Surety hath paid the Debt, the Debtor is let out of Prison; when the Ram was taken, Isaac was let go, Gen. 22. As Christ told his Persecutors, john 18.8. If therefore you seek me, let these go their way. In that Action of his there was a Pledge, an Illustration at least, of his offering himself to the Curse of the Law, and the Punishment due to Sin, to exempt us from it, take me, and let these go. The Fault is forgiven, the Gild expiated, the Blot more and more done away, and the Sentence of Condemnation and Punishment disannulled, so that there is no condemnation to them that are in Christ, Rom. 8.1. 5. Christ having born the burden and weight of our Sins, hath undertaken to take away all that may be called Sin; he hath taken away the Gild, and he hath taken away the Stain; the Obligation to Punishment, and the Power of Corruption: Or, in short, he hath procured both Justification and Sanctification for us. 1. Justification is a Fruit of his bearing Sin, Isa. 53.11. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities. To bear the Sin, is to bear the Punishment, the Wrath due to it; now God will not exact it twice, of Christ, and of us too. Christ doth so bear it for us, that he takes it away from us, that we are discharged from the Gild, and delivered from wrath to come, 2 Thess. 1.10. and are brought into a Justifiable condition before God, 2 Cor. 5.21. He was made sin for us that knew no sin, that we might be made the righteousness of God in him. 2. Sanctification, that is one taking away of Sin, and a Fruit of Christ's bearing our Iniquities: 1 Pet. 2.24. He bore our sins in his own body upon the tree, that we, being dead unto sin, might be alive unto righteousness. Naturally we are alive to Sin, love it, delight in it, and are active in it, but we are dead to Righteousness, not only sick and wounded, but dead to it. But Christ came to purchase Grace, to subdue our Love and Delight in Sin, and to turn our Hearts towards God. We need a Saviour to help us to Repentance, as well as to Pardon; the loss of God's Image was part of our Punishment, and the Renovation of our Nature is a part, yea a principal part of our Deliverance by Jesus Christ. 6. This Work of taking away Sin is not done all at an instant, but accomplished by degrees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Participle noteth a continued act; it is a thing Christ is always a doing, till Sin be no more. Here we must distinguish between Impetration and Application: As to Purchase and Impetration, Christ hath done it once for all, there needed no repeating of this Act, Heb. 10.14. For by one offering he hath for ever perfected them that are sanctified. As to the Merit, nothing is wanting, no other Oblation and Sacrifice needeth to be offered to God. But as to Application, so he is every day taking away Sin; what is his business now in Heaven, but to sit at the right hand of God, and to see the Fruits of his Mediation accomplished? Yea, and as to the same Persons, Christ doth not destroy Sin all at once: Narrow-mouthed Vessels cannot be filled in an instant, though cast into an Ocean. Therefore taking away Sin is a continual act, which Christ is ever a doing. Some Blessings are dispensed presently, upon the first day of our entering into the state of Grace and Favour with God, as Adoption into God's Family, Pardon of Sins past, a renewing of the Image of God in us, Redemption or Exemption from the Curse of the Law, which Things increase more and more unto their final perfection in Eternal Glory. Adoption then shall be complete, Rom. 8.23. Waiting for ●he Adoption, to wit, the redemption of our bodies: When we shall know more fully what Honour and Blessedness belongeth to the Children of God, now it doth not appear what we shall be. So pardon of Sin shall be then complete, Acts 3.19. Repent and be converted, that your sins may be blotted out, when times of refreshing shall come from the presence of the Lord. All pardoned Sins shall never be remembered more, our Absolution shall be solemnly pronounced by the Judge upon the Bench. That is the great Regeneration, Matth. 19.28. You that have followed me in the regeneration, when the son of man shall sit in the throne of his glory, ye shall sit upon twelve thrones judging the twelve tribes of Israel. So for Redemption, Eph. 4.30. Grieve not the holy spirit of God, whereby ye are sealed unto the day of Redemption: When all the Effects of Sin shall cease, for Death remaineth on the Body till that day. 7. This Work of taking away Sin is carried on with respect to Christ's threefold Office of King, Priest, and Prophet. 1. As a Priest; so he taketh away Sin by his Merit, having purchased a Power, and a Virtue, whereby our Natures may be healed and cleansed, and our Peace made with God. In this sense it is said, 1 john 1.7. The blood of jesus Christ his son cleanseth us from all sin. 2. As a Prophet; so he taketh away Sin by his Doctrine, which is fit for such a purpose, as it commandeth and requireth Purity and Holiness, and inviteth us to it by notable Promises, and encourageth us by blessed Examples, especially of Jesus Christ himself, and the perfect Pattern of his holy Obedience, and heavenly Life. john 17.17. Sanctify them through thy truth, thy word is truth. 3. As a King; so he taketh away Sin by his Spirit. So backward are our Minds, so bad our Hearts, so strong our Lusts, so manifold our Temptations, that be●● Teaching will not serve the turn without a Spirit of Light, Life, and Love, to open our Eyes, and change our Hearts, and incline us, and bring us back again to God. Therefore it is said, Titus 3.5, 6. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy-Ghost; which he shed on us abundantly through jesus Christ our saviour. His Merit giveth us Confidence, his Word Means and Helps, and his sanctifying Spirit maketh all effectual to the Soul. III. That this is the great End and Scope of Christ's coming into the World, appeareth by sundry Scriptures. 1 john 3.5. And ye know that he was manifested to take away our sins, and in him is no sin. He was manifested in the Flesh, and manifested in the Gospel for this end. He came as an holy innocent Saviour to take away Sin, Matth. 1.21. Thou shalt call his name jesus, for he shall save his people from their sins: Not to ease them of their Trouble only, but chiefly to destroy Sin, with the mischievous Effects of it. He is a Saviour, that saves us from Sin, not in Sin. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity: Not only from the Curse of the Law, but from all Iniquity. The Mediator's Blessing was not to free us from the Roman Yoke, but from the slavery and bondage of Sin. Acts 3.26. Unto you first, God having raised up his son jesus, sent him to bless you, in turning away every one of you from his iniquities. Reasons: 1. Sin is the great makebate between God and us. The first breach was by Sin, and still it continueth the distance, Isa. 59.2. Your iniquities have separated between you and your God. Till Sin be taken out of the way, there can be no perfect Communion between God and the Creature. The Purity of God is irreconcilable to Sin, though not to the Sinner, and therefore though the Sinner be pardoned, the Sin must be taken away. 2. Sin is the great Disease of Mankind, and the cause of all Misery; therefore Christ came to stop Mischief at the Fountain Head. Take away Sin, and you take away Wrath; for when the Cause is gone, the Effect ceaseth. Those who are most sensible of their true Evil, do mainly desire the taking away of Sin. Pharaoh said, Take away this Plague; but the Church saith, Take away all iniquity, Hosea 14.2. Many seek to get rid of Trouble and Temporal Afflictions, but not of Sin; because they have a gross sense of Things, and measure their Happiness and Misery by their outward Condition. Hosea 7.14. They assemble themselves for corn and wine, and they rebel against me: They sought not God's Favour, but Corn, and Wine, and Oil. Others, if they mind Spiritual Things, they mind only pardon of Sins, and ease of Conscience, but not to be freed from the Power of it; as if a Man that had broken his Leg should only desire to be eased of the smart, but not to have it set again. But the true Penitent is troubled with the Stain, as well as the Gild, therefore the Promise is suited to such, 1 john 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Others, if they would be freed from Sin, they respect only the preventing the outward Act, but you must abstain from the Lust, 2 Pet. 2.11. I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. If they look after the Heart and inward Man, it is some Branch of Sin, not the Root, or the Change of the Heart, and so die Impenitent. Evil Practices do not flow from a present Temptation, but an evil Nature. All these lose their labour, they neither get rid of Trouble, nor prevent the Act, nor are free from the breach of God's Law, but Christ would make a through Cure. 3. Taking away of Sin is a greater benefit than Impunity, or taking away the Punishment. Those Means, which have a more immediate Connexion with the last End, are more noble than those which are more remote: The last End is the Glory of God. Now the Holiness and Subjection of the Creature is a nearer means to it than our Comfort and Pardon. Christ's End was to fit us for God's Use, and therefore his End was to sanctify us, and free us from Sin. 1 Use, Is Caution. Let us renounce all Sin, that we may not make Christ's coming into the World in vain. You go about to frustrate your Redeemer's End, and so to put him to shame, if you cherish Sin; for than you cherish that which he came to destroy. 1 john 3.8. For this purpose the son of God was manifested, that he might destroy the works of the devil; that is, dissolve, untie, and lose this Knot: The Work of the Devil is to bring us into Sin and Misery, and will you tie the Knot the faster? If you go about to frustrate his Undertaking, you renounce all Benefit by him, and slight the Price of your Redemption. 2 Use, Hath Christ taken upon him to carry away Sin; Then here is Instruction. 1. To the Careless. Certainly he that seeketh after benefit by Christ, must be one that is not a Stranger to himself, one that knoweth and is acquainted with the case of his own Heart and Life, one that is sensible of his Sins and corrupt Inclinations, and the guilt and burden that lieth upon him, one that mourneth under the fears of God's displeasure. Will Christ ease a Man of a Burden that he feeleth not? A senseless sleepy Soul hath not Work for Christ to do. He inviteth those that see a need of Mercy, Matth. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. 2. To those who are afflicted in Conscience for Sin. Remember you must be not only sensible of the guilt of Sin, but the stain of it, and look after not only Peace, but Healing. Isa. 53.5. With his stripes we are healed. It is not a sound Cure, that aimeth only at the asswaging of the Grief, but the Distemper must be removed. Mountebanks only stop the Pain, but let alone the Cause, such a Cure would they have, who are more earnest for Ease and Comfort, than for Grace. Sin in some sense is worse than Damnation. Remember then this is the Undertaking of our blessed Redeemer; will he come in vain, and miss of his End? Consider the Merit of his Humiliation, what a Price he hath paid for sanctifying Grace. 1 Pet. 1.18, 19 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers: But with the precious blood of Christ, as of a Lamb without blemish and without spot. This Price was not given only to heighten our Esteem of the Privilege, but to increase our Confidence. And consider the Power of his Exaltation, Acts 3.26. God having raised up his son jesus, sent him to bless you, in turning away every one of you from his iniquities. Having paid our Ransom, he is gone into Heaven fully furnished and empowered to free from Sin all that consent to receive this Benefit. But what shall we do that we may have the actual Benefit? 1. Seek the Pardon of Sin in the way of Repentance, confessing your Sins with brokeness of Heart. 1 john 1.9. If we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Sue out his Grace, and turn to the Lord. Repentance lieth not in a feigned Wish only, that Sin had not been done, but in a change of Mind, Heart, and Life; in a hatred to Sin repent of, and a love to God and Holiness. Man's Fall was specially in point of Love, and his Recovery must be a Recovery of Love to God again. Your Love to Sin must be turned into an Hatred of Sin, the Soul must be not only turned from Sin, but against it. Repentance is most seen in our Love and Hatred. 2. Seek the subduing of Sin in a diligent use of Means. There is a Spirit purchased by Christ, to begin the Life of Grace, and to carry it on with success; to heal and renew our Natures, and to strengthen them being healed and renewed. Now we must not by our carelessness, negligence, or other Sin, provoke the Lord to withdraw from us, and suspend his Grace, but humbly implore his Favour, wait for his Approaches, and attend and obey his sanctifying Motions. God is willing to give the Spirit to them that ask him, as a Father is to give an hungry Child bread. Luke 11.13. If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the holy spirit to them that ask him? We make ourselves uncapable of this help, by grieving the Spirit: Eph. 4.30. And grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption. When we are so easy to the Requests of Sin, and so deaf to his Motions, he ceaseth to give us warning. There are certain Ordinances whereby this Grace is conveyed to us, and Christ died to sanctify them to us, Eph. 5.25, 26. Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word. These Ordinances are the Word and Sacraments, by the use of which Sin receiveth a new wound. The Word is for cleansing the Soul, john 15.3. Now ye are clean through the word, which I have spoken unto you. Baptism must be improved for the washing away of Sin, Acts 22.16. Arise, and be baptised, and wash away thy sins. A Man forgetteth his Baptism, that is, neglecteth it, if he be not purged from Sin, 2 Pet. 1.9. He that lacketh these things is blind, and cannot see far off, and hath forgotten that he was purged from his old sins: That is, he hath made no use, and received no benefit by his Baptism. In the Lord's Supper we remember the Death of Christ, as the Price given for the Life of our Souls, as a Spectacle that may affect us with the Odiousness of Sin, as an occasion of renewing our Covenant with God, and binding ourselves afresh to his service, and as a means to stir up our Love to God, and so by consequence our hatred of Sin, Psal. 97.10. Ye that love the Lord, hate evil: And to awaken our hopes, and so of purifying the Soul, 1 john 3.3. And every man that hath this hope in him purifieth himself, even as he is pure. Here is delivered to the believing Soul a sealed Pardon of all Sin, Matth. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins: And we wait for the Application of his mortifying and renewing Grace. 3. If the first Attempt succeed not, yet afterwards Sin may be subdued and broken. In natural Things we do not sit down with one Trial and one Endeavour; a Man that will be rich, pierceth himself through with many Sorrows, 1 Tim. 4.10. and after many miscarriages, pursue their Designs till they complete them; and shall we give over our waiting and striving, because we cannot presently find success? That showeth our Will is not fully bend and set upon the thing we seem to desire. In the face of Discouragements we must venture again, Luke 5.5. Master, we have toiled all the night, and have taken nothing; nevertheless at thy command I will let down the ne●. God's Grace is free, and his holy Leisure must be waited for; it was long ere God got us to this pass, to be sensible of our Burden, or anxiously solicitous about our Soul Distempers. We must lie at the Pool for cure, the Spirit bloweth when and where it listeth, john 3.8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth. So is every one that is born of the spirit. He that begun the Work to make us serious, will carry it on to a farther degree, if we be not impatient: Matth. 12.20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory. He is not wont to be strange to such as bemoan themselves to him, jer. 31.18. I have surely heard Ephraim bemoaning himself. It may be he will not do it so sensibly by Ordinances, as by, or not without sharp Providences, which usually subtract the Fuel of our Lusts, and awaken Seriousness: Isa. 27.9. By this therefore shall the iniquity of jacob be purged, and this is all the fruit to take away his sin: And, 2 Cor. 12.7. There was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure, We must leave God to his own way. 3 Use. Let it put us on Thankfulness to our Redeemer. Sin is a great mischief, now that he should fetch us up from the Gates of Hell, and recover us, when the sentence of Condemnation was passed upon us, and there was nothing but the slender thread of a frail Life between us and Execution; and was content to do it at so dear a rate, as to be made Sin, and to be made a Curse for us; and that he should put us into the way of Salvation to obtain Eternal Life, how should our Hearts be enlarged in Thanksgiving to such a Redeemer? A Sermon on JOHN xviii. 11. The Cup which my Father hath given me, shall I not drink it? THese Words are part of Christ's Rebuke to Peter, who, when the High-Priest's Servants came to attack Christ, draweth his Sword, and cuts off Malchus his Ear, which our Lord first healeth, and then reproveth his Disciple for this temerarious Action, Put up thy sword into the sheath: He reproveth him, partly because it becometh no private Man by opposition to resist Authority; but the chief Reason was, our Lord would not be hindered in performing the great Act of his Mediation, his dying for Sinners. You shall see in another place, when Peter counselled him against his Sufferings, he rebuked him with the same severity, that he doth the Devil tempting him to Idolatry, Get thee behind me, Satan, Matth. 16.23. compared with Matth. 4.10. And here this rash and unseasonable Interposition, to save his Master by force, is again reproved. In Peter's Temerity, take notice of the difference between Military Valour, and Christian Fortitude: He that faltered, and was blown down by the weak blast of a Damsel's Question, hath now the Courage with a single Sword to venture upon an whole Band of Men. Military Valour is boisterous, and dependeth upon the heat of Blood and Spirits, and is better for a sudden Onset than a deliberate Trial; but Christian Fortitude dependeth on the strength of Faith, and lieth in a meek subjection to God, and will enable us to endure the greatest Torments, rather than encroach upon the Conscience of our Duty to God. A Man of a Military forward Spirit may outbrave Dangers, when they are sudden, but faileth or fainteth in weaker Trials, that are managed rather in a way of Charge and Accusation, than Force. But in Christ's Rebuke, take notice of his Obedience to God, and Love to Men. Obedience to God, shall I not suffer patiently, without resisting, what my Father hath determined me to suffer? And Love to Men, it was the Cup which God had given him to drink for the good of his People, and therefore he would by no means decline it. In the words, take notice of, 1. The Notion by which Affliction is expressed, it is a Cup. 2. God's ordering of it, Which my Father hath given me. 3. Christ's submission, Shall I not drink it? 1. For the Term or Notion, whereby Christ's sufferings are expressed, a Cup. We read of a threefold Cup in Scripture: 1. A Cup of Tribulation. 2. A Cup of Consolation. 3. A Cup of Salvation and Thanksgiving. The first of these is often mentioned, Psal. 11.6. Upon the Wicked he shall rain snares, fire, and brimstone, and an horrible tempest, this shall be the portion of their Cup. So the Prophet jeremiah is bidden, jer. 25.15. Take the wine cup of this fury at my hand, and cause all the nations to whom I send thee to drink it. So Psal. 75.8. For in the hand of the Lord there is a cup, and the wine is red, it is full of mixture, and he poureth out the same; but the dregs thereof, all the wicked of the earth shall wring them out, and drink them. Thus God's Dispensations are ordinarily expressed by a Cup poured out, and given to Men to drink. And therefore our Lord Christ himself useth this form of speech, not only here, but elsewhere; as Matth. 26.39. Father, if it be possible, let this cup pass from me. It was a dreadful Cup that he was to drink of. The second Cup, the Cup of Consolation, is spoken of, jer. 16.7. Neither shall men give them the cup of consolation to drink for their father, or for their mother; taken from the Jewish Custom of sending it to them that mourned, or to condemned Persons. The same is spoken of, Prov. 31.6, 7. Give strong drink to him that is ready to perish, and wine unto those that be of heavy hearts; let him drink and forget his poverty, and remember his misery no more. Amos 2.8. They drank the wine of the condemned. The third was the Cup of Salvation, spoken of, Psal. 116.13. I will take the cup of salvation, and call upon the name of the Lord. Or the Cup of Deliverance, used more solemnly in the Temple by the Priests, or more privately in the Family. Sometimes called the Drink-offering of Praise: And to which, the Cup of Blessing, 1 Cor. 10.16. used in the Lord's Supper, hath a great respect; for it was always used with certain Expressions of Commemoration and Praise. The first is plainly here intended, the Cup of Tribulation, so called, because our Afflictions are measured out by God, both for quantity and quality, either by his Justice, or by his Wisdom and Mercy. 2. God's ordering of it, which my Father hath given me. Christ mentioneth not the malice of his Enemies, but the will of God, and his Father. His hand in Christ's sufferings is often asserted in Scripture, Isa. 53.10. It pleased the father to bruise him, he hath put him to grief. Acts 2.23. Him, being delivered by the determinate counsel, and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. Acts 4.28. For to do whatsoever thy hand, and thy counsel determined before to be done. God did not excite and instigate those wicked Wretches to that cruelty, which they exercised upon Christ, yet it was praedetermined by God for the salvation of Mankind. 3. Christ's submission, Shall I not drink it? If God put a bitter Cup into our hands, we must not refuse it, for here we have Christ's Example. The meaning is, This bitter Passion which the Father hath laid upon me, shall I not suffer it patiently? Doctr. That it is the Duty of Christians patiently to suffer what ever God hath appointed them to suffer. The note is plain, I shall discuss it in this Method: 1. That in all Calamities we should look to God. 2. That it is a great advantage to patience, when we can consider him, not as an angry Judge, but as a gracious Father. 3. That it well becometh his People to endure that willingly, which he calleth them unto. I. That in all Calamities we should look unto God, Psal. 39.9. I was dumb, I opened not my mouth, because thou didst it. That is the first thing that quieteth the Heart, when we see God's hand in all things that befall us. So Hezekiah, Isa. 38.15. What shall I say! He hath both spoken unto me, and himself hath done it. If God hath done it, it is time to cease, and say no more, for why should we contend with the Lord? We murmur and repine if we look no higher than 2. Causes, but owning God's hand, we have nothing to reply by way of Murmuring or Expostulations. So job, ch. 1. v. 21. The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. He doth not say, Dominus dedit, Diabolus abstulit, The Lord hath given, and the Devil hath taken away; nor yet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Caldean, or Sabean, hath taken away; but he owneth God in the Providence. Compare the different carriage of David, when Nabal slighted him, and when Shimei railed on him; the one you have, 1 Sam. 25.21, 22. Now David had said, surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was miss of all that pertained to him, but he hath requited me evil for good. So and more also do God unto the enemies of David, if I leave of all that pertaineth to him by the morning light any that pisseth against the wall. A rash speech! because he only reflected upon the unkindness of Nabal, and meditateth nothing but Revenge. The other you have, 2 Sam. 16.11. Let him alone, and let him curse; for the Lord hath bidden him. David then considered not the Instrument, but the supreme Author, he looked not to the Stone, but the Hand that flung it, to God's Providence, who thought good by that means to chastise him. If we mind Providence rather than Revenge, we must not reflect on the Injury done to us, nor the Malice of our Adversaries, but the Will and good Pleasure of God. So joseph, Gen. 50.20. As for you, ye thought evil against me, but God meant it for good. So he calmeth his Heart, and fortifieth it against all thoughts of Revenge against his Brethren. In short, there are two sorts of Evils and Afflictions, such as come immediately from the hand of God, or such Injuries and Afflictions wherein Men are the Instruments; Patience hath to do with both, that we may bear Afflictions from God without murmuring, and Injuries from Men without thought of Revenge. Such as come immediately from the hand of God are not to be looked upon as Chances, or casual Accidents, but the Lord is to be owned in them, and then we must humble ourselves under his mighty hand, 1 Pet. 5.6. In Injuries from Men, we must consider, they are also governed by God's Providence, and sent by God as well as other Evils. Some are patient under an Affliction from God, but very impatient under injurious Dealing from Men; as when a shower of Rain falleth from Heaven, we bear it quietly, but if one throw a Basin of Water upon us, we storm, and are vexed at heart. But if we did look through the Wrongs of Men to God, they would not be so irksome to us, be they Injuries in Civil Commerce, such as Oppression, detention of Dues, Contumelies, Reproaches, or Persecution for Righteousness sake, see God in all, that you may not fret at it. Two Things we must lay down briefly: 1. That nothing falleth out without God's particular Providence, Lam. 3.37, 38. Who is he that saith, And it cometh to pass, when the Lord commandeth it not? Out of the mouth of the most High proceedeth not evil and good. That is, nothing is done here below, but by a divine Disposal and Providence, nothing but what he by his secret Wisdom hath preordained and appointed. 2. That cross Issues and Punishments, as well as Benefits and prosperous Successes, come all of God: Isa. 45.7. I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things. All Evils of Punishment come from God, as well as the Blessings of Providence, and without this Principle we could neither be thankful for the one, nor humble under the other. We look upon it as a piece of Atheism and Irreligiousness, if we be not thankful for Benefits; it is as great an Evil if we be not humble under Punishments. We count him a profane Man, that should thank his Dung-cart for his good Crop, and doth not he as much deny Providence, that in all his Afflictions looketh only to Instruments, and not to the Hand of God? That rageth against Men, but doth not take notice of the Will of his Heavenly Father? It is very notable, jonah 4.6, 7. that God first prepared a Gourd to shelter jonah from the scorching Heat of the Sun, and then prepared a Worm that smote the Gourd, and deprived him of that Comfort and Benefit. He that gave us the Delight in any natural Comfort, doth also take it from us. The same Hand must be owned in giving and taking, or else we shall not prevent Atheism. He that created the Gourd, created the Worm; and he that giverned the Gourd, and made it a refreshing shadow from the heat of the Sun, he governed the Worm to eat out the Root and Life of the Gourd. As Christ here saith, not the jews or Pharisees provided this bitter Cup for him, but the Father. Oecumenius, an ancient Greek Writer on the Scripture, in his Comment on the Acts of the Apostles, telleth us, That once a great Plague invaded the City of Athens, and miserably desolated it, which also other Histories testify; the Citizens being almost consumed, ran to the Image of jupiter with Sacrifices, Vows, and Prayers, to save them from the Pestilence, but jupiter could not do it; then to Satan, Mercury, Neptune, and other Gods, but still in vain, for the Plague daily increased, and was more mortal and deadly: And when this was considered in the Court of the Areopagites, a wise Man among them said, Without doubt these Gods known to us did not send this Pestilence, because upon our Prayers and Supplications to them they cannot take it away; there may be some other God unknown to us who sent it, and who alone can cause it to cease, therefore he is to be sought unto, an Altar erected to him, and Sacrifices and Intercessions offered to him, to take away this Plague from us. And this Writer thinketh, that this was the Original of that Altar which Paul saw with this Inscription, To the unknown God, Acts 17.23. I have brought this account to show you, that all Evil is sent by God, and his Hand must be acknowledged in it, or else Religion will fall to the ground. When the Disciples were terrified in a great storm, Christ cometh walking upon the Waters, and telleth them, Be of good cheer, it is I, be not afraid, Mark 6.50. They thought it was a Spectre, but Christ saith, It is I. In short, the Author of all the Annoyances and Afflictions that befalleth us in this Life is God, their End is Repentance, their Cause is Sin, and this well thought of, will silence all our Murmurings. II. That it is a great advantage to Patience, when we can consider him, not as an angry Judge, but as a gracious Father. The Cup which Christ drank off was very bitter, and yet he saith, The cup which my father hath given me. Now every one cannot apply this Comfort, for many are not so much as in a visible relation to God, and others that visibly live in his Family, yet are not owned and acknowledged by him as his dear Children, rather counted Bastards than Sons, as the Apostle speaketh, Heb. 12.7, 8. If ye endure chastening, God dealeth with you as with sons, for what son is he whom the father chasteneth not? But if ye be without chastisements, whereof all are partakers, then are ye bastards▪ and not sons. Not legitimate, but degenerate Children. Others have a special relation to God, such as is between Father and Children, 2 Cor. 6.18. I will be unto you a father, and ye shall be my sons and daughters, saith the Lord Almighty. These have an Interest in his dearest Love, and a Right to his choicest Benefits, and they shall know it by his Fatherly dealing with them. Now to such this Comfort properly belongeth; for though God may punish and afflict others, yet he cannot be said to chastise them as a Father, but as an angry Judge he doth punish them for their Offences and Rebellions. Therefore if you would apply this Comfort, you must clear up your Interest, enter into Covenant with him, and sincerely believe in Christ, and devote yourselves to him that he may be your God and Father. But because Being and Seeing are two things, and many that are the Children of God may not know themselves to be so; therefore I shall, (1.) State this Matter. (2.) Show what an advantage it is to Patience. First, I shall state this Matter in these Considerations: 1. God is a Father by Creation or Adoption. (1.) In a more general Respect by Creation, as Adam is called, The son of God, Luke 3.38. So Mal. 2.10. Have we not all one father? Hath not one God created us? God is more our Father than our natural Parents are, they concur to our Being's but instrumentally, but God originally. It is God that formeth us in the Womb, we are his Workmanship, not our Parents, both as to Body and Soul. As to the Body, Psal. 119.73. Thy hands have made me, and fashioned me. They know not whether the Child be Male or Female, Beautiful or Deformed; they cannot tell the number of the Bones, Muscles, Veins, and Arteries, which God hath framed in such a curious and exact Order. But for the Soul, which is the better part of Man, that is of his immediate Creation, therefore God is called, The father of spirits, Heb. 12.9. They do not run in the Channel of Carnal Generation, or Fleshly Descent. In this general sense, by virtue of Creation, God is the Father of all Men, good and bad, which though it give Cod a Title to our Love, Service, and Honour, yet it giveth us no Interest in his special Benefits, or the Fruits of his Fatherly Love; it moveth God not to stir up all his Wrath against them, yet not to bestow Saving Grace, his Favour and Image upon them. (2.) More especially, and in a more comfortable sense, there is a more peculiar sort of Men, to whom God is a Father by Adoption, and they are his dear Children. This Title is not by Nature, but by Grace; the Foundation of it was laid in the Election of God, Eph. 1.5. Having predestinated us unto the adoption of children by jesus Christ to himself, according to the good pleasure of his will. But before this Decree could be executed and take place, the redemption of Christ was necessary; for we read, Gal. 4.4, 5. When the fullness of time was come, God sent forth his son, made of a woman, made under the Law; to redeem them that were under the Law, that we might receive the adoption of sons. Sin needed to be expiated by the Son of God in our Nature, before God would bestow this Honour upon any of Mankind; Christ was to take a Mother upon Earth, that we might have a Father in Heaven. Forasmuch as the Children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the Devil, and deliver them who through fear of death were all their life time subject to bondage, Heb. 2.14, 15. And besides, this Grace is applied to us by the Spirit, who by his effectual Operation bringeth us into a state of Love and Sonship. As a Father by Creation, he giveth us our natural Endowments; as a Father by Adoption he giveth us the supernatural Grace of the Spirit, to sanctify and change our Hearts; for Regeneration and Adoption always go together: john 1.12, 13. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. And by the new Nature put into us, we are brought into this new State and Relation, Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying, Abba Father. The Soul that was shy of God, then inclineth to him as our Lord, that we may honour, love, and obey him, and, as our Happiness, that we may seek after him, and live in Communion with him. And lastly, the Act on our part, that we may be received into the number of God's Children, is an owning and acknowledging Christ to all the ends and purposes for which God hath appointed him; if we really entertain him as sent by God to be our Lord and Saviour, we are advanced to this Dignity, john 1.12. To as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. This of the Privilege. 2. You having received this Grace, it is your duty to get it evidenced, that you may maintain a comfortable sense of your Adoption. It is evidenced by the dwelling and working of the holy Spirit in you, Rom. 8.16. The spirit itself beareth witness with our spirit, that we are the children of God. He witnesseth objectively, and effectively, Per modum Argumenti, & per modum Efficientis Causa; By way of Argument, and by way of Causal Efficiency. Objectively, if I have the Spirit of God framing my Heart to love, and honour, and fear, and obey him, and delight in communion with him, surely I am a Child of God; for where these are, sincere love to God prevaileth, 1 john 4 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his spirit. There he speaketh of Love to God, and so for Honour; it is else but an empty Title, Mal. 1.6. If I then be a father, where is mine honour? If I be a master, where is my fear? So for Fear, or Childlike Reverence, that we dare not offend him, Psal. 103.13. As a father pitieth his children, so the Lord pitieth them that fear him. His Children, and those that fear him, are equivalent Expressions, 1 Pet. 1.17. If ye call on the father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. I illustrate by that, jer. 35.6. And they said, we will drink no wine, for jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons, for ever. So for Obedience, 1 Pet. 1.14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance. Eph. 5.1. Be ye followers of God as dear children. So for delighting in communion with him, Rom. 8.15. For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba father. Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his son into our hearts, crying, Abba father. This 〈◊〉 most felt in Prayer, Zech. 12.10. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace and supplications. Rom. 8.26. Likewise the spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit itself maketh intercession for us, with groan which cannot be uttered. Judas 20. But ye beloved, building up yourselves in your most holy faith, praying in the Holy Ghost. Here we have the nearest familiarity with God whilst we dwell in the Flesh, and our Souls are carried to God, as light Bodies move upward. This is the matter of the Evidence, but the Spirit giveth a sight or sense of this; if he be not grieved, and ill treated, but his sanctifying Motions be obeyed, he sheddeth abroad the Love of God in our Hearts, and filleth us with much Joy and Peace. 3. If this be faithfully done, and there be no other reason to break our Confidence, the bare Affliction, or the greatness and grievousness of your Afflictions, should not. For these sharp Afflictions are not only consistent with this Relation, as the Instance of Christ showeth, but also it is an act of his Fatherly Love and Discipline. The Exhortation speaketh to us as Children, Heb. 12.5, 6, 7, 8. Ye have forgotten the exhortation that speaketh unto you as unto children. My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as sons, for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. God's Children must look to be chastened, neither must our Father's hand be slighted, nor must we faint under it: It is an act of love and kindness to us, that he will not suffer us to go on in our Sins. God seemeth to cast off them, whom he leaveth to their own Hearts lusts, Hosea 4.17. Ephraim is joined to Idols, let him alone. But he loveth whom he chasteneth, and scourgeth every Son whom he receiveth. The Rod of Correction will not wholly be laid aside, while God's Children are in the Flesh: In Heaven, where there are no Dangers, there is no use of it any more, because than we are fully and perfectly sanctified, but here you must be content to submit to the discipline of the Family. Certainly you must not question his Love, because something falleth out contrary to your desires. God is a Father when he frowneth, and when he smileth; he is the God of the Valleys, as well as of the Hills and Mountains; his Love doth not alter with our condition, the comfort of Adoption is not for such a time only. 4. Because of our imperfection both in Holiness and Comfort, we must submit to the Authority of a Father, when we cannot see our Interest in his special Fatherly Love. Alas! most are so ill settled in the Peace and Comfort of the Gospel, that every notable Affliction reviveth our guilty Fears, as the Sareptan said to Elijah, when her Child died, Art thou come unto me to call my sin to remembrance, and to slay my son? 1 King. 17.18. She looked upon that sad Providence as a Judgement for her Sins; so if God awakeneth in us a Spirit of Bondage. Besides, there is none of us but may justify God, that he is not needlessly severe; yea some have so sinned, that though they be not Filii irae, Children of Wrath, yet they are Filii sub irâ, Children under Wrath; though they need no Regeneration or Conversion, yet they have grieved the good Spirit of God by walking inordinately, therefore their business is to submit to the Authority of God, justly correcting and punishing them for Sins. Micah 7.9. I will bear the indignation of the Lord, because I have sinned against him. And by unfeigned Repentance to renew their Claim, and promise greater Loyalty and Fidelity for the future, jer. 3.19. Thou shalt call me, my father, and shalt not turn away from me. They must get their Wounds healed, make up the Breach between God and them, sue out their Pardon in the name of Christ, and get a renewed Grant of it, and a sense of their Adoption. 5. If hitherto you have been quite Strangers to God, such Providences may be an occasion to begin the Relation before they are over, as they are helps to Repentance and Recovery. Upon the serious working of your Souls, the Lord may be found as a Father, and admit you into his Family. It is said, The Lord loveth whom he chasteneth, Heb. 12 6. There is a twofold Love in God, the Love of Benevolence, and the Love of Complacency; the one while we are Sinners, the other after he hath made us amiable. Some God chooseth in the Fire or Furnace of Affliction, Isa. 48.10. Behold I have refined thee, but not with silver, I have chosen thee in the furnace of affliction. The hot Furnace is God's Workhouse, the most excellent Vessels of Honour are form there. Manasseh, Paul, the jailor in the Acts, When the Prodigal began to be in want, he thought of returning to his Father, Luke 15.17, 18, 19 if our Ears be opened to Discipline, we can own God in the humbling, though not the comfortable way, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. Many that were never serious before, are brought to bethink themselves in their Afflictions, 1 King. 8.47, 48. Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplications unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness: And so return unto thee with all their heart, and with all their soul. The Doors of God's Family are always open to believing Penitents, and it is a Fatherly Providence at last. Secondly, What an advantage is it to Patience, and submission to God. 1. God's Fatherly Relation showeth his Love to us; and so we know, that by all his Chastisements he doth but seek our spiritual and eternal Good. Heb. 12.9, 10. We have had fathers of our flesh, which corrected us, and we gave them reverence, shall we not much rather be in subjection to the father of spirits, and live? For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Children, though they take it ill to be beaten by others, yet they take it patiently when beaten for their faults by their Parents, who under God are the cause of their Being and Maintenance, and ever in correcting seek their good, much more should we submit to our Heavenly Father. Earthly Parents may err, wanting Wisdom, or being blinded with Passion, and so their Chastisements are arbitrary and irregular: But there is more of Compassion than Passion in God's Rod, all cometh from purest Love, and is regulated by perfect Wisdom, and tendeth to the highest End, even our Holiness and Happiness. 2. It inferreth great Love from us to God again. No owning of God is allowed, but the Practical owning of him; and therefore none own God as a Father, but those that love him as a Father: Now love God once, and nothing that he doth will be grievous to us; for as Love sweeteneth Duties, so it sweeteneth Providences. It cometh from my Father, that doth not only bespeak Reverence or Submission, Numb. 12.14. If her father had but spit in her face, should she not be ashamed seven days? but welcome, any thing should be well taken at his hand. III. It well becometh his People to endure willingly whatever God calleth them unto. 1. From God. His Sovereignty and Power, He is too great to be questioned, job 9.12. Behold he taketh away, who can hinder him? Who will say unto him, What dost thou? His Justice, He is too just to do us wrong, job 34.23. For he will not lay upon man more than is right, that he should enter into judgement with God. There is Gild enough in every one to silence us, Psal. 119.137. Righteous art thou, O Lord, and upright are thy judgements. His Goodness, He is too good to do us harm, he knoweth how to recompense us, Psal. 119.71. It is good for me that I have been afflicted. Nothing but Good can come from him, who is Goodness and Love itself. His Wisdom, and Faithfulness, he will afflict us no more than need requireth, or will exceed our strength, 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations. 1 Cor. 10.13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what you are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 2. With respect to Christ, whose Example should be of force to us, both for Suffering, and patience in Suffering. For Suffering, there is a certain measure of Affliction fitted and prepared for Christ and all his Followers, the bitter Cup goeth round from hand to hand, the whole Wave dashed upon Christ, some Drops light upon us, Col. 1.24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake which is the Church. And for patience in Suffering, Heb. 12.2, 3. Looking unto jesus the author and finisher of our faith, who for the joy that was set before him endured the cross, despised the shame, and is sat down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. 1 Pet. 2.21. Christ also suffered for us, leaving us an example, that ye should follow his steps; And Vers. 23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. He hath trod the way before us, and his steps drop fatness, Matth. 20.23. Ye shall drink indeed of my cup, and be baptised with the baptism that I am baptised with; but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them, for whom it is prepared of my father. There are two things, if any would be nearer in Dignity to Christ than others, it is not in reigning, but in suffering with Christ, in drinking Christ's Cup; but for Preferment in another World, and to have a larger measure of Honour, that is given to those, for whom it is appointed. We are to prepare for the Cross. The other is, the New Covenant engageth us hereunto, for there is an Allusion to the Sacraments. Therefore Christ useth these Notions: 1 Use, showeth what Provision the Christian Religion maketh for Patience, Rom. 15.4. For whatsoever things were written afore-time, were written for our learning, that we through patience, and comfort of the Scriptures, might have hope. This Patience, and Comfort of the Scriptures, is a higher thing than what is learned by the Institutions of Philosophy, Tamburlaine in ipsis falsa erat patientia, quam & falsa sapientia; Cypr. Both their Patience and their Wisdom is false. The Grounds of Patience from the Christian Religion are particular Providence, Adoption, the Example of Christ, the Assistance of the Spirit, the Desert of Sin, the Fruit of Afflictions, both as to the refining of Grace, and preparing us for Glory, Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby. 2 Use. To exhort us to bear whatsoever God shall lay upon us. 1. Seek this Grace of God, both the Wisdom and the Power to calm the Spirit▪ Col. 1.11. Strengthened with all might according to his glorious power, unto all patience, and long-suffering with joyfulness. Jam. 1.5. If any of you lack wisdom, let him ask it of God. Man's strength is not the strength of Bulls, it doth not lie in brutish force, but strength of Reason. Our own Reason is too feeble to encounter our Passions, if not assisted by Grace; they are not healed by Time, but spiritual Wisdom, Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my soul. 2. Expostulate with yourselves, and cite all your Passions before the Tribunal of Reason, Psal. 42.5. Why art thou cast down, Oh my soul! Why art thou disquieted within me? God puts jonah to the Question, jonah 4.4. Dost thou well to be angry? So should we argue with ourselves; with whom are you displeased? Is it with God? He doth what he pleaseth; he might cast thee into Hell, and art thou angry because of his Temporal Chastisement? He hath bestowed many Mercies upon thee, and shall he not take his seasons to chastise thee? Art thou angry with Man? But is not God's hand in it? Hast not thou done so to others? Eccles. 7.22. For oftentimes also thy own heart knoweth, that thou thyself likewise hast cursed others. A Sermon on LUKE xxiii. 34. — Father, forgive them, for they know not what they do. THE Words of the Dying are wont to be much observed; when Men depart out of the Body, they are usually more serious and divine, and speak with greater weight. As a Man that is to take a Journey trusseth up his Bundle▪ or Fardel; so when Men are to take a Journey to God, and are upon the brink of the everlasting State, they are wont to gather up whatever is of a divine and immortal Nature. Especially the Speeches of the Godly dying are to be regarded, who having laid aside worldly Affairs, and earthly Thoughts, are wholly exercised in the Contemplation of heavenly Things: Therefore in Scripture we read of David's last Words, 2 Sam. 23.1. and of joshua, cap. 23. ver. 14. And behold, this day I am going the way of all the Earth; But before he goes, he would leave this Testimony for God: Ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things, which the Lord your God spoke concerning you, all are come to pass unto you, and not one thing hath failed thereof. So jacob, Moses, Simeon, Luke 21.29, 30. Lord, now lettest thou thy servant depart in peace according to thy word; For mine eyes have seen thy salvation. Paul, 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto all them also that love his appearing. Now certainly if any Man's dying Speeches are to be observed, Christ's are much more. job said, job 19.23, 24. Oh that my words were now written! Oh that they were printed in a book! That they were graven with an iron pen and lead in the rock for ever! It were well if Christ's Words were written, not in Cedar, but in our own Hearts. They reckon seven short Speeches of Christ upon the Cross, and this is the first, when he begins to break off his silence, it is to pray for his Persecutors, Father, forgive them, for they know not what they do. In which Words there is, 1. Christ's Request, Father, forgive them. 2. The Argument by which it is enforced, For they know not what they do. I. Christ's Request, Father, forgive them. Father is a word of Confidence towards God, and of Love to his Enemies, he mentioneth the sweetest Relation. Father is a word of blandishment, as Children when they would obtain any thing at their Parents hands, cry, Father! Some observe, that when he speaketh of his own Desertion, he cri●th, My God my God But now when he prayeth for the Pardon of his Enemies, he useth a more endearing Relation, Father. But the Observation is fond and nice, for Christ in his own case useth the same endearing Title, Mat. 26.39. Oh my father! if it be possible let this cup pass from me; and there is a special Reason why in his Desertion he should say, My God my God as suiting the Title to his case, Eli! Eli! My strong One! my strong One! He wanted the strong Support, and the sensible Consolations of his Godhead. It is most comfortable to observe, how Christ upon the Cross calleth God, Father, he felt him a Judge, and believeth him a Father. The special Work of Faith in Afflictions is to maintain the Comfort of Adoption, Heb. 12.5. Ye have forgotten the exhortation that speaketh unto you as unto children, My son! despise not thou the chastening of the Lord. Those that are under chastening may be Sons. God doth not always put on the Person of a Judge, when he taketh the Rod in his hand; the change of your Condition doth not alter, nor make void your Interest. God is the God of the Valleys, as well as the God of the Hills. Christ was now, as a Man, forsaken and rejected of God, left to the Assaults of Satan, and Scorns of Men; and yet in the height of his Pains and Passion he retaineth his Confidence, Father, forgive them. The whole World is not worth the comfort that is wrapped up in that one word▪ Father. It is a great folly in the Children of God to question his Love, merely because of the greatness of their Afflictions. We presently cry out, as job 30.21. Thou art become cru●l to me, with thy strong hand thou o●p●s●st thyself against me. That he hath put off all Fatherly Affection, because we judge of the Cross according to the sense of our own Flesh. And therefore merely to question God's Love because of Afflictions, is folly; rather we may conclude the contrary of the two, Bastards are left to a loser Discipline than Sons; the Bramble of the Wilderness is suffered to grow and spread, when the Vine is cut, and pruned, and pared: The Stones that are to be set in the Building are most hewed and squared, others lie neglected in the Quarry, and are left to their own roughness. Multiplied Afflictions are a sign God hath a care of you, he will not suffer you to run wild. And therefore in defiance of the Cross learn to call God Father, look through the Cloud of the present Dispensation to the Love of God towards you. Father, forgive them. Christ speaks as foreseeing the Danger and Punishment, which they would bring on themselves as the fruit of their Madness and Folly, and therefore he prays, Father, forgive them. This Act was provocation enough to move God to dissolve the Bonds of Nature, to cleave the Earth, that it might swallow them up quick, or to rain Hell out of Heaven upon them. Lesser Offences have been thus punished, and one word from Christ's mouth had been enough. But, Father, forgive them, we hear nothing but words of mild pity; when he says, Forgive, he means also convert them, for where there is no Conversion, there can be no Remission. I shall look upon this Prayer under a twofold Consideration: 1. As an high Moral Act of an holy Man. 2. As a Taste of his Mediation and Intercession, where we shall consider the public Relation he sustained upon the Cross. First, Let us look upon it as a Moral Action; he doth not threaten fearful Judgements, but prayed for his Enemies, there was no stain of Passion and Revenge upon his Sufferings, 1 Pet. 2.21. Christ also suffered for us, leaving us an example, that we should follow his steps. And wherein? Vers. 23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. One great Use of Christ's Death was to give us Lessons of Meekness and Patience, and humble Suffering. In this Act there is an excellent Lesson, Let us look upon the necessary Circumstances that serve to set it off: (1.) For whom he prays. (2.) When he prays. (3.) Why he prays. (4.) In what manner. 1. For whom he prayeth; for his Persecutors, Men that had done him the greatest Contempt and Villainy which their Spite and Malice could invent. They had mocked and buffeted him, mangled his Flesh with Scourges, led him like a public Spectacle of Shame through the Streets of the City, and by importunate Clamours had gotten him to the Cross, and there placed him in the midst of Thiefs; they had cursed themselves, and yet Christ prayed for them. In their Rage they had even appealed to, and dared Divine Justice, His blood be upon us, and on our children; but Christ saith, Father, forgive them. Yea, and which is more, they did all this to him, when he came to serve the World in a Design of the greatest Love. Of all things, Men cannot endure to have their Love slighted; Holy David, when Nabal slighted his Kindness, vowed the destruction of him, and all his House; but when Christ cometh with higher Acts of Kindness, he is despised and rejected of Men, He came unto his own, and his own received him not, john 1.11. Nay, his own persecuted him, and despitefully used him, and yet he prayeth for them. They omitted no kind of Cruelty, the Law saith, Breach for breach, eye for eye, tooth for tooth, Leu. 24.20. But when they cry, Crucify him, he cries, Forgive them. Oh! how may we wonder at this, who are so vindictive as we are. 2. When he prayeth; in the very extremity and height of his Sufferings. Then when we are apt to forget our Friends, Christ remembreth his Enemies; in the very height of his Sorrows, he mediates for a Pardon for them: A Man would have thought that the sharp sense of the Afflictions, wherewith he was exercised, should have embittered his Spirit; if he would make Intercession for Sinners in Heaven, a Man would have thought that he should not have interceded upon the Cross. We Pardon when the Misery is over, and by the course of Affairs, that which was intended for a mischief, proveth an advantage, as joseph did his Brethren, Gen. 50.20. As for you, ye thought evil against me, but God meant it unto good, to bring to pass as it is this day, to save much people alive. But Christ in the very Act of his Sufferings seeketh Mercy for the Instruments of his Passion, Pendebat, & tamen petebat, saith Austin, their Rage had brought him to the Cross, and there Christ mediateth to bring them to Heaven. 3. Who prayeth, Jesus Christ: With honour enough to himself he might have done otherwise, he could have destroyed them with the Breath of his Mouth, or with a Beam of his Glory. We forgive when we cannot harm; Power efferareth the Mind, and makes Men fierce and cruel, many would be cruel enough, but they are restrained either by want of Power, or Opportunity. But here neither was wanting, Mat. 26.53. Thinkest thou that I cannot now pray unto my father, and he shall presently give me more than twelve legions of Angels? In Man's Eye that would have seemed a rare vindication of the Glory and Dignity of his Person, but Christ doth not pray, Father, send twelve Legions of Angels, but, Father, forgive them. One Angel had been enough, 2 King. 19.35. The Angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand. It would have been more easy for Christ to come down from the Cross than to go up thither, that was the greater Miracle; four Nails could not have held the Lord of Glory, if he had not been nailed and fastened through by his own Love and voluntary Condescension. But Christ would not be Glorious now in Acts of Power, but of Mildness and Charity, and therefore it is not, Father, destroy, but, Father, forgive them. 4. How he prayeth for them, he pleadeth their Case, and putteth the fairest Construction that can be made of an Action so foul and enormous, they are poor ignorant People, led with a blind Zeal; Christ pitcheth upon the only Circumstance that serveth to lessen the Offence: Of all Excuses this is the most plausible, 1 Tim. 1.13. I obtained mercy, because I did it ignorantly in unbelief. Acts 3.17. And now, brethren, I w●t that through ignorance ye did it, as did also your Rulers. We are wont to strain and force Actions to the most rigorous Interpretation they are capable of. Iracundia solers est fingendi causas sui furoris: Seneca. Anger is witty to find out Causes to justify itself; and if there be aught to justify Censure, we omit those alleviating Circumstances, and necessary Mitigations, whereby our Asperity may be taken off, and Actions be more mildly considered. But Christ saith, Poor Creatures! they act out of a blind Zeal, they know not what to do, Father, forgive them. I Use. Information. 1. It informeth us, that the Love of Christ is greater than we can think or understand, much less express. If we be afflicted with any Pain in the Teeth, Head, or Eyes, we are so overcome with the sense of it, that we can think of nothing else, we neither admit the visit of Friends, nor will we trouble ourselves with any business, our Pain wholly engrosseth and taketh up our Minds and Thoughts. But Jesus Christ in the midst of his Agonies and painful Sufferings remembreth not only Friends, but Enemies, and is solicitous about their Salvation. Now if he be thus affected towards Persecutors, how is he to the Persecuted? They cry, Crucify him, Crucify him, but he saith, Father, forgive them. He might justly have called for Vengeance, but he prayeth for Mercy; Nothing was so cruel, but they were ready to think, and speak, and do against him in this blind and inconsiderate Fury; but he doth not consider their Injuries against himself, but their Sin against God, and would have that pardoned; and this at the time when they sought not Pardon for themselves, but were venting their Malice against him. Which surely is an encouragement to the Penitent, that he will not be hard to be entreated by them that confess and forsake their Sins, and fly unto him for Mercy. He seeks for Pardon for them that sought it not, and considereth not so much what they deserved, as what became himself, and the Riches of his Grace. They curse, and he blesseth; they vomit our Scorns and Slanders, but he poureth out Prayers to God for them. 2. That all Sins, even the greatest, except that against the Holy-Ghost, are pardonable. What greater Sin could there be than crucifying the Lord of Glory, yet upon Repentance it is forgiven. That it was capable of Pardon, appeareth by this Prayer of our Saviour, and that it was actually Pardoned appeareth by the Second of the Acts, when they were touched to the quick with the sense of this Crime, and asked what they should do, Peter adviseth them to this Remedy, Acts 2.38. Repent and be baptised every one of you, in the name of jesus Christ, for the remission of sins; and they found it effectual upon the use of it. Ver. 41. Then they that gladly received his word, were baptised, and the same day there were added unto them about three thousand souls. And that it is so in the general Case, our Lord assureth us, Mat. 12.31. All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy-Ghost shall not be forgiven unto men. There is no exception of any Sin, though it go so high as Blasphemy, but the malicious blaspheming the Operations of the Holy-Ghost, those by which he testified manifestly and sufficiently, that he was the true Messiah, and their imputing these Operations to the Devil. But of other Sins there is no exception, speaking against the Son of Man was not believing him to be the Messiah, that may be forgiven; but Blasphemy against the Holy-Ghost is resisting his Manifestations, affirming them to be done by the Devil rather than God, and this shall never be forgiven. Well then, let us conceive of God's Mercy according to the Infiniteness of his Nature, and of Christ's Merits, according to the Dignity of his Person; an Ocean of Water will wash one Sink or filthy Hole clean. 3. That Remission of Sins is the free Gift of God, and the Fruit of his Pity and Grace. Christ asketh it of his Father, Father, forgive them: He must be sought to, we cannot merit it of ourselves. David addresseth himself to God, and useth no other Plea but Grace and Mercy, Psal. 51.5. Have mercy upon me, O God, according to thy loving kindness, according unto the multitude of thy tender mercies blot out my transgressions. Our Work lieth with the Father of Mercies, and the God of all Compassions, that he may be reconciled to us, and seal up his perfect Pardon to our Souls. 4. That Pardon of Sins is a special Benefit. Christ asked no more than, Father, forgive them. It is a special Benefit, because it freeth us from the greatest Evil, Wrath to come, 1 Thess. 1.10. And it maketh us capable of the greatest Blessing, Eternal Life, Tit. 3.7. That being justified by his grace, we should be made heirs according to the hope of eternal life. It is purchased at the dearest rate, even the Blood of Christ, Rom. 3.25. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. It is brought about by the highest Power, the finger of God, or his all-conquering Spirit, who by converting us, or giving us Repentance, maketh us capable of Pardon, Acts 2.38. Repent and be baptised every one of you in the name of jesus Christ, for the remission of sins. Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. It openeth the Door to the choicest Privileges, the favour of God, and communion with him in the Spirit, therefore David pronounceth the Pardoned blessed, Psal. 32.1, 2. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth no iniquity. 5. That Love of Enemies, and those that have wronged us, is an high Grace, and recommended to us by Christ's own Example. Sure it is needful that we should learn this Lesson, to be like God, Luke 6.36. Be ye merciful, as your father also is merciful; That we may obey God, who hath required this at our hands. Therefore we must consider not what others have been to us, but what God will have us to be to them, meek, patient, and merciful. Again, we hereby show the Purity and Sincerity of our Love; Nature will teach us to love those that love us, but Grace only teacheth us to love Enemies. This is Love with Self-denial, they who love us endear themselves to us, the other alienate themselves from us, yet for God's sake we can love them, and seek to draw them out of the Snares of the Devil, that we may restore them to God. 2 Use. Reproof of those that are Cruel and Revengeful. How different are they from Christ, who are all for Unkindness and Revenge, and solicit Vengeance against God's suffering Servants with eager Aggravations? Oh! how can these Men look upon Christ's Practice without shame? How can they look upon these Prodigies of Love and Grace, and not blush? Can there be a greater Crime and Wrong done to any, than was done to Christ? And yet when he was whipped, Crowned with Thorns, pierced with Nails, lifted up upon the Cross, he doth not pray for Revenge, but Pardon; he doth not cry, Justice! Justice! but Mercy, Mercy, Father, forgive them; he doth not by captious Queries and Expostulations aggravate the Offence, but he alleviates it by a sweet Interpretation, They know not what they do. It is strange to think what bloody Principles many Christians have espoused of late, that we rage against our Brethren upon every Offence, especially in Matters of doubtful Apprehension, where Men are more liable to Mistakes: Oh! it is sad when God is but a little displeased, to help onward the Affliction. I wonder where Men learn that cruel and fell Spirit, into which we are commenced of late; it was wont to be good Doctrine, Be merciful as your heavenly Father is merciful. What is become of all those good Lectures of Charity, and Meekness, and Gentleness, which are commended to us in the Rule of the Gospel, and the Example of Christ? Certainly when the Spirit is exulcerated, it argues some loss of Peace with God: David was never more cruel, than when he had violated the Peace of his own Conscience, 2 Sam. 12.31. And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them to pass through the brick-kilne. Certainly Matters are not right between us and God, when Men's Principles and Practices grow bloody and cruel. 3 Use. To exhort us to imitate Christ, in being meek, patient, merciful, void of Malice, doing Good for Evil, bearing the worst Usage without studying Revenge. Surely the same Mind should be in us, that was in Christ Jesus; Head and Members are acted by the same Soul, so in the Mystical Body Christ and we should be acted with the same Spirit; the same Spirit of holy Love, Sweetness, and Forgiveness that breathed in Christ, should breathe forth in our Lives and Conversations: Eph. 4.32. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. All his Ordinances imply this; in the Word we hear of Christ's meekness, his Pattern is set forth, that we might be like-minded; in Prayer we are taught to say, Forgive us our trespasses, as we forgive them that trespass against us; We break our Sponsion and Promise solemnly given in this Petition, if we do not Pardon others; in Baptism, We put on Christ, Rom. 13.14. we put on his Nature and Qualities, that is, planting us into his Likeness; in the Lord's Supper we come to renew our Union and Communion with him, and to liken ourselves to Christ yet more and more. Christ changeth the temper of those that Spiritually feed upon him, as Natural Mea●s communicate their Qualities to us; the Israelites were more generous, because they were so long fed with Manna; Nero was more bloody, because he sucked the Milk of a cruel Nurse, who was wont to besmear her Duggs with Blood; Achilles was more valiant, because he was nourished with the Marrow of Lions. Men's Dispositions are much according to their Food; certainly those that eat the Lamb should not be Wolves, but meek as Christ was, and ready to forgive, and every way transcribe their Master's Pattern. See how Stephen imitates his Master, when he comes to die; first, he prayeth for himself, Acts 7.59. Lord jesus, receive my spirit; as Christ did, Luke 23.46. Father, into thy hands I commend my spirit. And then he intercedeth for his Enemies, Acts 7.60. Lord, lay not this sin to their charge. Here is not only an Example of Faith, he committed his Soul to Christ, but of Charity, he deprecateth Revenge from his Enemies. Moses, and other holy Ones of God, have done so; Moses, Numb. 12.13. Heal her now, O Lord, I beseech thee, when his Sister Miriam was smitten with a Leprousy for doing him wrong. Aaron, when he was despitefully used, and his Calling maligned, Numb. 16.47, 48. He ran into the midst of the people, and behold the plague was begun among the people, and he put on incense, and made an atonement for the people; and he stood between the dead and the living, and the plague was stayed. David fasted for his Enemies when they were sick, Psal. 35.13. But as for me, when they were sick my clothing was sackcloth, I humbled my soul with fasting; We fast against them often, but seldom fast for them. So Paul, 1 Cor. 4.12, 13. Being reviled we bless, being persecuted we suffer it, being defamed we entreat. When we are looked upon, and treated as evil doers, we should bear it patiently, not rage against Instruments, but pray the Lord to open their Eyes, that they may see the greatness of their Sin, in hating and opposing the Godly. You should not think the Example of Christ an Act beyond imitation; you see the holy Men of God have attained a great measure of Self-denial, do you go and do likewise. 1. In private Cases. A Man shall meet with Offences in the World, all Men have not Faith, some are absurd and injurious; what a comfort would a Man have in his spirit, when he can pity their Blindness, and pardon their Malice. They took away the Life of Christ, and yet he saith, Father, forgive them; he was slain by them, and yet he prayeth for them. Certainly it is not comely for us to Retaliate, to Hate, Curse, Revile, and pursue Injury with Injury. They that Revenge take an Example from their Enemies, and do them this honour to make them their own Pattern; and what Comfort can any have to make a Wicked Man his Precedent. Besides, to Revenge is to rush into God's Tribunal, and to take his Work out of his hands, Prov. 24.29. Say not, I will do to him as he hath to me, I will render to the man according to his work. Solomon putteth it into such Words as are proper to God, that we may be sensible of the Pride and Usurpation that is in Revenge. And, Rom. 12.19. Dear beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is mine, I will repay, saith the Lord. We take upon us to be Rewarders, when at least we should leave the case to God, you may put it into the hands of the righteous Judge, 1 Pet. 2.23. When he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. Besides, it will much interrupt your Prayers, our revengeful Dispositions must needs weaken our Confidence, for we muse of others as we use ourselves. How can you say, Forgive us our trespasses as we forgive them that trespass against us, when we are like Vessels broken as soon as touched, and are furious and raging upon every Wrong, and the least Offence done to us? Alas! their Offences to us are nothing like ours to God, either for Number, or Weight. Not for Number, no Man can wrong us so much as we daily trespass against God, how many Neglects and Affronts doth Mercy put up at our hands every day; Luke 17.4. If he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him. Seventy times seven is a number too little for the Transgressions and Offences of one day, and yet we grow peevish and passionate upon every slight Fault, or Wrong done to us. So for the Weight, the naughty Servant would not forgive a hundred Pence, when his Master forgave him ten thousand Talents, Mat. 18.24. compared with the 28th Verse. There is a great difference between Pence and Talents, the Roman Penny was Seven-pences Halfpenny, and their Talon was One hundred eighty seven Pounds ten Shillings: Their Offences cannot be so heinous as ours, because of our great Obligations to God, and the Dignity of his Essence; theirs are against Dust and Ashes, their guilty Fellow-Creatures, ours are against the Great God. It is proper to Christians that know such an infinite Pardoning Mercy to do something above Heathens and Publicans, Mat. 5.46. If ye love them which love you, what reward have ye? Do not even the Publicans so? Christianity should raise the Affections to a greater Self-denial, so that we are to love our very Enemies. Besides all this, consider the benefit of a meek Patience: Revenge is sweet, but you will find more Pleasure in Meekness. All Vexations disturb the Peace and Quiet of the Soul, and I cannot do my Enemy a greater Pleasure, than to let him take away my Contentment; and when I am wronged by others, to wrong myself: Will you hurt yourself by Passion and Sin, because others hurt you by Slanders and Persecutions? He that will not forgive, hurts himself more than he that doth the Wrong; for the Injury offered reacheth but to the Name, Body, or Goods, but the desire of Revenge wounds the Conscience, and provokes God to Wrath, and shuts the Gate of his Mercy against us. The great Motive that excites the Devil to molest and disturb us by his Instruments, is not to hurt your Bodies, but to tempt your Souls to Impatience and Revenge, and to draw you to other Sins; and therefore you do not conquer it as a Temptation till you avoid the Sin. job was robbed and plundered, but in all this job sinned not; to come off with a wounded Conscience, this is to be foiled indeed. Besides, Conscience will take hold of all revengeful Acts; David's Heart smote him, when he cut off the Lap of Saul's Garment. Besides, consider the Gain of others, Saul wept when he saw David's Tenderness, 1 Sam. 24.16. And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice my son David! And Saul lift up his Voice and wept. Tenderness is expressed by heaping up Coals upon your Enemy's head, Prov. 25.21.22. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink; For thou shalt heap coals of fire upon his head. You may make him pliable to your purpose, as Led or Wax melted by Fire; such Charity doth often procure Servants to God, and Friends to ourselves. It is indeed said there, And the Lord shall reward thee; there are indeed some sour and crabbed Pieces that will never be smother, but if distorted and depraved Natures are not won, God will reward thee; endeavours of Reconciliation are not lost with God, though you get nothing but Scorn and Contempt; you may comfort yourselves with your Sincerity, and God will not be wanting. Besides all this, consider the Honour of being above an Injury, Prov. 19.11. The discretion of a man deferreth his anger, and it is his glory to pass over a transgression: As it is the Glory of God to pardon Sin, we think it a Disgrace, but the Holy-Ghost tells us, it is the Glory of a Man. It is the Devil's design to suffer the World to miscall Grace, Meekness is Sheepishness, and Patience is a kind of Weakness and Servility, an Argument, Ignavi ingenii, of a slow dull temper that hath no sense of things; as Astronomers call Glorious Stars, Dogs, and Bears, and Dragon's Tails. Oh! consider this is an height proper to Christianity, Nature could not reach it, there is no greater Servility than to be a Slave to ones Passions, Ezek. 16.30. How weak is thy heart, saith the Lord, since thou dost all these things, the work of an imperious whorish woman? There are no Spirits so feeble as those that are swayed by the ruffle of their own Passions. 2. In public Cases. In these times of mutual Provocation we are apt to return Evil for Evil, and Word for Word, and to Curse and Pray against one another; but we should labour to return Good for Evil, for Injury doth not justify Revenge. Religious Quarrels are usually carried on with great hatred and animosity, for then Religion feedeth the excess of Passion, and instead of being a Judge, becometh a Party, and that which should be a Restraint proveth Fuel. The Quarrel between Christ and his Persecutors was a Quarrel of Religion, and yet he prays, Father, forgive them; and if Christ did thus, why should not Christians? Oh! consider it, (1.) As to open Enemies. (2.) As to the undue Carriage of Brethren. 1. As to open Enemies. Christ saith, Mat. 5.44. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you. Lest we should excuse ourselves by a colour and show of Religion, and so give Indulgence to the Exorbitancy of our Passions: Christ names Persecutors, that are not only our Enemies, but God's Enemies, you are to pray for them, and wish them conviction of Sin, and Reformation. And you see how Christ practiseth his own Doctrine, and so taught us not only Living, but Dying; these were carried on by a blind Zeal, alas, that they have no more Light nor better Principles! I doubt in all our Divisions we have not plied this way of Love, if we did, they would be soon cured and healed: We pray one against another, and seek each other's Ruin and Destruction, but when have we commended our Enemies to God's Grace and Pity? And after all, we are apt to baptise our Sufferings, which have been the effects of our Pride and Passion, with the glorious Name of Persecution, and that exasperateth our Spirits, and we think it is but a Duty to call for Fire from Heaven; we know not what manner of Spirits we are of. An angry Zeal hath the less of God in it, because it is so hastily kindled, and so hardly suppressed. 2. As to undue Carriage of Brethren: james 5.10. Grudge not one against another, Brethren; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Groan not: when they should commend each other to the Grace of God, they groan one against another. We should willingly bury the remembrance of their Injuries. There cannot be Unity, Sympathy, Brotherly Love amongst the Lord's People, unless there be a Heart to pity the Infirmities of one another, and a proneness of Spirit to do good contrary to what they deserve at our hands. Quest. But is it not lawful to pray for Revenge? Zechary, when he was stoned between the Temple and the Altar, said, The Lord look upon it and require it, 2 Chron. 24.22. And David in the Psalms prays, that God would not pardon his Enemies. Answ. We cannot always imitate what the Prophet did, who could know by special Revelation who had sinned unto Death, and therefore cannot use these Imprecations unless conditionally. Their Curses were Predictions, and uttered by the Spirit of Prophecy, not by any private Spirit: Meek and humble Addresses to God, and wrestling for their good, suit better with us, and the Example of Jesus Christ, 1 Pet. 3.9. Not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing. It is more suitable to Christianity to wish good to them that curse and injure you. If you will not imitate Christ, you are none of his Disciples, nor will he be your Saviour, nor must you think to live and reign with him in Heaven. You must overcome yourself, and corrupt Nature, that thirsteth after Revenge, Prov. 16.32. He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. Overcome and shame the Party that doth the Wrong, 1 Sam. 24.17. And he said to David, Thou art more righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil. Look upon them as Objects of Pity and Compassion, rather than of Passion and Anger, Eph. 1.32. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Consider what God hath done to you, that you may do the same to them. Secondly, The next consideration of this Prayer of Christ is as a Taste and Pledge of his Mediation and Intercession. So it is Prophesied, Isa. 53.12. He was numbered with the transgressors, and he bore the sin of many, and made intercession for the transgressors. Christ was placed in the midst of Thiefs, as the first Clause is explained; Mark 15.28. and he made Intercession, that is, prayed for his Persecutors. The whole Chapter is a Prophetical Narration of the Acts and Sorrows of Christ upon the Cross. In this public Sense and Consideration, let us see what may be gathered out of the Clause, Father, forgive them. 1. It is an Instance of Christ's Love and Bowels to Sinners, he loved Mankind so well, that he Prayed for them that Crucified him. Look on the Lord Jesus as Praying and Dying for Enemies, and improve it as a ground of Confidence. Upon the Cross he would give us an Instance of his Efficacy in converting the Thief, and of his Affection in praying for his Persecutors. We were as great Enemies to Christ, and as deep in the Gild of his Passion as they, Rom. 5.10. When we were enemies, we were reconciled to God by the death of his Son. The Enemies of his Kingdom are every way as bad as the Enemies of his Person; if Christ did not say, Father, forgive, what would become of us? You will say, we are Christians: But scandalous Sinners renew his Sufferings, and put him to an open shame, Heb. 6.6. Oh! let us Adore God for these Experiences, it is a mighty ground of Hope that Christ hath put in for a Pardon, he would not die till he had expressed his Reconciliation with his Enemies. 2. See what is the Voice and Merit of his Sufferings, Father, forgive them. This is the Speech that Christ uttered, when he was laid on the Cross. The Apostle compareth Christ's Blood and the Blood of Abel, Heb. 12.24. Abel's Blood was clamorous in the Ears of God, Gen. 4.10. The voice of thy brother's blood crieth to me from the ground; And so in the Conscience of Cain, it crieth, Avenge, Avenge me: Christ's Blood hath another Voice, it speaketh to God to pacify his Wrath, and to Pardon us, if penitent and believing Sinners; it speaketh to Conscience to be quiet, God hath found out a Ransom. The Blood of Christ may speak against us as well as against the jews, for by our Sins we made Christ to die; Oh! be not quiet till it speak Peace in your Consciences. Christ's Blood was spilt in Malice as Abel's was, and might have cried for Vengeance on the Actors, who were not only the jews, but we, and it yet speaketh as Abel's did, Heb. 11.4. By it he being dead yet speaketh. It is a speaking Blood, and is yet speaking. The speaking of the Blood is interpreted according to the Words in their Mouth wherewith they died, Mat. 23.35. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, to the blood of Zecharias the son of Barachias, whom ye slew between the porch and the altar. Our Lord gathers it from Zecharias his saying, The Lord look upon it and require it, 2 Chron. 24.22. So the Words of Christ interpret his Death. 3. In the Mediatory Consideration it hinteth the coupling of his Intercession with his Satisfaction▪ On the Cross there he dieth, and there he prayeth, he was both Priest and Sacrifice. The Highpriest under the Law was not only to slay the Sacrifice, but to intercede for the People; first, the Beast was slain without the Camp, and then the Blood was carried into the Holy of Holies, and there Prayer was made with Incense; but before that, Aaron, when he was going into the holy Place before the Lord, was to cause the sound of his Golden Bells to be heard under pain of Death, Exod. 28.35. To this I parallel this Action of Christ upon the Cross. This Prayer was as the sound of the Golden Bells, he would make his Voice to be heard by Prayer, and then he goes into the Holy of Holies; the Lord Jesus Christ, when he shed his Blood before the Tribunal of God, he sendeth forth a Prayer. God would have our Salvation carried on in a way of Mercy and Justice, and Christ was to mingle Entreaty with Satisfaction; as, Leu. 16.14. the Highpriest was to bring the Blood within the Veil, and to sprinkle it upon the Mercy-Seat; He must satisfy Justice, and make an Address to Mercy, that we that have sinned with both hands, may take hold of God with both hands, Rom. 3.24. Being justified freely by his grace, through the redemption that is in jesus Christ, it is freely, and yet through the redemption that is in jesus Christ, these two sweetly accord. 4. This is a Pledge of his constant Intercession in Heaven. The Ceremonies of the Old Law were not only Types of Christ, but his visible Actions were a kind of Types, and Pledges of his Spiritual Actions, 1 john 2.1. If any man sin, we have an advocate with the father, jesus Christ the righteous. He that could pray for Enemies will pray for Friends, and he that got our Pardon by his Intercession, will promote our Salvation. Certainly Christ's Glorified Soul looseth no Affection, he is as earnest with the Father for his Friends, as ever he was upon the Cross for his Persecutors. Heb. 9.24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us. Christ doth appear as our Advocate in Court, not only in our Name, but in our stead. 5. It shows the Nature of his Intercession. It not only implies the everlastingness of his Merit, that his Blood doth continue to deserve such things at the hands of God as we stand in need of, but it is a continual representation of his Merit; it is not a Metaphor, but a solemn Act of his Priesthood. Again, it is not by Verbal Expressions, such as he used here upon Earth, Father, forgive them, this became the state of his Humiliation; but now he intercedes, Non voce, sed miseratione, Not by Voice, but by Pity. What is it then? Partly his appearing in Heaven as God in our Nature, Heb. 9.24. Christ is not entered into the holy places made with hands, etc. but into heaven itself, now to appear in the presence of God for us. He is said to appear before God for us, as the Highpriest came and presented himself before God with the Names of the twelve Tribes engraven on his Breastplate. Partly in his expressing an actual Willingness, or the Desires of his holy Soul concerning our Salvation, john 17.24. Father, I will that those whom thou hast given me, may be with me, where I am; and so he appears in our Names, as well as in our Nature. Partly by some Acts of Adoration of the Sovereign Majesty of God, some Address to God there is, john 14.16. I will pray the father, and he shall give you another comforter, that he may abide with you for ever. He doth not only ask the Enlargement of his own Kingdom, Psal. 2.8. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession; but the Pardon, Comfort, Peace, and Supply of particular Persons, 1 john 2.1. If any man sin, we have an advocate with the father, jesus Christ the righteous. Partly in his presenting our Prayers and Supplications, Rev. 8.3. And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne; and therefore he is called, A minister of the sanctuary, Heb. 8.2. This is the nature of Christ's Intercession. 6. The success of Christ's Intercession, Father, forgive them. Was he heard in this? Yes; this Prayer converts the Centurion, and those, Acts 2.41. above three thousand; and presently after five thousand more, Acts 4.4. In the compass of a few days above eight thousand of his Enemies were converted. Christ is good at Interceding, his Prayers are always heard, john 11.42. I knew that thou hearest me always. And therefore let us seek no other Mediator, God cannot deny his own Son. Jesus Christ the righteous intercedes for us, let us put all our Requests into his hands. II. I come now to the Argument used, They know not what they do. But you will say, Christ elsewhere complaineth of his Enemies, that they know him, and refused him out of malice, john 15.24. Now they have both seen and hated both me and my father; and therefore he saith, They had no Cloak for their Sin, but were utterly without Excuse, for they could not plead Ignorance. Answ. 1. This is not spoken of all, but of some only. The greatest part were moved with the Command, Authority, and Persuasion of the Priests, or blinded with a false Zeal to preserve their old Religion, and so thought they did God service in crucifying Christ. Those that sinned out of malice, Christ had told them their Doom before, Mat. 12.32. Whosoever speaketh against the Holy-Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 2. They knew him to be a just Man, though they knew him not to be the Lord of Glory, and that he did many Signs which the Prophets foretold should be done by the M●ssias; and therefore at least that he was a great Prophet, and as such they should have reverenced and received him, so that they had the less cloak for their Sin. 3. Christ excused not a toto, but a tan●o, not altogether, but only showeth that they were capable of Pardon, because of their Ignorance. Christ excuseth the Sin of his Enemies in that manner that he could excuse them; he could not altogether excuse the Injustice of Pilate, nor the Cruelty of the Soldiers, nor the Envy of the Chief Priests, nor the Folly and Unthankfulness of the People, nor the Perjury of the false Witnesses; all that he could plead, was some ignorance of the Dignity of his Person, 1 Cor. 2.8. Which none of the princes of this world knew, for had they known it, they would not have crucified the Lord of Glory. The chief Men of the jews did not understand the Mystery of Redemption, and many were ignorant, not only of the Divinity of Christ, but his Innocency also, They know not what they do. Doctr. There is a difference between Sinners, and it is a more dangerous thing to sin against Knowledge, than out of Ignorance. 1. Some sin wittingly and wilfully, as Cain, Saul, judas, etc. who against the apparent Light of their Consciences venture upon the foulest Actions. 2. Others sin out of Ignorance, either they do not certainly know what they do to be Sin, or do not expressly consider it. So Paul in persecuting the Church of God, 1 Tim. 1.13. Who was before a persecutor, and a blasphemer, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 3. Some sin knowingly indeed, but out of Infirmity, either arising from some great fear of Danger, and present Death, as Peter denied his Master; it is done with a troubled Mind: These may be recovered to God but with difficulty. Or else they are hurried to Evil by the baits of the Flesh, and pleasing Temptations, james 1.12. Every man is tempted, when he is drawn away of his own lust and enticed. Now their Case cannot easily be spoken to, for it needs much discussion. It may be by surprisal, and that for one Act, and none of the grossest, Gal. 6.1. Brethren, if a man be overtaken in a fault, ye that are spiritual restore such an one in the spirit of meekness. The Devil many times leaveth no time for deliberation, and bringeth his tempting Baits not to the fore-door of Reason, but to the backdoor of Sensual Appetite, which being in a rage, blindeth the Mind. But if they sin with a strong Will, their Case is more dangerous; especially if they live and lie in Sin after many Experiences of the Evil of it, their Condition is deplorable. This Foundation being laid, let us see how far Ignorance excuseth from Sin. 1. Whatever Sin we commit, it is Sin, and of itself deserveth Damnation. Sin is not determined to be Sin by its being voluntary or involuntary, but by its contrariety to the Law of God, 1 john 3.4. Sin is the transgression of the Law. Therefore the causal Particle [For] in the Text doth not show the Reason of Pardon, but the capableness of Pardon. So Paul's Ignorance was not the cause of God's Mercy, for Sin cannot be the cause of Mercy, but only the occasion of it. The Nature of Sin is not determined by the Voluntariness of it, but only the Degree of it. 2. Ignorance is either Antecedent, Concomitant, or Consequent. 1. Antecedent, going before the Act, as in the generality of the jews: Acts 3.17. And now, brethren, I w●t, that through ignorance ye did it, as did also your Rulers. Out of Ignorance and blind Zeal they Crucified him, whom God did make both Lord and Christ. 2. Concomitant, a Man hath Knowledge, but useth it not for the present. It is one thing to sin with Knowledge, and another thing to sin against Knowledge; He that hath Knowledge, but for the present may be binded by his Lusts and Carnal Affections, sinneth not against Knowledge directly, but collaterally only, as he that stealeth or committeth Adultery doth not this for Sin's sake, (for none can will Evil as Evil,) but he only attendeth to the Profit and Pleasure that is in Adultery and Theft, but shutteth the Eyes of his Mind against the Filthiness or Injustice that is in it; and therefore he is like a Man that leapeth from an high place into the Water, who first shutteth his Eyes, and then casts himself into the Flood or Stream. 3. Consequent Ignorance is after the Sin or Act of the Will, either from the depraved Disposition of the Will, john 3.20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. Or from the just Judgement of God, john 9.39. For judgement I am come into the world, that they which see not might see, and that they which see might be made blind. God inflicts a Judicial Blindness on Men that will not obey the Truth. 3. Ignorance is either Invincible, or Vincible. 1. Invincible Ignorance is when there is not sufficient Revelation, when it is a thing we should know, but God hath not brought Light among us. Thus the Heathens are punished for not glorifying God, whom they knew by the Light of Nature, Rom. 1.21. When they knew God, they glorified him not as God; Not because they believed not in Christ, for he was not revealed unto them; But Christians shall be punished for not obeying the Gospel, 2 Thess. 1.8. In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ. 2. Vincible Ignorance, is when there are plentiful Means and gross Helps to overcome it, then is our Ignorance more culpable. This is seen when either Ignorance is Voluntary and Pertinacious, or when there is gross Negligence. When it is Voluntary, 2 Pet. 3.5. For this they are willingly ignorant of; That they may Sin more freely and securely, they will not know what may disturb or trouble their Sleep in Sin, job 21.14. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways. The Psalmist says of them, Psal. 95.10. It is a people that do err in their hearts, they have not known my ways. They err in their Hearts, as well as in their Minds; when they do not desire to know what they should know, this Ignorance is voluntary. Or else it is bewrayed by gross Negligence, when a Man doth a thing, that if he were not grossly Negligent, he might know to be Sin, Eph. 3.15, 16, 17. See then that ye walk circumspectly, not as fools, but as wise. Redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding, what the will of the Lord is. A Christian is bound to use all holy Means to know all things that belong to his Duty, and must bestow much time and diligence upon it. If he is grossly ignorant, it is a sign he hath a mind to put a cheat upon his Soul. Use. Let us beware of Sin against Knowledge, these Sins of all others are the most dangerous, whether they be Sins of Omission, to omit Duties that we know to be Duties, this is very dangerous, james 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin. Or Sins of Commission, to commit Sins that we know to be Sins, Rom. 2.21, 22. Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? To commit Sins that we know to be Sins, is to involve ourselves in Wrath and Vengeance. Have a care then of these Sins, if you are guilty of them, it cannot be pleaded for you, Father, forgive them, they know not what they do. A Sermon on JOHN nineteen. 30. He said, It is finished; and he bowed his head, and gave up the ghost. THIS is one of the seven Words which Christ uttered upon the Cross, the last save one, for before his bowing of the Head, and giving up the Ghost, those Words must come in, which are mentioned, Luke 23.46. Father! into thy hands I commend my spirit, and having said thus, he gave up the ghost. To make way for these Words, we need go no farther back than the 28th Verse; it is said there, After this jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, said, I thirst: Where we may observe, 1. The exact knowledge which Christ had of all his Sufferings; He knew that all things were accomplished, namely, all the preparative Sufferings which were to usher in his Death: All these bitter Sorrows were numbered out to him by the Divine Decrees, and praesignified in the Prophecies; Jesus knew all the exact Tale and account of them: A Circumstance that doth much commend his Love to us. Christ knew how dear the bargain of Souls would be to him, and yet he would show his Obedience to the Father, and his Love to Mankind. He long since sat down and counted the Charges, and yet he came to do his Father's Will. When a Business proveth hazardous and inconvenient, we are apt to say, If I had known it would have cost me so much, I should never have undertaken it. Christ went not to the Cross blindfold, he knew the Work of our Redemption would be troublesome and painful, that he was to give his Back to the Smiters, and his Cheeks to the Nippers; that he was to be hurried from the Garden to the Courts of Men, from the Courts of Men to the Cross, and there to endure acute Pains and Torments, Jesus knew that all these things were to be fulfilled. 2. Observe, It is said, he knew they were accomplished; Christ had a lively feeling of every part of his Sorrows, and his Senses remained in full vigour to the last, and without any stupefaction. He knew what Hour the Clock of the Divine Decree would next strike, or what was the next Circumstance, whereby he was to discover himself to be the true Messiah. David saith, Died Abner as a fool dieth, 2 Sam. 3.32. We may say so, Died the Lord Jesus as a Fool dieth, in a stupid senseless way? Or as one merely passive? Extremity of Pain had now surprised the Thiefs which were crucified with him, we hear no more of them, but Christ's Reason and Senses are still exercised, and his Sorrows made more active by his own apprehension. 3. Observe, That the Scriptures might be fulfilled, he said, I thirst. By fulfilling another Prophecy, God discovereth another Note whereby the Messiah might be known. All the Passages of Christ's Death were appointed with infinite Wisdom and Love, either they were such as were necessary parts of Redemption, or some Indications, whereby the Messiah fore-prophesied of might be discovered. Here is another Prophecy fulfilled in Christ's Thirst. The Prophecies alluded to are two; one is Psal. 22.15. My strength is dried up like a potsherd, and my tongue cleaveth to my jaws, thou hast brought me to the dust of death. The other Prophecy hinteth the Act of the Jewish Malice, Psal. 69.21. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink. Here was Light enough, or Conviction sufficient for any, but those who resolved to shut their Eyes. 4. He said, I thirst; he had spent much time in watching, lost much Blood, his Body was tortured with extreme Pain, and his Soul scorched with a sense of God's Wrath; and therefore well might he cry out, I thirst. It is notable, that Christ would not declare his Thirst, till he knew that all Things were accomplished, that is, every sad Accident except his Death. Certainly if we consider the Agonies of the Garden, where he excerned Blood in stead of Sweat, his Scourging, his being buffeted with the Soldiers, his bearing the Cross; all this might make him thirst before, but when Wine mingled with Myrrh, a stupifying Potion, was tendered to him before, he refused it, Mark 15.23. And they gave him to drink wine mingled with myrrh, but he received it not. But now when all was accomplished, he saith, I thirst. He would take no natural Refreshment till he had born all our Griefs and Sorrows, and every sad Passage, by which he might promote our Comfort, was accomplished. He was so mindful of us, that he forgot himself; he saith, that it was Meat to him to do his Father's Will, john 4.34. My meat is to do the will of him that sent me, and to finish his work. Though the Cross-work was sad Work, yet that was as Drink to Christ. After he had sweltered under the Torment of so many hours drought, he crieth out, I thirst. Christ would make his Sufferings as full of Merit as possible he could, and therefore would not receive the least draught of Comfort, till he had paid our whole Debt. We do evil with both hands earnestly, Micah 7.3. and fill our Actions with as much Disobedience and Rebellion as we can possibly put into them, Behold thou hast spoken, and done evil things as thou couldst, jer. 3.5. Sin hath not been cheap to us, we have bought the Pleasure of it at a dear rate, with much Loss and Self-denial. And therefore Christ's Sufferings were made as high and extreme as possibly they could be. Let us now see what they did to Christ, when he had declared the extremity of his Thirst▪ Now there was set a vessel full of vinegar, and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth, Verse 29. This Fact of theirs is diversely construed; some say, they did it out of kindness, and that it was usual to provide a Vessel of Vinegar, and to have it at hand under the Cross of those that were Executed; this is probable: Others think it an act of Spite and Malice, partly because it is made an Exaggeration of Calamity, Psal. 69.21▪ In my thirst they gave me vinegar to drink. And partly because their Courtesy to the Dying was to give Wine and Myrrh, and therefore it is said, Prov. ●1. 6. It is not for Kings to drink wine, nor for Princes strong drink; and Vers. 6. Give strong drink unto him that is ready to perish, and wine to those that be of an heavy heart. That is to say, it is not for the Judge, but the Condemned, and they mingled it with Myrrh and hot Spices, partly to attenuate the Blood, and so to dispatch them the sooner; and partly to cause Giddiness, that their Senses might be the sooner gone. But now in stead of Wine and Myrrh, they gave Christ Vinegar and Gall to increase his Misery; and they prepared it in readiness, in case he called for the usual Refreshment. And the Conjecture of the Carth●sian is not amiss, who imputeth it to the Malice of the Soldiers to change the Wine, prepared by the charitable Women, into Vinegar, for the greater Spite and Mockage. And it is said, They filled a sponge with vinegar, and put it upon ●yssop. The other Evangelists say, They put it upon a reed; and it is hard to conceive then, how they could put it upon Hyssop. It is probable, that Hyssop in these Countries was tall, as Mustardseed is said to grow up into a Tree; and Pliny saith, they made Stays of Mallows in Arabia, which with us is but a slender Herb, but Hyssop is put for a Shrub; Solomon wrote of all Herbs, from the Cedar to the Hyssop, but that is Wall-Hyssop, which is dwarfish, and tender, as ours is. Observe, when Christ stood in our stead, no Comfort was granted to him, but what was devised to augment his Grief: When his Strength was dried up like a Potiheard, and his Tongue cleaved to his Jaws, They gave him Vinegar to drink, when he was providing for us a Cup of Blessings, a Torrent and a River of Pleasure, of which we might drink. Vers. 30. When he had received the Vinegar, he said, It is finished, and he bowed the head and gave up the ghost: When he had received it, that is, tasted it, for they put it into his Mouth with a Sponge on the top of a Reed, than he said, It is finished. That is, as much as was necessary for his Humiliation, God's Glory, and Man's Salvation; as much as was decreed, as much as was foretold. And he saith, It is finished, because he was now upon the last work, Death, which was coming upon him; and therefore foldeth it in the Expression with what is past, It is finished, because the last Act was at hand, Matth. 26.28. This is my blood of the New Testament which is shed; that is, which is about to be shed. john 17.4. I have finished the work thou gavest me to do. All the Sufferings were now completed at Death, which he was to suffer for our Sins. Doctr. Christ closed not his Sufferings, till all was finished which he had to do for us. 1. In what sense it is said, All things are finished. 2. The Evidences and Reasons thereof. 3. What Comfort this is to the Faithful. I. In what sense it is said, It is finished. 1. All the Scripture Prophecies, which spoke of Christ's Death and Sufferings, were now fulfilled and accomplished: As that he should make his entrance into jerusalem upon an Ass in all humility; this was Prophesied of the Messiah, Zech. 9.9. Behold thy King cometh unto thee, he is just, and having salvation, lowly, and riding upon an ass, and upon a colt, the foal of an ass. And fulfilled by Christ, Matth. 21.4, 5. All this was done that it might be fulfilled, which was spoken by the Prophet, saying, Tell ye the daughter of Zion, Behold the King cometh unto thee, meek, and sitting upon an ass, and a colt, the foal of an ass. That he should be betrayed by one of his Familiars, his own Disciple, Psal. 55.12, 13. It was not an enemy that reproached me, than I could have borne it, neither was it he that hated me that did magnify himself against me: But it was thou, a man, mine equal, my guide, and my acquaintance. So Psal. 41.9. Yea mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his head against me; Which was fulfilled, Matth. 26.23. He that dippeth his hand with me in the dish, he shall betray me; And accordingly judas came to attack him, Mat. 26.47. That he should be sold for thirty Pieces of Silver, Zech. 11.12. So they weighed for my price thirty pieces of silver. Fulfilled, Mat. 26.15. That with these thirty Pieces of Silver there should be bought afterwards a Field of Potsherds, Zech. 11.13. And the Lord said unto me, Cast it unto the potter: And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Fulfilled, Mat. 27.7. And they took counsel, and bought with them the potter's field, to bury strangers in. That being apprehended, he should be most barbarously entreated by the Jews, and be beaten and buffeted, and his Face defiled with spitting, according to that of Isaiah the Prophet, Isa. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my face from shame and spitting. Fulfilled, Mat. 6.67. Then did they spit in his face, and buffet him, and others smote him with the palms of their hands. That they would wound, rend, and tear his Body with Scourges, before they put him to death, Isa. 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 we are healed: Fulfilled, Mat. 27.26. When he had scourged jesus, he delivered him to be crucified. And they did at length put him to death according to the Prophecy, The Messiah was to be cut off, but not for himself, Dan. 9.26. That the Death that he should die, was the Death of the Cross, unto which he was nailed Hand and Foot, according to that of David, Psal. 22.16. They pierced my hands and my feet. And that of Zech. 12.10. They shall look upon me whom they have pierced. Fulfilled, Luke 23.33. And when they were come to Mount Calvary, there they crucified him. That he was crucified between two Malefactors, one on the right hand, and the other on the left, according to that of Isa. 53.12. He was numbered with the transgressors. Luke 22.37. For I say unto you, that this which is written must yet be accomplished in me: And he was reckoned among transgressors, for the things concerning me have an end. He was to pray for his Enemies and Persecutors, according to that of Isa. 53.12. He made intercession for the transgressors. And this was fulfilled in that Prayer, Luke 23.24. Then said jesus, Father, forgive them, for they know not what they do. So Psal. 69.21. In my thirst they give me vinegar, to drink. Fulfilled as before. That they should divide his Apparel, and cast Lots for his upper Garment: Psal. 22.18. They part my garment among them, and cast lots upon my vesture. Fulfilled, Mat. 27.35. And they crucified him, and parted his garments, casting lots. Well then, all these Particulars foretold of the Messiah were exactly fulfilled in our Saviour, and so conduce to settle our Hearts in believing his Person and Office: Well than might he say now, It is finished. 2. That the substance of the Types were accomplished in him, as that of the Brazen Serpent, the Paschal Lamb, the Daily and Yearly Sacrifices, the Offering of Isaac; all which praefigured, that Christ should die for the Sins of the World. As Abraham offered his only Son Isaac to God as a Proof and Demonstration of his Faith and Obedience: Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me, Gen. 22.12. So God gave his Son as a proof and demonstration of his Love, 1 john 4.10. Herein is love, not that we loved God, but that he loved us, and sent his son to be a propitiation for our sins. Isaac carried the Wood to the Sacrifice of himself, so did Christ his Cross. The lifting up of the Brazen Serpent in the Wilderness, that whosoever looked upon it should be healed, Numb. 21.9. And Moses made a serpent, and put it upon a pole, and it come to pass that if any serpent had bitten any man, when he beheld the serpent of brass, he lived. This figured Christ lifted up upon the Cross, that all those bitten by the old Serpent might by looking be cured, john 3.14, 15. And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up, that whosoever believeth in him should not perish, but have eternal Life. The Paschal Lamb was slain just at the time when Christ died, and his Flesh eaten, not a Bone broken, john 19.33. His Blood sprinkled on the Door-Posts; all which were accomplished in Christ, who is the Lamb of God, that taketh away the sin of the world, john 1.29. The Daily Sacrifice was offered Morning and Evening, to show our daily Use of Christ, who was a Lamb without spot and blemish, 1 Pet. 1.19. The Anniversary Sacrifice of the two Goats on the day of Expiation, Numb. 16. when there was a live Goat to be sent into the Wilderness, and the other was slain, and Aaron was to put both his hands upon the Head of the Scape-Goat, confessing the Sins of the People, and that Escape Goat was to carry all their Sins into the Land of Forgetfulness; all which signified the Expiation of all our Sins by Christ dying for our Offences, and rising again for our Justification. For the Escape Goat was sent into the Wilderness, far from the Sanctuary, to show that all our Sins are put far away out of God's sight; the other Goat is said to be kept for the Lord, that it might be slain, and be offered to him for Sacrifice upon the Altar. Well now, these and all other Types were finished, that is, obtained their End and Accomplishment. 3. All was finished, that was necessary to make him a fit Pattern of Patience to us. For he had born the extremity of his Enemy's Malice, all that Man or Devils could by the permission of God execute upon him; for he saith, Luke 22.53. This is your hour, and the power of darkness. Yea he had drunk up the Cup, which the Father had put into his hands, to the very dregs. One end of Christ's Death was to give us an Example, 1 Pet. 2.21. Christ also suffered for us, leaving us an example, that we should follow his steps. Now here is a full Copy and Pattern of the right way of Suffering for all his own to imitate. 1. From the Matter, Are you tempted and opposed by Satan and his Instruments? So was Christ. Have you discountenance from Men? Christ had much more. Doth God seem to forsake you? So he did by Christ. Are you said to lie on your Knees crying for Mercy? Christ in the days of his flesh offered up prayers and supplications, with strong cries and tears, to him that was able to save him from death, and was heard in that he feared, Heb. 5.7. Are you mocked, reviled, buffeted, contumeliously used? So was Christ. Are you scourged, put to Death by violence? So was Christ. 2. From the manner, with Meekness and Constancy; With Meekness, not as Swine, but as Sheep, Isa. 53.7. As a sheep before the shearer is dumb, so he opened not his mouth. 1 Pet. 2.23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. Though he had not in the least kind offended either God or Man, yet he was handled as a Sinner; and when foul Crimes were laid to his Charge, he did not repay his Slanderers in their own Coin, but resigned himself to God to deal with him, and his Persecutors, as he saw fitting; he vented no Carnal Passion. So for Constancy; he continued till all was finished, and became obedient unto death, even the death of the cross, Phil. 2.8. When he was tempted to descend from the Cross, he would not, but stayed there as long as it was necessary; to show us, that we should not descend from our Cross, and free ourselves from Tribulation by Sin till all be finished. If God keepeth us long in an oppressed State without Relief or Deliverance, do not make haste, but tarry his leisure. If by Providence you are unequally yoked, bear your Cross as long as God seeth fit to continue it to you. If it be a long Imprisonment, a long tedious Sickness, or any other Affliction, do not descend from your Cross till God take it off, and help not yourselves by Sin out of Affliction. 3. From the End; the bitterest Trouble will at length have an end. Christ was a Man of Sorrows all his Days, Tempted, Despised, Persecuted, Censured, Scourged, Crucified, but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is finished, cometh, and there is a kind of Triumph over all his Enemies and Calamities. To teach us to finish our Course with perseverance and patience, that at the last we may say, we are come to the end of our Sorrows. His laborious Pilgrimage was now over, and there will a time come when ours shall be over also. Christ's Life was a continual Cross and constant Affliction, but at length all was finished, and the Sorrows of thirty three Years recompensed with Glory and Honour, and great Fruit and Success in the Affairs of his Kingdom. What is a little momemtary Suffering to the rest of Eternity? For a little while he was the despising of Men, and the leaving off of the People; but afterwards God exalted him, and gave him a Name above all Names. The perfidious jews rejoiced for a while, but a sad Reckoning came afterwards; judas had a small time to enjoy his thirty Pieces; Pilate within a while rued his Facility, and yielding to the Importunity of the jews: But as to Afflictions holily suffered, stay a little, and all the bitter part will be over. 4. All was fulfilled, which God determined to be done for the expiation of Sin: So that no more Ransom is to be paid; our Debt is satisfied; Divine Justice hath no more demand to us; Sin, Satan, and Death, are spoiled and disarmed, and way is made for our Salvation to be owned, as coming from Christ alone. This is the main Circumstance, and therefore I shall explain it a little. 1. Negatively. 2. Positively. 1. Negatively; And there, (1.) In regard of Christ himself: And, (2.) In respect of us. 1. In regard of Christ himself. Not as if all the necessary Acts of his Mediation were now past. Death was just at hand, and was comprised in the Expression● his lying in the Grave was but the continuation of his Abasement, till the time of his Exaltation should come. But in the way of satisfying Justice he had no more to do; whatever was done afterwards was by way of Reward, not to satisfy Justice, but to satisfy the World of the Dignity of his Person. He was to Rise from the Dead, and ascend into Glory, that's for our more abundant Comfort. His Resurrection was his solemn Acquittance, our Surety was let out of Prison, Rom. 4.25. Who was delivered for our offences, and rose again for our justification. His Ascension was, that we might have a Friend at God's right hand to appear for us, Heb. 8.12. We have such an Highpriest, who is sat on the right hand of the throne of the Majesty in the Heavens. Heb. 9.24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us: That being in a glorified and exalted condition, he might powerfully apply his Purchase, and by his Spirit communicate the Fruits thereof to Believers. And he is to come to Judgement, to bless and reward his People, and to punish his Enemies. But all the Sufferings are now completed, or about to be completed, which he was to suffer for our Sins. 2. In respect of us: It is not so finished, but that something is to be done by the Creature. Though the Satisfaction be never so perfect, yet there is a necessity of Application. The Sacrifice and Atonement is sufficient, but it must be applied in the way appointed by God. The means of Applying are partly Internal, which qualify the Subject, and make us capable of the benefit of this Atonement and Satisfaction, which are Faith and Repentance, and also new Obedience as the consequent of both, for Repentance is a returning to our Duty to God, and Faith a thankful owning of our Redeemer, by whom we return; and if we are serious and real, all will end in new Obedience and Holiness, or else we are liable to Wrath still. Faith is necessary, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood. Repentance is necessary, Acts 3.19. Repent ye therefore, and be converted, that your sins may be blotted out. New Obedience is necessary, Heb. 5.9. He is become the author of eternal salvation to all that obey him. And partly External by the Word and Sacraments: The Word, john 17.19. And for their sakes I sanctify myself, that they also may be sanctified through the truth. The Word calleth upon us to accept of Christ, and that Life and Mercy which is offered to us in him. The Sacraments, which are Baptism, and the Lord's Supper: By Baptism, we profess, and are obliged to put on Christ, Gal. 3.27. For as many of you as have been baptised into Christ, have put on Christ. Or to apply him to ourselves as a Garment to the Body, that he may communicate to us his Righteousness, Life, and Spirit. And by the Lord's Supper we come more abundantly to take part in this Consolation, 1 Cor. 10.16. The cup of blessing which we bl●ss, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? That is, hereby we are solemnly made Partakers of the Body and Blood of Christ, and the Benefits purchased thereby. 2. Positively; that the Work of our Redemption, so far as related to Sufferings, was now about to be Consummate. Christ's Sacrifice, which he was about to offer for us, was no imperfect Sacrifice. This appeareth by his Message to Herod, Luke 13.32. I do cures to day and to morrow, and the third day I shall be perfected. That is, the Work of his Office was then fully to be accomplished, Heb. 2.10. The captain of our salvation was made perfect through sufferings. Christ as Mediator seemed to lack something, till the full number of his Sorrows was accomplished, than he was perfectly fitted to do us good. So Heb. 10.14. By one offering he hath perfected for ever them that are sanctified: As to an Offering, there needeth no more. A patched Salvation, of half of Christ, and of half of the Creature, will not do good; as if Christ must do a part, and we must merit the rest; This is inconsistent with God's Design; we must not part Stakes with God; this is neither for our Comfort, God's Glory, nor our Redeemer's Welcome to Heaven. No, Christ is a Workman that needeth not to be ashamed, he could avouch his Work before the Tribunal of God, all is finished. Now he can plead his Right a● the Bar of Justice, Psal. 2.8. Ask of me, and I will give thee the heathen for thine inheritance; and the uttermost parts of the earth for thy possession. II. The Evidences and Reasons of this complete Satisfaction. 1. From the Dignity of the Person satisfying. Two Things are required in our Mediator, that he might be a sufficient Undertaker for us. One is, That he should be perfectly Holy and Righteous; for how could he redeem us from Sin, who being defiled with Sin, had needed to be redeemed himself. The second was, that he should be a Divine and Infinite Person; for Sin being committed against an Infinite Majesty, therefore the Suffering, by which it must be expiated, must be of an infinite Value. Now both these do perfectly concur in Christ, for as Man He was holy, harmless, undefiled, separate from sinners, Heb. 7.26. And died, The just for the unjust, that he might bring us to God, 1 Pet. 3.18. He was perfectly Holy, even Holiness itself, Luke 1.35. That holy thing, which shall be born of thee, shall be called the Son of God. As he was God over all blessed for ever, he was capable to give a Value to his Sufferings: To which purpose, God is said to purchase the Church with his own Blood, Acts 20.28. Feed the church of God, which he hath purchased with his own blood. In short, God was resolved to lose no Glory by the Fall, and therefore whosoever was the Redeemer, he was to restore what Adam took away by the Fall. God's Authority was violated by the Creatures Transgression, whose Command was just, and our Obedience reasonable: Now it was meet, that God should keep up the Authority of his Law. His Majesty also was despised, in slighting the Threatening, and his Holiness wronged, as if he did not hate Sin; and his Justice and Truth, as if he would not Punish it; his Power lessened, for Sin is an Act of Presumption, and implieth a Contest with God. Now in all these Respects it was necessary, that God should vindicate his Glory, and be no Loser, which was fully brought to pass by Christ, to whom there is in Scripture a double Fullness and Sufficiency attributed: A Fullness of Grace or Holiness, For it pleased the father, that in him should all fullness dwell, and by him to reconcile all things to himself, Col. 1.19, 20. And therefore he is said, To be full of grace and truth, that of his fullness we may all receive, and grace for grace, john 1.14, 16. Besides this, there is a fullness of the Godhead, that dwelled in him bodily, Col. 2.9. Not Mystically and Spiritually, as in Believers; not Symbolically, as in the Sacraments; not Typically, as in the Law: But Bodily, that is, Really and Personally, as Body is opposed to Shadow, or noteth a Person. Well then; the Argument is strong, if the Person satisfying were not only Holy and Undefiled, but also Infinite, the Satisfaction also must be Infinite, and therefore most Perfect and Sufficient; for what can be Greater and more Perfect than what is Infinite? And therefore all is finished; if such a Person will take a Body, and die for us, there needeth no other Satisfaction. 2. I Reason from the Unity of the Mediatory Office, and that Oblation or Sacrifice which was made by Christ, by Virtue of that Office, 2 Cor. 5.14. If one died for all, then were all dead. 1 Tim. 2.5. There is one Mediator between God and Man, the man Christ jesus. And as these places prove, that there is but one Mediator; so there is but one Sacrifice: Heb. 10.10. By the which Will we are sanctified, through the offering of the body of jesus Christ once for all. And Vers. 14. For by one offering he hath perfected for ever them that are sanctified. Rom. 5.18. By the righteousness of one, the free gift came upon all to justification of life. Heb. 9.26. But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Vers. 28. So Christ was once offered to bear the sins of many. The Scripture so emphatically insisting upon this Term, Once, certainly all is finished, there needeth no more to be done by us to satisfy God's Justice, that is sufficiently done already. 3. From the greatness of the Punishment imposed upon Christ. For if he suffered all the Punishments due to us, it cannot be that any thing more should be done to pacify God; all is finished. Now Christ omitted none of those Things, which Divine Justice required: He fulfilled all Righteousness, Mat. 3.15. Was obedient to death, even the death of the cross, Phil. 2.8. Yea, and suffered all those Things, which the Law did put upon Sinners, either as to Loss, or Sense; as to Desertion, or as to the Curse: And therefore he is said, To bear our griefs, and carry our sorrows, and to be wounded for our transgressions, and to be bruised for our iniquities, Isa 53.4, 5. To be made a curse for us, Gal. 3.15. To be made sin for us, 2 Cor. 5.21. God spared him not, but put him to Grief, not out of Hatred to his Son, but Love to our Salvation. Hence those Agonies of Christ, and Prayers, and Tears, and strong Cries. 4. From God's Approbation of the Person and Sacrifice of Christ. If God did so far approve the Sacrifice of Christ, as willingly to accept it for our Redemption, that upon it he grounded a Covenant, and made Offers of Terms of Grace to us, and Reconciliation with us; there is no question, but that upon Christ's Death all was finished. No more was necessary for paying the Price, and Ransom, for God the most just Judge would not accept of an imperfect Satisfaction, or give Testimony that he was well pleased with it. But that Christ's Person and Sacrifice was approved of God is evident, not only as he appointed it, and surely he will Accept what he hath Appointed; not only also by the Miracles which he wrought when alive, which evidenced his Commission, Acts 2.22. jesus of Nazareth, a man approved of God among you, by miracles, wonders, and signs, which God did by him in the midst of you; but chiefly by the Resurrection of Christ, which was not only a Testimony of the Truth, and Dignity of his Person, Rom. 1.4. And declared to be the son of God with power, according to the spirit of holiness, by the resurrection from the dead; but it was a clear Argument of the perfectness of his Satisfaction. For unless he had abundantly satisfied God, how could God, who as a just Judge had appointed him to die for our Sins, raise him up from the Dead? Would an upright Judge deliver a Debtor, or his Surety from Prison, unless first full Payment had been made? Would God show himself willing to be Reconciled to us, if yet there remained any Wrath to be appeased, any farther Ransom necessary to be paid for us? Now in the Scripture Christ is sometimes said to rise from the Dead to show his Divine Power; sometimes to be raised by God to show the Fullness of his Satisfaction, Acts 2.24. Whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of them. When Christ was raised, our Surety was let out of Prison: And the Scripture hath delivered it to us under that Notion, Isa. 53.8. He was taken from Prison, and from judgement, and who shall declare his Generation? For he was cut off from the land of the Living, for the transgression of my people was he stricken. The Lord sent an Angel to remove his Grave-stone, not to supply any lack of Power in Christ, but to show he was fully Appeased, and Satisfied. Therefore it is said, Heb. 13.20. Now the God of peace, that brought again from the dead our Lord jesus, that great shepherd of the sheep, through the blood of the everlasting covenant. Mark, through the Blood of the everlasting Covenant he is become the God of Peace, through the Blood of the everlasting Covenant he brought Christ from the Dead. He doth not only do us good, but le's go our Surety through the Virtue of that Blood. The Phrase of Bringing again from the Dead, is Emphatical, Christ did not break Prison, but was brought forth as the Apostles, Acts 16.39. The Magistrates came to the Prison, and brought them out. Christ rose not only by his own Power, but by the Father's Authority: If our Surety had perished in Prison, we could have no Assurance; or if he had continued still under Death, the World could have no Discharge: But Christ rose again, and is not only taken out of Prison, but carried up to God in Glory and Honour. 1 Tim. 3.16. Received up into glory. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Actively he Ascended, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Passively he was Raised up; God hath Rewarded him: And therefore he hath perfectly done his Work; God hath not only taken him out of the Grave, but taken him up to Glory. Certainly God is well pleased, since he hath given him not only a Discharge, but a Reward. Christ undertaking for us, is somewhat like that of Reuben for Benjamin, Gen. 43.9. I will be surety for him, of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever. Let me see thy Face no more. Christ undertook to carry it through, and failed not in the Enterprise. III. What Comfort is this to poor Sinners, since though there be a full Satisfaction, Conditions are required, which we are not able to perform, ere we can have Benefit, and we find Sin remaining in us, so that it is finished, and unfinished as to us? I answer, There is great Comfort in God's general Grace, before it be particularly applied, and exhibited to us in the Effects, and Sense thereof. A sufficient Sacrifice and Ransom given for you is the Foundation of all solid Peace, for it is the Foundation of the Gospel, or of the Covenant of Grace. I shall prove it by these Reasons. 1. Because this answereth the grand Scruple which haunteth the Creature, and is at the bottom of all our Fears; namely, how God's Justice shall be appeased? Micah 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? The way of appeasing God's Anger hath been an old Controversy, that hath troubled all Nations, and till it be answered and fully determined, Man is not perfect as appertaining to the Conscience, Heb. 9.9. Though God be infinitely Merciful, yet he is infinitely Just; and we can expect no more from his Mercy, than we may fear from his Justice. Guilty Nature still presageth Evil to us, till there be something Penal endured, and something of Price and Value given to appease Justice. 2. That God now looketh for no Satisfaction at your hand, it is all done perfectly by Christ, all is finished; he satisfied for us, that we might not be obliged to satisfy in our own Persons, Heb. 1.3. When he had by himself purged our sins, sat down on the right hand of the Majesty on high. Isa. 53.5. By his stripes we are healed. It was at his Cost that our Recovery was brought about. 3. In this Provision, we see the Will of God putting forth itself for our help in the most astonishing way that could be imagined, 1 Tim. 3.16. Without controversy great is the mystery of godliness, God manifested in the flesh. 1 John. 4.10. Herein was love, not that we loved God, but God loved us, and sent his son to be the propitiation for our sins. This is such an unusual expression of Love, such an engaging Instance, so much surpassing our Thoughts, that we cannot sufficiently admire it. When God laid such a broad Foundation, surely he intended some notable Grace to us. 4. Here is a full Answer to those usual Objections which are raised by broken Hearts, as the number, and greatness, and heinousness of our Sins; for as such they shall not be your Ruin: As great as they are, God can with honour pardon them, for barely to plead the number of Sins, or greatness of Sins, is to lessen the Price: The Messiah came, Dan. 9.24. To finish transgression; and to make an end of sin, and to bring in everlasting Righteousness. There is no Sin so great, but the Redeemer's Merit can countervail it. And no Man shall perish for the want of the Payment of his Ransom, or an Expiatory Sacrifice for his Sins. He may perish for his Impenitency and Unbelief, but not merely for the Greatness of his Sin; for what Sin is so great, that it is not, or cannot be expiated by the Blood of Christ? Christ's Satisfaction maketh the Salvation of the worst possible; you may have Peace with God if you will. 5. It bindeth our Duty the closer upon us. No Man shall perish but for want of a willing Heart to accept of the Redeemer, who hath paid our Ransom, and of the Grace which he hath brought to us, by which we may be interested, and instated, in the Benefits of this Ransom. All things are ready if we are ready, Luke 14.17. Come, for all things are now ready. God's Fatlings are killed, his Wines are mingled, if we will not come to the Feast, we perish through our own default. We need confer nothing, all is but to receive the Benefits propounded and offered; Victory over Death, Hell, Sin, Satan is ready, yea Heaven is ready: and all Spiritual Blessings are ready, if we are ready. For the Merit and Satisfaction of Christ, is the great cause of all that Blessedness which is offered to the Creature. God hath opened the way to all, if they will not enter into it they perish by their own default. He hath sent Preachers into all the World, Mark 16.15, 16. And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptised shall be saved, and he that believeth not shall be damned. Tit. 2.11. For the grace of God that bringeth salvation hath appeared to all men. Let not us refuse our Cure, though we must take a bitter Potion; though we must enter in by the straight Gate of Faith and Repentance, and walk in the narrow way of Self-denial, and all holy Conversation, and Godliness; yet because it is to Life, and the Legal Exclusion is taken off, let us enter and walk in it. Indeed if the Door were shut against us by the Sentence of thr Law, and there was no way to remove the Bars and Bolts, our Excuse were more just, because than our Condition would be hopeless. But now all is finished, Salvation rendered possible, now God hath taken away the Bars and Bolts by which his Law shut us out from all hope; Let us not set up Bars and Bolts by our own Unbelief, and by our own Cowardly Fears. If Man were not Man, but a Beast, a Fool, or a Madman, it might more excusably be allowed to them to be led by Sense and Appetite, and then it were an intolerable thing to Crucify the Flesh, with the Affections thereof: But Man having Reason, doth know, or may know, that this Command of God is equal; that God doth not only require, but help us to perform it, and prevent us by his Grace. 6. It doth not only bind our Duty upon us, but it doth encourage us to Repent, and Believe, and Obey; for Christ is able to save to the utmost all those that come to God by him, Heb. 7.25. And he is the author and finisher of our faith, Heb. 12.2. And doth give repentance, as well as remission of sins, Acts 5.31. For to you it is given on the behalf of Christ, not only to believe on him, but also to suffer for his sake, Phil. 1.29. The first Grace is his Gift, and his resolved Gift to the Elect, but all are to take their Lot. If it were said to us alone, That we should strive to enter in at the straight Gate, or that we alone should deny ourselves, and take up our Cross and follow him, it were hard: But when the same Terms are propounded to all, and when many, young and old, rich and poor, have received them, and have tried God's Ways, and it hath succeeded well with them upon Trial, why should we fear it? If no body had done it, or could do it, than we might stick at God's Terms. This Argument Austin used to himself in his Conflicts of Conscience, Lib. 8. Confess. Cap. 11. When he had long withstood offers of Grace, he would then propound to himself the Example of others, Cur non poteris quod isti, & istae? Isti & istae non in se pouterunt, sed in Domino Deo suo. Why may not I, as well as those holy Men, and those good Women? They did it not in themselves, but in the strength of their God, and the power ●f his Grace. The Yoke of Christ will be more easy than we think of, especially when it is lined with Grace. 7. When we have once accepted the Condition, cleared up our Title, than we shall have cause to Glory in the Lord, and be sensible indeed, that all things are finished which are necessary to our Comfort and Peace, and that this was a full Merit. As Paul would Glory in the Cross of Christ, Gal. 6.14. God forbid, that I should glory, save in the cross of our Lord jesus Christ. Rom. 8.1. There is now no condemnation to them which are in Christ. Then we shall make the bold Challenge of Faith, Rom. 8.33, 34. Who shall lay any thing to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. If Christ had not made a full Expiation of all our Sins, we were under Condemnation still. He doth not say, there is nothing worthy of Condemnation in Believers, for as long as Sin and the Flesh remaineth in us, (which doth, as long as we live in the World,) there is a Potential Gild of Damnation, an intrinsic Merit in our Actions of Death and Condemnation; yet the Actual Gild, or Obligation, is taken away, because Christ is made a Curse for us. Well then, our solid Rejoicing to the lasts is in this complete Satisfaction: Rom. 5.11. We rejoice in God through our Lord jesus Christ, by whom we have received the atonement; It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We Glory in God. Use. Let this raise in us, 1. An hearty Thankfulness, and Admiration of the Love of Christ, who would not give over Suffering, till he could say, It is Finished; till he had done enough to Glorify God, and Save the Creature; enough for the Destruction of Sin, as well as the Abolition of the Curse. Christ did not Compound, but paid the utmost Farthing. Oh! let us raise our Thoughts in the Consideration of this Love. His Enemies interrupted him, and tempted him to give over: Save thyself, if thou be the son of God, come down from the cross, Mat. 27.40, 42. If he be the King of Israel, let him now come down from the Cross, and we will believe him. But because he was the Son of God, and the King of Israel, he would not come down, till he was taken down; and all was done that was necessary: All God's Works are perfect, Deut. 32.4. The Father ceased not, till upon the Sixth Day he had perfected the Work of the Creation, and upon the Seventh Day he Rested: So Christ will not come down, till he had finished the Work of Redemption on the Sixth Day, and on the Seventh he Rested in the Grave, and Rose early in the Morning on the First Day of the Week, to show the Truth of his Satisfaction. And the Holy-Ghost his Work is perfect, all the time of his Life he continueth increasing our Graces, but in the everlasting Sabbatism, when Sin shall be no more, his Work is brought to an end; And then he shall present you faultless before the presence of his glory with exceeding joy, jude 24. But what were the Reasons why Christ would not give over till all was perfected? 1. Love to his Father, john 18.11. The Cup which my Father hath given me, shall I not drink it? Christ loved the Father with unspeakable Love, and was in like manner beloved by him. Therefore when this Cup was put into his hands by his Father, he would drink it off to the very bottom. 2. Love to the Church, Eph. 5.25, 26. Even as Christ loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the Word, etc. And Rev. 1.5, 6. To him who loved us, and washed us from our sins in his own blood. The Church was given for a Spouse to Christ, but we were polluted and defiled with Sin, he would not only cleanse it, but make it a glorious Church without spot or wrinkle, or any such thing, Eph. 5.27. Christ loved the Church, and therefore it was not grievous to him to wash it with his Blood. Because jacob loved Rachel, he served seven Years for her in Heats and Frosts by Night and Day, and they seemed to him but a few days for the love he had to her, Gen. 29.20. So the Son of God loved the Church, and therefore endured all these Indignities, and grievous Passions. 3. He had respect to that eminent Glory set before him, Heb. 12.2. Looking to jesus, the author and finisher of our Faith, who for the joy that was set before him, endured the cross, despising the shame, and is now sat down at the right hand of the throne of God. Though the Way was rough, the Prize was excellent, and so he run through all the Pain and Shame, and attained the eternal Crown of Glory. He endured cruel Pains in his Body, and bitter Sorrows in his Soul, such as never any Man did suffer, never any Angel could have born as he did, so dear did it cost our Saviour to make a Propitiation for our Sins. That which in all this did strengthen and encourage him, was the Joy set before him, namely, that happy and glorious Estate which followed upon his Sufferings, so that his Burden was made the lighter, and his Sorrows much abated. Oh let us think of this! 'Tis not a lessening his Love to us, for he needed not to put himself into this condition. Herein he was our Example, to teach us how to sweeten the Cross, and as our Mediator he is gone to Heaven to prepare a Place for us, john 14.2, 3. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and take you to myself, that where I am, there ye may be also. 2. Let it raise in us a Confidence of the Benefits purchased. For Christ expresseth himself as a Conqueror, and in a kind of Triumph over the Devil, and all the Enemies of our Salvation. The Wrath of God is appeased, Rom. 5.9. Much more then, being now justified by his blood, we shall be saved from wrath through him. The Law is satisfied, Gal. 4.4, 5. God sent forth his son, made of a woman, made under the Law; to redeem them that were under the Law. Satan is vanquished, john 12.31. Now is the judgement of this world, now shall the Prince of this world be cast out. Gild is removed, Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Sin is subdued, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Death is unstinged, 1 Cor. 15.55, 56, 57 Oh Death! where is thy sting? Oh Grave! where is thy victory? The sting of Death is sin, and the strength of Sin is the Law. But thanks be to God, which giveth us the victory, through our Lord jesus Christ. The Curse is removed, Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us. Surely where Christ beginneth, he will make an end. We cannot have too high Thoughts of the Blood of Christ, Heb. 9.13, 14. For if the blood of bulls and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the ●lood of Christ, who through the eternal spirit offered himself without spot to God, cleanse your consciences from dead works, to serve the living God. Let us stand still now, and behold the Salvation of God, and Echo to Christ's Cry, It is finished, it is finished. What can the Law crave more than the Blood of the Son of God? What will make us perfect as appertaining to the Conscience, if this will not? Being justified by his Blood, we shall be saved from Wrath through him. Christ hath so far obtained Pardon, and Acceptance for us, that he hath made an end of Sin for all that are willing to accept of his Grace upon God's Terms. 3. Let it quicken us to Perseverance in our Duty, notwithstanding Sufferings, till all be ended; that when we come to die, we may be able to say, john 17.4. I have glorified thee on earth, I have finished the work thou gavest me to do. 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness. If Christ out of Love to us would finish the Work of our Redemption, What shall separate us from the love of Christ? Rom. 8.39. 4. It teacheth us how to comfort ourselves in Death. It finisheth all our Labours and Sorrows, as Christ showeth when he was about to give up the Ghost, Isa. 57.2. He shall enter into peace, they shall rest in their beds. Believers have a Joy set before them, as well as Christ. The Wicked cannot say, It is finished; their Evils are then begun. 5. Let us believe Things to come. The Event showeth, that all these Things were true, which the Prophets had so long before foretold: The Holy-Ghost cannot be deceived, nor can God lie. We are certain, that Things yet to come shall be fulfilled, as well as these which are past. Those who lived before Christ's time, had not such an Experiment of God's Truth as we have. We have seen the Coming of Christ, let us so fix our Minds on future Things, as to draw them off from Earthly. He bowed his Head, and gave up the Ghost. I come to the later part of the Text. Some read it, that first he Died, and then bowed the Head, there being no Spirit left to support it; but Christ first bowed the Head, and then died, he did as it were because to Death to come, and do its Office. He yielded up the Ghost, his Soul was truly separated from his Body. The form of Resignation we have, Luke 23.46. Father, into thy hands I commit my spirit. Wicked Men, because they die against their Wills, their Souls are said to be taken away, Luke 12.20. Thou fool! this night thy Soul shall be required of thee. Job 27.8. For what is the hope of the Hypocrite, thò he hath gained, when God taketh away his Soul. But Christ yieldeth it up; and for a Godly Man to give up the Ghost, noteth his Faith, Submission, and Willingness to depart out of the Body. As the Prophet saith of Christ, Isa. 53.12. He hath poured out his Soul unto death. Death did not surprise him. Doctr: When all things were finished, Christ freely and willingly gave up the Ghost. His Life was not taken away, but resigned; there was much of Violence, but no Coaction. The Term, Giving up the Ghost, doth not imply the bare Death of Christ, but that he died willingly and freely. Nihil in hoc Christo est, nisi profusa liberalitas misericordiae, & remissionis peccatorum. I can see nothing in this Christ, but a prodigality of Love and Mercy. He had freely emptied his Veins in the Garden, every Poor became an Eye, and wept Blood for your sakes, and now he cometh to pour out his Soul. Reason's why Christ was so willing to die. 1. Out of Obedience to his Father. The Divine Decrees had laid a necessity upon him, and where the Father saith Must, Christ saith, I will. Matth. 26.54, 55. Thinkest thou not, that I cannot now pray to my father, and he shall presently give me more than twelve Legions of Angels? (which was the just number of a Roman Army;) But how then shall the Scriptures be fulfilled, that thus it must be? Christ willingly took this Necessity upon him; it was but Necessitas ex Hypothesi, had it not been for his Eternal Consent, it would never have been said, Thus it must be. Luke 22.37. This that is written must be accomplished. Luke 24.46. Thus it is written, and thus it behoveth Christ to suffer. It was a Necessity of his own making; he was not compelled to Accept of the Conditions from God, nor forced by the Violence of Man ●o yield up his Life. john 10.18. No man taketh it from me, but I lay it down of myself; I have power to lay it down, and I have power to take it up again. This commandment have I received of my father. 2. Out of Love to us. The Jews crucified him, but Love made him die, we had else perished for ever. The Law laid it upon us, but Love made Christ take it upon himself; Isa. 53.4. Surely he hath born our griefs, and carried our Sorrows. Justice demanded it of us, but Christ said, I will be responsible, exact it of me; Mat. 20.28. Even as the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. He took Life to lay it down at the demand of Justice. Justice said, I must have a Ransom; Christ said, Take it of me, let these go. job 33.24. Then he is gracious unto them, and saith; Deliver him from going down to the pit, I have found a ransom. The Father received it, and Christ paid it. As the Angel said to Abraham, Gen. 22.12. Lay not thine hand upon the lad, neither do thou any thing unto him. Justice would have reached forth a deadly stroke to us, but Christ catched the blow. 3. This would finish his Labours. Death was Christ's last Enemy, of his Person, as well as of his Kingdom. He had been harassed, and worn out with Sorrows, the Grave was a place of Rest, it was finished as to him: Isa. 57.2. He ●●all enter into peace, they shall rest in their beds. Death was the end of Christ's Journey, and all his Labours in the Flesh. The Grave was a dark dismal place, till Christ went into it; ever since it is but a Chamber of Rest, and Christ keepeth the Key of it: Isa. 26.20. Enter thou into thy chambers, and shut thy doors about thee, hide thyself, as it were, for a little moment. 4. This furthered his Triumph, and made it every way more complete. By dying, Christ carried the War into his Enemy's Land, and foiled Death in its own Territory, and made Death itself Mortal by lying in the Grave. The Cross and the Grave were the means of Christ's Triumph; by these the Devil thought to foil him, and by these he triumphed: He conquered Satan and Sin, when they seemed to have most power upon him; like angry Bees, they stung him, and disarmed themselves. Heb. 2.14. That through death he might destroy him, that had the power of Death, that is, the Devil. Col. 2.15. And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; On the Cross: Eph. 2.16. Having slain the enmity thereby; that is, by his Cross formerly spoken of. When he was slain himself, than he slew Death, and the Law. Christ's crucifying was his Exaltation, and Preferment. It is twice expressed by lifting up, john 3.14. So shall the son of man be lifted up. John 12.32, 33. ay, if I be lifted up, will draw all men after me. This he said, signifying what death he should die. The Grave was consecrated and sanctified by Christ's lying there. Duo in cruse affixi intelliguntur, (saith Origen) Christus visibiliter sponte su● ad tempus, Diabolus invisibiliter invitus in perpetuum. There were two crucified at once, Christ visibly of his own accord, for a time only▪ the Devil invisibly against his will for ever. Christ received a slight hurt in his Heel, but he bruised Satan's Head. 5. He was hastening to his own Glory. Heb. 12.2. For the joy that was set before him, he endured the cross, despising the shame, and is sat down at the right hand of the throne of God. He was thinking of his Welcome to Heaven; Oh what sweet Embraces there would be between the Father and him! Psal. 110.1. The Lord said unto my Lord, Sat thou at my right hand, till I make thy enemies thy footstool. Dan. 7.13, 14. I saw in the night-visions, and behold one like the son of man came with the clouds of Heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people, nations, and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that, which shall not be destroyed. How the Angels should usher him into Glory, though there were two left with shining Garments to give satisfaction to his Disciples: Acts 1.10, 11. While they looked steadfastly towards Heaven as he went up, behold two men stood by them in white apparel, which said, Ye men of Galilee! why stand ye gazing up into heaven? This same jesus, which is taken up from you into heaven, shall so return in like manner, as ye have seen him go into heaven. Christ was thinking how his Father would embrace him, put the Crown upon his Head, bid him sit down at his right hand, and how there he was to be Royally attended. And this doth not derogate from his Love to us, for he went to prepare a Place for us, and, as our forerunner, is entered into Glory, and because he lives, we shall live also. 1 Use. To commend the Love of Christ to us. 1. That he should die; this was an incomparable condescension of his Love. Simeon suffered himself to be bound for his Brethren, Gen. 42.24. Lot proffers his Daughters to save his Guests, Gen. 19.8. But Christ would lay down his Life. If it were in our choice, who would die? Who would be tumbled into a Pit of Darkness, a cold Hole, where he should see the Sun no more? We would live for ever: It is not put to our choice, but it is in our wishes▪ But Christ might have chosen whether he would die or no, and yet he died. 2. Christ had more reason to love his Life than we have; He had a delicate Body, and the Social Presence of the Godhead. The poorest Worm in the world desires to keep its Life, job 2.4. Skin for skin, yea all that a man hath will he give for his life; That is, a Man would part with all, for Skins were the Barter of those days. And the more excellent the Life is, the more desire Men have to keep it, as young Men, whose Marrow is in their Bones, to them Life is Life indeed. The Woman that was broken and spent with old Age, yet spent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all her living on Physicians, Luke 8.43. Christ had reason to love Life upon a Natural Respect; he was about 33 Years old; and upon a Spiritual Respect, his Human Nature enjoyed the near presence of the Godhead, but when he was in his full vigour and strength, he willingly died. 3. That Death which he died was a sad bloody Death, the saddest Death that any Man could die. He was weakened with the Agonies in the Garden, They pierced his hands and his feet, Psal. 22.16. The Sinewy Parts of his Body were pierced with Nails, his Life dropping out by degrees, the Irons opened a passage for his Soul. And, which was more than all, he suffered under the wrath of God, Mat. 27.46. My God my God why hast thou forsaken me? 4. It was a shameful Death, he suffered as a Malefactor, Isa. 53.12. He was numbered with the transgressors. He was Crucified between two Thiefs, In medio latronum tanquam latronum, maximus, as if he were the greatest of them. He was treated as a Sinner, we are made the Sons of God. job was called Hypocrite by his Friends, but he would maintain his Righteousness till death: job 27.6. My Righteousness will I hold fast, and will not let it go, my heart shall not reproach me so long as I live. Eusebius Vercellensis. chose rather to starve in Prison, then that it should be said, he had eaten with the Arians. Christ takes it patiently to die as a Thief, an Impostor, a Traitor, john 18.30. If he were not a malefactor, we would not have delivered him up unto thee. The Highpriest charged him with Blasphemy, Mat. 26.65. Then the Highpriest rend his clothes, saying, He hath spoken blasphemy, what further need have we of witnesses? Behold now ye have heard his blasphemy. The Disciples began to doubt of him, and to look on him as an Impostor, Luke 24.21. We trusted that it had been he, that should have redeemed Israel. By God himself, when he had taken our Sins upon him, he was dealt with as a Transgressor, 1 Pet. 4.1. He that hath suffered in the flesh, hath ceased from sin. He was as a Sinner before, Heb. 9.28. So Christ was once offered to bear the sins of many An ingenious Man ●alueth his good Name above all Enjoyments: There was enough to clear Christ's Innocency, yet in the repute of the world he suffered as a Malefactor. Oh how unlike is Christ to the Men of the World! Christ is Innocent, and accounted a Transgressor; they are Transgressor's, yet would fain be accounted Innocent, as Saul said to Samuel, 1 Sam. 15.30. I have sinned, yet honour me now, I pray thee, before the elders of my people, and before Israel. We are more careful of Credit than Conscience, and would not be accounted Sinners, yet do not fear to be so. What a comfort is this to Believers, that Satan cannot lay more to your charge, than his Instruments did to Jesus Christ. 5. He submitted to this Death most willingly. He thirsted, and longed to pay the Ransom for us; here was not so much pain and shame as there was willingness, Gal. 1.4. Who gave himself for our sins. There was not only the Acts of the Father in giving Christ, but a peculiar Act of Christ, He gave himself. How freely did Christ empty his Veins, and let out his Soul! it was no more to Christ to pour out his Soul, than for the Minister to pour out the Wine. We pray, as if we were afraid to be heard; we hear, as if we were loath to be saved; we serve God, as if we were loath to please him; there is a grudging in our Acts of Duty, but Christ was free, and willing to die for us. 6. His Blood was spilt in Malice, it might have cried for Vengeance, yet it crieth for Pardon, it had the Perfume of an infinite Merit: Heb. 12.24. The blood of sprinkling speaketh better things than that of Abel. As to Abel's Blood that crieth for Vengeance, Gen. 4.10. The voice of thy Brother's blood crieth unto me from the ground: Christ's Blood cries for Pardon. As to the Actors, his Blood would not have been a Curse to them, if they had hearkened to the Voice of the Gospel. But to speak of ourselves; we by our Sins had made our Lord to serve and die, yet doth not his Blood speak against us, as Abel's did against Cain, but it speaks to God, to pacify his Wrath, and to pardon us. Our Sins cry, Lord! forgive not: Isa. 2.9. The mean man boweth down, and the great man humbleth himself, therefore forgive them not. They speak in our Conscience, ye deserve Death. But Christ's Blood speaketh words of Peace and Comfort to cleanse it, and make it quiet; when Wrath is ready to break out from Justice, it still cryeth, Father! it is finished: Christ's Blood yet speaketh. When the awakened Conscience lies in fear of the offended Judge, and is vexed with the restless Accusations of Satan, the Blood of Christ speaketh better things, viz. it is all forgiven, it is all expiated by my Merit. 2 Use. This affords much comfort to humbled Sinners; Take Christ as freely, as he freely offereth himself for you; he resigned up himself to Death, and will not you resign up yourselves by Faith? He poured out his Soul to Death, and will not you pour out your Souls into his Bosom? Consider, all the Persons of the Trinity are willing, and will not you? The Father gave him, john 3.16. God so loved the world, that he gave his only begotten Son. Christ gave himself, Gal. 2.20. Who loved me, and gave himself for me. The Spirit is willing, he is grieved with your neglect and refusal, Mat. 23.37. How often would I have gathered thy children together, as a Hen gathereth her chickens under her wings, but ye would not! Oh! pour out your Souls in Faith and Prayer, as Christ did his upon the Cross. 3 Use. Let us learn to imitate Christ; at the close of his Life, he said, It is finished, and so bowed the Head, and gave up the Ghost. Believers have a Joy set before them as well as Christ; it is not so with wicked Men, they cannot say, that with them it is begun, their Heaven endeth when they come to die; but God's People should take Death cheerfully, if they can say as Christ, john 17.4. Father, I have glorified thee on the earth▪ I have finished the work that thou gav●st me to do. Let the Death be violent or natural, it is a●l one, whether we are a Peace-Offering, or a Burnt-Offering, there is more of Man's Ma●ice in a violent Death, but it cannot hurt us. But alas! Men generally do not live as if they did look to die, and therefore they do not die as if they did look to live; and so here they would not d●e, and there they would not live. A SERMON UPON ECCLES. VII. 29. — But they sought out many Inventions. THERE are two things in this Scripture. 1. The Righteousness of God in his Work about Men, God made Man upright. 2. Man's perverse Subtlety in inventing Ways of Backsliding and Apostasy from God, But they sought out many Inventions. From this latter part observe, Doct. That Man fell from the Integrity of his first Estate, and is ever since full of evil and fruitless Inventions. I. I shall speak to this Point as it is represented in the Text. II. Give some Considerations as to the general Case. 1. The Persons, [they]; the Expression was singular before, God made Adam upright, but now plural; not only to include both our first Parents, but all their Posterity: Adam had his Invention, and all his Posterity theirs. The Devil inspired Adam with a sad and doleful Invention, to go about to find out another Happiness than God had appointed. Adam could not content himself with this kind of Happiness, but fancied to himself an higher Perfection, and yielded to follow these new-devised Ways of Blessedness, which Satan and his own deceived Heart did suggest to him. And this Invention hath invented and found out all the Sin and Misery under which the World groaneth. As Adam had his Invention, so all his Posterity theirs: We are inventing still to make ourselves more miserable. The least Ebolitions of Sin are expressed in the Old Testament by Imaginations, in the New by Lusts. In the Old Testament by Imaginations; Jer. 18.12. And they said, There is no Hope; but we will walk after our own Devices, and we will every one do the Imagination of his evil Heart. Gen. 6.5. And God saw that the Wickedness of Man was great in the Earth, and that every Imagination of the Thoughts of his Heart was only evil continually. In the New by Lusts; James 1.14. But every Man is tempted, when he is drawn away by his own Lust, and enticed. Titus 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts. Not only the desiring, but the understanding Faculty is corrupt: Therefore 'tis said, Prov. 1.31. They shall eat the Fruit of their own Way, and be filled with their own Devices. Jer. 6.19. Behold, I will bring upon this People even the Fruit of their Thoughts: Meaning the Evil which their own Devices and Practices had procured to themselves. Every one of us have our Devices, Ways, and Haunts of Sin, whereby we make ourselves more wretched and sinful. 2. Their Act, They sought out; that showeth the Voluntariness and Studiousness of Man's Defection; it is their own Act and Deed, and their Hearts are set upon it. It is said, jonah 2.8. They that observe lying Vanities, forsake their own Mercies. They set their Minds awork, prostitute their Reason to their Senses: All men's Projects, what do they tend to, but the Satisfaction of their own Lusts, to cater for the Body, and gratify the Animal Life? Making Provision for the Flesh, to fulfil the Lusts thereof, Rom. 13.14. Taking thought what they shall eat, or what they shall drink, Mat. 6.25. Their Care is about the base and brutish Part, more than about the Soul; how to adorn the Body, and gratify the Body, and for this the Soul must be made a Slave. There is a perverse Diligence in Men to corrupt themselves. 3. The Object, with its Number, Many Inventions▪ There is some difference in the Translations: Ludovic●● de Die●, because the Word for many▪ signifieth also great and mighty, rendereth it, Ipsi autem▪ qu●siverunt cogitationes magnatum; meaning by the Mighty the Angels, who were not contented with their own Station, but forsook it, jude, v. 6. Certain it is, the Devil's first Temptation was, Gen. 3.5. Ye shall be as Gods; that is, advance into a more honourable and noble Condition than now you are in. These Thoughts being suggested by Satan, they ambitiously entertained them. The Vulgar readeth it▪ Se infin●tis miscuit quaestionibus. Adam at first out of Curiosity would know Good and Evil; and ever since we have been sick of Questions, questioning this, and questioning that, and have no clear Light to guide us. The Septuagint render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they sought out many Ratiocinations: We grope in a maze of Uncertainties, and so entangle ourselves the more. Our Heavenly Wisdom is lost by our Sin and Rebellion, and instead thereof we have gotten a false Carnal Wisdom; which is Enmity to God, Rom. 8.7. and only inclineth us to a false Happiness, james 3.15. to the Pleasures, Honours and Profits of the present World; and so are given up to an injudicious Mind, and are left in the Hands of our own Counsel, which is the heaviest Plague that can light upon a reasonable Creature: Psal. 81.11, 12. But my People would not hearken to my Voice, and Israel would none of me; so I gave them up unto their own Hearts Lusts, and they walked in their own Counsels. For our own Wisdom is an ill Guide and Counsellor, and will never guide us aright in the Way to true Happiness, but lead us into ●ogs and Pits, and into many foolish and hurtful Lusts. But keeping more closely to our own Translation, let me a little open this Expression, They sought out many Inventions. 1 st. Observe that Man is left to invent, and (since he left the straight Line of God's Directions) to shift for an Happiness for himself. Surely it was better for us, when we needed only to accept or submit; we never sped well since we would be our own Carvers, and would follow those new Ways to Blessedness, which Satan and our own Hearts suggest to us: As a Runagade Child or Servant, that is not consent with the Father's or Master's finding, is driven to a thousand Shifts. All our Inventions may be disproved by a double Reason. 1. They are insufficient to make us happy. We were made for God, and cannot be happy again till we return to God. Being fallen from God, in whose Favour alone true Happiness is to be found, we invent false Ways wherein we seek to attain Happiness; but after all our vain Pursuits, we can no where find Rest for our Souls. We have but a little vain Glory, for that Eternal Glory which we have lost; a little brutish Pleasure, for that Fullness of Joy which we might have in God's Presence; perishing Vanities for the true Riches. So that we do but go about; jer. 31.22. How long wilt thou go about, O backsliding Daughter? We do but weary ourselves as long as we keep off from God; you meet with a broken Cistern instead of the Fountain: Jer. 2.13. My People have committed two Evils, they have forsaken me the Fountain of living Waters, and hewed them out Cisterns, broken Cisterns that can hold no Water. You may drink many a Puddle dry, and yet never quench your Thirst; labour your Hearts out, and yet not meet with that which satisfieth. Isa. 55.2. Wherefore do ye spend your Money for that which is not Bread? and your Labour for that which satisfieth not? Harken diligently unto me, and eat ye that which is good, and let your Soul delight itself in Fatness. True Rest and Peace will only be found in God reconciled to us in Christ. 2. They plunge us in farther Misery. It is true, both as to Opinions in Religion, and as to Practice. (1.) As to Opinions in Religion. If Men apprehend some Misery, how vain are their Inventions about the Remedy! all their Devices show how desperate the Disease is. The Philosophers, when they had found out a God, yet were vain in their Imaginations, Rom. 1.21. When they sat abrood on a Religion, they hatched nothing but what was ridiculous. And professing themselves to be wise, they became Fools. The Egyptians, who vaunted themselves to be the Fathers of all Sciences, worshipped Onions and Leeks, and their Gods grew in their Gardens; they were planted and cultivated by their Labourers before they were worshipped by their Princes. The Romans, who excelled all Nations for their Morality and Civility, made Gods of all things, for War and Peace, Fears and Passions, Agues and Fevers. And still the Religion of Heathens, Turks and Pagans are so far from being the Remedy, that they are a part of the Disease, and remove Man further off from God. All men's Inventions to pacify God's Wrath, do further provoke him▪ Micha 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt Offerings, with Calves of a Year old? Will the Lord be pleased with thousands of Rams, or with ten thousand of Rivers of Oil? Shall I give my firstborn for my Transgression, the Fruit of my Body for the Sin of my Soul? Go to false Christians, it was never well with the World, since Men were guided by Inventions rather than Institutions; while they hope by their own Penances and exterior Mortifications, to appease God, he is the more alienated from them. (2.) So as to practise. Whilst instead of Dependence and downright Simplicity, they fly to their own Shifts, and will help themselves, rather than trust God, they involve themselves the more. There is one Principle of Sincerity, to depend upon God's Alsufficiency; Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect. But they that do not trust God, cannot be true to him. When Men will be inventing, and shift for their own Happiness, they never carve to themselves a good Portion, but have enough of their Devices at last. Besides, our false Happiness which we pursue after, and our Inventions about it, are not only vain, but pernicious and destructive; john 3.19. And this is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds are evil. If we love our own dark Counsels, rather than God's Provision for us, and the Remedy offered to us, our Case is the more doleful. 2dly. Observe, these Inventions are many. Here I shall inquire; First; What are these Inventions? Secondly; Why many? First; What are these Inventions? We must distinguish. 1 st. There are profitable Inventions for the Good of Society, and Benefit of Mankind, such as are Civil Arts and Disciplines, Manufacture and Occupations, which conduce much to the Good of the present World, and do repair those natural Defects which were introduced by the Fall. Now though these are not intended in this Place, yet two things I shall say upon this occasion. (1.) The one is, that if Man would have been contented to be at God's finding, many of these would not have needed such a deal of do, would not have been needful to Man in Innocency: It is Sin hath made so many Necessities, and Lust still multiplieth them. (2.) The other is, that though since the Fall we can find some Remedy for out natural Defects, yet for the spiritual Distempers of the Heart we can find no Cure. By Art Man can melt the hardest Metals, and make them capable of any Form; but to soften the Heart, and make it capable of God's Image, that is past the Skill of Men or Angels. There is no Creature so fierce, but it is tamed and hath been tamed of Mankind, Jam. 3.7. But yet Man cannot tame his own Heart; 'tis God must turn us, or we are never turned. How many Inventions hath Man found out to repair the Ruins of the Fall, Grammar and Rhetoric, to polish our Speech, Logic to refine our Reason; Ethics to reform our Manners in Civil Converse; Economics to govern Families; Politics to module Kingdoms and Commonwealths; but nothing to tame and subdue the Heart to God? It is God that createth in us a clean Heart, and reneweth a right Spirit, Psal. 51.10. Even he that made it at first. 2dly. There are sinful Inventions taken in a more limited Sense, for those exquisite studied ways of Sin, wherewith many please themselves; as we read of some that were Inventors of evil things, Rom. 1.30. who find out such Wickedness as the World was never acquainted with before; as new-fashioned Oaths, Lusts, Torments: this argueth the Height of Wickedness: And such are the more corrupt of the corrupt sort of Men. These are not principally intended in this Place, yet may be comprised here. 3dly. The Inventions here intended are such, as by which we start away from God, and corrupt ourselves. This more general Sense of the Words compriseth two sorts of Inventions. 1. Those many crooked Counsels and Devices whereunto Men are carried by their own corrupt Hearts, when once they had forsaken God, and the straight Rule of his Law. We read, jer. 17.9. That the Heart is deceitful above all things, and desperately wicked, who can know it? There is a bottomless, unsearchable Depth of Wickedness in the Heart of Man, which none can discover but God; it is wily, fraudulent, prone to deceive, full of Windings and Turnings, Wiles and Sleights; no Creature in wicked Subtlety and Dissembling can go beyond him. The Scripture delighteth in this term, Inventions and Imaginations, Gen. 6.5. All the Imaginations of the Thoughts of his Heart were only evil continually. And jer. 18.12. We will walk after our own Devices, and we will every one do the Imaginations of his evil Heart: The Heart of Man is in continual Action, framing and moulding things within its self; and because there are many cunning Fetches, and secret Devices within the Heart, by which they seek to put out their own Eyes, that they may not apprehend themselves to be so vile and filty as indeed they are; and a deceitful Heart smooths Evil, and presents it under another Notion, therefore they may be called, and are in Scripture called Devices and Inventions. There is so much Remainder of Light and Conscience since the Fall, that there needeth a great deal of Craft to varnish Sin, to insinuate it with any Satisfaction to the Conscience, a great deal of Diligence to compass it, and a great deal of Art to hide it from the World, that it may not make us hateful or obnoxious to Disgrace and Disrespect; and to hide it from ourselves, that we may live in it with greater Leave and Allowance from those Remainders of Reason which are yet left within us. True Wisdom is plain and simple, it needeth no Disguises to palliate it from the Judgement of Conscience, or the Notice of the World. Wisdom is justified of her Children, Matth. 11.19. This is our rejoicing, the Testimony of our Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World, 2 Cor. 1.12. But with Sin 'tis not so; there are many Inventions for the hiding, palliating, excusing and defending of Sin; it is the great Power of the Word to discover them; Heb. 4.12. For the Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart. These are the most secret Acts of the Soul; Intentions respect the End, Thoughts respect Consultations about the Means. There is an artificial dexterous Managery of Sin; Ephes. 2.3. Fulfilling the Desires of the Flesh and of the Mind; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Imaginations and Lusts. Now of these Inventions I shall say two things. (1.) The more studiously and dexterously any Sin is carried on, it argueth the worse temper of Spirit, and the Sin is the more aggravated, to be wise to do Evil, Jer. 4.22. To devise Iniquity, and work Evil upon our Beds, Mich. 2.1. The Wicked plotteth against the Just, and gnaweth upon him with his Teeth, Psal. 37.12. The subtle Designer of Sin is worse than he that occasionally lapseth into it. The Good may be overtaken or overborn; but to dig deep to hide our Wickedness, and set abrood upon it, is the greatest Evil. (2.) That sinful Inventions for the hiding and palliating of Sin, never succeed well, but involve us the more. I shall not instance in the worst of Men, how they are forced to add Sin to Sin, and help out one Wickedness with another, which at last bringeth upon them the feared Evil with the greater Violence; but even in the best of Men, that you may the more loath these sinful Inventions. David had many Inventions to cloak his Sin with Bathsheba, but how ill did they succeed at last? When Sin hath got a Tie upon a Man, and a Man hath done some Evil from which he cannot well acquit himself, but with some Loss and Shame, or other Inconvenience▪ then 'tis a mighty Snare, unless he cover it, or maintain it, or some other way help himself by adding some other Sin to it. Thus usually in this Case Men have their Inventions, shift off a Fault with a Lie, and Imagine it in a sort necessary for their Safety to be evil; and out of this seeming Necessity, heap and pile up Sin upon Sin, and Transgression upon Transgression. This, I say, was David's Case in the matter of Bathsheba and Vriah: Surely he had never proceeded to such black Thoughts, to plot the Murder of a Person so worthy and innocent, but to salve his Credit, and cover his dishonest Act, when other Arts and Shifts failed, and took no Effect. Admit one Sin, and the Devil taketh this Advantage, that he will force us for the Defence of that, to yield to more. Thus Sarah's unbelieving Laughter brought forth a Lie, Gen. 18.12, 15. Then Sarah denied, saying, I laughed not, for she was afraid. Peter when he had denied his Master with a plain single Denial, I know not the Man, Mat. 26.70. he proceeded after to a Denial with Oaths and Execrations; Then began he to curse and to swear, saying, I know not the Man, ver. 74. If he had prevented the first Sin with ordinary Courage and Boldness, he had not thus entangled himself: but one Sin must help out another, though still to our Loss and Trouble. Eudoxia, Wife to Theodosius junior, having received of the Emperor her Husband, an Apple of incredible Beauty and Bigness, gave it to one Paulinus, a learned Man, whom she prized; he not knowing whence the Empress had received it, presents it as a rare Gift to the Emperor, who thereupon sending for his Wife, asked her for the Apple; she fearing her Husband's Displeasure, if she should say she had given it away, answered, she had eaten it; upon this afterwards the Emperor produceth it, and in his Jealousy killeth innocent Paulinus, and hateth his Wife. If she had not told an Untruth at first, she had not fallen into the Sin of Lying; but giving way a little, she is drawn into a greater Sin, her innocent Friend lost his Life, and she her Husband's Favour ever afterwards. All this is spoken, that we may beware of evil Inventions, which never succeed well, nor to the Content of the Party that useth them. 2. These Inventions are put for our Pursuits after a false Happiness. True Happiness is only to be found in the Favour of God, and in the way appointed by God; but Man would be at his own Dispose, and would invent and find out an Happiness for himself, and be sufficient to himself for his own Blessedness, without any Dependence upon God. Now when Man was thus fal● off from God, God was disobliged from providing for him, and so Man is left to his own Shifts. But alas, how ill doth he provide for himself? This being the very thing intended in the Text, I shall a little more amply dilate upon it in several Propositions. (1.) When Man fell from God, he fell from him, tanquam à principio & fine, from Dependence upon him as the first Cause, and respect to him as his chief Good and last End. His Dependence was loosened, because he disinherited God's Provision for him, and would be a God to himself, his own Principle, Rule and End; live from himself to himself, according to his own Will. So that Self-love came in the Place of Love to God; he that before sought nothing but God, began now to seek himself, and thought he should find in himself what he lost in God. (2.) Man being once off from God, never of himself cometh on again, but rangeth infinitely, being guided by his own Will and Wit; jonah 2.8. They that observe lying Vanities, forsake their own Mercies. Man being fastened to such Objects as he liketh, keepeth a-loof from God, whom he liketh not, and will not come at him, as long as he can make a shift without him; jer. 2.31. We are Lords, we will come no more unto thee. And though he wandreth hither and thither, he finds no Rest for his Soul, for he seeketh Happiness where it is not to be found, in the Riches, Honours and Pleasures of the present Life. (3.) Though he meet with often Disappointments, yet he is unwilling to return even after God hath showed a Remedy, and brought Life and Immortality to Light in the Gospel, in which Way he may have Peace and Happiness, and so Rest for his Soul. God hath showed us the way to Rest; jer. 6.16. Ask for the old Paths, where is the good Way, and walk therein, and ye shall find Rest for your Souls. Matth. 11.28. Come unto me all ye that labour and are heavy-laden, and I will give you Rest. But yet Man is for his shifts still, till God changeth his Heart, and giveth him Counsel in his Reins, and disappoints him in his worldly Inventions and Pursuits, by blasting the Creature, or occasioning some Wound in his Conscience. God speaketh often in his Word, but it is disregarded till he speak by real Arguments, and speak to the Quick, so as to force an hearing; till he take away their Comforts, or take away their Use of them by some languishing Sickness or Anguish in their own Conscience, or both, by smiting them with a Rod dipped in Gild. When thou with Rebukes dost correct Man for Iniquity, thou makest his Beauty to consume away like a Moth, Psal. 39.11. So that then they see the Fruitlesness of all their Inventions, their vain Pleasures, costly Buildings, great Honour and Riches, how little these can stead them against the Wrath of an angry God. So loath is Man to submit to God's Remedy; he laboureth all that he can to patch up his sorry Happiness, and is very unwilling to confess his Misery; he turneth and windeth every way, and seeketh Help from the Creature, before he will be brought to implore Aid from Grace; he will use all Means within his grasp and reach, till his Despair teach him to return from whence he fell, and that it is better to seek God's Favour, than continue his vain Pursuits: Hosea 2.7. I will return to my first Husband, for than it was better with me than now. Secondly; Why many Inventions? 1. In opposition to that one straight Line which leadeth to true Happiness. Christ telleth us, One thing is necessary, Luke 10.42. namely, to serve and please God, and enjoy him for ever. To enjoy God, and please him, is that one thing which is enough. But Error is manifold; though there be but one Path to Heaven, yet there are many ways of sinning, and going to Hell. Every Man hath his several Course and Way of sinning; Isa. 53.6. All we like Sheep have gone astray, we have turned every one to his own Way. According to the several Constitutions, and Business, and Affairs of Men. Velle suum cuique est, nec voto vivitur uno. As the Channel is cut, so corrupt Nature in every Man findeth an Issue and Passage. No Sin cometh amiss to a carnal Heart, yet some are more kindly and suitable; one is worldly, another sensual, another proud and ambitious. It is our Wisdom to observe our own Haunt, and the tender Parts of our Souls; Psal. 18.23. I was upright before him, and I kept myself from mine Iniquity. All Sin is but carnal Self-love disguised; or many, with respect to the successive entertainment of divers Sins: Titus 3.3. Serving divers Lusts and Pleasures. Sins take the Throne by turns; by Age and Experience Men grow weary of former Vanities, but others are adopted into their room, and so their Lusts are but exchanged, not abrogated. Now we are fallen from our primitive Happiness, we multiply Means and Laws; yea at the same time the Pleasures of the Flesh draw the Sinner several ways: James 4.1. Whence come Wars and Fightings among you? Come they not hence, even of your Lusts, which war in your Members? Desire of Riches contradicts Idleness; and the toilsome Cares and Labours of this World, that Ease which the Flesh affecteth; disgraceful Lusts are contradicted by Ambition and Pride. 2. Many Inventions, in opposition to that Simplicity and Singleness of Heart, which Original Rectitude did include. The Heart of Man was originally of one constant, uniform Frame; but now instead of Simplicity, there is a Multiplicity. The Heart now is never right, till it be one with God. Therefore David prays, Psal. 86.11. Unite my Heart to fear thy Name. He begs a Heart entirely fixed upon God, which, as our great End, uniteth all our Affections in this one Scope, that we might please him, and enjoy him, as our chief Good, and last End. That fixeth Man's Mind, which otherwise will be tossed up and down in perpetual Uncertainties, and distracted by a Multiplicity of Ends and Objects, that it cannot continue in any composed and settled Frame: No one part of our Lives will agree with another: A divided Heart breedeth an uncertain Life. james 1.8. A double-minded Man is unstable in all his Ways. The whole not firmly knit together by the Power of the last End running through all. So that our Lives are a mere Lottery, the Fancies and Appetites we are governed by, being jumbled together by Chance. The Heart by natural Corruption is loosed from God, and distracted with variety of vain Objects, which offer themselves to our Senses. The Interest of the World and Flesh is taken into competition with God; and whilst the Heart rangeth abroad, it is such a variable and double Heart, as will never be true to God. And while Men are tossed from one Dependence to another, and do not firmly adhere to God, being weaned from the Vanities of the World, they are carried hither and thither by their perverse Affections, sometimes to one thing, sometimes to another. 3. With respect to that one Object, who alone was sufficient for us. They that have left God, and would find Happiness in the Creatures, need many Creatures before they can patch up any sorry tolerable Happiness to themselves. One broken Cistern can yield but little Refreshing, jer. 2.13. So many Disappointments make them look more about. God made Man for himself, capable to enjoy him; now he is an infinite Eternal Good. We desire an infinite Eternal Good, still such as may quiet and satisfy us; therefore Man being made capable of enjoying God, who is infinite, and finding himself not satisfied with a few or many things, always seeketh after new things. Here is his Error, that he seeketh after that which is infinite, among those things which are finite, and so wandreth up and down groping for an Eternal Good: Acts 17.26, 27. And hath made of one Blood all Nations of Men, for to dwell on the Face of the Earth; and determined the Times before appointed, and the Bounds of their Habitations: That they should seek the Lord, if hap●y they might feel after him, and find him, though he be not far from every one of us. As we depart from God, we are gone from Unity, and are left distracted and confounded in the Multitude of the Creatures. Quaerunt in varietate Creaturarum, quod amiserunt in unitate Creatoris; They seek in the variety of the Creatures, what they have lost in the one God. Use 1. Is to represent the Misery of fallen Man, that we may take up a Lamentation for him, and bewail our Departure from Life and Blessedness, and forsaking it for Sin and Misery: They have cast off God, and set at nought his Counsel, and given themselves over to many fruitless and hurtful Inventions. For alas! Man being left to the Counsel of his own desperately wicked and deceitful Heart, what doth he look after? What may be expected from him, but that all his Thoughts and Projects should be for the satisfaction of his Lusts, to serve his Pride, Avarice, Revenge, Pomp, Pleasure and Vanity? God is not in all his Thoughts; he cares not whether he be pleased or displeased, honoured or dishonoured. Here consider the Disorder and Danger of this State. 1 st. The Disorder introduced hereby. 1. The Creature is preferred before God. For all their Projects are, how to live at ease in the World, not how to please and enjoy God: and so they forsake their own Mercies for observing lying Vanities, Jonah 2.8. They seek an Happiness apart from God, who is their own Mercy; that is, they might have had from him all that which the Mercy of an all-sufficient God can afford. And for what do they forsake him? for lying Vanities: in regard of their Emptiness, they are Vanities; and in regard of their disappointing our Expectations, lying Vanities. They do deceive us with a vain Show, and in the issue miserable Disappointments. And mark, these must be observed, followed after with a great Solicitude and Care; whereas the other is freely offered to us: it is our own in the Offer, and it is our own Fault, if it be not our own in the Choice. So jer. 2.13. My People have committed two Evils; they have forsaken me the Fountain of living Waters, and have hewed them out Cisterns, broken Cisterns that will hold no Water. God is the Wellspring of all manner of Good, a Fountain that runneth constantly, and never faileth; and such would he have been to us, if we had continued loyal and dutiful to him. Besides the leaving of the everliving, alsufficient, and ever-flowing Fountain of all Good, they have betaken themselves to poor paltry Vanities, that will yield them no real and solid Refreshment. 2. The Body is preferred before the Soul. For all our Inventions run upon the Body, and the pleasing the Flesh: Rom. 13.14. And make not Provision for the Flesh, to fulfil the Lusts thereof. But the precious and immortal Soul is little thought of, and cared for. They sit down well apaid with carnal Contentments; Luke 12.19. Soul, take thine Ease, eat, drink, and be merry, thou hast much Goods laid up for many Years. They do not rise to any Thoughts of an higher Life, never think of that immortal Soul they carry about with them, but only use it to cater for the Body, that the Body may be well fed, and clothed, and adorned. Our business is to seek Rest for our Souls; if we would invent and consider, we should look after that: jer. 6.16. Ask for the old Paths, where is the good Way, and walk therein, and ye shall find Rest for your Souls. We are never in our Wits again, till this be the Project and Design we travel with. But alas! this is not thought of, the neglected Soul may easily complain of hard Usage. What are our Thoughts, but what shall we eat, and what shall we drink, and how shall we make a fair Show in the Flesh? If we look after the Soul, it is to adorn it with secular Learning and Wisdom, which is but to serve the Flesh in a more cleanly manner, and to gratify our worldly Ends, our Pride, or our Interests: We look after Flowers rather than Fruit; those Adornments of the Soul, which are for Pomp, rather than Life, and for present Use, rather than Eternal Benefit. 3. They prefer Earth before Heaven, and Time before Eternity. All their business is rather to make sure of the Prosperity of the Body, than the Salvation of the Soul. And though it is plain, and they do or may know and see, that this will not cure their Diseases, nor ease their Pain, nor save them from the Grave nor Hell; yet because Riches will help them to live in Pleasure and Reputation with the World, and in Plenty of all things, and to have their Will as long as they live, that's enough for them, for they care not for the Pleasures and Happiness which is to be enjoyed in the other World. Though Death and the Grave may put an end to all they have here much sooner than they imagined, yet their Minds and Hearts are set upon these things as their Happiness, and will not be diverted from them; they have their Portion in this World; Psal. 17.14. From Men which are thy Hand, O Lord; from Men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid Treasure: they are full of Children, and leave the rest of their Substance to their Babes. 2dly. The Danger. As it is a base thing to act so disproportionably to the Light of Reason, so within a little while it will be a bitter thing; jer. 2.19. Thine own Wickedness shall correct thee, and thy Backslidings shall reprove thee; know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my Fear is not in thee. Sure it will be Bitterness in the end to forsake the Lord, and walk in the Inventions and Imaginations of thine own Heart. You are posting to your eternal Misery, where a Reflection upon your evil Choice will be the greatest part of your Misery: Isa. 50.11. Behold, all ye that kindle a Fire, that compass yourselves about with Sparks; walk in the Light of your Fire, and the Sparks which ye have kindled: this shall ye have of my Hand, ye shall lie down in Sorrow. The Allusion is not to such a Fire as burneth and consumeth, but such as doth warm and cherish: Those Stakes which wicked Worldlings rely upon for Succour, will in time prove their greatest Calamities; and those Tufts and Fuzes, which they promised the greatest Comfort to themselves from, will occasion the greatest Sorrow; the Brands which they heaped together, will afford them little Heat and Light, but Smoke to vex and choke them: He that will warm himself by his own Sparks, can expect no other Issue from his own rash Folly, and God's righteous Vengeance. Use 2. To exhort us not only to lament it, but to come out of this Condition: And here to this End; 1. Renounce that crooked carnal Wisdom which is Man's undoing. Man at first seeking to be wise, became a Fool: Now he must be a Fool, that he may be wise, 1 Cor. 3.18. A Fool to the Flesh and the World, that he may be wise to God. 2. Give up yourselves to God in Covenant, as your Lord and Felicity. A Man is never in his Wits, till he cometh to this; Psal. 22.27. All the Ends of the Earth shall remember, and turn to the Lord. Our Misery is in departing from him; so our Happiness is in putting ourselves into his Hands again. Now you must give up yourselves to him as your supreme Lord, and chief Felicity or Happiness, depending upon him as your Happiness, obeying him as your Lord. Obey his Counsel, though against your own Reason; and stick to his Ways, though they seem to be against your present Happiness. Remember that Duty is Safety, that cleaving to God with Loss, is better than departing from him with seeming Gain: and God that out-wits the subtle Designer, doth take care of, and preserve the plain and simple Person, that avowedly adhereth to him, when all the Contrivances of foolish and worldly-minded Men prove vain and unprosperous. Your Obedience will be your Safety. Dependence and Obedience do mutually cherish one another; the more we depend, the more we obey; and the more we obey, the more we depend: and so they discover one another. Let us show our Dependence on God, that in all the Changes of this Life, by a firm, fast Adherence and Resolution, we stick fast to God, whatever comes on it, using no Means but what he allows, and counting his Favour our Happiness. They that depend not on him, are left to their own Inventions. 3. Your great Design must be to approve yourselves to God: 2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted of the Lord. Use 3. It showeth what need we have to give up ourselves to the Conduct of God's Word and Spirit. Man is so full of his own Inventions, that none can be safe but they that depend upon God for Direction; jam. 1.5. If any Man lack Wisdom, let him ask it of God. Such a fallible Creature as Man is in point of Truth, such an impotent Creature is he in point of Power, such an indigent Creature in point of Happiness and Self-sufficiencies; such a sinful corrupt Creature, so full of Imaginations and Lusts, so many crooked Dispositions in his Heart, so many Wiles to justify his irregular Choice, so many Temptations, and they represented with such Sophistry, that he should be willing to accept of Direction. Yea, the People of God themselves have need of the Direction of the Word, in regard of the Weakness of their Understandings, and the Perverseness of their Affections. 1. Our Understandings are so weak, that we are ignorant of many things necessary to be known; for we know but in part: If we know something in general, we fail in particular Application: both in general and in particular, if we know things habitually, we do not actually consider them, being hindered by Multitude of Business, or the Violence of Temptations, or lulled asleep by the Pleasures of the Flesh; Eccles. 5.1. They consider not that they do Evil. 2. Our Affections are perverse, and so addicted rather to be led by Sense than right Reason, that there is great Danger, lest seeing and approving that which is better, we follow what is worse, contrary to our Knowledge and Conscience; Rom. 2.18.— And knowest his Will, and approvest the things that are more excellent, being instructed out of the Law. And therefore the best had need to pray with David, Psal. 143.10. Teach me to do thy Will, for thou art my God; thy Spirit is good, lead me into the Land of Uprightness. A SERMON UPON ECCLES. XII. 7. Then shall the Dust return to the Earth, as it was, and the Spirit shall return unto God that gave it. IN the Beginning of this Chapter Solomon presseth us to remember our Creator while yet young: many have been too late acquainted with God, but never any too soon. His Arguments are; 1. From the wearisome Evils of old Age, very Rhetorically described in ver. 2, 3, 4, 5, 6. While the Sun, or the Light, or the Moon, or the Stars be not darkened, nor the Clouds return after the Rain: In the Day when the Keepers of the House shall tremble, and the strong Men shall bow themselves, and the Grinders cease, because they are few, and those that look out of the Windows be darkened, and the Doors shall be shut in the Streets, when the Sound of the grinding is low, and he shall rise up at the Voice of the Bird, and all the Daughters of Music shall be brought low; also when they shall be afraid of that which is high, and Fear shall be in the way, and the Almond-Tree shall flourish, and the Grasshopper shall be a Burden, and Desire shall fail: because Man goeth to his long home, and the Mourners go about the Streets: or ever the silver Cord be loosed, or the golden Bowl be broken, or the Pitcher be broken at the Fountain, or the Wheel broken at the Cistern. That is a time of Expense, and needeth Cordials rather than Work and Service. Therefore while the Prints of God's creating Bounty are fresh upon us, it is best to exercise ourselves to Godliness. 2. From the certain Approach of Death, as the final Issue of the present Life; therefore we should prepare for this Change, think of God betimes, and secure a better Life before this come to the last Period. This Argument is in the Text, Then shall the Dust return to the Earth, etc. Man consists of a Body and a Soul, the Text telleth you what shall become of both. 1. Here is represented the State of the Body after Death. 2. The State of the Soul. 1. The State of the Body, it shall be resolved into the Matter, out of which it was made; Dust it was in its Composition, and Dust it shall be in its Dissolution; Then shall the Dust return to the Earth as it was. 2. The State of the Soul in the other World; And the Spirit shall return to God that gave it. Where; 1st. The Nature of it, or what kind of Substance the Soul is; it is a Spirit, or an immaterial Substance. 2dly. The Author of it, who is God; he gave it; he gave us the Body too, but the Soul in a more especial manner. 3dly. The Disposal of it, or in what State it remaineth after Death, it returneth to God: It is not extinguished when the Body is dissolved into Dust; nor doth it vanish into the Air, but returneth to God. All true Wisdom consisteth in the Knowledge of God and ourselves: We cannot know ourselves, unless we know the Parts of which we do consist. This Text giveth you a right Notion of them both; for it telleth you what they are, and what shall become of them: They are conjoined, but distinct: And therefore when the Union betwixt them is dissolved, they go several ways. We are concerned in them both, but more in the Soul, which hath the Pre-eminence above the Body: The one is visible, and therefore its Changes are known; but the other is invisible, and therefore more unknown: but the State of both is equally certain; for as certainly as the Body returneth to the Dust, so doth the Soul return to God. First; For the first Branch, Then shall the Body return to the Earth as it was: I shall not stay upon it. 1. It giveth you the right Notion of the Body, it is but Dust, moulded up into a comely Shape, which is an Effect of God's Wisdom and Power, to make such a curious Frame out of the Dust of the Ground. We read in the History of the Plagues of Egypt, that the Magicians were not able so much as bring forth Lice out of the Dust of the Ground, Exod. 8.18, 19 But God could raise such a beautiful Structure as Man's Body is. But though it speaketh God's Power, yet it showeth our Frailty: Our Body is here called Dust; it is not Brass, or Iron, or Stone, or stiff Clay, but Dust, and shall return to the Earth as it was. Dust hath no Coherence or Consistence, but is easily scattered with every Puff of Wind; so is our earthly or dusty Tabernacle with every blast of God's Displeasure; Gen. 18.27. Behold, now I have taken upon me to speak to the Lord, who am but Dust and Ashes. Isa. 40.15. Behold, the Nations are as a Drop of the Bucket, and they are counted as the small Dust of the Balance. 2. What shall become of it, It shall return to the Earth as it was: Gen. 3.19. Dust thou art, and unto Dust shalt thou return. Psal. 104.29. Thou takest away their Breath, they die and return to their Dust. Psal. 146.4. He returneth to his Earth. Which should teach us to take Care for a better Estate; 2 Cor. 5.1. For we know that if our earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens. The Soul dwelleth now in an earthly House, it should look out for a more glorious Mansion. Secondly; Of the Soul three things are spoken, which are so many Arguments to prove its Immortality, which is the Subject I mainly intent. 1. The kind of it, it is a Spirit. The Matter of which the Body is made, is the Earth, and so it is still maintained: He bringeth forth Food for them out of the Earth, Psal. 104.14. And so breedeth and casteth out Corruption every Day; but the Soul is a simple Substance, not compounded of corruptible Principles, and therefore cannot be resolved into any. The Body liveth by the Soul, and from the Soul, but the Soul dependeth upon nothing but God. The Argument is good, it is incorporeal and immaterial, therefore immortal; for Mortality hath Reference to some compounded Substance, which hath in itself some Principle and Cause of Motion, as well as a material and passive Part, that may be moved by that Principle, and signifieth no more but a Capacity of the material and passive Part to be deprived of the inward and active Principle of its Motion. In short, if the Soul die, it must be from the Violence of some external Power, or some Principles of Corruption within; not by Violence without; Matth. 10.28. And fear not them which kill the Body, but are not able to kill the Soul. And it hath no Principles of Corruption, whereby it should destroy itself, for it is a Spirit. 2. The Author, God gave it; our Bodies are also his Workmanship, but the Soul is immediately framed by God, both in the first Creation, and the continual Propagation of Mankind. At the first Creation we read the Body was created out of the Earth, or the Dust of the Ground, but the Soul out of nothing, but immediately breathed into Adam by God; Gen. 2.7. And the Lord form Man out of the Dust of the Ground, and breathed into his Nostrils the Breath of Life, and Man became a living Soul. And still the Soul is immediately created by God; Zech. 12.1. He stretcheth forth the Heavens, and laid the Foundation of the Earth, and formeth the Spirit of Man within him. The creating of the Soul is reckoned among the Works of his Omnipotency; Heb. 12.9. Furthermore, we have had Fathers of our Flesh which corrected us, and we gave them Reverence; shall we not much rather be in subjection unto the Father of Spirits? The Fathers of our Flesh are distinguished from the Father of Spirits: Our natural Parents under God are the Instruments of our natural and earthly Being, as they procured the Matter out of which our Bodies were derived: they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fathers of our Flesh; but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of our Spirits. The Spirit of Man runneth not in the material Channel of fleshly Descent, it is not educed out of the Power of the Matter, but immediately made by God. 3. The Disposal of it. When it flitteth out of the Body, it returneth to God, that is to God as a Judge, to be disposed of by him into its everlasting Estate. God challengeth Souls as his, or belonging to his Government, as universal King and Judge of the World; Ezek. 18.4. All Souls are mine. He will give to every one according to his Works, adjudging and sentencing them either to Heaven, the Mansion of the Blessed, or Spirits of just Men made perfect, Heb. 12.23. or to Hell, the Place where damned Spirits are kept in Prison; 1 Pet. 3.19. He went and preached unto the Spirits in Prison. The Body is not said to return to God, but to return to the Earth as it was; but the Soul is said to return to God: therefore the whole Man dieth not, and is not extinguished with the Body. All these Particulars import the Immortality of the Soul. Doct. That the Soul of Man is immortal, and dieth not when the Body dieth, but remaineth in that Estate into which it is disposed by God. First; There is a threefold Immortality. 1. An essential Immortality which importeth an absolute Necessity of Existence; so it is said, 1 Tim. 6.16. God only hath Immortality. 2. There is a natural Immortality which hath a Foundation in the Being of the Creatures; so the Angels and Spirits of Men are in their Nature immortal, so as they cannot be destroyed by any second Cause, and have no Principle of Corruption in themselves, though by the Power of God they might be annihilated. 3. A gratuitous Immortality, or by Gift and Courtesy; so the Body of Adam in Innocency, non conditione corporis, but beneficio conditoris; not by the Condition of his Body, but the Bounty of his Maker: so the Bodies of the Faithful after the Resurrection shall be immortal. Secondly; Let us prove this, that the Soul is immortal, and subsisteth after the Separation. The Point is necessary to be discussed; for till we are established in the Belief of this Truth, we shall fear no greater Judgements than what do befall us in this World, nor expect greater Mercies than what we enjoy here; and so never take Care to reconcile ourselves to God, or to deny the Profits of the World and the Pleasures of Sense, that we may attain a better Estate: An holy Life will never else be endeavoured or produced to any good Increase. For such as men's Belief is of an immortal or neverdying Condition in Heaven or Hell, such will the bent of their Hearts and Course of Life be: Therefore the Salvation of our Souls is said to be the End of our Faith; 1 Pet. 1.9. Receiving the End of your Faith, even the Salvation of your Souls. There the End signifieth either the Scope or the Event: If you take it for the Scope, the great End of Faith is to lead us from all worldly Happiness to an Estate after this Life; Heb. 10.39. But we are not of them that draw back unto Perdition, but of them that believe to the saving of the Soul. Sense faith, Spare the Flesh; but Faith saith, Save the Soul: This is the Scope, and mark to which it tendeth. If you take it for the Event and Issue of things, all our believing, praying, enduring Suffering, rejoicing, pleasing and glorifying of God, endeth in this, the saving of our Souls. Therefore let us see how it may be proved, both by Scripture, and by the Light of Reason. I. By Scripture, which is the proper means to beget Faith. Dives desired one to go from the dead to tell his Brethren of an everlasting Estate of Torment and Bliss; Luke 16.27, 28. I pray thee, Father, that thou wouldst send him to my Father's House, for I have five Brethren, that he may testify unto them, lest they also come into this Place of Torment. Intimating thereby that the Cause of his own Sin and theirs was Unbelief, or a not being persuaded of a World to come. Alas we have but an obscure Prospect of an Estate after this Life, and therefore indulge sensual Delights. But what Cure and Remedy? Dives thought a Spectre or Apparition would be the best Cure of this Atheism: But Abraham or Christ thought otherwise; he referreth them to Moses and the Prophets, that is, the holy Scriptures, for all the Books then written and received in the Church are comprised in that Expression. Since we are sick of the same Disease, this will be our best Remedy. We are told, 2 Tim. 1.10. That Christ hath brought Life and Immortality to Light through the Gospel. It is the Privilege of the Divine Revelation to represent this Truth with more Clearness and Certainty. 1. With more Clearness. There is a Mist upon Eternity, which is only dispelled by the Light of the Gospel. Reasons from Nature may in some measure acquaint us with an everlasting Estate, yet what kind of Happiness it is that attendeth the Godly, and what Misery shall befall the Wicked, it telleth us but little; but the Scripture sets down enough to invite our Hopes, and awaken our Fears. Heathens had some Conceits of Elysian Fields, and Places of Blessedness, and some obscure Caverns appointed to be Places of Torment, fitted to work Men into a blind Superstition: but the Word of God hath given us such clear Discoveries of future Happiness and Misery, as that we may know what to hope for, and what to fear; and if well improved, will breed in us a true Spirit of Godliness. 2. In Regard of Certainty. Nature may give us some dark Guesses and uncertain Conjectures, so as the Heathens that had no other Light, were ready to say and unsay in a Breath what they had spoken concerning our Estate to come: but the Gospel is a sure Word, apt to beget Faith, not a wavering Opinion. Go to Sense which judgeth by the outside of things, Eccles. 3.21. Who knoweth the Spirit of a Man that goeth upward, and the Spirit of a Beast that goeth downward to the Earth? By Sense we see Mankind as the Beasts, to be conceived, form in the Belly, brought forth, nourished, to grow in Strength and Stature, wax old, and die: by the Eye we can discern no external sensible Difference; so that if we consult with mere Sense, all Religion and Hope is gone. Go to Reason, and that will tell us indeed that there is a Difference between a Man and a Beast; that Man knoweth, and desireth things which the Beasts do not, and cannot. And that the reasonable Soul hath Operations independent on Matter, and on the Body, and therefore it is probable it can subsist without the Body; for the manner of working showeth the manner of being: but there is cold Comfort in a bare may be. The Gospel showeth it shall be: As a Glass it doth discover this State to us; as a Rule it guideth us to the Enjoyment of it; as a Motive it persuadeth us to seek after it; as a Charter and Grant it doth assure our Title to it; it is full fraught, and thick sown with this kind of Seed. Therefore let us see what the Light of Scripture saith to this Point. 1 st. It discovereth to us everywhere the Doctrine of the eternal Recompenses, two Places, and two Estates, wherein Souls abide after Death, Heaven and Hell: Heaven, the Mansion of the Just; john 14.2. In my Father's House are many Mansions. And Hell, the Place of Torments; Mark 9.44. They are cast into Hell, where their Worm dieth not, and the Fire is not quenched. And as soon as the Soul passeth out of the Body, it is in one of these; Luke 16.22, 23. And it came to pass that the Beggar died, and was carried by the Angels into Abraham 's Bosom; the rich Man died also, and was buried: And in Hell he lifted up his Eyes, being in Torments. He had a pompous Funeral here upon Earth; for it is said, he died, and was buried; which is not said of Lazarus. These are Truths not spoken of once or twice, but everywhere. 2dly. The Covenant showeth it, which is God's solemn Transaction with his Subjects, and consists of Precepts or Laws, invested with the Sanction of Promises and threatenings. Christ argues thus, Luke 20.37, 38. Now that the Dead are raised, even Moses showed at the Bush, when he calleth the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob: For he is not the God of the Dead, but of the Living. He proves the Immortality of the Soul, and the Resurrection of the Body. 1. His Commands, all of them imply such an Estate, and some of them express it. All imply it, as Faith in Christ; we believe in his Name to obtain eternal Life; Joh. 20.31. But these things are written, that you might believe that jesus is the Christ, the Son of God; and that believing, you might have Life through his Name. And Joh. 5.24. He that heareth my Word, and believeth on him that sent me, hath everlasting Life. Repentance, Acts 3.19. Repent ye therefore, and be converted, that your Sins may be blotted out, when the Times of Refreshing shall come from the Presence of the Lord. Therefore it is called Repentance unto Salvation, 2 Cor. 7.10. And Repentance to Life, Acts 11.18. Then hath God also to the Gentiles granted Repentance unto Life. So new Obedience; Heb. 5.9. He became the Author of eternal Salvation to all that obey him. Acts 26.7. Unto which Promise the twelve Tribes instantly serving God Day and Night, hope to come. And some express it: He hath commanded us not to labour for the Meat that perisheth, but for that Meat which endureth unto everlasting Life, John 6.27. Not to lay up Treasures upon Earth, where Moth and Rust doth corrupt, and Thiefs break through and steal; but lay up for yourselves Treasure in Heaven, Mat. 6.19, 20. And strive to enter in at the straight Gate, Luke 13.24. Now if there were no such thing, all these Commands would be in vain: Would God flatter us into a Fool's Paradise, and command us to look after a thing of nought? 2. The Sanction. And there, (1.) The Threatening, which is Damnation, or the second Death. Mark 16.16. He that believeth not, shall be damned. Is this a vain Scarecrow, and need God govern his Subjects by a Cheat or a Lie? (2.) The Promises; he promiseth Eternal Life to them that obey the Gospel, and seek after this Immortality; Rom. 2.7. To them who by patient continuance in well doing, seek for Glory, Honour and Immortality, Eternal Life. Rev. 2.10. Be thou faithful to Death, and I will give thee a Crown of Life. Be faithful in making good your Baptismal Vow, improving Talents, withstanding Temptations. So to comfort us against Fears, Losses and Sorrows; Luke 12.32. Fear not, little Flock, it is your Father's good Pleasure to give you a Kingdom. Now would God overreach us, and lead us with Chimeras, and vain Hopes? 3dly. The Mediator of the New Covenant showeth it; his coming from Heaven, the Place of Souls, the Region of Spirits, and his going thither again at his Ascension. 1. His coming from Heaven. Wherefore was Christ incarnate, and clothed with our Flesh, but that we might be apparelled with his Glory? john 10.10. I am come, that they might have Life, and that they might have it more abundantly. To lay a Foundation for our eternal Happiness. 2. His going to Heaven, his entering into that Glory he spoke of, and so giving a visible Demonstration to the World of the Reality of it: 1 Pet. 1.21. Who by him do believe in God that raised him up from the Dead, and gave him Glory, that your Faith and Hope may be in God. There he remaineth at God's Right-Hand, to open Heaven to all Believers. Christ, when he died, recommended his Spirit to the Father; Luke 23.46. Father, into thy Hands I commend my Spirit. And so do Believers to Christ; Acts 7.59. Lord jesus, receive my Spirit. If the Soul did perish with the Body, why should we commit it to Christ? 4thly. The Holy Spirit is given to form and prepare us for this Estate, therefore by consequence to assure us of it: 2 Cor. 5.5. Now he that hath wrought us for this selfsame thing is God, who hath also given unto us the Earnest of the Spirit. (1.) Look to the Graces of the Spirit; we are made Partakers of the Divine Nature, to draw us off from the World to Heaven: 2 Pet. 1.4. Whereby are given to us exceeding great and precious Promises, that by these you might be Partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. Now will God fit the Soul for such a blessed Estate, when this Life is ended; and shall we never enjoy it? If we consider the Soul not only as being an inward Principle of Life and Sense, but also of Reason, it proveth the Immortality of it, much more as sanctified and ennobled by Grace. Rom. 8.10. The Body is dead because of Sin, but the Spirit is Life because of Righteousness. Believers have a Life wrought in them by the Spirit, which is the Pledge and Beginning of Eternal Life; for they are sanctified, and purified, and fit to be brought into the Sight and Presence of God. The Apostle doth not draw his Argument there from the Immortality of the Soul, for that is common to Good and Bad; the Wicked have a Soul that will survive the Body, but little to their Comfort; their Immortality is not an happy Immortality; but he taketh his Argument from the New Life wrought in us by the Spirit, which is the Beginning and Earnest of a blessed Immortality: the New Life is an eternal Principle of Happiness. (2.) Look to the Comforts of the Spirit, from the Love of God, and the Hopes of Glory: 1 Pet. 1.8. Whom having not seen, ye love; in whom, though now you see him not, yet believing, ye rejoice with joy unspeakable and full of Glory. Rom. 5.2. And rejoice in hope of the Glory of God. Now is it a Fancy that holy Men rejoice in? Look as the Terrors of a wounded Conscience are the Foretastes of Hell-Torments, called somewhere the Pains of Hell; so the Comforts of the Spirit are the first-Fruits of Heavenly Joys, to set us a longing for more. Rom. 8.23. And not only they, but ourselves also, which have the first-Fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. Now by all these things let us rouse up a drowsy Faith, and triumph over that Carnal Atheism and Unbelief that worketh in our Hearts. Is the whole Scripture false, and the Christian Religion a well-devised Fable, our Redeemer an Impostor, and the Covenant of God a Dream, and the Comforts of the Spirit Fanatical Illusions? And were they all deceived that embraced the Christian Religion, that took such Pains in subduing the Flesh, so freely hazarded their Interests, and Life itself on the Promises of Christ, and the Hopes of another World? Are the wisest Men the World ever saw, Fools? and the Ordinances of Christ a customary Superstition? and these Rejoices and Foretastes of the Children of God a mere Deceit and Imposture? Surely it cannot be. Therefore this is true, that the Soul dieth not with the Body, but is in that Estate into which God disposeth it. II. By the Light of Reason. First; I shall urge such Arguments as the Scripture directeth us to. 1. From the Nature of the Soul; it is a Spirit, and such a Principle of Life as hath Light in it. John 1.4. In him was Life, and the Life was the Light of Men. The Soul of Man differeth from the Soul of a Beast, for that hath only Life and Sense in it, but this hath Light, and therefore was designed to more noble and glorious Ends, than merely to quicken and enliven the Body. The Soul of the Beasts is mortal, because it is created only to serve the Body, and knoweth nothing, desireth nothing, delighteth in nothing but what belongeth to the Pleasure and Welfare of the Body. But now the Soul of Man apprehendeth things past, present, and to come, is capable of Tongues, Arts and Sciences, and things abstract from bodily Sense; it can discourse about God, Angels, and all kind of spiritual Being's, about Eternity and Immortality, and propound and debate Questions and Doubts concerning the World to come. The Beasts look only to their Food, and the Propagation of their Kind; they know nothing, and can conceive nothing of Man's Affairs: But now Man's Soul is not only capable of being ennobled and improved by Moral Virtues, and such things as fit us for Humane Society, but is capable also of Conformity to God, by being made holy and upright, and of Communion with him in holy Duties, and Acts of Grace: 1 John 1.3. And truly our Fellowship is with the Father, and with his Son jesus Christ. The Beasts desire not the Company of Men, as we do of God, and of the blessed Spirits. In short, there is a greater Affinity between the Souls of Men and Angels, than between the Souls of Beasts and Men: Psal. 8.9. Thou hast made him a little lower than the Angels. Well then, can it be imagined, the Souls of Men, furnished with such Capacities of Understanding, are nothing but a little Puff of Air, that is dissipated in dying; or a little vital Heat, that is extinguished with the Corporeal Matter, or only the Vigour of the Blood? That Soul that can so much soar aloft above the Interests and Concernments of the Body, and take such a marvellous Delight and Contentment in spiritual things, as the view of all manner of Truths, must that follow the State of the Body? Shall that Creature that cometh so near the Angels, die like the Beasts? or rather become like the Angels of God that always behold his Face? Yea, that Creature that draweth so near to God in the Majesty of his Person, and the Abilities of his Mind, that was created after God's own Image, and for the Worship and Service and Enjoyment of God, shall he die as the Beasts that perish? It cannot be imagined. 2. The Scripture mentions Words that imply its Independance upon the Body, or that it doth not so wholly depend on the Body, that it cannot subsist and act without it; they go several ways, as in the Text. 3 John, ●. 2. I wish above all things, that thou mayst prosper and be in Health, as thy Soul prospe●eth. 2 Cor. 4.16. For which cause we faint not, but though our outward Man perish, yet the inward Man is renewed Day by Day. And Experience teacheth the Truth of these things, that the Body and Soul seem sometimes to have no Communion with one another, so different are their Functions and Offices. You shall often see Men decrepit in all the Members of the Body, who yet have the Motions of their Minds as strong and as nimble, as when in perfect Health; and when they are upon the Borders of Death without Vigour and Pulse, their Understandings are more sublime than before, and their Thoughts more refined. It is true, the Indispositions of the Body clog the Soul in things that are to be acted by the Body; but in what the Soul acteth apart, in the midst of Aches and Pains, their Strength of Mind is entire, and their Comforts never more raised than in bodily Weakness. Therefore it lives and acts apart from the Body. 3. The Scripture directs us to this Argument, that this is the general Persuasion of all Mankind, that there is a Life after Death; and it instanceth in that that is most sensible, and of every Day's Experience, our Desires and Fears. (1.) Desires. The Soul hath a natural desire of Immortality, which if it should not enjoy, that Desire were in vain; but God doth nothing in vain. The Apostle intimateth this, how Men feel about for something eternal and infinite; Acts 17.27. That they should seek the Lord, if haply they might feel after him. Every Man would be happy, and eternally happy; for otherwise he would be tormented with a fear of losing that which he counteth his Happiness. See Psal. 4.6. Who will show us any Good? Lord, lift thou up the Light of thy Countenance upon us. Mat. 13.45, ●6. The Kingdom of Heaven is like unto a Merchantman seeking goodly Pearls, who when he had found one Pearl of great price, he went and sold all that he had, and bought it. John 6.34. Lord, evermore give us this Bread. Numb. 23.10. Let me die the Death of the Righteous. Other Creatures besides Man are satisfied with what they have here; but the Soul of Man is satisfied with nothing but the eternal Enjoyment of what is good, an immortal Estate, an infinite Good. Every one that loveth himself would be happy, and, if he could, everlastingly happy. The Saints, and those that are taught of God, pitch upon the right Way: Psal. 17.15. As for me, I will behold thy Face in Righteousness: I shall be satisfied, when I awake, with thy Likeness. But this is the universal Inclination of all Mankind. Whence cometh this Desire to be so universal, if there be nothing to satisfy it? Every natural Appetite was given us for some Purpose, and have things designed for their Satisfaction: and therefore there is that Immortality we all seek after, not in our Bodies, they must return to their Earth; not in Fancy, that is a Shadow; this is like the Pleasure which those take, that want Children, in playing with little Dogs: it lieth in the Soul, in the eternal Enjoyment of God. (2.) Fears, which presage and foretell such an Estate to our great Disquiet. Conscience fears a Judgement after this Life; Rom. 1.32. Who knowing the judgement of God, that they which commit such things are worthy of Death. And a State of Misery to come; Heb. 2.15. Who through fear of Death, were all their Life-time subject to Bondage. At Death these Fears are more active and pungent, 1 Cor. 15.56. The Sting of Death is Sin; and surprise the guilty Soul with greater Horror and Distraction; then they are summoned to their great Account. If the Soul were mortal, why should Men be afraid of Torments after Death? They anticipate the Miseries of the Life to come, not as it puts a Period unto their natural Comforts, but as it is an Entrance into everlasting Miseries. 4. The Scripture directs to this Argument, the Justice of God for the Comfort of the Faithful; 2 Thess. 1.5. Which is a manifest Token of the righteous judgement of God. The Sufferings of the Faithful are a Demonstration of a future Estate, there is a God: If there be not a first and Fountain-Being, how did we come to be? for nothing can make itself: Or how did the World fall into this Order? This God is just, for all Perfections are in the first Being: If we deny him to be just, we deny him to be God, and the Governor of the World: Rom. 3.5, 6. Is God unrighteous who taketh Vengeance? God forbid; for then how shall God judge the World? Now it is agreeable to the Justice of his Government, that it should be well with them that do well, and ill with them that do evil; or that he should make a difference by Rewards and Punishments between the Wicked and Obedient. It seemeth uncomely when it is otherwise; Prov. 26.1. As Snow in Summer, and as Rain in Harvest; so Honour is not seemly for a Fool. When the Wicked are exalted, Men look on it as an uncouth thing. Now this Reward and Punishment is not fully dispensed in this World, even in the Judgement of them that have no great knowledge of the heinous Nature of Sin, and the Judgement competent thereunto. Yea rather, the best are exercised with Poverty, Disgrace, Scorn, and all manner of Troubles, their Persons molested, their Names cast out as odious, when the Wicked live in Pomp and Ease, and oppress them at their pleasure. Therefore since God's Justice doth not make such a difference here, there is another Life wherein he will do it; otherwise we must deny all Providence, and that God doth not concern himself in humane Affairs, and that a Man may break his Laws, oppress his People, and no great Harm will come of it. Zeph. 1.12. The Lord will not do Good, neither will he do Evil. And God would seem indifferent to Good and Evil; yea, rather partial to the Evil, and to favour the Wicked more than the Righteous, which is Blasphemy, and a diminution of God's Goodness and Holiness. Psal. 11.6, 7. Upon the Wicked he shall rain Snares, Fire and Brimstone, and an horrible Tempest, this shall be the Portion of their Cup. But the righteous Lord loveth Righteousness, and his Countenance doth behold the Upright. Obedience would be Man's Loss and Ruin, and so God would be the worst Master. 1 Cor. 15.19. If in this Life only we have hope in Christ, we are of all Men most miserable. They that forsake the sinful Pleasures of this Life, hazard all their natural Interests, row against the Stream of Flesh and Blood, would be ill provided for by their Religion. Therefore there is another Life wherein God will reward his People. Secondly; I shall urge other Arguments for the Immortality of the Soul. 1 st. The Capacity of the Soul argueth the Immortality of it. Now it is capable, 1. Of Civil Arts. 2. Of owning the distinction between Good and Evil. 3. Of knowing Immortality, and Matters of everlasting Consequence. 4. Of knowing God and his Attributes. 5. Of the Divine Nature, which consists in the Knowledge and Love of God. 6. Of a sweet familiar Communion with him. Let us see how all these Capacities will prove the Matter in hand. 1. The being capable of Civil Arts, will prove the Soul's spiritual Substance, far excelling the Beasts in Dignity: for it is capable of all kind of Learning and witty Inventions, as Grammar, and the knowledge of Tongues, and Rhetoric, to form and polish our Speech; Logic, to refine our Reason; Ethics, to order our Manners; Medicine, to cure the Distempers of our Bodies; by Physics, or by natural Philosophy, it knoweth all kind of Things, all Ranks of Being's, from God and Angels to the smallest Worm; yea, it acquireth such Skill as to make use of all Creatures for its own benefit: James 3.7. For every kind of Beasts, and of Birds, and of Serpents, and things in the Sea, is tamed, and hath been tamed of Mankind. The Power and Skill of Man is large, and reacheth through the whole Creation; by one Means or other Man mastereth them. Now what doth this signify, but that Man hath a Soul different from the Souls of the Beasts? job 35.11. He teacheth us more than the Beasts of the Field, and maketh us wiser than the Fowls of Heaven. And that will contribute much to the matter in hand. Solomon puts the Question, Eccles. 3.21. Who knoweth the Spirit of Man that goeth upward, and the Spirit of a Beast that goeth downward to the Earth? Mark, there he asserts, that the Spirit of the Man goeth upward, and the Spirit of the Beast goeth downward; there is an Ascent ascribed to the one, and a Descent to the other; upward implieth Heaven and heavenly things; downward, the Earth and earthly things: The humane Soul ascendeth to God, the universal Judge of all the World, whose Throne is in Heaven: but the Soul of the Beasts taketh its Lot among all earthly things, which are at length resolved into Earth, Water and Air. In the Creation God is said to breath into Man the Spirit of Life, not so of the Beast: So in the Dissolution, the one returneth to God, the other leaveth off to exist, and when they die they are no more. 2. It is capable of owning the Distinction between moral Good and Evil. He that doth not acknowledge it, is unworthy the Name of Man: for to love or hate God is not indifferent; nor to kill a Neighbour, or hunt an Hare in the Woods; to use lawful Matrimony, or for a Man to pollute himself either with promiscuous or incestuous Embraces. Now if our Souls differed not from the Soul of a Beast, they could have no such Apprehension or Conception: The Beasts know Pain and Pleasure, but they have no Knowledge of Virtue and Vice, as is sensible to every one that considereth them; but Man hath; Rom. 2.14, 15. For when the Gentiles which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves, which show the Work of the Law written in their Hearts. Well then, Man hath a Life beyond this, a further End of his Actions than a Beast, which is to approve himself to God, to whom he must give an Account, whether he hath done Good or Evil. For a Conscience supposeth a Law; and a Law supposeth a Sanction both of Reward and Punishment; and a Sanction a Judge, to whom a Man is accountable. And if Man were but an higher and wiser sort of Beast, he would but differ gradually from a Dog or a Swine. Now no Man would be used as a Beast, and made a Slave to any one that can master and tame him, and sold in the Market as a Beast; if this be his Lot by his Infelicity in the World, he would look upon it as an uncouth thing, and that it would be to sin before God to use him so. Therefore there is a Distinction between Men and Beasts; Men die not as the Beasts die. 3. They are capable of the Knowledge of Immortality, and can frame curious Disputes and accurate Debates thereof, which showeth they are not altogether uncapable of the thing itself: for the Beasts know no other Life beyond what they enjoy, and mind no other, and care for no other; and therefore the Estate of Man will be different from theirs. 4. Man is capable of knowing God and his Attributes, which the Beasts are not, because they were never made to enjoy him; He hath given us an Understanding, that we may know him that is true, 1 John 5.20. They are capable of knowing their Relation to God as his Creatures and Subjects, and so are obnoxious to his Judgement, and that nothing here can make them happy, and that God alone can do it; Psal. 4.6, 7. There be many that say, Who will show unto us any Good? Lord, lift thou up the Light of thy Countenance upon us. Thou hast put Gladness in my Heart, more than in the time that their Corn and their Wine increased. That Happiness lieth not in what Men ordinarily seek it, Riches, Honours and Pleasures, but in the Favour of God. That here we do not enjoy him to the full, and that therefore we must seek after another Life; here we seek God, in the World to come we find him, and therefore cannot rest in this partial Enjoyment. Man is ever seeking after an immortal Blessedness; now this Capacity is not in vain, the Soul is restless till it find him. 5. Man is capable of a Divine Nature, which consists not only in the bare Knowledge, but Love of God; 2 Pet. 1.4. Whereby are given to us exceeding great and precious Promises, that by these you might be Partakers of the Divine Nature. He is capable of the Image of God; Epes. 4.24. And that ye put on the new Man, which after God is created in Righteousness and true Holiness. 6. Man is capable of a sweet familiar Communion with God, and Friendship with him; 1 john 1.3. And truly our Fellowship is with the Father, and with his Son jesus Christ. Therefore the State of Man dying, must needs be different from that of a Beast, who hath no Knowledge, no Desire, no Love to God, no Capacity of Communion with him, unless it be in respect of receiving the Effects and Bounty of his common Providence. 2dly. The Dignity of Man, God made him a little lower than the Angels, and crowned him with Glory and Honour, Psal. 8.5. Now if he were not immortal, he would be of all Creatures most miserable, his Reason only would serve to make him capable and apprehensive of the greater Calamity and Trouble. Sure it is that Man is the Masterpiece of this visible World, in respect of the Majesty of his Person, the Abilities of his Mind, and his Sovereignty over all the Works of God's Hands, all which are Marks of special Favour of the Creator to Man above other Creatures. Now if God hath given to Man the next Place in order of Dignity to the Angels above other his Creatures, what would his Love signify, if he be in a worse Condition than the Beasts, and liable to so many Cares, Encumbrances, Grief and Remorse of Conscience, which the Beasts are freed from? Alas! considering the Calamities of his Life, Infirmities of his Body, Perplexities of his Mind, his Reason is a sad Privilege to him, and his Torment rather than his Blessedness, whilst it only giveth him a doleful Remembrance of what is past, a Care about what is present, and awakens Fears of what is to come. The Beasts indeed have a Sense of what is present, but no Remorse for what is past, no Presage of what is to come; but Man hath all these, a bitter Remembrance of Sins past; and for present Evils they are more than those of the Beasts, such as Poverty, Banishment, Imprisonment, Slavery, Loss of Estate, sundry Sicknesses and Diseases, and Man hath a more bitter Sense and Apprehension of them. And for time to come, he hath a Foresight of the End, which the Beasts have not: So that we have twentyfold more Cares and Labours than they have who live in Tranquillity and Liberty, and free from those Disquiets which vex Mankind, and have no Remorse to sour their Pleasures, either from the afflictive Remembrance of what is past, or Solicitude about what is to come. Therefore if our Happiness were here only, Man would be less happy than the Beasts, many of whose Lives are longer and sweeter, who have a more sincere Use of bodily Pleasures. But here is their Happiness; God had provided some better thing for them to be enjoyed in the other World. It cannot be imagined that he hath made his noblest Creature in the World with a Nature that should be a necessary Misery and Vexation to itself, above the Calamities incident to the rest of the Creatures. The very Apprehensions and Desires that a Man hath of an higher Good, would be a Torment and Burden to him, if there were no Calamity else, for he seeth a better Estate which he cannot enjoy; as an Horse tied up from the Provender which is near unto him, and cannot reach it. Our Nature inclineth us to know and love that we cannot obtain: We can think aforehand of our Death and Abode in Darkness, which Beasts cannot, for they are not troubled with these Thoughts: Yea, we fear Miseries after Death, and know not how to be exempted from them. Now it is incredible that God should make his noblest Creature most miserable, by setting before his Eyes a certain Death, and possible Torments and Miseries after Death, and provide no Remedy against these things. 3dly. God governeth Men by the Hopes and Fears of another Life, and therefore such a Life there is, and so the Souls of Men are immortal. The Reason is, because God needeth not to govern the World by Deceit and Lying: This would be against his Holiness and Benignity, and would destroy the very Government he would establish; for it would tempt us to Insincerity, and to cheating and deceiving others; for Men are no better than their Religion, it were well if they were as good. The Foolish, Bad, and Ignorant may use such Arts; but the Wise, Holy and Good would not. In ludicrous things we fright our Children with Bug-bears and Names; but in such a serious thing as the Government of the World, it cannot be imagined that God should use such an Artifice. 1. That God governeth the World by the Hopes and Fears of another Life, is evident, not only by the Tenor of the Christian Religion, where the Covenant between God and Men is established by such threatenings and Promises, but by the Consent of all Nations where Government is secured and upheld by such a Persuasion. Now if the Soul be not immortal, and there be not firm Reasons to induce us to believe that it is so, why hath such a Conceit been rooted in the Minds of Men of all Nations and all Religions, not only Greeks and Romans, but Barbarians, and People least civilised: They all received this Opinion from Hand to Hand, from their Ancestors; and the nearer Men trace it to the Original of Mankind, the more clear and pressing hath been the Conceit thereof. Lapse of time, which ordinarily decayeth all things, hath not been able to deface it out of the Minds of Men; the Sense of an immortal Condition after this Life hath ever been accounted the great Bridle upon the World; and being spread throughout the Universe, hath with all Forwardness been received among all Nations, and hath born up against all Encounters of Sin, and hath maintained itself in the midst of those Revolutions of humane Affairs, wherein other Truths are lost. 2. There is a Necessity of this Government, as suiting best with the Nature of Man, which is much moved by the Hopes and Fears of Good and Evil after Death. That Man is governed by Hopes and Fears, common Sense teacheth us: That the Hopes and Fears of the present Life are not sufficient to bridle carnal Nature, and withstand Temptations, and keep us in the true Obedience and Love to God to the End, Experience also showeth; because for the Satisfaction of our Lusts we can dispense with temporal Evils, as the Lecher in the Proverbs, chap. 5.11. And thou mourn at the last, when thy Flesh and thy Body are consumed. Besides, if it were so, that these Motives of temporal Good and Evil were sufficient, Man were more to be feared than God, which killeth and stabbeth all Religion at the Heart; for Man useth this Engine of temporal Punishments and Inconvenience; they do Execution on those that break their Laws. Now Christ teacheth us, Luke 12.4, 5. I say unto you my Friends, Be not afraid of them that kill the Body, and after that have no more that they can do. But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath Power to cast into Hell; yea, I say unto you; Fear him. 3. The Necessity of it appeareth to meet with secret Sins, such as Fornication, privy Atheism, Malice, Adultery, Murder, Perjury, Hypocrisy, Treachery, Theft, Deceit. He that believeth not a Life after this, may secretly carry on these Sins without Impunity. Man cannot see the Heart, or make Laws to govern it, therefore no Man can know or punish these secret Sins; therefore if Men can but hide their Sins, they are safe. So for the Sins of Men powerful in the World, for who can call them to an Account here for their Filthiness or Cruelty? job 34.18. Is it fit to say to a King, Thou art wicked? and to Princes, Ye are ungodly? There is no Restraint to those who have none above them: and all secret Wickedness would be committed without Fear. So that to deny the Immortality of the Soul, or a Life after this, would take away all Honesty, and open the Floodgates to all Villainy and evil Practices. Who would make Conscience of entire Obedience to God, enter in by the straight Gate, walk in the narrow Way, row against the Stream of Flesh and Blood, work out their Salvation with Fear and Trembling, and consecrate their time to God, if there were no other Life after this, nor Happiness to be there expected? Alas! we plainly see the contrary: Who are so lewd and hardened in their Sensualities, as they that are tainted with this Conceit? That not only the Denial, but the Forgetfulness of this Estate worketh this Effect. They make the best of the present Life; 1 Cor. 15.32. Let us eat and drink, for to Morrow we shall die. Such Atheistical Thoughts are very common. Ver. 33. Be not deceived, evil Communication corrupts good Manners. But a deep Sense of this immortal Estate is the Fountain of all Sobriety, Righteousness and Godliness; and all that is virtuous and Praiseworthy, hath been done in the World upon this Account. Therefore who are the better Men, those that believe the Immortality of the Soul, or those that believe it not? And who are likely to be in the right, wicked Wretches, or holy, serious and considering Men. 4. The Duties which God requireth of us show it. Man is obliged to divers Duties which are difficult and displeasing to the Flesh, and which we should never perform without a serious Belief of the Soul's Immortality; such as these, to forsake the sinful Pleasures of the World, to mortify and tame the Flesh, diligently to exercise ourselves to Godliness, to suffer the Loss of all outward Comforts, yea of Life itself. All these are commanded, the Mortification and keeping down the Body, Col. 3.5. Diligence in the Heavenly Life, Phil. 3.13, 14. Fortitude and Patience under the greatest Trials, as Moses is propounded for an Example, Heb. 11.24, 25, 26. Not to faint in the greatest Tribulations, 2 Cor. 4.16, 17, 18. Yea to expose Life itself, Luke 14.26. Now would God, who is so loving to Mankind, bind us to displease the Flesh, and enjoin us so many Duties, which are harsh and troublesome, yea, some of them hurtful and detrimental to the Body, if he had not provided some better thing for us? Would he, all whose Precepts are for our good, and who hath made Self-love so great an help to our Duty, be so hard to us, but that he knoweth how to recompense this Diligence and Self-denial? He saith, Take no thought for your Life, what ye shall eat, or what ye shall drink, nor yet for your Body, what ye shall put on, Matth. 6.25. But he saith, Keep the Soul with all diligence, Deut. 4.9. Would he be so earnest in pressing us to look after the Soul, and strengthening and adorning the inward Man, if the Soul were to perish with the Body? Surely if all depended upon the Body, the Body should be more cared for; but it is quite otherwise, Scripture and Reason show the Body is only to be cared for in Subordination to the Soul, and that our chiefest Work should be to furnish our Souls with Knowledge and Grace: And they are the worthiest Men, who do most busy themselves about divine and heavenly things; whereas they are the basest, who care so much for the Body, and make a business of those things, which they should do only by the by. Certainly if there were an end of us, when the Body faileth, we should abhor nothing so much as Death, desire nothing so much as the good of the Body; nothing would be so dear to us, but we would part with it to keep off the Death of the Body, for then there would be an end of us: Death would be the chiefest Evil we could suffer, and that which would deprive us of all other good: nothing should be feared and abhorred like Death, and we should lie, forswear, or do any thing to avoid it. But this Principle would not only destroy all generous Actions, but introduce all Dishonesty and Sin into the World; for as we should never venture our Lives upon any Reason and Inducement, though never so just, so we should stick at no Evil to preserve Life, and the Conveniencies which belong thereunto. 5. The Desires wrought in us, by the Spirit of God, to see and enjoy God, argue the Immortality of the Soul; Rom. 8.23. And not only they, but ourselves also, which have the First-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies. 2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our House which is from Heaven. We prove another Life, not only by the Inclination, Instinct and Disposition of Nature towards Happiness in general; the universal Desire of all Mankind is to be everlastingly happy, this proveth it; for this Desire being universal and natural, is not frustrate; Nature doth nothing in vain: but the Desires and Groans of the Sanctified do much more prove it, for they do more forcibly direct and carry our Hearts to a certain Scope and End; and they are excited by the Holy Spirit, for he imprinteth a firm Persuasion of this Happiness, and stirreth up these Desires after it; and that in our sober and severest Moods, when we are solemnly conversing with God in his holy Worship, in the Word, Prayer, Meditation, and the Lord's Supper, and all other holy Duties, than he most raiseth these Affections towards heavenly Things; and also he leaveth this heavenly Relish upon our Hearts, at other times, as the Reward of our eminent Obedience to God: and the more serious and holy any are, the more do they feel of this. Now these Desires being of God's own infusing, they will not be disappointed; therefore those who make the Hopes of the World to come their Happiness, Desire and Joy, will one day be Partakers of the Blessedness of it: Their Groaning, Seeking and Longing, will not be in vain, for God will give the Satisfaction where he giveth the Desire. Use 1. Is Terror to the Wicked and Ungodly. Your Souls die not with the Body, but must enter into endless Torments: the Body perisheth, but the immortal Substance will for ever subsist in a State of Woe or Weal. Now how brutishly and much beneath a Man do they live, who wholly give up themselves to carnal Pleasures and worldly Pursuits; that live as if their Souls did die with their Bodies, and they should never hear of them more; they make no Provision for their everlasting Estate. Three Evils I charge upon these Men. 1. These Men do not believe that which Scripture and Reason showeth to be certainly true, and so do not show themselves either Christians or Men. The great Design of Scripture is to give them a Prospect of another World, and to assure them of a Life after Death; And will you not receive God's Testimony? Are God's threatenings a vain Scarecrow? Are the Promises a golden Dream? Go and reason, if the Soul abideth not after it flitteth out of the Body, it is either because it cannot be, or act; or because God will not suffer it to be, or act; or hath not clearly declared it shall be so, so that no certainty can be had thereof; or hath declared or expressed himself to the contrary. Now none of these are true. (1.) Not the first. The Nature of the Soul is such, that it showeth plainly that it can live without the Body; a Spirit can subsist by itself; that which God hath fitted to endure for ever, he hath designed it to endure for ever. Now the Soul as a Spirit is fitted to live for ever, and it can live without the Body, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it doth of itself, move itself. Is it the Body that supports the Soul, or the Soul that supports the Body? Heathens have thought so upon this Argument, and will not you? Cum venerit ille dies, qui mixtum hoc divini humanique secernat, corpus hîc ubi inveni relinquam, ipse me Diis redeam: When that Day shall come, when the divine Spirit shall be severed from the human Body, I shall leave the Body where I found it, and yield up my Spirit to the Gods. (2.) Is it because God will not permit it to be, or act without the Body? Whence doth that appear? To us Christians, he hath appointed a Mediator to receive our Souls. (3.) Or is it because he hath doubtfully expressed his Mind? You are not sure there is no such Life; it is impossible you should know or prove the contrary. The Question between the Infidel and the Christian is not, Whether there be a a World to come? but whether he can prove there is none? You cannot prove the Falsity of the Christian Hope by any sound Argument, that there is no Heaven not Hell; for ought you can say or know, there are both, and it were best to take the surer side. In a Lottery, Men will venture some small matter. Some of the Heathens that disputed against it, or doubted of it, yet acknowledged it to be a Supposition conducing to Virtue and Goodness. (4.) God hath not declared his Mind to the contrary, but plainly told us that it is so. It is easy to presume, that a thousand to one but it is so. Natural Reason, Consent of Nations, Fears of a guilty Conscience, or Presages of eternal Punishment, the whole Drift of the Christian Religion, the Example of Christ, all prove it. Those Wretches that outface Religion, accuse Christ of a Lie, and the wisest Men of the World of Folly; their own Consciences of imposing a Cheat upon them to check their vain Pleasures; and in defiance of Light within and without, smother all Conceits of a World to come. 2. They do not consider these things, and weigh them, that they may come to understand what is their end and business here. Alas! are we so near everlasting Joy or Misery, and yet neglect it; yea, it may be, scorn and oppose those that make it their chiefest Care and Labour to prepare for it? How long have you lived in the World, and scarce ever asked the question, or thought seriously, What shall I do to be saved? you are desirous to give full and ample Satisfaction to your dying Part, yea, have pampered it, and over-clogged it; but your business is not to pamper the Body, but to save your Souls. Now you should show yourselves Men: Isa. 46.8. Remember this, and show yourselves Men; bring it again to mind, O ye Transgressor's! Think aforehand, what would poor deluded Souls, that are in their everlasting Estate, give, if they might be trusted with a little time again, if God would but try them once more, that they might mend their past Folly? They have lost their Souls for poor Temporal Trifles! But, alas, now! though we are daily drawing near to our long home, yet we little think of it; we are almost come to our Journey's end, and we never consider whither we are going. 3. They do not improve these things, nor live answerably, which is a further degree of Fruitlesness: Psal. 49.12. Man being in Honour, abideth not; he is like the Beasts that perish. Judas 10. What they know naturally, as brute Beasts, in those things they corrupt themselves. They are Strangers to the heavenly Mind, and wholly governed by carnal Sense; they live as if the Soul did serve for no other use but to keep the Body from stinking; their Principles have no influence upon their Practice; they talk of the Immortality of the Soul, yet spend all their Care upon the Body. Use 2. Is Caution. 1. Do not hazard your Souls for things that perish. Let nothing entice us to forfeit, or hinder our endless Happiness. Heb. 10.39. We are not of them who draw back unto Perdition, but of them that believe to the saving of the Soul. Matth. 16.26. What is a Man profited, if he shall gain the whole World, and lose his own Soul? or what shall a Man give in exchange for his Soul? 2. Do not betray the Souls of others for a little Pelf, as ignorant and careless Ministers do, so they have the Maintenance. Love to Souls is the great thing we learn of our Lord Jesus Christ, who gave himself a Ransom for them, Mat. 20.28. Ministers should have the Bowels of Christ, Phil. 1.8. For God is my Record, how greatly I long after you all in the Bowels of Christ. Pity those that are going to Hell, and ready to perish everlastingly. Use 3. Is Exhortation, to persuade you to make it your Mark and Scope to look after this immortal State of Blessedness. Let us leave things that perish to Men that perish; john 6.27. Labour not for the Meat that perisheth, but for that Meat which endureth to everlasting Life. Surely this Argument should persuade us to Heavenly-mindedness; earthly things are of short duration, and shall quickly leave us, and when they are gone, they are to us as if they had never been; a Shadow, a Dream, or something that is next to nothing; but the fruit of Godliness abideth for ever, 1 john 2.17. The World passeth away, and the Lust thereof; but he that doth the Will of God, abideth for ever. MOTIVES. 1. You know more of the Dignity of Man, who is created after the most perfect Pattern, the Image of God himself, Gen. 1.26. So God created Man in his own Image, in the Image of God created he him. Redeemed at the dearest rate, the Blood of the Son of God; 1 Pet. 1.18, 19 Forasmuch as ye are redeemed, not with corruptible things, as Silver and Gold, etc. but with the precious Blood of Christ. And designed and ordained to the highest End, the glorifying and enjoying of God; Rom. 11.36. For of him, and through him, and to him are all things. Surely they should be more sensible of their Immortality, and serve God more than the rest of his Creatures. 2. You profess that Religion which hath brought Life and Immortality to light, and the End of which, is the saving of the Soul. Now though you have the Profession of Christians, you have not the Spirit of Christians, if this be not your daily Business and Scope. What have you done for the saving of your Souls? If all your Business, Cares and Fears, are about the Body, and the Interests of the bodily Life, you have the Spirit of the World, not of God. Are not your Souls worth the looking after? That which is the Scope of your Religion, should be the Business of your Lives and Actions, that a Christian may correspond and answer to his Christianity, as the Impress doth to the Seal. 3. You are God's Witnesses; Isa. 43.10. Ye are my Witnesses, saith the Lord. What proof do we give of a reasonable immortal Soul? Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, moved with Fear, prepared an Ark to the saving of his House; by which he condemned the World▪ and became Heir of the Righteousness, which is by Faith. Do we propagate Carelessness and Atheism, or a Mindfulness of the World to come? 4. If we are satisfied with present things, we have no more to look for: Psal. 17.14. From Men of the World, which have their Portion in this Life. Matth. 6.2. They have their Reward. Luke 6.24. woe unto you that are rich, for ye have received your Consolation. Luke 16.25. Son, remember that thou in thy Life-time receivedst thy good things. It is sad to be put off with these things, with Riches, Honours, Favour of Men, and a little temporal Greatness. SERMONS UPON REVELATION I 5, 6. SERMON 1. REVEL. I. 5, 6. And from jesus Christ, who is the faithful Witness, and the First-begotten of the Dead, and the Prince of the Kings of the Earth: Unto him that loved us, and washed us from our Sins in his own Blood, And hath made us Kings and Priests unto God and his Father; unto him be Glory and Dominion for ever and ever. Amen. THE Sacrament is an Abridgement of the Gospel, and we shall best suit the end of it, when we lay before you the Sum of the Gospel in one entire View. This Scripture presenteth us with the principal Parts of it: It carrieth the Form of a Doxology, or a Thanksgiving. Wherein observe, 1. The Person to whom this Doxology is directed, To him, that is, to Jesus Christ, the faithful Witness, the First-begotten from the Dead, and the Prince of the Kings of the Earth. 2. The Reasons, or Matter of it. Wherein, (1.) The moving Cause of all that Christ hath done for us, He loved us. (2.) The Benefit obtained for us, He hath washed us from our Sins in his own Blood. (3.) The fruit of it, And made us Kings and Priests unto God and his Father. 3. The Doxology itself, To him be Glory and Dominion for ever and ever. Amen. Doct. That the Lord jesus deserveth everlastingly to be honoured, lauded and praised, by all the Saints that make mention of his Name. john having occasionally mentioned Christ, falleth into this Doxology. Reasons. I. From what he is. II. For what he hath done for us. III. For the fruits and Benefits we have thereby. I. From what he is. He is described, (1.) To be the faithful Witness, who hath made known the Will of the Father, with all Fidelity and Certainty. (2.) As one who being crucified, rose from the dead, as our first Fruits, ascertaining our Resurrection, The First-b●gotten from the dead. The Apostle saith, Coloss. 1.18. The Firstborn from the dead. The Resurrection is a kind of Birth; and Christ is the Firstborn, or First-begotten, because he was the first that rose from the dead in his own Strength, and vanquished Death; others were raised before him, but to die again; they were raised in their own single Persons, he as a public Person; But now is Christ risen from the dead, and become the first-Fruits of them that slept, 1 Cor. 15.20. And he will by the same Power raise again all his Members to Immortality and Life. (3.) He is the Prince of the Kings of the Earth; one that hath all Power given him in Heaven and in Earth, and is superior to all Princes of the World; not only in regard of Eminency, as a far greater Prince than they; but Authority and Power over them, he is their Lord and Sovereign as well as ours: as it is said, Dan. 4.17. The most High ruleth in the Kingdoms of Men, and giveth them to whomsoever he will. 1. Observe, these Titles are given to Christ with respect to his three Offices, of King, Priest, and Prophet. (1.) His Prophetical Office is implied in that Term, the faithful Witness; one that hath brought the Gospel out of the Bosom of God, and plainly and clearly revealed it to the World; and hath confirmed the Certainty of it by divers Miracles, especially by his Death; from which he rose again, and ascended, and poured out the Spirit upon the Disciples for a Testimony; and still continueth that Dispensation in part of giving the Spirit, so far as to assure the Hearts of his People that this is the Truth. (2.) His Priesthood is implied in that Expression, The first begotten from the dead. He died, and so offered himself as a Sacrifice of Atonement to God; he rose again, and is entered within the Veil, to continue the Exercise of that Office by his constant Intercession. (3.) His Kingly Office is implied in that other Expression, The Prince of the Kings of the Earth. They are all his Vicegerents, absolutely at his dispose, and can do neither more nor less than he will have them. Mat. 28.18. All Power is given unto me in Heaven and in Earth. He hath supreme and absolute Authority given him over all things, both in Heaven and Earth, for the Good of the Church: and in the Church he is the only Head and King, to appoint and maintain the Way and Means of gathering, preserving, ruling the Church, and ordering all the Affairs thereof to the World's End. 2. Observe, that all these Titles are suited to the present occasion of this Prophecy, which is to encourage his People to suffer Persecution for the Gospel's sake. (1.) As he was the faithful Witness, it assured their Cause to be right. The Gospel is called the Testimony of jesus Christ, ver. 2. He declared nothing to us but the Will of God. The Flesh hath such a value for, and tenderness of its Interests, that Men will soon distinguish themselves out of their Duty, if there be the least doubtfulness in the Cause for which they suffer, or any suspicion of it. Therefore now, when dreadful Troubles attended the Profession of the Gospel, he setteth forth Christ as the faithful Witness, to heighten their Zeal. As also, Rev. 3.14. These things saith the Amen, the faithful and true Witness. (2.) As he was the first-begotten from the dead, it still encourageth them more, by assuring them of a joyful Resurrection, if their Lives should fall in this Quarrel and Conflict. This should allay all the Fears of Death: Christ is not called the firstborn of the Living, but the firstborn from the dead, to own a Relation to us in every Condition, dead as well as living: He as the firstborn, rose, as a Pledge and Pattern of what should be done to us. (3.) As Prince of the Kings of the Earth, of whose Power and Persecutions they were so much afraid, but needed not: for they are not only accountable to Christ at last, which those adverse Powers little valued, having not embraced the Profession of the Gospel; but were held in by the Reins of his Government for the present, so as they could not so much as touch an Hair of their Heads without his leave. So that here was much Encouragement for suffering Christians, who at that time were to conflict with great Difficulties, and exposed to the Slaughters and Butcheries of cruel Enemies. 3. Observe, all these Titles serve to beget a Reverence and great Respect in our Hearts to the Person that owneth them; he is the faithful Witness: The great Prophet of the Church should be regarded by us. This is my beloved Son, in whom I am well pleased; hear ye him, Mat. 17.5. We are to hearken to him, believe him, obey him, as knowing that we must stand or fall at the Sentence of his Word. He is the greatest and most excellent of all the Prophets, and far above them all, who knew more of God, and of his Mind, than all they joined in one; and hath declared his Will more fully, clearly and powerfully; and shall we set at naught his Counsel? Some that despised the Counsel of an ordinary Prophet, smarted for it: Heb. 10.28, 29. He that despised Moses 's Law, died without Mercy, under two or three Witnesses: Of how much sorer Punishment suppose ye shall he be thought worthy, who hath trodden under foot the Son of God? who came out of his Bosom on purpose to teach us the Way of Salvation. If he require Repentance and Faith, with a Promise of Righteousness and Eternal Life, and a Commination of Eternal Death unavoidable, if we believe not, nor repent, we are to believe it with all Certainty, to set about this Work with all Care and Diligence, and continue therein with all Constancy and Perseverance: Heb. 12.25. See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on Earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. Christ came from Heaven at first, returned to Heaven again, from Heaven sent down the Holy Ghost upon the Apostles▪ and by that Spirit enabled them to preach the Gospel with Success. O surely we should attend to his Doctrine, and receive it with firm Assent, and obey it with humble Submission. Again, he is the first-begotten from the Dead. That he died, should render him dear to us, for it was for our sakes, as I shall show by and by: That he rose again, was for our sakes, for our Justification; Who was delivered for our Offences, and ros● again for our justification, Rom. 4.25. For it showeth that his Sacrifice was accepted as sufficient for our Atonement. Yea, for our blessed Resurrection; 1 Cor. 15.20. But now is Christ risen from the dead, and become the first-Fruits of them that slept. As the whole Harvest was blessed and sanctified in a little handful of the first-Fruits offered to God. But I urge it now as an Argument why we should give him Glory, as deserving it by the Greatness of his Person. This made it evident that he was the Son of God; Rom. 1.4. Declared to be the Son of God with Power, by the Resurrection from the dead. The true Messiah, and Judge of the World; Acts 17.31. Because he hath appointed a Day in the which he will judge the World in Righteousness, by that Man whom he hath ordained; whereof he hath given assurance unto all Men, in that he hath raised him from the dead. If he had been an Impostor, neither could he have raised up himself, being a mere Man; nor would God have raised him up: for we cannot imagine that Divine Providence would cooperate to countenance a Lie or Cheat. As than you would not be found Enemies to Christ in his Imperial Day, give him Glory and Dominion: If you slight him, you despise one that is evidently declared to be the Son of God; and there is no Medium, either he must be your loving Saviour, or your terrible Judg. If you neglect him, he will not be the firstborn from the dead to you, nor the first-Fruits to you. The first-Fruits did not bless the Tares, or the Cockle, or Darnel, or filthy Weeds, but only the good Corn; though raised again you shall be by his Judicial Power. Again, he is the Prince of the Kings of the Earth, and therefore highly to be respected. Respect to great Ones, and fawning upon great Ones, is the practice of all the World: all will seek the Ruler's Face. As all Rivers run to the Sea, so do all the Respects of the World to the Great and the Mighty. And is not the Son of God worthy of our Respects, that is sat down at the right Hand of Majesty above all? If we did live by Faith as much as by Sense, we would see it is our Interest, as well as our Duty, to honour Christ; we would not fear a mortal Man, that can threaten us with a Prison, but Christ, who can threaten us with Hell; nor be dismayed at the Frowns of Men, when Christ smiles. Who would not fear thee, O Lord, and glorify thy Name? Rev. 15.4. We would yield up ourselves to be his willing Subjects, and obey his Laws, who can reward us, not with Temporal Dignities, but Eternal Life. The Authority and Power that all others have, is but derived from Christ, and subordinate to him: therefore if he smiles, whose Frowns need we fear? He is the one Lawgiver, that hath Potestatem Vitae & Necis, Power of Life and Death; he is able to destroy absolutely, and you may be safe in his Protection. Well then, if we consider what he is, he deserveth everlastingly to be honoured. II. What he hath done for us, He loved us, and washed us from our Sins in his own Blood. And there we begin, First, With the Fountain and Bosom-cause of all, and that is Christ's Love; To him that loved us▪ 1. Christ's Love is the Ground of Man's Redemption, that stirred all the Causes, and set them awork, that concurred to this End. Other Attributes were manifested in the Redemption of Mankind, as God's Wisdom, Power, Justice, Holiness; but they are all subservient to Love: but Love is at the upper end of all Causes, subservient to nothing but itself. If you ask a reason of other things, it may be assigned; but if you ask a reason of his Love, that cannot be given but from itself. If the question be, Wherefore did God discover such Riches of Wisdom, Goodness and Power, for the saving poor worthless Creatures? He loved us; john 3.16. God so loved the World, that he gave his only begotten Son. Wherefore did Jesus Christ submit to such bitter Agonies, such an accursed Death? He loved us; Ephes. 5.2. Walk in Love, as Christ also hath loved us, and hath given himself for us, an Offering, and a Sacrifice to God for a sweet-smelling Savour. Ephes. 5.25. Christ loved the Church, and gave himself for it. And Gal. 2.20. Christ liveth in me; and the Life which I now live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. But now put the question, Wherefore did he love us? Love only is the reason of itself, He loved us because he loved us: Deut. 7.7, 8. The Lord did not set his Love on you, nor choose you, because ye were more in number than any People, etc. but because the Lord loved you. 2. As it is the Fountain-Cause, so it was that Property that shined forth most conspicuously in the Work of Redemption: Rom. 5.8. God commendeth his Love toward us, in that while we were yet Sinners, Christ died for us. And therefore this is that which we should most admire, and be ravished with in our Thoughts. Here, next to the Description of the Excellency of Christ's Person, the first thing mentioned in the Doxology itself, is this, To him that loved us. This is a comfortable Word, as if Jesus would be described and known by nothing so much as by his Love. What was the Son of God, but Love incarnate, Love born of a Virgin, Love conversing in the World, and preaching Salvation to poor Sinners; Love going about and doing Good; Love relieving the Diseased and the Possessed, curing the Deaf, and the Dumb, and the Blind, and the Lame; and finally, Love dying and hanging on the Cross? God is Love, 1 John 4.8. The Angels in Heaven adore this Love, though Spectators, not Parties interested; he came not for their sakes, but ours only. We have a little notional knowledge of it; but could we once find the saving Effects of God's Love in Christ, impressed upon our Hearts by the Spirit, how would you be melted and ravished, and ever be thinking what Glory and Honour you might bring to him that thus loved you? You and I may discourse of it; it is not a few cold Thoughts of the Love of Christ will work on us, but the shedding of this Love abroad in your Hearts by the Holy Ghost, Rom. 5.5. There is no Knowledge like the experimental Knowledge, which ariseth from the felt and known Effects of this Love; this would awaken your Hopes, fill you with solid Comfort, excite you to your Duty: 2 Cor. 5.14. For the Love of Christ constraineth us. However, till you have this, the Means you must use, are sound Belief, and serious Consideration. 1 st. Embracing by Faith the Love of God in Christ, and the good things prepared by it, as they are revealed and offered in the Gospel: That is the way to get this fuller Insight, and experimental Knowledge and Feeling of this Love; for so the Apostle prayeth, Ephes. 3.17, 18, 19 That Christ may dwell in your Hearts by Faith; that ye being rooted and grounded in Love, may be able to comprehend with all Saints, what is the Breadth, and Length, and Depth, and Height; and to know the Love of Christ which passeth knowledge. 1 John 4.16. We have known and believed the Love which God hath to us. God is Love; and he that dwelleth in Love, dwelleth in God, and God in him. 2dly. The serious Contemplation and Meditation of it. It is your Duty to study it with the deepest, serious, and most ponderous Thoughts you can use: Ephes. 3.18. That we may comprehend the Breadth, and Length, and Depth, and Height of it. We are not to content ourselves with a superficial view of God's Love in Christ, but must take an accurate Inspection of it, in all the Dimensions thereof, upward, downward, on the right Hand and left. Narrow Thoughts and shallow Apprehensions do little good, either as to God's Glory, or our solid Comfort, and that earnest Constraint or Encouragement to Duty, which it is wont to produce in the Heart. We must neither do it slightly, nor seldom. Our Hearts are too narrow to understand it all at once, it is so vast and boundless, so rich and unsearchable, yea infinite: We never know so much, but there remaineth more still to be known. Therefore we must often renew the Meditation, and continue it so long, till the Heart be warmed, and ready to break out into Praise; and till our Wonder and Admiration be raised, and we see the Object too big for the Faculty, for it is beyond all created Understanding; till we be swallowed and overwhelmed in this deep and bottomless Ocean, and through a Penury of Thoughts cry out, O the Depth of the Riches of the Mercy and Love of God For the present I shall content myself with four Properties of this Love. 1. It was a free Love. I will love them freely, Host 14.4. If he did not love us with a free Love, how could he love us at all? What could he foresee in us, but what was the Effect of his own Grace? We were neither loving, nor lovely. Not loving; we did not prevent God: To love those that love us, it hath nothing singular, that is the ordinary Courtesy of the World. By Nature we were God's Enemies, and what could an Enemy deserve? Not lovely; all that Grace that is wrought in us afterward, is his Gift: Therefore this was at first a free Love, that had no Motive nor Foundation but within itself. He loveth us, not because he seeth any thing lovely or amiable in us, but only because he will demonstrate the Absoluteness of his own Will, and Self-inclination to do us good. 2. It was a real Love, not an empty complementing Love; it rested not in good Wishes, there was great Proof and Manifestation of it: 1 John 4.9, 10. In this was manifested the Love of God towards us, because that God sent his only-begotten Son into the World, that we might live through him. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. It was such a Love as made him leave the Height of his Glory, and assume our Nature, and die in that Nature, and shed his Blood, and by it wash us from our Sins. There was a Benevolence in it, and a Beneficence also. A Man may wish Health when another is sick, and Supplies when another is poor; but Christ did not wish us well only; but as Fire showeth itself by Heat and by Light, so Love by the real Effects of it. Perhaps thou sayest to another, Believe that I love thee; but while this is only professed in Words, he may believe it, but he cannot see it: But if upon occasion you do any thing for him, or expose yourself to Danger for his sake; then he saith, Now I see that thou lovest me. So God to Abraham, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not withheld thy Son, thine only Son from me. Here is a plain Proof, and signal Evidence. So here, Christ hath demonstrated the Reality of his Love, the Man seeth it. 3. It was eminent and transcendent Love. Compare it with the Love of one Creature to another, and in all the World you cannot find a Parallel to equal it; John 15.13. Greater Love hath no Man than this, that a Man lay down his Life for his Friend. But where is that rare Instance of Friendship? Rom. 5.6, 7, 8. For when we were yet without Strength, in due time Christ died for the ungodly. For scarcely for a righteous Man will one die; yet peradventure for a good Man some would even dare to die. But God commendeth his Love towards us, in that while we were yet Enemies, Christ died for us. He died, the Just for the Unjust, the Judge for the Offender, God for Sinners. It can be resembled by no Love upon Earth: therefore he himself compareth his Love to lost Sinners with the Father's Love to him, john 15.9. As the Father hath loved me, so have I loved you. It is eternal, incomprehensible and unchangeable. 4. It was a full Love; removing our Misery, procuring all Blessings for us, to make us completely happy: for as it fetched us from the lowest Hell, it leaveth us not till it bringeth us to Joys and Happiness in the highest Heavens; 1 Thess. 5.9, 10. For God hath not appointed us to Wrath, but to obtain Salvation by our Lord jesus Christ; who died for us, that whether we wake or sleep, we should live together with him. Well then, if I should stop here, I hope you have so much Ingenuity and Sense of your Redeemer's Affection to you, as to say, To him be Glory and Dominion, even to him who loved us. Secondly; The signal Act of his Love to us; He washed us from our Sins in his own Blood. 1 st. Observe, this is put as the great Instance of his Love. We cannot know the Love of God by any other Fruit and Benefit till this be done. By the Bounty of his general Providence he provideth for all his Creatures, and feedeth them, and maintaineth them in that kind of being unto which he hath raised them out of nothing: So he supplieth the young Ravens, and the Beasts of the Field; much more is he good to Mankind, he giveth them Food and Raiment convenient for them, and beareth with them notwithstanding their renewed Provocations. Acts 14.17. Nevertheless, he left not himself without Witness, in that he did Good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. The Heathen might trace God by Acts of Bounty, rather than Acts of Vengeance. But hereby they can have no Assurance of God's special Love to them: for no Man knoweth Love or Hatred by all that is before them, Eccles. 9.1. Thou canst not say, God giveth me Riches, therefore he loveth me; or sendeth me Poverty, therefore he hateth me: No, he may give these things to his Enemies, and deny them to his Friends. But you may undoubtedly conclude, he loveth me, for he hath washed me from my Sins: Clear this once, and you have a full and concluding Proof of God's special Love to you. 2dly. The Value and Worth of this Benefit is exceeding great. This will appear, if you consider; 1. The Necessity of it. We were all defiled with Sin, which is such a Filthiness and Stain, as cannot easily be washed away. The Party displeased and provoked is God, and the Party defiled is the immortal Soul of Man, which being subject to the Power of God, and bound by his Laws, upon Disobedience is conscious to itself of the Merit of Death and Punishment, and debarred from all Communion with God: And it cannot have any sound Peace till it knows that God is satisfied, and that it shall be admitted again into terms of Grace and Favour with him. That Sin hath made us filthy and loathsome to God, that we cannot please him, nor be accepted with him; the Word doth not only assert it; Psal. 14.2, 3. The Lord looked down from Heaven upon the Children of Men, to see if there were any that did understand, and seek God. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one. Job 15.14. What is Man, that he should be clean? and he that is born of a Woman, that he should be righteous? Job 14.4. Who can bring a clean thing out of an unclean? not one. But Conscience is in part sensible of it, so that a Sinner hath a secret Dread and Shiness of God, especially upon the commission of actual Sins; 1 john 3.20, 21. For if our Heart condemn us, God is greater than our Heart, and knoweth all things. Beloved, if our Heart condemn us not, then have we Confidence towards God. I know generally Man looketh to the Foulness and Cleanness of the body, but is insensible of the Stain of the Soul: Yet we cannot always exempt, no not the worst, from a secret Sense of this. However our Misery and Happiness dependeth upon God's Judgement, not our own: If in the Eye of God all of us are polluted and unclean, lying in our Blood, defiled with the Gild of Sin already committed, and the filthy Vileness of Sin yet indwelling. This is evident we were miserable enough, till God found out a Remedy. And this Misery is the deeper, because Man loveth what God loatheth; as the Swine loveth wallowing in the Mire, and therefore it is a Creature loathsome to us. We count Sin a Bravery, when it is the greatest Impurity, a Filthiness deeply ingrained in our Natures, and therefore not easily washed away, both as to the Gild, as also to the Stain and ●lot. 2. This being our Misery, Christ came to wash us, and with no other Laver than his own Blood; as a Priest offering himself a Sacrifice for our Sins. The Remedy for so great a Mischief must have a noble and excellent Cause. That Blood was necessary, appeareth by the Types of the Law; for the typical Expiation was made by the Blood of Bulls and Goats offered in Sacrifice. And that no Blood but the Blood of Jesus Christ would serve the turn, is evident, if you consider the Party displeased and provoked, who was God; the Party defiled, the immortal Spirit of Man; and the heinous Nature of the Offence, which was a Breach of his righteous and eternal Law. Therefore it is said, 1 john 1.7. The Blood of jesus Christ his Son cleanseth us from all Sin. Heb. 1.3. He by himself purged our Sins. And Heb. 9.13, 14. If the Blood of Bulls and of Goats, and the Ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the Flesh: How much more shall the Blood of Christ, who through the eternal Spirit offered himself without Spot to God, purge your Conscience from dead Works, to serve the living God? There is Virtue and Efficacy enough in the Blood of Christ, partly from the Institution of God, and its own manifold Worth and Value, as being the Blood of God; partly by the way and manner in which it was offered, by an Act done in our Nature, of the greatest Obedience and Self-denial that ever was or can be, and so God is fully repaired in point of Honour. 3. This Sacrifice thus offered, was accepted of God in the Behalf of sinful Man, as a full Price and Merit to procure for us both Justification and Sanctification. We needed both, being polluted both with the Gild and Slain of Sin. Both are a Trouble to a sensible Conscience, or an awakened Sinner, who is in the next Capacity to receive this Sacrifice; 1 john 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness. As a Man that hath broken his Leg, is not only troubled with the Pain, but would have it set right again. Both are implied in this Washing, and both are effectually accomplished by virtue of his bloody Death and Sacrifice: 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the Name of our Lord jesus, and by the Spirit of our God. And Christ hath obtained both by virtue of his bloody Death, and Sacrifice for our Pardon and Restitution to God's Grace and Favour; Rom. 5.1. Therefore being justified by Faith, we have Peace with God, through our Lord jesus Christ: As also the Gift of the Spirit, to sanctify and renew us to the Image of God; Tit. 3.5, 6. Not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through jesus Christ our Saviour. 4. Besides the Impetration of this Benefit, we must consider the Application. The Sacrifice had Power to purge us, and wash us from our Sins, as soon as it was offered and accepted of God. The procuring of the Power is the Impetration which was antecedent to actual Pardon and Sanctification: Therefore it is said, When he had by himself purged our Sins, he sat down at the right Hand of the Majesty on high, Heb. 1.3. Then he interposed the Merit; then was the first Grant made, or Liberty given. But then for the Application: It is applied, when we submit to those terms that are agreed upon between our Redeemer and God, as our supreme Judge and Lawgiver. As when this Sacrifice is believed and depended on, and pleaded in an humble and brokenhearted manner, and improved to Thankfulness, and Resolutions to return to the Obedience of our Creator; then is Sin actually pardoned, and our Hearts cleansed. He did not pardon, nor cleanse, nor sanctify, as soon as this Blood was shed upon the Cross, until it be effectually applied to the filthy Soul by a lively Faith; Acts 15.9. Purifying their Hearts by Faith; and a serious and brokenhearted Repentance; 1 john 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins. We must bewail our Sins, depend upon the Sacrifice of Christ, sue out the Virtue of it by Prayer; Psal. 51.2. Wash me throughly from mine Iniquity, and cleanse me from my Sin. Extinguish the Love of Sin by godly Sorrow, and all holy means, and mortify the Flesh by the Help of the Spirit; Rom. 8.13. If ye through the Spirit mortify the Deeds of the Body, etc. And more and more interest ourselves in his cleansing. 5. Because the Application is a difficult Work. Besides the Purchase of the Gift of the Spirit, Christ hath instituted the Help of the Word and Sacraments, to bring us into Possession of this Benefit; Ephes. 5.26. That he might sanctify and cleanse it with the washing of Water by the Word. The Merit of his Death falleth upon these means, that we may use them with the more Confidence; john 15.3. Now are ye clean through the Word which I have spoken unto you. The Word is the Glass wherein to see Corruption, which sets awork to seek Purging: By that our Sense of our natural Impurity is revived, the Means and Causes of our cleansing set down; that we may with deep Humiliation confess our Sin, humbly sue out the Grace offered, and wait for it in the conscionable Use of all the means of Grace. And for the Sacraments; As the Word containeth the Charter and Grant of Christ, and all his Benefits, to those that will receive him; so this is the Seal of the Grant, Rom. 4.11. He received the Sign of Circumcision, a Seal of the Righteousness of Faith; whereby we are more confirmed in waiting for the Spirit, and excited to look for this Benefit from Christ. Well then, we must still lie at the Pool of the Word and Sacraments. And now you have my second Argument, Why Jesus Christ should be honoured, lauded, and praised by all the Saints; because he hath done so great an Office of Love, and procured so great a Benefit for us, as the washing away of our Sins in his Blood, that we might be admitted to Communion with God. III. The Fruits and Benefits that we have thereby; He hath made us Kings and Priests unto God, and to his Father. This doth oblige us the more to ascribe, and give Glory and Dominion to him for ever and ever, since he hath brought us into Communion with God, and set us apart as consecrated Persons, such as Kings and Priests were of old, to perform daily Service to God. In this third Thing, 1st. Observe the Order. We must be washed from our Sins, before we can be Kings and Priests, or minister before the Lord. Aaron and his Sons, though they were formerly designed to be Priests, yet they could not officiate and act as Priests before they were consecrated: So must we be consecrated and made Priests to God, and that by the Blood of Christ. They were seven days in consecrating. This whole Life is the time of our Consecration, which goeth on by degrees, and will be made complete, both for Body and Soul, upon the Resurrection, when we shall be fit to approach the Throne of Glory, and serve our God in a perfect manner, in the eternal Temple of Heaven. For this Life, though our Consecration be not finished, yet here we are styled an Holy Priesthood, to minister before the Throne of Grace, though not before the Throne of Glory. Now, if we be washed from our Sins in the Laver of Regeneration, we may draw near to God, as the Priests under the Law were washed in the Laver, and then came to the Altar. It holdeth good, both in this Life, and in the Life to come, that none but the Washed can come so near to God, either before the Throne of Grace, or Throne of Glory. The Throne of Grace, Heb. 10.22. Let us draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water. So Heb. 9.14. How much more shall the Blood of Christ, who, through the eternal Spirit, offered himself without Spot to God, purge your Conscience from dead Works to serve the living God? In the State of Glory; Rev. 7.14, 15. These are they which came out of great Tribulation, and have washed their Robes, and made them white in the Blood of the Lamb. Therefore are they before the Throne of God, and serve him Day and Night in his Temple. The persecuted Saints, who came out of great Tribulation, they first washed their Robes in the Blood of the Lamb, before they were admitted, as Priests, to stand before the Throne of God, to serve him Day and Night in his Temple. Sanctification must go before Consecration; and the more sanctified, the more consecrated: when our Sanctification is finished, than our Consecration is consummate: And then we shall have a full Communion with our God, a clear Vision of his eternal Beauty, and as great a Fruition of his Godhead as we shall be capable of, in a State of full Contentment, Joy and Blessedness. 2dly. The Privileges are exceeding great, to be consecrated to so high a Dignity; That we should be consecrated or set apart for God, to be Objects of his special Grace, and Instruments of his Glory and Service: Much more, that we should be advanced to so great a Dignity, as to be Kings and Priests to God. We share in Christ's own Dignity; He was a King and a Priest, so are we; He had an Unction, so have we; He was Christ, we are Christians: By virtue of our Union with him, we are Partakers of his Kingdom and Priesthood. The Church of Israel was called a Kingdom of Priests, Exod. 19.6. And Believers in the New-Testament are called a Royal Priesthood, 1 Pet. 2.9. Not to disturb Civil Kings, or the Order God hath instituted in the Church: for it is Kings and Priests to God, not to the World. Let us consider these Privileges asunder. 1. Kings. King is a Name of Honour, Power and ample Possession. (1.) Here we reign spiritually, as we vanquish the Devil, the World and the Flesh, in any measure. It is a Princely Thing to be above these inferior Things, and to trample them under our Feet in an holy and heavenly Pride. An Heathen could say, Rex est qui metuit nihil, Rex est qui cupit nihil; He is a King that fears nothing, and desires nothing. He that is above the Hopes and Fears of the World, he that hath his Heart in Heaven, and is above temporal Accidents, the ups and downs of the World, the World is beneath his Heart and Affections; this Man is of a Kingly Spirit. Christ's Kingdom is not of this World, neither is a Believer's; Rev. 5.10. Thou hast made us unto our God Kings and Priests, and we shall reign on the Earth; viz. in a Spiritual Way. It is a beastly thing to serve our Lusts; but kingly, to have our Conversations in Heaven, and vanquish the World; 1 john 5.4, 5. Whosoever is born of God, overcometh the World; and this is the Victory that overcometh the World, even our Faith. Who is he that overcometh the World, but he that believeth that jesus is the Son of God? To live up to our Faith and Love, with a Noble Royal Spirit. (2.) Hereafter we shall reign visibly and gloriously, when we shall sit upon Thrones with Christ, at his last coming to judge the World, and Angels themselves; Matth. 19.28. Verily, I say unto you, that ye which have followed me, in the Regeneration, when the Son of Man shall sit on the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. Luk. 22.29, 30. I appoint unto you a Kingdom, as my Father hath appointed unto me; that ye may eat and drink at my Table in my Kingdom, and sit on Thrones, judging the twelve Tribes of Israel. This was spoken at the Lord's Supper, which is a Pledge of it. The Upright shall have Dominion over them in the Morning, Psal. 49.14. (3.) They shall be Kings eternally in Heaven. Luk. 12.32. Fear not, little Flock; for it is your Father's good Pleasure to give you the Kingdom. 2 Tim. 2.12. If we suffer, we shall also reign with him, that is, in Heaven; with respect to this Right, Title and Interest, so they are made Kings. We are Heirs in Christ, Rom. 8.17. If Children, than Heirs; Heirs of God, and joint Heirs with Christ: if we suffer with him, that we may be also glorified together. We are Heirs of a Kingdom that cannot be shaken. 2. Priests. That was a great Dignity among the jews. To this all Christians are now advanced; 1 Pet. 2.5. Ye are an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by jesus Christ. Our Sacrifices are not Expiatory, but Gratulatory; not Sin-offerings, but Thank-offerings; not Typical, but Spiritual. Jesus Christ is the only Sin-offering. Our Thank-offerings are either ourselves, Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable Service. Or our Duties, which are Spiritual-offerings; we offer not Beasts, which were Typical, but the Calves of our Lips, our Prayers and Praises; Heb. 13.15. By him therefore let us offer the Sacrifice of Praise to God continually; that is, the fruit of our Lips, giving Thanks to his Name. Or Alms, ver. 16. But to do good, and to communicate, forget not, for with such Sacrifices God is well pleased. Phil. 4.18. But I have all, and abound; I am full, having received of Epaphroditus the things which were sent from you; an Odour of a sweet Smell, a Sacrifice acceptable, wellpleasing to God. Now this is a great Honour, that we should be separated by the Lord from all the rest of the World, and admitted into such a Nearness, and Access to God with Boldness, and Hope of being accepted through Christ. Use. 1. In the general. All this should stir up our Hearts to give continual Praise and Glory to Christ our blessed Redeemer. So doth the Apostle here, that is the use he maketh of it; To him be Glory and Dominion, for ever and ever. Amen. It is a thing to be reproved in Christians, that we take so little time to admire, honour, and praise our Redeemer, which yet is a great part of our Work. Surely if you had a due Sight of his Excellency, or a Sense and Taste of the Riches of his Goodness and Love, you would be more in this delightful Work. Usually Praise is a Stranger to our Worship; and however, we are enlarged in Confession of Sin, or Supplication for such things as we want, yet we are straitened in our Gratulations. Surely Lauding and Praising God in Christ, is as necessary as the other parts of Worship. Psal. 22.3. God is said to inhabit the Praises of Israel; that is, in Israel, where he is praised. The great End of Worship, is not the Relief of Man, so much as the Honour of God: Therefore we should not only ask things needful for ourselves, and mind merely the Supply of our Necessities, but the Honour of Christ. Psal. 50.23. Whoso offereth Praise, glorifieth me. If God will account it an Honour to be well thought of, and spoken of by his Creature, we should more abound in this Work. Why are we then so scanty in Praises and Thansgiving? The Reasons of this Defect are Self-love: We are eager to have Blessings, but we forget to return to give God the Glory. Prayer is a Work of Necessity, but Praise is a Work of mere Duty. Self-love puts all upon Prayer, but the Love of God upon Praise. Again, stupid Negligence; we do not gather up Matter of Thanksgiving, nor watch in our Prayers, nor seek after Matter for it; Coloss. 4.2. Continue in Prayer, and watch in the same with Thanksgiving. 2. More particularly, let us take our Example from this Doxology, To him be Glory and Dominion for ever and ever. Amen. We can but ascribe to Christ what he hath already, but we must do it heartily. Observe here, (1.) The things ascribed to Christ, Glory and Dominion. (2.) The manner of Ascription, it is Imperative. (3.) The Duration, For ever and ever. (4.) The Seal of all, in the word Amen. (1.) The things ascribed to Christ, Glory and Dominion. In other Places it is Honour and Power everlasting; 1 Tim. 6.16. Who only hath Immortality, dwelling in the Light which no Man can approach unto; whom no Man hath seen, nor can see; to whom be Honour and Power everlasting. Amen. In the Lord's Prayer more fully, Mat. 6.13. For thine is the Kingdom, the Power, and the Glory, for ever. Amen. Where by Kingdom is meant Right and Authority to dispose of all things according to his own Pleasure: by Power, Strength and Alsufficiency to execute what he pleaseth: by Glory, his Honour, which is the result of all that he doth; Clara cum laude notitia, Excellency discovered with Praise: We desire that he may be more honoured, and brought into Request and Esteem in the World. Here we have but two Words, Glory, and Dominion. Glory, that is, just Praise and Esteem; gracious Hearts think they can never set Christ high enough in their Esteem and Praise; this is all they can return to him for his great Benefits: Glory, that he may have the Honour, as they the Comfort. Dominion implieth Lordship and Sovereignty, this they would have given to Christ, as his Due, by his own Purchase, and God's Assignment: Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the Dead and Living. It was God's End; Phil. 2.10. That at the Name of jesus every Knee should bow. (2.) The Form is Imperative, as binding themselves and others to give him Glory and Dominion. Themselves in the first place, and that not only with the Tongue, but with the Heart; not only in Word, but in Deed: So they would give him Glory, praise him with their Lips, and honour him with their Lives. They would make that their Work and Scope, that this may be the real Language of their Hearts and Actions, which speak much louder than Words. These show forth the Praises of him who hath called them out of Darkness into his marvellous Light, 1 Pet. 2.9. that really they may be the Glory of Christ; 2 Cor. 8.23. They are the Messengers of the Churches, and the Glory of Christ. 2 Thess. 1.12. That the Name of our Lord jesus Christ may be glorified in you. So for Dominion, the practical Acknowledgement is better than the verbal; Luke 6.46. Why call ye me Lord, Lord, and do not the things that I say? Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven. Christ was mocked, when they cried, Hail King of the jews! Mat. 27.29. and yet they crucified him. If we would have Dominion given to Christ, we must look upon ourselves as not our own, but his; not live to ourselves, or use ourselves for ourselves, but resign up ourselves absolutely to him. Then for others, such is their Love to Christ and the Souls of Men, that true Christians desire that Christ may not only be glorified by themselves, but others; that he may be known, worshipped and believed on in the World, especially those about them; as Fire turneth all things about it into Fire. (3.) The Duration, For ever and ever. In all Doxologies a long Duration is expressed. They desire not only the present Age may glorify God, but the future. When we are dead and gone, the Lord remaineth, and they would not have him remain without Praise and Honour. It is the Comfort of their Souls, when dying, that God shall have a People to praise him; and they prise their own Salvation the more, that they shall live for ever to glorify God; that as God's Blessings are everlasting, so shall be their Praises. (4.) It is ratified by a solemn Attestation, Amen. It is Notum Desiderii & Supplicationis: by it we testify our fervent Affection, and strength of Desire after the Glory of Christ. We should have an Amen for our Praises, as well as for our Prayers: Not only to say, jesus, Master, have Mercy on us, Amen; but To him be Glory for ever and ever, Amen. SERMON II. REVEL. I. 6. And hath made us Kings and Priests unto God and his Father. I Shall take up this Subject again, and speak of our Priesthood, when we shall be admitted into the immediate Presence of God, and praise him for evermore. There is a Ministration before the Throne of Grace, or before the Throne of Glory; before the Throne of Grace we minister in this Life, before the Throne of Glory in the Life to come. Of the latter I shall now speak, because it is a Truth commonly overlooked. Doct. That the Priesthood which we have by Christ, concerneth our Ministration in the Heavenly Temple. I shall prove it by these Arguments. 1. Because a Christian so is conformed to Christ, and made like him in all things. Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first it in all things; Col. 1.18. That in all things he might have the Pre-eminence. Rom. 8.29. Whom he did foreknow, he did also predestinate to be conformed to the Image of his Son, that he might be the firstborn amongst many Brethren. Now if I shall prove to you, that Christ was not consecrated to his everlasting Priesthood till he died; then it is very congruous that it should be so with a Christian: for our Office dependeth upon his, and is carried on in a way of conformity to his. Now that Christ was consecrated at his Death, I prove by these Places; Heb. 5.9. And being made perfect, he became the Author of eternal Salvation unto all them that obey him; that is, when he had learned Obedience by the things which he suffered, ver. 8. And Heb. 2.10. The Captain of our Salvation was made perfect through Sufferings; that is, fully consecrated, and fitted to be a Priest, to perform that Office to our Comfort. His Death is expressed by a Notion of Perfection, Luke 13.32. Behold, I cast out Devils, and I do Cures to day, and to morrow, and the third Day I shall be perfected; that is, shall suffer Death. It is good to inquire in what Sense, in these and in many other Places, Christ is said to be made perfect; it is not meant of his Personal Perfection, but Official. As to his Person, as he was God, he was perfect from all Eternity; as God-Man, he was perfect from the first moment of his Conception. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being made perfect, relateth to his Office, and may be rendered consecrated, as well as made perfect: Being consecrated, he became, etc. And it behoved the Captain of our Salvation to be consecrated through Sufferings. The Word signifieth in its first sense, to finish and accomplish a thing. That which is brought to an end, is perfected. So was Christ as a Priest perfected; that is, fit to minister before God as a Priest. But that it should be rendered consecrated, I prove; (1.) Because the Word is rendered consecrated elsewhere; Heb. 7.28. Consecrated for evermore. In the Margin, perfected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is in the Old Testament, Thou shalt consecrate Aaron and his Sons, Exod. 29.9. the Septuagint render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt perfect, or fill the Hand of Aaron and his Sons. And the Sacrifice of Consecration is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sacrifice of Perfecting or Completing, because the Priest was to pass through some Ceremonies; and these being done, he is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be consummate, or made perfect, or fully authorized to perform the Priest's Office. (2.) I prove it from the Context in Heb. 5. There the Apostle is discoursing of Christ's everlasting Priesthood, and his being made perfect is with respect to that Office: He was not perfect, or fitted for that Work, till he stood before God with a Sacrifice in his Hand, till he had offered up himself with Prayers, and Tears, and strong Cries, and had learned Obedience by the things which he suffered; but then he was made perfect, for the Rites of his Consecration were over, that is, his Agonies and bloody Sufferings; then he was fully consecrated and completed to be a Priest. So that Christ's solemn Consecration was at his Death. (3.) The Reason of the thing showeth it● Jesus Christ was to be a merciful and faithful High Priest in things pertaining to God, to make Reconciliation for the Sins of the People, Heb. 2.17. These two Attributes, merciful and faithful, refer to God and us. Merciful to help and relieve sinful miserable Man: Faithful with Respect to God, in performing all things which belong to his Sacerdotal Office, and going through with his Work given him in Charge, till he hath fully finished it. The best and most merciful High Priest that ever was, must be made in the best and most convenient manner. Well then, he is made perfect, when he hath had a thorough Sense of our Misery, and took the Course presented to remove it; when his Heart was intendered, and his Hand was filled with the purest Sacrifice that ever was offered, and so by his Agonies and bloody Sufferings he was perfected, consecrated and fully qualified to minister before the Lord, and to intercede for poor Creatures, and to bless them with the Blessing of eternal Life. His Priestly Actions after the Order of Aaron, were his Consecration to his everlasting blessed Priesthood after the Order of Melchisedeck. Without these Sufferings, he could neither be a faithful nor a merciful high Priest; nor satisfy his Father's Justice, nor have a full feeling from Experience of the Creatures Misery. Well then, as Christ was consecrated at his Death, so is a Christian, who runneth Parallel with Christ in all his Offices. As Christ had an Inauguration into that Priesthood he executed upon Earth at his Baptism: So hath a Christian for his spiritual Priesthood, as soon as washed in the Laver of Regeneration, but for his everlasting Priesthood at Death. 2. My next Argument is, This suiteth with the other Privilege of Kings: We are made Kings as well as Priests. Now as our Kingly Office is not perfect till we come to Heaven, so neither our Priestly; and therefore it mainly respecteth our Ministration in the heavenly Temple. How is a poor Christian a King here, unless in a Riddle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he vanquisheth the Devil, the World, and the Flesh? As it is a Princely thing to be above inferior things, and to trample them under our Feet. The Heathen could say, Rex est qui metuit nihil, Rex est qui cupit nihil: He is a King, that is above the Hopes and Fears of the World, that feareth nothing, and desireth nothing. This is indeed in a Metaphor a Kingly Spirit, to have our Hearts in Heaven, and to look upon all sublunary things as beneath our Care and Affections. Christ's Kingdom is not of this World, neither is a Believer's. Here upon Earth we reign only in a spiritual way: But the Privilege cometh fully to be verified, when we tread Satan under our Feet, and triumph over Enemies, and reign visibly and gloriously, sitting upon Thrones with Christ at his Coming, judging the World and Angels themselves; Matth. 19.28. Verily I say unto you, that ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye shall also sit upon twelve Thrones, judging the twelve Tribes of Israel. Luke 22.29, 30. I appoint unto you a Kingdom, as my Father hath appointed unto me; That ye may eat and drink at my Table in my Kingdom, and sit on Thrones, judging the twelve Tribes of Israel. Psal. 49.14. The upright shall have Dominion over them in the Morning. And 1 Cor. 6.2. Know ye not that we shall judge the World? And ver. 3. Know ye not that we shall judge Angels? Neither will this Kingdom be terminated and ended at the Day of Judgement, but they shall be Kings eternal in Heaven; Luke 12.32. Fear not, little Flock, it is your Father's good Pleasure to give you the Kingdom. 2 Tim 2.12. If we suffer with him, we shall also reign with him; that is, in Heaven. With respect to this Title, Right and Interest, we are said to be made Kings. Now proportionably, the other Privilege, of being made Priests, must be expounded also. We are spiritual Priests upon Earth, we have our Sacrifices of Prayers, Praises and Alms, and devoting ourselves to God: But this Office is not completed, till we come to Heaven, and do immediately minister before the Lord. Then we have Entrance into the holiest; Heb. 10.19. Having therefore, Brethren, Boldness to enter into the holiest by the Blood of jesus: Not in Spirit but in Person: For if the chief Part of our Kingly Office be yet behind, why not the chief Part of our Priestly Office also? 3. Then we are qualified and prepared: Sanctification must go before Consecration; and the more sanctified, the more consecrated: And when our Sanctification is finished, than our Consecration is consummated, and not till then. Now in this World our Justification and Sanctification is imperfect, we are not got above our legal Fears, and Grace is very weak in us. You know before we can serve the living God, our Consciences must be purged from dead Works, Heb. 9.14. As the High Priest was not to approach God without his Washings, lest he die. And we are bidden to draw nigh to God with a true Heart, in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water, Heb. 10.22. If we have the Privilege of Priests, we must perform the Duties of Priests. Now we are not perfect as appertaining to the Conscience, nor are we fully cleansed and sanctified, till the Veil of the Flesh be removed, and we be presented to God without Spot and Wrinkle. Somewhat is begun indeed, that will tend to, and end in perfect Sanctification, enough to qualify us for our Ministration at this Distance from God. There is enough done on Christ's Part, by way of Impetration and Merit; Heb. 10.14. For by one Offering he hath perfected for ever them that are sanctified, or consecrated, he hath paid the Price; but as to the Application, that is by Degrees. The Priest under the Law was seven Days in consecrating; this figured all the time that interveneth, before we enter upon the everlasting Sabbath. Our whole Life is the time of Consecration, which goeth on by Degrees, and will be made complete, both for Body and Soul, at the Resurrection: for than shall we be made fit to approach the Throne of Glory, and serve our God in a perfect manner in the eternal Temple of Heaven. In this Life our Consecration is not yet finished, we cannot come so near God; we are qualified indeed to come to the Throne of Grace, but not qualified to come to the Throne of Glory: But the Work is adoing, and in time it will be accomplished. 4. We have not the full Privileges of Priests till then, which is Intimacy, full Communion, Nearness of Access to God, and Ministration before him. This is the Privilege we have as Priests. The Apostle telleth us, Heb. 9.8. The Holy Ghost signifieth, that the way to the holiest of all was not yet made manifest, while as the first Tabernacle was yet standing. How did the Holy Ghost signify this? I answer, by the whole Oeconomy and Frame of that Dispensation. God kept State and Majesty then, and his People must not come too near him: The common Israelite must not come too near the Sanctuary, they were not to camp or pitch their Tents round about it, but only the Levites, lest they die, Numb. 1.52, 53. And the Children of Israel shall pitch their Tents every Man by his own Camp, and every Man by his own Standard throughout the Host. But the Levites shall pitch round about the Tabernacle of Testimony, that there be no Wrath upon the Congregation of the Children of Israel. It was a dangerous thing, for the common Israelites to be too near the Symbols of God's Presence; to teach us the Distance between God and Men, and their Unworthiness to come near him, and his holy things. But though the Levites might encamp near it, yet none but the Priests must enter into the Tabernacle; Numb. 4.18, 19, 20. Cut ye not off the Tribe of the Family of the Cohathites from among the Levites: but this do unto them, that they may live, and not die; when they approach unto the most holy things, Aaron and his Sons shall go in, and appoint them every one to his Service, and to his Burden: but they shall not go in to see when the holy things are covered, lest they die. They were to keep near the Tabernacle, and the Cohathites to bear things which they must not see and touch, upon pain of Death. And this was not only threatened, but executed on the Bethshemites, which was a City of Levites, when they looked into the Ark; 1 Sam. 6.19, 20. And he smote the Men of Bethshemesh, because they had looked into the Ark of the Lord, even he smote of the People fifty thousand and threescore and ten Men. And the People lamented, because the Lord had smitten many of the People with a great Slaughter. And the Men of Bethshemesh said, Who is able to stand before this holy Lord God? and to whom shall he go up from us? Well, God kept at a distance from that People, and would not have them too familiar with him; but the Priests might come near and minister before the Lord, but not till they were consecrated, and till they had cleansed themselves. Exod. 30.20, 21. When they go into the Tabernacle of the Congregation, they shall wash with Water, that they die not; and when they come near to the Altar to minister, to burn an Offering made by Fire unto the Lord. So they shall wash their Hands and their Feet▪ that they die not. But though an ordinary Priest might come to the Altar of Burnt-offering, yet the High Priest was only to enter into the Sacrary, or Holiest of all; and that not when he pleased, but only once a Year; Levit. 16.2. And the Lord said unto Moses, Speak unto Aaron thy Brother, that he come not at all times into the Holy Place within the Veil, before the Mercy-seat, which is upon the Ark, that he die not. The High Priest was a solemn Type of Christ, yet he was not to be too familiar with God. The People were sensible of this State and Distance which God kept, and murmured at it, Numb. 17.12, 13. And the Children of Israel speak unto Moses, saying, Behold, we die, we perish, we all perish; whosoever cometh any thing near unto the Tabernacle of the Lord, shall die: Shall we be consumed with dying? What did the Holy Ghost signify by all this? That the way of the Holiest of all was not yet made manifest. But now God is more familiar with his People: a Christian hath the Privilege of the High Priest, a Privilege which the most eminent Person of that Dispensation could enjoy but once a Year, in the most solemn Service which ever he performed, and that not till after many Washings and Purifications: In every time of need we may come to the Throne of Grace. It was dangerous heretofore to thrust themselves upon God, but now the Lord is willing to admit us into his Presence; Gospel-Believers may come to him, the Fountain of Grace is not unaccessible. Well, but though we may come to the Throne of Grace, we cannot come to the Throne of Glory, thence we are all shut out; no Man can immediately approach the Throne of Glory, till he be both fully and perfectly justified and sanctified; for the present we are not fit to come nigh him. As Absalon when his Peace was made, and he was permitted to come home to jerusalem; yet he was not admitted to his Father's Sight and Presence: 2 Sam. 14.24, The King said, let him turn to his own House, and let him not see my Face. And Esther, when cho●en for a Spouse for the great King Ahasuerus, yet she was to accomplish the Months of her Purification, Esther 2.12. We have Access to the Throne of Grace, that is all we can have in this Life; but hereafter we shall have Access to the Throne of Glory, than we shall have full Communion with our God, and a clear Vision of his eternal Beauty, and as great a Fruition of his Godhead as we shall be capable of, in a State of full Contentment, Joy and Blessedness. 5. If there be a Temple in the other World; then there are Priests, and there will be a Ministration: But now Heaven is often represented as a Temple. As the Temple under the Law was a Type of Christ, in whom the Fullness of the Godhead dwelled bodily; and a Type of the Church, in which God manifesteth his Power and Presence: So also it was a Type of Heaven, and so frequently applied. As in the Temple there were three Partitions, the outward Court, the Holy Place, and the Holy of Holies; so is there the airy Heaven, the starry Heaven, and the Heaven of Heavens, as it is called, Acts 3.21. Whom the Heavens must receive until the times of Restitution of all things. And the third Heaven, 2 Cor. 12.2. I knew a Man in Christ above fourteen Years ago, such an one caught up to the third Heaven. This third Heaven, the Seat of God, and of the blessed Saints, is often called the holiest, with Respect to the Type in the Temple or Sanctuary: Therefore that is called a worldly Sanctuary, Heb. 9.1. and holy Places made with Hands, which are the Figures of the true, that is, Heaven itself, ver. 24. The earthly or worldly Sanctuary was the Throne and Palace of God, residing as a King in the midst of his People; which figured or shadowed a more excellent Throne and Palace, which is Heaven, where God doth manifest his Presence in a far more glorious manner. Well then, in this Temple must we minister, and be admitted to a nearer Attendance upon God. 6. One great Part of our Sacrifices and Oblations remaineth everlastingly to be done by us, and that is the Sacrifice of Praise and Thanksgiving, it is a great Branch of the Thank-offerings of the Gospel; Heb. 13.15. By him therefore let us offer the Sacrifice of Praise to God continually, that is, the Fruit of our Lips, giving Thanks to his Name. And in Heaven they cease not. Prayer suiteth more with our imperfect State, when we are compassed about with divers Infirmities and Necessities: But the Angel's praise God, and so do the blessed Spirits, We shall then have a fuller Sense of the Mercies and Goodness of God, when our Redemption is full and complete; and a clearer Sight of his Excellencies, when we see him Face to Face. Here we do but tune our Instruments, and prepare for the Work of Heaven, but then we perform it. We are here but as Learners, when we see God by Faith, and understand a little of the Love of Christ; but then as Practisers. Therefore certainly to be Kings and Priests unto God, doth not respect the present Life only, but our Ministration in the heavenly Temple. There is a for ever, always affixed to the Doxologies of the Saints; to show, that now they do but begin in the Work, which they shall complete hereafter. 7. The Scriptures do plainly express, that our Service is not ended with our Lives; but as we still stand in the Relation of Creatures to God, so we still glorify him and serve him, Rev. 7.14, 15, 16. And he said unto me, These are they which came out of great Tribulation, and have washed their R●bes, and made them white in the Blood of the Lamb: Therefore they are before the Throne of God, and serve him Day and Night in the Temple. And he that sitteth on the Throne, shall dwell among them, and they shall hunger no more, nor thirst any more, etc. There is the Explanation of the Mystery of being washed in Christ's Blood, and made Kings and Priests unto God. This Office they chiefly perform, when they come to enjoy their Happiness, before the Throne of God, and in the heavenly Temple: And what is the Work there? They serve him Day and Night; They do not their Service then by Fits and Starts, but constantly. A Type whereof were the Priests under the Law, who, in their Courses, were admitted Day and Night to be in the Temple, Psal. 134.1. Bless ye the Lord, all ye Servants of the Lord; which by Night stand in the House of the Lord. But what was done by many in their turns, is now done by the same Persons continually; for they are never weary, and there is no Intermission in their Service. And God always dwelleth amongst them; they shall not be at a distance from God, nor he at a distance from them; but they shall still enjoy his Company, as dwelling in one House with him: For there shall not be Sin, nor Sorrow any more; and then shall they praise God cheerfully. This will be our Work, when we are admitted into the most holy Place. 8. As Heaven hath the Notion of a Place, a Temple; so our Estate in Heaven hath the Notion of a Day or Time, wherein our Priesthood is to be solemnly exercised: For it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Sabbath or Rest; Heb. 4.9. There remaineth therefore a Rest to the People of God. A Sabbath is for holy Rest, not a time of Idleness, but to be religiously employed: So this glorious eternal Rest, which is prepared for, and promised to Believers, is not passed over in Ease and Idleness, but in Acts of Worship and Adoration: It is a Rest from Toil and Labour, but not from Work and Service. On the Sabbath-day the Sacrifices were doubled, the Priest had more to do upon that Day than any other: So in our everlasting Sabbatism, we serve God after a more perfect manner than now we do. On the Sabbath, a special Delight and Rejoicing in God was to be raised, Isai. 58.13, 14. If thou turn away thy Foot from the Sabbath, from doing thy Pleasure on my Holiday, and call the Sabbath a Delight, the Holy of the Lord, honourable, and shalt honour him, not doing thine own Ways, nor finding thine own Pleasure, nor speaking thine own Words: Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high Places of the Earth, and feed thee with the Heritage of Jacob thy Father; for the Mouth of the Lord hath spoken it. So in our eternal Rest shall we delight ourselves in his Presence. Use 1. It informeth us, 1. That our Service is an Honour, and Worship a Privilege: for it is not only a Way to Heaven, but a Beginning of Heaven. Our Work there, is a part of our Reward. The Priestly Ministration is so the Work of Heaven, that it is also a Reward for our present Diligence. Well then, it is the most blessed Life we can live upon Earth, to be serving God, and ministering before the Lord, and to be employed in any Nearness about him; his People desire no sweeter Work. Alas what is the Work of all the World to this, but a toilsome Drudgery, or base Servility? Go to the brutish World; what is the Work of the Drunkard, Glutton, Gamester or Fornicator, compared with that of the Spiritual Priest? They are Priests to feed the Belly, that base Dunghil-God, Phil. 3.19. Whose God is their Belly. Their Business is to provide for, and please the Flesh. Nay, go to the more refined part of the World, The Covetous and Ambitious Worldlings; they aim at nothing beyond this Life; but the Spiritual Priest continueth for ever, his Service is begun, and will ever last, his Work is his Wages. 2. That it is no easy matter to be familiar with God, and to draw nigh to him in Worship. We are stupid, and therefore not sensible of it. You see what Distance God kept under the Law, and what Distance he yet keepeth as to his immediate Presence. Surely God is greatly to be feared in the Assembly of the Saints, and to be had in Reverence of all that are about him, Psal. 89.7. The Redeemed are honoured to have Access to God with Boldness, yet they ought to be humbly sensible of the Privilege. Every nearer Approach to God, is an Enlargement of Honour. We must keep an even hand between natural Bondage and Irreverence. Natural Bondage; We are sometimes afraid to come into God's Presence, and doubt of Access, being so unworthy to come before the Lord; but we are privileged by our Calling; Christ by his Death hath made us Kings and Priests. The Priests were sanctified to draw nearer unto God than the common People, and to be employed in his most Holy Service: So if we be cleansed by the Blood of Christ, we are separated from the ungodly World, and may acquaint him with all our Desires, Griefs and Fears. On the other side, against Irreverence; It is no easy matter to come before the Lord as we ought to do; and we must be sure to bless and thank the Redeemer for this Favour, that we are made Priests of God and Christ, that we are freed from the Fears of the second Death, Rev. 20.6. Blessed and holy is he that hath part in the first Resurrection; on such the second Death hath no Power, but they shall be Priests of God and of Christ: and we may hope for a more solemn Service. Use 2. To exhort the Children of God, First, To long and hope for the time of their Ministration in the heavenly Temple. When the time of our Consecration is finished, than we shall be admitted into this blessed Estate. O comfort yourselves with the Forethought of it. There are many Reasons to induce us; 1. Because than we shall see him whom we worship, and stand before his Throne. This is often promised, Psal. 17.15. As for me, I shall behold thy Face in Righteousness, I shall be satisfied when I awake with thy Likeness. 1 John 3.2. When he shall appear we shall be like him, for we shall see him as he is. So 1 Cor. 13.12. Now we see through a Glass darkly, but then Face to Face. John 17.24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me. Now it is a blessed thing to see what we love, and possess what we see. The Priests here, though they do not worship an unknown God, yet they worship an unseen God. The Romans, when they broke into the Sanctum Sanctorum, and saw no Image there, gave out that the Highpriest did worship the Clouds. The World suspecteth the God whom we worship; but there we see him Face to Face, with a clear and distinct Vision. 2 Cor. 5.7. For we walk by Faith, not by Sight. There Vision succeedeth in the room of Faith, Fruition of Hope, and perfect Love of that weak Adherence which now we put forth towards God. If God should suffer himself to be seen by his Creature in the Condition to which Sin hath reduced him, it would prove rather a ground of Fear and Astonishment, than of Love and Fruition; or else the Majesty must be clouded with some Alloy of Condescension, which would not sufficiently reveal him to us. The immediate Presence of God, which is our Felicity in Heaven, would be our Misery upon Earth. The Scripture telleth us, Exod. 33.20. No Man shall see him and live. And Manoah, Judg. 13.22. We shall surely die, because we have seen God. We cannot look upon this glorious Sun, but we are in danger of losing our Life together with our Sight. The Scripture sometimes maketh God to dwell in Darkness, sometimes in Light inaccessible: to note the Incapacity of our Faculties, and the incomprehensible Splendour of his glorious Majesty: We are not able to pierce through this Darkness, or endure this Light. But the Majesty of God is not there formidable, but comfortable; for we shall behold the glorious God in a glorified Estate, both of Soul and Body. 2. We shall serve him perfectly, and without Weakness, Weariness and Distraction. (1.) Here is Weakness. What dull and low Conceptions have we of God What heartless, irreverent and poor Expressions of his glorious Excellency, whenever we come to worship before him! such as should make us ashamed to open our Lips before the Lord, Isai. 6.5. Woe is me, for I am undone, (saith the Prophet Isaiah) for I am a Man of unclean Lips, and I dwell in the midst of a People of unclean Lips: for mine E●es have seen the King, the Lord of Hosts. Or as job, 40.4. Behold I am vile, what shall I answer thee? I will lay my Hand upon my Mouth. The best of God's Servants, when their Eyes are but a little opened to see the Glory of that God they speak to, how sensible would they be of the Shortness of their Apprehension and Expressions of that God they speak to! Alas, how can such narrow Hearts frame an Apprehension, or receive an Impression of such an infinite Greatness, and eternal Goodness, as there is in God But when we shall see him as he is, than we shall better praise him, and conceive more suitably of him. (2.) Here is Weariness, and we cannot endure long under our weak Duties, neither as to the Frame of Body nor Mind; but there God in Communion is always new and fresh to us every Moment. And the more we look upon the Object, the more is the Faculty fortified and strengthened in conversing with God; Matth. 18.10. In Heaven their Angels do always behold the Face of my Father which is in Heaven. The blessed Spirits are never weary of beholding God, and enjoying his glorious Presence. (3.) Here is Distraction. We pretend when we worship God, to leave the World, and turn the back upon all things else, and to set ourselves before the Throne of God; but alas we bring the Flesh along with us, and that will have its Excursions, and so our Hearts are stolen away from under Christ's own Arm: We mingle Sulphur with our Incense, groan under divers Infirmities; We cannot do what we would do, Gal. 5.17. But there is nothing to divert us from thinking of God, there is no Blemish in Priest or Sacrifice, nothing will appear in us displeasing unto God, which is a Comfort in our present Weaknesses. 3. We shall then serve God uninterruptedly; for there shall be no Impediment of Business, nor Need of Sleep. Here earthly Occasions straiten Christ, and crowd up his Interest in the Soul, and we spend almost half our time in Sleep, not showing one Act of Thankfulness to God: but then we shall be ever with the Lord, 1 Thess. 4. 17. We shall always stand before his Throne of Glory, and abide in his blessed Presence. Our Labour shall not need Repose, nor shall the Night ever draw a Curtain upon that Day. There will be no Miseries, Wants and Necessities, to distract us, and take off our Minds. The whole Strength of our Souls is carried out to God, and our time is spent wholly and only in worshipping and serving God. Constant and perpetual solemn Service is a Celestial Privilege; and they that serve God most uninterruptedly come nearest Heaven: For there Christ is ever with us, and we ever with him; 2 Cor. 5.8. We are confident, I say, and willing rather to be absent from the Body, and to be present with the Lord. When absent from the Body, we are present with the Lord, and shall follow the Lamb whithersoever he goeth. 4. There we are admitted into a nearer Communion with God, than now in this mortal Estate. We draw nigh to him now; but we are not so nigh, but there is some Distance: But in the Palace of Glory, our Approach will be so near, as to take away all Distance, and we shall have immediate and full Communion with God▪ Now God is in Heaven, and we upon Earth, we receive no more of God than an Ordinance can convey to us: Here and there he droppeth in a little Comfort and Quickening into the Soul; the Pipe cannot convey much, and the Vessel can hold less; the Means are narrow, and the Person is not capacitated to be filled up with all the Fullness of God. But then the Lord will do his Work by himself, the means shall not straiten him: God will communicate himself without Means, and be instead of all Means; he will be all in all, and therefore will communicate his Grace in full Perfection. The more we draw nigh to God here, the more like him. Moses, while he conversed with God in the Mount, his Face shone. Christ was transformed in his Prayers, Luke 9.29. And as he prayed the Fashion of his Countenance was altered, and his Raiment was white and glistering. So by Proportion in Heaven, the nearer we draw to God, the more we enjoy of him; 1 john 3.2. When he shall appear, we shall be like him, for we shall see him as he is. Perfection of Holiness is the Glory and Happiness of the Saints in Heaven. As Iron by lying in the Fire, seemeth to be all Fire; when it is red hot, the Qualities of Fire are imprinted on it: So we, by being ever with the Lord, and ministering in his Presence, have more of the Divine Nature communicated unto us. 5. There is the unanimous Conjunction of all the Saints in the Praises of God, or a joining in Consort, without jarring or difference. The Apostle biddeth us, Rom. 15.6. with one Mind, and with one Mouth, to glorify God, even the Father of our Lord jesus Christ. It is our Duty, but never performed to the full, but when we meet together in that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Council of Souls, or the General Assembly and Church of the Firstborn, which the Apostle describeth, Heb. 12.23. The Spirits of just Men made perfect, or consecrated. It is comfortable to join in Worship with the People of God now: Moses preferred it, with Afflictions, before all the Riches, and Honours, and Pleasures he enjoyed in Egypt, Heb. 4.24. Choosing rather to suffer Affliction with the People of God, than to enjoy the Pleasures of Sin for a Season. But than is the Communion of Saints completed, when all are admitted to the Vision and clearest Knowledge of God, and have the most perfect Adherence and Love to him. Now what an happy Time will that be, when we, and all the holy Ones of God, shall, with the same enlarged Affection, set about the same Work! As our Groans here made but one Sound, and our conjoined Tears but one Stream, and our united Desires but one Prayer; so all our Praises then shall make but one Melody and Harmony. If it be an Happiness to live with the Saints in their Imperfection, when Sin doth often embitter their Society; surely it is an Happiness to live with them for ever, when they are purged and freed from Sin, and fully consecrated and fitted to minister before the Lord. 6. To think of God, and to rejoice in his Glory, and to love and praise him, will be our great Employment: There we shall be intent upon our Choice and noble Work, which is praising and lauding God; Psal. 84.4. Blessed are they that dwell in thy House, they are still praising thee. Praises now are a part of our Sacrifices, and must be mingled with our Prayers: Phil. 4.6. In every thing by Prayer and Supplication, with Thanksgiving, let your Requests be known unto God. So Rev. 5.8. The four Beasts, and four and twenty Elders fell down before the Lamb, having every one of them Harps, and golden Vials full of Odours, which are the Prayers of the Saints. Harps signify their Praises and Thanksgivings. Here it cometh in by way of Mixture, but there it is our sole Employment. There is no need of Prayers, for there are no Sins, nor Wants, nor Necessities there, all is Praise. David calleth upon the Angels to bless the Lord, Psal. 103.20. to tell us what they do. And when a Multitude of them descended at Christ's Birth, Luke 2.13, 14. they presently fell a lauding and praising God, Glory be to God in the Highest. It is the Opinion of the ancient Hebrews, that every Day they sing Praises to God, and that in the Morning; this they gather from Gen. 32.6. Let me go, for the Day breaketh. Which Place the Targum of jerusalem thus explaineth, Let me go, for the Pillar of the Morning ascends; and behold, the Hour approacheth that the Angels are to sing. This was their Opinion. Sure we are, that the Angels bless God, and that in an eminent manner, as appear by frequent Passages of Scripture, where they are called upon to bless the Lord: for though the Speech be in the Imperative Mood, as if it were hortatory, yet it is to be expounded by the Indicative, as Narrative of what the Angels do. Particularly we read, they blessed God for his own Excellence; Isa. 6.1, 2, 3. In the Year that King Uzzia died, I saw also the Lord sitting upon a Throne, high and lifted up, and his Train filled the Temple. Above it stood the Seraphims; each one had six Wings, with twain he covered his Face, and with twain he covered his Feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy is the Lord of Hosts, the whole Earth is full of his Glory. For the Creation; job 38.4, 5, 6, 7. Where wast thou when I laid the Foundations of the Earth? declare, if thou hast Understanding. Who hath laid the Measures thereof, if thou knowest? or who hath stretched the Line upon it? Whereupon are the Foundations thereof fastened? or who laid the Cornerstone thereof? When the Morning-Stars sang together, and all the Sons of God shouted for joy.. For the Nativity of Christ; Luke 2.13, 14. And suddenly there was with the Angel a Multitude of the heavenly Host praising God, and saying, Glory to God in the highest, on Earth Peace, good Will toward Men. So they blessed Christ; Rev. 5.11, 12. I beheld, and I heard the Voice of many Angels round about the Throne, and the Beasts, and the Elders, and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud Voice, Worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing. Though they cannot fully comprehend God, yet they do it far more clearly than we. They apprehend God's Excellency and Perfection in himself; they know also the Excellency of his Works, Creation and Providence, and the Redemption of Mankind. Then we shall know as we are known, 1 Cor. 13.12. and understand the Faithfulness of God's Conduct in bringing us to Glory. O blessed Time! when we shall fall upon the Work of Angels, when we shall have a sublime Understanding to know God, an Heart to love him, and a Mouth to praise him for evermore. We shall not need any Excitement, but be willing and ready to do it. We have greater cause of blessing God, than the Angels have. It is a question, whether an innocent or a penitent Person is more bound to thank God? An innocent Man is bound to praise God in respect of the Greatness of the Benefit, and the Continuance of it; but a penitent Man in respect of the Freeness and Graciousness of it. The Freeness and Graciousness is much more conspicuous towards Men. God was indeed good and bountiful to the Angels, creating them out of nothing, endowing them with many excellent Gifts: But to Man sinful was God good indeed; he loved us as Enemies; when his Justice, offended by Sin, put a Bar to our Salvation, he spared not his beloved Son, but delivered him to a cursed Death in our Room and Stead. Secondly; To exhort us to prepare ourselves for this Estate. And let us labour that we may be such as may be counted meet to minister before the Lord in his Heavenly Temple. To this End; 1. Let us hasten the Acts which belong to our Consecration, and attend upon them with more Seriousness; which is the cleansing of the Soul from the Gild and Slain of Sin. From the Gild of Sin, Rom. 5.1, 2. Therefore being justified by Faith, we have Peace with God, through our Lord jesus Christ. By whom also we have Access by Faith unto this Grace wherein we stand, and rejoice in Hope of the Glory of God. Comfortable Access to God here in the World, depends upon our Justification; the more clear that is, the more we are fitted to come before the Lord. From the Stain of Sin; Matth. 5.8. Blessed are the pure in Heart, for they shall see God. Though all see enough of God to Satisfaction, these see more than others do. Therefore the more we cleanse ourselves from all Filthiness of Flesh and Spirit, the more of God shall we see, and the sooner shall we be admitted into his blessed Presence. It was an old Observation, even among the Heathens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That he whom God loveth, dieth young. Not that all that die young, are beloved of God: But ordinary Observation will teach you this, that let a Man more than ordinarily improve in Purity of Heart, though God may lend him to the World for an Example for some time, yet they are taken to God sooner than others; or if they are continued in the World, they are continued under more Weaknesses, and do with more Earnestness expect their Translation to the everlasting Priesthood. 2. Let us begin our Sacrifices, and discharge our Priestly Office now, and perform all the Duties which belong to our Ministration, with more Fidelity. Some of our Duties are proper only to the present State, as consecrating ourselves to God, and using ourselves for God; that is out of date then, for our Consecration is over before we come there. It is undeniable, that the blessed Spirits all live to God; Luke 20.38. He is not a God of the Dead, but of the Living, for all live unto him. But there is no need of giving up ourselves to God, for than we possess God. Mercy is useless in an Estate where Misery cannot approach: therefore now it must be exercised. None are Priests in Heaven, but those that have acted the Priest's part upon Earth: But Praise holds good now, and then too; Psal. 107.22. Let us sacrifice the Sacrifices of Thanksgiving, and declare his Works with rejoicing. This is to tune our Instruments, and to be fitting ourselves for our everlasting Work. 3. Let us be more frequent and often with God: For the Throne of Grace is the very Porch of Heaven, by it we pass to the Throne of Glory. Surely that Life upon Earth is best, which is likest to the Life of Heaven; Psal. 84.10. For a Day in thy Courts is better than a thousand: I had rather be a Doorkeeper in the House of my God, than to dwell in the Tents of Wickedness. Prayer giveth us the nearest Familiarity which a Man in Flesh can have with God, and is the best Preparation for our Entrance upon our everlasting Priesthood. A Man acquainted with a God beforehand, is not to seek for a God to pray to when he cometh to die; nor for a Mediator to intercede for him, nor for a Spirit of Adoption to fly to God as a reconciled Father. Having been frequently entertained and accepted by God, he can the better resign his Spirit into his Hands, and with more Confidence wait for this nearer Attendance. Alas! to go out of the World into unknown and unseen Regions, where we are wholly Strangers; how sad is that! Who will venture into the Ocean, who hath not learned to swim in the shallow Brooks and Streams? Communion with God in a way of Grace, is the way to Communion with him in a way of Glory. We go to see him Face to Face, whom we have seen by the Eye of Faith; to live with him in Heaven, with whom we have lived upon Earth. Species non laetificat in Patria, quem fides non consolatur in via: Sight will not be joyful to him in Heaven, whom Faith hath not comforted upon Earth. He that hath often heard and accepted us, will not reject us. Thirdly; Let us be more apprehensive of the Greatness of the Privilege of drawing nigh to God, that we may improve it accordingly. The Priests were sanctified to draw nearer to God than the common People, and employed in his holy Service; yea, Nearness of Ministration before the Lord is the Felicity of the Glorified. How must we improve it? 1. Partly to be ashamed of our Lothness to draw nigh to God, and our Weariness of his special Service. O let us not shun God as an Enemy, and be loath to come into his special Presence, or backward to converse with him. 2. To Thankfulness to our Redeemer. It was purchased by the Blood of Jesus; Heb. 10.19. Having therefore, Brethren, Boldness to enter into the Holiest by the Blood of jesus. We may be the more confident of drawing nigh to him in a way of Grace, for he hath purchased also our Entrance into Glory; Ephes. 3.12. In whom we have Boldness, and Access with Confidence by the Faith of him. Use 3. Comfort. 1. Against present Weaknesses in Duty. There will be a Time, when we shall more perfectly express our Thanksgiving to God. 2. Against Troubles and Sufferings. It must be so now, that we may be conformed to our Head, but no Molestation should be an Impediment in our Work. 3. Against Death. It should make us willing to die, that we may minister before the Lord. If David so longed for the Enjoyment of God in the earthly Temple; Psal. 63.1, 2. O God thou art my God, early will I seek thee; my Soul thirsteth for thee, my Flesh longeth for thee, in a dry and thirsty Land where no Water is; to see thy Power and thy Glory, so as I have seen thee in the Sanctuary. How much more 'Cause have we to long for the time, when we shall be made Priests to him for ever? SERMONS UPON LEVITICUS XIX. 17. SERMON I. LEVIT. XIX. 17. Thou shalt not hate thy Brother in thy Heart; thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. I Am to speak to you at this time concerning Christian and Brotherly Reproof. Our first Care should be that we are not Sinners ourselves: Our next that we partake not of the Sins of others: which may not only be by counselling and abetting their evil Actions, but also by a faulty Connivance and Silence, when the Glory of God, and Love to our Neighbour's Souls, do loudly call upon us to mind them of their Duty, and warn them of their Danger. To this End I have made choice of this Scripture, Thou shalt not hate, etc. Where take notice; First; Of the Removal of the Impediment, Thou shalt not hate thy Brother in thy Heart. Secondly; An earnest Excitement of the Duty of Reproof, Thou shalt in any wise rebuke thy Neighbour. Thirdly; A Reason to enforce it, Thou shalt not suffer Sin upon him; or, that thou bear not Sin for him. First; A Removal of the Impediment or Hindrance, Thou shalt not hate thy Brother in thy Heart. Hatred is forbidden, when Rebuke or Reproof is prescribed, for two Reasons. 1. Because there is a Supposition of Wrong done; that is, when any Man hath wronged us in any thing, let him not nourish Hatred or Anger in his Bosom, lest by abiding there long, it soureth into Malice and Revenge; rather go and show them the Evil that they have done, to bring them to Repentance. It is said of Absalon, 2 Sam. 13.22. That Absalon spoke unto his Brother Amnon neither good nor bad: for Absalon hated Amnon, because he had forced his Sister Tamar. Amnon did the wrong, but Absalon reproved him not, because he hated him. Implacable Malice and Desire of Revenge is hid under Silence and Dissimulation; he spoke neither good nor bad to Amnon, to wit, of that Subject of the Rape committed upon his Sister; he reproved not the Fact, that so he might conceal his Malice, till he found occasion to put the same in Execution: And this is the Fashion of all that regard the wrong done to themselves, but not the Offence done to God. Well then, since Hatred begets close and cunning Dissimulation, till it have a full Advantage to put forth itself, it is opposite to Reproof: It is as Fire raked under Ashes, and reserved till another Day. The Historian Tacitus observeth it in Tiberius, who being offended by some Words spoken in the Senate by Haterius and Scanrus, In Haterium statim invectus, Sca●rum cui implacabilis irascebatur, silentio transmittit; The one he rebuked, the other whom he implacably hated, he passed by with Silence. Therefore God, well knowing the Disposition of Man, giveth this Direction by his Servant Moses, Hate not thy Brother in thy Heart, but rebuke him in any wise. So that you see, it is meant of Hatred, rising of Offences principally; wherefore rebuke him, hate him not for such things. Suitable to this is the Law of Christ, Luke 17.3. Take heed to yourselves, if thy Brother trespass against thee, rebuke him, and if he repent, forgive him. Do your utmost to reduce any that offendeth, though it be by injuring thee; do not desire Revenge, but seek an Opportunity to pardon him upon his Reformation; Matth. 18.15. If thy Brother shall trespass against thee, go and tell him his Fault between thee and him alone; if he shall hear thee, thou hast gained thy Brother: that is, thy Charity must be sure to put off all Thoughts of Revenge against him; yea it will oblige thee to use all prudent Methods to bring him to a Sense of his Fault, and the most discreet and gentile ways are first to be essayed. That is the first Reason. 2. He that doth not rebuke his Brother when he doth any thing amiss, doth indeed hate him, not love him. There are two things which put us upon Reproof; Zeal for God's Glory, and Love to our Neighbours Soul. There is a Defect in our Zeal, if we do not seek to repair God's Honour, when it is wounded by others; Psal. 69.9. The Zeal of thine House hath eaten me up, and the Reproaches of them that reproached thee, have fallen upon me. Injuries done to God and Religion affect us no less nearly, than personal Wrongs done to ourselves. So there is a Defect in our Love and Charity to others, to let them alone in Soul-Dangers: and therefore Reproof, as it is opposed to Hatred, so it is opposed also to Flattery, which is false and corrupt Love; Prov. 28.23. He that rebuketh a Man, afterwards shall find more Favour than he that flattereth with his Tongue. When we are about to reprove others for their Faults, we are afraid we shall offend them, and that all Friendship will be broken off between us and them; and so are tempted to connive at others sinful Courses for fear of a Rupture and Breach with them. Alas, at length, though the Party be displeased a little for the present, when he recovereth and cometh to himself again, he will see that you showed him the true Friendship; whereas others that connived at, or flattered him in his Sins, however they sought to please his Humour, hated his Soul; and they will love you the better for it, because you awaken them out of their Sins, that would have been their eternal Ruin. It is possible you may enrage a wicked and haughty Scorner; but than you have discharged your Duty, and freed your own Soul. But for others you get the more Favour and Thanks, because you have done a true Office of Love. So that that which you are afraid will be an Occasion of breaking off Friendship, will prove a means to nourish Love; Prov. 9.8. Reprove not a Scorner, lest he hate thee; rebuke a wise Man, and he will love thee. Gain him to a Sense of his Duty, and he will bless God for thee while he hath a Day to live: So Prov. 27.5, 6. Open Rebuke is better than secret Love. Faithful are the Wounds of a Friend, but the Kisses of an Enemy are deceitful. Open Rebuke is, when we plainly and sometimes sharply convince Men of their Errors or Sins they lie in; this is better than hidden Love; for that is of no Use and Profit to us. He that reduceth me into the way, when I go astray, and plucketh me out of the Fire and Water, when I am in Danger to be drowned or burned, though he break an Arm or Leg; he that cureth my Disease, though by a sharp and troublesome Medicine, doth me a greater Benefit than he that professeth great Love to me, and lets me alone to perish, and will not reach an Hand to pluck me out, out of Tenderness, as loath to trouble me. That is called hidden Love, that doth not make itself known by the Offices of Love and Friendship, or for fear of Offence will not warn a Man of his Danger; it is indeed true Hatred. The next Verse is to the same Purpose: It may be my Friend wounds me, as the Physician lets me Blood to cure my Fever, he doth it in Faithfulness. A sharp Reproof is there called a Wound, but it is the Faithfulness of my Friend, not done out of Rancour or Malice, with a Desire to shame and reproach me; it is intended for my Good: but the Kisses of an Enemy, or one that hateth me and my Soul, are deceitful. By Kisses are meant the Pretences of great Love to us, as joab kissed Amasa, and stabbed him, 2 Sam. 20.9, 10. And judas kissed Christ, and betrayed him, Mat. 26.48, 49. Alas! this Love is but deceitful, whilst it betrayeth your Souls. That this is true Love, appeareth also, because thus God dealeth himself with his own Children; Prov. 3.12. For whom the Lord loveth, he correcteth, even as a Father the Son in whom he delighteth. God loveth his Children dearly, but yet will not let them perish in their Sins, therefore sometimes he useth a smart Discipline towards them. Satan seeketh to lull thee asleep by the Delights of the Flesh, but God awakeneth them by the sharp Corrections and Rebukes of his Providence: I will but add David's Expression, which showeth what Thoughts he had of a sharp Reproof wisely administered; Psal. 141.5. Let the Righteous sinite me, it shall be a Kindness; and let him reprove me, it shall be an excellent Oil, which shall not break my Head. David perceiving what Mischief those unhappy Flatterers that Saul had about him, had procured to him, beggeth of God, as a great Blessing, that he might have such godly and faithful Friends about him, as would never consent to any wrong Deed of his, and would not only descent, but dissuade him from it, yea reprove him, and rebuke him sharply, if need were; which sort of friendly Smiting would be a most acceptable good turn, as could be performed to him. Surely he that truly hateth Sin, loveth to be freely dealt withal, and reproved, and admonished of it. It may be the Reproof is as a Wound to the Flesh, which is proud and impatient of Contradiction: But it is the Fruit of Love unfeigned; and when we are in our right Wits, it should be as a precious Oil, which they were wont to pour on the Head, both for Health, and Cheering, and Gladness. Secondly; The Exhortation itself, Thou shalt in any wise rebuke thy Neighbour. Here is; 1st. The Object. 2dly. The Act. 1 st. The Object, Thy Neighbour and Brother. Here the Question will be the same that was put to Christ, Luke 10.29. Who is my Neighbour? Christ answereth him by a Parable, and showeth him, that every one that stood in need of his Charity, he is the Object of thy Compassion and Mercy: So in this piece of Charity, by Brother and Neighbour is meant any other Man, though he be to thee as a jew to a Samaritan, upon terms of the greatest Separation and Hostility towards thee. So our Lord teacheth elsewhere; Matth. 5.43, 44. Ye have heard, that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy: But I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. Offices of Love must be extended to all, even to Aliens and Enemies: Therefore for this Case am I to reprove an Infidel, or one of a false Religion? We answer briefly, as the Apostle, Gal. 6.10. As we have therefore Opportunity, let us do good unto all Men, especially to them who are of the Household of Faith. 1. By the Law of Charity I owe this Office of Love to all, for I should bring home as many to God as possibly I can: Neither Age, nor Sex, nor any Condition of Life doth deprive them of the Benefit, nor exempt me from my Duty to them. Unbelievers are our Neighbours, and to be loved with a true Love; besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love of the Brethren; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love is required of Christians, 2 Pet. 1.7. Add to Brotherly-Kindness Charity. And therefore they must not be excluded from the common Act and Office of Charity, that belongeth to all Men as Men. Spiritual Alms is no more restrained than bodily. Now upon Occasion we are bound to relieve the worst in their great Necessity; and none have such great Necessity of being reduced as Infidels, for they are further from God, and more gone astray than others, and therefore most need Information and Warning of the Danger they are in. An Unbeliever may reprove a Believer: So on the contrary, Gen. 20.16. And Abimelech said unto Sarah, Behold, I have given to thy Brother a thousand Pieces of Silver: behold, he is to thee a Covering of the Eyes to all that are with thee, and with all other: thus was she reproved. This Heathen King reproved her, because she wore not a Veil, as Wives are wont to do, but dissembled, and thereby she was in Danger of being ensnared, and giving Occasion of these Mischiefs; as if he should say, Acknowledge freely hereafter that he is thy Husband, and cover thy Face in token that thou art a married Woman, and that consequently he is the Shield and Defence of thy Chastity; let it be a Lesson and Warning to thee, to be more circumspect hereafter. 2. This is chiefly to be done to Christians, and those who are Members of the same Church; for in a chief Respect they are to be reckoned Brother and Neighbour: They have a nearer Brotherly Conjunction with us than others, and the Precept of Brotherly Correction introduceth that Discipline, which is to be used in the Church for ever; Matth. 18.15, 16, 17. Moreover, if thy Brother shall trespass against thee, go and tell him his Fault between him and thee alone: if he shall hear thee, thou hast gained thy Brother: but if he will not hear thee, then take with thee one or two more; that in the Mouth of two or three Witnesses every Word may be established: And if he shall neglect to hear them, tell it to the Church; but if he neglect to hear the Church, let him be unto thee as an Heathen Man, and a Publican. That is, thy Fellow-Christian, he is first to be admonished privately, without putting him to any Shame or Reproach; and if he mend upon such Admonition, there is an End. It is Comfort enough to you to be an happy Instrument of his Repentance. But if that first Method succeed not, other Courses must be taken; and the Case is to be brought before the Christian Church, ver. 17. that it receive no Damage by wilful and obstinate Offenders: So that Reproof doth mostly concern the scandalous Sins of a Brother or professed Believer. 3. Among Christians, some are more nearly related to us, either by the Bonds of natural Kindred, or special Friendship, as those of our Family, and with whom we have familiar Converse. We know not the Estate of those who are at a Distance, but those within the Sphere of our Commerce we are more particularly concerned in: as the Apostle says as to corporal Relief, 1 Tim. 5.8. If any provide not for his own, and especially for those of his own House, he hath denied the Faith, and is worse than an Infidel. They act quite contrary to the Laws of Christ: So here, they that are of the same Family, we are bound in a special manner to seek their Good and Welfare; because besides the common Bond of Christian Charity, there is a special Tie of Kindred and Relation: and also because this Nearness and Relation giveth an Opportunity of frequent Commerce; and Opportunity is one of the Talents which we are to account for. 2dly. The Act is rebuking or reproving him for Sin, which must be done faithfully, compassionately, and prudently. 1. Faithfully: For in the Hebrew it is, in rebuking thou shalt rebuke; that is, freely, plainly, sound reprove him; for doubling of the Words in the Hebrew increaseth the Sense; we render it, Thou shalt in any wise rebuke. We must sometimes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So Titus 1.13. Rebuke them sharply, that they may be sound in the Faith. But the End and Circumstances must govern the matter, for Corrosives are not proper to all Wounds and Diseases, and a proud Censure is not a charitable Reproof. Therefore in the general it must be so as it may best obtain its Effect. 2. With Lenity and Christian Meekness, that it may appear an Act of Love; not the Fruit of Passion, but Compassion; Gal. 6.1. If a Man be overtaken in a Fault, ye which are spiritual, restore such an one in the Spirit of Meekness. When we would reclaim and restore such as are surprised with any Sin, we must do it in such a manner, that they may see our Love to them, and that we have a right Aim, which is not the Reproach and Disgrace of the Person, but his Reformation and Amendment. Our Indignation against the Sin must not transport us, or carry us besides our Pity to the Person: and there must not appear in it the Rigour and Severity of Censure, which proceedeth of Pride; but the Lenity of Love, considering the Circumstance of humane Failty, and our own Proneness to offend, if we were in like Circumstances. It is our Brother's Amendment we look after, not to beget in others an ill Opinion of him, or a good Opinion of ourselves, as if we were singular in Holiness, and Hatred of Sin above others: And we must by all means show that our reproving proceedeth from a Zeal for the Glory of God, and Love to and Care of the Salvation of our Neighbour. 3. Prudently: All Circumstances must be well weighed, of Person, Time and Place, Occasion, and the Temptations to the Offence; that all things may be done conveniently, and proportionable to the End; Prov. 25.12. As an Ear-ring of Gold, and an Ornament of fine Gold; so is a wise Reprover upon an obedient Ear. That is, wise Reproof is a precious Jewel, that is not so great an Ornament to the Ear, as a wise seasonable Reproof is acceptable to a gracious Heart. Reproof is an Ear-Jewel; now an Ear-Jewel must not be too weighty and heavy, left it tore and rend, rather than adorn the Ear. Thirdly; The Argument by which this Duty is enforced, Lest thou bear Sin for him, that is the Marginal Reading: In the Text, Thou shalt not suffer Sin upon him; either Reading affordeth a strong Argument. 1. Thou shalt not suffer Sin upon him; that is, not leave him in his Sin unreproved. Sin should be so odious to a gracious Heart, that as we should be careful not to commit it ourselves, so we should not permit it to lie upon others. As we would shake off a Spark of Fire from their Clothes, so we must not suffer any sinful Blemish to remain upon their Consciences and Conversations. God would every way hedge us within our Duty; as by mourning for the Sins of others, he teacheth us Penitence for our own; so by reproving others Sins, he teacheth us Caution for ourselves; Rom. 2.1. Thou art inexcusable, O Man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost the same things. They that live and go on in these Sins, in judging others they condemn themselves. 2. The other Reading also offereth a good Argument, That thou bear not Sin for him. To bear Sin is to bear Punishment; as Christ is said to bear our Sins in his Body upon the Tree, when he endured the Punishment due to our Sins, 1 Pet. 2.24. So he that reproveth not Sin, is said to bear Sin for his Brother or Neighbour, that is, Punishment for his sake, because he seeketh not to save a Soul from Death; as the Lord threateneth, Ezek. 3.18. When I say unto the Wicked, Thou shalt surely die, and thou givest him not Warning, nor speakest to warn the Wicked from his wicked way to save his Life, the same wicked Man shall die in his Iniquity, but his Blood will I require at thine Hands. Others are to answer for it, who have Ability and Opportunity to reprove: Now we have Sins enough of our own, that we need not take on us a new Gild, and be Partakers of other men's Sins, or bear more for their sakes. From the whole observe: Doct. That Brotherly Reproof is a necessary Duty, which all are bound to practise as well as they can. I. Let us consider the kind of the Duty which we are bound to enforce: Reproof and Admonition is either Authoritative, and by way of Office; or Charitative, and by way of general Duty. 1. For Reproof by way of Office, we have many Scriptures; 2 Tim. 4.2. Preach the Word, be instant in Season, out of Season, reprove, rebuke, exhort with all Long-suffering and Doctrine: that is, urge them, press them, call upon them when they are at leisure to hear, and come together for that Purpose; or when thou hast any Opportunity to fasten any thing upon them at other times. Labour still to convince the Evil-doers of their wicked Courses. This is the continual Duty of Ministers, and they must mind it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Season, out of Season; both when they have probable Opportunities, and when they take occasion, though they find it not; when the Hearers it may be think it not so seasonable, the Recovery of Souls must not be delayed. 2. Reproof by way of general Duty, which lieth upon all Men that are capable, and have the Use of Reason. Of this the Apostle speaketh, 1 Thess. 5.14. Now we exhort you, Brethren, warn them that are unruly, comfort the feeble-minded, support the Weak, be patient towards all Men. All these are Duties of Christian Charity, which belong to private Believers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, warn them that are unruly. Reproof is one of these Duties, 2 Thess. 3.15. Count him not as an Enemy, but admonish him as a Brother; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set his Duty in his Mind. Again, all Christians must contribute their Help to preserve the Church of Christ from Scandal and Prejudice: And therefore when they see any Man forsake his Station and his Work, they must admonish him of his Fault, and never leave till they have reduced him into his proper Posture and Place again. Now there is a Difference between these two Duties; for the one is not only an Act of Charity, but Justice; the other is an Act of Charity, and that general Duty that we owe to a Neighbour as a Neighbour: The one is done by a Superior, by virtue of his Office; the other is done by an Equal towards his Equal; or by a Superior by virtue of his common Relation: The one is done publicly by right dividing the Word of Truth, and giving every one his Portion; the other is done privately between us and our Brother, that we may gain him according to Christ's Rule: The one is done by public Declaration, and the Evidence of Truth in their Consciences, disproving their evil Deeds; john 3.20. Every one that doth Evil, hateth the Light, neither cometh he to the Light, lest his Deeds should be reproved. The other is done by closer Application, or personal Charge for the Sins that we have heard and seen, Gal. 2.11. When Peter was come to Antioch, I with stood him to the Face, because he was to be blamed. The one requireth Aptness of Gifts, the other only Christian Prudence, and a fervent Charity. This latter we have now in hand. II. The Arguments by which we are to enforce it: Which are needful in this Case, because Men are so apt to bear with Sin, both in themselves and others; and this Duty is of so great Use, that Satan seeketh to hinder it with all his Power; and so hard to be done rightly, that most Men quite omit it. 1 st. I shall prove it from the Law of Nature, which teacheth me to love my Neighbour as myself; and therefore Conscience bindeth me to reduce those into the right way, who are gone out of it; this is the obliging internal Cause. We ourselves by a regular Will, having erred, would be glad to be reduced, and set into the right way again; jer. 8.4. Thus saith the Lord, Shall they fall, and not arise? Shall they turn away, and not return? Is any Man so absurd, heedless and witless, that when he hath gotten a Fall, will lie still, and not essay to get up again? Or that hath been unwittingly out of the way, and will not desire to come into it again, and be willing to receive Direction from those that would set him right? Now this being a Dictate of Nature, produced by God himself by his Prophet, to aggravate their Apostasy, who having fallen by their Sin, refused to rise and return, holdeth good also to others, whom we are to love as ourselves. And therefore when they are fallen, we must help them to rise again; and when they are turned away, we must help them to return. This is so natural, that the very Birds and Beasts desire to return to their proper Places in their natural and appointed time, when they have wandered; as the Prophet speaketh of the Stork, Turtle and Crane; ver. 7. Yea the Stork in the Heaven knoweth her appointed times; and the Turtle, and the Crane, and the Swallow, observe the time of their coming. Now from that reciprocal Obligation that is between Men and the Law of Nature, we are bound to reprove our Brother; as we desire it, and expect it from them, to be set right when we are wrong, we are to pay the same Debt of Love to them again. The Argument holdeth à fortiori, because in spiritual things the Danger is greater, the Good to be procured is greater, the Evil to be feared greater. Yea, this Argument is the stronger, because it holdeth good concerning the Ox and Ass; not only of our own Neighbour, but of our Enemy; as Exod. 23.4. If thou meet thine Enemy's Ox or his Ass going astray, thou shalt surely bring it back to him again. And, Deut. 22.1. Thou shalt not see thy Brother's Ox, or his Sheep, go astray, and hide thyself from them; thou shalt in any case bring them again to thy Brother. Surely hereby God would teach every Man not to look on his own things only, but to love and do Good to other Men. This Duty required towards Beasts, is much more towards Men; Ezek. 34.4. Ye have not brought again that which was driven away; and ye have not sought that which was lost. We are all like Sheep going astray, and have need of one another's Help. Mark, there are two Precepts in Deut. 22.1. a Prohibition, not to hide, and a Commandment, to restore: so that they are doubly guilty that are not affected with other men's Sins, or do not seek to reform them. 2dly. It is a Duty, because positively commanded by God; so that unless we will be guilty of flat Disobedience, we ought to mind it: God bindeth all Men to reprove their erring Brother and Neighbour, keeping the Rules of Prudence, Justice and Charity. Now that God hath commanded this, many of the Scriptures cited before prove it; Matth. 18.15, 16, 17. If thy Brother offend thee, go and tell him his Fault between him and thee. Which is to be understood not only of Offences done to us, but to be extended to all wilful Crimes, of which we see him guilty; for Zeal for God should prevail with us as much as Injuries done to to ourselves; and it is not angry Reproach, but Christian Admonition that we press you to: 1 Thess. 5.14. Warn them that are unruly. 2 Thess. 3.15. Admonish him as a Brother. So Rom. 15.14. I myself also am persuaded of you, my Brethren, that ye are full of Goodness, filled with all Knowledge, able to admonish one another. So Prov. 25.8, 9, 10. Go not forth hastily to strive, lest thou know not what to do in the End thereof, when thy Neighbour hath put thee to Shame. Debate thy Cause with thy Neighbour himself, and discover not a Secret to another: lest he that heareth it, put thee to Shame, and thine Infamy turn not away. All these Expressions concern Brotherly Reproof, debating Matters in Case of Offence, and Injury, real or supposed. If we presently run to Law, without using previous gentle Methods of taking up Matters among ourselves, we run a great Hazard, both of Loss and Infamy: Better end it by friendly Composition, than running to the Judge, where, by many unhappy Representations, a Righteous Cause may be oppressed. But for the common Duty of Christians, see Ephes. 5.11. Have no Fellowship with the unfruitful Works of Darkness, but rather reprove them. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather, doth not lessen our Duty, but enforce it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom, We ought to reprove. We shall not be excused before God, unless we do our Duty. So jude 22.23. And of some have Compassion, making a Difference: And others save with Fear, pulling them out of the Fire. SERMON II. LEVIT. XIX. 17. Thou shalt not hate thy Brother in thy Heart; thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. 3dly. COnsider how far it bindeth. 1. Intensively; as to the Value of the Precept. It is not an Arbitrary Direction which we may omit or observe at Pleasure, but a Necessary Precept which we must obey. (1.) From the Danger we incur. We are under Danger of Sin, and bearing Punishment for them whom we reprove not; and the Punishment of Sin is eternal Death, if it be omitted out of a culpable Negligence: Eternal Life and eternal Death is in the Case; there is no doubt of Superiors, who by Justice and Office are bound to reprove, as well as by the Law of common Love and Charity; Ezek. 33.6. His Blood will I require at the Watchman's Hands. But even private Persons may bear Sin for others. (2.) Because of the Good which cometh thereby, which is the Glory of God, and the gaining of our Brother; Matth. 18.15. Thou hast gained thy Brother. And the gaining of another's Soul is no small Advantage, this will be your Crown and rejoicing in the Day of the Lord. To enforce both, consider that Text, Prov. 24. 11, 12. If thou forbear to deliver them that are drawn unto Death, and those that are ready to be slain: If thou sayest, Behold we knew it not, doth not he that pondreth the Heart consider it? and he that keepeth thy Soul, doth not he know it? and shall not be render to every Man according to his Works? Here is a Work of Charity, delivering the Innocent from temporal Death; the Sin is a Sin of Omission; every Man is bound to do what he can to save his Neighbour from imminent Destruction: It is our Duty not to be silent, and see him perish, with a safe Conscience we cannot do so; it is against the Light of Nature and all Honesty, to use Tergiversation in this Case, when we have Probability to help it: and will not this hold good in the Case of Brotherly Reproof, when thou seest thy Neighbour likely to perish, and be undone for ever? The same Charity that bindeth us to deliver him from Temporal Death, will much more bind us to deliver him from Eternal Death; Heb. 3.12, 13. Take heed lest there be in any of you an evil Heart of Unbelief, in departing from the living God. Not only in you yourselves, but in any of you, as will be clear in the Remedy prescribed; But exhort one another daily, while it is called, To Day, lest any of you be hardened through the Deceitfulness of Sin. This is a Work of Christian Charity, which we owe to one another as Christian Brethren. But see how God answereth the Excuse; If thou sayest, Behold, we knew it not. They knew not the Danger or Innocency of the Person: Can you answer so to God? Doth not he that pondereth the Heart consider? etc. He will be Judge whether you love your Brother, yea or no? whether this Pretence be Cowardice or mere Ignorance? 2. How far the Obligation reacheth extensively. It bindeth all. For; (1.) All are to be able; Col. 3.16. Let the Word of God dwell in you richly, in all Wisdom, teaching and admonishing one another. And Rom. 15.14. I am persuaded of you, my Brethren, that ye also are full of Goodness, filled with all Knowledge, able also to admonish one another. There are several Relations between Christians, but all are bound to reprove, some are Superiors, some are Inferiors; Superiors are bound in point of Justice; Inferiors in point of Charity. Superiors that have Charge of Souls, are much more bound to reprove than others; God's threatenings against them are more grievous if they neglect this Duty of Love. The Watchman must not spare. Yea they are bound, though it be with the Danger of their Lives; as Matth. 10.16. Behold, I send you forth as Sheep in the midst of Wolves. john the Baptist reproved Herod, though it cost him his Life, Mark 6.27. And the Reason is, they have a double Tie and Bond upon them, as their Office and Relation, besides the common Bond of Charity. But now whether Inferiors are bound to reprove those that are over them? Yes certainly: for David a King did receive with Meekness a Reproof not only from Nathan a Prophet, but from Abigail a Woman, 1 Sam. 25.32, 33. And job produceth it as a Proof of his Integrity, that he despised not the Cause of his Manservant, or of his Maidservant, when they contended with him, Job 31.13. Certainly we owe this Duty to Superiors, as their Danger is greater. To save a private Person, is not so much as to do good to one that shineth in a higher Sphere. Well then, we are bound to reprove all whom we are bound to love, whether Superiors or Inferiors. But then to Superiors we are to use great Modesty; 1 Tim. 5.1. Rebuke not an Elder, but entreat him as a Father, and the younger Men as Brethren. It should be rather an Exhortation and Entreaty than a Reproof. So Princes and Magistrates, who are subject to Errors and Miscarriages, may with Humility and Wisdom be admonished, as Naaman's Servant, 2 Kings 5.13. My Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then, when he saith, Wash and be clean. Dan. 4.27. Wherefore, O King, let my Counsel be acceptable to thee. And Col. 4.17. Say to Archippus, take heed to the Ministry which thou hast received in the Lord, that thou fulfil it. But yet this is still a Generality; If every one be bound to reprove all, and all every one, when shall we know that this Duty is to be put in Act? Answer. The Admonisher should have a Calling to it through some Relation between him and the Offender: So we may find it in all kind of Relations: A Minister or Prophet, as Nathan reproved David, 2 Sam. 12.1. As a Counsellor, joab reproveth him, 2 Sam. 19.5, 6. Thou hast shamed this Day the Faces of all thy Servants, which have saved thy Life. A Yoke-fellow, as the Husband the Wife, job 2.10. Thou speakest as one of the foolish Women speaketh. The Wife, the Husband, as Abigail to Nabal, 1 Sam. 25.37. And it came to pass in the Morning when the Wine was gone out of his Head, and his Wife had told him these things, his Heart died within him, and he became as a Stone. A Son, as jonathan to Saul, 1 Sam. 19.4. And Jonathan spoke good of David to Saul his Father, and said unto him, Let not the King sin against his Servant, against David, because he hath not sinned against thee. A Servant admonisheth a Prince, 2 Kings 5.13. A Subject, so Daniel to Nabuchadnezzar, Dan. 4.27. A Friend to his Friend, Prov. 27.6. Faithful are the Wounds of a Friend. Yea a Stranger travelling by the way, and seeing his Fellow-Traveller sin, or sitting at the same Table, it is a Call, because he is then in his Company, and there is the Sin committed: For so Christ proveth the Samaritan was a Neighbour to the jew, when he lighted upon him, Luke 10.29. So that the Duty, though it universally obligeth, yet it is not unpracticable, there is something giveth us the Occasion. 4thly. It is recommended. When besides the Precept, there is a Commendation, it showeth the Value of a Duty. Now God not only commandeth, but commendeth to us both the giving and taking a Reproof, and that upon the highest and most pressing Motives. 1. Let us see how the giving a Reproof is recommended to us, as a Means to increase Knowledge; Prov. 19.25. Reprove one that hath Understanding, and he will understand Knowledge; that is, profit in the Fear of the Lord. Yea as a Means to convey Life; Prov. 6.23. And Reproofs of Instruction are the way of Life. They are a means to reduce Men to God and eternal Happiness; and it is called saving a Soul from Death, jam. 5.19, 20. Brethren, if any of you do err from the Truth, and one convert him; let him know, that he that converteth a Sinner from the Error of his way, shall save a Soul from Death, and shall hide a Multitude of Sins. So Prov. 24.25. But to them that rebuke him shall be Delight, and a good Blessing shall come upon him; that is, all will pray for him, whereas they curse and detest Flatterers. Many such Promises there are. 2. Taking a Reproof is commended; Eccles. 7.5. It is better to hear the Rebuke of the Wise, than for a Man to hear the Song of Fools. It sads the Heart for the present, yet it is more wholesome and beneficial than vain Mirth, that puts us off from Seriousness in Soul-Dangers, and feedeth our Lusts and Corruptions: So Prov. 13.18. Poverty and Shame shall be to him that refuseth Instruction, but he that regardeth Reproof, shall be honoured. A headstrong wicked Man bringeth himself to Beggary and Shame; but he that taketh Counsel betimes, soon wipeth off the Stain of his Miscarriages. So see two Proverbs together; Prov. 15.31, 32. The Ear that heareth the Reproof of Life, abideth among the Wise: He that refuseth Instruction despiseth his own Soul; but he that heareth Reproof getteth Understanding. The one is a slight careless Person, that despiseth God and his Salvation; but the other giveth a Token of a wise and tractable Disposition. So Prov. 17.10. A Reproof entereth more into a wise Man, than an hundred Stripes into a Fool. Correption doth more good than Correction. Now when God doth argue and persuade, and not only interpose his Authority, surely this is a Duty of Importance, which we should make Conscience of. 5thly. If God hath given Directions about it, is is unquestionably a Duty belonging to us; for Directions suppose the Duty, and show that God would not have it miscarry in our Hands. As when God directeth to pray, he supposeth Prayer; when God directeth to hear, he supposeth hearing: so when he directeth to reprove, he supposeth Reproof to be a Duty. Now the Word of God doth every where abound with these Directions; as with what Lenity and Meekness we should reprove; 2 Cor. 2.4. For out of much Affliction and Anguish of Heart I wrote unto you with many Tears, not that you should be grieved; but that you may know the Love which I have more abundantly unto you. Gal. 6.1. Brethren, if a Man be overtaken in a Fault, ye which are spiritual, restore such an one in the Spirit of Meekness; considering thyself, lest thou also be tempted. What Difference we should make of Faults. Gnats and Camels; Matth. 23.24. Ye blind Guides, which strain at a Gnat, and swallow a Camel. Of Persons; jude 22, 23. And of some have Compassion, making a Difference: Others save with Fear, pulling them out of the Fire. 6thly. The Duty is necessary to prevent a Sin, such as Detraction, Censure and Backbiting. It is the usual Fashion of the World to change a Duty into a Sin; it should be the Care of God's People to change a Sin into a Duty; Ephes. 5.4. Not foolish Talking or jesting, which are not convenient, but rather giving of Thanks. So do not speak of them that sin, but to them; do not judge, but reprove. 7thly. That, without which no Society can be maintained, no Relation faithfully improved, certainly is an unquestionable Duty: but so is Reproof. No Society can be maintained, for Faults will arise, the Injured will vent themselves in Passion or Reproof; now which conduceth to the Welfare of Humane Society? And for Relations, how can I be faithful to God in them, unless I make Advantage of this Nearness and Frequency of Converse for spiritual Use? Even good Men will miscarry: if we be privy to it, must we hold our Peace? Well then! observe the Reasonableness of God's Ordinance. III. What is Reproof? It is an Act of Charity or Mercy, by which we seek by fit Discourse to draw our Brother from Sin to his Duty. 1. It is an Act of Charity and Mercy, not of Pride and Vainglory; jam. 3.1. My Brethren, be not many Masters, knowing that we shall receive the greater Condemnation. No, it is not an Act of Mastery or rash Judging, but of Mercy towards our Brother in his spiritual Misery, as he hath rendered himself obnoxious to God's Wrath. 2. The Means it useth is fit Discourse, not Correction and Chastening, but Correption or Rebuke. It must be dispensed in most wholesome ways, such as may be most fit to gain a Sinner, and heal his Soul. To some we must use more Tenderness, but more Sharpness to others. In general, we reprove from God's Word; Col. 3.16. Let the Word of Christ dwell in you richly, in all Wisdom, teaching and admonishing one another. That the Offender may see God reproving him, rather than Man: as Christ reproved the Pharisees with mere Words of Scripture, Matth. 15.7, 8, 9 Ye Hypocrites, well did Esaias prophecy of you, saying, This People draweth nigh unto me with their Mouths, and honoureth me with their Lips, but their Heart is far from me: But in vain do they worship me, teaching for Doctrines the Commandments of Men. The Reproof must be insinuated as the Matter requireth, either by Exhortation, Admonition, or Caution. 3. The End, not to shame him, but to gain him from Sin to his Duty. If the Man be good, to set him in joint again; Gal. 6.1. Brethren, if a Man be overtaken in a Fault, ye which are spiritual, restore such an one in the Spirit of Meekness; considering thyself, lest thou also be tempted. If carnal, to take this Occasion to turn him from Sin to Holiness, or to save his Soul from Death; jam. 5.19, 20. Brethren, if any of you do err from the Truth, and one convert him; let him know, that he which converteth the Sinner from the Error of his way, shall save a Soul from Death, and shall hide a Multitude of Sins. IV. Let us see when this Duty bindeth, or bindeth not: For it being an Affirmative Precept, it doth not bind at all times, but as circumstantiated. Affirmative Precepts, non ligant ad semper, do not always bind, as negative Precepts do, for evil Actions are never lawful. Affirmative Precepts bind only when Time and Place, and other Circumstances concur; and then the Omission is faulty. The Question than is, At what times, and in what Circumstances this Duty bindeth? 1. It bindeth not, if I do not certainly or probably know the Sin of my Neighbour: For Reproof by way of Charge must be upon an apparent Crime; as Gal. 2.11. But when Peter was come to Antioch, I withstood him to the Face, because he was to be blamed. 1 Cor. 5.1. It is reported commonly, that there is Fornication among you, and such Fornication as is not so much as named among the Gentiles; that one should have his Father's Wife. 1 Cor. 1.11. For it hath been declared unto me of you, my Brethren, by them which are of the House of Cloe, that there are Contentions among you. Mark the Grounds, he goeth upon certain Knowledge, public Fame, and valuable Testimony, It is commonly reported. And it is declared by the House of Cloe. Faults that we reprove, must be certainly known and evident; we may not reprove upon bare Suspicion, for Charity thinketh no Evil, 1 Cor. 13.5. nor upon an uncertain Hearsay; Isa. 11.3. Neither reprove after the hearing of his Ears: not upon flying Report, or forged Stories, or the Censures of any. But here we must distinguish between the Reproof of a public and private Person, and a bosom-Friend. (1.) Mere private Persons are not bound to use Inquisition themselves, nor are they to be too suspicious, and credulously give Ear to Slanders. If private Persons were bound to search and find out Faults, that they may reprove them, the Obligation were intolerable; the number of Sinners being so innumerable as they are, and a Man could hardly avoid the Imputation of a Busy-body and Whisperer. Therefore it is a good Rule of Austin, Do not seek out what thou mayst reprove, but seek to mend what thou dost reprove. Therefore private Men are not bound to search and find out Faults. The Knowledge of another's Sin is not scientia juris, which all are bound to have, but scientia facti, which none are bound to, to whom the particular Care of others Souls doth belong by Office; for par in pares non habet imperium; Equals have no Power over one another. The Fault must be known either by certain Knowledge, or common Fame, when you see your Brother sinning. (2.) A Superior and bosom-Friend may go upon Suspicion, but then his Reproof must be rather by way of Caution than Charge; and by virtue of special Friendship, that as no Gild, so no Blame may rest upon his Friend. A Superior is to search out the Matter. 2. Not if he hath repent already: For to upbraid Men with past Sins, is to ●ake in the Filth which God hath covered. The elder Brother said, Luke 15.30. Assoon as this thy Son is come, which hath devoured thy Living with Harlots, thou hast killed for him the fatted Calf. There is a Difference between the Correction of a Superior, and the Reproof of a Neighbour: the Correction of a Magistrate respects the common Good, or the Example of others; and therefore whether the Man repent or no, he may be corrected and punished for his Faults, and he must patiently endure the Punishment. But Brotherly Reproof respects the private Good of the Party admonished or reproved, to remove the Fault, not to inflict Punishment; the End is obtained if thou hast gained thy Brother. But yet here is an Exception, if we have good Cause to suspect his Repentance is not thorough and sincere, or if he be in Danger of a Relapse into the Sin again. 3. If it be evident he shall do no good by his Reproofs: For all means are required in order to the End: Therefore when there is no Appearance of doing good at all, or that our Reproof will be profitable, or attain its proper End, we are not bound in such a Case. Ministerial Reproof must be given, though there be no Hope; Ezek. 2.5. And they, whether they will hear, or whether they will forbear, for they are a rebellious House, yet shall know that there hath been a Prophet among them. The Waters of the Sanctuary must flow, whether Men drink of them or no. But in private Reproof we are bound, while there is Hope, and while they are not incorrigible. Yet there is this Exception, every Attempt must not discourage us, no● every Reproach and Scorn make us give over the Cause as remediless; but we must reprove, and reprove again, as long as we have any Hopes of reducing them into the right way; 2 Pet. 1.13. Wherefore I will not be negligent (saith the Apostle Peter) to put you always in Remembrance of these things. Let us do our Duty, and trust God with the Event. Those that for the present do storm and rage, may afterwards come to themselves again; especially if God stirreth us up by the secret Motions of his Spirit to continue our Endeavours; Acts 17.16. Paul's Spirit was stirred in him, when he saw the City wholly given to Idolatry. Impulse of Spirit doth determine Circumstances of known Duty, though it doth not constitute new Duties. 4. When the Party is likely to be the worse, rather than better, if he be reproved; Prov. 9.7. He that reproveth a Scorner, getteth to himself Shame; and he that rebuketh a wicked Man, getteth himself a Blot, if it provoketh them to rail. So Matth. 7.6. Give not holy things to Dogs, neither cast ye your Pearls before Swine, lest they trample them under their Feet, and turn again and rend you. Some are so wedded to their Sins, that God's Providence calleth upon us to let them alone. No good Statue can be made of crooked or knotty Timber. A vicious Stomach turneth all things into Choler: Rain maketh a spongy morish Ground the worse: Blowing increaseth the Fire: A Dunghill stinketh the worse, the more 'tis stirred. Some are contemptuous and scornful, their Corruptions are irritated by seeking to restrain them. Therefore if he sinneth the more grievously, that is a worse Inconveniency than the Reproof can bring good. Yet we must take heed that we do not censure People to be such without a Cause; the Reasons for our Omission of such a necessary Duty, must be clear and sure, such as we can urge and avouch before God himself▪ we must not put by the Duty upon slight Conjectures, but still remember that God seeth and will consider it. It is very notable, that Cautions against rash Judging are given before the Direction of not casting Pearls before Swine and Dogs; Matth. 7.1. judge not, that you be not judged. 5. When it will be rationally presumed, that he will amend without our Reproof: As Alms ought not to be given to one that is indeed in Poverty, when we know there are those that will plentifully relieve him: So in the Case of Reproof, when neither by ourselves, nor by the Help of any other, a Man is likely to be awakened, than we are bound to reprove him, or procure another that may do it more successfully; for some are capable to manage it with more Wisdom than ourselves. I confess this must be taken cautiously: A general Presumption that another will do his Office, doth not absolve us in Foro Conscientiae, because this Duty ariseth not from any voluntary Contract or Paction between Men and Men, but from the Law of God; our supreme Governor and Judge binding every one; and therefore we must do our own Duty, and not think to be discharged by the Zeal and Diligence of others. And besides, a Presumption that others will do it, may cause it wholly to fall to the Ground: As Luke 10.33. The good Samaritan had not been absolved from Uncharitableness, if he had presumed that the Priest and Levite would relieve the distressed Man, or if not they, that some other of his Countrymen that came that way, and were nearer to him by Nation and Blood, and more charitable than the former, that they would relieve him; but he neither minded the one nor the other, but performeth his Duty; he saw a miserable Spectacle, one wounded with Thiefs; and he had Compassion on him, and went to him, and bound up his Wounds, pouring in Oil and Wine, and set him on his own Beast, and brought him to an Inn, and took Care of him, ver. 33, 34. So here. The Papists indeed make this Limitation; Nisi probabiliter praesumatur aliunde nacturum, qui eum corripiat; Except he probably presume that another will reprove him. But this Presumption must be evident and rational, not probable only; and where I am privy to it, and know it, and procure it, and know how much better he is able to manage it than myself, than I am not to take it out of his Hands; or when others are present, whose Gifts and Office more oblige them to it. 6. When he doth expect a better Opportunity, his Omission is not faulty for the present: for all things must be gone about in their Season; Eccles. 3.7. There is a time to keep Silence, and a time to speak. And in another Place, Because to every Man there is Time and judgement, therefore the Misery of Man is great upon him, Eccles. 8.6, 7, 8. He speaketh of the Misery Men contract upon themselves by disproving public Disorders, especially in great Persons, Princes and Potentates. Therefore certainly it concerneth us to take a fit Season: Not when a Man is drunk; as Abigail told Nabal not a Word when the Wine was in his Head, 1 Sam. 25.36, 37. Not when they are in the Heat of Passion, for than they are not capable of discerning Right and Reason; jam. 1.20. For the Wrath of Man worketh not the Righteousness of God: Therefore Opportunity and Conveniency of Circumstances must be considered and improved. Yet here is Caution still, we must not adjourn it too far; Life is short, and Sin groweth; Heb. 3.13. Exhort one another daily, while it is called to day, lest any of you be hardened through the Deceitfulness of Sin. And it must be done at length; if we have long waited for a Season, and cannot find it, we must make it, and break a Rule of Civil Prudence, rather than violate Conscience; for Civilities must not prescribe to Religion. 7. If it be uncertain, whether that which you reprove for be a Sin; as suppose some kind of Games or Sports, which are questionable, because usually they do hurt, engross time, and inchant the Mind, and are as the excelsa Mundi, the High-places of the World, that have a strange Blast and Judgement of God upon them, though we cannot say, that for the Nature of them they are utterly unlawful. What shall we do in this Case? Many weak People are importunate to have others reproved for these things; but if once we give way to this, it looketh like an Itch of reproving; and if we reprove for doubtful Matters, Men fly from our Reproof for what is clear and open. Yet we may hold an Argument, and prudently debate things, and discourse about them; but take heed you do not hinder yourselves in Matters that are of more weighty Importance. 8. When greater Loss and Damage may come to ourselves by the Reproof, than Benefit to the Reproved. It is out of Question, that he that can easily discharge this Duty without any considerable Inconveniency, and only forbear it out of Sloth and Pusillanimity, hath the greater Sin if he doth it not; for he standeth with God for a Trifle. But now if a considerable Damage shall redound to myself in discharging this Duty, it is of Weight in this Matter. Our Lord saith, Matth. 7.6. Give not that which is holy unto Dogs: neither cast ye your Pearls before Swine; lest they trample them under their Feet, and turn again and rend you. As suppose there be a Danger of your Life, having to do with a contemptuous Sinner; if I carry my Life in my Hand, and put it to hazard, there must be many things considered in this Case. But now in extreme Cases, if our Neighbour be in present Danger of losing his Soul, with the Danger of my bodily Life I am to do what I can to save his Soul. The Work is good, the Danger depending upon a future Event is not absolutely certain, God can preserve me; however it is a part of much Self-denial to venture all in God's Hands. 9 Public Reproof is sometimes, not always necessary. If the Sin be public, either as committed in Sight before all; 1 Tim. 5.20. Them that sin, rebuke before all, that others also may fear: or, as judged by a public Judicatory. Or if an hidden Sin tends to the Damage of the Community; or a greater hurt follow upon it than the Loss of my Neighbour's Fame; or if the Person have lost all Right to Fame, or to a good Name, (as some have forfeited it) I need not stand nicely upon their good Name; but in such Cases I am to reprove publicly. In other Cases the Reproof must be private; and the Rule is, Matth. 18.15. Go and tell him his Fault between thee and him alone. Use 1. If we are to reprove others, let us take Care that we be innocent ourselves, not culpable, but blameless. They that are faulty themselves, cannot reprove others without Blushing and great Shame. Pull out the Beam out of thine own Eye. Physician heal thyself. Matth. 7.3, 4, 5. And why beholdest thou the Mote that is in thy Brother's Eye, but considerest not the Beam that is in thine own Eye? Or how wilt thou say to thy Brother, Let me pull out the Mote out of thine Eye, and behold, a Beam is in thine own Eye? Thou Hypocrite, first cast out the Beam out of thine own Eye, and then shalt thou see clearly to pull out the Mote out of thy Brother's Eye. Rom. 2.21. Thou that sayest a Man should not steal, dost thou commit Sacrilege? The jews were tender of Idolatry after they had smarted in the Matter of the Golden Calf, yet all the latter Prophets condemn them for Sacrilege, and robbing God of 〈◊〉 due. If we are faulty ourselves, either in the same kind or worse, we spoil our Reproof; Psal. 141.5. Let the Righteous smite me, it shall be a Kindness; and let him reprove me, it shall be an excellent Oil. They may admonish with the greater Authority. Others are remotely bound, they nearly; others not without special Repentance and Humility, acknowledging their own Sins, and desiring they may not be Examples to harden others. A Sinner is not freed from the Debt of Love, but he is bound humbly to acknowledge his Sin, and forsake it, that he may be fit to reprove others. Use 2. If others be bound to reprove, certainly you are bound to take a Reproof. Solomon brings in the wretched Sinner, when his Sin hath found him out, speaking thus, Prov. 5.12, 13. How have I hated Instruction, and my Heart despised Reproof? and have not obeyed the Voice of my Teachers, nor inclined mine Ear to them that instructed me? These are the Lamentations of one that is ready to perish in his Sin. And Prov. 10.17. He is in the way of Life that keepeth Instruction: but he that hateth Reproof, erreth. They wander far and wide, that hate to be brought into the right way; Prov. 12.1. He that hateth Reproof is brutish. Why? because he despiseth the great Help of Mankind, and so is carried away with his base and impetuous Desires, and will not hear Reason to the contrary; Prov. 13.18. Poverty and Shame shall be to him that refuseth Instruction: but he that regardeth Reproof, shall be honoured. As unwilling to go on in a wrong Course after he seemeth to be engaged in it; and he shall be honoured as one that is prudent. Prov. 15.5. A Fool despiseth his Father's Instruction; but he that regardeth Reproof is prudent. He is wise at the second hand; though not in his first Choice, yet in rectifying his ill Choice. Nay, Prov. 15.10. Correction is grievous unto him that forsaketh the way; and he that hateth Reproof shall die. Better be corrected, than die and perish for ever. God's Reproofs and Rebukes at the last Day will be very severe and amazing. And ver. 31. The Ear that heareth the Reproof of Life, abideth among the Wise; that is, forsaketh the ill Company which misled him, and betaketh himself to better Guides: Prov. 29.1. He that being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy. Our Case without Repentance is desperate; for when we have hardened ourselves in an evil way, the Lord overtakes us with a sudden Destruction. Use 3. It exhorts us to set upon this Duty. There is need of it. Which will appear, if we consider the Infirmity of Nature, that is to be restrained, a blind Mind to be enlightened, a drowsy Heart to be awakened, Vehemency of Passions to be kerbed, and great Allurements to Sin to be withstood. Say not with Cain, Gen. 4.9. Am I my Brother's Keeper? Thou art so, do it then with Love, lest you do the Work of an Enemy under the Vizard of a Friend. No Hatred or ill End must put you on this Business: for when you rebuke Sin with Sin, you increase it. Again, there is need of it; for it will prevent many Evils, as Censuring and Detraction, and speaking ill of others, and Invasion of the Ministry; this is one great Evil that heretofore hath reigned among us, many little Pratlers that had no Gifts, set up for Ministers: this Itch would soon be cured, if Men would mind necessary Duties, such as Meditation, (which is a Preaching to themselves) Family-Instruction, and Brotherly Reproof. Use 4. Direction to perform this Duty. Many Graces are necessary hereunto, as Zeal for God, Love to our Neighbour, and Courage. Avoid Pusillanimity, that you be not hindered by your Fears; this is the way to prevail: And if you prevail not, you must mourn and pray, as Lot, 2 Pet. 2.8. For that righteous Man dwelling among them, in seeing and hearing, vexed his righteous Soul from day to day with their ungodly Deeds. Jer. 13.17. But if ye will not hear it, my Soul shall weep in secret Places for your Pride, and mine Eye shall weep sore, and run down with Tears. SERMONS UPON 1 CORINTHIANS XV. 19. SERMON I. 1 COR. XV. 19. If in this Life only we have Hope in Christ, we are of all Men most miserable. IN the Context the Apostle is disputing for the Truth of the Resurrection: this way of Reasoning is deducendo ad absurdum, by showing the Absurdities that would follow upon the denial of it. 1 st. The first Absurdity is mentioned, ver. 13. If there be no Resurrection of the Dead, then Christ is not risen. In all things he is a Pattern to his People: if the Head be risen, so shall the Members also. 2 d Absurdity consequent upon that, is mentioned, ver. 14, 15, 16. And if Christ be not risen, then is our Preaching vain, and your Faith is also vain; yea and we are found false Witnesses of God, because we have testified of God, that he raised up Christ, whom he raised not up, if so be that the Dead rise not: for if the Dead rise not, then is not Christ raised. Whole Christianity would be a Forgery; and whatever was preached by the Apostles, and believed by them, vain and frivolous, if Christ be not risen. 3 d Absurdity, ver. 17. And if Christ be not risen, your Faith is vain, you are yet in your Sins. That the new Covenant, and all their Confidence about Remission of Sins upon Repentance, would come to nothing. 4 th' Absurdity, That those that had lost their Lives for Christ, would perish eternally, and would have nothing to recompense this Loss; ver. 18. Then they also which are fallen asleep in Christ are perished. 5 th' Absurdity is in the Text; If all our Hopes in Christ were terminated with this Life, Christians were the most wretched sort of Men in this World; If in this Life only we have Hope in Christ, we are of all Men most miserable. But these are such absurd Thoughts, that every Christian should abhor them with Indignation. In the Words we have, 1. A Supposition, If in this Life only we have Hope in Christ. 2. An Absurdity thence inferred, We are of all Men most miserable. Doct. That the Calamities of the Godly in this Life, show that we have much more to hope for from Christ in the Life to come. I. I shall state the Point, in what Sense it is said that Christians are of all Men most miserable, if there be no Life to come. II. Confirm and prove it, by showing the Validity of the Apostle's Reasoning. 1. For the Supposition. 1. This is supposed, that Affliction and Misery is the common Burden of the Sons of Adam. In the present Life all are liable to Misery, some more, some less. We walk through a Valley of Tears, live in a groaning World; none have such an uninterrupted Current and Stream of worldly Felicity, but that they have their Crosses and Afflictions. These things are common to Man. We are told in the Book of job, chap. 5.7. Man is born to Trouble, as the Sparks fly upward. And job 14.1. Man that is born of a Woman, is of few Days, and full of Trouble. None can reasonably expect to be absolutely exempted from the common Lot of humane lapsed Nature. Though Life be short, yet it's long enough to be vexed with many Sorrows. Few and evil have the Days of the Tears of my Life been, saith old jacob, Gen. 47.9. Since they are evil, it is well they are but few. Most Men little consider of this, that they come into the World to bear Crosses, but rather imagine they come hither to spend their Days in Pleasure; at least they do not mind the true Cause of their Troubles, nor the proper Remedy. The true Cause is Sin. Man's Transgressions are the Door by which it entered. And the proper Remedy is the Grace of God in Jesus Christ. Well then, whatever may be the particular and various Dispensations of God towards Men, yet to be miserable in some sort and degree is common to all Adam's Posterity, which should make us to look higher than the present Life. 2. Of all Men, virtuous good Men are more miserable than others, if you consider their Temper, and the State of the World. Their Temper; they deny themselves the Pleasures of the Flesh, and the World too often depriveth them of the ordinary Comforts of Life. They deny themselves the irregular Pleasures of the Flesh, as being an Impediment to Goodness, and that Sense and Appetite may not carry them against the Dictates of Reason; and so instead of being led by Conscience, as they ought, they serve their brutish Passions and Inclinations, as others do. This is the difference between them and others; They do not run with them into the same excess of Riot, 1 Pet. 4.4. But besides this, they are subject to many Tribulations and Persecutions. We often see that Instruments of Public Good are made Sacrifices of Public Hatred. The Bad will hate the Good, as differing from them, and disgracing that kind of Life which they affect: Prov. 29.27. He that is upright in the Way, is Abomination to the Wicked. They have a Malignity and Enmity to that Goodness which they want themselves, and therefore deal worst with those that deserve best at their hands, because they cannot so quietly take Satisfaction in their Lusts, whilst others about them excel in Virtue and Holiness. 3. Of all good Men, the profane carnal World is more enraged against Christians than others. Probity and Honesty in the Heathens hath met with Opposition in the World; and some among them that would reform a depraved and disordered Age, have met with sore Troubles, and been hurried even unto Death for seeking to stop the Inundation of public Vices: but especially hath this been the Portion of Christians; 2 Tim. 3.12. All that will live godly in Christ jesus, shall suffer Persecution. Christianity is the more violently opposed, because it carrieth us to an higher pitch of Purity and Holiness than bare Morality doth: for therein Men are more devoted to God, and do most resemble him, as they are made Partakers of the Divine Nature. Therefore a true, constant, Christian Course doth more enrage the World. Besides, it is most contrary to those diabolical Impostures which have prevailed over the Nations, and are entertained by them with much Veneration, as being received by a long Tradition from Ancestors. Therefore the Devil ever had a greater Rage against this Way; and many of the Truths of it are not only Mysteries, and therefore contradicted, but Mysteries of Godliness, tending to imbue Men with right Thoughts of God, and do more shake the Interests of the Devil's Kingdom. Thence hath it been that Christians have been worse used than other good Men; and so considered as to their outward Estate, are of all Men most miserable. 4. To induce Men to lead such an holy godly Life, which exposeth them to so many Miseries, such Motives are necessary as are greater than the Temptations of the World; partly with respect to Christ, for Christ is so good, that he would not impose this Duty upon us, without a sufficient Recompense for our Losses and Troubles; for he came not to make us miserable, but happy; to save, not to destroy; that the World might have Benefit by him, and not Loss and Trouble. We have a twofold Apprehension of God, as an holy, and happy Being. There is his Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Goodness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blessedness: Accordingly Christ hath made a discovery of him to us, when he came to plant Godliness and Holiness in the World, he hath revealed him as a God of infinite Purity and Blessedness, that by imitating him in Purity, we might be made Partakers of his Blessedness; or that self-denyingly carrying on a Life of Holiness here, we might have our Blessedness in a better Life hereafter: His Calling is an high and holy Calling. And partly with respect to us: In this State of Frailty, this living godly in Christ Jesus cannot be carried on, unless our natural and sensual Inclination be overruled by the Bias of a stronger Affection. The Flesh in us is importunate to be pleased; and therefore when our Troubles and Trials are sore and manifold, what shall we do, if we have not such higher Motives as may rationally prevail with us? The Voice of Nature is, Spare the Flesh; but the Voice of Faith is, Save the Soul. Now if this Salvation be not greater than the Temptations of the present Life, how shall we row against the Stream of Flesh and Blood, and run all Hazards with Christ? 5. Christ hath promised an Happiness that will countervail all these Afflictions. There is a fourfold Comparison which Believers usually make, or in Scripture are taught to make between this Life and the next. As, (1.) Sometimes they compare Temporal good things with Eternal good things, or the Portion of a Carnal Man with the Happiness of a Child of God: Psal. 17.14, 15. From Men which are thy Hand, O Lord; from Men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid Treasure: they are full of Children, and leave the rest of their Substance to their Babes. But as for me, I will behold thy Face in Righteousness: I shall be satisfied, when I awake, with thy Likeness. That is, the rich and great Men of the World have all their good things allowed by thee in this Life; here they have all Riches, and Plenty, and a numerous Posterity, Wealth sufficient not only to enjoy themselves, but to leave abundantly to their Children: but I count myself abundantly provided for, if I may have thy Favour, with a painful holy Life here; and when I awake out of the Sleep of Death, may so see thee hereafter, as to be like thee; I am satisfied with the Hopes of the Vision and Fruition of God. (2.) Sometimes they compare Temporal evil things with Eternal evil things; as a Prison with Hell, or the kill of the Body, with the casting the Body and Soul into Hellfire; Luke 12.4, 5. Be not afraid of them that kill the Body, and after that have no more that they can do: but I will forewarn you whom you shall fear; Fear him, which after he hath killed, hath Power to cast into Hell: yea, I say unto you, fear him. Certainly it is more for our Interest to fear displeasing God than displeasing Men; the utmost that Men can do is to kill the Body, and then their Malice is at an end; but God can cast Body and Soul into everlasting Torments. Every one would submit to a lesser Evil, to avoid a greater. When you must sin to escape Trouble in the World, you run into eternal Sufferings to avoid temporal: No Wrath like the Wrath of God; no Torment like the Fire of Hell. (3.) Sometimes they compare Temporal Good with Eternal Evil; as Mat. 16.26. What is a Man profited, if he shall gain the whole World, and lose his own Soul? The plentiful Life of Worldling's, with the forfeiting of the Soul; the Pleasures of Sin for a Season, with the Pains of Hell. (4.) The fourth sort of Comparison which the Scripture directs us unto, is Temporal bad things with Eternal good things; and that is the Case we have now in hand: Thus Rom. 8.18. For I reckon that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us. Sufferings for the present may be very great, but the Glory that is revealed to us, and shall one day be revealed in us, is much greater: as there is no Comparison between a little Flea-biting, or the prick of a Pin, with eternal Ease and Rest; or the trouble of entering by a straight Gate or Entry, into a glorious Palace: 2 Cor. 4.17. For our light Affliction, which is but for a Moment, worketh for us a far more exceeding and eternal Weight of Glory. The Sufferings of the present World are leves & breves, light and short; not in themselves, but in comparison with eternal Life. In themselves they may be some of them very sharp and grievous, and some also very long and tedious: but look what a Point is to the Circumference, that is Time to Eternity; and what a Feather is to a Talon of Lead, that are present Evils to future Glory and Blessedness. All this is spoken to show, that it is better to be miserable with the People of God, than happy with his Enemies; and that we should not be drawn away from Christ, neither by the comfortable nor troublesome things we meet with in the World. 6. This Happiness which Christ hath proposed, is at the general Resurrection, or Christ's coming to Judgement: for that is the Point which the Apostle is now discoursing of. There is a distinction between the Good and the Bad at Death, when the Spirits of just Men are made perfect, Heb. 12.23. and the Spirits of the Wicked are sent to Prison, 1 Pet. 3.19. The Soul dieth not with the Body, but some go one way, some another; the Souls of just Men to God's Palace of Glory, where they are with Christ; and the Souls of the Wicked to the Prison of Hell. But this Retribution is not sufficient for two Reasons; because it is private, and doth not openly vindicate the Justice and Holiness of God; and it is but on a part, the Soul, and not the Body. (1.) Because it is private, and dispensed apart to every single Person, Man by Man as they die. Certainly it is more for the Honour of God to bring his Judgement to Light, as the Prophet speaketh, Zeph. 3.5. Every Morning doth he bring his judgement to Light. Here the Love of God towards the Good, and the Justice of God towards the Wicked, is not brought into the clear Light; nor at Death, neither the Mouth of the Pit is not visibly opened, nor the Glory of Heaven exposed to view. But then this different Respect is more conspicuous, when the Justice of God hath a public and solemn Triumph, and his Enemies are branded with Shame and Ignominy, and the Faith of his Elect found to Praise and Honour, and the one are publicly condemned, and the other justified by the Judge sitting upon the Throne: Acts 3.19. That your Sins may be blotted out, when the Times of Refreshing shall come from the Presence of the Lord. (2.) As it is upon a part, the Soul only. The Bodies of the Holy and the Wicked are both now senseless, and moulder into Dust in the Grave; and till they be raised up, and joined to their Souls, can neither partake of Woe or Weal, Pleasure or Pain. The Soul, though it be a principal Part, is but a Part; the Body essentially concurreth to the Constitution of the Man; and it is the Body that is most gratified by Sin, and the Body that is most pained by Obedience; and therefore the Body, which is the Soul's Sister and Coheir, is to share with it in its eternal Estate, whatever it be. Therefore that we may not be in part punished, nor in part rewarded, there is a time coming when God will deal with the whole Man, and that is in the Day of Christ's solemn Court and Audience, when all the World shall be summoned before his Tribunal. 7. The Apostle proveth this, because the Righteousness of God's Government will not permit that his People should be accounted of all Men most miserable. To clear this I shall show; First, In what sense the Apostle saith, If there were no Life to come, Christians were of all Men most miserable. Secondly, How this will not consist with the Righteousness of God's Government. First, In what sense the Apostle saith, If there were no Life to come, Christians were of all Men most miserable. I put this first Question, that we may not mistake the Apostle's meaning, when he pronounceth Christians to be of all Men most miserable, if our Hopes in Christ were terminated with this Life. Take him right; and therefore, 1st. Negatively. 1. It is not to deny all present Providence, or watchful Care over his oppressed People; No. Eccles. 3.16, 17. And moreover, I saw under the Sun the Place of judgement, that Wickedness was there; and the Place of Righteousness, that Iniquity was there. He meaneth not in the Mountains of Prey only, but in the Tribunals of Justice, there was Iniquity and Wickedness. I said in my Heart, God shall judge the Righteous and the Wicked; for there is a Time there for every Purpose, and for every Work. So again, Eccles. 5.8. If thou seest the Oppression of the Poor, and the violent perverting of judgement and justice in a Province, marvel not at the matter; for he that is higher than the highest regardeth, and there be higher than they. Both these Places show that there is a Providence: though God for a while permit his meek and obedient Servants to be oppressed, and in the Eye of the World they seem to be forgotten and forsaken, and utterly left to perish; yet in due time God will exercise a righteous Judgement on them and their Enemies. The like you have, Psal. 58.11. So that a Man shall say, Verily there is a Reward for the Righteous; verily he is a God that judgeth in the Earth. It is not meant of hereafter, but now. It is many times found, that Godliness and Holiness are Matters of Benefit and Advantage in this World, abstracted from all Reward in another Life. The World is not governed by Chance, but by a wise and a most just Providence. It may be God doth not relieve the Oppressed so soon as Men would, yet in due time he will not fail to show himself the Ruler of the Affairs of Mankind. So that this is not his meaning, to exclude all present Providence. 2. Not to deny that we have such Benefits by Christ here in this World▪ as not to make our Condition more valuable than that of the Wicked. We have Hopes by Christ of the Pardon of Sins, and that is a Blessedness: Psal. 32.1. Blessed is he whose Transgression is forgiven, whose Sin is covered. Of Communion with God; 1 John 1.3. And truly our Fellowship is with the Father, and his Son jesus Christ. And that maketh way for a full Joy, and countervaileth temporal Evils. We have not only an Interest in the Love of God, but a feeling of it in our Souls: Rom. 5.3, 4, 5. And not only so, but we glory in Tribulations also, knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed; because the Love of God is shed abroad in our Hearts by the Holy Ghost, which is given unto us. All things are sanctified to us, as we are sanctified to God; Rom. 8.28. All things shall work together for good to them that love God, to them who are called according to his Purpose. But yet this is not all; therefore the Apostle saith, If in this Life only we had Hope, we are of all Men most miserable. 3. The Apostle's Drift is not to compare Wickedness and Godliness, as abstracted from the eternal Reward; as if a wicked Man were more happy than an afflicted godly Man: No; Christ's Worst is better than the World's Best. Godliness and Holiness is amiable, or a Reward itself. Better be good, though miserable, than bad, though prosperous. For Holiness and Godliness, though abstracted from all Reward in another Life, is an Excellency and Perfection of humane Nature: Psal. 16.3. But to the Saints that are in the Earth, and to the Excellent, in whom is all my Delight. Prov. 12.26. The Righteous is more excellent than his Neighbour. It is an Honour put upon humane Nature, to have the Image of God impressed upon it. The more good we are, the more orderly we live, and agreeably to Reason, and those Souls with which we are created. And the Actions which the Law of Christ calleth for at our hands, are fittest to be done by us, if they were not commanded, nor ever should be rewarded in us. 2dly. Positively: and so, 1. The Apostle speaketh not of their inward Enjoyments, but their outward Estate, which no way seems to answer God's Covenant-Love, nor governing Justice. For the Calamities of the Godly raise two Doubts. (1.) How this doth stand with the Love and Goodness of God to his People? This was the Psalmist's Temptation, Psal. 73.1. Truly God is good to Israel, even to such as are of a clean Heart. It is a most certain and a most infallible Truth, that God is abundantly gracious and kind, and not only faithful and just to all his sincere Servants: But we are under no small Temptation to doubt of the Truth of this, when they are under severe Scourges and Chastisements, or exercised with continual Afflictions, and others live in Pomp and Luxury, and all manner of secular Felicity. (2.) But the other Temptation to doubt of God's governing in Righteousness, was Ieremiah's Temptation, jer. 12.1. Righteous art thou, O Lord: yet let me talk with thee of thy judgements. Wherefore doth the Way of the Wicked prosper? Wherhfore are all they happy that deal very treacherously? Certain it is that God is righteous; yet when his People are in a sad Condition, and their Enemies thrive and prosper by their wicked Courses, their Minds are troubled: for to appearance none are in a worse Condition than they that love God most, and serve him best, till he be considered not as to his external but eternal Estate. 2. The Apostle's meaning is, that a Man cannot rationally be induced to submit to Christianity, and, in defiance of all Temptations, to lead an holy godly Life, without the expectation of the Happiness of another World. The Temptation lieth in things present, and our Strength lieth in a due Reflection on things to come; Faith must guide us, that Sense may not misled us: and so when the World's Best, and Christ's Worst are brought into competition, the Soul is the better enabled to make a right Choice. Heb. 11.26. Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt: for he had respect to the Recompense of Reward. It is the Hopes which Christ offereth in a better Life, which strike all Temptations dead. Now in case this should not be, the Apostle pronounceth Christians to be of all Men most miserable, upon a fourfold Account. (1.) Because their very present Comforts would seem to be but a fantastical Impression, or a fanatical Illusion. For our whole Religion would be a Falsehood, if the great Promise be Chimerical, or a mere Dream and Supposition: 1 john 2.25. This is the Promise which he hath promised us, even eternal Life. And so how can we imagine, but that all the Comfort which we take in the Pardon of Sins, Communion with God, and the sense of his Love, are mere Conceit, and vain Imagination? (2.) Because their future Hopes and Trust would be utterly disappointed, and they deluded in their greatest Expectations: 1 Tim. 4.10. Therefore we both labour and suffer Reproach, because we trust in the living God, who is the Saviour of all Men, especially of those that believe. It is our Hope in God through Christ, or the Assurance of an eternal Reward, which is the only ground of our suffering patiently any thing that befalleth us. He is the Preserver of all Mankind, but hath promised eternally to save those that believe and obey him. Therefore if there were no World to come, Christians would not only be disappointed of their great Hope, which is the worst kind of Vexation, but draw a Suspicion upon all these Advantages that we seem to reap by Christ, and enjoy here upon Earth. (3.) Their earnest Desires would not be fulfilled, if there were no Blessedness to come. We may prove eternal Life by the Disposition and Instinct of Nature towards Happiness in general, yea eternal Happiness; which if we should not enjoy, that Desire were in vain; but God doth nothing in vain. The Apostle intimateth this universal Desire in all rational Creatures, they all grope and feel about for an eternal and infinite Good; Acts 17.27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us. Other Creatures besides Man are satisfied with what they have here, but the Soul of Man is satisfied with nothing but the eternal enjoyment of what is good, an immortal Estate, an infinite Good; this is the universal Inclination of all Mankind. Whence cometh that Desire to be so universal, if there be nothing to satisfy it? Where is this Immortality that we seek after? not in temporal Enjoyments, Riches, Honours and Pleasures: they perish, and we perish. Yea, the Lust of these things passeth away in time; 1 john 2.17. The World passeth away, and the Lust thereof. Not in surviving Fame, that is a Shadow; like the Pleasure which those take who want Children, in playing with little Dogs and Puppies. It lieth in the eternal Enjoyment of God. But we urge not this now; we urge the Desires of the Renewed and Sanctified, which do much more prove it: for these act more regularly, and direct their Desires and Hopes to a certain Scope and End; and these are excited by the holy Spirit of God, who imprinteth the firm Persuasion of this Happiness, and inclineth us to it, and stirreth up these Groans after it; Rom. 8.23. And not only they, but ourselves also, which have the first-Fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. The Word of God warrants these Desires, and the Spirit of God kindleth them in our Hearts, and that usually in our gravest and severest Moods, when we are solemnly conversing with God in his holy Worship; then doth he raise up these Affections towards heavenly things, as in the Word, Prayer and Sacraments; then is this Relish left upon our Hearts: and the more serious and holy any are, the more do they feel of this. And also in our bitter Sufferings for God: Rom. 5.3. And not only so, but we glory in Tribulation also, knowing that Tribulation worketh Patience. 1 Pet. 4.13, 14. But rejoice, in as much as ye are Partakers of Christ's Sufferings, that when his Glory shall be revealed, ye may be glad also with exceeding joy.. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory and of God resteth upon you: on their part he is evil-spoken of, but on your part he is glorified. This is a greater Argument than the bare Instinct and Desire of Nature: Certainly if our Holiness be our Torment, and God beget in us these Desires which he never meant to satisfy, than we are of all Men most miserable. (4.) There would be no Recompense for their greatest Losses. Christ requireth us, not only to venture, but lose our Lives for his sake; Luke 14.26. If any Man come to me, and hate not his Father and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own Life also, he cannot be my Disciple. Now if our Hopes in Christ be at an End with this Life, what Encouragement have we to lose our Lives for Christ's sake? Nature will teach us to submit to a lesser Evil, to obtain a greater Good than that Evil depriveth us of: But what will teach us to lose the greatest Benefit we are possessed of, when nothing cometh of it? Grace indeed teacheth us to quit this frail Life for the Hopes which Christ hath given us of an immortal blessed Estate: but if that be not, Christians are of all Men most miserable, who had better have kept that Life which they had till a natural Death called them from it, than to have lost it for nothing. Secondly, Having vindicated the Apostle's meaning, I shall prove, That it is inconsistent with the Righteousness of God's Government, that his People should be always of all Men most miserable; for a time they may be so, but not for ever. Certainly God is righteous: to deny him to be just, is to deny him to be God, and the Governor of the World. The Perfection of his Nature includeth his Justice; so doth also the Eminency of his Office: Is God unrighteous who taketh Vengeance? God forbid: for then how shall God judge the World? Rom. 3.5, 6. that is, he were then uncapable of governing Mankind. But when is this Righteousness manifested? not always in this World; especially to those who perish in their Afflictions and Persecutions, which they endure for his Name's sake: No, He hath appointed a Day wherein he will judge the World in Righteousness, Acts 17.31. And that is at the general Resurrection. God now judgeth the World in Patience, winketh or conniveth at many Faults, endureth the Wicked with much Long-suffering, but then he will judge the World in Righteousness. None are punished now besides or beyond their Deservings; but all are not punished according to their Deservings; nor are the Wrongs of his People righted, nor their Labour of Love recompensed. Therefore we must expect another Day and Time when that shall be done; and that is most fully and universally done in the great and general Day of Judgement, when the Dead shall be raised out of their Graves; they that have done Good to the Resurrection of Life, and they that have done Evil to the Resurrection of Damnation. And so it serves the Apostle's Scope to prove a Resurrection. SERMON II. 1 COR. XV. 19. If in this Life only we have Hope in Christ, we are of all Men most miserable. II. I Must show the Validity of the Apostle's Argument, That there must be a Life to come, because otherwise Christians would be of all Men most miserable. The Apostle urgeth it here as a strong Proof of the Resurrection; and elsewhere he urgeth it as a Demonstration of the general Judgement; as when he, speaking of the Persecutions of the Righteous, telleth us, 2 Thess. 1.5. Which is a manifest Token of the righteous judgement of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plain and certain Demonstration. Surely the Argument is cogent and conclusive. But where lieth the Force of it? 1. I shall argue from the Nature of God; and there, (1.) I shall begin with his Wisdom, which doth things according to Number, Weight and Measure, and doth rightly dispose things in their proper Places. This Wisdom of his will not permit the Disjunction of these two things so closely united together, as Sin and Punishment▪ Holiness and Happiness. This cannot be, but there will be an Appearance of Deformity and Irregularity. If there be such a thing as Good and Evil, bonum & malum morale, as Reason will tell us there is; again, if there be such a thing as Pleasure and Pain, Joy and Sorrow, or bonum & malum naturale, as Sense will tell us there is: Then it is very agreeable to the Wisdom of God, that these things should be rightly placed and sorted. That Moral Evil, which is Sin, should be punished with a natural Evil▪ which is Pain and Misery; and that Moral Good which is Holiness, should end in Joy and Happiness. These seem to be such natural Relatives, that without great Incongruity they cannot be parted: It seemeth uncomely and an uncouth thing to us when it is otherwise; Prov. 26.1. As Snow in Summer, and as Rain in Harvest, so Honour is not seemly for a Fool. That is, as Snow and Rain in Harvest and Summer come unseasonable and unwelcome, and breed a kind of Displeasure in our Minds: So we look upon it as a Blemish, or an uncouth thing when the Wicked are exalted. We have Compassion on a miserable Man, whom we esteem not deserving his Misery; but are moved with Indignation against one that is happy and successful, but unworthy the Happiness he enjoyeth; this is the general Sense of Mankind; which is a Proof and plain Document that we perceive an excellent Harmony, and natural Order between these two things, Sin and Misery, Holiness and Happiness: and this Sentiment is some Stricture and Shadow of the Perfection of God's Wisdom. And therefore though for a time, while both Good and Bad are upon their Trial, the Good are not regarded, nor the Bad punished, yet the Wisdom of God will not permit it to be always so, that the Godly should be in an afflicted and distressed Condition, and the Wicked prosperous. (2.) Come we to the Holiness of God, which inclineth him to hate Evil, and love that which is good: Surely God is not indifferent to Good and Evil, or more partial to the Evil than to the Good. That were a Blasphemy, and such a Diminution of God's Holiness as should be abhorred by every good Christian. No, He hateth all the Workers of Iniquity, Psal. 5.5. And again, Psal. 11.7. The righteous Lord loveth Righteousness, his Countenance doth behold the Upright. Well then, wherein is this Love and Hatred demonstrated? God doth not openly declare it in his present Dealings with the Rebellious and the Righteous, therefore it shall be seen in his final Dealing with the wicked Oppressors of his People, and those that walk uprightly. Therefore there is a Life to come; for in this Life this Love and Hatred is not sufficiently expressed: Not his Hatred against the Wicked, even in the Judgement of them who have no great Knowledge of the Nature of Sin, and the Punishment which is competent thereunto; nor his Love to the Godly, who are often exposed to bitter Sufferings, and seem to be less favoured in the Course of his external Providence than their Enemies. Therefore there is a time to come, when he will show his Love to the Good, in making them everlastingly happy, and his Detestation of the Wicked in eternal Torments. (3.) Come we now to the Justice of God. It is agreeable to the Justice of his Government, that it should be well with them that do well, and ill with them that do evil, and that he should make a difference by Rewards and Punishments between the Disobedient and the Righteous. Conscience hath a Sense of this, and therefore checketh and cheereth, as we have done Good or Evil. Heathens had accusing or excusing Thoughts, which the Apostle urgeth as an Evidence to the Gentiles of Judgement to come; Rom. 2.15, 16. Which show the Works of the Law written upon their Hearts, their Consciences also bearing Witness, and their Thoughts the mean while accusing or else excusing one another. In the Day when God shall judge the Secrets of Men by jesus Christ, according to my Gospel. If every Man's Thoughts do accuse or excuse him respectively according to the Nature of his Actions, than there is in Nature a Sense of this different Retribution. Notions of Good and Evil are as naturally implanted in our Hearts, as Notions of Truth and Falsehood; and a Man is as sensible of a difference between comely and base, as between the right Hand and the left; only the Notions of Good and Evil are sooner corrupted than the Notions of Truth and Falsehood. However the Workings of Conscience cannot utterly be choked and deadened in any, though most Men seek to stifle it, and the Voice of it be oftentimes unheard. The very Profane have hidden Fears frequently revived in them, because of these Retributions of God's Justice. The Apostle telleth us▪ Rom. 1.32. Who knowing the judgement of God, that they which commit such things are worthy of Death. They were none of the tenderest Men that are here spoken of, but such as were extremely debauched and corrupted, and did delight in the Company of those who were as corrupt as themselves. Well then, Conscience is sensible of a Reward and Punishment; but this is not fully nor universally dispensed in this World; yea, rather the Worst are permitted to enjoy most here, when the Good are kept in a low and bare Condition: And that is not the whole Case, the Worst do not only differ from the Best, but are permitted to triumph over them. Now no righteous Governor will suffer his disobedient Subjects to persecute those who most carefully obey him, if he hath Power to remedy it: And therefore though he may permit it for a time, yet he will call them to an Account, and then amends and Satisfaction shall be made to them that have suffered wrongfully. Therefore the Wicked are reserved to future Punishment, and the Godly to future Reward. (4.) Come we now to the Goodness of God. The Lord is inclined to do Good to his Creatures: and if there were no Sin to stop the Course of his Bounty, there would be nothing but Happiness in the World: But certainly if any recover out of a State of Sin, and are willing to devote themselves to God, and to contemn all their natural Interests for his sake, certainly the Lord will be good and kind to them. A certain Truth it is, That no Man serveth God for nought: And 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the first Maxims of Religion, That God is, and that he is a Rewarder of them that diligently seek him, Heb. 11.6. Next to his Being, we believe his Bounty; that God's Service first or last will turn to a good Account. And it is the rather to be believed by us, because carnal and corrupted Nature begrudgeth every thing, and in the Eye of Sense all is lost that is laid out upon God. We say with judas, What needeth this Waste? The same Opinion that Seneca had of the Jewish Sabbath, the same Thoughts have carnal Men of the Service of God: He said the Jews were a foolish People, quia septimam aetatis partem perdunt vacando; because a full seventh part of their Lives was lost in Idleness and Rest. While Men are under the Influence of such Thoughts, they will never do any thing for God, that is great and worthy. And therefore to confute this false Conceit, during the time of his Patience, the superficial Service he getteth from us hath its Reward: He giveth many temporal Blessings to those that worship him in the slightest Fashion; as he suspended his Judgements upon Ahab's Mock-Humiliation, 1 Kings 21.29. And his present Providence plainly declareth, that none shall be a Loser by God, nor do any thing for nought. He pleaded by the Prophet against this People for their sorry Services, and contemptuous Usage of him: Mal. 1.10. Who is there even among you that would shut the Doors for nought? Neither do ye kindle Fire on mine Altar for nought. I have no Pleasure in you, saith the Lord of Hosts, neither will I accept an Offering at your Hand. That is, the Porters of the Temple did not open and shut the Doors for nought, nor the Levites that kindled the Fire, nor the Priests attend upon the Burnt offering for nought: they were all well rewarded with Tithes, Portions and Oblations, and this by the Lord's own Appointment and Allowance. And again, if any thing be done sincerely, though never so mean and inconsiderable; it hath its Reward; Mat. 10.42. And whosoever shall give to drink unto one of these little ones a Cup of cold Water only in the Name of a Disciple, he shall in no wise lose his Reward. The Smallness and Meanness of the Benefit, Help, and Refreshing, done to any in Christ's Name, shall not make it lose its Estimation and Recompense: This, though hardly credited by the unbelieving World, is very true: Verily I say unto you, and he shall in no wise, etc. they are emphatical Expressions. But now the more eminent Services, which are carried on with Hazard and Difficulty, and very considerable Self-denial, surely they shall not fail of their Recompense. Whatever we lose for Christ, we shall receive again with infinite Advantage; Mark 10.29, 30. And jesus answered and said, Verily I say unto you, there is no Man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my sake, and the Gospel's; but he shall receive an hundred-fold now in this time, Houses, and Brethren, and Sisters, and Mothers, and Children, and Lands, with Persecution, and in the World to come eternal Life. He shall in this Life, in the midst of his Persecutions, and the time of his Trials and Troubles, have an hundred-fold, not in kind, an hundred Wives, and Mothers, (as julian and Nero scoffed at the Christians) but in Value, in Peace of Conscience, and Joy in the Holy Ghost, and the Satisfaction of having discharged his Duty. But God will not rest there, in the World to come he shall have eternal Life. Now than the Argument groweth upon our Hands: If selfdenying Obedience would be not only Man's Loss but utter Ruin, and he be made miserable by his Duty without any Recompense, God would not only be not the best, but the worst Master; and they that suffer the Loss of Life and all things by the Cruelty of their Persecutors, would be utter Losers by their Faithfulness and Obedience to God, which is contrary to the Experience of all Mankind, and all that natural Light and Sense of Religion that is in men's Hearts. Surely Christ would never proselyte us to a Religion that is our undoing, nor shall any of his People be Losers by him, or they that venture the most for him be in the worst Condition; and therefore there must be another Life, wherein he will fulfil the Good he hath promised, and execute the Evil threatened. 2. From the Nature, State and Condition of Man. (1.) He is God's Subject; not left at Liberty to break or keep God's Laws at his own Pleasure, which he would seem to be, if no harm would come to it, yea present Good and Profit: For we see here the Wicked live a Life of Pomp and Ease, and often have their Will upon the Godly, and oppress them at their Pleasure; their Wickedness is their Advantage. Now this is not only a great Discouragement to the Gracious and Heavenly-minded, but would quite destroy all Obedience, if there were not Assurance of a better Estate. Therefore God expresses himself as particularly engaged to punish such as flatter themselves with Hopes of Impunity, though they go on in their Wickedness; Deut. 29.19, 20. And it came to pass, when he heareth the Words of this Curse, that he bless himself in his Heart, saying, I shall have Peace, though I walk in the Imagination of mine Heart, to add Drunkenness to Thirst. The Lord will not spare him, but then the Anger of the Lord, and his jealousy shall smoke against that Man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven. They that add the moist to the dry, and the dry to the moist: So Zeph. 1.12. And it shall come to pass at that time, that I will search Jerusalem with Candles, and punish the Men that are settled upon their Lees, that say in their Heart, The Lord will not do Good, neither will he do Evil. And on the other side, he considereth the Case of the Faithful, that they have an opposite Principle against their Duty within their Hearts, which must be always kerbed and suppressed; and they meet with many Temptations from the Oppositions and Reproaches of those that like not that sort of Life which they addict and apply themselves unto: and therefore if they have not sufficient Motives to keep them in the Love of God, and Obedience to the End, how shall they bear up against all these Blasts of Persecution, when all the World is against them? They need both their Cordials and their Solaces from another and better World. Therefore God assureth them, that their Fidelity and Obedience shall not be lost; that they are blessed already, and shall be perfectly blessed hereafter; Jam. 1.12. Blessed is the Man that endureth Temptation; for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him. 1 Pet. 4.13. But rejoice in as much as ye are Partakers of Christ's Sufferings, that when his Glory shall be revealed, you may be glad also with exceeding joy.. That is, that these Sufferings are sure Pledges of the Glory that shall ensue: Their Joy is suspended while the Glory of Christ is under a Veil; but when he is manifested to the World, they shall be manifested to be the Children of God. Alas! otherwise what would become of the best Servants God hath in the World, when they are hooted at by the Clamours of the wicked Rabble, and pursued with sharp Laws, and exposed to great Difficulties and Hardships, if they had no Life to live but this? The bare Sense of our Duty would not support us in this State of Imperfection, if there were not a great Recompense of Reward set before us. So that the Persuasion of another Life is necessary to secure our Duty. (2.) Man is bound to be upright and sincere in God's Service, or to get such a Constitution of Soul, as to resolve to adhere to God, whatever Temptations he hath to the contrary. Our Lord describeth the good Ground to be that good and honest Heart, which having received the Word, keeps it, and brings forth Fruit with Patience; Luke 8.15. This was a Principle not denied by many Heathens, who esteemed the love of Honesty and Goodness better than this mortal Life with all its Appurtenances, and thought that a Man was never sincere nor thoroughly honest, till he did abhor the Practice of any Villainy and Impiety more than Death; and those things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absolutely good, a Man ought to love them more than Life, and lose Life rather than omit their Practice. Now such Principles, whether they saw it yea or no, do necessarily conclude and infer a Life after this, much better than this is, and an Estate of Torment much worse than Death to those that have lived and died dishonestly. For every thing that hath a Being, doth by an indispensible Law of Nature desire the continuance of its Being, but most of all its Wellbeing, or the bettering of its present Estate. Therefore every Man (if there be not a Life after Death) is bound to seek the Preservation and Continuance of this Life above all things in the World besides; and to do that, no Device would be dishonest, or Practise amiss. But all they that have ever heard of the Name of Virtue, abhor this Principle as base and odious, That a Man should make what shift he can, though never so base and wicked, to maintain and save his Life; no Means used to this end are to be accounted foul, for nothing is so ill as Death, nothing so good as Life: But if this would destroy all Honesty and Virtue, then certainly we have Hopes and Fears of another Life. If you will say, No; Virtue is a sufficient Recompense to itself, at what rate soever it be purchased and maintained; yet what is there to countervail all the Losses and Grievances it exposeth us unto, such as the loss of Life and Limbs? Virtue is a sufficient Reward to itself, Spe, non Re, in Hope, not in the Thing itself, but so far as 'tis the only way to everlasting Communion with God, who is our exceeding great Reward; or so far as the assured Hope of a better Life after Death is inseparably connexed to the constant Practice of Godliness in this Life. And to do Good merely for Goodness sake, without any Eye or Respect to the Reward, is a Strain of Devotion contrary to that Doctrine which is taught us by Christ and his Apostles. (3.) With respect to Man's Comfort and Solace in his Troubles, which ariseth from reflecting on our future Reward, when all things go across to us here. Comfort one another with these Words, saith the Apostle, 1 Thess. 4.18. Now what Words were those? The Belief of a blessed Resurrection of those that died in or for the Lord, that is, by occasion of the Faith of Christ: he thought that Consideration sufficient to yield Matter of Comfort or Support to them. These are Consolations proper to Christians, because they are sure, as depending upon Christ's Word; and they are congruous and suitable, because their Hearts are set upon these things, not upon a vain World, but a blessed and glorious Estate that Christ hath offered, and himself is entered into; and when we get thither, our Affections will be satisfied, Desires granted, and Hopes fulfilled. So that still the Apostle's Reasoning is strong, If in this Life only we have Hope in Christ, we are of all Men most miserable. For our Consolations, which are fetched from the other World, are our proper Consolations. (4.) With respect to the Credit and Esteem of God's Servants in the World. It is neither for the Glory of God, nor the Safety of his People, that the most eminent Virtue and Goodness should lie under perpetual Infamy. God's Servants do not only suffer hard things, but their Names are cast forth as evil. Now this is not for the Honour of God, because it reflects upon him, when the Children of Wisdom are represented as Sons of Folly, in checking their Lusts, venturing their Interests, and renouncing their All for their Fidelity to Christ, as if they did foolishly in running into such Inconveniences, when they might spare themselves, and sleep in a whole Skin. Now it is a great Dishonour to God, that his wisest and most faithful Servants should be accounted Fools, and an humorous odd sort of Men, that needlessly trouble themselves and others. This hardeneth the World in Sin, and would quench and destroy all Zeal for God, if there were not a time coming, when the Wisdom of the World shall be seen to be the greatest Folly, and that there are no such Fools as those that employ their greatest Abilities in attaining present Pleasure, Profit and Preferment: but those are the wisest Adventurers, who have sold all to promote the Glory of God, and gain Christ; who look not upon things as they appear now to the sensual and deluded World, but as they will be found at the last Day, when all things shall be seen in their own proper Colours. Neither is it for the Safety of the Saints, who though they seek nothing but the Public Good, are traduced as the Troublers of Israel, and their Way condemned as factious Singularity. Therefore it is a great Satisfaction, that we have hopes that things shall be reviewed, and that which is good be restored to its public Honour, and the Godly who prise a good Name above all earthly Interests, shall have their Faith found to Praise, and Honour, and Glory; 1 Pet. 1.7. That the Trial of your Faith, being much more precious than of Gold that perisheth, though it be tried with Fire, might be found unto Praise, and Honour, and Glory, at the Appearing of jesus Christ. Use 1. It showeth us how much it concerneth us to be assured of the future Estate. It is the Life of our Religion; it bindeth our Duty upon us by the strictest Tie, and doth also establish our true and proper Comfort. If we may have hope of better things from Christ in another World, not only in our Calamities, but by our Calamities, we should not have such dark and doubtful Thoughts about Eternal Blessedness, but live more in the clear Foresight of it by Faith, and the Foretaste of it by Hope: especially should this support us in two Cases, in sharp Afflictions, and in Death. 1. In sharp Afflictions. We are apt to take scandal and offence at the Sufferings that befall us for Righteousness sake; but consider, not only the Promises of Christ, but that our very Persecution is an Argument of our final Deliverance. The opposition of ungodly and unrighteous Adversaries, is to them an evident Token of Perdition, but to you of Salvation, and that of God, Phil. 1.28. That they are wretched and obdurate People, and run on to their own Destruction; but that you are sincere and penitent Believers, who are not drawn away from your Fidelity to Christ by any Terrors whatsoever. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only an Argument to confirm the Hopes of the Gospel, but a Mark and Token of your Sincerity; it confirmeth your Right. Well then, though our Afflictions be smart and grievous, let us comfort ourselves with these Hopes. You are not to look to present things, but future; not to what is applauded in the World, but what Opinion Christ will have of them at the last; not to what you feel now, but what you shall enjoy hereafter. Though all things appear with Pomp and Glory on the World's side, and Terror to the Saints; yet this Scene is soon withdrawn, and present Time is quickly passed, like a Dream or piece of Phantastry; and then there is an utter Inversion of things, Shame is on the Wickeds side, and Honour put upon the Saints; and the Shame and Glory are both eternal: and when they enter into everlasting Torments, we enter into our Master's Joy; and the Children of God that are derided and vilified in the World, are then approved and justified by Christ; and it shall be plainly seen, that they have chosen the better Part, that have chosen the Faith, and Patience, and Holiness of the Saints. 2. In Death. This is a Comfort suited to that time. When you die, you may commend your Souls to Christ, as Stephen, Acts 7.59. Lord jesus, receive my Spirit. God trusted Christ with Souls from all Eternity, they were given him by way of Charge and Reward; and you may trust him, for he is able to make good his Trust: 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that Day. If they are consecrated, they may be committed. And you may dismiss your Bodies to the Grave, there to rest in Hope: Acts 2.26. Moreover also my Flesh shall rest in Hope. Acts 24.15. And have Hope towards God, that there shall be a Resurrection of the Dead, both of the Just and unjust. So Acts 26.6, 7, 8. And now I stand, and am judged for the Hope of the Promise made of God unto our Fathers: Unto which Promise our twelve Tribes instantly serving God day and night, hope to come. For which Hope sake, King Agrippa, I am accused of the jews. Why should it be thought a thing incredible with you, that God should raise the Dead? Death seemeth to make void all the Promises at once, but there is an Estate after Death: The Dead shall rise; and to Men bred up in the Church this should not seem incredible. It is not incredible in itself, considering the Justice and Power of God: and this should not seem incredible to us, since all Religion tendeth to it; but rather you should entertain it as a Matter of undoubted Certainty. All true Believers do look, and long for, and prepare for this Blessedness; otherwise why should they trouble themselves about Religion, which abridgeth them of present Delights, and often exposeth them to great Difficulties and Sufferings? But there is another Life which is happy and joyful; and therefore we serve God instantly day and night. Use 2. That it concerneth us to see this blessed Estate, not only by the Light of Faith, but Reason. Though the Light of Scripture be more sure and clear, yet the Light of Nature hath its use. Nature saith, It may be; Faith, It shall be; yet the Light of Nature must not be rejected. 1. Because Things seen in a double Light, work the more strongly upon us; as our Affections are stirred more by a double Consideration than a single. As Paul said of Onesimus to Philemon, that he was dear to him, but much more dear to him both in the Flesh and in the Lord, ver. 16. as being one of his Faith, and one of his Family: So this worketh upon our Faith, when even Nature teacheth us, that it is reasonable to expect such a Retribution; then all vain Cavils are refuted. All have not received the Light of Scripture, at least with such Veneration and Reverence as they ought to do; to such the Light of Nature is a preparative Inducement either to believe, or to believe it more firmly. Nay, the Children of God have not such a steady Belief of the Life to come as they ought to have; especially in time of Temptation, as the time of grievous and bitter Persecution is. Surely we need all the Succour and Relief which the nature of the thing will afford. Evil is present and pressing, and our great Hopes are to come; surely then besides the Grounds of Faith, we must study the Helps of Faith. The Grounds of Faith are the Promises of the Gospel; the Helps of Faith are such Demonstrations and Evidences, as the Light of Nature will afford in the case. Therefore Reason must be allowed to be an Handmaid to Faith. 2. Because by this means a Temptation is turned into an Argument. Men doubt of the Being of God, of Providence, and the future Estate, because of the Afflictions of the Good: and this is one means to settle you in the belief of these things. It is good to observe how differently Men will reason from the same Principles; for the Wicked draw another Conclusion hence, either that there is no God, or he hath no respect to Humane Affairs, or that all things are governed by Chance, or the like. So elsewhere you may see what contrary and different Conclusions the Carnal and the Spiritual draw from the same Premises: as David infers the immutable Certainty of God's Promises, Psal. 119.89, 90, 91. For ever, O Lord, thy Word is settled in Heaven; thy Faithfulness is unto all Generations. Thou hast established the Earth, and it abideth: They continue this day according to thine Ordinance. But the Scoffers said, Where is the Promise of his Coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation, 2 Pet. 3.4. Because the Frame of Nature had kept one constant Tenor and Course, they plead for the Eternity of the World, and the Falsehood of the Promises: but David was hereby confirmed in the belief of God's Constancy and Fidelity. So from the Brevity of Life, see the different Conclusions drawn from hence; 1 Cor. 7.29, 30. The Time is short: it remaineth that both they that have Wives be as if they had none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and they that use the World as not abusing it. On the contrary; 1 Cor. 15.32. Let us eat and drink, for to morrow we shall die. So from the Grace of God; jude, v. 4. Turning the Grace of God into Lasciviousness: Compared with Rom. 6.1. Shall we continue in Sin, that Grace may abound? So also, 2 Sam. 7.2. I dwell in an House of Cedar, but the Ark of God dwelleth within Curtains. Observe the Workings of David's Heart, The Lord hath built me a stately House, but what have I done for God? But those Wretches, Hag. 1.2. This People say, The time is not come, the time that the Lord's House should be built. So 1 Sam. 3.18. It is the Lord, let him do what seemeth him good: Compared with 2 Kings 6.33. Behold, this Evil is of the Lord, why should I wait for the Lord any longer? See Prov. 26.9. As a Thorn goeth up into the Hand of a Drunkard; so is a Parable in the Mouth of Fools. All is as the Heart is. 3. Because if the perverse Carriage of Things now be not a Confirmation to your Faith, it will at least be an help to your Meditation. Improve the Argument as it was set forth before, by your most serious Thoughts, thus; Surely there is a God; he is wise, holy, just and good, and would not impose Duty upon a Man, but he hath Encouragements and Rewards to quicken him to the performance of it. Few Christians are so firm and strong in believing, but they may find it a Prop to their Faith. Certainly all are so barren of Thoughts, that they will find it an help to their Meditation. Would God make Laws with a Sanction of Penalty and Reward, and never look after them more? Doth he delight in the Prosperity of his Servants, or their Afflictions? Would he raise Hopes and Desires, which he never meant to satisfy? give the Wicked Power to afflict and vex his People, and never call them to an Account? bid us venture our All for him, and give us no Recompense? If such Thoughts were more frequent with us, God would bless them to the increase of Faith, Love and Hope. Use 3. Is to persuade us to live in the constant Hopes of this blessed Estate in the Life to come. Hope is a certain and earnest Expectation of the promised Blessedness. Let me show you, 1. The Necessity of this Hope. 2. The Encouragements of it. 1. The Necessity of the Hope of Eternal Glory should always be cherished in us. (1.) Because it is a special Act of the New Nature; 1 Pet. 1.3. Who hath begotten us to a lively Hope. Assoon as we are Children, we look for a Child's Portion. The New Nature presently discovereth itself by its tendency to its End and Rest, which is the Fruition of God in Heaven. Indeed the Scriptures speak of a twofold Hope; one that is the immediate Effect of Regeneration, and flows from our acceptance of the New Covenant, and dependeth upon the conditional offer of Eternal Life; we take it for our Happiness, resolving to seek it in God's way; without this we are not new Creatures. There is another Hope which is the fruit of Experience, and belongeth to the seasoned and tried Christian, who hath approved his own Fidelity to God, and hath had much trial of God's Fidelity to him. This is spoken of, Rom. 5.4. Patience worketh Experience, and Experience Hope. This produceth not a conditional Certainty, but an actual Confidence of our own Salvation. The former is more necessary, for we live by it; but this is very comfortable. (2.) Because it is the great End why the Scriptures were written, to beget and raise this Hope in us; Rom. 15.4. For whatsoever things were written afore time, were written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope. It is the business and design of these holy Books. (3.) Because the keeping up of this Hope with Zeal and Industry, is the distinguishing Character between the temporary and the sincere Convert. The one loseth his Taste and Comfort, and so casteth off the Profession of Godliness, or neglecteth the powerful Practice of it: the other is diligent, serious, patient, mortified, heavenly and holy, because he holdeth fast the Confidence, and the rejoicing of the Hope firm unto the end, Heb. 3.6. And his End sweetens his Work, for this Grace doth quicken the whole Spiritual Life; Titus 2.12, 13. Teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly in this present World: Looking for that blessed Hope, and the glorious Appearing of the Great God, and our Saviour jesus Christ. (4.) Because we have nothing else to support us and fortify us against the Difficulties that fall out between our first Right to Eternal Life, and our full Possession of it. In our Journey to Heaven there are many Sufferings and Trials which must be undergone, and Hope is our Strength and Support. He that sets his Face Heavenward, will find Difficulties that attend his Service, Temptations that assault his Constancy, and Troubles and Calamities to which his Religion exposeth him: now it is Hope carrieth us through, and therefore it is compared to an Anchor; Heb. 6.19. Which Hope we have as an Anchor of the Soul, both sure and steadfast, and which entereth into that within the Veil. And to an Helmet, Eph. 6.17. And take the Helmet of Salvation: Compared with 1 Thess. 5.8. And for an Helmet the Hope of Salvation. As we would not go to Sea without an Anchor, and to War without an Helmet; so we must not think of carrying on the Spiritual Life without Hope: Nothing else will compose the Mind, and keep it stable in the Floods of Temptation, or cause us to hold up our Heads in our daily Conflicts and Encounters. Without this Anchor our Souls are in danger of spiritual Shipwreck; without this Helmet our Heads are exposed to deadly Blows from Sin, Satan, and worldly Discouragements. (5.) We shall need it not only while we live, but we shall have most need of it when we come to die. They that are destitute of the Hope of Glory then, are in a dangerous, woeful, and most lamentable Case: Job 27.8. For what is the Hope of the Hypocrite, though he hath gained, when God taketh away his Soul? They may be full of Presumption and blind Confidence while they live, but what Hope have they when they come to die? All their worldly Advantages will afford them no solid Comfort. They live in a presumptuous Dream that all shall be well, but then they die stupid and senseless, or else despairing; and their Hopes fail them, when they have most need of them. 2. The Encouragements of it. (1.) God's gracious Covenant and Promises. God would not invite and raise an Hope to disappoint it, for surely God will not disappoint the Creature that dependeth upon his Word; and therefore we are allowed to challenge God upon his Word; Psal. 119.49. Remember the Word unto thy Servant, upon which thou hast caused me to hope. It contains a double Argument; the Promise was of God's making, and the Hope of his Operation; the Grant of the New Covenant, and his Influence by the Spirit. We have a strong Tie upon God; as he giveth us the Promise, which is a ground of Hope, we may humbly put the Bond in Suit; and when his Spirit hath caused the Hope, it is not with a purpose to defeat it. (2.) Consider what a Foundation God hath laid for his Promises: 2 Tim. 2.19. The Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. 2 Cor. 1.20. For all the Promises of God in him are Yea, and in him Amen, unto the Glory of God by us. (3.) Observe what God hath given you by way of Earnest. Hope is not built upon Promises alone, but also upon Assurances and Earnest: the Promises are contained in the Word of God, but the Earnest is given into our Hearts: 2 Cor. 1.22. Who hath also sealed us, and given the Earnest of his Spirit in our Hearts. 2 Cor. 5.5. Now he that hath wrought us for the selfsame thing is God, who hath also given unto us the Earnest of the Spirit. Eph. 1.13, 14. In whom also after that ye believed, ye were sealed with that holy Spirit of Promise, which is the Earnest of our Inheritance, until the Redemption of the purchased Possession unto the praise of his Glory. Tho God be Truth itself, and promiseth nothing but what he meaneth to perform, yet he will give Earnest of his Promises, and a Pledge of his Affection to us. An Earnest is a part of the Sum which is promised, so is the Earnest of the Spirit a part of the promised Felicity. God would not altogether weary us, and burden us with Expectation, but giveth us somewhat in hand. Surely he that giveth us Earnest, will give us the whole Sum: the Earnest of the Spirit consisteth in Light, Life, Grace, Joy; one Dram of these is more precious than all the World, and yet these are but an Earnest. Now having such a Confirmation in the midst of our Doubts and Fears, let us with more Confidence look to receive the whole in due Season. (4.) Some already have got home to God upon the same Terms, and in the same Way in which you expect to get home to him. Think often of the Happiness of the Blessed, who are now enjoying what we expect, and are in possession of that supreme Good which we hope for. They are entered into the Joy of our Lord, and have neither Miseries to fear, nor Blessings to desire beyond what they enjoy; they possess all that they love. And though the time of our Advancement to these Privileges be not yet come, yet we should look and long for it. We are all of the same Family; Eph. 3.15. Of whom the whole Family in Heaven and Earth is named. It is but one Household; some live in the upper Room, some in the lower; some in Heaven, some on Earth▪ but we are all of the same Society and Community; Heb. 12.23. To the general Assembly and Church of the Firstborn which are written in Heaven. We are said to be already come into this Fellowship, only they have gotten the start of us, and are made perfect before us, that we should follow after. We are reconciled to the same God by the same Christ; Col 1.20. By him to reconcile all things unto himself, by him I say, whether they be things in Earth, or things in Heaven. And we expect our Portion from the Bounty of the same Father. If he hath been so good to that part of the Family which is now in Heaven, will he not be as good to the other Part also? Therefore they that are working out their Salvation with fear and trembling, may encourage themselves, and look upon this Felicity as prepared for them, though not enjoyed by them. It will one day be their Portion, as well as those others, who have passed the Pikes, and are now triumphing with God. A SERMON UPON ROMANS II. 7. To them, who by patient Continuance in well-doing, seek for Glory and Honour, and Immortality; eternal Life. IN this Scripture we have a plain and full Character of the Heirs of Promise, or a short, but complete Description of that Good which is necessary to Life. The Words are occasioned by the Apostle's mentioning of the righteous Judgement of God, which rendereth to every Man according to their Works. That General mentioned in ver. 6. is more distinctly explained in the next Verses; wherein he showeth how the righteous Judge will carry himself towards the Good, and towards the Bad, in the Judgement of Absolution and Condemnation: towards the Good in the Text; toward the Bad, ver. 8. But unto them that are contentious, and do not obey the Truth, but obey unrighteousness, Indignation and Wrath. The one is a Reward of Grace, and the other is a Punishment awarded by his exact Justice. We are to consider the first of these, the Reward of Grace, To them who by patient Continuance in well-doing, seek for Glory, and Honour, and Immortality; eternal Life. In the Words observe the Qualification and the Reward. 1. The Qualification or Description of the Heirs of Promise. (1.) By their End and Design; They seek for Glory, and Honour, and Immortality. (2.) The Means or way wherein they seek it, by well-doing. (3.) Their Constancy and Perseverance in that way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by patient Continuance. Well then; 1st. Here is a short and full Description of those who shall be saved: They are those who out of the Hope of the eternal Reward, persevere in the Obedience of the Truth; for they that continue in well-doing, are opposed to them that obey not the Truth, but obey unrighteousness: Whereby is intended those that sin against the Light of Nature, and refuse the Direction of the Gospel: So that well-doing must be stated, partly by the Light of Nature, and partly by the Light of Scripture; or rather by this latter alone, as it compriseth and explaineth the other: And their Constancy and patient Continuance in this Work is as considerable as the Work itself. Continuance implieth a constant Tenor of Righteousness and Holiness; and patient Continuance implies Continuance notwithstanding Temptations to the contrary, or bearing the Persecutions which they underwent for the Duties of the Christian Profession, still going on in the Pursuit of that Reward which Christ hath promised. 2. The Reward is Eternal Life: This they looked, and this they laboured for. They were not carried on upon temporal Encouragements, but eternal Bliss in the World to come: And this is an excellent Counterpoise against the Loss, or the Discomforts of the present Life. Doct. That God will give Eternal Life to all those, who by patient Continuance in well-doing seek after it. The Point will be best opened by discussing the Circumstances of the Text. I shall speak, I. Of the Qualification. II. Of the Reward. I. The Qualification. And there I must speak; First; Of their Design and Aim; They seek for Glory, Honour, and Immortality. In all Businesses and Affairs the end must be first thought of. Now these Persons which are here described, propound to themselves the noblest and highest End which the Heart of Man can pitch upon; even Glory, Honour and Immortality. Amongst Men the Ambitious, who aspire to Crowns and Kingdoms, and aim at perpetual Fame by their Virtues and rare Exploits, are judged Persons of greater Gallantry than covetous Muckworms and brutish Epicures; yet their highest Thoughts and Designs are very base and low, in comparison of sincere Christians, who by patient Continuance in well-doing, seek for Glory, Honour and Immortality; and whom nothing less will content and satisfy than the Enjoyment of God himself in his Heavenly Kingdom, and all that Happiness which he hath promised to his faithful Servants: The Threshold will not content them, but the Throne: Their End is far more noble than the Designs of all the rest of the World. And whereas others do carry themselves but as an higher and wiser sort of Beasts, and so are unworthy of an immortal Soul; these carry themselves as Men possessed with a Divine Spirit. The Beasts have an Instinct that guideth them to seek things convenient for that Life which they have. And a Man that is satisfied with his Portion here, and only relisheth the Contentments of the rational and bodily Life, carrieth himself more like a living Creature than a rational Creature; more like a Beast than like a Man: All their Business and Bustle is to have their Wills and Pleasure for a while, as if they had not any Hopes or Fears of any greater things hereafter; Psal. 49.20. Man that is in Honour, and understandeth not, is like the Beasts that perish: Because he merely inclineth to present Satisfactions: for Reason is a middle thing between the Life of Faith and the Life of Sense: If it be not sublimated by Faith, it is debased by Sense: and then what great Matter is it, if you be a Man, or a Dog, or a Swine, if Reason be only given you to cater for the Body, and to make Provision for the Flesh, to fulfil the Lusts thereof? But let us more distinctly see what is the Aim and Design of those noble and brave Spirits. There are two things in the Text, the Object and the Act; the Thing aimed at, and their Respect towards it. 1. The Thing aimed at, is Glory, Honour and Immortality. Let me open the meaning of these Words apart, and then show why so many are heaped together. (1.) Glory. Glory is Status illustris, appearing Excellency. There is a Glory of this World, but that is fading; 1 Pet. 1.24. All Flesh is as Grass, and all the Glory of Man as the Flower of Grass. The Flower is more fading than the Grass itself, and is sooner shed than the Stalk rotteth; so many a Man's Excellency dieth before he dieth, and his Glory is gone, when he remaineth as a neglected Stolk. But this is a more solid Glory, called by the Apostle, 2 Cor. 4.17. A far more exceeding and eternal Weight of Glory. This Glory is in their Persons, Rom. 8.18. For I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us. Phil. 3.21. Who shall change our vile Body, that it may be fashioned like unto his glorious Body. Matth. 13.43. Then shall the Righteous shine forth as the Sun in the Kingdom of their Father. 2 Thess. 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that believe. All the Spectators shall stand wondering, what he meaneth to do with those who were but newly crept out of Dust and Rottenness: So wonderful is the Glory of the Saints in the World to come. And as this Glory concerns their Persons, so their State. Christ will advance them to a glorious Estate, to high Dignity and Honour, which the Scripture expresseth sometimes by Thrones; Revel. 3.21. To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am sat down with my Father in his Throne. Sometimes by a Crown; 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous judge will give me at that Day. Visible Marks of Favour and Honour will Christ put upon them. (2.) Honour: That imports Praise and Commendation; for Honour is a Testimony of Excellency. To seek the Honour of this World is destructive to Faith; John 5.44. How can ye believe which receive Honour one of another, and seek not the Honour that cometh from God only? But the Honour which Christ will put upon those that are faithful to him in the World to come, is the great Object of Faith, by which we vanquish those Temptations of Disgrace and Scorn, which we meet with here in this World. Christ will then commend their Faith before Men and Angels; Rev. 3.5. I will confess his Name before my Father, and before his Angels. O what a blessed thing is it to be owned by Christ, and approved as faithful in his Service by the Judge of all the World, at whose Sentence we must stand or fall? The Apostle saith, 2 Cor. 10.18. For not he that commendeth himself is approved, but whom the Lord commendeth. To have a Testimony in our own Consciences is very sweet. Let the World slander, yet if God approveth, it is sufficient. But it will be more honourable to us, when the Judge upon the Throne shall acquit us; and not only so, but approve and commend us. It is said, 1 Cor. 4.5. judge nothing before the time, until the Lord come, who both will bring to Light the hidden things of Darkness, and will make manifest the Counsels of the Heart; and then shall every Man have Praise of God. That is, be not too forward in your Censures; in time God will display the Seducers, and discover every Man's Intentions and Purposes. Then they that deserve it shall have Shame, and every Man that hath done well, shall by God be justified and commended. What kind of Approbation we shall have, is showed, Matth. 25.21. Well done, thou good and faithful Servant. This is the Honour which the Saints expect. (3.) The third Word is Immortality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Incorruption: All the Glory and Honour of the World soon fadeth away. If our Fame survive us, what Good will it do us when we are dead? Alas it is but a poor Shadow of that eternal Glory and Honour which Christ will put upon the Saints: their Glory is immortal, and never withereth. The Glory and Honour of the World is uncertain: their Hosanna is soon turned into a Crucifige, Crucify him; 2 Sam. 19.43. We have ten parts in the King, and we have also more Right in David than ye. And in the very next Verse, chap. 20.1. We have no part in David, neither have we Inheritance in the Son of Jesse: every Man to his Tents, O Israel. They who but just now claimed ten parts in David, presently disclaim and disown him, as having no part in him at all. So suddenly are men's Affections and Esteem of us altered: And as our Glory perisheth, so we perish, even the best of Men. Acts 13.36. David after he had served his own Generation by the Will of God, fell asleep, and was laid unto his Fathers, and saw Corruption. What a deal ado Men keep to get Praise and Honour in the World; but what doth this profit you when you are dead, and must be laid in the Grave with others? But the Saints look higher. As they seek Glory and Honour, so they seek Incorruption or Immortality, a Glory which will abide with them, and they with it, to all Eternity. Thus we have considered the Words apart. Now why are so many heaped up together? It is not done casually; the same is observed elsewhere, 1 Pet. 1.7. That your Faith may be found unto Praise, and Honour, and Glory, at the appearing of jesus Christ. Now this is done, partly to represent the Fullness of this blessed and glorious Estate. The Honour which Christ puts upon his Servants at his appearing, is manifold: many Words cannot express it; they shall be much commended, and gloriously rewarded: And partly to recompense and make up the Shame and Disgrace of our Trials. How infamous soever Christ's Servants be in the World, yet they are glorious with God, and honourable in his Sight. And when Christ shall appear, they shall appear with him in Glory, Col. 3.4. Well now, this is the Object of the Expectation. 2. Their Respect to it, they seek it. Seeking implies two things. 1 st. An hearty Desire. 2dly. An earnest Endeavour in the Use of Means. 1 st. An hearty Desire: For seeking is the earnest Desire of a thing lost or absent. The seeking of this Glory, Honour and Immortality, implieth an earnest Desire of it, as appear by Col. 3.1, 2. If ye then be risen with Christ, seek those things that are above: which is further expressed by, Set your Affections upon things above. And this is not a slight Desire, but such a Desire as prevaileth above the Desires of other things: Such an Affection to them as is not controlled by other Affections; Matth. 6.33. Seek ye first the Kingdom of God, and his Righteousness. First, that is, so as our Pursuit of other things doth not cross our Affections to these. Many desire Heaven and Glory, but they are soon put out of the Humour, and take up with the Pleasures, and Honours, and Profits of the World, and they become Slaves to their fleshly Appetites and Senses, and the good things here below. 2dly. Seeking implieth Diligence, and an earnest Endeavour; such as the Woman used that sought her lost Groat: Heb. 13.14. Here we have no continuing City, but we seek one to come. If we desire it, and long after it, something must be done in order thereunto. As our Desires are greater, so our Endeavours will be greater than after worldly things. For to seek is to bestow our earnest Care and serious Diligence upon it. See how it is expressed in Scripture, by Labour, John 6.27. Working, and working out, Phil. 2.12. By pressing towards it, Phil. 3.14. By striving, Luke 13.24. Because we meet with Opposition. You must not think to come to the Enjoyment of this great Happiness with Idleness and cold Wishes. No, we must be at Pains, and such Pains as Flesh and Blood will count hard Labour. Well now, we may from hence conclude the first part of the Mark of the Heirs of Promise. (1.) By the Object, they are distinguished from the wicked and carnal part of the World, who covet the Honours, Riches and Pleasures of the present Life; but these are engaged in a more noble Design, they seek Glory, and Honour, and Immortality. That is, they seek not Vainglory, but labour to make themselves truly glorious, honourable and immortal. (2.) Again from the Object and Act together, they distinguish themselves from all Infidels and Unbelievers: for they seek Glory and Honour where it is to be found; and in the way wherein it is to be found; and so go upon sure Grounds. They are ascertained by the Truth of God's Word, and depend upon it, that if they seriously set themselves to obey and honour God in the World, they shall have Glory and Honour with him; 1 Sam. 2.30. Those that honour me, I will honour. John 12.26. If any Man serve me, him shall my Father honour. And elsewhere. Upon this they are certain. (3.) By the Seriousness of the Act, they distinguish themselves from Hypocrites or partial Believers. Those that have a slight Sense of Eternity, will desire Glory, and Honour, and Immortality: but to desire it so as that it shall be their top Care; to desire it so, as that all other things should be lessened in their Opinion, Estimation and Affection; to desire it so, as to labour after it in the first Place, this is the Disposition of the Sincere only. They can withdraw the Veil of Sense, and look to the Glory that cometh from God only: They prise it above all the Glory of the World, and resolutely choose it for their Portion, with an habitual and thorough Consent of their Wills; and the Drift and Aim, and Bend of their Lives is to be for God and their Salvation; and this is first and chiefly sought after in all their Endeavours. Secondly; The Means and Way wherein they seek after it; by patient Continuance in well-doing. A good Design without a good Way is nothing; and therefore next to a right End, we must choose a right Way; and if we desire Salvation, we must mind the right Way thither. Now in the Way and Means, three things are considerable. Here is (1.) Welldoing. (2.) Continuance. (3.) Patient Continuance. If one of these be wanting, all cometh to nought. If Welldoing be wanting, our Perseverance is but an Obstinacy in things sweet and pleasing to the Flesh; and our Patience but a carnal Self-denial, nothing conducing to our great End. If Welldoing be regarded, yet if there be not a Continuance, or a Continuance only when we are put to no Trial, than the Benefit is lost. All three must concur. (1.) For Welldoing. Let us state that first, that we may not be mistaken. The World is filled with ill Notions; every Man applaudeth himself in his own Course, be it never so vain. The Covetous, the Ambitious, the Dissolute, when they thrive in their several ways, they will think they do well; Psal. 49.18. Though whilst he lived, he blessed his Soul; and Men will praise thee when thou dost well to thyself. A Man's own self-deceiving Heart measureth Good and Evil by his present Condition in the World. The brutish Worldling applauds himself in his own Course, when it succeedeth: The Glutton thinketh he doth well when he maketh much of, and cherisheth and pampereth himself: The Ambitious applaudeth himself in his good Fortune: The Prodigal, when he spendeth, thinketh he doth well: And the Covetous, when he spareth, thinketh he doth well: and contrary Persons will say so. Ay, but there must be another Rule than the Fancies of Men; that is, Welldoing, which really turneth to our eternal Good. To do well is to obey Righteousness, to obey the Truth; for it is opposed to those that violate the Light of Nature, and wrangle and dispute away that true Religion, which is offered for their Cure and Remedy. 1. To do well is to obey Righteousness, or to act agreeably to those Obligations which lie upon us, with Respect to our Relation to God, others, and ourselves. There are but three Being's in a moral Consideration; God, Neighbour, and Self: Paul's Adverbs are suited to them, Titus 2.12. Soberly, Righteously, and Godly. As to Self-government of our Fancies and Appetites, we are to live Soberly, in an holy Weanedness and Moderation in the midst of all present Delights and Comforts. As to our Neighbour, we are to live Righteously, in all Justice, Truth, Mercy, Fidelity in our Relations, as Parents, Husbands, Subjects, Children, Wives. As to God, we are to live Godly, in an holy Subjection to him, and entire Dependence upon him, and Communion with him. So to do well with Respect to God, is to behave ourselves as to one that is so excellent, powerful and good, and upon whom we depend so much; not breaking his Laws for all the World. As to others, Whatsoever ye would that Men should do unto you, do even so to them, Matth. 7.12. Not only Negatively, to prevent the Wrong, but Positively, to do Good. As to ourselves, we must subordinate all things to our true Happiness, and be more careful for the Soul than for the Body. All this, Righteousness, or the Evidence of natural Light, calleth for at our Hands: that we love our Creator, and live to him, and depend upon him; for if he be God, he is our first Cause, highest Lord, chiefest Good, and last End. That Love to others is showed in doing to them as we would should be done to us: We would have others helpful to us; so must we to our Power be helpful to them; he that will be for none but himself, cannot justly expect that any should be for him. And for ourselves, Man consists of a Body and of a Soul; now all our Senses and bodily Powers, and the Appetites must be subordinated to the Good of the Soul; for the Soul is the chiefest Part. Well then, if we live in the Neglect of God, and be only Self-Lovers, and Self-Pleasers, and wrong ourselves by gratifying our Flesh, do we do well? If we prefer every paltry Vanity before the Favour of God; slander and wrong our Neighbour; please Appetite before Reason; and let the Beast ride the Man, surely we obey Unrighteousness, we do not do well. 2. We must obey the Truth; that is, act agreeably to the revealed Will of God in Scripture, that is, to do well. It is the Scripture which helpeth us to distinguish Good from Evil, and will be a sure Direction in well-doing; Psal. 119.105 Thy Word is a Lamp unto my Feet, and a Light unto my Path. Prov. 6.23. For the Commandment is a Lamp, and the Law is Light. Isa. 8.20. To the Law and to the Testimony; if they speak not according to this Word, it is because there is no Light in them. We are not to be ruled by our own Thoughts, but by God's Word, which amply sets forth our Duty to us. The Light of Nature is very dim, and it would be a matter of great Difficulty to find out our Duty, if we had no supernatural Light to help us: Therefore God hath given his Word; and that not only to instruct us in moral Duties, most of which are evident by the Light of Nature; but also in supernatural Verities, which tend to our Relief and Deliverance by Christ. Well then, well-doing is not one Work only, but all our entire Obedience, which is necessary to salvation, that we may not only love God, do Good to others, govern our Appetites and Desires; but believe in Christ, and live according to his holy Institutes; and perform all the Duties which belong to his new remedying Law. This is Welldoing. (2.) There must be Continuance in Welldoing. As we must endeavour universally to do all that God hath commanded us, so we must continue this Care unto the End; Luke 1.75. In Holiness and Righteousness before him all the Days of our Life. In a Journey it is not enough to go a Mile or two, but we must continue till we come to our Journey's End: so must we never give over whilst we are in this World. There may be Interruptions, Diversions and stragglings, but a Christian gets into the way again. Sometimes we slip and stumble, and sometimes step aside, but we must not go back again. Some are good for a Pang or Fit; Deut. 5.29. O that there were such an Heart in them, that they would fear me, and keep all my Commandments always! I might heap up many Considerations here, but the thing is evident. The Law bindeth continually, and Grace planted in the Heart should influence all our Actions. God's Eye is always upon us; and every Hour and Moment we are anew obliged to him for his Benefits; how reasonable is it our Duty should last, and the Use of Means be continued till we attain our End? Therefore do not lose your Crown, and the Benefit of all you have done already: The Promise runneth to Perseverance; Rev. 2.10. Be thou faithful to the Death, and I will give thee a Crown of Life. (3.) Here is patient Continuance: That is necessary also. The good Ground is described to be that which bringeth forth Fruit with Patience, Luke 8.15. The other Grounds brought forth Fruit, but they did not bring forth Fruit with Patience; the stony Ground was impatient of Contradiction and Afflictions. The thorny Ground was impatient of the Delay of the Reward, and therefore took up with present things, Riches and Honours, and voluptuous Living: but they that have a deep Sense of the other World, and can tarry God's Leisure, enduring the Hardships of Obedience, and look for their Happiness in the World to come, that is the good Ground. So Heb. 6.12. Be ye Followers of them who through Faith and Patience inherit the Promises. We shall meet with Opposition within and without; till we can deny ourselves, our Hearts are not sound with God. We need the working Patience, because of the Labour and Pains which belongeth to well-doing; and the waiting Patience, because our Reward is to come; and the bearing Patience, because of the Troubles and Dangers which we must endure, if we would be faithful with God; Loss of Estate, Slanders of the Wicked, and sometimes Danger of Life. The working Patience should not be grievous to us, because the Pains of Godliness will be recompensed with the Fruit of it, the Peace and Comfort that followeth it; and because there is more Labour in committing Sin than doing Good. The waiting Patience should not be grievous, because there must be a time for the Trial of our Faith. They are Hypocrites which must have their Reward at present; Matth. 6.2. Verily I say unto you, they have their Reward. The Believer he can wait for it, he looketh for Glory and Honour too, but not now. The bearing Patience should not be irksome, because Faithfulness in our Trials is most comfortable to us, and most acceptable to God. Comfortable to us; we have not ordinarily so clear a Proof of the Reality of Grace, as when we are under sore Trials; 1 Pet. 1.7. That the Trial of your Faith being much more precious than of Gold, though it be tried with Fire, may be found unto Praise, and Honour, and Glory at the appearing of jesus Christ. Faith is then Faith indeed, and Obedience Obedience indeed. The greater the Work, and the more Impediments we meet with, selfdenying Obedience doth most evidence itself to the Conscience. Whilst we do any thing for God, while we do it without Shame, Opposition and Loss, it is more hard to interpret our Sincerity: It is more acceptable to God; 'tis tried Friendship and Obedience which is most valuable. The Obedience of a Soldier is pleasing to a General in a time of Peace; when he saith to one, Go, and he goeth; and to another, Come, and he cometh; but especially in the most desperate Hazards, when he doth not dispute Commands, when he is bidden to go upon the Cannon's Mouth. From the whole, Mortification, Self-denial, Contempt of the World, Patience under manifold Sufferings, is necessary to all that would be faithful with God, and are sure Notes of his People. II. The Reward is eternal Life. This will make amends for all. By it is meant all manner of Happiness. (1.) Eternal Life is a Freedom from all Misery whatsoever, in Estates, Names, Relations, Bodies, Souls. As the Body is free from all Weakness, so the Soul is free from all Sin; faultless, without Spot or Wrinkle. (2.) There is a perfect and entire Possession of all manner of Good: God is all in all to them. (3.) This Estate is to abide for ever and ever▪ Use 1. Let us examine, whether we be in the Number of those that shall be saved? Eternal Life is believed of all Christians, at least with a dead opinionative Belief: they do not count it a Lie or a Fable. Now who are those that shall enjoy it? for God will not give it to all. I answer; Here is a plain Note and Evidence by which you may judge your Claim. 1. They are such as seek it. 2. They seek it in a way of well-doing. 3. They continue thus to do. 1. They that seek it: For God will never bring us to Heaven without our Wills, nor against our Consent; nor make that Man happy that doth not desire to be so; yea that doth not seek it in the first Place. Now this cutteth off a great many; all them that do nothing towards the attaining of it; and all them that seek nothing; have no settled Design, but live at haphazard, as Occasion offereth, and leave the Boat to the Stream: That come into the World they know not why, and go out of the World they know not whither. All such careless and inconsiderate People can have no Claim; all such have no higher End than to enjoy their sensual Pleasures while they may. Besides, they that do not seek it in the first Place: They do something, but it is little or nothing to the purpose. The Strength and Choice of their Desires and Endeavours are not directed this way. Eternal Life must be esteemed and chosen above other things, which draw our Hearts, and must be chiefly sought after in our Endeavours, and then something may be gathered from seeking. 2. They seek it in a way of well-doing: not only praying for it, but living according to the Directions of God's holy Word. That is to say, by seeking his Favour in Christ, and maintaining Communion with God in the Spirit, by serious Converses with him in the Means of Grace, governing our Affections and Passions, and by a constant Self-denial, Mortification and Temperance, getting a Victory over the World, and the Desires of the Flesh. And as to others, by carrying ourselves in all Meekness and Charity, without Envy, Malice, Injury and Oppression, and doing Good to all as we have Opportunity, especially to the Household of Faith. This is the well-doing recommended to us in the Scripture, and this is our Beginning and Progress towards eternal Life: for we must apprehend it not only under the Notion of Glory and Immortality, but under the Notion of exact Holiness, as well as complete Happiness; under the Notion of Conformity to God, and Communion with God; for God's Will is done in Heaven, as well as upon Earth; and the Heaven of Christians is to see God, and to be like him. Many seem to desire it as a State of Felicity, but they hate it as a State of perfect Holiness, (which is the better part of it) a sinless, immaculate Estate. Well then, by this part of the Evidence many are excluded: Partly all those who live according to their own Humours and Fancies, and vain Desires, and the Customs of Men, or the Course of this World, and were never acquainted with a Life of Holiness spent in Communion with God, and Subjection to his Will. Partly also, all they that do Evil, dishonour God, oppress and wrong their Brethren by Violence or Slanders, and live in Malice and Envy; who were never acquainted with Self-government, or bridling their sensual and worldly Desires; so that the Honours, Profits and Pleasures of the Flesh have the Pre-eminence in their Esteem, Choice and Practice. Partly too all those that do no Good; that have not fed, visited, clothed, relieved the Destitute, comforted the Afflicted; Matth. 25.41, 42, 43, 44, 45. Then shall he say also to them on the left Hand, Depart ye cursed, into everlasting Fire, prepared for the Devil and his Angels: for I was an hungry, and ye gave me no Meat; I was thirsty, and ye gave me no Drink; I was a Stranger, and ye took me not in; naked, and ye clothed me not; sick and in Prison, and ye visited me not. Then shall they answer him, saying, Lord, when saw we thee an hungered, or athirst, or a Stranger, or naked, or sick, or in Prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to the least of these, ye did it not to me. In short, all those who yield no Obedience to God, but cast off his Yoke; or that yield a partial Obedience, submitting it may be to outward Acts of Worship, but neglecting the Duties of Justice and Charity; or on the other side, make Conscience of Duties of Commerce with Men, but delight not in Communion with God, and trouble not themselves with seeking his Favour and Reconciliation by Christ. 3. They are such as continue patiently in a Course of well-doing to the end of their Lives: For it is not enough to begin well, but the Work must still be carried on, till we come to receive our Reward: Heb. 3.14. For we are made Partakers of Christ, if we hold the Beginning of our Confidence steadfast unto the end. But you will say, If our Comfort be suspended upon this Condition, than we can never know that we are Heirs of Promise till we come to die. I answer, It is not Event us perseverandi, not actual Perseverance to the end, which maketh the Evidence; but Labour, Conatus, & Cura perseverandi, the Resolution and Endeavour to continue in a diligent use of all Means, to continue in the way of well-doing, and to please God in all things. And the more you thus give diligence to persevere in this holy Purpose, the more Assurance you get of the Goodness of your Condition: Heb. 6.11. And we desire that every one of you do show the same Diligence, to the full assurance of Hope to the end; that ye be not slothful, etc. A Christian may be assured; and his Assurance groweth upon him, the more he sets himself continually to obey God. Now this part of the Evidence cuts off, partly all those that are only good by Fits, and Starts, and good Moods; sometimes they set their Faces Heavenward, but their Lust's return, and then they are worse than they were before: partly those who prove final Apostates; they began to build, but they leave the Work unfinished; and after they have escaped the Pollutions of the World, through the knowledge of the Lord and Saviour jesus Christ, they are again entangled therein, and overcome, 2 Pet. 2.20. Use 2. Is Exhortation, to press you, 1. To seek after Honour, Glory and Immortality. O this is the best Pursuit you can engage in. What is better for you? Can the World or the Devil propound any thing so good, or better than this glorious Estate? Are the dreggy Contentments of the Flesh, the Vainglory and Honour of the World, the uncertain Riches we enjoy here, worthy to come in competition with Eternal Life? Surely in matter of Motive a Christian hath the Advantage, however a carnal Man hath the Advantage in matter of Principle; because in him it is wholly entire and unbroken. 2. To Welldoing. Surely you should not need many Arguments to press you to do well; rather to press you to do ill should be the more difficult Task, it is so contrary to our Reason, and the right Constitution of our Natures, but that we are strangely depraved. O Christians! what do we invite you to, but to love God above all, and seek his Favour in Christ, and love your Neighbour as yourself, and by Temperance, Purity and Chastity, to preserve your own Vessels, both Bodies and Souls, in Sanctification and Honour? Surely these Duties are not Gifts, but Ornaments; and such Subjection to God should be preferred before Liberty in Sinning. 3. To continue with Patience. I will press you to this by two Arguments. (1.) There will be always the same reason for going on, that there was for beginning at first. Did the Sense of your Duty invite you? The same Bond of Duty lieth upon you still. Did the Hopes of the World to come engage you? Heaven is not yet obtained; And will you lose all the Co●t you have been at already? Gal. 3.4. Have ye suffered so many things in vain? (2.) There can be no Temptation great enough to recompense you for the loss of your Reward of Eternal Life. Is it Reproach? When Men despise, God will honour thee; and it is a blessed thing to be reviled for Righteousness sake. Is it worldly Loss? Better lose the World, than lose our Souls: Mat. 16.26. What will it profit a Man, if he should gain the whole World, and lose his own Soul? Is Life in danger? Losing Life for Christ is the way to save it. And john 11.25. Though he were dead, yet shall he live. Is it the continual reviving of Troubles? In the other World there is nothing to assault thy Perseverance; there thou art out of the Gun-shot of Temptations, and shalt serve God without defect or difficulty; there our Service is not troublesome to us. A SERMON UPON 2 CORINTHIANS XIII. 14. The Grace of our Lord jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. Amen. MY Purpose is to open the Apostolical Benediction, or Prayer for the Corinthians: for our way of Blessing is only to pray for those whom we bless. To love others, is to desire their Good: They that love best and most, desire the best Good for their Friends; and better Good there cannot be desired, than that those we love may have God for their God. Now they that have God for their God, have all that is in God, and all that is God: God the Father, Son, and Holy Ghost, will employ all his Wisdom, Power and Goodness, to save them from all Evil, and bring them to eternal Blessedness. This is that which is prayed for in this place, The Grace of our Lord jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. Amen. In the Words we have, The Thing prayed for; together with the Persons from whom: Or rather, 1. The Matter of the Blessedness wished, The Grace of our Lord jesus Christ, the Love of God, the Communion of the Holy Ghost. 2. The effectual Application to the Corinthians, Be with you. 3. The Confirmation of these Hopes and Desires, in the word Amen. 1. The Matter of the Blessing. It consists of three Branches, suited to the Persons of the Godhead. 1st, The Grace of Christ. 2dly, The Love of God. 3dly, The Communion of the Holy Ghost. 2. The effectual Application, Be with you. These things are with us, or in us, two ways. (1.) In the Effects. (2.) In the Sense. (1.) In the Effects, when we have the Fruits of the Father's Love, and Christ's Grace, and the Spirit's Operation. That the Love wherewith thou hast loved me, may be in them, and I in them, John 17.26. (2.) In the Sense and Feeling, when we comfortably know it is thus with us: joh. 14.21. He that loveth me, shall be loved of my Father; and I will love him, and manifest myself unto him. Rom. 5.5. Because the Love of God is shed abroad in our Hearts by the Holy Ghost, which is given unto us. 3. The Confirmation of these Desires and Hopes, in the word Amen; which is Signaculum Fidei, an Expression of Faith; and Votum Desiderii, an Eruption of our Desire and Love. Doct. That all the Persons of the Blessed Trinity do concur to the Happiness and Salvation of Believers. Here let me show you, I. How they do concur. II. Why they do concur. I. How they do concur. Let us explain the Text. 1. Here are all the Persons of the Godhead mentioned: God is taken personally for the Father, and then Jesus Christ and the Spirit are distinctly mentioned. So in other Scriptures; 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through Sanctification of the Spirit unto Obedience, and sprinkling of the Blood of jesus Christ. The fundamental Cause of Salvation is the Election of God, who when he had all fallen Mankind in his Prospect and View, was pleased to choose out some to Grace and Glory, passing by others. Then there is Reconciliation ascribed to Jesus Christ; and Sanctification to the Spirit, as the Means by which this Purpose is brought about. The Beginning is from God the Father, the Dispensation is by Jesus Christ, and the Application is through the Holy Ghost. So also, Titus 3.4, 5, 6. But after that the Kindness and Love of God our Saviour towards Man appeared, not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through jesus Christ our Saviour. God the Father out of Love sent a Saviour, by whose Grace we are saved: and God the Son, from God the Father, sent God the Holy Ghost, who applieth the Love of God, and the Grace of our Lord Jesus Christ, by renewing and healing our Natures. So 2 Thess. 2.13, 14. But we are bound to give Thanks always to God for you, Brethren, beloved of the Lord, because God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the Truth; whereunto he called you by our Gospel, to the obtaining of the Glory of the Lord jesus Christ. Where the three Persons are again mentioned, and their Concurrence to our Salvation. 2. That Words proper to their personal Operation are used; for there is Love ascribed to the Father, Grace to the Son, and Communion to the Holy Ghost. The Father is represented as the Fountain of Love and all Goodness, and as expressing and exerting his Love by the Son and Spirit. By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation, both in the reconciling God to us, and procuring the Mission of the Spirit. Communion is ascribed to the Spirit, because all is applied or communicated to us by him. Or thus, our Salvation is ascribed in Election to the Love of the Father, in Redemption to the Grace of the Son, in Sanctification to the Communion or Participation of the Holy Ghost. 1st. The Love of God. Love is ascribed to the Father; for the Love of God is the Cause of all; consider his giving Christ for us, or giving Christ to us, and us to him. (1.) In giving Christ for us; john 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting Life. Christ did not merit electing Love, but Love rather moved God to give Christ for Sinners. Love appointed the Son to be our Redeemer, there was the Bosom and Bottom-Cause. (2.) In giving Christ to us; john 6.37. All that the Father giveth me, shall come to me: And him that cometh to me, I will in no wise cast out. John 17.6. I have manifested thy Name unto the Men which thou gavest me out of the World; thine they were, and thou gavest them me, and they have kept thy Word. And in time he doth execute and accomplish this out of his mere Love; jer. 31.3. The Lord hath appeared to me of old, saying, Yea I have loved thee with an everlasting Love, therefore with Lovingkindness have I drawn thee. As by Elective Love the Heirs of Salvation were distinguished from others in God himself, or in his Intention and Purpose; so by Regeneration and converting Love they are distinguished from others in themselves, and set apart from the rest of the World, to be the Objects of his special Love, and Instruments of his Glory. Besides, there is a Love of God, whereby he loveth us when we are in Christ Jesus, which is the Ground of our Safety and Preservation; Rom. 8.38, 39 For I am persuaded that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Height, nor Depth, nor any other Creature, shall be able to separate us from the Love of God which is in Christ jesus our Lord. 2dly. The Grace of our Lord jesus Christ. What is intended us by the Father, is brought about by the Grace of the Redeemer; and therefore all the Provision Christ had made for our Salvation, is called Grace, 2 Cor. 8.9. For ye know the Grace of our Lord jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his Poverty might be rich. That is, ye know his gracious Condescension in submitting to such a mean Condition for our sakes. So 1 Cor. 16.23. The Grace of Lord jesus Christ be with you all. Grace is God's Favour and Love, which was (first) purchased by Christ, by his Obedience and bloody Sufferings; Rom. 3.24. Being justified freely by his Grace, through the Redemption that is in jesus Christ. (Secondly) applied by his Intercession, which is also another Act of his Grace: and therefore we come boldly to the Throne of Grace, that we may obtain Mercy, and find Grace to help us in time of need, Heb. 4.16. Namely, having a great High Priest that is passed into the Heavens, jesus the Son of God, ver. 14. who knoweth our Infirmities. (Thirdly) As it is bestowed by him, as Lord of the New Creation, upon such Terms, as every way keep up the Honour and Interest of Grace in our Salvation; Ephes. 2.8. By Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God. All the saving Benefits we have by Christ, are from Grace, such as Reconciliation with God, the Renovation of our Natures, and everlasting Glory and Happiness; they are all dispensed in a gracious way from first to last. 3dly. The Communion of the Holy Ghost. Communion is ascribed to the Holy Ghost. It may be rendered Communion or Communication: The Spirit reneweth and changeth our Nature, and worketh Faith and Holiness in us. Light, Life and Love are the special Benefits which he communicates to us. He doth enlighten our Minds, to understand and believe the great things prepared for us by God through Jesus Christ. It is said, 1 Cor. 2.10. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea the deep things of God. So Ephes. 1.17, 18. That the God of our Lord jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the knowledge of him; the Eyes of your Understanding being enlightened, that ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. Life: for we live in the Spirit, and are born of the Spirit; that is, have a new Life begotten in us, therefore called a Spirit of Life: before we lived as Men, now as Christians. And Love; the Heart is bend and inclined to God. It began in Love, and endeth in Love; Love of God endeth in Love to God. This threefold Effect is expressed, 2 Tim. 1.7. For God hath not given us the Spirit of Fear, but of Power, of Love, and a sound Mind: Life in Power, as Light in a sound Mind. And it is all together called the Divine Nature, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these you might be Partakers of the Divine Nature. For it answereth to the Wisdom, Power and Goodness of God. 3. That all these Words imply Riches of Goodness, Bounty and Liberality. Love noteth a ready Inclination to do Good to others, without the Excitement of external Motives; it openeth and enlargeth the Heart to another, and then the Hand cannot be shut: 2 Cor. 6.11. O ye Corinthians, our Mouth is open unto you, our Heart is enlarged. Grace is some good thing freely given. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Communion, noteth a liberal Effusion, or Distribution of the Graces of God's sanctifying Spirit; and so it suiteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Love of God, and the Grace of Christ: Elsewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Communion of the Spirit, is joined with Bowels and Mercies; Phil. 2.1. If any Fellowship of the Spirit, if any Bowels and Mercies; that is, if you have received any Good from Christ by the Spirit. So Rom. 15.26. For it hath pleased them of Macedonia and Achaia, to make a certain Contribution for the poor Saints which are at Jerusalem. What is in our Translation, to make a Contribution for the Saints, is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make a Communion or Communication. So 2 Cor. 8.4. Praying us with much Entreaty, that we would receive the Gift, and take upon us the Fellowship of the ministering to the Saints; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 2 Cor. 9.13. And for your liberal Distribution unto them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So here, the Communication of the Spirit. If you will render it [Communion], this is the great Effect of the Love of God, and the Grace of Christ, that we are made Members of Christ's Mystical Body by the Spirit; 1 Cor. 12.13. For by one Spirit we are are all baptised into one Body. And so are united to the Head, and to one another by this Bond of Union. The Church is a Mystical Body, whereof Christ is the Head, and the Holy Ghost is, as it were, the Heart of it; the one guideth this great Body, the other quickeneth it. Now in this Mystical Body we actually come to the Participation of what Christ hath purchased for us, by the Holy Ghost. 4. These make way one for another, or work into each others hand: for what the Father intended, Christ purchased, and the Spirit applieth. God the Father is as the Fountain of Grace; Jesus Christ as the Conduit or Pipe to convey it to us; and the Holy Ghost the immediate Operator and Worker of it. The Father of his good Pleasure electing Sinners to Grace and Glory; the Son by his Obedience and Sufferings purchasing it, that it may be brought about in a Way convenient for God's Honour; the Spirit by his Virtue and Power working Grace in them. There is not a different Effect from the Father, which is not from the Son; and from the Son, which is not from the Spirit; but they concur in an united Way, that what cometh from the Father, cometh from the Son and the Spirit; the Father makes way for the Son's Work, and the Son for the Spirit's. So back again, the Spirit is said to honour the Son, john 16.14. He shall glorify me; for he shall receive of mine, and shall show it unto you. And the Son is said to glorify the Father, john 14.13. And whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. The Spirit acts as sent by Christ, and Christ as sent by the Father. This is necessary to be regarded by us, because as our Salvation in the general is from the Father, through the Son, by the Spirit; so in all our Commerce with God, God the Father, as a Judge, by the Spirit of Bondage sendeth us to Christ as Mediator; and Christ as Mediator, by the Spirit of Adoption sends us back again to God as a Father. It is a great Help to Prayer; Eph. 2.18. For through him we both have an Access by one Spirit unto the Father. To whom are we praying? To God as a Father. Whence have we hopes of Audience? By Christ. Who giveth us an Heart to come? The Spirit. II. The Reasons why they concur. 1. That we may have the higher Esteem of the Work, which hath such Agents concerned in it. It is no slight thing to bring about the Salvation of lost Sinners; all the Persons of the Godhead are at work about it; and shall not we, who are the Parties interested, be employed about it also? God is in good earnest: for therefore before all Worlds he employed the Riches of his Wisdom and Grace, to save us in this convenient Way: 1 Pet. 1.20. Who verily was fore ordained before the Foundation of the World, but was manifest in these last Times for you. And who are we, that the Thoughts of God should be taken up about us so long ago? Jesus Christ hath spared no Pains to accomplish the Work of our Redemption, but freely offered himself to this Work; Heb. 10.7. Lo I come to do thy Will, O God. He repented not his Undertaking, but was fully contented, if Souls may be saved: Isa. 53.11. He shall see of the Travail of his Soul, and shall be satisfied. And the Holy Spirit continueth striving with us, though often grieved by our Obstinacy and Disobedience: Gen. 6.3. My Spirit shall not always strive with Man. Isa. 63.10. They rebelled, and vexed his holy Spirit. Many a Conviction do we smother, and often check, and resist his Motions, yet he is importunate to prevail with us. 2. That our Hearts may be raised to give equal Glory to all the Persons concerned. We must honour the Son, as we honour the Father, as it is expressly said, joh. 5.23. That all Men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father that hath sent him. There is an Honour due to God only, not to be given to any other: Christ is equal with the Father in participating this Honour; he is to have the same Glory of Believing, Love, Fear, and Invocation. So also for the Spirit, he is an Object of Invocation: for as the Apostle wisheth and desireth Love from the Father, and Grace from Christ, so a liberal Distribution and Communication of Gifts and Graces from the Spirit. Now to excite us to give this due Respect to all the Persons, every one concurreth in his way to promote our final Happiness and Salvation. The Father deserveth this Esteem from us. Many think of God the Father as all Wrath and Justice, difficult to be reconciled to Man; and of the second Person of the Trinity as more gracious and merciful. No, the Love of God is the Original of our Redemption: God spared not his own Son, but delivered him up for us all, Rom. 8.32. And God was in Christ reconciling the World to himself, not imputing their Trespasses to them, 2 Cor. 5.19. And the Father himself loveth you, John 16.27. Christ came to show the amiable Nature of God; Being the Brightness of his Glory, and the express Image of his Person, Heb. 1.3. Then for the Lord Jesus; in Christ the Glory and Riches of the Grace of God doth more eminently and palpably appear. This is the Contemplation of the Saints; john 1.14. And the Word was made Flesh, and dwelled among us; and we beheld his Glory, (the Glory as of the only-begotten of the Father) full of Grace and Truth. Ephes. 3.18, 19 That ye may be able to comprehend with all Saints what is the Breadth, and Length, and Depth, and Height; and to know the Love of Christ which passeth knowledge, that ye might be filled with all the Fullness of God. Heb. 3.1. Wherefore, holy Brethren, Partakers of the Heavenly Calling, consider the Apostle and High Priest of our Profession, jesus Christ. His Grace, thus condescending to Men, is more eminently seen, Rom. 5.8. But God commendeth his Love towards us, in that while we were yet Sinners, Christ died for us. And Rev. 1.5. To him who loved us, and washed us from our Sins in his own Blood. And for God the Spirit, we also find our Hearts raised to give him Glory; partly by the Motions of his Grace, which we feel in our Hearts; Psal. 143.10. Teach me to do thy Will, for thou art my God: thy Spirit is good; lead me into the Land of Uprightness. Nehem. 9.20. Thou gavest also thy good Spirit to instruct them. The Sanctifier, Guide and Comforter of Believers, is God's Spirit; he is the only Author and Fountain of all Goodness and Holiness. And partly by the comfortable Sense he begets in us of our Adoption; Gal. 4.6. And because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts, crying, Abba, Father. And of our Hopes of Glory; 2 Cor. 5.5. Now he that hath wrought us for the selfsame thing is God, who hath also given unto us the Earnest of the Spirit. And partly by the Support and Comfort we have from him in all our Conflicts and Distresses; 1 Pet. 4.14. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory, and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 3. That we may with more Confidence wait for the Beginning, Progress, and Consummation of our own Salvation. There is the eternal Love of God, the alsufficient Merit of Christ, and the omnipotent Operation of the Holy Ghost. What cannot Eternal Love, Infinite Merit, and Almighty Power do? As Christ is necessary to keep all right between us and God; so the Spirit is necessary to keep all right between us and Christ. As we need a Person of the Godhead to satisfy the Justice of God, so also to overcome our Obstinacy and Unbelief, and to vanquish Temptations, and Doubts, and Fears, and to settle us in the Comfort and Hope of the Gospel. It is God's Prerogative to settle the Conscience; Isa. 57.19. I create the Fruit of the Lips, Peace, Peace, to him that is afar off, and to him that is nigh, saith the Lord. God is the supreme Judge, and the wronged Party; He commands his Lovingkindness in the Daytime, Psal. 42.8. By a powerful, Imperial Act of the Spirit, he stilleth our Doubts and Fears. 4. That the whole Glory of our Salvation may redound to God alone: Therefore the Divine Persons carry it on among themselves; Love, Grace and Communication do all. To the Praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved, Eph. 1.6. Grace is the Fountain-Cause of our Election, Grace bringeth it about; for who could ransom a Soul, except Christ had taken the Work in hand? There would have been a stop there: Psal. 49.7, 8. None of them can by any means redeem his Brother, nor give to God a Ransom for him: for the Redemption of their Soul is precious, and ceaseth for ever. There would have been a stop there. Grace applies all: What are we before the Grace of the Spirit? How unworthy till Grace made us lovely? How unable to lay hold on it, before the Spirit of God enable us? Rom. 5.6. For when we were yet without Strength, in due time Christ died for the ungodly. And how unable are we to make good use of it afterward? For (1.) What was our Behaviour before Calling? Disobedient, serving divers Lusts and Pleasures, Titus 3.3. (2.) In Calling it was slight and refractory; job 33.14. For God speaketh once, yea twice, but Man perceiveth it not. He often inviteth, but Men take no notice of what so much concerneth their Souls good, but slight all Warnings and Instructions, lay not their Condition to heart, and many an Opportunity is lost; but God overcometh men's Evil by his own Goodness, and will not lose his Elect: therefore, ver. 16. He openeth the Ears of Men, and sealeth their Instruction; that is, breaketh in upon them in such a powerful way that they cannot withstand it. (3.) Since Calling there are frequent Interruptions of Obedience; james 3.2. For in many things we offend all. Our best Performances are weak, and full of Blemishes; Isa. 64.6. We are all as an unclean thing, and all our Righteousnesses are as filthy Rags. So that from first to last all floweth from God, and all floweth from Love, and Grace, and Communication of the Spirit, that our Persons and Actions are accepted. Now it is our Duty to acknowledge this Love, and highly esteem this glorious Grace, and to testify our Esteem by Word and Work. By Word, ●n Praises; by Deed, expressing our Thankfulness in our Lives, that they may be a constant Hymn to God, and a Praise of his Grace that we are made Partakers of. Use 1. To encourage us to seek after the Effects of this Love of God, Grace of Jesus Christ, and Communion of the Spirit. 1. I will plead your Want. What will you do, if you have not Father, Son, and Holy Ghost for your God? You have your Being's from him for a while, but the Day of his Patience will not always last. You must die, and give an Account; and woeful, yea dreadful will their Account be, who are not only involved in the common Apostasy, but have heard of the Transactions of Father, Son and Holy Ghost about their Recovery, and never minded the Benefit, or made light of it. Surely it is woeful Dulness and Stupidity not to value it, and to feel no need of it: 2 Cor. 6.1. We then as Workers together with him, beseech you also that ye receive not the Grace of God in vain. What Grace was that? God was in Christ reconciling the World to himself, chap. 5.19. That Grace, which the Father hath contrived for your Salvation; that Grace, for which Christ laid down his Life; that Grace, which is so affectionately tendered in the Gospel; that Grace, and that free undeserving Mercy, which is so suitable to your Necessities: Will you despise this? It was an Act of infinite Love of God, to design it and reveal it to you; of Christ, to purchase it for you; of the Holy Ghost, to offer it to you; yea, to strive with you to make you capable of it. Shall the Gospel be cast away upon you, and all those gracious Methods of God frustrated? Or have you no need of it? How will you maintain Peace in your Consciences now without Grace? How will you stand before God's Tribunal at the last Day? 2. Let me plead the Worth of it. He that hath this Love of God, this Grace of Christ, this Communion of the Spirit, wanteth nothing to his solid Happiness: He hath all necessary things in their Cause and Fountain; for he hath God, Christ and the Spirit. For all things come from the Love of God, and the Grace of Christ, and the Communion of the Holy Ghost. And he doth possess all things in that measure that God sees fit for him: Psal. 84.11. The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly. It bringeth other Mercies with it, and nothing is good without it. All things are Mercy, even those that fall out contrary to our Expectations: Rom. 8.28. All things shall work together for good to them that love God, to them that are the Called according to his Purpose. Well then, they that know the want of Grace, or the worth of Grace, will earnestly seek it. 3. Let me plead the possibility of obtaining it: For the three Persons conspire and agree together, not to your Ruin, but Salvation. Whatever may be expected from Infinite Love, Eternal Merit, and Almighty Power, it is all offered to those that will seek after it. There are none but are sensible, that they need to address themselves to God for Pardon and a Blessing: Now God is an holy God; how shall Sinners deal with him? As the Prophet said to Ahab, If it were not that I regard the Presence of Jehoshaphat the King of Judah, I would not look towards thee, nor see thee, 2 Kings 3.14. Whatever we seek and expect from God, we must seek it from Jesus Christ, who hath purchased all: Isa. 53.5. He was wounded for our Transgressions, he was bruised for our Iniquities; the Chastisement of our Peace was upon him, and with his Stripes we are healed. Ephes. 1.7. In whom we have Redemption through his Blood, the Forgiveness of Sins. And he is appointed to bestow all that which he had purchased: Acts 5.31. Him hath God exalted with his right Hand, to be a Prince and a Saviour, to give Repentance to Israel, and Remission of Sins. And by his Intercession he doth apply all: Heb. 7.25. Wherhfore he is able to save them to the uttermost that come to God by him, seeing he ever liveth to make Intercession for them. Well then, if we will go to Christ, he sendeth us to the Spirit, who worketh all, and doth accomplish in us the Pleasure of his Goodness: Go to the Spirit, he must heal you and help you. The Spirit sendeth us to the Means: Acts 1.4. And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the Promise of the Father. You shall find him present in the Ordinances. O what Encouragement have we to be serious, and in the use of the Means by which the Spirit worketh! 4. We are obliged by our Baptismal Covenant. Matth. 28.19. Go ye therefore, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. Father, Son and Holy Ghost take upon them to convey this Love, Grace and Power; and we take upon ourselves to accept the Father for our Lord and Happiness, Christ for our Redeemer and Saviour, and the Holy Ghost for our Guide, Sanctifier and Comforter; to obey his Motions, to use those Means whereby we may feel his Power, to avoid those wilful Sins which may grieve the Spirit, and cause him to suspend his Operations and Comforts. There we are consecrated as Children to the true God, consent to receive Jesus Christ as Lord and Saviour, and obey his Spirit. Now make Conscience of this Vow. Use 2. Is to put us upon Selfreflection. Is the Love of the Father, and the Grace of Christ, and the Communion of the Holy Ghost with us? Do we seek our Happiness in Father, Son and Holy Ghost? Or do you consent that God shall be your God, as reconciled to you in Jesus Christ? 1. As to the Father; Do you own him as your rightful Lord? and are you willing to return to his Obedience by Jesus Christ? Do you take him for your Portion and Felicity? Do you expect to receive all your Happiness from him? valuing and preferring his Favour and Love above all the Pleasures, Profits and Honours of the World? Psal. 4.6. There be many that say, Who will show us any Good? Lord, lift thou up the Light of thy Countenance upon us. Admiring it? 1 john 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God His Favour is Life, Psal. 30.5. yea better than Life, Psal. 63.3. Because thy Lovingkindness is better than Life, my Lips shall praise thee. Willing to forsake all rather than forsake him? Behave yourselves with that Thankfulness as those that owe yourselves, and all your Happiness to him. 2 Cor. 5.14, 15. The Love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live, should not henceforth live unto themselves▪ but unto him which died for them, and rose again. Carry it as those that are obliged by Love. 2. Do you take Christ for your only Saviour and Redeemer? giving up yourselves to be saved by his Merits, Righteousness and Intercession, as he hath promised in the Word? Do you trust yourselves and Souls with him for Pardon, Peace and endless Happiness? depend upon his Covenant and Promises for Reconciliation with God, and everlasting Fruition of him in Glory? trampling upon all things, rather than turn your Back upon your Redeemer's Grace? 5. Do you yield yourselves to the Holy Ghost? Are you unfeignedly desirous to be rid of Sin as displeasing to the Holy God, how dear soever it hath been to you? And do you submit to the Spirit, to be sanctified and perfected by degrees in the Means he hath appointed, being ruled by his Motions rather than the Desires of the Flesh? Do you observe his Accesses and Recesses, and behave yourselves accordingly? FINIS. AN ALPHABETICAL TABLE OF THE Principal Matters Contained in this VOLUME. A Page ABraham's Faith opened, 1. In his clear sight of Christ to come 474 The Grounds of this Faith 475 The Strength of it 476 2. In overlooking the Difficulties that lay in the way of the Promise 482 The Grounds of this Faith 483 The Strength of it ibid. The Effects of it 488 Acceptance with God for the pardon of Sin, the highest matter in the World. 945 Account. There are Books of Account kept between God and the Creature 261 At the Day of judgement these Books of Account shall be opened 262 All shall be called to an Account ibid. judgement shall pass upon all Men according to the Account then given 263 The Advantage of calling ourselves often to Account ibid. men's Account shall be answerable to their Mercies ibid. Adherence. Resolute Adherence of Faith, how seen 471 The Grounds of this resolute Adherence 472 Adoption. How the Spirit witnesses of our Adoption 1135 Afflictions should not make us question our Adoption 1136, 1139 Afflictions come from God 1133 Afflictions and Miseries may befall Gods ' People 1210 Bearing Afflictions becomes God's People 1137 We must not faint under Afflictions 765 Afflictions of the Righteous prove a Life to come 1215 Angels look into the Mystery of Redemption by Christ 918 What of this Mystery Angels look into ibid. The manner how Angels look into it 920 The Reasons why Angels look into it ibid. Angels fallen. Why God would not save fallen Angels, but fallen Men 658 Page Anger of God. God may be angry with his own People 273 Anointing, what it signifies 712 Christ was anointed by God 716 Why Christ was anointed 717 Who were anointed; first Christ, than Believers his Fellows ibid. Apparel, Sobriety to be used in it 75 How to judge of Excess in Apparel 76 Helps and Motives to Sobriety in Apparel ib. We must not envy the Apparel of others 75 Appearing of Christ. Vid. Coming. Assurance to be laboured after 114 What Application there must be, when Assurance is wanting 115 B BAckslider in Heart, what he is 1109 The Backslider in Heart shall be filled with his own Ways. Vid. Filled. Balaam's Plot to destroy Israel 802 Observations from hence 804 Believing, what is necessary to it 723 Believing in God and Christ, how they differ 235 Why believing in Christ is specially required, besides believing in God 245 Believing in Hope against Hope opened, with the Reasons of it 484 Better. We are not only to be good, but to grow better 429 Blessedness. True Blessedness not to be sought on this side Heaven 129 Blessedness eternal, wherein it consists Vid. Heaven. 116 Duties of those that have an Interest in this Blessedness 130 Blessings spiritual, we are to be much affected with them 426 We are to be in a capacity to praise God for spiritual Blessings 425 In Thanksgiving spiritual Blessings to be owned 424 Body. The Qualities of a glorified Body 119 Brazen Serpent, the History of it 747 The Typical Use of the brazen Serpent 748 The Resemblance between Christ and the brazen Serpent 749 The Excellency of Christ above the brazen Serpent 751 Breasts. Naked Breasts condemned 78 Brethren. Christ having taken our Nature, is not ashamed to call us Brethren 1083 Comforts from being Christ's Brethren 1088 Whether Believers may call Christ Brother? ibid. Bruised. Christ bruised by the Serpent, and bow 538 Burden. What a Burden Sin is 1125 None can take off the Burden of Sin but Christ 1126 C CAlamities. In all Calamities we must look to God 1132 Vid. Afflictions. Calling of Christ twofold, outward and inward 784 Canaan. The Woman of Canaan, that she was a Believer 467 The Greatness of her Faith ibid. Her Temptations and Trials 468 Her Victory over them 470 Captives. To whom we were Captives 164 The way of redeeming Captives 165 Care of the World. What that Care is that is to be moderated 79 How sinful Care may be discovered ib. Whence it ariseth 80 Arguments against distrustful Care 1099 The Cure of sinful Care 80 Carnal Things, Men are addicted to them more than to spiritual things 1111 Cause. When we do not honour God as the first Cause 33 Centurion's Faith opened 460 The Greatness of his Faith 459 How it discovered itself 462 How this Faith was bred or begotten in him 461 Certainty, conditional and actual, what 1104 Charitable. We must be charitable to others according to our Power 87 Reasons why we must be charitable 336 Charity, or Love to the Brethren, the Properties of it 995 Children are a Blessing 833, 834 Much of the Providence of God exercised in and about Children 834 How far Parents may procure a Blessing or a Curse to their Children 836 How far godly Parents are blessed in their Posterity 837 Motives to Parents to take care of their children's Education 839 Christ. That Christ was God, proved 152 Why Christ was called the Great God 150 Why Christ must be God ibid. Christ to be honoured and praised by Saints 1175, 1183 Christ's Growth stated and proved 855, 856 How Christ grew in Wisdom and Knowledge 855 Coming (second) of Christ, the Preparations of it 139 Second Coming of Christ will be glorious 138 Why Christ's second Coming will be glorious 144 Inferences from Christ's glorious Coming 146 The Personal Glory of Christ at his second Coming 140 His Attendants then 141 His Work then 142 The Consequents of Christ's second Coming 143 Believers to look for Christ's second Coming 131 Objections answered 135 Reasons of it 132 The Advantage of looking for Christ's second Coming 135 How we are to prepare for Christ's second Coming 138 The Privilege of the Saints at Christ's second Coming 133 Coming to God. How we are said to come to God by Christ 965 Who they are that come to God by Christ 964 Common Work, not to be rested in 291 Comparison, fourfold, between this Life and the next 1211 Conceit. Why Men are apt to conceit well of themselves 316 Arguments to press you against this Self-conceit 320 Conditions of the Gospel, Man cannot perform them of himself 405 Confession with the Mouth, what it is 953 The Matter to be confessed 954 The Way by which it is to be made ibid. The Necessity of it to Salvation 957 The Respect that Believing with the Heart, and Confession with the Mouth, have to one another 955 Conflict with Sin in the Regenerate and Unregenerate, the difference between them 365 Conflict spiritual, we are to arm ourselves for it 1101 The use of Faith, Hope and Love in the spiritual Conflict 1105 Conscience, the Nature of it 730 Conscience is God's Vicegerent or Deputy 731 Three Acts of Conscience, to be an Accuser, Witness, and judge 736 Conscience to be your Guide 730 Why God hath given Man a Conscience ibid. The Properties of a good Conscience 725 Conscience void of Offence, what it signifies ibid. Conscience easily offended, but not easily appeased 732 Conscience the best Friend, or worst Enemy ib. Conscience the Beginning of Heaven or Hell 733 When there is a Flaw in Conscience, all our Trading for Heaven is at a stand ibid. When Conscience speaks not, it writes ibid. The Stings of Conscience soon awakened 734 If Conscience do not speak to you, you must speak to it ibid. No sound Conscience without sincere Obedience ibid. A man may do Good or Evil without Conscience, or according to Conscience, or against Conscience 734 Consolation, Comfort. Peace, joy and Consolation opened 211 Comfort allowed to the Saints 217 God's People have not alike Comfort 214 Who they are the Lord gives most Comfort to 215 How Christians disparage their Comfort 219 False Comfort of wicked Men, whence it ariseth 217 Strong Consolation, why so called 212 How it ariseth from Assurance 213 How it is dispensed 214 Motives to look after it 220 The Advantages of it 221 Directions to keep it 226 Convincing Power of the Word, whence it ariseth 1034 Correction. Why God corrects his People for their Sins in this World 272 Covenant. Why God makes a Covenant with his People 826 No Covenant can be made with God without the Interposition of a Sacrifice 828 What we should do to enter into Covenant with God 831 Covenant of God, called the Foundation of God, and why 1025 The Sureness of God's Covenant 1026 The Seal of the Covenant on God's part 1027 on Man's part 1029 Covenant of Grace, why called an everlasting Covenant 691 Covenant of Works, what it is 306 All Men by Nature are under this Covenant ibid. Natural Conscience sticketh to this Covenant 307 This Covenant rightly understood, prepares men's for Christ ibid. Vid. Preparatory Works. How you may avoid the Curse of this Covenant 310 How the two Covenants agree, and are subservient one to another 309 Covet. What the Sin is that is forbidden in the tenth Commandment, Thou shalt not covet 305 Covetousness, how incident we are to it 59 How it discovers itself ibid. The Evil of this Sin 364 Arguments against it 60 Counsel. How God gives Counsel to his People 1112 Creation, the Power of God seen in it 412 Cross. Why God foretells his People of a Cross 354 Taking up the Cross, what it is 350, 351 What it is to take up the Cross daily 352 Why those that follow Christ, should take up the Cross ibid. Motives to take up the Cross 355 Necessity of being prepared for the Cross ibid. Who are prepared for the Cross, and who not 356 Cup. A threefold Cup in Scripture 1131 D DAY of Grace to be prized and improved 14 Darkness. What it is to walk in Darkness, and see no Light 809 Why the People of God may walk in Darkness, and see no Light 810 Comfort to support the Children of God in a dark State 812 In dark times we should trust in God. Vid. Trust. Dead. Arguments against one coming from the Dead 675 Death of Christ. The Love of Christ in his Dying 1154 Reasons why Christ died willingly ibid. Sacraments relate to Christ's Death 1009 How we are to remember Christ's Death 1011 Vid. Showing forth. Death of Christ, to be remembered not as a Tragical Story, but as a Mystery of Godliness 1010 Death of Christ, a powerful Argument to press Repentance, and make us hate Sin 681, 714 Delay in answering Prayer. Vid. Prayer. Delay of Repentance reproved 101 Motives against these Delays 102, 532 Destroy. What God hath and will destroy 794 Why we should not build what God will destroy 798 Devil. How many ways he may vex and trouble God's People 706 Our Trials are the more sore, because the Devil hath a Hand in them 707 Why God permits the Devil to vex and trouble his People 708 God doth restrain and bridle the Devil's Fury 709 How far the Devil's Power is destroyed 790 Vid. Power of the Devil. Difficulty of Salvation, great 397 Wherein the Difficulty lies ibid. Vid. Impotency. This Difficulty must be understood and thought of, how and why 401 Motives to fortify you against the Difficulty of Salvation 40● Difficulty of rich men's Salvation, why the Apostles wondered at it 394 Vid. Rich Men. Difficulties. How we are, or are not to consider them 485 The Inconvenience of sinful considering Difficulties ibid. Disciple of Christ. What it is to enter ourselves a Disciple of Christ 341 The Necessity of this beyond Alms, and all other amiable Qualifications 343 They that profess themselves Disciples of Christ, must imitate his Example 344 Vid. Example. Discourse, good and bad. Vid. Tongue. Due. What is a Man's Due 82 Dwelling in God, what it is, and in what manner to be done 906 Motives to press it 904 E END. Man was made for an End 637 How our End is to be accomplished 638 Man's chief End is to glorify and enjoy God 637 Why other things should not be our chief End 639 How we should urge our Souls concerning our chief End 639 How we should honour God as our last End 39 Enemy. The Devil is an Enemy (788) The Nature of this Enmity 789 The Victory of this Enmity, and how attained (789) How far the Enemy is overcome 790 That the overcoming this Enmity is Matter of Praise 792 There is an Enmity between Christ and Satan 536 There is an Enmity between God's People and wicked Men 537 Envy at the Prosperity of the Wicked, what it is 1045 The Evil of this Sin 1050 No Reason why God's People should envy the Wicked 1046 Remedies against this Envy 1051 Error. God's own People may err in some Points of Religion 1066 Yet when convinced, they confess their Error ibid. Esteem of Christ, what it is 452 How this Esteem of Christ will show itself 454 Esteem of Christ a Property of Faith 451 Faith only gives Christ this Esteem 453 Christ deserves this Esteem ibid. Esteem of Ordinances. Vid. Ordinances Eternity. An eternal State proved 980 Good or Evil are valuable by their Respect to Eternity 975 Evil. Grace teacheth us to depart from Evil, and do Good 27 We must first begin with renouncing Evil ib. Example. Why Christ would propound himself for our Example 345 They that profess themselves Disciples of Christ, should imitate his Example 344 The Power of Christ's Example 864 The Advantage we have by the Example of Christ 345 Vid. Following Christ. What Christ's Example in his Humiliation teacheth us 865 Excel. Duties of those would excel 430 Expectation, what it is not 105 What it is, and wherein it showeth itself 106 How it is wrought 112 How much we expect in Heaven 124 F FAinting. We must not faint in Afflictions 765 Faith. Several Notions of Faith 754 What it is, and the Nature of it 432, 752, 952, 1102 The Objects of it, 432, 435, 721, 753, 952, 1102 The Acts of the Soul about Faith 953 The Acts of Faith 433, 435, 436, 1103 The Adjuncts and Qualifications of the Assent of Faith 433 Faith is a Consent, and what kind of Consent 435 Implicit Faith what 432 Historical Faith what 434 Temporary Faith what 435 The Properties of Faith 437 Faith apprehends all things present it wants in the Creature 895 The Sight of Faith opened 438, 476 Vid. Sight. How the Sight of Faith influences the Acts and Effects of Faith 439 What a kind of looking Faith is 754 Light of Faith. Vid. Light. Instances of a strong Faith 459 Vid. Abraham, Canaan, Centurion. How to judge of the Growth of Faith, 432, 436 The Relation of the Word to Faith. Vid. Word. Faith and Love inseparable Companions 430 The Respect Faith, Hope, and Love, have one to another 1104 The Necessity of Faith 752 The Encouragement of Faith ibid. Fallen. The Disorder and Danger of a fallen State 1159 Christ hath to do with fallen Sinners 783 He recovers them out of their fallen State by calling 784 Far. Many may go far, and yet come short of true Grace 284 Men may go far, and yet fall away, and the Reasons of it 359 Father. God is a Father by Creation or Adoption 1134 It is an Advantage to Patience in Afflictions, to eye God as a Father 1134, 1137 Fear vanquished by Faith 241, 458 Arguments to remove Fear of Danger 1099 Fear of God, the kinds of it 1070 Why it is required as the Principle of our Actions ibid. Feasts, whether lawful 74 Filled. Both the Backslider and the good Man seek to be filled 1110 They both take different ways to be filled 1111 Rightly understood every Man is filled from himself 1115 Finished. Christ's Words, It is finished, opened 1149 In what Respect all was finished on the Cross 1150 Why Christ would not give over till all was finished 1153 Following Christ. What it is to follow Christ 388 Wherein we should follow Christ 346 Vid. Example. Motives to follow Christ ibid. Fool. Every carnal Man a Fool 910 Forgiving Enemies a Duty 1143 Vid. Revenge. Forsake. Why God may sometimes forsake his People 1096 God never totally forsakes his People, and why 1095 Objections answered ibid. Three kinds of forsaking 1096 Forsaking all when God calls us so to do 333 Reasons why we must so do 334 Directions to this Duty 335 Future State proved 1216 Light of Nature concerning a future State not to be rejected 1221 Thoughts of a future State, Support in Afflictions and Death 1220 G GIfts, the kinds of them, 250, 251, 252, 258 The Freeness of God's Gifts 250 Every one hath some Gift or other 257 Gifts are not given to all in a like measure 259 Reasons of it 260 Gifts are entrusted as well as given 253 Vid. Trust. God to be thanked for all his Gifts 251 Give. Why it was necessary that Christ should give himself 157 Duties inferred from Christ giving himself 160 We are to be thankful that Christ gave himself 159 Glory, what it is 1225 Godliness, what it is 89 What Graces are necessary to Godliness ib. What are the Ordinances about which it is conversant 91 Godliness to be exercised in Worship, in Conversation 93, 94, 95 Godliness, and Holiness, and Righteousness, how they differ 39, 89 Our Abode in the present World is the time to exercise Godliness 98 Reasons of it 100 Trial whether we are godly 96 Motives to Godliness ib. Good. Then none is good, how not to be understood 295 How it is to be understood ibid. Goodness of God's Nature opened, and the Properties of it 298, 300 The Goodness of his Bounty opened 300 When God is not honoured as the chief Good 36 Good Man, what he is 1110 Good Things. Who have their good Things in this Life 988 The Misery of those that have their good Things in this Life 990 How shall we know that Men count temporal things their good Things 988 Good Works, the Beginning, Increase and Accomplishment of them from God 686 Gospel, a means of Salvation, and how 15 No better way to save Sinners than that revealed in the Gospel 659 The Wisdom of God in the Gospel 658 The excellent Contrivance of the Gospel to be meditated on 656 Preparative Considerations to such Meditation 657 How we are to meditate on this Contrivance of the Gospel 658 Motives to regard the Gospel 17 No Reason to doubt of the Gospel 948 Government. God governs the World by the Hopes and Fears of another Life 1171 Grace. Whether they that improve common Grace, shall have special Grace 1082 Increase of Grace must be acknowledged as well as the Beginning of it 427 Grace of God, how many ways taken 2 Grace and Mercy in God, how they agree, and how they differ ib. Grace the Original of all Blessings 3 Why Grace is the Original of all Blessings 5 Grace doth not exclude Christ, and the means of Salvation 4 What and how much of Grace is discovered in the Gospel 11 Grace but darkly discovered before the Gospel 10 What Reason Believers have to praise the Grace of God above other Men or Angels 9 How the Grace of God is wronged 6 Grace teacheth us Holiness 25 Trial whether we are Partakers of the Grace of God 26 H HAbitation. God is the Habitation of his People 897 God's People may have no Habitation on this side God 895 God's being our Habitation is of use to us, when we want, and when we have a Dwelling-place 900, 901 How God is our Habitation when we have a House 902 Vid. Dwelling in God. Hardness of Heart (sinful). The terms of it opened; what is meant by Heart, what by Hardness 498 The Nature and Properties of it ibid. The Kind's of it 501 The Causes of it 503 The Heinousness of the Sin 505 Some Observations about it 507 Trial of a hard Heart 511 Motives to beware of Hardness of Heart 514 Motives to come out of this State ibid. Directions for the Cure of a hard Heart 515 Tendencies of it to be avoided 532 Hardness of Heart (judicial). How God may be said to harden 501, 523 God's justice and Righteousness herein vindicated 524 Causes of God's hardening Sinners 527 Sometimes God may harden finally ibid. The Causes of this 528 God may harden his own People for a time 530 The Causes of it ibid. Means to cure it 531 Observations from the History of Pharaoh's Hardness of Heart 520 Hearing the Word, an Ordinance of God 21 Objections against Hearing answered ib. Diligent attending to the Word, wherein it consists 1078 Why we should take heed what we hear 1077 How they that hear, shall have more given them 1080 Heart of the Wicked, what it signifies 1059 The Pravity of it 1060 How the Heart of the Wicked is little worth ibid. Reasons of it 1062 Means to get another Heart, or a Heart sanctified 1065 What Men may do towards getting their Heart sanctified 1064 Motives to get the Heart sanctified ibid. Heaven. In Heaven the removal of all Evil of Sin and Affliction, 116, 117 And the confluence of all Good 118 The Happiness of the Body in Heaven 119 The Happiness of the Soul in Heaven 120 The Company of Heaven 122 Whether the Knowledge or Love of God in Heaven is to be preferred 120 Inferences from the Happiness of Heaven 123 His. In what sense God's People are his 1028 Holiness, with respect to our Relation to God, what it is 740 Positive Holiness of our Persons and Actions, what 741 Gospel- Holiness, how prophesied of in the Old Testament 738 Why we should be more eminent in Holiness in Gospel-Times than in Times of the Law 742 Exhortation to Holiness 718 Directions to Holiness 744 Holiness of Christ, as to his Person and Office 712 Honour, what it is 1226 Hope (Act), what it implies 972 Vid. Expectation, Looking. The Object of it 1104 The Properties of it ibid. The Necessity of it 1222 The Encouragements of it 1223 Hope the Fruit of Regeneration, and of Experience 723 Hope (Object). Hope set before us, what it is, and why so called 231 What it is to run to take hold of the Hope set before us ibid. The Hope of a Christian a blessed Hope 116 Vid. Blessedness. Humane Nature of Christ. Why Christ must be Man 1084 Vid. Incarnation. Christ partaking of the humane Nature, a Foundation for Faith 1086 Humiliation of Christ, three Steps of it 862 How far Christ was lessened or humbled 861 Christ's Humiliation was voluntary 863 Christ's Humiliation was for our sakes ibid. The Ends and Reasons of Christ's Humiliation 864, 1091 I IGnorance, several Distinctions about it 1147, 1148 All Ignorance not sinful 857 How far it excuseth from Sin 1147 The Evil and Danger of Ignorance 33 Immortality, what it is 1226 A threefold Immortality 1163 The Immortality of the Soul. Vid. Soul▪ Motives to look after immortal Blessedness 1174 Immutable Things. God's Word and Oath are two immutable things 205 How we should improve these two immutable things 207 How we should meditate on these two immutable things ibid. When we should meditate on them 210 Impotency. It is impossible for Man of his own Strength to get to Heaven 404 Whence this Impotency ariseth 405 The Reasons of this Impotency 407 Encouragements against our Impotency ibid. Incarnation of Christ, the Reasons of it 535 Vid. Humane Nature. Injuries to be done to no Man 82 Injuries of others to be born with Patience 85 Intercession of Christ, what it is 1147 Inventions. How Man sought out many Inventions (1154) What are these Inventions 1155 Why they are said to be many Inventions 1158 The Folly and Mischief of Man's Inventions (1154) Inward Man. It is a comfortable thing when the inward Man is in good state 428 Joy in God. Vid. Rejoicing Judgment-Day, why called a Day 277 Why it is to be preached 1035, 1036 The Judgment-Day an Argument to press Repentance 279 Why Christ as Judge of the World, is called Man, and the Son of Man 278 Justice, to do as we would be done by, how to be understood 86 Why we are to be just and righteous 87 Rules of Justice 82 Vid. Righteousness. Just Man. What is meant by the just Man 1053 Just Men will discourse to Edification ibid. Vid. Tongue. K KIngs. Believers are Kings, and how, 1182 Kingdom. That Christ hath a spiritual Kingdom 847 The Administration of Christ's Kingdom twofold, internal and external 715 This Kingdom of Christ should be submitted to, and why 849 What makes Men dislike Christ's Reign and Government 851 The Gospel-Kingdom is a Kingdom of Light, Life and Love 794 What is opposite to the Gospel-Kingdom 795 Knowledge. How Christ grew in Knowledge and Wisdom ●55 Known. What it is to be known of God 873 Why they that know God so as to love him, are known of God 874 How God knows his People 1182 L LAid. How Sin was laid on Christ 1126 Sin being laid on Christ, is taken off from the Creature 1127 Lamb. Christ and a Lamb compared 1116 Christ and the Sacrifice Lamb compared 1117 Christ and the Paschal Lamb compared ibid. What of Christ is represented to us in the Paschal Lamb 1118 How we are to behold Christ as the Lamb of God 1122 Law. How the Law shuts Men up under Sin 308 Laws of Christ, the Nature of them 851 Directions for Obedience to Christ's Laws 854 Lenity of the Gospel opened 265 Life eternal, who they are that shall enjoy it 1230 Light of Faith compared with the Light of Sense, Reason, Prophecy, and Glory 971 Light of Faith and Prophecy, how they agree, and how they differ 477 Long-suffering of God a great Mercy 940 Looking. Looking to the blessed Hope, what it is 105 What Influence th●s looking to the blessed Hope hath to work us to a spiritual Life 108 Inferences from hence 110 Directions how to look for the blessed Hope 115 How we are to look to Christ 755 Looking for Christ's Coming, what is implied in it 137 The Advantage of it 135 Trial, whether we look for Christ's Coming 138 Looking to eternal things, what it implies 970 Those that look to eternal things, can do and suffer great things for God 973 Directions to look to eternal things 977 Lord. When God is honoured as the supreme Lord 38 Lost. In what sense we are said to be lost 884 Sense of our lost Condition necessary ibid. How Christ seeks and saves that that was lost. Vid. Seeking, Saving. Love, what it is 1102 The Objects of it ibid. The Acts of it 1103 Love must be abounding, and wherein 431 Love of Christ in our Redemption 515, 1178 The Properties of the Love of Christ 1179 Christ loves those that have amiable Qualities, and the Reasons of it 325 What Use we should not make of this Love of Christ 326 What Use we should make of it ibid. What Love Christ hath to moral Virtues now in Heaven 329 Love to God. What sincere Love to God is 869 The Object of it ibid. The Acts of it 870 Wherein the Sincerity of Love to God is seen 872 Marks of sincere Love to God 876 Love to God should be joined with our Knowledge of God 875 Why Love to God should be exercised at the Sacrament 876 How it should be exercised at the Sacrament ib. Love of the World. They that love the World, will renounce Christ 362 How the Love of the World makes us uncapable of serving God 363 Lusts, what they are 42 Lusts to be checked, and why 53 Lusts worldly, what they are, and why so called 43 Some Distinctions about worldly Lust's ib. Lusts of the Flesh, Lusts of the Eye, and Pride of Life, what is meant by them 44, 45, 46 Worldly Lusts unsuitable to the New Nature 50 Those that are under the Power of worldly Lusts, have no Interest in Christ 51 What it is to deny worldly Lusts 46 The difficulty of denying worldly Lusts 48 How Grace teacheth us to deny worldly Lusts 49 Motives to deny worldly Lusts 53, 56 Lie. What Lying is 841 When we may be said to give God the Lie 205 M MEans of Grace to be used 1079 They prosper best in Grace, that most diligently use the Means 1080 Meat and Drink. Sobriety in Meats and Drinks, why necessary to be spoken to 73 Who are most especially to be sober in the use of Meat and Drink ib. When we sin in the use of Meat and Drink ib. Whether is worse, Excess in Meat, or in Drink 72 Mediator. The Necessity of a Mediator 960 The Fitness of Christ for this Office Ibid. Christ's Work as Mediator 961 The Comfort and Duty resulting from Christ's being a Mediator 962 Who are interested in this Comfort, and concerned in these Duties 964 Meditation, what it is 607 The difference between Meditation, Consideration, and Contemplation 625 How Meditation differs from Study 606, 630 The Kind's of Meditation 605 The Rank and Place Meditation hath among other Duties 608 The Place of Meditation 602 The Time of Meditation 6●3, 629 Some special Seasons of Meditation 629, 632 What Time is to be spent in Meditation 630 Whether the Time should be set and constant ib. Are all bound to meditate ib. The Necessity of Meditation 607 Objections against the Necessity of it answered 608 The Objects of Meditation 636, 637 Objects of Meditation preparative to the Sacrament 622 Directions for the choice of Objects of Meditation 631 Whether we should bind ourselves to one Subject in Meditation 624 The manner of working on the Object in Meditation 633 Rules for Meditation 612 How should we do because of Variety of Matter in Meditation 624 Whether we are to prescribe to ourselves a Method in Meditation 631 What Method we are to use in Meditation 633 Whether the Soul in Meditation is to be fixed in a steady View and Contemplation of God, in Quietness and Silence, without Variety of Discourse 625 Vid. Raptures. Directions against Barrenness of Thoughts in Meditation 620 Especially at the Sacrament 621 Directions against loose wand'ring Thoughts in Meditation 620, 622 Directions against Deadness and Stupidness in Meditation 623 Directions against Formality in Meditation ibid. Le's and Hindrances of Meditation, with Helps against them 616, 621 The Profit and Advantage of Meditation 610 Mercy and Power meet in Christ, and why 147 Mercies. Men are apt to forget God's Mercies 806 God's Mercies to be remembered, and why 807 Vid. Remembered. Merit. Popish Merit confuted 297 Miserable. In what Sense Christians are of all Men most miserable, if there be no Life to come 1212 How this consisteth with the Righteousness of God's Government 1215 Morality. No true Morality without the Faith of the Gospel 728 Morality adopted into Christianity 840 Reasons why Morality is adopted into Christianity 844 In what manner Christianity enforceth Morality 843 Mortification of Sin proper for Grace 51 Directions to Mortification 29 Moses, what his Sin was at the Waters of Strife 268, 270 The Aggravation of the Sin from the Person sinning 269 The Kind of his Punishment 271 Murmuring at God's Dispensations prevented by Faith 243 Mystery. Why we should look into the Mystery of Redemption. Vid. Redemption. N Nullifidians' condemned 727 O OATH. Why God gives his Oath above his Word. 196 The Advantage we have by God's Oath 203 Obedience, how far it belongs to Faith 726 The Defect of it without true Faith 728 Obedience to be universal 314 Ordinances. God's Ordinances to be valued more than worldly things, and the Reasons of it 880 Why God's People value and esteem the Ordinances 8●● Trial of our Esteem and Value of the Ordinances 892 P PArdon of Sin the Gift of God 1141 Pardon of Sin a special Benefit ibid. All Sins pardoned but the Sin against the Holy Ghost ibid. Passover. Vid. Lamb Paschal. Patience. The several Kind's of Christian Patience 1129 Peace. The Matter of true Peace 946 The Ground and Foundation of this Peace 690 The way how it is obtained, or how we come to be interested in it 691, 947 True Peace only in Wisdom's way 1039 Objections answered 1042 The Evidences that God is pacified 690 In what Sense God is th● God of Peace ibid. Why God gives Increase of Grace as the God of Peace 692 Peculiar People, what it signifies 174 God owns his Peculiar People, and how 177 God values his Peculiar People, and how 175, 178 Inferences from hence 176 Duties of God's Peculiar People 179 Perfect. In what Sense Christ is made perfect 1185 Perfection. What Perfection is required of us 687 Please. How it is possible to please God and Men too 858 How far it is lawful to mind the Approbation of Men ibid. What Wisdom is requisite that we may increase in Favour with God and Men 859 Pleasures. The Baseness and Danger of Pleasures 71 Which is worse, not to bridle Anger, or not to restrain Pleasures? 65 Whether is harder, to endure Grief, or to renounce Pleasure? 65 Whether Immoderateness in the use of Pleasures, or worldly Cares, be worst 72 Directions to wean the Soul from Pleasures 618 Poor. Three Sorts of Poor; the Devil's Poor, the World's Poor, and Christ's Poor 336 Vid. Charity. They that give to the Poor, have Treasure in Heaven 340 Power of Christ opened 464 Power of God, Distinctions about it 414 The Power of God proved 412 Instances of the Power of God ibid. Vid. Creation, Providence. Power of God in bringing into, and preserving in a State of Grace 409 Those that have a Sense of their Impotency, should reflect on the Power of God. 410 A steady Persuasion of the Power of God argues a strong Faith 488 Power of God to be believed and improved 415 How we should improve the Power of God 416 Considerations to quicken us to believe and improve the Power of God 417 Power of Satan over fallen Man, what it is 537, 541 How Christ destroys the Power of Satan 537, 541 Vid. Devil, Victory. Practice. The Pleasure of Practice greater than of Contemplation 1041 Praise, Blessing and Thanksgiving, how they differ 697 Rendering Praise, Vid. Render. Prayer, what it is 772 Every thing that looks like Prayer, is not Prayer 823 The Kind's of Prayer 773 What it is to pray without ceasing ibid. Constant and frequent Prayer proved a Duty 776 Whence is it that Men are so seldom in Prayer 779 Motives to pray without ceasing 781 What it is to find a Prayer in our Hearts 818 Prayer must be found in our Hearts before it be uttered with our Mouths ibid. Reasons of it 821 A Praying Frame, what it is 780 God's Delay of answering Prayer, is a sore Trial 468 Yet this should not weaken our Faith ibid. How to keep up Prayer in the midst of Discouragements 471 What it is that incourages to Prayer 819 What it is that inclines us to Prayer 818 There is need of Preparation and Recollection before Prayer 822 How our Prayers are to be limited 820 Prayer of Christ [Father forgive them] opened 1140 Priests. Believers are a holy Priesthood 1183 The Priesthood we have by Christ, concerns our Ministration in the Heavenly Temple 1185 The Excellency of our Service as Priests in Heaven 1190 Directions to prepare us for this Service 1193 Preparatory Works. What we must do if we would be prepared for Christ 311 Presence of God, who they are that shall have it 1098 Present things, Addictedness to them natural to us 397 It is increased by Custom 399 The evil Effects of it ib. Pride, twofold, in Mind and Desire 61 Arguments against Pride in Mind ibid. Arguments against Pride in Desire 62 How Hezekiah's Heart was lifted up with Pride 695 How shall we know when the Heart is lifted up with Pride 701 A proud Heart cannot be rightly conversant about Mercies 700 Directions against lifting up the Heart with Pride in remembrance of Mercies 702 Profession. Why we are to make a Profession of Christ 1014 Promises more than Purposes, Doctrinal Declarations, and Predictions 445 The Promises of God are certain and firm 446 Promises made to some of God's People, concern others also 1094 The Work of Faith about the Promises 446 Why we are apt to suspect God's Affection in making Promises 197 Why we are apt to suspect God's Faithfulness in fulfilling Promises 201 Property. Whether there be any Property, or all things are in common 84 Whether wicked Men have any Right to what they possess ibid. Prosperity. Wicked Men in their Prosperity are under God's Displeasure 1047 Protection and Defence of God's People is from God 897 Providence. That there is a Providence, proved 667 The Acts of Providence 665 The Grounds of Providence 664 The Power of God seen in Providence 413, 665 The Use and Comfort of Providence 669 Observations concerning the Providence of God 667 Public Good to be preferred before private 86 Purification, the Necessity of it 171 The Manner of it 172 How Faith purifies ibid. Directions to attain Purification 173 Q QUalities good, there may be such in unregenerate Men 322 Whence they proceed ibid. Amiable Qualities not to be rested in 325 Those to be reproved that are without amiable Qualities ●24 Questions about Salvation of greatest Importance 285 R RAptures, whether now to be expected 625 Reap. Every one shall reap the Fruit of their own Doings 1108, 1113 Receiving Christ, Objections against it answered 486 Recompenses. Future Recompenses at the Resurrection 1212 Recreations and Sports, how Sobriety is to be exercised about them 66 When we offend in Sports and Recreations 67 What time is to be spent in Recreations 68 Helps to Sobriety in Recreations 69 Redemption, the Nature of it opened 163 Vid. Captives. How we are redeemed from Iniquity 166 What of the Mystery of Redemption we should look into 924 How we should look into it 926 Why we should look into it ibid. Trial, whether we are redeemed 169 Refuge. Christ a Believer's City of Refuge 227 Flying for Refuge, what it is 229 The Term from which we fly for Refuge 228 The Term to which we fly for Refuge 229 Who are to fly for Refuge to Christ 233 It is the Property of Believers to fly to Christ for Refuge 228 Rejoicing in Christ, the Nature of it opened 481 The Reasons of it 479 The Effects of it 481 Rejoicing in God, what it is 757 Carnal Rejoicing and spiritual Rejoicing, ●ow distinguished ibid. Our rejoicing in God must be constant and perpetual 759, 770 Outward Afflictions, and the Sense of them, and rejoicing in God, consistent 759, 764 Mourning for Sin, and rejoicing in God, not inconsistent 765 Reasons why we should rejoice in God always 762, 767 The Necessity of rejoicing evermore 767 The Profit of it 768 Directions to perform this Duty 769 What God hath done to raise this Joy in us 762 All the Graces of a Christian have an Influence on this Rejoicing 763 All Duties and Ordinances influence this Rejoicing ibid. Religion. That is the best Religion that doth best provide for the Peace and Rest of our Souls 946 The Christian Religion doth abundantly provide for these ibid. Remember. Remembrance of Mercies habitual and actual 807 Directions to remember God's Mercies 808 Whether we are bound to recollect all the Mercies of God 807 Render. What it is to render Praise to God 697 What it is to render according to God's Mercies 699 Renounce. Not one Sin, but all Sins must be renounced 28 Trial whether all Sin be renounced 30 Repentance, what it is 281, 677, 785, 936 The Kind's of Repentance 785 Repentance the way of our Recovery ibid. The Necessity of it in order to our Recovery to God 282 Arguments and Motives to quicken us to Repentance 681, 786 God wills the Repentance of all Men 937 Repentance is God's End in continuing the World 936 What Encouragement from the Long-suffering of God to Repentance 938 Death of Christ an Argument to press Repentance 681, 714 The great Design of the Gospel is to invite Men to Repentance 280 What the Gospel doth to promote Repentance 281 What the Scriptures offer to persuade us to Repentance 680 How to improve Scripture to Repentance 684 The Sutableness of Repentance to the Grace of the New Covenant 786 Directions for Repentance 283, 786 Reproof. What Reproof is 1204 Several Kind's of Reproof 1199 Who are to reprove 1202 Whether Inferiors should reprove Superiors ibid. Whom we are to reprove 1197 Whether we are to reprove an Infidel, or one of a false Religion ibid. When we are to reprove, or not to reprove 1204 How we are to reprove 1198 Reasons for Reproof 1199, 1200 Not to reprove Sin, a Sign of Hatred 1195 Resisting the Spirit. How far the Spirit may be resisted 500 Respect of Persons, what it is 1067 How God is no Respecter of Persons 1069 Restitution to be made, if Wrongs be done 84 Revenge. We are not to revenge Injuries done us 85 Arguments against it 1143 Whether it be lawful to pray for Revenge 1145 Reward. We may look for the Reward 110, 234 Riches are God's Blessings 986 Whether the bare having Riches be hurtful 368 The Use of Riches 914 More required of rich Men than others 391 Not the Use of Riches, but the Abuse of them is condemned 986 The Danger of Riches 900, 986 Vid. Temporal good things. The Sins to which rich Men are exposed 371, 375 Rich Men have need of much Grace 375 The Difficulty of rich men's Salvation 368, 386 Wherein the Difficulty of it lies 371 That this Difficulty is to be pressed and seriously thought of 391 Directions to them from the Difficulty of their Salvation 393 What it is to have a Will to be rich 908 The Danger of this 909 Arguments against the inordinate Desire of Riches 914 Directions against this inordinate Desire of Riches ibid. Trial of this immoderate Desire of Riches 918 Whether we may pray for and desire Riches 911 Trusting in Riches. Vid. Trusting. Right. Whether we are always to demand our own Right 86 Vid. Due, Property. Righteousness or justice, what it is 81 Vid. Justice. Why we are to be just and righteous 87 Working Righteousness, what it is 1071 Why this is required of us as the Principle of our Actions ibid. Righteousness of Faith, what it is 928, 956 What is the Hope built on this Righteousness of Faith 930 What is the Work of the Spirit in this Business ibid. S SAcraments relate to Christ's Death 1009 Preparation to the Sacrament necessary 621 What Thoughts are preparative to it ibid. Vid. Meditation. Sacrifice. What Sacrifices did import 830 Christ's Death had the true Notion and Virtue of a Sacrifice 829 The New Covenant is confirmed by virtue of this Sacrifice 830 Salvation, what it is 17 That it is free to all that will accept of it 23 Who are they that contemn Salvation 20 That it is a difficult thing to be saved 397 Vid. Difficult. In Christ there is not only Refuge, but Salvation 231 What we should do to attain Salvation 21 Vid. Saviour Sanctification, meritorious, applicative, and practical, what 1090 How Christ sanctifies 1092 Who are the Sanctified 1089 Why the Relation of Children is reckoned only to the Sanctified 1090 Sanctification hath Influence on our Comfort and Peace 1072 Sanctifying God, what it is 267 Satisfaction. What Satisfaction a good Man hath 1114 Why he shall have it ibid. Satisfaction of Christ, the Compleatness of it proved 1151 The Comfort of this to poor Sinners 1152 Saviour. Christ is a Saviour 153 How many ways Christ is a Saviour 887 Why Christ is a Saviour, both by Merit, and by Power ibid. Christ's great End and Business is to be a Saviour 888 How we shall do to have Christ our Saviour 154 Directions to receive Christ as our Saviour 892 Motives to accept Christ as a Saviour 891 Thankfulness to Christ as a Saviour, a Christian Duty 893 Scriptures proved to be the Word of God 721 Sensible Confirmations of the Divine Authority of Scriptures 674 Secret of the Lord with the Righteous, what it signifies 1049 Seed. Christ the Seed of the Woman 534 Vid. Incarnation. Seeking. What Christ's seeking those that are lost, implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality, what it is 1226 Sell all thou hast, explained, vindicated and applied 332, 333 Vid. Forsake all. Self-denial included in the Nature of Faith 441 Sensuality, what it is 57 Arguments against it 58 The Evil and Danger of it 373 Showing forth the Lord's Death, what it signifies 1013 The Properties of showing forth Christ's Death 1014 Why we should show forth Christ's Death 1015 Motives to show forth Christ's Death 1016 Sight of Christ, past, present, and to come, opened 477 Sight of Faith. The objects the Sight of Faith are exercised about 478 Sin, the Nature of it 646 Sin a Wrong to Father, Son, and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him, and the Reasons of it 271 The Sinfulness of Sin opened 646, 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience, the Mischief that comes by them 530 The Power of Sin, how Christ takes it away 541 The Gild of Sin, how Christ takes it away 542 The Being of Sin, how and when Christ takes it away ibid. Sin to be avoided, and why 168 Not one Sin, but all must be renounced. Vid. Renouncing. Why God corrects his People for their Sins in this World 272 Sleep, Sobriety to be used in it 66 Sloth spiritual, Directions how to shake it off 616 Sobriety, what it is 65 The particular Branches of it. Vid. Sleep, Recreations, Meat and Drink, Apparel, Care of the World. The Necessity of Sobriety 63 Objections against preaching Sobriety, answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul. The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162, 1164, 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing. God's sparing his People, what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022, 1023 Staggering at the Promise opened 487 Strength. It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength, shall at last appear before God in Zion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149, 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin. How Christ takes away the Sin of the World 1126, 1127 Taking away Sin, the great End of Christ's coming into the World, and why 1128 What we should do to have Sin taken away Vid. Sin. 1129 Temporal good things, why God gives them to carnal Men 987 Vid. Good Things. Temptations, how to be prepared against them Vid. Devil. 710 Thanksgiving for Benefits, a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings, not only for ourselves, but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time, the Preciousness of it 69 Tongue of the Just, what is meant by it 1053, 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying, and why 1056 Directions hereunto 1058 Trembling at God's Word, what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity. How much Believers are engaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father, Grace to the Son, and Communion to the Holy Ghost 1233, 1234 How Love, Grace and Communion, concur to our Salvation 1235 Trouble of Heart, what it is, and wherein it consists 235, 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God, a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to encourage Trust ibid. They that fear God and obey him, are most encouraged to trust in him 816 Trusting in Riches, that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil Effects of it 379 The Remedy of it 383 Truth of Speech and Action, what 841 Trials. Various Sorts of Trials 361 Trials do manifest what Men are ibid. Why God will manifest Men by Trials 361 Types, the several Kind's of them 746 Types of the Law, why to be considered ibid. V UNgodliness, what it is 31 The Negative Part of Ungodliness 33 The Positive Part of it 40 What it is to deny Ungodliness 32 Means to deny Ungodliness 40 Motives to deny Ungodliness ib. Ungodliness and worldly Lusts coupled 42 Victory of Christ over the Devil, the Effects of it 540 How far Satan was destroyed hereby 543 Vid. Devil, Power of Satan. The Nature of Christ's Victory for Believers 546 W WAiting on God an Effect of Faith 457 War against Satan, Motives to engage in it 547 Washing us from our Sins, the Fruit and Evidence of Christ's Love 1129 The Value and Worth of this Benefit 1180 Welldoing, what it is 1227 Continuance in Welldoing, what it is 1228 Patient Continuance in Welldoing, what 1229 Wicked Men, who are so 1059 When they shall have enough of Sin 1113 Why wicked Men shall have their Fill of Sin 1114 Will of God. How God wills that none shall perish, but all come to Repentance 937 Willingness of Christ to suffer, how demonstrated 155 Objections answered 158 The Grounds and Reasons of this Willingness Vid. Giving. 157 Winking. How God winked at the times of Heathen Ignorance 276 Word of God, threefold, of Promise, Blessing, and Power 463 The Power and Certainty of God's Word 196 On what Grounds the Word of God is more conducible to Repentance, than if one came from the Dead 672, 949 The Relation of the Word to Faith 444 The Acts of Faith about the Word 446 The Effects of Faith thus exercised 447 How we may discern the Strength of Faith from hence 449 Work of the Devil, what it is 538 How Christ destroys the Work of the Devil Vid. Victory. ibid. Works good, the Requisites to them 184 The Kind's of them 181 Zeal for good Works. Vid. Zeal. World. The whole World lies under Sin and Wrath 1125 What is meant by Christ taking away the Sin of the World 1124 Vid. Taking away Sin. What there is in the World that is to be overcome 445 The Necessity of overcoming the World ibid. Faith overcome● the World, and how 456 Worldly Desires, Arguments to moderate them 1099 Worldly Lusts. Vid. Lusts. Worldly Men are sorry when they cannot go to Heaven in their own way 365 Worldliness incident to great Persons ibid. Y YOung Man in the Gospel. What was commendable in him. The Question he puts 285 The Quality of his Person 286 The Manner how he puts it 289 Wherein he was defective ibid. Christ's Answer to the young Man opened 293 Why Christ refers him to the Commandments 303 Why the Commandments of the second Table are only mentioned 305 His Plea, that he had kept all the Commandments, how far true, and how far false 315 What is meant by Christ's loving him 321 Why Christ tells him that he only lacked one thing 330 Young Men, why they should apply themselves to Religion 287, 313 Z WHAT it is to be zealous of good Works 184 Zeal in good Works a Note of God's People 185 Zeal in good Works the Fruit of Christ's Death 187 Motives to Zeal 188 A TABLE of Scriptures (besides the Texts of the several Sermons) explained in this Fourth Volume. GEN. 2. 15. Pag. 1080 3. 4. 90 15. 789 9 26, 27. 835 10. 21. ib. 15. 2, 3. 483 20. 16. 329, 1197 22. 18. 475 33. 5. 833 Exodus 5. 2. 520 24. 4 to 11. 828 34. 6. 1019 Numbers 33. 4. 1121 2 Samuel 7. 3. 817 13. 22. 1195 16. 4. 905 2 Kings 3. 22. 661 job 10. 13. 1022 31. 24, 25. 377 Psalms 4. 6, 7. 1047 14. 1. 647 16. 8. 242 17. 14, 15. 128 19 7. 17 31. 20. 898 37. 28. 1095 40. 7, 8. 156 45. 1. 606 49. 11. 378 13. 1112 14. 142 62. 9 378 84. 11. 483, 967 90. 11. 611 91. 9 901 103. 5. 1003 111. 4, 5. 1118 116. 11. 201 138. 2. 445 140. 3. 747 141. 5. 1197 145. 10. 869 Proverbs 8. 31. P. 156 11. 4. 218, 383 31. 269 14. 13. 71, 642 16. 7. 805 18. 10, 11. 377 20. 9 297 12. 662 25. 12. 1198 27. 5, 6. 1196 31. 4, 5. 73 Ecclesiast. 2. 2. 71 3. 11. 614 21. 1169 12. 1. 870 Canticles 7. 8. 627 8. 14. 131 Isaiah 7. 14, 15, 16. 856 10. 6, 7. 667 27. 5. 149 13. 891 41. 2. 488 43. 3, 4. 178 25. 142 53. 3. 862 9 1116 54. 11, 12. 260 55. 5. 174 7. 28 8, 9 199 jeremiah 2. 9, 10, 11, 12. 798 34. 18. 825 50. 5. 94 Ezekiel 20. 37. 826 21. 21. 669 23. 19 614 Daniel 6. 11. 182 jonah 2. 8. 1159 Micah 7. 20. 1026 Habakkuk 3. 9 201 Zephaniah 3. 10. 772 Zechariah 2. 5. 897 Malachi 1. 10. 1217 Matthew 5. 24. P. 85 6. 13. 416, 1184 7. 14. 397 10. 41, 42. 258 11. 5. 215, 397 11. 11 12. 188 17. 233 28, 29. 224 12. 31. 1141 16. 23. 157 24. 386 20. 23. 1137 24. 30, 31. 139 25. 31. 141 26. 41. 708 28. 10. 1088 Luke 2. 52. 349 8. 15. 1229 12. 50. 156 13. 7. 70, 1005 14. 20. 67 16. 8. 606, 639 23, 24. 1114 21. 28. 134 22. 15. 156 24. 395 john 1. 17. 11 4. 34. 156 5. 17. 666 10. 16. 885 13. 27. 157 14. 6. 968 16. 8, 9, 10, 11. 543 19 36. 1117 Acts 3. 19 134 4. 32. 84, 333 5. 32. 930 6. 10. 500 7. 51. ●0. 10. 10. 625 13. 46. 7 16. 20. 281 17. 30.31. P. 174 452 18. 10. 886 19 33. comp. with 1 Tim. 1.19.654 24. 22. 1031 23, 24. 1032 26. 9 735 Romans 1. 18. 31 2. 22. 96 5. 6. 31 6. 19 189 20. 8 7. 9 17 8. 2. ib. 3. 308 16. 1135 23. 134 9 16. come. with 1 Cor. 9.24 1069 30, 31, 32. 943 10. 14, 15. 444 11. 36. 637 14. 22. 954 1 Corinth. 1. 30. 968 2. 6. 632 9 659 5. 8. 761 7. 14. 835 10. 24. 87 11. 10. 78 14, 16. 77 13. 3. 343 15. 24. 144 2 Corinth. 12. 7. P. 708 Galatians 3. 19 309 22. 308 5. 2, 3. 310 6. 1. 1198 Ephesians 2. 2, 3. 342 4. 7 3. 10. 921 17. 1122 18. 923 4. 27. 709 6. 12. 406 Philippians 2. 10, 11. 142 4. 6, 7. 778 Colossians 1. 24. 353 2. 9 1151 3. 11. 23 1 Thessaly. 1. 3. 105, 1105 1 Timothy 1. 13. 83 15. 208 2. 2. 80 4. 4, 5, 6. 74, 742 6. 11. 89 17. 288 19 1025 2 Timothy 1. 7. 1105 10. 198 2. 16, 17. 672 4. 2. 1199 Titus 2. 12. 1228 3. 4. 326 Hebrews 1. 3. 413 2. 14, 15 537, 1186 2. 18. P. 709 5. 9 1185 6. 19 110 10. 25. 954 2●. 648, 1089 11. 7. 929 12. 11. 236 16. 18 24. 1146 13. 20. 830, 1152 james 2. 23. 226 4. 6. 531 1 Peter 1. 2. 1233 9 1164 12. 614, 657 2. 10. 174 3. 6. comp. with Gen. 18.17. 328 15. 955 19 100 21. 22 2 Peter 1. 5, 6. 63 2. 4. 547 3. 10, 11, 12 89, 144 1 john 2. 16. 44, 406 3. 20, 21, 22. 1073 5. 14. 820 jude 6. 709 20, 21. 1106 Revelat. 1. 10. 625 2. 17. 215 6. 2. 543 22. 20. 131 ERRATA in the First Part. PAge 3. line 16. read no more Grace. P. 17. l. ult. r. Heat increaseth with Light. P. 21. l. 37. f. sure r. soar. P. 22. l. 29. r. we must hearken. P. 25. l. 10. r. of Argument. P. 28. l. 5. deal his. P. 29. l. 37. f. lurking r. hucking. P. 30. l. 28. f. Conversation r. Conversion, l. 44. f. Case r. Care. P. 32. l. 20. r. Practicals. P. 34. l. 56. f. though r. if. P. 47. l. 57 f. or r. of. P. 50. l. 25. r. after he is recovered. P. 60. l. 3. deal l. P. 64. l. 9 f. hinged r. honeyed, 1. 24. f. but r. and, l. 34. r. a wanton, l. 54. for remit r. vomit, l. 55. f. Case r. Care. P. 74. l. 14. r. a wanton. P. 75. l. 33. f. the Sin r. seen. P. 79. l. 16. r. envy it. P. 83. l. 20. f. these r. there. l. 26. deal his. P. 85. l. 42. r. It is apt, l. 52. r. Injustice. P. 86. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 90. l. 37. f. Darts r. Doubt. P. 91. l. 6. r. affective. P. 101. l. 25. f. boiled r. bogled. P. 106. l. 47. r. Istmick. P. 114. l. 39 for noting r. resting. P. 117. l. 21. r. Distraction. P. 121. l. 29. f. clearing r. cleaving. P. 122. l. 27. r. We shall not come. P. 128. l. 41. r. It was said. P. 133. l. 2. r. we may expect. P. 143. l. 54. r. the Sentence is accomplished, and deal to it. P. 147. l. 28. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 151. l. 19 deal And. P. 179. l. 8. f. River r. Laver, l. 55. f. from r. Form of. P. 182. l. 52. f. wherefore r. whether. P. 186. l. 56. f. some think r. something. P. 200. l. 39 f. or r. of God. P. 204. l. 39 f. desire r. deceive, l. 58. f. assuming r. assuring. P. 205. l. 18. f. Now r. You. P. 208. l. 27. r. I am not. P. 212. l. 40, 41. r. ravishing. P. 213. l. 6. f. Counsels r. Comforts. P. 219. l. 13. f. too r. so, f. fain r. faint. P. 222. l. 14. f. Causes r. can see. P. 223. l. 40. f. us r. as. P. 224. l. 46. f. up in r. upon, l. 55. deal Secondly. P. 231. l. 58. deal when. P. 233. l. 1. f. of r. for, l. 49. f. healed r. heated. P. 240. l. 3. f. care r. cure. P. 247. l. 17. f. of r. in. P. 250. l. 28. r. they have the same. P. 253. l. 19 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 255. l. 24. r. Comfort of them. P. 263. l. 26. f. Gild r. Quilt. P. 277. l. 8. for self r. soft Censure. P. 285. l. 52. f. which r. he. P. 293. l. 8. f. cast r. cut. P. 294. l. 17. f. may r. must. P. 296. l. 55. r. itinere. P. 297. l. 26. r. who can Jay I have. P. 298. l. 42. deal of. P. 306. l. 16. r. was not fit. P. 314. l. 20. r. but these belong. P. 315. l. 38. r. not. P. 317. l. 33. deal as. P. 332. l. 34. r. generali. P. 333. l. 45. deal wherein. P. 359. l. 35. r. propter jesum. P. 360. l. 11. f. mollified r. mortified. P. 366. l. 20. r. Hearts. P. 368. l. 4. deal etc. l. 48. r. is it not. P. 369. l. 47. r. honour it by. P. 370. l. 23. f. Have r. How, l. 53. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 371. l. 23. r. Is●e. P. 382. l. 22. f. or r. and. P. 384. l. 17. deal in. P. 393. l. 115. f. When r. Whom. P. 400. l. 40. r. otium. P. 406. l. 8. f. Will r. World will. P. 408. l. 56. r. Give God all the Glory. P. 429. l. 32. f. Wages r. Ways. P. 431. l. 13. r. potiori. P. 438 l. 21. r. by this Eye, l. 56. f. Relief r. relish. P. 445. l. 44. r. promittendo. P. 447. l. 48. r. that is, out of an holy, deal it begets, P. 449. l. 51. f. they r. she. P. 453. l. 36. r. Head and Root. P. 454. l. 24. r. and they have, l. 54. r. torque. P. 456. l. 41. r. and we are. P. 460. l. 37. f. distinguere r. distingue. P. 461. l. 53. f. a r. in time. P. 476. l. 55. f. Sight r. Light. P. 479. l. 11. f. State r. Stale. P. 480. l. 59 f. Love r. joy.. P. 502. l. 25. f. Favour r. Savour. P. 504. l. 17. for by r. bay. P. 508. l. 54. for yet r. not. P. 511. l. 37, 38. for discerning r. deserving. P. 518. l. 10. f. with r. without. P. 541. l. 1. add II. Sermon. P. 601. l. 5. add Verse 63. P. 606. l. 52. f. needful r. useful P. 611. l. 16. f. impute r. impure. P. 617. l. 16. deal but. P. 620. l. 44. f. sleeting r. fleeting. P. 622. l. 7. deal the before Flame, l. 22. f. justification r. Institution. P. 623. l. 13. f. as when r. though. P. 626. l. 24. add (3). P. 628. l. 47, 48. f. Ascent r. Access. P. 631. l. 51. r. in an orderly and apt. P. 633. l. 3. f. end r. sad. P. 634. l. 11. deal second. P. 637. l. 44. f. Wife r. Door, l. 56. f. more r. move. P. 639. l. 50. f. ravish r. lavish. P. 646. l. 43. f. divert r. direct. P. 649. l. 8. deal out. P. 652. l. 29. deal of. P. 657. l. 12. r. after, l. 44. f. by learning r. by observing. P. 658. l. 25. deal Man, and after recover add fallen Man. P. 660. l. 32. f. to be r. to us are. P. 661. l. 40. f. (1) r. (3). P. 663. l. 7. deal (1). P. 664. l. 51. f. enduceth r. educeth, l. 53. f. pleaseth r. pleadeth. P. 665. l. 11. r. able to create, l. 49. f. Gods r. God. P. 666. l. 34. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 669. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 670. l. 18. f. cry r. say. There are other literal Mistakes and false Pointings, which an observing Reader may easily correct.