--
:
معراج
her Duffield
1016
T H E
Names of the Miniſters:.
Mr. Watſon, 19
21 Mr. Al fop
:
I
took
Mr. Lye
1 Dr. Anneſley 117 Mr. Oakes
2. Mr. Veai.
18 Mr. Lob
3.
19 Mr. Mil ward
4 Mr. Home
26 Mr. Cole;
5 Mr. Jenkyn
6 Mr. Cooper
22 Mr. Adams
7
23 Mr. Vin
8 Mr. Hurſt 24 Dr. Jacomb
9
Mr. Trail
25 Mr. N. N.
10 Dr. Owen
26 Mr. Dolittle
11 Mr. Baxter
27 Mr. Barker
12 Mr. Vincent
13 Mr. Slater.
29 Mr. Silveſter
14 Mr. Steel
30 Mr. N. Ñ.
15 Dr. Bates
31 Mr.T. W
16 Mr. Mayo
28 Dr. Singleton
.
4.
:
“中
​DEO REIPUBIJCE ET AMICIS
ESTO SEMPER FIDELIS
Tappan Presbyterian Association
LIBRARY.
EX
5207
AL
A61
Presented by HON. D. BETHUNE DUFFIELD.
From Library of Rev. Geo. Duffield, D.D.
.
WHITE HITT
P
1
Goodreffit
Sirinin
:1.
***
:
CONTINUATION
18
OF
INU
M8
282. W
Morning-Exerciſe
QUESTIONS
AND
Cales of Conſcience,
PRACTICALLY RESOLVED
BY SUNDRY
MINISTERS,
In O&tober, 168 2.
Annesley Samuel
1 THESS. II. 4, 5, 6.
But as we were akowed of God to be put in truſt with the Goſpel, even
ſo we ſpeak, nor as pleaſing men, but God which trieth our Hearts.
För neither at any time uſed we flattering words, as ye know, nor a
cloak of Covetoufneſs, God is witneſs.
Nor of Men fought we glory, neither of you, nor yet of others, &c.
LONDON,
Printed by F. A. for John Dunton at the Sign of the Black Raven
in the Poultrey over againſt the Stocks-Market, 1683.
.
:
See
PR***********
To the READER.
2
.
I.
2.
Hat I have formerly endeavoured in theſe Exerciſes,
I need not here tell you : My deſign is ſtill the ſame. ;
when too many are contending about comparatively
trifles, or worfe, I would do my utmoſt, by calling in
better help than mine own, to promote practical God-
linefs. I'll not mention the Cafes unavoydably (fome
by Sickneſs, ſome otherwiſe ) omitted; and for thoſe here, ſhould I
place them in this Preface, as I intended. them in the Bock, thô it
might ſomewhat rectifie their Order, 'twould not add to their Uſeful-
nel's ; and therefore take them as they are, and the Bleſſing of God
go along with them; and certainly'twill
, [as to you] if you are willing
it ſhould, pray try elſe. (1)We are ſurrounded with Vanities, let
your Converſation be in Heaven, you'l be above them. But be ſure
gour (2) Godlineſs be ſuch, that you may feel its excellency, and ex-
poſe their Folly that deride it. Then (3) God will not only be your
Rewarder, but your exceeding great Reward. And (4) as you mind
Religion, mind Vnity, be of a healing temper. And (5) mourn for
their fins from whom you muſt ſeparate. When (6) you can ſay, thrô
Grace, you love God, abide in his Love. And (7) be as ſolicitous for
your Childrens Salvation, as your own. (8) Do not flatter your ſelves
to think, that you need not be caution'd againſt Flattery. (g) Les
thoſe of us that are Miniſters, thirſt after the Converſion of Souls.
And (10) the practical Love of Truth, will beſt preſerve from Po-
pery. (11) Let not Melancholy perſons neglect their Remedy. And
Let all Perſons (12) preſs after a growing Knowledge of Chriſt.
(13) Then whatever God doth in the World, cannot but be well
done, becauſe God doth ita (14) What you hear and read, do not let. .
it ſip. (15) Let your obedient Love to God, evidence your Love to
his Children. (16) Avoyd ſpiritual Pride, as a miſchievous Sin.
(17) Count a midling Condition beft, as to the World, thô not as to
Religion. (18) Admire and improve thoſe Truths and Works of
God, which are to you incomprehenſible. (19) Do all you do, with
4.
Ý n ý no i có å
9.
I.
II.
I 2.
13.
14.
IS.
16.
17.
18.
19.
A 2
gel
To the Reader.
20.
22.
2.3.
2.1
25.
26.
27.
28.
29.
30.
an eye to God, thô you meet with unanſwerable returns from men.
21. (20) Still mind your preſent Duty. (21) Mind ſomething that's
better than the tricking of your Bodies
. (22) Let Child-bearing
Women, who dread the danger of their Travail, take God's Preſcrip-
tion for their temporal Salvation. (23) Take care of your Souls
according to their worth. And (24) follow the Conduct of the Holy
Ghoſt to do it. And (25) thereby you'l be raiſed to a divine Union.
(26) To which your thoughtfulneſs of Eternity will much contri-
bute. (27) And ſingularly promote Communion with God. Which
(28) thoſe that have, are prepared for whatever God will do with
them. And (29) thô God hide his face, he will not finally forſake
them. But (30) God will priviledge them at preſent, to be the
Strength of the Nation. And (31) to all theſe Truths, as well as
to all Gods Praiſes, let's believingly Say Amen.
Theſe are the Caſes : ſeveral of them had been more poliſht
had not the Authors and their Books been ſeparated; and I muſt
confeſs, that the tolerable Errors of the Preſs are as many, as an in-
genuous Reader can well pardon ; what then can I ſay for thoſe
which are inexcufable ? Bear with this word of alleviation ;, 'twas
next to impoſſible, for every one (in our preſent Circumſtances )
to Correct his own Sermon, and none elſe could ſo well do it. PL
add but this, they are Caſes (moſt of them ) of great moment,
and daily reſe: "Do but bring or endeavour to get ) an honeſt
Heart to the Peruſal of them; and I doubt not, but you'l bleſs
God for them, and ( I hope ) put up a Prayer for
31.
April 9.
1683.
Your Soul-Servant
Samuel Anneſley.
The
I
The CONTENTS.
.
i
.
Serm.I. OW is the adherent Vanity of every Condition moſt effeétually
by ſerions Godlineſs Eccleſ. 6. 11, 12.
II. How may we experience it in our ſelves, and evidence it to others, thar
ſerious Godlineſs is more than a Fancy? 1 Pet. 3. 15.
III. How is God his peoples great Reward? Gen. 15.1.
IIII. What may moſt hopefully be attempted, to allay Animoſities anong
Proteſtants, that our Diviſions may not be our Ruine ? Colofl
. 2.2
V. How ought me to bewail the ſins of the places where we live ? 2 Pet.
2. 7, 8.
VI. What muſt we do to keep our ſelves in the Love of God? Jude verf.21.
VII. What may gracious Parents beſt do, for the Converſion of thoſe Chil-
dren, whoſe wickedneſs is occafioned by their ſinful Severity or In-
dulgence ? Mal. 4. 6.
VIII. How may we beſt cure the Love of being Flattered? Prov. 26.28.
IX. By what means may Miniſters beſt win Souls? 1 Tim. 4. 16.
X. How is the practical Love of Truth, the beſt Prefervative againſt
Popery ? 1 Pet. 2. 3.
XI. What are the beſt Preſervatives againft Melancholy,' and over-much
Sorroid? 2 Cor. 2. 7.
XII How may me grow in the Knopledge, Eſtimation, and making uſe
of Jeſus Chriſt ? 2 Pet. 3. 18.
XIII. How may our Belief of Gods governing the World, ſupport is in all
worldly diſtractions ? Pſal. 97.1, 2. :
XIV. What are the Hindrances and Helps to a good Memory in Spiritual
things? 1 Cor. 15. 2.
XV. What are the Signs and Symptoms whereby we kz2o.o we love the Chil-
dren of God 1 John 5. 2.
XVI. What muſt we do to prevent and cure ſpiritual Pride ? 2 Cor.1 2.7.
XVII. Wherein is a middle worldly Condition most eligible ? Prov. 30. 8, 9,
XVIII. Hop may we graciouſly improve thoſe Doctrines and Providences.
which tranſcend our Underſtandings ? Rom. II. 33.
XIX. How ought we to do our Duty towards others, thô they do not do theirs
towards us ? Rom. 12. 21.
XX. Hom may the well diſcharge of our preferit Duty, give us aſſurance
of help from God, for the well diſcharge of all future. Duties?
i Sam. 17. 34, 35, 36, 37.
XXI. What diſtance ought we to keep in following the ſtrange Faſhions in Ap-
parel which come up in the days wherein we live? Zeph. 1.8.
XXII. How may Child-bearing Women be moſt encouraged, and ſupported
againſ?, in, and under the bazard of their Travail? 1 Tim.2.15.
XXV, for
9
res
The Contents.
XXV. for XXIII. How may we beſt know the worth of the Soul ? Matt. 16.26.
XXVI. for XXIV. How may we get Experience what it is to be led by the Spirit of
God ? Rom. 8. 14.
XXVII. for XXV. What advantage may we expeet from Chriſts Prayer for Union with
himſelf, and the Bleſſings relating to it?. John 17. 20, 21.
XXVIII. for XXVI. How should we eye Eternity, that it may have its due influence
upon us in all we doe? 2 Cor. 4. 18.
XXIX. for XXVII. How may we moſt certainly get and maintain the moſt uninterrupted
Communion with God. Joh. 1. 7.
XXVIII.What is the beſt way to prepare to meet God in the way of his Judg-
ments or Mercies? i John 12. 28.
XXIX. How may a gracious perſon, from whom God hides his face, truſt
in the Lord as his God? Pſal. 42. 11.
XXX. How are the Religions of a Nation the Strength of it? Iſa. 6. 13.
XXXI. Whether it be expedient, and hom the Congregation may ſay Amen
in publick Worſhip? Neh. 8.6.
ERRATA.
PA
Age 108. lines 43, & 44.(beginning at theſe words, It should, &c.) maſt be made the
3d and 4th lines of page 109. Page 116.1. 30. for offences r. offenders, p. 152. l. 12.
dele while, ibid. after diſpleaſure ; you, infert do not, p. 177.1. 3. for only r. duly, ibid. 1. 35.
r. Tell me, Firſt, ibid. 1.42.8. Secondly, Do you, p. 180. 1. 27. r. Father, p. 192. 1. 44. inſert
not, p. 421.1. 14. for early r. eaſily, ibid. 1. 30. fer forced r. found, p. 422. 1. 21. for injuries
r. iniquities, ibid. 1. 32. for ſcene r. ſcope, ibid. l. 36. for wet' r. rub, p. 424. 1. 2. for lakes r.
leakes, ibid. l. 24. for conceived r. conveighed, ibid. l. 32. for them r. thence, ibid. 1. 42. for why
r. who, p. 425.1.35. for Family r. Faculty, ſo alſo p. 433. 1. 36, p. 427.1. 38. for inducers r.
induces, p. 432. 1. 30.5. old boots, p. 434. l. 35. r. Thurvey, p.495. 1. 38. dele All; ibid. 1.
41. for External r. Eternal, ibid. 1. 42. for Externity r. Eternity, p. 496.1.31. for Owenejer.
Oneneſ?, p. 506. 1. 27. for Tet r. Yea, p. 506. 1. 28. for Chetir r. Chetiu, p. 510. 1. 27. for In-
terception r. Introreception, p. 511.l. 33. for be r. art, p.512.1. 8. for 'tis God that, r.'tis That
God, ibid. 1. 12. for whence'tis r. And, ibid I, 23 after of r. Reaſon, p. 513. dele ſaid, p. 514.
1. si after Rules r. of natural Reaſon, p. 519.1. 1. for Correspondency r. Tranſcendency, ibid. 1.
4.
for without it r. about it, p. 521. l. 28, 29, for by Impreſſion r. Impell, and, p. 1019.1. 16. add
them after diſtinguiſh, p. 1025. 1. 12. dele 1. p. 1035. 1. 28. after Chriſt add ſo.
Queſt.
-R
I
聚​鼎​象​:蒸​處​廉​張​迷魂​藥​靈魂​蒸​蒸
​*************************** 號
​Queſt. How is the adherent Vanity of every
Condition moſt effectually abated by Se-
rious Godlineſs?
SERMON I.
ECCLES. VI. II, 12.
11. Seeing there be many things that encreaſe Vanity, what is
man the better?
12. For who knoweth what is good for man in this Life?
Ville
.
Began my Morning-Exerciſes with this comprehen-
five Caſe, How to be in all things, at all times exact-
ly Conſcientious; and the Supplement with this, Hom
to attain and improve ſuch Love to God, as may influence
all the Graces, Actions, and Paſſages of our Lives; and
Willie
now I would fain direct you, How to prevent, or
cure the Vanity that is incident to every Condition.
Solomon, upon the review of his Life, the Honours, Pleaſures,
Wealth, and Wiſdom, he had ſo abundantly enjoyed, the many ob-
ſervations he had made of things, natural, moral, domeftical, civil,
ſenſual, and divine; the curious, critical enquiries he had made af-
ter true Happineſs, and what contribution all things under the Sun
afford towards it, at laſt demonſtrates the utter inſufficiency of all
things meerly worldly to make us happy. In the firſt fix Chapters
of this Book, he ſhews wherein Happineſs doth not conſift, confuting
the vain Opinions of all ſorts of irreligious Perſons ; and in the
fix laſt Chapters, he lhews wherein it doth conſiſt, rectifying the
Judgment of all thoſe that ſeek after it.
In this Chapter is continued a further deſcription of the vanity
of;
.
2
How is the adherent Vanity of every Condition
Serm. 1.
of Riches, and Honours, and Children, and long Life, &c. And in
theſe two laſt verſes he takes up a general Concluſion of all the
precedent Vanities; Since there are ſo many things that increaſe vanity,
what is man the better for all of them ? Conſidering our ignorance, we
do not know what is beſt for our felves ; many and great things
do but diſtract us, and if we did know, and could obtain what
is good for us, we can enjoy theſe things but a little while, and
what will come to paſs hereafter, we know not : To make every
Condition as eaſie as 'tis pollible, I ſhall endeavour to diſcuſs this
Queſtion :
Hom is the adherent vanity of every Condition moſt effe&tually abated
by ſerious Godlineſs? You will all grant, that Solomon was the fitteſt man
that ever lived, to find out the very quinteſſence of Creature-excel-
lencies, and to extract what was poſſible to be extracted out of
worldly Vanities; he doth, upon both his own impartial Scrutiny, and
the infallible guidance of the Holy Ghoſt, give you the total Summe
at the head of the account, Ecclef. 1. 2. Vanity of vanities, Vanity of va-
nities, i.e. extream vanity : This he demonſtrates by an induction of
particulars; but to diſpell as much as 'tis poſlible, that vexation of
Spirit that ſteams from ſuch multiplication of Vanity, he doth upon
his own experience, and the Holy Ghoſts direction, commend this
Preſcription at the foot of the account, viz. Serious Godlineſs ; Ec-
clef. 12. 13. Let us hear the concluſion of the whole matter, Fear God,
and keep his Commandments, &c. And do it now, as you will wiſh
you had done it when you come to Judgment. For the diſcuſſing
my Queſtion, I ſhall lay down theſe Propoſitions.
I. Prop.
Every Condition is clogg'd with Vanity. All things that men gene-
rally ſet their Hearts upon, are Vanity; Vanity is that which feem-
eth to be ſomething, and is nothing, 'tis a ſhadow, empty, without
ſubſtance, unprofitable, without fruit ; if you put any confidence in it,
'twill not only deceive you, but hurt you ; we are loth to think ſo,
more loth to believe it ; every one hath a kind of unaccountable con-
fidence about the things of this world, that if they might but be
their own Carvers, they doubt not of an earthly happineſs; where-
as they cannot but be miſtaken. For,
1. God never made the World, nor any condition in it, to be a place of
rest and ſatisfaction ; and ſince sin hath ſo far marr'd the Beauty of
the Univerſe, there's a judicial Vanity upon the whole Creation, Rom.
8.20. Now men muſt needs fạil of their expectation, when they
look for that in the Creature, that God never plac'd there
we could mend the works of Creation and Providence : I confeſs,
'tis ordinary for perſons to attempt it, and to glory in their At-
chievments. e. g. God made man only to have the uſe of Speech,
but how do perſons pleaſe themſelves, with teaching Birds to ſpeak
fome few words, which they cannot poſſibly furniſh them with Rea-
Son to make uſe of, and yet they are delighted to hear them ſpeak
what
; as
Serm. 1. moſt effećtually abated by ſerious Godlineſs?
3
2
.
courſe of a ſerious Chriſtian. How have others cryed up ſome Chy-
what they underſtand not, more than to hear the moſt edifying Dif
mical Extracts to make men immortal, when their own being cut
off in the midſt of their dayes unanſwerably confuted their ill-ground-
ed boaſting ! How do others prate of governing the world by Stars,
as if they would eaſe God of the trouble of it, while they know not
one Star of a thouſand, nor what's their influence ! juſt as the old
World would fence themſelves againſt another Delige, when God
did nothing to defeat them, but let them forget their mother tongue,
and ſo ſpeak gibberiſh one to another, that they run up and down
like Perfons diſtracted, 'till they could find out any to underſtand
them, and run away from the reſt as Salvages ; ſo true is that of
the Pſalmiſt, Pfal. 39. 5, 6. Verily every man at his beſt ſtate is altoge-
ther Vanity. Selah. Surely every man walketh in a vain ſhem.
We knom but very little of the true Nature of things, nor of our ſelves,
nor of our Temptations, nor of our Intereſts ; and therefore we cannot
find out that good that is poſſible to be had in the Creature ; there
muſt be ſome diſtinct knowledge of theſe things, or we can never
find out what is beſt for us, e. g. Let one that is utterly unacquaint-
ed with Materia medica go into a Phyfick-garden, where are all
manner of Simples, and thence into an Apothecaries Shop, where
are all manner of Drugs and Compounds, with which Medicines are
made for all Diſeaſes, he knows not what to do with them ; his
Diſeaſe may to him be incurable, though ſurrounded with Rémie-
dies; Job 8. 9. We are but of yeſterday and know nothing, becauſe our dayes
upon earth are a fhadoir.
That little that we do know of any thing, we come ſo droppingly to the know-
ledge of it, that e're we can lay things together, ſo as to compare them,
and ſeparate them, and ſort them, and compound them, ſo as to
make a judgment, either things themſelves, or our circumſtances are
altered, or upon alteration, there is ſuch a mutability both in per-
ſons, and things, and times, that it is as if one would undertake
to gather at the ſame time Primroſes and Violets, and Roſes and
Gilliflowers to make a Noſegay, when ſome of theſe are withered,
e're the others be budded : When we call in the help of wiſer heads.
than our own, there's nothing more ordinary than when wiſe men
give good Advice, thoſe they give it to, want Wiſdom to receive
it, ſuſpecting ſome over-reaching Delign, and therefore dare not truſt
them, and who can ſay how ſoon? Pfal
. 146.4. His breath goeth forth, he re-
turneth to his Earth: in that very day his thoughts periſh; the Princes thoughts
periſh; and the thoughts of him that truſted in him periſh.
This is the way utterly to diſpirit men from every thing, and make Objcct.
them fit for nothing; whither can ſuch Doctrine as this tend, but
to put us into a maze, and to confound us in our thoughts and endea-
vours ?
Will nothing but Flatteries and Lies encourage you to the Du- Anſiv. 1.
ties of your ſeveral Stations ? muſt things be preſented better than
В.
they
3.
A
4
t
Hov is the adherent Vanity of every Condition Serm. I
2.
ๆ
thcy are, or you will needs be worſe than otherwiſe you would be?
are you ſo ridiculouſly Proud as to delight to dreſs your felves by a
falſe Glafs ? John 8.45. Becauſe I tell you the truth, you believe me not ;
will you only believe thoſe Truths that humour you?
The true Diſcovery of the evils and dangers of every Conditi- -
on, is ſo far from diſcouraging men from their Duty, that 'tis the
beſt way to bring them to the beſt reſolutions, for the well diſcharge
of their Duty. Cowards wink when they fight, but the truly Valiant
dare face their danger: 'Twas Chriſts method in the whole courſe
of his Miniſtry, to tell his hearers the worſt they ſhould meet with:
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. V. 27. And whoſoever doth not bear his Croſs,
and come after me, cannot be my. Diſciple. And Matth. 24. 9. Te ſhall be
hated of all Nations for my Names ſake.
3
Religion is beſt able to manage and maſter all the evils that are in
any Condition, and every thing on this ſide the Power of Godli-
neſs, is too feeble to grapple with any one inconvenience ; let but
Grace be aſleep, ( if I may fo ſpeak ) and how weak is the beſt ?
How was Peter, the forwardeſt of all the Diſciples, in a fright foyl-
ed by a Servant-maid! But to Grace in exerciſe nothing is impoſſi-
ble, Mark 9. 23.
II. Propoſit.
All things on this fide Religion, whereby men endeavour to get above Va-
nity, encreaſe it. The multiplication of Ciphers amounts to leſs than
nothing : Iſa. 40. 17. All Nations, the Perſons and things of all Na-
tions, before him, compar'd with God, aye and in the eſteem of the
Godly, are as nothing, and they are counted to him, and ſo far as they
are gracious, to them, leſs than nothing and Vanity: Happineſs is
that which every one aims at; now that which can make us happy,
muſt ſupply all the Wants, fatisfie all the Deſires, fill all the Capa-
cities of the Soul, and above all theſe, be of equal duration and con-
tinuance with the Soul it felf; now none of all theſe are to be found
in any thing on this ſide ſerious Godlineſs, but the quite contrary,
and therefore every thing that pretends to it, doth but increaſe Vá-
nity : Can any thing of the World ſupply the Soul with Grace ?? ſa-
tishe the deſires in fo much as any one thing ? or fill any one Facul-
ty of the Soul to ſatisfaction ? can the World fill the mind with
heavenly Light? or the Will with heavenly Love? or the Conſcience
with that Peace that paſſeth underſtanding ? But you will ſay, this is to
begg, not prove ; forbear me a little, 'till I have anſwered a By-que-
ſtion, and I will in the Proſecution of the next Propoſition, prove
this by little leſs than Demonſtration.
Queſtion.
What makes all ſorts of Perſons Dote ſo much upon Vanity, and
upon adding one vanity to another, and upon heaping one Vanity
upon another, if they can be no better for them? We fee wild
men as eager as others; Solomon himſelf, thô he had his extraor-
dinary
:
Serm. I. moſt effectually abated by ſerious Godlineſs?
5
I.
dinary Wiſdom given him in his Youth, yet he continued trying
Experiments till his old Age: and thô he ſo much decryed the 'va-
nity of all things, yet he was ſcarce able to bear the thoughts of
his sons inability to carry on the ſearch, Ecclef. 2. 18.-23.
To this ſeveral things may be ſaid, more Plauſibly, than Satis Anfir.
factorily, if you but throughly conſider the Allegations : but to avoid
Tediouſneſs l’l mix the pretended, and real cauſes.
There's a Neceſſity of theſe things, while we are in the World, and
we need variety of them, more than for preſent uſe: e. g. Child-
hood and Age are helpleſs, and need greater ſupplies: there's dif-
ference between Sickneſs and Health, and we muſt provide for both,
and is not this very plauſible? Whereas, did but Perſons conſider,
how many Superfluities ſhroud themſelves under the wing of Neceſ-
faries, and how Perſons love to be at their own finding, rather than
Gods, thô there's no compariſon between them; as Iſrael, Numb. II.
5. Wé Remember the fiſh which we did eat in Egypt freely; the Cucum-
bers, and the Melons, and the Leeks, and the Onions, and the Garlick;
and now our Soul is dryed away, there is nothing at all beſides this Man-
na before our Eyes. They preferred the Food which the Egyptians
gave their Slaves, before Manna, which if the Inhabitants of the
upper World needed food, were fit for them. We would not one-
ly have Mercies, but we would be humour'd in the Circumſtances
of 'em: Rachel inuſt preſently have Children, or ſhe'l be weary of
her Life ; whereas ſhe might have learnt, from her own Husband,
and Grand-father, that thoſe Children of patiently believing Parents,
were the greateſt Bleſſings, that came from teeming Prayers and Barren
Wombs; but he conſiders not this, ſhe muſt have Children, or dye :
Well, God ſo far gratifies her, ſhe ſhall have Children, but that
which ſhe reckoned, would be the greateſt Comfort of her Life,
proved to be her death.
The flattery of worldly things prevails with many. The Grandeur
of the World, that pleaſeth the Eye, the Eſteem of the World, that
pleaſeth the Fancy; whereas, would but' theſe Perſons conſider, all
things of the World appear better at a diſtance, than we find them
near at hand. I dare confidently make this offer, and (without im-
poſing upon God any thing indecent) peremptorily aſſure you God
will make it good, Thar if you can but give any one inſtance of any one
Perſon made happy, ſatisfyingly happy, by any worldly enjoyment, you ſhall
be the ſecond. I grant many are through Grace contented with a little
pittance of the World, but where dwelt the man that was ever yet
contented meerly with the World? The wealth of the World pro-
miſeth Satisfaction, · Money anſvereth all things, but bhe that loveth * Eccl. 10. 19.
bch. 5.10
Silver, ſhall not be ſatisfied with Silver, nor he that loveth abundance with
increaſe. The pleaſures of the World promiſe refreſhment, to relieve
us of all our cares; but inſtead of it, they are all Vanity and Vexa- "Eccl. 2. 11.
tion of Spirit. The Honours of the World promiſe quiet and con- d Pfal. 73. 18,
tentment, but « ſurely they are ſet in Nippery places, as upon a Pin 19.
B 2
nacle,
2.
6
Hov is the adherent Vanity of every Condition
Serm. 1.
nacle, whence though they do not preſently fall; yet they are utterly
e Pal. 49.20. conſumed with terrors of falling. In ſhort, man that is in honour,
and underſtandeth not how to honour God with it, is like the Beaſts
that perish; degrades himſelf into a Beaſt, and the time is at hand
when he would count it a greater happineſs than ever he shall obtain, if
his Soul and Body might die together like a Beaſt
.
3.
Experience is beyond Speculation ; we ſee others grow great, they
fare better, and go finer, and are more eſteemed in the World;
every one reſpects them, and if he but grow Rich, he muſt preſent-
ly be the beit in the Pariſh : whereas, thoſe that are low and mean in
the World, they are deſpiſed, thô never fo well qualified. This thou
ſpeak'ſt upon thine own Obſervation, thou canſt name the Perſons,
and the places whence thou halt this experience. Very well! thou ta-
keſt this for a demonſtration that there is ſuch a thing as an Earth-
ly happineſs ! Hold a little, be but intreated to puſh the Obſerva-
tion a little further, and conſider impartially, how loth thou wouldīt
be to take up with that for thy Happineſs, which thou ſo much
admireſt ! Single out any one of thoſe thou accounteft moſt happy
in their outward enjoyments, and be ſure thou art as thoroughly
acquainted with all the circumſtances of his Condition, as thou
art with thine own, and then ſit down and ſerioully conſider ; Is
this the Perſon whoſe happineſs thou admireſt? View him inſide,
and outſide, and tell me, wouldſt thou have his Condition, and all
the Circumſtances of it?' 'Tis true, he is great in the World; but
wouldſt thou have all his cares and fears? his reſtleſs Nights and
troubleſome Dayes? wouldſt thou have juſt his qualifications of mind?
that half-wittedneſs that inakes him ridiculous? his peeviſh Hu-
mours, which make him a burden to himſelf and others ? Wouldīt
thou have juſt his temper of Body? To be alwayes ſickly, or con-
ceited to be ſo ? He can't eat this, nor digeſt: that, nor reliſh any
thing, as do meaner Perſons? Thoſe Relations that ſhould be the
greateſt Comfort of his Life, hanker after his Death: His Children
upon one account or other, almoſt break his Heart; his Servants are
vexatious; his Buſineſs diſtracting, or his idleneſs weariſome. Where-
as perhaps ) his next Neighbour that hath ſcarce bread to eat,
hath a quieter frame of Mind, a better temper of Body, a better
Stomach, better Digeſtion, better Health, more Comfort in Relations,
and longer Life to enjoy all theſe, than him thou counteſt the Worlds
darling : think of this before thou concludeſt for an carthly Happi-
neſs.
The reſtleſneß of the Mind of man upon ſo many diſappoint-
ments, makes himn eager after any thing that promiſeth Satisfaction
he hath experience of the uneaſineſs of his preſent Condition, and none
of that which flatters him. So that he becomes like one tliat hath
been long fick, who is willing to try every Medicine that every Vi-
ſit nt commends, never conſidering how he heightens his diſeaſe by
the uſe of falſe Remedies. 6. g. Shouldīt thou take medicines proper
for
1
&
i
}
Serm. I. moſt effectually abated by ſerious Godlineſs?
7
S..
for an Eryſipelas to cure a Dropſie, or Medicines for the Stone to cure
a Conſumption ; thô thoſe Medicines would not preſently kill thee,
they would never Cure thee, but thou muſt ſtill complain of diſap-
pointments, and be worſe and worſe inſtead of having any amend-
ment: Do not deceive your ſelves, one Vanity will never cure ano-
ther.
Satan will not be wanting to ſet in with all the other cheats,
the Inclinations of the Fleſh, the flatteries of the World, and the
various pleadings of carnal Reaſon. Satan, you may be ſure, will do
what's poſíible to be done to entangle the Soul in a fools Paradiſe, or
plunge it into inextricable difficulties, eſpecially when he hath a good
iccond as in this Cafe: thô one might rationally think, there ſhould
need no more to fright him to his watch, then to aſſure him the
hand of Satan is in all this. Suſpect him in every thing, he cannot
be thy Friend; he cannot make any one motion for thy good; where
he ſeems to do ſo, 'tis to do thee greater miſchief. Thus have I
jumbled together, ſoinething of what may be ſaid, both with real
and ſeeming weight (for empty reaſonings weigh moſt with empty
underſtandings ) why all ſorts of Perſons are hankering after an
earthly Happineſs : And now I ſhall ſpeak largely in the third to
what I little more than hinted in the ſecond Propoſition.
7
'Tis true,
It is onely Serious Godlineſs that can anymphit really abate the Va- III. Prop..
nity that cleaves to every Condition. Other things, may like Topia
cal Medicines (as Playſters to the Wriſts ) repell the Diſeaſe, but
while they do not remove the cauſe, they cannot Cure it: We may
exchange one Vanity for another, and the Novelty may pleaſe us for
a while, but when that is over, the Vexation returns.
God alone can cure us; but what ever method he takes to do it, whether
of Indulgence, or Severity, 'tis alwayes by framing the Heart and Life
to Serious Godlineſs; to hate Sin, and love Holineſs, to live a Life of
Faith, in dependance upon God and reſignation to him; to live above the
tranſports of hopes and fears, about things temporal; and to grow up in
the Graces and Comforts of the Holy Ghoſt for things Eternal : In ſhort;
to be Bleſſings to the World while we live, and to be Bleſſed with
God when we dye; this is the buſineſs, and fruit of Serious Godli-
neſs: And this alone is that which at preſent can effectually abate
the vexatious Vanities which every Condition ſwarms with.
The wiſeſt man in the World cannot tell what is good for man
in this Life: No man can tell what worldly Condition is better for
him, than that which is his preſent Condition. Among the variety
of things under the Sun, which the Heart of man is apt to be drawn.
qut unto, neither he himſelf nor any other for him, is able certain-
ly to inform him, which of all thoſe 'tis beſt for him to enjoy, and
to reap Comfort from: Whether it be better for him to be rich or
poor, high or low, in private retirement or in publick ſervice. Some
mens grcatneſs hath undone them, they had never been ſo wicked,
had.
8
How is the adherent Vanity of every Condirion
Serm. I.
had not their Wealth been fuel for their Luſts : Achitophel might
have lived longer, had he not been ſo wiſe. No man can tell, whe-
ther that he ſnatcheth at with moſt greedineſs, have not a hook un-
der the Bait, or be not tempered with Poyſon. Thoſe that live by Ra-
pine and violence, Prov. 1. 18. They lay wait for their own blood,
they lurk privily for their own lives. But you'l ſay, theſe are hot-
headed Perfons, live extravagantly, walk by no Rule, don't take
time to conſider : well, turn your Eyes from theſe, to thoſe that
are moſt accompliſht for humane wiſdom and knowledge ; Rom. 1. 22.
Profeſſing themſelves to be Wiſe, they became Fools; drowning their ſome
way right (thô every way ſhort) Notions they had of God, in un-
reaſonable Idelatry: You'l ſay, theſe were but Heathens, and there-
fore no marvel, if they did not like to retain God in their Knowledge,
'tis better with Chriſtians: Look next upon Chriſtians, and thoſe of
the higheſt Notions and form of Godlineſs (on this ſide the Pow-
er of it,) 2 Pet. 2. 18, 19, 21. While they [peak, great ſwelling words
of Vanity (about that they call Chriſtian Liberty ) they themſelves
are the Servants of Corruption, and it had been better for them never to
have known the way of Righteouſneſs, than not to have walkt in it. Well,
but for all this, Fob tells us of ſome (of even the worſt of men)
that account themſelves ſo happy, as if they needed nothing from
God to better their Condition, but he tells you withall in the
fame breath, Job 21.15,16. Lo, their good is not in their hand, thô they
think it is, they have not their Fortune (as they call it) in their
own power, to retain it while they live, and diſpoſe of it when
they dye; God can overturn it when he pleaſeth, an will do it to
their Sorrow : whatever Perſons may, hope or fancy, if they fear
not God, nor obey the Voice of his Servants, thô they are not at preſent
Pſal. 73. 5, &c. in trouble like other men, but can ſpeak loftily, ſetting their mouth againſt
the Heavens, and their Tongue walketh through the Earth; thô they com-
Iſa. 50. 10,11.
paſs themſelves about with ſome ſparks or blaze of Comfort, yet this
jhall they have of Gods hand, theyſhall lye down in Sorrow.
Now thus when every one is rummaging among heaps of Vanities, that
pretend to be good for man upon Earth, will you accept of a Guide
to direct you to what cannot but be good for you, and that in every
Condition; that ſhall not only abate the Vanity, but diſcover the
Excellency that is in every Condition? This will be moſt diſtinctly
done, by an induction of particulars, and ſetting contrary Conditi-
ons one againſt another, what may be ſaid for, and againſt each Con-
dition, and how Serious Godlineſs makes every Condition amiable.
Who knows whether Riches, or Poverty, be beſt for man in, this Life ??
1. For Riches. I need ſay bullittle, becauſe moſt Perſons are rea-
dy to ſay too much, they ſeem to be the Cauſe without which there
can be not ſo much as the fancying an earthly Happineſs: what plea-
ſures or eſteem can worldlings have without an Eſtate to feed them?
the Riches of the Mind are too Spiritual to be ſeen by carnal Eyes.
But when you conſider theſe, or ſuch like inſeparable attendants on
I.
a
Serm.i.
moſt effe&tually abated by ſerious Godlineſs?
9
a great Eſtate, you will ſee the deſirableneſs to ſhrink, as the Vani-
ty ſwells: e. g. Some run out the greateſt part of their Life, before
they can reach what they can call an Eſtate (to ſay nothing of thoſe
that dye the Worlds Martyrs, in the purſuit of that they never attain ; )
thoſe that have got an Eſtate, or have an Eſtate left 'em, have ordi-
narily as great care and difficulty in keeping, as they or others have
had in the getting of it. O the tireſome Dayes, the reſtleſs Nights, the
broken Sleeps, the wild Paſſions, the fretting Diſquiet of thoſe troubleſom oc-
currences, which they cannot poſſibly prevent? And when you come to ſpeak
of an Enjoyment, to ſpeak Itrictly, they have nothing worth the Name
of an Enjoyment, which they may not have as well (if not better) with-
out what they call an Eſtate : Yet thô 'tis thus while they have it,
they are not able to hear the parting with it; the very thoughts of
loſing, puts 'em into Heart-convulſions. So that an Eltate can neither
be got, nor kept, nor loſt, without manifold Vanity and Vexation of
Spirit. Alas! what remedy?
Serious Godlineſs carries 'a Gracious Perſon above all Heart-break-
ing Vexations of getting the World, for his Thoughts are fill'd about
getting ſomething better ; about keeping, for comparatively he cares
for keeping nothing but Faith and a good Conſcience z. about enjoying,
for he counts nothing on this ſide God worth the Name of an en-
joyment : And as for parting with the World, he impartially conſi-
ders, that he can't have the poſſeſſion of his Heavenly Inheritance,
till the World and he ſhake hands for ever: So that there's no
room without the regret of Grace, to edge in ſo much as a di-
Itracting Thought about worldly Vanities. Faith in Exerciſe treads
the World ( 1 John 5. 4.) under feet, and alone makes it know its
place. When Riches capacitate a Gracious Perſon for thoſe Offices
and Employments from which the Poor are excluded, the Power of
Godlineſs, not only teacheth, but enforceth them to employ all their
Capacities for God and to do good; they know they are Gods Stew-
ards, to whom they muſt be accountable, Gods Almoners, and God
makes the Poor their Creditors, to whom they muſt pay Alms as
Debtors f. In ſhort, 'tis only the Holy Perſon that receives this for f Mat. 6.1.
a Maxime, That a worldly Eſtate is no otherwiſe de fireable, but to capaci- Tour Alms,
tate him to do that good with it, which he cannot do without it. This for dozelort mv,
Riches. What may be ſaid for Poverty?
you?r Juſtice
II. Poverty is fo deſirable to many thinking Perfons, that they have,
not only in words, for diſcourſe fake, but in practice, for Hap-
pineſs ſake, preferr'd it before the greateſt Wealth and grandeur in
the World; and this hath been done, not only by melancholy mo-
pifh Perfons, but by men of great name for Wiſdom and Learn-
ing, and that upon great deliberation and Counſel, upon weighing
of circumſtances, and trying experiments; and furthere yet, not on-
ly Bookiſh men, to whom beloved Retirement is much the ſame,
whether they are Rich or Poor ; but thoſe that have worn an Im-
perial Diadem, that have commanded victorious-Armies, ſwayed the 4
Scepters
ܞ
IO
Serm. I.
How is the adherènt Vanity of every Condition
an.
Dioclefian. Scepters of flouriſhing Kingdoms, and ſome of the (then) greateſt
Charles the 5th. Empires of the World, and theſe again not only Ethnic, but Chriſti-
Caſimir.
And ſome of theſe even after their ſelf-depoſition, have been
importun'd to re-accept their Dominion, but have - refuſed it. What
greater deinonſtration can you expect, of the preference of Poverty
before Riches, and to be a Cypher rather than to bear the great-
eſt figure in the World ? All this is true:-
Obj. But alas! the World is full of the miſerable effects of Poverty ;
the Poor have great temptations preſſing them to the uſe of unlaw-
ful means for their livelihood: they are generally deſpiſed, and con-
tempt is one of the things moſt intolerable to humane Nature; and
which is yet more, they are under an impoſſibility of being ſo fer-
viceable as otherwiſe they might be. Ecclef. 9. 15, 16. There was a
Poor wiſe man, who by his Wiſdom delivered the City, yet no man remem-
bred that ſame Poor man.---- The Poor mans IV iſdom is deſpiſed, and his
Words are not heard. As to all the Inſtances that have been (or can
be ) given of perſons quitting troubleſome Riches for a quiet Poverty;
thofe great men that have done it, it hath plainly proceeded from
vexation of Mind, that they were not able to have their will upon
Chriſtians, for their extirpation : And as for the ſeveral Orders of
Fryars, that have vowed Poverty, and renounced Property, this
is to be reckoned among the Damnable cheats of the Romißb Apo-
1 Tim. 4.1, 2. ſtaſie, whoſe Religion is made up of lying Hypocriſie and Do.
Etrines of Devils , their prodigious Wealth, and abominable Luxu-
ry ſufficiently confuting their pretence of Poverty : what help then
in this Caſe ?
Anſw. Serious Godlineſs ſweetens all the bitterneſs of a poor condition; béars up
the Heart under all thoſe difficulties that were otherwiſe intolerable ;
God makes up their worldly Poverty with Riches of Grace; 'tis
the Poor receive the Goſpel, and the Bleſſings of it ; 'tis the Poor that
are beſt contented with their Condition, and without content cvery
Condition is uneaſie: what thô the Poor are ſecluded from ſerving
Offices, they are alſo excuſed from the Oaths and Snares that at-
tend them. At firſt, when Chriſtianity was managed without tricks
and artifice, when for once (upon particular Circumſtances never to
be repeated) the Diſciples of Chriſt us’d a compaſſionate Levelling,
'tis ſaid, great Grace was upon them all; they were greatly in Gods
favour, they were greatly enriched with the Graces of the Holy
Ghoſt, and they were greatly honoured by thoſe that did but gaze
at ther. You may calily obſerve that very few grow better by
growing Rich, but 'tis ordinary for God to advance Holineſs by
worldly abaſement ; and who live more in Heaven, who have more
ſatisfying communion with God, than thoſe that are mean in the
World? In ſhort, to be Poor and Wicked, is to be in ſome reſpect
more miſerablc than Devils; to be Poor and Gracious, is to be confor-
'mable to our Bleſſed Jeſus, and his chiefeſt Apoſtle, who were Poor,
2 Cor. 5. 10. jet made many Rick, who had nothing, yet poſſesſed all things. And thus
#
ats 4.
I have
Serm. 1. moſt effectually abated by ſerious Godlinofs ?
II
II.
I.
1 have endeavour'd to ſet forth the Vanity of the firſt Pair, Riches
and Poverty, and how. Serious Godlinefs wears off the Vanity that
cleaves to them. I ſee I muſt not, indeed I need not, be fo large
in the reſt.
II. Who knows whether a Life of Pleaſure or a Life of Sorrom
be beſt for him? Whereas your Vain Perſons will preſently determine,
without weighing one againſt the other ; yet you will find 'tis one-
ly the practical Chriſtian, that can improve either, as God ſhall
deal with him.
For pleaſure, to live without the pleaſure of Life, ſeems in ſome
reſpect worſe than to be büryed alive ; moſt preferr a ſhort
Life and a merry, before a long Life and a fad; and thoſe that
are not Senſualiſts, yet would fain have their lives comfortable in
all the circumſtances of it: in every change of Life, from the Birth
to the Grave, in every new Employment, Relation, Preferment,
'tis the univerſal Salutation to wiſh them foy: fo that a Life of Com-
fort is the deſire of mankind.
But now when we conſider the unreaſonable cravings of a carnal
Mind, and how impoſſible to be ſatisfied, and when moſt ſatisfied,
fooneſt çloyed, weariſome to the fleſh that is moſt gratified, and
infamous in their Eyes whoſe eſteem we value: moſt of our carnal
pleaſures are the ſame with Brutes, only they have the better reliſh
of them in the uſe, and no after-claps when paſt; they eat, and
drink, and frisk, and ſleep, without any diſturbing cares, or ſubſe-
quent Reflections: you cannot force 'em to exceſs in the uſe, nor
impoſe upon them any corroding remembrances. e. c. Let but a
voracious Glutton be bound to ſit at a well-furniſh'd Table, but two
hours after he hath fill’d his Paunch, he would account it an intolera-
ble Penance. Let but the Crop-ſick Drunkard be forc't to drink
on with 'thoſe that drink him down, how is he a burden to him-
ſelf, and a ſcorn to his fellow Drunkards! and for thoſe that glo-
ry of their conqueſt in out-drinking others, how are their beſt
Friends aſhamed of them, as glorying in their ſhame! Let but a
lazy Sluggard be confin'd three dayes to his Bed, and how wea-
ry will he be of his Bed of Down! how is the Idle Perſon more
weary
of his Idleneſs than another is of Work! I am loth to blot
Paper with Naming the loathſome rottenneſs of filthy Perſons, the
unpitied Poverty of Huffing Gameſters, and in a word, the unplea-
ſant Exit of moſt Pleaſure-mongers; and for thoſe that eſcape theſe
common effects, they as commonly contract a carnal Security, which
is as bad as the worſt of theſe. . And for thoſe pleaſures that are
above ſenſual, l'le ſay no more at preſent but this, the better the
Objects of our delights are on this ſide God, and the pleaſing of
God, the more our carnal Wiſdom is fortified againſt the true me-
thod to real happineſs. Upon the whole matter then, Pleaſures are
a kind of dangerous fruit, which if not well corrected, are Peyſon,
we can ſcarce taſte without danger of ſurfeiting.
C.
But
1:
*
1
12
How is the adherent Vanity of every Condition Serm. I.
2.
ho
But now what doth the Power of Godlineſs in this caſe? What ?
'twill not meddle with unlawful pleaſures, thô never ſo tempting;
'will ſtrain out the dregs of lawful pleaſures, that they may not be
unwholſome: 'twill moderate the uſe of unqueſtionable delights, that
they may not be inordinate: And 'twill teach us to be thankful to
God, for making our Pilgrimage any way comfortable ; 'twill raiſe
the Soul to prepare and long for Heaven, where are pure and full
Joyes, and that for evermore. Thus for a Life of Pleaſure.
What ſhall we ſay to a Life of Sorrow and Penſiveneſs ? to live
*Ecclef. 2. 2. a Recluſe from the flattering Vanities of the World ? " I ſaid of
Laughter it is mad; and of Mirth what doth it? What Múſick is
the gigling Mirth of the World to a ſerious Soul? Thoſe that the
Frothy part of the World count Melancholy, the Gober part of the World
count them Wife.
But yet to give way to Sorrow, diſfpirits us for any conſiderable
2 Cor. 7. 10. ſervice either to God or Man; it unfits us for every thing; b the Sor-
row of the World worketh Death. Such are burdenſome to themſelves
and others; they are weary of themſelves, and every body elſe is
weary of them. If a Melancholy mopiſh temper be not checkt, 'will
lead to hard thoughts of God, to blaſphemy, infidelity. In ſhort, a Life
of Sorrow is a degree of Hell upon Earth, and ſuch Perſons tor-
ment themſelves before their time. But what can Religion do in this
caſe?
* Eccleſ. 7. 3,4. Serious Godlineſs bears up the Soul from ſinking under worldly ſorrow ° :
Sorrow is better than Laughter, for by the ſadneſs of the Countenance
the Heart is made better : The Heart of the wife is in the houſe of
Mourning ; but the Heart of Fools is in the houſe of Mirth. Religion
* 2 Cor.7.9,10. will teach us how to turn worldly Sorrow into Sorrow for Sin, dta
forrow to Repentance, after a godly manner, and godly Sorrom worketh
Repentance to Salvation, not to be repented of. 'Tis Serious Godlineſs
that teacheth how to mourn for the Sins and Dangers of the Times
we live in. And Chriſtians, pray take ſpecial notice, that this is our pre-
ſent great duty, a duty that every Chriſtian not only ought, but may per-
form, and none can hinder it. And, O that this duty were frequently
thought of, and more univerſally practiſed: The Land is even drown'd
in Pleaſure; the Conſcientious performance of this duty, would be
a token for good, for the abating of the deluge : And thô, the times
ſhould be ſuch that their own Sorrows ſhould be encreaſed, yet
then, even then, how chearing would the forethoughts of Heaven
be to ſuch ſerious Chriftians! How may they chide their Hearts
* Pfal. 42. 11. out of their Dejections ! Why art thou caſt down, O my Soul? and
why art thou diſquieted within me? hope thou in God, for I ſhall yet,, ayez
Tiniyw, and ever praiſe him;
and cver praiſe him; who now is, and for ever will be the health
Salutes faciei of my Countenance
and the Salvation of my face, and my God: Be-
cauſé thou art my God, my own God, my exceeding great (not on-
3 Pfal.67.6i ly rewarder but ) hreward. And thus much for the ſecond Pair,
Gen. 15. 1. . Pleaſure and Sorrow..
III. Who
mei.
Serm. I. moſt effe&tually abated by ſerious Godlineſs?
13
III. Who knows whether Honour or Obſcurity be belt for man in III.
this Life? At firſt fight it ſeems eaſie to determine, but when both
ſides are heard, 'twill ſeem otherwiſe.
For Honour ; every one would be Some-body in the World, would
be eſteemed, and preferr'd before others; diſgrace and infamy ſeem
moſt intolerable; when Job had done conteſting with his cenſori-
ous Friends, he is greatly concern’d about the contempt poured
upon him, thô but by infamons Enemies, Fob 29. & 30. And Da-
vid, thô he could even in deſperate caſes encourage himſelf in God,
yet complains, ' Reproach hath broken my Heart : matter of Honour and · PAI. 69.20,
Reputation is a tender point, not any, of what rank foever, but
deeply reſent the being Tlighted.
But for Honour, when we conſider how hazardous it is to get,
(thô all are clambering, few reach it;) conſider further, when 'tis
got, 'tis flippery to hold, (others envy and their own fear, diſtract
em;) and then if you adde the falling from it, ( that's worſe than if
they never had it;) but there's worſe than all this, the inſuperable
temptation to pride, oppreſſion, and impenitency, all which nothing
but Grace can prevent or cure.
And for that leffer reputation and
eſteem which comes ſhort of the Name of Honour, 'tis troubleſom
to carry it, like a Venice-glaſs, that the leaſt touch may not crack
it. What can Religion do in this Caſe ?
Serious Godlineſs, 'twill never be beholding to Sin, nor Satan for
worldly Honour : lt values it no more than as it adds to a capaci-
ty of honouring God. He that's truely Religious, is neither ſo fond
of Honour as to Sin to get or keep it, neither doth he count him-
ſelf undone to loſe it; he values the priviledge of Adoption beyond
all the Honours in the World : * Since thou waſt precious in my ſight, k Iſa. 43. 4.
thou haft been honour able; he is graciouſly ambitious of doing God and
Chriſt'fonie ſervice in the World; he appears for God, to diſcoun-
tenance, prevent, or remove Sin; to encourage, promote and ad-
vance Holineſs; this God in condeſcenſion accounts an honouring of
him, and hath accordingly promiſed, 'Them that honour me, I will ho- 11 Sam. 2. 300
nour ; and they that deſpiſe me; ſhall be lightly eſteemed. In ſhort, you may
know what Faith you have, by what Honour you prize. m How im Joliui 5. 44
can ye believe, that receive honour one of another, and ſeek not the Honour
which cometh from God only? This for Honour. Some preferr
Obſcurity in the World ; to ſnudge in quiet, to live retired,
and reſerved, out of the Vexatious hurry of a captious World ; tó
keep in the Iliade out of the ſcorching Sun, to ſteal out of the World,
without any noiſe or notice: 0 how ſweet is this to many wiſé
2nd judicious Perſons, that are every way above what's Vulgar !
But how do theſe in running from one Vanity, fall into another !
They debaſe the humane Nature, and the reaſonable Soul, while they
induſtriouſly conceal themſelves from being ſerviceable; they are guil-
ty of a civil Self-excommunication, while they ſhut out themſelves
from thoſe Employments wherein they might be uſeful. God hath made
every
2.
C 20
14
Serm. 1.
How is the adherent Vanity of every Condition
every thing for uſe; to ruft in a Corner for the avoiding of Trou-
ble, can proceed from nothing but uncharitable Pride, or wilful igno-
rance; from baſe Pride, you think the Neighbourhood not good
enough to be bleſt with your endowments; or nothful weakneſs,
which you are conſcious of, but won't take pains to cure: In
flort, to chooſe retirement for love of eaſe, is an envious kind of Life,
and therefore far from Happineſs: But what can Rcligion do in this
caſe?
One that is Serious in Religion, can beſt manage an obſcure Sta-
tion, whether it be forc't or voluntary. 'Tis only he that is cru-
cified to the World, that can ſcorn the Worlds fcorns, and con-
temn the Worlds contempt. He that hath learnt the great leſſon
of Self-denial in the School of Chriſt, is well pleas'd with his Se-
crelie for Communion with God: In ſhort, his Religion keepeth
him from being fond, or weary of worldly Obſcurity. Thus I
ti 1 Joh. 2. 16. have run over the of beloved Diſciples Summary of all worldly Vani-
ties, and their Contraries, and how Godlineſs in the Power of it,
corrects the Vanity, and extracts the Excellency of all thoſe. But
let theſe paſs, and let's examine things of a higher Nature, for
which more may be pleaded, than can for theſe be pretended, and
here you'l find, that without Serious Godlineſs their Vanity is in-
tolerable.
IV. Who knows whether Wiſdom, and Learning, and the endom-
ments of the Mind be beſt for a man; or whether to be without
theſe, and their troubleſome Attendants ? Now: we come. to a cloſe
and inward Search.
For Wiſdom and Learning, and intellectual accompliſhments, they are
of ſuch incomparable Excellency, that he is ſcarce worthy the Name
of a man that ſights them: “Wiſdom excelleth Folly, as far as light excelleth
*Eccleſ. 2. 13. darkneſs. This is Solomons ſentence, even then, when he is ſentencing
all worldly Vanities.
But and who miſtruſts ſuch a but here ) the wiſer men are, the
more they are exempted from the ordinary Comforts of humane So-
ciety; they meet with but few, and thoſe but ſeldom, that they can
converſe with, to any Satisfaction; the more Learning they have,
b Ecclef.1..18. the more Senſe of, and Sorrow for their Ignorance. b In much Wir
dom is much Grief, and he that increaſeth Knowledge increaſeth Sorrow.
Hence it is they affect an uncomfortable Solitude, that they are fain
to force themſelves into a ſociable complyance, where they ſeldom
meet with any thing but what they fight or pity; they are ordinari-
ly the objects of their own grief, and of others enyy. There's nothing
more'ordinary, than for Perſons of lower accompliſhments, to carry
their deſigns, and attain their ends before them: they can't ſneak and
flatter like lower-ſpirited Animals, that while they are purſuing a
Notion, others .catch. Preferment ; and while they are inriching their
Minds, others are filling their Coffers.
What doth Serious Godlineſs in this Cafe?, 'Tis this alone that makes
!
I.
wile.
Serm. I. moſt effectually abated by ſerious Godlineſs?
15
с
2.
Contented to
wiſe men truely wife, and Learned men truely learned. Unfančtified
parts and Learning may (in ſome reſpects) be reckoned among Chriſts
worſt Enemies; aye, and among his worit Enemies that have them;
they furniſh him with Cavils (which they call unanſwerable Reaſons)
againſt the Simplicity of the Goſpel, they fill him with thoſe preju-
dices, that nothing but Grace can remove: The' carnal Mind is enmity º Rom. 8.7.
againſt God: for it is not ſubject to the Law of God, neither indeed can
be : But where Grace is graffed upon good Natural parts, there
Wiſdom and Learning are excellently beneficial; it is they that have
the cleareſt Underſtanding of Goſpel Myſteries ; 'tis theſe who are
the moſt ſubſtantial grounded Chriſtians; theſe are the only Chriſti-
ans who are able to defend the Truth, and convince gain-layers; a'tis d Job.33. 3.
their Lips can utter Knowledge clearly : e 'tis they that can beſt ſpeak • 1 Cor. 14. 3.
or write, to Edification, and Exhortation, and comfort. .
What then can be ſaid for the. want of parts and Learning?
Thoſe that have no conſiderable Parts nor Learning, that do not
trouble themſelves nor others about the difficulties of Knowledge or
Practice, but take thoſe things to be Truth, that are commonly re-
ceived, theſe are more ſatisfied, than thoſe thar are more inquiſitive :
Belides, theſe better ſuit the generality they live among : They are
wiſe enough to get Eſtates, for men are ordinarily afraid to deal
with thoſe that are wiſer than themſelves, leſt they be over-reacht,)
and they are eſteem'd in the World, and what care they? They don't
impair their health by ſtudy, nor perplex themſelves with great mat-
What can be more deſired to make them happy? Happineſs
(as it were ) drops into their mouth unawares; for when they com-
pare
their Condition with others, they find it more eligible, thô they
did nothing to make it ſo. But alas ! what uſe do theſe make of their
Souls? A lazy neglect of improving of parts, and of getting of learning,
live and die but one remove from a Brute, who can expreſs the baſeneſs
of it? Ignorance may well be the Mother of their Devotion whoſe Re-
ligion is a Cheat, but the Scripture tells us, and we believe it; When * Prov. 2. IQ. -
Wiſdom entereth into thine Heart, Knorledge is pleaſant unto thy Soul: And
without it neither Heart nor State can be good.
But what doth Serious Godlineſſe in this caſe? Theſe, thô they
have not any conſiderable Parts and Learning, yet they bemail their
Ignorance, and are willing to learn: they get a favoury. Know-
ledge of neceſſary practical Truths, and they increaſe the know,
ledge of them by practice; thô they are Fools to the World, ,
they are wiſe for their Souls, and wiſe for Eternity, and this is
the beſt Wiſdom : They have learned Chriſt, which is the beſt,
Learning. This you Mall find, thoſe great Doctrines of Chriſtiani-
ty, which Learned men bandy, to and fro in doubtful diſputation,
ſuch as theſe, viz. The unaccountableneſs of Predetermination, the fupra
or infralapſarian aſpect of Election, the controverted extent of Re-.
demption; the manner of the concourſe of the Divine and Humine
will
ters.
---
A
How is the adherent Vanity of every Condition Serm. 1.
16
will in Vocation ; the formality of Juſtification : In theſe and ſuch
like Doctrines, wherein the moſt eminently learned can neither give
por receive fatisfaction, Serious Chriftians, of but ordinary Knowledge,
are ſo far ſatisfied, as to admire the Grace of God in Chriſt, and
preſs after ſuch Holineſs of Life, as adorns their Profeſſion and muz-
zles Revilers. So that by what hath been ſaid, you may plainly ſee,
that both the excellency, and deficiency of intellectual endowments, are
beſt managed by Serious Godlineſs; without which, whatever can be
ſaid for either, is not worth the mentioning,
V. V. Having named ſeveral things of real worth, and compared
them with other things that others think ſo; let me for once name
one pair, the worft of Sins, that have ſcarce any bare-fac'd Advocates,
yet have more hearty admirers, than what really deſerve it : And
that is, a form of Godlineſ, or doirnright Atheiſm; whether of theſe
is to be preferr'd? I am ſenſible ’tis dangerous to compare Sins ; for
we are not to make choice of any, thô the neceſſity be never ſo
great, or the excuſes never ſo plauſible : Of afflictive Evils we may
chooſe the leß, but of ſinful evils we muſt chooſe neither; but rather
ſuffer the worſt of deaths, than commit the leaſt of Sins. My only
deſign therefore in this inſtance, is, to ſtrip theſe Sins of the times
of their ſpecious pretences, and to do what I can to perſwade theſe
Self-applauding Sinners to ſerious Godlineſs.
A ſhew of Godlineſs ſeems to carry it both with God and Man;
till his Hypocriſie is diſcovered, he ſeems to be the favourite of Hea-
ven, and the Glory of Earth. Some that are ſincere, think their
Eftátes well beſtowed upon them, ſo they may but enjoy their
& Mat. 23. 14. Prayers : They have Religion enough, to get & credit by it, and to
make their Markets of it, and that's all they care for; on the other
hand, they have latitude enough to avoid danger, that unleſs they
be ſurprized by ſufferings, their Religion ſhall coſt 'em nothing; if
they can't win what they play for, (alas they do but play with Re-
ligion, they were never Religious in good earneſt, ) yet they'l ſave
their Stakes : Are not theſe the only wiſe men that are (as they
call it) Zealous with Diſcretion; that will not expoſe themſelves
to danger, but will (more ) warily (than conſcientiouſly ) avoid
it? Thefe cenſure thoſe that are more venturous than themſelves to
befriend the Goſpel, when 'tis deſpiſed and perſecuted : is not Re-
ligion of ſuch a ſize, a Conſcience thus manageable, moſt fit for doubt-
ful times, when dangers ſurround us? " What if I build again the
things which I deſtroyed, muſt- I therefore needs make my ſelf a tranſgreſ-
for Here's the indifferent Moderation, and Gallio-like Diſcretion ; 'is
not this highly commendable ? Commendable ſay you ? Hypocrifié is
odious to God and Man: 'Tis too true, that Perſons of no Religi-
on decry the moſt ſincere Chriſtians by the Name of Hypocrites ; this
is unreaſonable, and deviliſh, but 'tis not my buſineſs now to deal with
them: Thus far I'le joyn with them, whatever their moſt envenomed
mouths can ſpeak againſt Hypocriſie, I'le adde to it, and ſay more,
and
I.
> Gal. 2. 18.
Serm, i. moſt effetually abated by ſerious Godlineſs?
17
and that from Scripture, and that not from here and there a Verſe
ſcattered up and down, (thó that is ſufficient proof for the high-
eſt Doctrines of Chriſtianity) but I ſhall commend to you above
twenty Chapters together, from Job 4. to the 27th. incluſive, where-
in you have ſuch a Dialogue, none like it in the Bible, between Job
ſo eminently ſincere ; God as it were boaſts of him, that there was
none like him in the World, (thò at preſent God bid his ſincerity
from his Friends ;) the diſcourſe was between this Job and his three
compaſſionate (thô cenſorious ) Friends, who could not but ſuſpect,
there muſt ſome extraordinary guilt bring ſuch extraordinary pu-
niſhment; they knew him to be free from open wickedneſs, and there-
fore conclude it muſt be for ſecret Hypocriſie; and thereupon they
ſpeak the moſt convincingly they can of the Evil of it; fob addes
conſiderably to all they ſay againſt it, only denyes himſelf to be
an Hypocrite: His juſtifying himſelf makes them preſs more hard
upon him, and every one ſtrives to be more cloſe than other, and
to make a more home thruſt into his Conſcience, to force the acknow-
ledgement of his Hypocriſie : So that upon the whole matter, here's
Something of Satans Temptation, thô over-ruld by the Spirit of God;
here's ſomething of the height of Grace, thô allayed by humane frailty ;
and ſomething purely Divine, eminently from the Holy Ghoſt; and
theſe all agree in the Concluſion, thô they differ in the Premiſes, viz.
That Hypocriſie is the worſt of Sins, moſt odious to God, 'moſt ruinous
to Man; the better any one ſeems to be, and is not what he ſeems,
the more ſeverity he muſt expect from God, and the leſs humanity
from Man. I know not whether 'tis poſſible to ſpeak worſe of Hy-
pocriſie than it deſerves; for thô ſtudied Hypocrites, who induſtri-
ouſly ſet themſelves to deceive others, may long do it, yet they
are often in this World, but alwayes in the next, worſt deceived them-
ſelves. A meer Form of Godlineſs is not then to be reſted in.
But what can the Pomer of Godlineſs do in this Caſe ? What !
what can it not do ? 'tis that alone that's worth the Naming, worth
the getting, worth the Owning ; and therefore, that I could perſwade--
and prevail with all that have the Name of Chriſtians, that they
would be as loth to be Hypocrites, as to be thought ſo, for what
if you ſhall be accounted ſincere, while the Heart-ſearching God
knows you to be hypocrites, and will deal with you as ſuch ? grant,
the reſting in a form of Godlineſs is a Diſeaſe rarely cured, and there-
fore upon that, as well as upon other accounts moſt dangerous: But
yet through Grace it may be both pardoned, and cured : Will you
try an eaſie experiment? ('tis difficult I confeſs, but as eaſie as pof-
fible for ſuch a diſeaſe :) Hypocriſie is ordinarily defective in the
manner of doing what is good, and thoſe who are moſt fincere, com-
plain moſt of their ill manner of performing of Duties, and improving
of Ordinances ; now if I can at once ſatisfie the ſincere with the
asſurance of his Sincerity, and cure the Hypocrite of bis Soul-deceiving
Hypocriſie, and all this by a Preſcription, that the bare work done shall
work
18
How is the adherent Vanity of every Condition
Sérm. I
#
b
13.
work the cure; there's little danger about the manner of doing
it: if you do it at all, you can't but do it well; and it can't but
be effe&tual : doth not this raiſe your Expectation to know what
this infallible receipt is, that never ſo much as once miſs'd curing eve-
ry one that took it? I would I could hold you a little longer in
fúſpence, till you would reſolve to try the Experiment before yois
reject it, unleſs you can obje&t ſomething againſt it : If you will but "re-
folve thus, l’lé referr it to your own Conſcience to be Judge of
the weight of your Objection. What ſay you? Will you upon this
Condition reſolve to make Tryal of my propoſal ? Shall I take it
for granted, you will? then here 'tis, and the bleſſing of God ac-
company it, that you may not be the firſt fuccelleleſs taker of
it.
Do but endeavour to get and keep in your Hearts as actual apprehenfrons
" Gen. 16. 13. of the all-feeing God as it is poſſible. Thou God ſeeft me----have I
alſo bere looked after God that ſeeth me? q. d. Now I am come out of
Abrahams Family, where God is worſhipped, I ne're thought of
Gods looking after me here; but now I find he ſees me as well when
• Pfal.139.1.-.- I am ſimning, as when I am praying. b Where ever I am, what ever
I am about, whether Buſie or Idle ; my thoughts, that no Creature can
know, God knows them; though I equivocate in my Words, God diſ-
cerns them: Whether I draw near to God, to flatter him, or run
away from God to eſcape him : Thô I lay my ſelf to ſleep that I
may not think of him, or get into the dark where I may fee nothing of
him, yet Gods eye is every where all this while upon me. Chriſtians,
be but ſo far fincere as induſtrioully to endeavour to keep upon your
Hearts ſuch apprehenſions of God, and this alone will effectually cure
you of reigning Hypocriſie, and clear up your ſuſpected Sincerity. I
grant, ſome men may be ſo impudently wicked as daringly to Sin
while they think God looks on; but this is ſeldom, and only in the
heat of Temptation: they cannot, no, they cannot, nay, the Devil
himſelf cannot help them to keep up their Hearts to this pitch of impie-
ty: the moſt daring Sinners are but like men in a Fire-ſhip; what thô
they venturouſly run it in, to fire the Fleet, they themſelves get away
as faſt as 'tis poſſible : ſo thô in their drunken frolicks, they ſet them-
ſelves to out-face God, yet when they are ſober they retreat to this:
© Job 22. 13,
How doth God know ? thick Clouds are a covering to him, that he ſeeth
d He bath ſaid in his heart, God hath forgotten : and if he can
but repell his twingeing Gripes of Conſcience, he not only quick-
ly forgets them, but flatters himſelf that God forgets him too, and
that he bideth his Face, and will never ſee it : And ſo, thô he con-
temn God, yet he hath ſaid in his Heart, God will not require it
· Pfal. 94. 7. yea further, they ſay, the Lord ſhall not ſee, neither ſhall the God of
Jacob regard it.
But men of the moſt feared Conſciences cannot alwayes thus car-
ry it; there are ſome of the worſt of Sinners, of whom it may be
fáid, God is alwayes in their thoughts, while they are awake ( and
they
not ;
14.
Pfal. 10. 11,
13.
j
:
*
Serm. 1. moſt effectually abated by ſerious Godlineſs ?
19
they sleep little) they think of nothing elſe, and yet theſe are far
from Sincerity, or the way to it. I grant this, for it conírms, not
enervates my Remedy: They. under horrourſ and deſpair, think
of God, and cannot but think of him, but 'tis fore againlt their
Wills; they would out-run thoſe Thoughts, but the. Wrath of God
purſues 'em ; * they would fain flee out of his hand. But now to pray, * Joh. 27. 22.
and ſtrive, that we may get and keep God alwayes in our Eye;
to be inwardly grieved that our Thoughts of God ſo eaſily ſlip
from us; ſo to preſentiate God to the Soul, as to be able to appeal
to God; All the while I am awake, I am ſtill with thee; and when I ſleep, t. Pfal139. 18.
f it is under the Shadow of the Almighty, he shall cover me with his f Pfal. 91.1, 4o
Feathers, & as the Hen doth her Chickens. Chriſtians, thoſe that can 8 Mat. 23:37.
(comparatively) ſee nothing elſe with delight, nor reſt any where
elſe with content, they are truely Religious, they are certainly fin-
cere. Let's now conſider the other extream.
Too many think (or do what they can to make it fink into their
Thoughts) that Atheiſm is beſt for 'em : theſe would be accounted
men of a great Soul; they ſcorn the Pufillanimity of Conſcience;
they are neither allur'd, nor frighted with the fore-thoughts of a
future State; they Night any diſcourſe of Heaven, and they laugh at
the Torments of Hell; they live without care in a continued Fro-
lick; and are not theſe the only happy men? Thô they reſtrain their
Blab, they let looſe their Thoughts, and 'tis the common language
of Mens Hearts and Lives : Men ſecretly bleſs themſelves that they
are not Religious, when they ſee men ſuffer for Conſcience fake, all
the pity they expreſs, is from their deluded Fancy.
But will this alwayes hold ? Fob tells us,
no man can harden his n Job 9.4
Heart againſt God in the way of his Providence, and proſper ; much-
leſs ſure, can he ſet himſelf againſt God in his very being and pro-
{per. He's really a Fool (thô the World count him a Wit,) that faith i Pſal. 14.
in his Heart, i. e. he heartily wiſheth that there were no God;
but
God hath a witneſs within him that he can't ſilence, but ( will in-de-
ſpight of him) convince him, that there is a God. Never could
any man yet blow out that Candle * of the Lord, which God hath & Prov. 20.27
ſet up within him : It can't be expected, that he who ſtrives in
his Practice, to be an Atheiſt in his Fudgment, ſhould be ſo ingenu-
ous as to tell us what Convulſions of Conſcience he is incurably trou-
bled with; if he would, we ſhould need no other Teſtimony but his
own to convince him; and ſeeing he will not, l’le only bid him, firſt
get the Maſtery of his own Conſcience, before he decry that God
that Maſters it: I might preſs him to conſider the works of Crea-
tion and Providence, and how unreaſonable it is to expect, that ano-
ther ſhould believe thy profound Arguments (as thou eſteem'ft'em) when
thou unbelieveft 'em thy Self, every time thou hear'ſt it Thunder :
(for why ſhould I coaſt about for convictions ) while thou carrieſt
that within thee, which neither thy ſelf, nor all the Devils in Hell
to help thee, can extinguiſh; thine own Conſcience man; Conſcience
I
h
20
How is the adherent Vanity of every Condition Serm. B
I ſay, not anothers, but thine own; and thou mayit as ſoon rear
thy Soul out of thy Body, as thy Conſcience out of thy Soul: And
while Conſcience hath a being, the being of God ſhall not be denied.:
'Tis too true, thou mayeſt ſear thy Conſcience from ſpeaking any
thing for ihy good; but thou canſt never filence it from ſpeaking to
thy Terrour: That never-dying worm will be ſtill gnawing, to make
thee feel, both here, and to Eternity, that there is a God. One thing
I confeſs, I have ſometimes wondered at, that ever any Atheiſt can dye.
without horror ; the approaches of Death commonly undeceive us. But when
I conſider, that thoſe who induſtriouſly endeavour to ſtupifie their
Conſciences while they live, ſhould in Gods Righteous Judgment be
ſo far befotted, as not to have their Conſciences ſo much as quitch when
they dye: but, that as they have induſtriouſly profelyted others to their
Atheiſm, they ſhould be ſo far deſerted of God, as to leave their
Companions under that Deluſion, till Hell undeceive 'em. O! but what
can Religion do for the cure of Atheiſm?
Serious Godlineſs in the loweſt degree of it expells Atheiſm. I grant,
thoſe that are eminently Godly may be tempted to Atheiſm, but they
reckon theſe among Satans fiery darts, and accordingly ſet themſelves
preſently to quench them; which thô they cannot jo eaſily do, as they
imagine, who have not experience of ſuch Temptations, yet there's this
palpable difference between them and Atheiſts, viz. The Atheiſt is in-
quiſitive for Arguments to promote his Atheiſm, the tempted Chriſti-
an as inquiſitive for Arguments, and Grace to deſtroy it: thoſe that
are ſerioully godly, do not only ſeek a perfect cure of their own
(in part) mortified Atheiſm, but mournfully bewail the infolent
Atheiſm of the age they live in. If it be (as it is ) as a Srord in
I Ffälm 42. 1Co their Bones for their Enemies to reproach them, while they ſay
daily unto them, Where is your God? If it (as it were ) break their
Bones, to have their intereſt in God, and Gods peculiar care of them
ſo much as queſtioned, it muſt needs be as a Sword to their heart (a
killing wound) to hear the Fear of God ridiculd, and the Being of
God denied. Certainly as Grace is heightned, a gracious Perſon
is next to being overwhelmed: Thô God hath an evidence of his
Deity lies lieger in the worſt of his Enemies, yet upon the miracles
of Mercy he works for, and in, his own People, God may ſay to
Ifai
. 43. 12. them; They are his Witneſſes, that he is God. And the more 'emi-
nent any one is in Grace, the more experimental Witneſs he is that
the Lord is God. This may not only be ſufficient for the inſtances
already given; but be ſufficiently inſtructive, what to do in all other
Caſes that might be named. I had thought to have proportionably
enlarged upon theſe, which I ſhall but little more than name, and
therefore ſhall not add them to the number.
Who knows whether a fall:or a vacant employment be best for him? A
full cmployment is that which every one that hath dealings in the
World gapes after : this leaves no room for Melancholy, nor Idleneſs,
each of which are unſpeakably miſchievous.
But
:
1
1
Serm. i. moſt effectually abated by ſerious Godlineſs?
21
1
.
But thoſe that live in a Hurry of buſineſs, do neither enjoy God nor
themſelves ; 'tis tireſome both to Body and Mind: the Truth is, the
defire of it is ordinarily naught in the riſe, 'tis from covetouſneſs and
ambition ; naught in the progreß, it neglects God and godlineſs; and
naught in the cloſe, it ends at beſt in diſappointment.
But here Religion gives relief; for a Heavenly-minded Perſon to be
full of worldly bulineſs, 'tis he alone that minds the main buſineſs
of his Life, to work out his Salvation : 'tis he alone that both will
and can keep the World from juſtling out what's better: the World
in this is like the Gout, thô you keep it at your feet, 'tis troubleſome,
but if it reach the Heart, 'tis mort al; the World thrô Grace may be
a good Servant, but 'tis impoſible to be a good Maſter.
Is vacancy from Employment better? 'Tis tedious to be alwayes
drudging, for we know not who nor what, to have no time to ſpare
for Refreſhment, and Recreation, that we may enjoy what we have,
be it more or leſs; this ſeenis better. But yet to have little or nothing to
do, expoſeth us to we can't ſay mhat ; Idleneſs is an inler to the moſt
monſtrous Abominations; Relaxation from buſineſs, and Recreation
after wearineſs, is at beſt but a banquet, no way fit for ordinary
food; beſides this, Satan watcheth, and never miſſeth prevailing upon an
idle Perfon.
What can Serious Godlineſs do in this caſe ? When one whoſe
Heart is ſet upon godlineſs, hath but little to do with the World,
he findes enough to do as a Chriſtian : The conſiderate Chriſtian hath
not one hour in his Life wherein he hath nothing to do; he alone can make
a Virtue of Neceſity; he alone can redeem time for God; he alone can
fill his Life with Duty and Comfort : in ſhort, 'tis through Grace alone,
that a man hath never too much, nor too little buſineſs: 'Tis the power
of Godlineſs that is thus powerful.
Who knows whether many or femp Friends be beſt for bim? For ma-
ny Friends, man is a ſociable Creature, and cannot live of him-
ſelf; to be deſtitute of Friends ſeems very doleful: A Friend is börn
for Adverſity; a Friend may be better than an Eſtate; to have many
dear Friends and Relations, it carries us thrô our lives with Comfort;
it is a Duty to prize 'em, it is a ſin to fight 'em; and therefore this
ſeems unqueſtionably beſt.
But (and there's no Friends on earth without a but in their commen
dation, ) Friends themſelves are troubleſome, apt to take exceptions, to
miſtake, to be weary of us if we have long need of 'em ; and belides
this, there's none' in the World, whoſe Friendſhip is not founded on
Grace, can be ſo much my Friend now, but he may be as much
my Enemy hereafter : And if you can find any Friend above theſe
exceptions, how do the thoughts of parting abate the Comfort of
enjoying? Alas! we dare not think of it.
Can Serious Godlineſs• Stand us in any ſtead here? Much every way;
if our Friends te Irreligious, this néceſſitates us to do what's poſſible
to make them Friends to Chriſt and to Religion; and this attempt is
D 2
alwayes
용 ​Ý
+
1
2,
1
1
22
Serm. I
How is the adherent Vanity of every Condition
1
alwayes fuccefſeful, if not to make them Gracious, yet to make our
ſelves more gracious; and if thy Friends be already Religious, thou
wilt have a foret aft of Heaven in the Communion of Saints; thô this
is rare, and rarely enjoyed.
Some think 'tis beſt to have few or no Friends. We are too
apt to flatter our ſelves, and to bear upon our Friends, to reckon upon
their intereſt, when we ordinarily find diſappointments; whereas, expect-
ing nothing from them, makes us learn to live without them, and in
ſome ſort above them. We need neither flatter nor humour any
Body.
But now to be Friendleſs, that's very uncomfortable ; a Friend
great-
ens all the Foyes, and leſſens all the Sorrows we meet with in this World :
it argues a crooked and perverſe diſpoſition, to be without Friends, or
not to care for 'em. Beſides this, we had need to have every man
our Friend, for we know not into whoſe hands our Life may come before
we dye ; that Perſon muſt needs be miſerable, who lives undeſir’d, and
dyes unlamented.
What can Serious Godlineſs do in this caſe? A Serious Holy Per-
fon, thô he have but few, or perhaps no worldly Friends, he hath
the moſt, and the beſt Friends; he hath God to be his Friend, he
hath an Intereſt in the whole houſhold of Faith ; and he can make up
in God what he wants in any other Perſons, or things of the World:
what thô he hath no Friend to ſtand by him? Innocency and Inde-
pendency dare do, and can ſuffer any thing.
3.
Who knows whether Freedom from Affli£tion, or an afflicted Con-
dition, be at preſent beſt for him? Freedom from Amičtions ſeems
moſt deſirable both to Nature and Grace: we naturally love our eaſe,
and would have nothing befall us that is Grievous to Fleſh and
Blood; and Gracious Perſons pray and ſtrive to prevent and remove
Afflictions. But yet the experiences of all, good and bad, in all ages
of the World, proclaims this upon the Houſe-tops, that more have got
* Prov. 1. 32. good by Affli&tions, than by being without 'em : The Profperity of Fools de-
ſtroyes 'em.
What doth Religion in this Cafe? The Truth is, there needs a
great exerciſe of Religion to carry us ſafe thrô Freedom from Affliction.
Job I. 5.
Jobs extraordinary devotion, upon his Childrens ordinary rejoycing
in their proſperous Condition, may convincingly inſtruct us, that
there's more danger in Freedom from Affliction, than we are willing
to fufpe&t, and it is more difficult to love, and fear, and truſt God,
when we have the world, than when we want it: ſo that without Serious
Godlineſs, 'tis impoſſible to withſtand the inſinuating and pleaſing Tempta-
tion of flattering Proſperity, and unleſs Faith be in Exerciſe, we can-
pot do it with it. What then! is an. afflicted Condition to be preferrd?
Some that have had experience of both, fay res; they have been afraid
to come from under their Afistions ; ſome fick. Perſons have been
even afraid of Health, thô they deſir'd it, left what they got in
their Sickneſs, they ſhould loſe in their Health.
But
Serm. i. moſt effectually, abated by ſerious Godlineſs?
2.3
there's one Care
But yet the continuance of Afflictions breaks the Spirits, and hinders
that chearful ſerving, and praiſing of God, which is (or ſhould be )
the Life of a Chriſtian: thô many are better'd by Afflictions, yet
none are allowed to pray for Afflictions, but againſt them, and uſe
all good means to avoid, or remove them: 'tis one thing makes Hea-
ven deſirable, the putting an end to all our Afflictions. In ſhort,
e no chaſtening for the preſent ſeemeth to be joyous, but grievous, what- Heb. 12. II.
ever be the after-fruit of it : This therefore is clogg'd
with Vanity.
But what doth Religion in this Caſe?
Serious Godlineſs by Afflictions becomes more Serious : God makes
great uſe of Africtions for the working, and promoting of Piety ; and
in this ( I think) all experienced Chriſtians are agreed, they reckon fan-
Etified Aflictions among the choiceſt Providences of their lives:'I commend
the enlargement of this by your own Thoughts out of your own
experiences: And thus including theſe three Caſes as in a large
to, which the Church Catholick ( truly ſo called ) may have more
cauſe than ever, tremblingly to conſider, and to ſeek more ſatisfying
reſolution than I can give for it's determination.
VI. W hat man upon Earth.can peremptorily affert, whether Peace, or VI.
Perſecution, be juft at ſuch a time, infallibly beſt for the Church of
Chriſt? 'Tis eaſily granted, that we muſt at all times pray for, and
endeavour the univerſal ( both outrard, and ſpiritual ) Peace of the
Church : and this, that we may at all times do any thing but Sin, to
avoid or put an end to Perſecution; but let's conſider each. as in the
former inſtances.
That the Peace of the Church is beyond Expreſſion deſirable, he is
no Chriſtian that denyes it; thoſe that are the greateſt troublers of the
Churches Peace, do uſually proclaim their Friendſhip to it, calling
their Affection to a party, Love to the Church, and the welfare of
their party, the Peace of the Church: Now thô their Charity is too
narrom to contract the Church into a party, their Notion of Peace is
large enough, they would have it commenſurate mith the Church. So
that I need not be large to prove what no body denies: Outward
Proſperity was ſo much the Bleſſing of the Old Covenant, that ſome
confine it to that, but others upon better Grounds expect more under
the Goſpel ; for d this was no inconſiderable end of Chriſts coming Luk. 1.74,75***
into the World, to deliver its out of the hands of our worldly Enemies,
to ſerve him, without affrighting fears of men, in Holineſ before
God, and Righteouſneſs before men, all the dayes of our Life: Which
Proſperity when the Church hath enjoyed, according to Chriſts.
purchaſe, and Promiſe, then they have walkt in the filial fear of the
Lord, and in the encouraging 'Comforts of the Holy Ghoſt, were mul-.* Acts 9, 31...
tiplyed in number of Converts, and increaſe of their Graces that were
formerly converted : But here, as we uſe to ſay of pleaſant weather,
'Tis pity fair weather ſhould do any harm; ſo.'tis pity the Churches
Proſperity Should do any harm..
i
1
Put
24
Hoy is the adherent Vanity of every Condition Serm.
1
i'
2
60.
But alas! the Church of Chriſt can-as little bear continual Profperity, as
long Adverſity : a Calm is ſometimes as dangerous as a Storm. Ma-
ny are the ſ'emptations and Snares of a Proſperous condition: it breeds
Hypocrites; Errors and Herefies ſpring up like Weeds in rank ground;
Profeſſors are apt to grow Remiſs and Careleſs, Wanton and Se-
cure ; to be too fond of the Preſent, and to hanker after more Tem-
poral Happineſs than God judges good for them. How hardly were
the very Apoſtles awakened from dreaming of Chriſts temporal King-
dom, and the very beſt of 'em from ſuing for great Offices at Court!
O the Diviſions among Brethren, when Pride makes them quarrel-
fome! When the World fazours the Church, the Church ſides into
the World, then their worldlineſs ſpoils their Chriſtianity, and their
Chriſtianity palliates their worldlineſs, and ſo thoſe things are mixt
which can never be compounded.
But now Serious Godlineſs is the beſt. Preſervative againſt Surfeit-
ing on Proſperity. 'Tis Grace in the Exerciſe and Growth, that
powerfully enables, and neceſlarily provokes to improve the Churches
Peace to all Spiritual advantages. The Church of the Jews was
never in ſuch a flouriſhing condition as in Solomon's Reign; and is
it not well worthy our obſervation, that the Poſterity of his Ser-
vants, who became Proſelytes to the Jewiſh Religion, were ſeveral
Neh.7. 57. Ages after his death, doubly recorded by the Spirit of God, above
the Profelytes of former Ages?
'Tis Serious Godlineſs that keeps them humble, and always upon
their Watch againſt flattering Temptations; that keeps them low
in their own eyes, and from deſpiſing others : and what on this ſide
bi Chron. 22. great Grace, could make David, who had a greater Summe of rea-
dy Money than ever any had in the World, either before or ſince,
preferr that little of Scripture that was penn'd in his time, before
Pfal. 119.72. an innumerable Treaſure ? ? He had alſo a Liſt of Worthies
2 Sam. 23.
the like in the World, yet he preferrs the Communion of Saints
P. 36. 3. before 'em. To have our Converſation in Heaven, when 'tis belt
with us upon Earth, this can only be effected by the Power of God-
lineſs : believe it Chriſtians, this is no ealie matter.
What then! Is a State of Perſecution more Eligible ? Before I dare
ſpeak a word to this, I muſt premiſe this Caution : Let not Per-
ſecutors take encouragement to be more outragious in their Perſe-
cution, and then ſcornfully tell you, this is good for 'em, their
Paſtors tell 'em 'tis ſometimes better for 'em than Peace. This is
like Julian, who in every thing he did, with a deep Reach, and
greater. Malice than former Emperors, to undermine and morm out
the Chriſtian Religion, he ſtill twitied the Chriſtians with ſome ad-
vice or promiſe of Chriſt to his Diſciples about Perſecution, jcar-
ingly telling 'ein 'twas for their good. Let ſuch Perſons know, and
O that they would conſider, that though God hath, and doth, and
will bring good out of cvil, and over-rule the fury of men for the
good of his People; yet this is not the leaſt excuſe for their Sin,
b
14:
never
i
nor
Serm. 1.
25
moſt effe&tually, abated by ſerious Godlineſs?
nor can it be pleaded to abate their Puniſhment. To give you an
Inſtance, I can't give a greater, and I need give no more: The
fems, Perſecution of our Blefled Saviour, 'tmas predetermin'd of God,
and eventually proved the greateſt good to man, yet no thank to them,
nor alleviation of their guilt: Him being delivered by the determinate f Ass 2. 23.
Counſel and fore-knowledge of God, ye have taken, and by micked hands
have Crucified and ſain. They pretended high to Piety, and necef-
ſity for their Proceſs againſt him ; they Charge him with Blaſphe-
my againſt God, Treaſon againſt Cæſar, Deviliſm againſt the Souls
of People, and Luxuryas to his common Converſation ; whereas
he was no other than the juſt one, of whom ye have been now the Be- & A&t. 7. 52.
trayers
and Murtherers. 'Twas Good Counſel that Gamaliel gave
thoſe Rulers who mere cut to the Heart, i. e. vext at Heart, and "Ac. 5. 29.
counted it Criminal that the Apoſtles ſhould dare to tell 'em, We
ought to obey God rather than men : Refrain from theſe men, and let
them alone, for if this Counſel or this work be of men, it mill come to
nought ;
but if it be of God, ye cannot overthroin it,, left haply ye be
found to fight againſt God; for 'tis ſaid of others of them that ſligh-
ted thisThey have perſecuted us, and they pleaſe not God, and are i 1 Theſ. 2. .
contrary to all men : forbidding us to ſpeak into the Gentiles that they 15, 16.
might be ſaved, to fill up their ſin alway; for the wrath is come upon
them to the uttermoſt. And how heavy doth that Doom ly upon
them to this day! I'le add no more to this Caution, but a Requeſt
to Perſecutors, to read, and think, and pray over the Second
Pralin.
This premiſed, much may be ſaid of the good which God doth
in, and for, and by his Children, by bringing them into, his preſence in,
and deliverance out of, Perſecution ; how God increaſeth their Graces,
heightens their Comforts, multiplyes their Experiences, beyond what he
doth any other time of their lives. I remember Anguſtine hath a Pallage,
(though being ſeparated from my Books, I cannot name where, ) That.
if a Perſon ſuffer death for Chriſt before Converſion, his Martyrdom ſhall be
to him inſtead of Regeneration : But if you will not receive his Teſtimony,
about the firſt Grace, I am ſure you'l not deny my next about the Exer.
ciſe of Gracek. Our great Exemplar, thô he was the Son of God, yet as **
he was the Son of man, he experimentally learned Obedience" by the things kHebisi 8.3
which he ſuffered: And the Holy Ghoſt tells us', It became him for
mhom. are all things, and by whom are all things, in bringing many Sons ! Heb. 2. 10.
into Glory, to make the Captain of their Salvation perfect through Suffer-
ings. 'Tis hard to ſay what kind of Perfection Chriſt had by Suf-
fering, but 'tis eaſie to obſerve how. Sufferings tend to the Perfecting
of Chriſtians; they force them to a more ſevere examination of
Heart and Life, and to a more thorow Repentance of what pro-
vok't God to lay them under Sufferings : then their Prayers are
more fervent, and their whole Converſation more regular than at .
other times ſo that. I know not whether as well the former, as
the latter part of that paſſage may not be a gracious Promiſe.
m. If
ܕ݂
.
y
26
Ho:v is the adherent Vanity of every Condition Serm.
31, &c.
c.
m Pfal. 89. 30," If bis Children forſake my Law, and walk. not in my judgments, if
they break my Statutes, and keep not my Commandments; then will I viſit
their Tranſgreſſion with a Rod, and their Iniquity with Stripes : neverthe-
leſs, my Loving kindneſs will I not utterly take from him, nor ſuffer my
faithfulneſs to fail: my Covenant will I not break, &c. In ſhort, their
greateſt Sufferings ſhall be medicinal, not deſtructive; the more they
exerciſe their Graces, the more they increaſe them: for here's the
difference between an Earthly and an Heavenly Treaſure; the one, the
more you ſpend, the leſs you have; the other, the more you lay
* James 2. 5. out, the more you augment the Treaſure. "Hearken my beloved Bré-
thren, hath not God choſen the poor of this world, thoſe eſpecially who
are impoveriſhed for Righteouſneſs fake, rich in Faith? and accord-
ing to our Faith are all our other Graces, and all our other Com-
• 1 Pet. 1. 8. forts; for 'tis ° by believing, we rejoice with joy unſpeakable and full of
Glory. And the Apoſtle tells you exprelly, that 'tis for the Com-
p 2 Cor. 1. 5. fort of others, he acquaints 'em, As the Sufferings of Chriſt abound in
use. So our Conſolation aboundeth by Chriſt. Thoſe Chriſtians that have
walkt droopingly all their dayes, when God hath ſingled them out
for Sufferings, God hath clear'd up their Evidences : Never did any
** Dan. 10. 10, Martyr dye in deſertion. 'Twas in the Captivity, * that one while
Chriſt the Angel of the Covenant, another while a created Angel,
one of his menial Servants, did revive, inſtruct, ſupport, and com-
fort Daniel, as Gods greatly beloved: The Bleſſed Apoſtle, in one Chap-
2 Cor. 12.
tergives us an account of his Sufferings, and in the next' of his
(ſome degree of) beatifical viſion; and both beyond all the other
Apoſtles. And God doth not only this, in and for themſelves, but
God makes them more eminently uſeful unto others; Perſecution was
the occaſion of ſpreading the Goſpel all the world over. Bleſſed
Paul wrote more Epiſtles in his Bonds, than any one of the other
Apoſtles in their Liberty; and 'twas in one of thoſe Epiſtles, that
of Epheſ. 3. 4. he appeals to his Readers, f to underſtand his Knowledge in the myſtery
of Chriſt
. 'Twas in the time of the beloved Diſciple's baniſhment in-
to Patmos, that Chriſt gave him a Proſpect of the State of the
Church from his time to the End of the World ; thrô all the times of
the Heathen Perſecutions ; and thrô the riſe, reign, and ruine of the
Antichriſtian Apoſtaſie; with peculiar Prophefies, ſuitable Directions,
terrible Threatnings, and chearing Promiſes thrô the ſeveral Viſions ;
all which, thô not very eaſie to be underſtood, yet well deſerve the
Name of Revelation ; evidencing Chriſts peculiar care of his perſe-
cuted Servants, that nothing befalls them by Chance, but that the
main outrage of Enemies is ordered and bounded by Chriſts infinite
Wiſdom, and Compaſſionate Love: And thô time hath confuted many
miſtaken Calculations of the continuance of the Churches troubles,
yet God will not delay the Churches deliverance one moment, in favour to
their Enemies, but gradually to ripen his own deſign; and God will in the
beſt time do more for his People, than their preſent Faith and Hope
can graſp; and as we need the underſtanding of theſe dark Scriptures,
God will unriddle them to us.
But
9 2 Cor. 11.
Serm.i. moſt effectually abated by ſerious Godlineſs?
27
ť Dan. 7.25
u
never
But at preſent the Churches Perſecution is grievous to it, and
that upon many accounts. In times of Perſecution, Hell ſeems to be
let looſe as to all manner of Wickedneſs; when nothing but the
Service of God is Criminal, the Service of the Devil ſeems Meritori-
ous. Some will be frighted from the entertainment of the Goſpel,
and dye in their Infidelity, and they are loſt for ever. Others fo
far fhrink that they loſe their Peace, (tho they do not loſe their
Souls,) and never recover it more. And the Spirits of the ſtrongeſt
will be apt to faint, if the Sufferings be sharp and long ; *They ſhall wear
out the Saints of the moſt high. When Perſecution comes to its height,
except thoſe dayes should be ſhortned, there should no fleſhy be ſaved; but u Mat. 24. 21.
for the Elects Jake thoſe dayes shall be ſhortned. But what's to be
done at that time, that what's intolerable to fleſh and blood, may
be born with triumph; that we may be ſo far from ſtumbling at
the Croſs of Chriſt, that we may humbly glory in it; f Rejoycing that AA. 5:41.
they were counted worthy to ſuffer Shame for his Name ?. In a word, How
may
the time of their perſecution, be the beſt time of their life?
By Serious Godlineſs, by a more vigorous Exerciſe of all the Graces
of the Holy Ghoſt. When we feel what there is in that life of Faith,
we have at other times but talkt of: What thò the Furnace be heat-
ed ſeven times hotter than ordinary, may we be but ſeven times
more purified than ordinary! Chriſtians, let this be your great care,
to ſuffer as evil doers ; but ſo walk, that your Enemies may
deſpair of ever finding any occaſion againſt you, except they find it
againſt you concerning the Law of your God. Perſecutors will never
own it, that they inflict evil upon Perſons for doing good, but al-
ways pretend ſomething Criminal : As when Paul and Silas preacht
Chriſt at Theſſalonica, 'the Fems which believed not, moved with envy, As 17.5,6,7.
took unto them certain lewd fellows of the baſer ſort, and gathcreda
Company, and ſet all the City in an uproar, and asſaulted the houſe of
Jaſon, and ſought to bring them out to the People: and mhen they found
them not, they drem Jaſon and certain Brethren unto the Rulers of the City,
crying, Theſe that have turned the World up-ſide down, are come hither
alſo; and theſe all do contrary to the Decrees of Cæfar. When Paul
was' afterwards taken and arraigned, " he earneſtly beholding the Coun-
? At. 23.1.9.
cil, ( he could look them boldly in the face, ) ſaid, Men and Bre-
thren, I have lived in all good Conſcience before God untill this day.
And thô this Plea enraged ſome of his Perſecutors, others became
his Advocates, ſaying, We find no evil in this man, therefore let us
not fight againſt God. And when he was afterwards, in this Proceſs,
brought before a Heathen Magiſtrate, corrupt enough, and thereby
prejudiced againſt him, yet there, as he reaſoned of Righteouſneſs, · Alas 24. 23.
Temperence, and Judgment to come, Felix trembled. Nothing ſo ruffle's
the Conſciences of Perſecutors, as the uncontrollable blameleſneſs
of Sufferers: As Job told his prejudiced Friends, b re ſhould ſay, Why" Job. 19.28.
perfecute me him, ſeeing the root of the matter is found in me? I'le cloſe
all theſe Propoſitions with Job's reſolution, which I requeſt may
E
be
a
+
How is the adherent Vanity of every Condition Serm. n.
3
Jos 27.5,6. be this ; ` Till I dye I will not remove my integrity from me; my righ-
tcouſneſs I hold faſt, and will not let it gó; my heart ſhall not reproach
me ſo long as I live.
And now, thô I have thus made out what I propoſed in be-
half of Serious Godlineſs, yet I ai ſenſible 'tis not done beyond con-
tradiction: I ſhall therefore next endeavour to remove the Obje-
ctions that are of moment, and leave the Cavils to die of them-
ſelves.
Object. 1. If our preſent Condition be, for ought we can poſſibly know, beſt
for us, why ſhould we ſeek to alter it? why ſhould we ſeek Health
when we are ſick, or right ourſelves when we are wrong'd ? or
why ſhould we feck peace of Conſcience, when we are under trouble
of Conſcience ? This ſeems to make a confuſion in our very Prayers,
to hinder praying, and to ſtagger our Faith in Prayer ; for our Pray-
ers are for the altering of things for the better ; that is the Summe of all
our Petitions: Now if we be wavering in our minds, about what is good
for us, how can we think to receive any thing of the Lord? d A double-
James 7, 6, 7, minded, unreſolved man, is unſtable, uncertain in all his wayes.
Anſw.
This is ſo far from bindering or confounding our Prayers, that
next to the Spirit of God, 'tis our beſt Guide and Inſtructor for
Prayer: This will teach us, that our Petitions are not to direct God
what to do, nor may we expoftulate with God in a quarrelling
manner, as if God wrono'd us if he do not humour us. Whatever we
pray for, that cannot but be good for us ; e.g.Renewing, ſtrengthening,
Itabliſhing Grace, theſe cannot but be good for us; for theſe
we may inſiſt with ſo much earneſtneſs, as not to be contented
with a dcniel. God hath no where made it our Duty to be wil-
ling to be dann'd, to be his Enemies, to hate him, and Blaſpheme him
for ever : And therefore herein if a pretended Angel from Heaven ( for
God never ſent any holy Angel upon ſuch an errand ) ſhould tell us,
as from God, that God would not hear us, nor beſtow his Grace
upon us; we might tell him, God never denied his Grace to any that
were not willing to be denied; and therefore where God hath by pre-
venting Grace ſo far engaged the Will reſtleſiy to deſire Grace, he
hath given a token for good that he is pleaſed with our importunity,
and therefore paremptorily to reſolve, humbly to lye at Gods foot,
and to live and dye with this Petition, for Grace, (your endeavours
being anſwerable to your Prayers ) you may confortably believe,
never any periſist that did it, But now in things not neceſſary to Sal.
vation, (and of ſuch things is the queſtion) we muſt pray in ano..
ther manner : we are to conſider our Circumſtances, the Promiſes
that fuit them, how far God uferh to fulfill ſuch Promiſes in the
Letter of theni, how in his wife Love he fulills a Spirituail Promiſe,
when they are earneſt for a Temporal; and we ſhall never have
hard thoughts of God, thô he deny us any thing in this world for
which we are moſt earneſt : And the truth is, let but ſerious pray-
ing Chriſtians deeply reflect upon their own hearts, how they have
been
Serm. 1. moſt effe&tually abated by ſerious Godlineſs?
28
7,
been differently affected in Prayer, according to the things they
pray'd for, and they will certainly find, that whatever their ex-
preſſions have been about things leß neceflary, yet their Hearts have
been more thorowly broken, and more unexpreſſibly longing for Spi-
ritual ſupplies : 'Tis about Gods beſtowing of his Grace, that they
adore his Sovereignty, juſtifying God though he ſhould reject them,
and wondering (even to aſtoniſhment ) how he can ſhew kindneſs
to them: ſo that the more Spiritual any Chriſtians are, the more
they loſe their will in the will of God, and the leſs they quarrel
with God, let him do what he will with them: They do not think
it in vain to ſerve God, thô he ſhould ( but he will not) caſt them
off at laſt; they thankefully acknowledge they receive ſo many mercies
from God here, as are infinitely more worth than all the Services
they can do him; and they ſee cauſe to love God, thô there is no
cauſe why God ſhould love them: ſo that they'l pray, and wait,
liate ſin, and love holineſs, admire God, and abaſe themſelves, and
let God do what he will with them. This is the temper and practice
of the moſt ſerious Chriſtians.
This will teach us to obſerve Gods anſwering of Prayer, ſo as to
be thankful or penitent, to retract or alter, or urge our Petitions, as our
cafe requires : And this I think I may ſay, One of the choiceſt exerci-
ſes of Grace, is about the improving the return of Prayer : e. g. I think
ſuch a thing to be good for me, ſuppoſe a better frame of Health;
for this I fill my Mouth with Arguments, and my Heart with Faith,
but God anſwers me with diſappointments; this puts me upon re-
flection ; I find cauſes more than are good why God ſhould deny
me. Suppoſe further, I beg the pardon of ſin, am ſenſible that I
muſt periſh if I be denyed, and therefore reckon I can't be too ear-
neft ; but am ſo far from ſpeeding, that to my apprehenfion God
ſeems Implacable, and I have leſs hopes every day than other. Well!
this puts me upon a more thorow Scrutiny, and I find I have not obſerv'd
Gods Method for Pardon; I would have the comfort of a Pardon with-
out a ſuitable ſenſe of the evil of Sin, which if I ſhould obtain, I ſhould
not be ſo shie of Sin as when I have felt the ſmart of it ; I ſhould not
look upon my ſelf as ſo much beholding to Chriſt, but that I might
venture upon ſin, and have a Pardon at pleaſure ; I ſhould not ſo
much pity others under their Soul-troubles. In a word, the more
we conſider, the more cauſe we ſhall fee, why God anſwers Prayer
according to his own wiſdom, not our Folly.
We do not ſee that Religion doth any great matter towards the Object. 2.
bettering of every condition: thoſe that pretend to Religion, have
always their own good word, they love to ſpeak and hear of the
Atchievements and Priveledges of Religion, thô they are inviſible to
all but themſelves : A little more A-Lodeſty and leſs Arrogancy would
better become 'em.
To our grief we muſt acknowledge, that Serious Chriſtians are Anifto.
Mamefully defective in living up to ſuch a height of Heavenly-mind-
E 2
edneſs,
How is the adherent Vanity of every Condition Serm.r,
e Ley .26.
3, c.
f Deut. 28.
1. c.
& Num .14:34:
edneſs, as to have the Experiences they might have ; and ſhall we
when we are injurions to our felves, expect God to fulfill conditional
Promiſes, when we neglect the Condition of them? No! Chriſtians, God
will ſay to us, what he once ſaid to Iſrael; · If thou wilt walk in my Sta-
tutes, and keep my Commandments and do them, then the Lord thy God will
ſet thee on high above all nations of the earth, and all theſe blesſings shall
come on thee, and overtake thee, &c. But if you will walk contrary unto me,
then will I walk, contrary to you alſo, & and you ſhall know my breach of Pro-
miſe. God doth not only in diſpleaſure, but in kindneſs make his People
feel a difference in their Comforts, from the difference in their walking :
ou may as well expect to buy things without Money, becauſe Mo-
ney anſwers all things, as to expect Promiſes fulfill'd to Godlineſs,
when you want that Godlineſs to which the Promiſe is made. "Tis
true, God may give it of bounty, but not of Fromiſe ; and then it may
be a Mercy, but not a Bleſſing : Make Conſcience of performing the
Condition, and make Conſcience of believing the Promiſe ; for God
will certainly fulfill that Promiſe or a better; ſo that the fault's our
own that we don't inherit the Promiſes
.
When I have granted all that can rationally be demanded in the
Objection, do but impartially obſerve, and you'l find, that notwith-
ſtanding all the defects and imperfections of Chriſtians, 'tis they alone
H:2 Pet. 1. 4. that live moſt above the vanity of every Condition ; " 'tis they only
have received thoſe exceeding great and precious promiſes, whereby they
are partakers of the divine nature ; having eſcaped the corruption that
is in the world through luft ; and though they have not already attain-
ed that heavenly frame they hope for, neither are already perfeet ;
yet this one thing they do, forgetting thoſe things which are behind, and reache
ing forth unto..thoſe things irhich are before, they preſs towards a full Expe-
rience of what is to be found in the wayes of Holineſs. If this be
not a ſufficient anſwer to this Objection, what I ſhall add will be
more than enough. Whereas I have by an Induction of lix comparative
Caſes ( I hope ) demonſtrated the excellency of Serious Godlineſ, I ſhall
now in as many Inſtances, beyond all Compariſon, and beyond Con-
trddiction, demonſtrate the ſuperlative excellency of the Power of
Godlineſs, all which may ſerve as arguments for Praćtical Godli-
neſs.
Serious Godlineſs will make your preſent Condition good for you,
be
it what it will. Every thing but Religion will make you think any
Condition better than your preſent Condition: There's one Text 'I
would commend to your conſideration in this matter, i Tim. 6.5,6.
Thoſe that are deſtitute of the Truth, ſuppoſe that Gain is Codlineſs;
from ſuch withdraw thy ſelf; but Godlineß with contentment is great gain.:
9.d. Thoſe that only talk of Religion, and wrangle about it, they have
no bigher deſign than to make a gain. of it, avoid all familiarity with
them, but thoſe that are fincerely Religious, that knom, and fear, and
fundus, quafi worſhip God aright, there's a Treaſure, a great Treaſure, ka conſtant
Wrisnis fons. Revenue, an unexhauſtible Spring ; and then Content is not mentioned
i Phil. 3.
i
12, c.
I.
κι Παρίσμος
as
Serm.r. moſt effectually abated by ſerious Godlineſs?
29
m Purum putin
2.
as a Condition added to Piety, as if Piệty were not great gain without
Content added to it, but Content is mentioned as the very genuine effect
of Piety": The Godly man is ſo well contented with his Condition, that
he is not ſo ſolicitous as others for the bettering of it ; whatſoever is pietatis effeétum.
wanting to him, is made up by Tranquility of mind, and Hope in God,
that God will ſupply him with neceſſaries, and he acquieſceth in his will:
Now where's that Man in all the World that can do this, befde the
Chriſtian
Serious Godlineſs will make every change of Condition good for us, thô
the change ſhock both Nature and Grace: A change of condition is either
the hope, or fear, of every one in this World ; and 'tis not the leaſt' part of
Heavens happineſs, that there's no fear of change. In that ſtate of Happi-
neſs wherein Men and Angels were created, Matobility was their Out-
let into Sin, and Miſery, but now through Grace there's no change formi-
dable. Alas! we change more or leſs every day, and who is it that meets
not with ſome (almoſt) overwhelming changes in his life, and doth (or
ſhould ) preparingly expect his greateſi change ai Deuh? And let the
Conſciences of all that are not worſe than dead, ſay, whether any thing
on this ſide now-deftifid Godlineſs, can ſo much as endure the thoughts
of ſuch a Change. In the comparatively petty changes of our life, when
we but change l-lenty into Want, or Credit into Diferace, or Health into
Sickneſ, how do Perſons fret and toß like a wild Bull in a Net, or lye
down füllen under God's hand, as if he had done us wrong, or were to
give us account why he grieves us! But nom Grace in exerciſe, turns our
eyes inmars, and ſhews is what we have more cauſe to lament, no evil
comparable to the evil of Sin : whatever God doth againit 11s on this ſide
Hell, 'tis leſs than fin deſerves. Will God any way prepare us for our
unchungcable change, glory be to Free Grace.
Serious Godlineſs will inake Relative Afflictions (which of all on' ward
3
Aflictions are the moſt grievous) good for us, and no hing elſe can do
it. I confefs ?tis morally worſe, for all the Relations of a Family to go
the broad way to ruine, and thô their Luſts claſh one againſt another,
yet to be all agreed to be the Devils willing Servants : 'Twas ſad in
Egypt", when there was not an houſe where there was not one dead; but 'tis a Exod.12.30u
far worfe to have whole families, where there is not one Spiritually
alive; but thô 'tis Sinfully worſe, than Diviſions in Families about
Religion, yet'tis at preſent more dolefully Afflictive, to have thofe whole
Souls welfare we deſire as our own, to be Devils incarnate: For a David,
a man after Gods own heart, when he comes from publick worſhip º to
bleß his houſhold, to be fo revil'd by Michal as to divert his Zeal, to a
twitting her with her Fathers rejection, and his Blelling of his Houſhold 20. &c.
into Gods Curſe upon her Self: On the other hand, for a moſt obli-
ging Abigal ?, to have ſuch a Son of Belial to her Husband, that a P 1 Sam. 25.;
man cannot ſpeak to him ; that when by her. prudent fore-fight he was
preſerv'd from ſudden death, he was ſo drunk as not to be capable of
hearing of his danger. Again, for Abraham (the Father of the faithful)
to have a ſeven years Promiſe of a Son, and for God to give that Son
his
2. Sam. 6.
17.C.
Hov is the adherent Vanity of every Condition Serm. I.
f
22.
4.
his Namc, and this Son to prove a ſcoffing Iſhmael ; for Iſaac (the quieteft*
of all the Patriarchs ) to pray twenty years for a Son, and to have his,
firſt-born prove a profane Eſau; for good Eli to have ſuch Children
† 1 Sam. 2.17. as # made the Offerings of the Lord to be abhorred. And on the other hand,
9 2 Kings 18.5. for Hezekiah of whom 'tis ſaid, ' After him was none like him among all
the Kings of Judah, nor any that were before him, to have ſuch a Father,
* 2 Kings 15.3. as Abaz, that as it were, devoted his children to the Devil; and hath this
{ 2 Chron. 28. peculiar brand upon him', that in the time of his diſtreſts did he tref-
paß yet more againſt the Lord; this is that King Ahaz.
How might eve-
Gen. 27. 45. ry one of theſe complain as Rebekah did, I am weary of my Life, be-
cauſe of ſome wicked Relations, and if I ſhould have more ſuch, what
good ſhall my Life do me ? Again, for Maſters to have ſuch Servants as
2 Sam. 16.1, Mephiboſheth had of Ziba *, who irreparably blaſted him in his Reputa-
tion, and ruin'd him in his Eſtate. For Servants to have ſuch a Maſter
as Laban was to Jacob, who gives this account of his twenty years
+ Gen. 31. 49. Service, |- In the day the Drought conſumed me, and the Froſt by Night, and
doc.
my ſleep departed from mine Eyes, and had not God relieved him by little
leſs than Miracle, Surely thou hadit ſent me away empty. And now having
mentioned ſinful relative Afflictions, l'le mention no other, for there's
110 Evil comparable to Sin, nor any Evil fo intolerable to a Gracious
Soul ; that if Scrious Godlineſs can keep from linking under this burden,
you need fear no other; to be inſeparably related to one that is loaded
with infamy, or even famifht thro Poverty, loathſomely diſealed, or in-
curably diſtracted, theſe are but flea-bitings to the ſtabbing wounds of
zpicked Relations: But now ſerious godlineſs doth not only ſupport, but
gro:)
under this burden: which is a priviledge they are injurious to themſelves,
to overlook: Chriſt takes upon him all thoſe Relations that are imposſible
to meet in any other, that what is grievous in any Relation, may be
comfortably made up in him
in him; and God uſually increaſeth their Graces,
thô not alwayes their preſent Comforts.
Serious Godlineſs will make horror of Conſcience and divine Deſertions
good for us. Theſe, where there is no godlineſs, nor iborking towards
it, they are none of the leaſt of Hell torments; but where they be-
fall any one that is godly, or that God is about to make ſo, they prove
healing thô rough Phyſick. When God thorowly awakens the Conſci-
ence, thô with a fright; and drops ſpiritual influences, thô withdraws;
he makes Convictions more deep, and Repentance more ſound; you
may take this for a tryed caſe : Thoſe ſerious Chriſtians whom God is
pleaſed to exerciſe, with tremblings of Conſcience, temptations of Satan, and
apprehenſions of Deferrion, God thereby makes them eminently gracions and
compaſſionately uſeful; they walk moſt humbly with God, juſtifying and praiſ-
ing him under his moſt aſtoniſhing Providences : And thô above all tempta-
tions, theſe are ſo far from joyous, that they are moſt grievons; yet
* Heb. 12. 11. theſe, even theſe, u afterwards yield the peaceable fruit of rightcouſneſs,
unto them, which are exerciſed thereby.
Serious Godlineſs will force ſomething good out of the evil of Sin.
Here it concerns me to ſpeak with more Caution, than in any other
Care
S.
Serm. I. moſt effe&tually abated by ſerious Godlineſs?
30
Caſe whatſoever ; for we muſt not dare to venture upon Sin, thrô
hopes of extracting good out of it, (as Chymiſts extract Spirits out of
Soot, and Urine, &c.) No: The Apoſtle tells us, * That thoſe that * Rom. 3. 8..
do but ſay, that offer to ſay, me may do Evil, that Good may come of
it, the Damnation of thoſe llanderers is juft. So that 'tis next toimpoli-
blé, to be too shye of Sin, unleſs when Satan frights us into the omiſion of ſome
duties, for fear of the Sins that inevitably cleave to them. In ſhort,
would have you underſtand this Inſtance, to referr to Sins paſt, not
future; to Sins already committed, that there's no other posible way
of undoing what's done, but by Kepentance; not of Sins not yet commit-
ted, as if I gave ſo much as the leaſt encouragement to ſo much as
the leaſt Sin : Thus underſtanding the inſtance, I dare ſay it over
again,
Serious Godlineſs mill force ſomething of good ont of the Evil of
Sin. Theſe are the Perſons that cannot forget the Wormwood and the
Gall of their Mortification ; * their Soul hath them ſtill in remembranee, * Lam. 3. 19,
and is humbled in them. Theſe are the. Perſons that put a due eſti- 20.
mate upon pardoning Mercy, and love Chriſt the more, for the
more Sins he hath forgiven them: As Chriſt ſaid of Mary Magdalen,
* Her Sins which are many are forgiven, for ſhe loved much; but to rhom Luke 7.472
little, is forgiven, the ſame love little. The Bleſſed Apoſtle, that brands
himſelf for the chief of Sinners ? before Converſion, Jare own it, ? i Tim.1.15,
that he laboured more abundantly ihan all the Apoſtles after his Con-Cor.15.20.
verſion: and 'tis peculiar to him to coyn words, bto magnific the "Rom. 5. 20.
Grace of God in Chriſt. Chriſtians, I beſeech you, let not anyonet zo moLNEOTEV
take encouragement hence to Sin, but let the worſt of Sinners take solistidos
encouragement hence to repent: What thô thou haſt been one of the , Tim. 1.14.
vileſt wretches upon earth, thoi mayeſt through Grace be one of
the higheſt Saints in Heaven; and the ſenſe of urhat thou haſt been; may.
promote it : The riſing ground of a Dunghill, ntay help to raiſe thy
flight towards Heaven: Once more,
Thô to your own Apprehenfion, you have no Faith at all to believe any one
word of all this, nor any skill at all to know irhat to do, yet Serious Godlineſs mill
make all this good to thée. Here you ſee, I take it for granted, that one
may be ſeriouſly godly, who, in his own preſent Apprehenſions, hath no
Faith at all, nor skill at all for any thing that is Spiritually good, many
may be in this like Moſes, their faces may ſhine (their Grace may ſhine)
to others, and they themſelves not know it: Many that are dear to God, Exo: 34.290,
live many years in the growing Exerciſe of Grace, and yet dare not own
it that they have any at all: God beſtows the Faith of Aſſurance upon
thoſe of his Children that are not able to bear up without it, (miſtake
me not, as if it were not every ones duty to ſeek it, and a great Pri-
viledge to have aſſurance, ) when others of his Children which have a
ſtronger Faith, live and dye without it. To give you an Inſtance be-
yond all inſtances : Our Lord Jeſus Chriſt, who ('tiš certain ) could not
want aſſurance, yet died in as great defertion as 'twas poſlible to befall a Mark 1525.
ħiind: When he had hung fix hours upon the Crois, He cried with, with Mat. 27
a loud Voice, My God, my God, why haft e hou forſaken me? q.d. This is beyond 46.
all
"Hoy is the adherent Vanity of every Condition
Serm. I
e Verſe 50
all my other Torment : And when he hadcrued again rich a loud Voice,
with a vchement affection and a ſtrong Faith, he lay'd down his
Soul: But what was that he ſpake with ſuch vehemency the ſecond
*Luke 23:46. time? * Faker, into thy hands I will commend my Spirit ; I will depoſe my
.
Solil with thee, I will thruſt it into thy hands : Now that Jeſus Chriſt
was under this unexpreſſible Deſertion, during the three hours preter-
natural Darkneſs, 'tis more than for the beſt of Chriſtians to be ſo du-
ring their whole life ; which doth more than prove what I allerted : That
a Perſon of great Grace, may be ſo much in the dark, as not to ſee he
hath any. But what muſt he do in this caſe ? Can Serious Godlineſ
afford any Relief? Chriſtians, pray mark it; theſe Perſons, they
are ( and through Grace cannot' but be ) ſcriouſly Godly, and their
crious Godlineſs finds 'em work, enough, and ſupport enough to keep
em from finking : They daily do what they complain they can't
$ Ifa. 50.10. do: They do fear the Lord, (they fear nothing more than finning
againſt him, ) they do obey ihe voice of his ſervants, (there's none receive
Inſtructions more Obediently,) thô they walk in Darkneſs, they'l never
follow a falfe Fire; if they have no light from God, they'l have
none from any elſe : They do truſt in the name of the Lord, they lye
at Gods foot, let him do what he will with them; they do ſtay up-
Cant. 8. 5.
on their God, they come up from "the Wilderneſ of the World leaning
upon their beloved : Religion is the whole buſineſs of their life, and
comparatively they do nothing elſe: And thô they have not raviſhing
Comforts, they have that Peace that exceeds i all understanding that
is
meerly humane, and that doth guard their hearts and minds through
Christ feſus, againſt all the Stratagems and Fiery Darts of Satan.
Their State is good, their Souls are ſafe, and they can't but be hap-
py in both Worlds. And thus I have endeavoured to be ſo practi-
cal in the Doctrinal part, that there needs but little to be added
for the Application ; the Lord make that little to be like Chyini-
cal Spirits, to be more effectual than a greater quantity : Rouze up
your ſelves to do your part, that it may be ſo.
Set your hearts upon Serious Gcdlineſs. This must be the firſt uſe,
for you can make no Uſe at all of this Doctrine, till you have made
this Uſe of it. Every thing without this is but an abuſe of it;
you do not only wrong the truth, but you wrong your ſelves, what
ever you ſay cr do about it, till you make it your buſineſs to experi-
ment the truth of what hath been ſpoken in its Commendation, and
this I can aſſure you, never any one repented of his down-right
Godlineſs. Therefore live in the practice of thoſe plain Duties,
without which 'tis in vain to pretend to Religion : e. g. Daily
read ſome Portion of the Old and New Teſtament, not as your
Child reads it for his Leſſon, but as Gods Child reads it for his
Profit. Be more frequent in Prajer, not as thoſe that paſs their
Prayers by number, but as thoſe that pour out their Hearts to God
in Holy fcrvour. Let your thoughts be ſo fill'd with Heavenly Ob-
jects,
i Phil. 4. 7.
Ole I.
.
Serm. I. most effectually abated by ſerious Godlineſs?
31
$
jects, that you may in ſome reſpect make all things ſuch, you think
of. Diſcourſe of the things of God, not in a captious or Vain-glo-
rious manner, but as thoſe that feel the Truths they ſpeak of.
Receive the Sacrament, not as a Civil Teſt, but as ſealing that Cc-
venant, wherein you will be as careful, to fulfill the Conditions,
as you would have God faithful in fulfilling the Promiſes. Look
out ſo ſharp to the Progreſs of your Sanctification, that Sin may not
expire, but be mortified; and that Grace may be ſo lively, as to con-
fute the reproach of Enemies, and exceed the commendation of
Friends. Bear Afflictions not as a Malefactor goes to Execution, bem
cauſe he can't help it, but as chary not to miſs the Fruit of Ami-
ation, the Participation of Gods Holineſs. Thô you look firſt to your
ſelves, be not only ſelfiſh, though in the moſt Gracious manner, but
endeavour to be Bleſſings, as far as your Name is heard of. In
ſhort, perform all your duties, to God, your ſelves, and others, in
the Name of Chriſt, thrô his Strength, according to his Command, re-
lying upon his Promiſes, that you may feel what it is to be accepted
in Gods and your beloved. This is to be Serious in Religion.
7
Learn to be more than barely contented with your preſent Condition ; 21
'tis that which God in Wiſdom chooſeth for you, preferring it before
any other Condition. Every Condition hath ſome leſſons peculiar to
it, which are better learnt in that Condition, than in any other; and
thoſe things that may be beſt learnt in thy Condition, are the things you
moſt need learning, which when you have learnt, then God will put
thee into other circumſtances, to teach thee ſomething elſe. Every
Condition hath ſomething grievous in it, by reaſon of the Sin and
Vanity that cleaves to it, but that which is nost grievous, if it be
uſed as Phyſick, will help'to cure thee. We all grant 'tis beſt to
take Phyſick when we need it ; * Now for a ſeaſon (if need be ) you * 1 Pet. 1, 6.
are in heavineſs thrô manifold Trials; and when we take Phyſick, we
imprifon our felves in our Chamber, as much as others in a Gaol
we abſtain from riot as much as they that want bread, we tend
our Phyſick, and need no Arguments to do ſo. Chriſtians, let God
be your Phyſician, and preſcribe what Phyſick he pleaſeth, we have
nothing elſe to do, but obſerve his Inſtructions for it's beneficial
operation : Apply this to any Condition that is uneaſie to you,
and you'l fee cauſe not only to justifie, but to praiſe your wiſe
Phyfitian ; but if this arguing be not cogent, I will commend one
that is, (1 confeſs I love thole Directions that will apply themſelves,
that will work their way for Application, ) . That you may ſo far
like your preſent Condition, as to perform the duties of it, before
you deſire an Alteration ofit, take this courſe: Sit down and conſider;
fhould God ſo far humour thee, as to let thee frame thine own Condi-
tion to thine own mind, to give thee thy choice for a worldly Happi-
Reſs: Suppoſe he allowed thee time to think, to conſult Friends,
e
How is the adherent Vanity of every Condition Serm. I
*
to alter, and add, upon ſecond, and third, yea upon your twentieth
Thought, whatever the Wit of man could ſuggelt, or the Heart of
man delire, and all this for a whole Moneth together, before you
fixt your choice. : I ſuppoſe when you chofe, it ſhould be Wealth
without Caxe, Pleaſure without Wearineſs, Honour without Hazard,
Health without Sickneſs, Friends without Miſtake, Relations with
out Croſſes, Old Age without Infirmities; and if God ſhould thus
alter the courſe of his Providence, unto what would your own
Pride, and the Worlds Envy expoſe you? O! but you'l ſay, all
this with Grace will do well : Do you think fo? but would not
Grace without all this do better? Can you think that ſuch a Con-
dition would Wean you from the World, and fit you for Heaven?
or is Earth the place where you would live for ever, and have
no more Happineſs than that can afford you ? Return, Poor Soul,
return to thy Self, and to thy God; acknowledge that God is
Wiſe, and thou art a Fool: And 'tis better be employed in the
preſent Duty of thy preſent Condition, than to doze out thy
Life in wilde Imaginations.
3.
Make Conſcience of both forts of Duties, Religious and Worldly; and
allot fit and diſtinct times for Heavenly and Worldly Buſineſs;
but with this difference, let Religion mix it ſelf with worldly bu-
fineſs, and ſpare not, but let not the World break in upon Religi-
on, lest it ſpoil it. Religion will perfume the World, but the
World will taint Religion : Though every thing in the World be
clogg’d with Vanity, yet there's Toniething of Duty about every
thing we meddle with, and we muſt not call negle&t of Duty, con-
tempt of the World. Uſe the World as you do your Servants, to
whom you give due liberty, as the beſt way to prevent their taking
more than is due : fo to take a due care about the World, is the
beſt way to prevent Religion's being juſtled out by worldly cares.
Count not any sin or Duty about the leaſt matters, ſo ſmall, as
to venture upon the one, or neglect the other, but proportion your
carefulneſs according to the buſineſs before you. I ſee more cauſe
every day than other, to commend both the Truth and Weight
of the Obſervation, that all Over-doing is undoing : You can't beſtow
too much diligence about one thing, but you rob ſomething elſe
of what diligence is neceſſary, and marr that about which you
I Cor. 7.299
are over-ſolicitous. I'le cloſe this with that of the Apoſtle, bThis I
30, 31.
Say, Brethren, the time is ſhort, we have none to ſpare; It remain-
eth, for the future ; that both they that have Wives, be as though they
had none, let 'em not be Uxorious ; and they that weep, as if they
pept not, if God bring them under forrrow, let them but water
their Plants, not drown 'em; and they that rejoyce, as if they re-
joyced not, we muſt at beſt rejoyce with trembling; and they that
buy, as if they poffeſfed not, there's nothing we can purchaſe worth
the
.
Serm. I.
moſt effe&tually abated by ſerious Godlineſs?
32
the name of a Poſſeſſion, and they that uſe this world, as not abuſing it,
to any other uſe than what God hath appointed ; for the faſhion of this
World paſſeth awdy; the Pageantry of this world will ſoon be over;
but I would have you without carefulneß, without diſtracting carefulneſs
about worldly things.
Whatever you do for the bettering of your Condition, follow God, but 4
do not go before him: This is a direction of great moment, being
a neceſſary Caution againſt that Sin that doth always beſetus.
Every man is an Orator to aggravate his own grievances, and thinks
himſelf a Politician, for fitting them with Remedies; yea, 'hath the
confidence of a Prophet, that they ſhall certainly be effectual, if
God will but take his Time and Method for their operation. «Vain Job 11. 12.
man would be wiſe, thô he be born like a wild Afles Colt, to kick up
his heels againſt Gods unſearchable Wiſdom. You may at once fee
both your proneſs to the Sin, and Chriſt directing to this Remedy,
in one and the ſame inſtance; viz. When Peter had made ſuch a
Confeſſion of Faith, that Chriſt never commended any like it, but
would preſcribe to Chriſt an exemption from Suffering, not con-
ſidering that Mankind would have been undone by that advice ; but
Chriſt with a ſharp reproof bids, Get thee behind me, &c. In all · Mat. 16.16.
caſes, about ſettling in the World, getting Eſtates, ſeeking Prefer- 23.
ment, entring into Marriage, removing from one place to another,
be not ſelf-conceited, nor haſty, to run before God, nor to go out
of his way; but follow him, follow his Commands in a way of
Obedience, follow his Providence in a way of Obſervance, follow
God, and you may expect his Bleſſing.
Remember theſe two words, thô you forget all the reſt of the Sermon,
S-
viz. CHRIST and HOLINESS, Holineſs and Chriſt : Inter-
weave theſe all manner of wayes, in your whole Converſation.
Preſs after Holineſs as much as 'tis Poſſible, had you no Chriſt
to befriend you, (for 'tis a fhame to mind Holineſs the leſs, for any
benefits you expect from Chriſt) and reſt as intirely upon Chriſt,
as if there were nothing elſe required, (for the beſt of your Ho-
lineſs doth not merit acceptance;) 'Tis ſerious Chriſtianity that I
preſs, as the only way to better every condition; 'tis Chriſtianity,
downright Chriſtianity, that alone can do it: 'Tis not Morality
without Faith, that's but Refined Heatheniſm ; 'tis not Faith with-
out Morality, that's but downright Hypocriſie: It muſt be a Di-
vine Faith, wrought by the Holy Ghoſt, where God and man con-
cur in the operation ; ſuch a Faith as works by Love, both to God
and Man, a Holy Faith, full of good Works : For we are his . Ephel
.
Workmanſhip, created in Chriſt Jeſus unto good works, which God hath
before ordained, that we ſhould malk in them : fWorſhipping God in the Phil.3.3. 8,9.
Spirit, rejoycing in Chriſt Jeſus, and having no Confidence in the flesh;
yea
Ephef
. 2.10
How is the adherent Vanity of every Condirion, &c.
Serm. I.
B
32, 33.
gea doubtleſs, counting all things but loſs for the excellency of the know,
ledge of Chriſt Jeſus; that we may be found in him, not having, (not
truſting in) our own Righteouſneſs, but that which is thrô the Faith
of Christ, the Righteouſneſs which is of God by Faith; that we may
be
found in him, &c. l'le cloſe all with this of Solomon, of whom 'tis
$ 1 King. 4. ſaid, He Spake three thouſand Proverbs, and his Songs were a thouſand
and five; and he ſpake of Trees, from the Cedar that is in Lebanon, even
unto the Hyllop that ſpringeth out of the wall; he ſpake alſo of Beasts,
and of Fowls, and of creeping things, and of Fiſhes. Now conſider, his
Treatiſes of Natural Philoſophy are utterly loſt, thô we may well
ſuppoſe them the beſt that ever were writ: Nay, of his three thou-
fand Proverbs, thoſe that were not divinely inſpired, are loſt, and
Prov. 25. 1. thoſe that were, are ſome of them collected by other hands, "not his
own; but his two laſt and beſt Treatiſes, [Ecclefiastes and Canticles ]
the one to abate our Love of the World, and the other to in-
creaſe our Love to Chriſt: Theſe are the Books, theſe are the
things, with which he did, with which we ſhould cloſe our ..
Lives.
h
.
Queſt
.
A
!
:
Serm. 2.
33
Queſt
. How may we Experience in our ſelves,
and Evidence to others that ſerious Godli-
neſs is more than a Fancy?
SERMON II.
1 PET. III. 15.
Be ready alwayes to give an Anſwer to every man that asketh
Reafon of the Hope that is in you.
you
Hriſtianity was no ſooner come into the World, than
it was allaulted by Satan, and his Inſtruments, perſe-
cuting Believers, and either Reproaching their Rea
ligion as Impious, or cenſuring it as Madneſs, or ri-
diculing it as Folly; the Holy Ghoſt in the Scripture
foreſeeing this, not only forewarns them of it, but
arms them againſt it, and, among others of his holy
Penmen, employs this Apoſtle to fence thoſe Saints to whom he wrote
againſt this Temptation, and to direct them what to do if it came to
be their Caſe.
1. He encourageth them under Sufferings (of all ſorts) for righteouſneſs
fake ; tells them, that ſo to ſuffer would be ſo far from making them
miſerable,that it would be their Happineſs, v.14. happy are ye ; anſwer-
ably to what his Maſter had before told him; and the reſt of his hear-
ers, Matth. 5. 11. Bleſſed are ye when men ſhall revile you and perſecuto
you, &c.
1
2. He directs them how to carry themſelves,
(1.) When perfecuted, and that
1. Negatively, v. 14. Be not afraid of their terror, &c. Be not daunt-
ed nor affrighted with thoſe fears your Enemies would work in you.
This paſſage relates to that of Iſa. 8. 12. Neither fear ye their fear, nor
be afraid, where the Saints are bid not to fear what others were afraid
of; but here, with a little variation, they are exhorted not to give
way to, or be overcome by thoſe terrors their adverſaries would ſtrike
into them.
F
2. Poſitively,
***
34
How we may Experience in our ſelves and Evidence
Serm. 2.
dy
Grot.
2. Poſitively, ſanctifie the Lord in your hearts, V.15. Fear him more than
your Perſecutors; ſtand in awe of his Power more than their Rage ; fear
him ſo as not inordinately to fear them; be fo afraid of offending him,
as not to fear ſuffering by them : And this advice likewiſe is agreeable to
that our Saviour gives, Math.10.28. Fear not them which kill the body,&c.
but rather fear him which is able to deſtroy both ſoul and body in Hell.
(2.) When reproached ar ſcoffed ar, or traduced by their Enemies :
If they accuſe or mock your Religion as impious, or childiſn, or un-
reaſonable, if they demand a reaſon of you why you Believe or Practiſe
as you do, Be always ready to give them an anſwer ; to give an account
of your ſelves, and ſhew upon what grounds ye are Chriſtians, and to
make it appear that your Faith is reall, and your Obedience reaſon-
able.
Three things only in the words call for a little Explication.
1. What is meant by Hope ? Either hope here is the fame that Faith is,
(and ſo it is in divers other places) and then to give a reaſon of their
Calzin. in ioc. Hope, is to make a Confeſſion of their Faith ; ſo ſome take it. Or it
may be taken Synechdochically, for the whole of their Religion, as
others; And indeed the hope of a Chriſtian being one of the moſt emi-
nent Acts of Religion, and ſeeming withall to the profane and ignorant
World, one of the moſt ſtrange things in it, and which was moſt ca-.
4. Ac. 17. 18. vil'd againſt, and laugh'd at [, (for men to expect a Life after death,
32. a glorious Reſurrection after a diſhonourable lying in the grave, and
to renounce all Worldly enjoyments, and expoſe themſelves to the bit-
tereſt fufferings meerly in hope of ſomething they did not fee, nor ex-
pected to enjoy till after they were dead,) it might well be put for the
whole of Religion, as being ſo remarkable in it.
2. What is meant by this Anſwer they were to give ? Atonozíc, it is
elſewhere frequently rendred by defence, A£t.22.1. Phil. 1.7.17. it is ren-
dred anſwer, as here, 1 Cor. 9. 3. you may call it an Apologetical, or-de-
fenſive anſwer, as relating to their Enemies accuſation, or charge againſt
them, or Examination of them, they might look upon the Religion of
Chriftians as an unreaſonable thing, and therefore require a reaſon of
their Faith and Practice, which if they ſhould, the Apoſtle would have
them ready to make their defence, and ſhew how good grounds they
had for both.
3. How they were to be always ready to give an anſwer. It doth not
imply that they were bound to do it to every Caviller, or trifler, but
when the Glory of God and the Honour of the Goſpel required it, and
when their ſilence might be injurious to the Truth, to their own Con-
ſciences, or their Brethrens Souls; and fo Chriſtian Prudence ought to
judge of the ſeaſonableneſs of their making their defence; they were
not bound always actually to do it, but to be always actually ready,
whenever God in his Providence ſhould call them to it.
Now from what our Apoſtle enjoyns theſe Saints to be always ready
to do, I inferr what all true Saints may be able to do, at leaſt what
the nature of the thing is capable of, and ſo the doctrinal Inference I
deduce from the words, is this :
That
Serm. 2. to others, that ſerious Godlineſs is more than a Fancy. 35
That true Chriſtians may give a ſatisfactory account of their Chriſtiani Doct..
ty, that it is ſomething both real and reaſonable, not Folly nor
Fancy.
In ſpeaking to this Truth, two things are to be done :
1. I Thall ſhew, that true Believers may give an account of the Re-
ligion they profeſs according to the Goſpel.
2. I ſnall give Directions in anſwer to the Queſtion, Hot a Believer
may
be able to experience in himſelf, and evidence to others, that his Religion
(that powerful Godlineſs in the Practice whereof he lives) is more than
a Fancy?
(1) That true Believers may give a good account of the Religion they
profeſs. Moſt that the carnal World is wont to object againit power-
full Religion in the Saints, may be reduced to three heads :
1. Againſt their Faith (in which I include their Hope as of kin to it
and the Fruit of it) it is objected that it is but a fancy.
2. Againſt their Obedience and cloſe walking with God, and di-
ligence in Duty, which is the fruit of their Faith, that it is but the
effect of Fancy, and ſo no better than folly, an unreaſonable and ground-
lefs niceneſs and fcrupuloſity.
3. Againſt their Comforts, and ſpiritual Enjoyments, that they can
be no better than their Faith and Obedience from which they pro-
ceed, and are no more than meer Imaginations and deluſive Conceits. In
anſwer to each of theſe, I ſhall (I hope ) evidence the contrary to be
moſt true.
1. That the Faith of a true Believer is ſomething reall, and not a Fancy.
By the Faith of a Saint I underſtand only that lively, and effectual
Faith which is the Inſtrument, or Means (call it as you pleaſe) not
only of a Saints Juſtification, but Sanctification, that which is called * Rom. 5. I.
precious Faith, 2 Pet. 1. 1. the Faith of Gods Elet, Tit. I. 1. as being
peculiar to them, and the effect of their Election, that Faith, in a • A&. 13. 48.
word, which is an apprehending Chriſt as the author of eternal Salva-
tion", a believing the record God hath given of his Son, that eternal life d Heb. 5.9.
is in him, 1 Joh. 5. 11. This Faith imports in it a reſpect to Chriſt as
the Author of all other ſpiritual benefits antecedent to eternal Life; Juſti-
fication, whereby a Believer is entitled to it, Sanctification whereby he
is prepared for it, Conſolation by which he is encouraged in ſeeking
it, and ſupported under the oppoſition, and difficulties he meets with in
the way to it. But here I ſpeak of Faith eſpecially as reſpecting Eternal
Salvation, which is one principal act of it, and which includes or ſup-
poſes the other; and the rather becauſe the belief and expectation of
Life, and Immortality after Death, is that which the unbelieving World
tooks upon as moſt ſtrange and unreaſonable, and takes all a Believer
can ſay of his expecting future things in another World to be but
ſtrong fancies of great Nothings. There is no act of Faith againſt
which the Objections of carnal Reaſon are more uſually levelled than
againſt this, and if the reality of a Chriſtians Faith appears in this,
it can ſcarce be denyed in others. Now that this belief of Eternal Life
is
6 A&. 15.9.
F 2
36
How we may Experience in our ſelves, and Evidence Serm 2.
w
ܐ
:
is ſomething real in a Saints Heart, and not meerly a Fancy in his
Brains, might appear more than probable in that it hath been, and
ſtill is to be found in thoſe who are leaſt fancyfull, men as ſerious,
as judicious, as rational as any in the World ; though not many wiſe
6. 1 Cor. 1. 25. men after the fileſ are called", yet ſome are : And it cannot reaſonably
be imagined, that they who are confeſſedly Grave, and Prudent, and
Diſcreet, and free from Conceits and Fancies in all other things,
ſhould dote in thoſe only which are of the greateſt Concernment to
them; eſpecially if we conſider that this Faith is ſtirring in them at
ſuch times as men uſe to be leaſt given to Fancies, as on the moſt
ſolemn Occaſions, under the greateſt Affiliations, and at the approach
of the moſt terrible of all temporal evils, Death it ſelf. Men are
moſt apt to be taken with Fancies, and Appearances when they are.
wholly at Eaſe, and fluſh in the World, and have hope, or ſome pro-
ſpect of great things in it; then they are apt to fancy things according
to their Appetites, and fondly to believe that that will be, which they
deſire may be. But when Death draws nigh, they have nothing to
encourage ſuch imaginations, and then uſually their Fancies vaniſh,
they come to diſcover their folly, and deceitfulneſs; they judge quite.
contrary to what they did before ; they then ſee thoſe things to
be real which they counted but Fancies, and thoſe things to be but
Fantaſtical which they had thought to be real. Now at ſuch a time:
as this, the Faith of a Saint ( ſaving, what deſertions or Temptati-
ons may occaſion in particular inſtances ) is ordinarily more ſtrong,
and active ;. as his judgment of earthly things is more true when
he is leaving them, ſo his apprehenſion of heavenly is more clear
when he draws nigh to them, the approach of Death proves an
enlivening to his Faith; he hath the faireſt view of the Crown of
Glory when his Lord is about to ſet it on his head; the ſame thoughts
indeed he then hath, which before he had, only more clear, and affect-
ing they are at the laſt, there being leſs to interrupt, or diſcompoſe
him. It were hard to ſay that all the Comforts and Joyes of dying
Saints and Martyrs, have been meer Deluſions and Cheats, and yet ſo:
they muſt be, if the apprehenfions they have had of heavenly things
were but Fancies and Ravings.
But to paſs thiş by, it will ſufficiently evince the reality of a Chriſti-
ans Faith, if we can make it appear, that the Object of it is real, the :
Ground of it certain, the Actings of it ſenſible to himſelf, and the
Effects of it evident to others : This I ſhall endeavour to do.
I. As for the Object of a Believers Faith and Hope, that good which he
believes ſhall be, and expects after this life, a ſtate of glory for the fpi-
rits of juſt men ; He that ſhall deny that ſuch a thing is, muſt not own-
the Name of Chriſtian, when even the light of Nature will go ſo far:
toward the proving of it ; for
1. That ſhews us, that the Soul is immortal, as being of a ſpiritual na-
ture, and independent on the Body in its moſt proper, and noble Ope-
rations, the actings of the Underſtanding and Will.
.
2. That
Serm. 2. to others, that ſerious Godleneſs is more than a Fancy. 37
*
2. That there is a reward after this life for them that do well, no leſs
than on the contrary, Puniſhment for evil doers. This the generality
of the Pagan World that knew not diſtinctly wherein that Reward
did conliſt, yet have granted the thing, and who is not inſtructed by
his own Conſcience in the knowledge of it? The work of the Law writo † Rom. 2. 15.
ten in the Heart ", and the ſecret pleaſure, and ſatisfaction men take:
in their own Innocence, or good actions, proves a reward on the one
hand, as well as the fears, and horrors which the Conſciences of the
moſt ſlie and ſecret ſinners ſubject them to, ſpeak the puniſhment they
expect on the other. And if theſe things were only impreſions made
upon mens Fancies in their tender years, it were ſtrange that all the
Reaſon they grow up to exerciſe, and all the Art many obſtinate Sin-
ners make uſe of on purpoſe to obliterate them, and to impreſs the
contrary upon their Minds, together with a thouſand other species
printed on their Imaginations by their Employments, their Pleaſures,
and all the various Occaſions, and accidents of their Lives, ſhould ne-
ver be able to rid them of theſe ſo unpleaſing Sentiments.
3. Something may be ſaid even from natural Reaſon to prove this
reward to conſiſt in the enjoyment of God, and ſo not only to evince the re-
ality of fome Happineſs, but of this in particular, in the other life. For
Is It will ſcarce be denyed but that the foul of Man is capable of
enjoying God as its Sovereign good, i. e. of molt intenſely delighting,
and entirely acquieſcing in him as a good fuitable to the ſpiritual
Nature, and ſufficient for the vaſt capacity of an immortal Soul. Some
of the Heathen came near this, when they ſtated mans Happineſs as
conſiſting in the Contemplation of the higheſt being. And indeed the
very Nature, and Operations of the Soul, and its apprehending fpi-
ritual Objects, amounts to little leſs than a demonſtration of this.
2. The enjoyment of God is the greateſt good any Creature can be capa..
ble of. God is in himſelf abſolutely the greateſt good, becauſe an
infinite one, and comprehenſive of all Perfection; and there can be
no greater good than to be pofleffed of him that is the greateſt.
3. The reward and happineſs of an holy Soul can be nothing leſs than
the greateſt good, and therefore muſt needs be the enjoyment of God
himſelf; this appears in that
1. Leſs than the greateſt good cannot ſatisfie mans Soul, and then to
be ſure cannot make it happy, when its happineſs conſiſts in its being
fully ſatisfied. All the riches and pleaſures of this World, and de- ::
lights of Senſe can never be to the Soul inſtead of God, becauſe they
are unſuitable to its nature, which is ſpiritual, to its duration which
is immortal, and to thoſe appetites God hath implanted in it. It's very
capacity of enjoying God is attended with a ſecret Inclination to it,
inſomuch that many times when a man may not have an explicit and
diſtinct knowledge of the good he wants, yet being unſatisfied with
what he hath (though never ſo great ) he finds a want of ſomething
elſe, and becauſe he wants it, he deſires it (though he know not clear- .
ly what it is) to make him happy.
*
2. It
܀
38
How we may Experience in our ſelves, and Evidence
Serm. 2
inches
2. Įt is most congruous to the Wiſdom and goodneſs of God to ap-
point the greateſt good to be the Happineſs of the nobleſt of his Creatures ;
not that they deſerve it, but becauſe he may be moſt glorified by it,
and becauſe he hath given them a nature capable of it. As he ſuits
the good of other Creatures to the capacities he hath given them,
ſo he doth the good of man. None but Angels and nien are capable
of enjoying or actively glorifying him, and God having capacitated
them for that, futes their good to their Capacity. It had not been
agreeable to the Wiſdom of God for man to have had only ſome in-
feriour good in this Life aſſigned to him as his chief Happineſs, when
he had made him capable of an higher. Thus much hath been ſaid
( and more might) even from Reaſon it ſelf to prove the reality of
thoſe things Believers look for in the other Life; How much might
'be ſaid from Scripture with reſpect to which only they are the Ob-
jects of Faith, but this I referre to the next head, the ground of a
Chriſtian Faith,
2. That is certain. The ſame things ſometimes may both be be-
lieved with a Divine Faith, and known too by natural Reaſon, but
then the Medium whereby they are known, and the ground whereon
they are believed are very different, the one is ſome rational argu-
ment, the other the Word of God. In the caſe before us, the being
of Eternal Life (the preſent Object of Faith we ſpeak of) may be
proved by reaſon, but then ſo far it is not the Object of Faith, but
of Knowledge ; but withall it may be proved by Scripture, and ſo it
is the Object of Faith ; and as ſuch I am now to ſpeak of it, and ſo
to ſhew that the ground on which a Chriſtian believes Eternal Life,
is moſt certain, and that is no other than the Word of God, particu-
larly the Promiſe of the Goſpel. The Scripture therefore is the ground
of the Faith of Eternal Life.
1. As it reveals it, for that it doth more fully, and clearly; though
ſomething a man may know of future Happineſs by his natural light,
(as before was ſaid) yet the fairelt, and moſt diſtinct notion he hath
of it, is by Revelation in the Word, that tells us plainly what is that
great good in which mans Happineſs conſiſts, 1 Joh. 3. 2. Seeing God
as he is, and being like him. Life and Immortality are brought to light
eſpecially by the Goſpel, 2 Tim. 1. 10. not only more diſtinctly diſco-
vered, than ever Nature could diſcern them, but than God himſelf
had revealed them in the Old Teſtament.
2. As it ſherds the way to it, the terms on which it is to be obtain-
ed, ſets before us Eternal Life as in Chriſt; it not only tells us of the
thing it felf, but ſhews how man, ſinfull man may attain to the en-
joyment of it ; declares true Holineſs to be the way in which he is to
walk, and Chriſt the Door by which he is to enter.
3. As it ſecures it upon thoſe terms ; for ſo it doth, it is the ſcope,
.and end of the Promiſe to ſecure Life and Glory to thoſe that ac-
cept of it upon the terms propounded ; the Command directs in the
way, and the Promiſe makes over and conveys the bleſſing. Believe
and
Serm. 2. to others, that ſerious Godlineſs is more than a Fancy.
39
and thou shalt be ſaved, Act. 16.31. So Joh. 3. 16. and Rom. 2. 7. To
them that by patient continuance in well-doing ſeek for glory, and honour,
and Immortality, Eternal life is promiſed. Now the Word and Promiſe
of God not only as revealing Life to us, and the way to it, but as con-
veying it, is the ground of our Faith; and Hope ; though without the
Word we might have ſome more general Knowledge of a State of
Happineſs in the other World, yet without the Word we cannot
know the way to it, nor ever attain to an Intereſt in it, nor have ſo
full certainty of the very being of it as by the Word we have, the cer-
tainty of Faith being greater than that of any natural Knowledge
whatever : we have no ground at all to believe we ſhall be ſaved but
what the Promiſe affords us ; And that is ſufficient ground to build
our Faith uponi, and a better we cannot have than the Word of him
that is the Truth it ſelf, and ſo can neither deceive, nor be deceived,
God that cannot lie hath promiſed Eternal life, Tit. 1. 2. Upon the In-
fallibility, and Veracity of that God in his holy Word the Faith of a
Chriſtian reſts, and a ſurer Foundation for it cannot be imagined, and
need not be deſired. As the certainty of any aſſent of the Mind to a
truth depends upon the ſtrength, and firmneſs of the Reaſon, or Ar-
gument which moves to, and procures that Allent, and is the Cauſe
of it, fo likewiſe the certainty of Faith proceeds from the goodneſs,
and validity of the Authority which is the Motive to, and Reaſon of
our believing, or (which is the ſame ) the ground of it. If we believe
a man, that belief is more or leſs certain according as the Perſon on
whoſe Authority our belief is grounded, is more or leſs credible ; and
ſo when we believe God, our Faith is ſuch as its Foundation is, (the
Effect imitates the Cauſe) the foundation of that Faith, Gods Veracity,
is the beſt, and therefore the certainty of our Faith is the greateſt.
If a man be ſure that what he believes is the Word of God, he may
be ſure it is moſt true, and never will fail. And this 110 doubt may
be ſufficient to ſatisfie a Believer in his own mind, or any one that
receives the Scripture as the Word of God, concerning the reality
of the Faith he profeſſeth, that the ground of it is ſo certain; but if
he have to do with thoſe that believe not the Scripture, and ſo queſti-
on the foundation of his Faith, in that caſe he may have recourſe to
all thoſe Arguments whereby we are wont to prove the Divine Autho-
rity of the Word, and they all Confirm the Faith of a Chriſtian, ard
ſo the ſame account a Believer may give of the foundation of his
Faith, as of the Divinity of the Scripture ; if the Scripture be the:
Word of God, and that Word be true, his Faith built upon it is
crtain.
The Aftings of a Christians Faith are perceivable by himſelf. Habits
which cannot be diſcerned of themſelves when they lye ſtill, yet may
be known by their actings, ſuch an Habit Faith is, which though it
diſcover not it ſelf, or be not perceived when unactive, yet may be
difcern'd in its exerciſe: When a man actually believes, he may know
he believes ; reflect upon his own act, as well as when he hears, or
fees,
3.
40
How we may Experience in our ſelves, and Evidence
Serm, 2.
fees, or walks, he may know he doth ſo, and is not deceived in it.
Inward Senſe hath as much certainty in it as outward, and ſpiritual
Senſe as natural ; if a man therefore aſſent to the Truth of Gods Pro-
miſe, he may know he aſſents to it, and if he accept of, and cloſe
with the good Promiſed, he may know he doth fo; though ſometimes
Temptations may be ſo ſtrong, and the Aậings of Faith to weak, and
the Mind ſo clouded and diſtracted, that a man may hardly be able
to paſs a right judgement on thoſe Acts, yet it is not always ſo, but
other whiles, when the workings of Faith are more ſtrong and vigo-
rous, and a man more clear of temptations he may do it. In this
therefore a man may give an account to himſelf of his Faith that it is
reall, he may know that he believes the Promiſe of Eternal Life as
really as he believes any ordinary Truth propoſed to him, and that his
believing and reſting on Gods Word, is no more a Fancy, than his
believing the word of a man: As for others with whom he hath to
do, I know no reaſon why they ſhould not believe him when he ſays
he believes Gods Promiſe, as well as when he ſays he believes their
word, or why one ſhould be a Fancy any more than the other,
4. The Effects of a Believers faith are evident to others in a good mea-
ſure, as well as to himſelf more fully : As he may perceive his Faith
purifying his heart, taking it off from the World, drawing it near-
cr to God, ſo others may ſee his Converſation ordered correlpondent-
ly to his believing ; they may ſee him Shie of Sin, Diligent in
Duty, Conſcientious in his Calling, Patient in Sufferings, Charitable
to thoſe that Need him, Meek towards thoſe that Offend him, Pro-
ſitable, Spiritual, Savoury in his Converſe, Juſt and Righteous in his
Dealings, and in a word, the main of his Courſe and Wayes ſuch
as is agreable to the Faith he profeſleth, and the Recompence he
expects : So that if the lookers on cannot be infallibly certain of
the reality of his Faiſh, or that ſuch a Carriage proceeds from ſuch
a Faith, yet they may not only have their Mouths ſtopped, that they
cannot reaſonably object againſt it, but they may be bound in Cha-
rity to believe his Faith to be true, and real, when they ſee ſo much
in him anſwerable to it, and what he profeſſeth to be the effect of
it; when they ſee him live like one that expects eternal Bleſſedneſs,
well may they believe that his Faith concerning it, and hope of it is
not feigned : They ſee him walking ſtrictly, mortifying his fleſh, de-
nying himſelf as to his outward enjoyments, and carnal liberties, and ge-
nerally acting at ſuch a rate as none would do that did not expect Eter-
nal Life ; and what ground can they then have to ſuſpect the Faith he
pretends to, to be only a Conceit or Fancy?
2. An account may be given of the Practice of a Chriſtian, his Obedience
and Holy walking, the ſtrictneſs and ( as the World counts it ) ſingula-
rity of his Manners, his univerſality, diligence and conſtancy in the moſt
ſpiritual and difficult Duties, his watchfulneſs over his words, thoughts,
actions, his mortification and ſelf-denyal, and whatever it is in a Believ-
ers life which the World is moſt apt to quarrel with, and to look upon
as
Serm. 2.' to others, that ſerious Godlineſs is more than a Fancy. 41
as the effect of Humour, or Fancy, or Error; it may be made appear
that his Practice is reaſonable, and well grounded, he hath good cauſe
to do what he doth : His Practice is reaſonable,
1. In reſpect of Gods Command, for that he hath to alledge for the
reaſon of what he doth in purſuance of the glory he expects in the
other World : So long as he doth nothing in Religion but what God
commands him, he cannot juſtly be taxed with folly or unreaſonable-
neſs, it being the greateſt reaſon to obey God in all things. If indeed
a man ſhould add to Gods Word, deviſe Worſhip out of his own
Head, contrive new means for his Salvation which God hath not ap-
pointed, and ſo be ſtrict, and punctual in things not enjoyncd; or
ſhould he be very exact in Ceremonials, inſiſt upon the Minutes of the
Law, and be more negligent of Morals, the more weighty things of
it, he might be well charged with Folly for making himſelf wiſer than
God, and thinking he better knew how to pleaſe him than he doth
himſelf: But let a man walk never ſo ſtrictly, if it be but according
to the ſtrictneſs of the Rule God hath given him, it is no Folly in
him: If God commands us to walk Circum pectly, to keep our Hearts b; a Eph. 5. 15.
to deny our ſelves, and take up our Croſs', &c. it is reaſon we ſhould 5 Prov. 4. 23.
do ſo, though we had no other reaſon beſides the Command : If in Ci- * Math. 16. 24.
vil things the Command of Superiors in their Laws be counted a ſuf-
ficient Warrant for the Obedience of Subjects, though perhaps it may
ſeem ſtrange to Forreigners who have other Laws and Cuſtoms; why
ſhould not the Law of the Governour of the World be Warrant good
enough for the greateſt Holineſs, and moſt ſtrict walking, though
perhaps carnal men may think it ſtrange of or unreaſonable?
of 1 Pet. 4.4.
2. In reſpect of their own Faith, which requires ſuch Holineſs.
I. Serious Holineſs is most agreeable to the object of their Faith, that
great good they expect in the future Life : The holieſt Practice ſutes beſt
with the higheſt hope, it is but reaſonable that they that expect
to live in Heaven, ſhould live anſwerably while on Earth ; they that
hope to be perfectly holy there, ſhould be as holy as they can here;
it ill becomes them to lead ſenſual Lives now, that look for ſpiritu-
al Enjoyments then ; to live like Beaſts, or but like Men, that hope
hereafter to live with God ; and to neglect him at preſent, whom they
hope to enjoy at laſt.
2. It is ſerious Holineſs which muſt maintain Life in a Chriſtians Faith:
A man can no longer maintain his Faith than while his Practice is
anſwerable to it; Jam. 2. laſt, Faith without Works is dead : Faith hath
a reſpect to Commands as well as Promiſes, or to the Condition of
the Promiſe, as well as to the Mercy promiſed; now the Promiſe
being made to Holineſs as well as Faith ('though perhaps in a dif-
ferent reſpect ) a man cannot have a true Faith without Holineſs
j
not believe that God will ſave him, if he walk not in that way in
which God hath Promiſed to ſave him ; though men have not their
Title to Heaven by their Holineſs, yet they cannot be ſaved with-
out it, Heb. 12. 14. It is the qualification required in all that are ſa-
{ved,
G
42
How we may Experience in our ſelves and Evidence Serm. 2.
ved, and no man can be aſſured of his Salvation, if he be not in
fome meaſure qualified, and fitted for it. It is certain that Holineſs
is a Condition though not of Juſtification, yet of Salvation, and there-
fore Faith wherever it is in the Life and Power of it, provokes, and
itirrs a man up to the exerciſe of Holineſs, as being the way in
which he muſt, if ever, attain to happineſs. Where a Promiſe is con-
ditional, it is Preſumption to apply it with a neglect of its Condition
and in this caſe the Promiſe doth no further encourage a mans Faith,
than the Command quickens his Obedience.
3. Powerful Godlineſs in the practice of it is reaſonable in reſpet of
a. Chriſtians Peace : he can no longer maintain his Peace than while he
walks in the way of Peace, and that is the way of Holineſs; Ifa. 57.
laſt, There is no Peace to the Wicked: may we not ſay (as to the ſence
of Peace ) nor to Saints neither, ſo long as they approach to them that
are Wicked, and live not like Saints ? Believers experience in them-
ſelves that when they neglect holineſs, they wound their conſciences,
weaken their Faith and Hope, loſe the ſight of their Intereſt in Chrift,
and Heaven, expoſe themſelves to Gods diſpleaſure, and the Reproach-
es of their own hearts, and are many times filled with trouble and bitter-
neſs; or as the Prophet, Iſa. 50. 10. Walk in Darkneſs and have no Light :
and is it not then moſt reaſonable for them to take heed of any thing that
may break their Peace, and to labour fo to walk, as that they may beſt
ſecure it ? if ſome ſingle groſs Sin cauſes broken bones, and doleful com-
plaints, and lamentable cries in the choiceſt Saints ; have they not cauſe
to walk as circumſpectly as they can, and keep up in themſelves the Ex-
erciſe of Grace, that ſo they may keep their Peace too? And ſo upon
the whole, the moſt ſtrict, and Severe Obedience of a Chriſtian, is far
from unreaſonable when Gods Command warrants it, his own Faith calls
for it, and he cannot enjoy his Peace without it.
3. That a Believers comforts are reall, not fantaſtical or deluſive. I de-
ny not but the deluſions of Satan (eſpecially transforming himſelf in-
to an Angel of light) or the deceits of mens own hearts may ſometimes
impoſe upon them, and paſs with them for divine Conſolations ; thus:
carnal men who miſtake their State, and apply thoſe Promiſes to them-
ſelves which belong only to Gods Children, nay uſurp the Saints
Priviledges as if they had a right to them, and ſo fpeak peace to
themſelves when God doth not ſpeak peace, and when they walk in
the Imagination of their own hearts, Deut. 29. 19. But it follows not
that no comforts are true, becauſe ſome are falſe, or that the comforts,
of the Saints are not reall, becauſe thoſe of Hypocrites are but imagi-
pary. We may ſay therefore that the Comforts of Religion are then
reall,
1. When they are wrought only in Souls capable of thim, ſuch as have
Faith, and Holineſs already wrought in them, are reall Saints, per-
fons juſtified, and fanctified; for others, carnal men, unbelievers,
(whatever they profeſs, whatever ſhew they make ) are not yet ca-
pable of Gospel Conſófations, aš not having a right to any Goſpel
Promiſe
Serm. 2: to others, that ſerious Godlineſs is more than a Fancy. 43
.
Promiſe, or Priviledge from whence ſuch Comforts are wont to
flow.
2. When they are wrought in a Regular way, by the Spirit is the prin.
cipal Efficient, and the Word as the Inſtrument : when the Holy Spirit
applyes the Promiſe to thoſe, to whom it belongs, and thereby com-
forts them : they that are qualified according to the Scripture, expe-
rience the comfort of the Scripture ; the Spirit ſpeaks in their hearts
what he ſpeaks in the Word, and Conſcience ſays but the ſame the
Scripture ſays. Now the Comforts Believers pretend to may, for
methods fake, be reduced to two forts, the truth and reality of both
which we ſhall labour to evince.
1. Such as proceed from the dire&t Aits of Grace ; by this ſort I un-
derſtand nothing elſe but that inward delight and pleaſure which
uſually accompanies the exerciſe of any Grace, or gracious perfor-
mance of any Duty, and is in a manner intrinſick to it. And the re-
ality of this is confirmed by the Experience of all the Saints; who of
them doth not find a ſecret ſweetneſs, delight and ſatisfaction in the
exerciſe of Faith on Chriſt, love to God and Holineſs ? Nay ſorrow Res jucunda el
for Sin, Mortification, Self-denyal, have ſomething of pleaſure in them. veſipiſcentia.
There is, I dare ſay, more pleaſure in a kindly melting of the heart for •Lurtin
ſin (where the ſorrow is not meerly Legal but Evangelical and min-
gled with Love) than there is in the Commiſſion of it ; more in de-
nying a mans ſelf as to any unlawful Appetite, than in gratifying
himſelf, in reſiſting a temptation than in yielding to it, in mortify-
ing a Luſt than obeying it; and how much more is there in the ex-
crciſe of Faith, and Love, ÓC? If our natural faculties are delighted
with their proper actions about ſutable Objects, why may not our fpi-
ritual too? are they leſs capable of pleaſure or are fpiritual Ope-
rations leſs congruous to our faculties when renewed and ſpiritua-
lized, or the Objects leſs ſuited to them, than natural actions and ob-
jects are to our Faculties in their meer natural ſtate? If excellent
Objects, and intenſe Operations commonly produce the greateſt plea-
ſure in our natural Powers when rightly diſpoſed, why may it not
be fo.in ſpirituals too? What more excellent Object than God and
Chriſt? what more noble act is there of a renewed Soul than Faith
and Love, what delight then may ſuch a Soul take in cloſing with
its chief good in thoſe acts? And ſo if a natural man may take plea-
fure in the Contemplation of natural things, why may not a Saint in
the meditation of heavenly? If one may delight in the exerciſe of
Moral Vertue, why may not the other in the exerciſe of Grace? If
a juſt, a generous, a valiant act afford fome delight to the Actor,
how much more an holy one? If the Excuſe or Applauſe of a na-
tral Conſcience, and its teftimony of our well-doing affords fome de-
light and ſweetneſs; how much more may the approbation of a renew-
ed Conſcience yield to a renewed Soul ?
2. Such as proceed from the reflex Afts of Grace, or mens reflecting up-
on, and perceiving their own Graces ; as ſuppoſc a mans knowing héber
lieves
G2
44
How we may Experience in our ſelves, and Evidence
Serm 2.
.
lieves in Chriſt, or that he loves God, or hates Sin ; and this kind of
comfort is no other than that which flows from Aſurance; which where-
ever it is in Exerciſe, alwaies brings Comfort along with it. Aſſurance
in the Act, is nothing elſe but a Concluſion drawn by the practical Un.
derſtanding of a renewed Soul ( through the aſſiſtance of the holy Spi-
rit) from two Premiſes, whereof the major is of Faith, the very Lan-
guage of the Scripture, uſually ſome Goſpel Promiſe : For inſtance,
Job. 3. 16. Whoever believes in Chriſt Mall have Eternal Life; the minor
is the language of Spiritual ſence, I believe in Chrift; the Concluſion
from both is, Therefore I fall have Eternal Life, which following the
major propoſition which is of Faith, and therefore inevident, and con-
ſequently in a Logical ſence the weaker (though Theologically more
Itrong, as being more certain.) is it ſelf of Faith too, and therefore
moſt certain. No man that believes the Scripture will deny the Ma-
jor, and he that ſhall deny the Minor, muſt deny all Spiritual ſence,
and the reflection of a gracious Soul upon its own Actions, and ſo
all poſſibility of Allurance in any ſuch way of ratiocination, and then
he may well deny the comfort of Aſſurance, when he takes away Allu-
rance it ſelf. And therefore there needs no more to prove the re-
ality of this kind of comfort (which is ſo ſtrong and ſatisfactory
to the Soul of a Believer, that he is never at reſt in himſelf till hc
have attained to it) than to prove the being of that Allurance from
whence it proceeds, and all the Arguments which evince the one, will
inferr the other ; he that ſhall grant a man may be ſure of Hea-
ven, cannot doubt but he may take abundant comfort, and fatis-
faction in being ſo afured, and that that Comfort is no Fancy. And
ſo if a man may certainly know he believes in Chriſt, loves God above
all, truely fears him, is pure in heart", poor in ſpirit by hungers and thirſt s
* Math. 5. 8.3. after righteouſneſs, or hath any Grace which accompanies Salvation in
lincerity in him, which is an evidence of his right to, and Intereſt in
any Goſpel Promiſe or Priviledge thereby convey'd, it will amount
to the ſame; and the fight and fence of any ſuch Evidence cannot
but bring the greateſt ſweetneſs, and refreſhment to a gracious heart
and which is as real as the delight he takes in the exerciſe of any of
his natural faculties. If a man may take much real delight in know:
ing his Intereſt in a Prince here on Earth, is it a deluſion when
he delights in the knowledge of his intereſt in a Saviour in Hea-
ven? If a man be ſo much pleaſed with his being the Son of a great
man, may not a Believer be as much Pleaſed with his being a Child
of God, his being born of him, and adopted by him? If men do
ordinarily comfort themſelves with the hope of ſome worldly Iné
heritance, they reckon themſelves ſure of, why may not a Saint much
more Rejoice in Hope of the Glory of God d; triumph in expectation of an
d Rom. 5. 20
Inheritance among the Saints in Light ? When,no man in the World can
ever be ſo ſure of obtaining the things of the World, as a Saint may
be of coming to enjoy the things of Eternity : the Hope and Aſſurance
a Chriſtian hạth, is, according as the Promiſe which is the founda-
6 Col. 1. 12
?
tion
Serm. 2. to others, that ſerious Godleneſs is more than a Fancy.
45
.
tion of it is, but the Promiſe of future Bleſſedneſs is a better Pro-
miſe than that of any temporal enjoyment, not only becauſe the good
promiſed is better, but becauſe the Promiſe of the one is more per:
emptory and abſolute; when the other is but conditional, and li-
mited.
Thus much may ſuffice to have been ſpoken to the firſt General
propounded; That a true Believer may give an account of his Chri-
ſtianity, and ſuch a one as is ſatisfactory to himſelf, and ought to
be to others; he may make it appear that that ſerious Godlineſs in
the practice of which he lives, is more than a Fancy.
2. I come to the ſecond General mentioned, to give Directions, and
ſhew in anſwer to the Caſe, How we may experience this in our-
ſelves, and evidence it in others.
There be two parts of the Queſtion which muſt be diſtinctly ſpo-
ken to; How we may experience this in our ſelves; and then, How
we may evidence it in others.
(1.) How may a Believer experience in himſelf, that that Serious Godline)s
he lives in the Practice of, is more than a Fancy?
1. See that your Religiouſneſs came into you the right way, was wrought
in you by the Word of God, the power of which ye have found changing
your Hearts, and reforming your Lives : When men leap into Religion
they know not how, can give no account to themſelves of their Con-
verſion, or Reformation, that the Word which is the Ordinary means
God uſeth in converting Sinners hath had any influence upon them in
working ſuch a change, it is ſuſpicious that what they take to be God-
lineſs in themſelves is not reall, that which is unaccountable is moſt
like to be a Fancy. True, a man may not know the juſt time when
God did work Grace in his heart, nor the particular Word which
was the Seed of it, or which did firſt draw the heart to a cloſing with
the Promiſe, and ſubjecting it ſelf to the terms of the Goſpel; he may
not know when the new man was firſt quickned in him, not be able to
diſcern diſtinctly the firſt vital motions of Grace in his Soul ; ſome
may have been wrought on in their Education, by which they have been
reſtrained from more groſs Sins, and influenced to ſome diligence in Re-
ligious duties, and in them the paſſing from one extream to the other,
from a ſtate of Nature to a ſtate of Grace, may not be ſo remarkable,and
therefore not ſo eaſily diſcerned. However a change they find, and
that the Word hath wrought it, whch they have experienced Effectu-
al in many things; it hath been the means at one time or other of en:
lightning their minds, melting their hearts, exciting their affections,
directing their ways, and refrelhing their Spirits ; though they cannot
ſay what truth wrought the firſt degree of Grace, yet they can ſay ſuch
and. ſuch truths have had an infinence upon them, and promoted the
work whenever it was wrought ; ſuch a Command quickned them to
their Duty, another brought them off from ſome evil way, another
helped them when they were tempted ; ſuch a Promiſe ſupported them
when burdened, cafed them when troubled,or comforted them when caſt
down,
..
46
How we may Experience in our ſelves, and "Evidence Şerm. 2.
* Pſal. 119.
down, and ſo what good they have done, the Word hath put them up-
on it, what evil they have eſcaped that hath kept them from it, what
refreſhment they have had, that hath brought it in. They know they
are in their journey to Heaven, and that they do not Dream that they
are ſo, becauſe if they cannot tell which was abſolutely the firſt ſtep
they took in the way, yet they are ſenſible of many Stages they have
travelled, many removes they have made ; what accidents have befallen
them, what difficulties they have met with, what Guide they had,
what directions were given them; their journeying agrees with the map
of their way; the lord hath been a light to cheir Feet, and a Lampro
their Paths*, that hath ſtill gone before them, and conducted them in
Pía. 119.133. their march, and their ſteps have been ordered according to it +: they
have not taken up a Religion at a days warning, not paſſed from
being prophane and worldly to be even ſuperſtitiouſly ſtrict all up-
on a ſuddain, without being able to give a reaſon of ſo great a change.
Look therefore to the way of Gods working upon you, and the
means he made uſe of in it, and though you cannot trace the work.
ings of his grace in all the particular Iteps he hath taken ; yet yo
may conclude it to be his Work,, and not your own fancy, becauſe
it was wrought in his way, and by his Word, which is his uſual
Inſtrument in it.
2. See to your Faith as to the Foundation of it, and the Effects of it
that it be rightly gronnded, and rightly qualified, built upon the
Word, and fruitfull in good works.
1. See to the Foundation of it, that it be the Word it felf, and not
your own miſtakes about it. When men miſunderſtand the Scripture,
and fo believe it, they Build on their own Errors, not Gods Truth,
and then what they call Faith is but a Fancy, as not being ground-
ed on the Word of God, but their own Conceits. See therefore that
ye rightly underſtand what ye profeſs to believe, and know the
mind of God in the Word, and ſo indeed believe what he ſpeaks, not
what you imagine. See that your Faith reſpect Commands as well
as Promiſes, Duties as well as Priviledges, what you are to do, as well
as what you are to expect ; God joyns both together, and if you
ſeperate them, you ſet up a Conceit of your own inſtead of his Truth.
Take heed of believing Promiſes as abſolute, when they are conditional,
or when made with ſome limitations or reſtrictions, or when they
ſuppoſe the uſe of ſome means preſcribed by the Command; in ſuch caſes
men may think they believe when they do not ; there being no right Ob-
ject for their Faith, they believe what God never ſpoke. This fallacy ap-
pears when men apply Promiſes to themſelves but overlook the Conditi-
on, or the Command annexed; as ſuppoſe believe they ſhall be Pardoned,
though they never deſire to be purged, liall fod mercy though they
do not forfake Sin, contrary to the tenour of the Word, Prov. 28.
14. or that they ſhall fee God though they do not follow after holineſs,
contrary to Hib. 12. 14. And ſo when they believe one promiſe,
and not allocher, the Promiſe of Juſtification, but not of Sanctifica-
A
tion,
Serm. 2. to others, that ſerious Godlineſs is more than a Fancy.
47
*
tion, when yet there is a connexion between them, and to whom one
belongs, the other belongs too. In a word, let your Faith take in its
Object in the whole Latitude, there being the ſame reaſon (Gods
Authority ) for your believing one truth, as avell as another.
2. See to the Effects and Fruits of it, the reality of it muſt be proved
by the fruits of it; a Barren Faith is a dead Faith, and indeed if any
Faith be a Fancy it is the Faith of thoſe that live deſtitute of Holineſs,
and under the Dominion of Sin, and yet expect Eternal Salvation;
bring forth no Fruit to Holineſs, and yet hope the End will be Ever-
laſting life. Faith will work as long as it lives, and where there is
no Fruit you may be ſure there is no Root; if it Act not, it lives
not.
3. Therefore look to your Obedience too, not only that it be (as in
the former ) but that it be Right, and ſuch as it ſhould be, that is,
Regular, Univerſal, Spiritual, for otherwiſe it is not reaſonable.
1. Regular, ſuch as the Word of God calls for, and hath its war-
rant from thence : whatſoever we do in the things of God, and what
we would have look'd on as Acts of Obedience, Tould be done with
a reſpect to Gods Commands, and not of our own heads : Obedience
it is not, if it be not Commanded. Men may do many ſeemingly
good things, and place Religion in them, and think they pleaſe
God by them, which yet may be no true Acts of Obedience to him,
becauſe not according to his Word: They do but obtrude a Wor-
ſhip upon God, and Fancy it will pleaſc him, becauſe it pleaſeth
thein; Whereas indeed nothing is acceptable to him, but what is en-
joyned by him ; Nothing is Duty but that which hath a Warrant
from God for the Performance of it. Men may abound in Will-wor-
ſhip, and come ſhort in Obedience; they may do more than is en-
joyned them, and yet leſs too ; much which will never be reckon-
ed to them, as it was never required of them. You muſt judge of
your felves not meerly by what you do, but by the ground you have
for the doing of it, when Gods Will is the Reaſon of it, and not
the Precepts of men, nor your own Fancies ; ſo much, and no more,
you do for God as you do in Obedience to his Command.
2. Univerſal, both as to the extenſiveneſs and continuance of it.
1. As to its Extenſiveneſs. See that you be not Partial in the Lam
2 a Mal. 2. gr.
that you walk with God in all his Ordinances, Luke, 1.6. have re-
Ipect to all his Commandements, Pfal. 119. 6. There is the faine reaſon for
Obedience to one Command as well as anotherb, Gods Authority
who is the Law-giver ; and therefore when men chuſe one Duty,
and overlook others, they do not ſo much obey the will of God, as
gratifie their omn Humours and Fancies, pleaſing him only ſo far
as they can pleaſe themſelves too, and this is not reaſonable ; we.
never yield him a reaſonable Service, but when it is univerſal.
2. As to its Continuance and duration. If Gods Command be ſtill
the ſame, and the Obligation of it, it is but reaſonable that our Obe-
dience likewiſe ſhould be ſtill the fame. Conſtancy and Perſeverance in
ſerie,
a
48
Seim. 2.
hom. 1. 5.
0 Bhich
How we may Experience in our ſelves, and Evidence
ſerious Godlineſs , will greatly confirm, and Evidence the reaſona-
bleneſs of our Practice, and reality of our Principles ; Fancies are
uſually tranſient and variable, and ſo are their Effects in mens acti-
ons ; few Live by Fancy all their dayes, but one time or other
they find their Error. When a Chriſtians carriage is uniform in
the courſe of his Life, and ſtill continues the ſame in a congruity
and ſuitableneſs to his Principles, it can hardly be imagined that it
ſhould be the effect of meer Fancy, but muſt proceed from fome-
thing in him more fixed, and ſettled.
3. Spiritual. If the Obedience we yield to God be conforma-
ble to his Nature who is a Spirit, ſo far it is reaſonable, and that
is ſuch as Chriſt requires, and this the reaſon he gives for it, John
4. 24. God is a Spirit, and they that worſhip him, muft worſhip him in
Spirit and in truth. See therefore that the Service you do him, be
not meerly external, and carnal, but inward and Spiritual.
1. Spiritual in its Principle. The goodneſs of your outward acti-
ons proceeds eſpecially from within, and you cannot judge right-
ly of them, but by the Principles from which they proceed, thoſe
* Ethelr
. 1. 3. Principles are Faith and Love : Your work muſt be the work of
Faith, your Obedience the Obedience of Faith; Faith both in the
Command and Promiſe muft put you upon it, and if your believing
both, makes you Act conformably' to them, the Faith of the Com-
mand preſſeth you to Obedience, and the Faith of the Promiſe en-
courages you in it, you therefore Serve the Lord becauſe you believe
him, and truſt in him, that Service cannot be unreaſonable. And
ſo likewiſe for Love : Love to God muſt ſet you at work for God,
Exod. 20.6. thoſe that love me, and keep my Commandments: If love with-
in Command all without, if that make you Labour in liis Service, fear
to offend him, ſtrive to pleaſe him ; if you can not only ſee your
own Obedience but feel your Love to God working your hearts to
it, you may be ſure that Obdience is reaſonable, becauſe its Princi-
ple is ſo reall ; Love felt in your Hearts, and breaking out in your
Lives cannot be a Fancy; and what more Reaſonable than for him
that loves God to do all he can for God?
that whatever you do, you do it for the Glory of God as the Su-
preme End. It is moſt Reaſonable , that as you do all from God,
ſo you ſhould do all for him, that he who is the firſt Cauſe of alí
you hare, ſhould be the ultimate End of all you do ; and if you can be
content to be abaſed that God may be Exalted, to deny your ſelves
as to your Credit and Intereſt, and all Worldly concernients pure-
ly that God may be Honoured, it is your deſire that in all things
+ Philip. 1.20. Chriſt Jeſus may be magnified in you, whether by Life or by Death"; and
ſo in doing, or ſuffering, that Obedience which is not only qua,
lified as before mentioned, but is directed to ſuch an End, is not. Fol-
ly, nor the effetct of Fancy.
3. Spiritual in the Acts of it: not that all Goſpel Obedience, or
Worſhip
1
Serm. 2. to others, that ſerious Godlineſs is more than a Fancy. 49
Worſhip conſiſts only in the internal Acts, and workings of the Mind;
for external Worſhip it ſelf may be ſpiritual Worſhip, and ſo it is
when rightly performed, that is, when it is accompanied with, and
proceeds from internal ; but by Spiritual in its Afts, I mean that
which principally conſiſts in the inward Acts of Faith, and Love, and
Fear, &c. which is a Serving God in our Spirits f; yet withall is f Rom. 1. g.
productive of and manifeſts it ſelf in an outward behaviour corre-
Ipondent to thoſe internal workings. See therefore that your Religi-
on do not conſiſt meerly in Externals, that you make as much
Conſcience of inward, and Heart-worſhip, as outward, and Bodily
of the Actings of Faith, and Love, as of Praying and Hearing; look
as much at leaſt to what is within as to what comes out. Do not
reſt in the outſide of Duty, nor ſatisfie your felves with what you
do, when yet it is without life and warmth ; have as much regard
to the Manner of Performing, as to Performance it felf, to the mo-
tions of your Hearts, as to the Labour of your lips or poſtures of
Bodies. To conclude this direction, let your work in the whole of
your converſation be as much about your Hearts, as your Lives: be & Prov. 4. 23.
the ſame in ſecret that you are in publick, the ſame when under Gods
Eye only, that you are in the Face of the World. This I am ſure
cannot be ſaid to be fooliſh, and unreaſonable, when it is grounded
on the greateſt reaſon. God ſees in ſecret ", looks to the heart, 1 Sam. - Mach. 6.6.
16. 17. and calls for the heart', and therefore it is but reaſon we i Prov. 23. 26
ſhould look to them too. It is the ſeat of Sin, the Fountain whence
it fprings, and therefore muſt be look't too, that we may prevent
the working of it, and mortific the root of it; and it is the ſeat
of Grace; there is no more good in any man than what is in his
Heart, ſuch as that is, ſuch he is : now if a mans chief work be about
his heart, to watch that, to purifie that, to ſuppreſs the corrupti-
ons of it, to reduce it into order, and keep it in order, to bring
it into an holy frame, and maintain it in ſuch a frame, when he hath
ſo much reaſon for it, it cannot be the effect of Fancy, or a incer pre-
your
tolice.
4. Let Grace influence you in all you do, even in your ordinary Civil
actions ; do all graciouſly, do your common work as your Duty, la-
pour in your Callings, enjoy your Refreſhments, viſit your Friends,
make uſe of your Recreations with a ſenſe of Duty, and an eye to
God; do all as commanded by him, and with a reſpect to his Glo-
ry, and your own Salvation : in a word, Intereſt God in all, let all
be done by his Grace as the ruling and directing Principle, and when
ye find it ſo powerful, ye may well believe it to be real.
5. Labour to out do all you ever did while in a ſtate of Nature : Think
what have been the higheſt actions you have ever been put upon, not
only by Fancy or humour, but by the beſt Reaſon you then had, by
natural Conſcience or good Education, or legal Convictions, or any
preſent impreſſions from things without, and then make it your bu-
fineſs to outdo them all ; Tabour fo to act, as nothing leſs than
H
a
50
How we may Experience in our ſelves and Evidence Serm. 2.
1
Fet.
a ſettled principle of Holineſs in your Hearts could ever make you
act, living in the Love of God, delighting in his wayes, rejoycing
in Chriſt Jeſus, mortifying your beloved Luſts, your moſt ſecret, or
inoſt pleasant, or molt creditable, or moſt profitable Corruptions; re-
nouncing all truſt in your own Righteouſneſs, when yet you do your
utmoſt to work Righteouſneſs, are ſuch acts, as nor meer nature, nor any
thing in Nature can reach unto ; and for any to ſay that Fancy can
pat a man upon ſo acting, is it felf the verieſt Fancy.
6. Keep an even Courſe of holy walking, in the moſt different, or contrary
Conditions. If you can hold on in Gods wayes when moſt diſheartned in
them, Serye him never the worſe for his Afflicting you, walk holi-
ly when you have leaſt of the Comfort of Holineſs, not only
keep to God when the World is againſt you, but you fear he is him-
ſelf againſt you, truſt in him when you think he is ſlaying you,
follow him when he withdraws from you; and on the other ſide, not
abuſe his Goodneſs, not grow wanton with his Smiles, not preſume
2.3. upon his Encouragements, if the taſte of Gods graciouſneſs k whet your
deſires after him, his Comforts do not cloy you, nor dull you, nor
make you grow more looſe, or ſlack in his wayes, if when you
rejoyce molt in God, ye rejoyce moſt in his work, the Comfort of
your Hearts purifies and ſpiritualizeth your Hearts, ſo that the more
ye enjoy of God, the more ye do for him ; and fo in a word, all
Gods diſpenſations help you forward in his wayes, his Rods drive
you on, his Gifts draw you out, and both further your Progreſs in
Faith, and Holineſs, neither his Conſolations puff you up, nor his
Corrections caſt you down, ſo as to abate your Affections to him,
and care of pleaſing him ; you can love the Lord and his Holineſs,
and fear the Lord and his Goodneſs!; love him when he Frowns, and
fear him when he Smiles, this will certainly ſpeak the reality of that
holy Principle which is in you ; nothing not real, could ever have
fo real, ſo great effects upon you.
7. Be much in the exerciſe of thoſe Graces which have leaſt affinity
with your Natures, leaſt footing in them, and in mortifying thoſe Corrup-
tions which your Natures are moſt inclined to; and that will evidence
a rcal change in you, and a real Principle. Some Graces inay be
further off from your natural tempers than others, be more in the
exerciſe of them, and ſome Corruptions may be more agreeable to
them, ſo in ſome Pride is, in others Anger, in others Fear, be ſure
exerciſe your ſelves eſpecially to beat them down ; go contrary to
the ſtream, and current of your own inclinations ; it muſt be ſome
thing more than a Fancy, that can either outdo the beſt of nature,
or mend its worſt : Mans Fancies uſually, have ſome foundation in
their tempers, and diſpoſitions, and therefore as their tempers are va-
rious ſo are their Fancies too, ſome carry them one way, fome ano-
ther, but for the moſt part it is for the promoting, or gratifying ſome
natural inclination, and then that which croſſeth ſuch inclinations moſt,
is moſt like to be ſomething conſtant and fixed. Fancy will hardly
# Hol. 3. 5.
Over-
Serm. 2 to others, that ſerious Godlineſs is more than a Fancy. 51
overcome Nature in a wrathful man, and make him become meek and
gentle ; nor make one that is dull and phlegmatick, active and zealous ;
nor a proud perſon humble, nor a churl liberal ; though where Grace
meets with a good diſpoſition, it makes the greater fnew, as ſuppoſe
gracious Meekneſs in one who hath already a natural meekneſs, yet
the power of Grace is eſpecially ſeen in its influence upon ſuch in-
clinations in mens natures as are moſt contrary to it, when it cor-
rects them, regulates them, or makes men act moſt oppoſitely to
them. And that which 'thus rectifies the moſt crooked diſpoſitions,
ſweetens an harſh Nature, moderates a furious one, elevates a dull one,
whatever it be, it is more than a Fancy.
8. Labour to ałt to ſuch an height of Holineſs, and walk, ſo cloſely with
God, that ye may have ſome ſenſible Communion with him in Duties and
Ordinances; that you may ſec his Power and his Glory in his San&tuary,
Pſal. 63. 2. May taſt his Graciouſneſs, i Pet. 2. 3. David did taſt ſweer-
neſs in the Word, Pſal. 19. 10. and why may not you? Why may
not the ſpiritual ſenſes of a Believer, an enlightned underſtanding,
and renewed Conſcience, take as real pleaſure in ſpiritual Objects,
as his natural Senſes may in natural ones? God may beam in his
Love into your Souls, shed it
, abroad in your Hearts", make you taft Rom. 5. 5.
its Sweetneſs and feel its Power, chearing up your Spirits, and filling
them with Joy unſpeakable and glorions", the Father may come, and " 1 Pet. 1. 8.
the Son come, and manifeſt themſelves to you, and take up their "abode
with you", ſo that you may ſay in the joy of your Hearts, This is the ° Joh. 14. 21,
Lord and we have waited for him, this is our God and he will ſave us
And if you experience this in your ſelves, in your converſing with God in
his Ordinances, find ſomething you never found any where elſe, and
can ſcarce expreſs, or make others underſtand that have not felt the
ſame, like the white ſtone with the new Name, which none knows but
he that hath it. Rev. 2. 17. You will find Gods Conſolations carry
their own Evidence along with them, and ſpeak their own reality;
they have ſomething Divine in them, ſuch a Stamp of God upon
them, that they will ſatisfie your Hearts as to their being no delu-
fions, and then let Scoffers ſcoff on, they ſhall never be able to laugh
you out of thoſe Comforts whereof you find ſuch real effects, in re-
viving your Hearts, enlivening your Graces, breaking the Snares of
worldly Temptations, abating the force of your Luſts, and adorn-
ing even your outward Converſations: I dare ſay, they may as ſoon
perſwade you that Honey is not ſweet, when yet you taſt it, Snow
not white, when yet you ſee it is, or not cold when you feel it fo,
as perſwade you, either that theſe Comforts are not real, or that ho-
ly Principle in you which is attended by them, is but Fantaſtical.
To theſe Directions I ſhall add two general Rules, by which you
may beſt judge if you would paſs a right Verdict on your felves, as
to your ſpiritual State.
1. When you would judge of the reality of Grace in your Hearts,
Fudge of your ſelves by what you are alone in the moſt ſecret Duties of Re-
ligion,
р
23:
P Ila.
.
H 2
52
I
Serm 2.
How we may Experience in our ſelves, and Evidence
ligioni, Cloſet-Prayer, Meditation, Self-Examination, &c. What men
are when alone, that uſually they are for the main; the Heart which
may be awed or ſome way ſwayed when in Company with others,
is moſt apt to diſcover it ſelf then : if ever Grace be working at all
it will be at ſuch a time, and if none appear then, it is odds but
there is none in the Heart. As fome Corruptions may be moſt apt
to ſhiew themſelves ( ſuch is the ſecret Atheiſin of mens Hearts, and
little ſence of Gods Preſence ) in ſecret, when men are free from
the reſtraint of Fear and Shame ; and ſuch like motives which many
times give check to, and keep them under, in the Company of others,
ſo likewiſe Grace may more readily act in ſecret where men may
uſe ſuch means, and take ſuch liberty for the awakening, and exci-
ting it, as might not in the preſence of others be ſo convenient, and
be rid withall of ſome Temptations which at leaſt in ſome tempers
may prove a hinderance to the more free actings of it. If you would
therefore take the juſt meaſure of your ſpiritual Stature, and know
what in you is real, do it when alone, when retired, when your
Hearts are moſt like to diſcover themſelves fairly, and have leaſt Temp-
tations to deceive you, or impoſe upon you.
2. Be curious and diligent, in obſerving, not only the inward work-
ings of your Souls, but the ordinary ſettled inclination, and main bent
of your Hearts ; obſerve them therefore, as to what they are in the
main, and not only what they are by fits, at ſome certain times, or
when it may be under Temptations. The Heart of a carnal man may
ſeem to be very good under a pang of Conſcience, or fit of Con-
viction, or in relation to ſome more groſs and ſcandalous ſin, which
yet in the general is ſtark naught. Ahab may humble himſelf and
4.1 King.21.27.
put on Sackcloth, when under the apprehenſions of threatned Judg-
I Exod. ic.
ments"; Pharaoh may cry God mercy when under his hand, and
Herod may do many things when convinced by John Baptiſts Miniſtry",
* Mark 6.20. and yet ſtill they may continue the ſame they were : And on the other
ſide, the Heart of a Saint may appear very wicked under a Temp-
tation, as David's did in the buſineſs of Uriah, and of Numbring the
People, in both which Grace was for the preſent run down by a Luſt;
and ſo many times Paſſion, or carnal Fears, or Diſtruſt may lye up-
permoſt in the Saints, when yet there is Grace within, and that which at
preſent appears is not the ordinary ſettled frame of their Hearts ;
and though whatever corruption at any time breaks out, you may
be ſure it is within, yet that may not make a diſcovery of the ha-
bitual temper, and diſpoſition of your Spirits, nor argue that there is
no Grace in you. Judge therefore of your ſelves by your courſe,
and ordinary carriage, and by that you may ſee what is moſt pre-
valent in you; and if you find your Souls mainly looking to God,
and reſpecting his wayes, and beſt pleaſed when ye keep cloſeſt to
him, you may be ſure there is ſomething more in you than a Fancy
or humour ; you may in ſome particular go aftray like loft Sheep, and
yet not forget Gods Commandments, Pfal. 119. laſt.
16,17
WO
2. The
Serm. 2. to others, that feriors Godleneſs is more than a Fancy. 53
2. The Second part of the Caſe is, How may we Evidence to others;
that ſerious Godlineſs in us is more than a Fancy?
In this there ſeems to be more difficulty than in the former ; we
may more calily ſatisfie our felves concerning our inward workings,
and the temper ofour own Minds, than we can others; we Judge of our
ſelves by our inward actings, and Principles, of which by inſpecting
our own Hearts, we have a more immediate knowledge, and there-
fore are leſs liable to be deceived in our Judgment ; but when others
have to do with us, they can judge of what is in our Hearts, only
by our outward Carriage which is patent to them, and ſo are liable
to more Errors in their thoughts about us: Here therefore if we can.
not give ſo clear proofs, and evident indications of a real Principle
in us, as may work a full Conviction of it in Gainſayers and Cavil-
lers, ſo as to force them to an acknowledgment of it, it may be
fufficient if we can go ſo far, as to ſtop their mouths and put them
to ſilence', that they may not be able reaſonably to oppoſe, what yet + 1 Pet. 2.. 15.
they are unwilling to grant ; and if it amount not to a demonſtrati-
on which may over-power their Reaſon, and compell it to yield us to
be real in our Profeſſion, yet may (as before was intimated ) lay an
obligation upon their Charity to believe us to be ſo; and in this we
muſt eſpecially have reſpect to that outward carriage of Profeſſors,
which may make the beſt diſcovery of their inward frame, and is
moſt obvious to the ſence, and obſervation of thoſe that are to be
ſatisfied.
1. In general, Let men ſee that you live up to the Faith you profeſsi
that your Practice is agreable to your Principles, and then they can-
not deny the reality of your Faith when it is ſo powerful, nor the
reaſonableneſs of your Practice, when it is ſo anſwerable to it. You
profeſs before men to believe there is a God, let them ſee that you
walk as before him, deſire to approve your ſelves to him, dare not
ſin againſt him: you believe a Chriſt, let your Converſations be an
imitation of him, Walk as he walked". You believe a future Judg . u 1 Joh. 2.6.
ment, live as becomes thoſe that would be able to ſtand in it, and
give an account of your felves to the Judge. Let your carriage be
ſuch as not only your own Conſciences, but your Adverſaries when
they quarrel with you, tell you it ought to be; that is, ſuch as
beſt ſuits your Faith, and Hope, even in their judgment as well as
your own. What is it makes the profane World queſtion the rea-
lity of Godlineſs in Gods people, but becauſe they think they do
not live and act as they ſhould do that believe ſuch weighty Truths,
and expect ſuch great things as they profeſs they do? If therefore
your Converſation be correſpondent to your Faith, you take away
the great Cauſe of their cavilling with you and flandering your Pra-
fefiion.
2. More particularly ; Be as much in acting for God, as ſpeaking for
him. Not only commend his wayes, but walk in them; not only
plead his Canſe verbally, but really, by being in your proper Spheres
active
54
How we may Experience in our ſelves, and Evidence Serm. 2.
active for it, not only ſpeak well of them that are good, but do
good to them. Many will ſpeak for God, and good men, but when
it comes to doing, there is an end of their goodneſs, they will not
ſtir a ſtep, not part with a penny: they can ſay as Jam. 2. 16. Be
thou filled, and be thou warmed, and yet not give them thoſe things that
are needful to the Body: they will be Religious as far as good words
will go, which coſt them nothing, but are loath to be at the charges
of doing any real good: How many have their Tongues tipt with
good diſcourſe, whoſe Lives are unfruitful as to good works? See
therefore that your actions keep pace with your words, that your
Religion do not conſiſt meerly in talking, that will be a ſign it is
either fantaſtical or hypocritical ; when the Fruit of it reacheth no
further than the Tongue, it is odds if the root reach any deeper than
the head: but when your Religion appears in action, your Enemies
themſelves will confeſs the reality of it.
3. Be es diligent in and make as much Conſcience of the Duties of
the ſecond Table, Righteouſneſs and Mercy, in their place and order, as
thoſe of the firft : Without this your Religion cannot be real, and
then no wonder if men think it not real: Jam. 1.6. Pure Religion and
undefiled in the figit of God, and the Father, is this, to viſit the Fa.
therleſs, and the Widdom, in their Afliktion, &c. In the light of God;
God himſelf that ſearches the Hearts, yet having given men ſuch a
Law as may govern their owtuard as well as inward man, and in-
fluence them in thoſe things which relate to their Neighbour, as
well as which relate to himſelf, doth accordingly look to their
outward Carriage toward men, as well as the inward reípect they
bear to him, and ſo expects the fruits of Righteouſneſs in their
Lives, as well as the root of Piety in their Hearts : Thàt holy Prin-
ciple he hath put within them is ſuch as extends to their Con-
verſation outwardly, and not to the inward frame of their Hearts
alone, and ſo the reality of it in it ſelf, muſt be evidenced by the
power of it in its effects : Now if theſe external actings (where
opportunities and means are) are requiſite to aſcertain the Truth
of Godlineſs in the Heart, as to its very being, we may be ſure
they are no leſs neceſſary as indications of it in the ſight of men.
The World, which is apt to traduce you as Hypocritical; or Fa-
natical in Religion, will be beſt confuted by your Carriage in thoſe
things which relate to themſelves, and from which ſome benefit re-
dounds to them. If men ſee you Juſt, and Righteous, and Merci-
ful in your dealings with, and behaviour toward others, Helpful to-
ward them that want you, Pitiful to them in their Miſery, &c.
what is in your Hearts and Minds they cannot ſee, but they will
be more ready to judge well of it, becauſe they ſee ſo good Effects
of it; what they ſee', they will think is real becauſe it is fen-
ſible. True indeed, the firſt place is due to the Moral Duties of
Gods immediate Worſhip preſcribed in the firſt Table, but yet thoſe
of the ſecond muſt accompany them, or you will never be able to
prove
Serm. 2. to others, that ſerious Godlineſs is more than a Fancy. 55
Panama
prove the reality of your Chriſtianity, or reaſonableneſs of your
Practice to your felves, and much leſs to others. They muſt and
will judge of what is within, by that which appears without, of
what they do not ſee (as your Faith and inward Holineſs they do
not ) by that which they do fee.
4. Be moſt diligent in thoſe Duties which all own to be Duties, whe-
of the firſt or ſecond Table ; thoſe which are confeſſedly Moral,
and which your Enemies themſelves cannot deny to be Duties.
Some Duties have an intrinſick Lovelineſs in them, and are of good
report of even among thoſe themſelves that are but Carnal. Theſe car- of Phil. 4.8.
ry Conviction along with them, and if you be diligent in the Pra-
ctice of them, you will have the Conſciences of your Adverſaries
take part with you, and their Judgments to applaud you, when per-
haps their Malice cenſures you, and their Luſts oppoſe you : you will
have ſomething within them to bear teſtimony to you, and when
they do not love you, yet they cannot condemn you.
5. Labour to out do and excell others in the IVorld in all thoſe good things
in which they excell moſt. Whatever you ſee praiſe-worthy in any,
though Enemies, do it, and outdo them in it. If they be juſt, do
you be more juít, either more exactly, or more univerſally, or more
conſtantly ſo ; If they be temperate and ſober, if it be poſſible go
beyond them in it; if they be Charitable, be you more Charitable ģ
if they be Humble, Meek, Gentle, Courteous, endeavour to excelí
them in each: if you think that cannot be in ſome caſes, yet it is
but in ſome,, and may you not exceed them as to the general courſe
and whole of a moral Converſation ? Labour then to make it ap-
pear that a Nobler Principle out of which you act, an higher End
at which yol aim, and a more perfect Copy after which you write,
can raiſe and heigliten you to a pitch above any thing not only that
Fancy might do in you, but natural Conſcience , or moral Virtue in
them. And thoigh the beſt and higheſt of ſuch moral performances
in your external Converſation, might be in themſelves but inſuffici-
ent arguments, as to your own perſonal fatisfaction, of the truth of
Grace in your hearts, yet your overtopping others in what they
excell molt, or in the main of your Life and Practice, may be an
argument ad hominem, and be a means to filence Enemies, and ſtop
their mouths, it may be convince their judgments; or if it do not
make them acknowledge what you do to proceed from a ſuperna-
tural Principle, it may however force them to own it as coming
from ſomething more than a Conceit or Fancy:
5. Be diligent in thoſe Duties the performanee of which hath leaſt Connexi-
on with a ſecular Intereſt. So Chriſt commands, Luk. 6.35. Love your
Enemies, and do good, and lend, hoping for nothing again. Sowe good Seed
though upon barren ground, and which is like to yield but a poor
Harveſt. Buy the Truth, and never fell it, though you ſhould for the
preſent be loſers by it ; Nay, follow it at the heels, though it ſhould
kick out your teeth. They that do good to others only from whomi
they
s6
How we may Experience in our ſelves, and Evidence
Serm. 2.
they expect good, give to them that are like to give again, do plainly
turn Religion into Bartery, and may be laid to be good Traders, but
ſcarce good Chriſtians. When men appear for Religion only when,
and where it is countenanced, or while there is ſomething to be got
by it, Practice in an Employment, Cuſtom in a Trade, or the favour
of men, or applauſe from them, they may well be ſuſpected if not of
Fancy, yet of Deſign, and Hypocriſie. But when men will do Duty
and keep Gods way though they get nothing by it, but frowns, or
blowes, detriment, or danger, it cannot be reaſonably imagined but
that they have ſome better thing in their eye which they look for
hereafter, and ſome very powerful Principle at preſent within them,
to ſupport them under difficulties, and prompt them to ſuch Duties,
as are (for ought the ſpectators can diſcern) both unprofitable, and
hazardous.
6. Labour fo to carry your ſelves in the fight of men, as to let then
ſee that
you are as much ſet upon gaining Heaven, as getting or keep-
ing the World. Be as active, as buſie, and ſhew as much concern
for the things of the other life, as the things of this. Scarce any
thing is a greater blemiſh to Religion, or diſreputation to them
that profeſs it, than their paſſionate, and over-eager purſuit of Tem-
poral things, with a coldneſs and viſible indifferency in ſeeking
Eternal : 'when they can riſe up early, and ſit up late, and eat the
bread of Carefulneſs, ſpend their time and ſtrength in labouring for
the World; nay, loſe the comfort of their Lives by ſcrambling for
the things of this life ; and in the mean time put God off with ſome
little ſuperficial Service, neglect ſome duties and hurry over others,
let the croud of buſineſs thruſt their ſpiritual work into a corner
of their time, if not quite out of it; the world indeed juſtle God
and Chriſt, and Heaven out of their diſcourſe and converſation,
which favours of nothing but Trades, and Bargains and Adventures,
and getting Eſtates, and tends to nothing but the promoting a meer
Worldly Intereſt. Are theſe men, think their carnal Neighbours, in
good earneſt for Religion, when they are ſo mad upon their buſi-
neſs? doth their Happineſs lie in Heaven, when their labour is only
for the Earth ? can their Treaſure be above, when their hcarts are be-
low, and their actings plainly ſhew that they are ſo? can their hope
of Eternal Glory be any better than a Fancy, who do ſo little for
that Glory, and lay out themſelves for this World as if there were
no other? And indeed who can judge otherwiſe of ſome men, that
hears their pretences, and yet fees their practice? And therefore
Chriſtians, think with your ſelves, How doth it become you to act, if
you would perſwade others that you have real deligns for future
happineſs? What would you do, if you did pretend to the hope of
ſome great Eſtate, or enjoyment in the world, to convince them
that that hope were reaſonable and well grounded? would you not act
at ſuch a rate, as to make them acknowledge you were ſerious ? would
you not make it your great buſineſs to attain your great Ends? Do the
fame
Heter
Serm. 2.
to others, that ſerious Godlineſs is more then Fancy.
57
fame in the preſent caſe : let men ſee that your belief of things to come
is as real as of preſent things, by your purſuing them as earneſtly,
and acting as vigoroully for them; Nay ſhew a greater concerned
neſs for them, and that will be a means to convince men that you
believe a greater excellency in them, and that they cannot be obtain-
ed upon eaſier terms.
7. The more you pretend to the comforts of Chriſtianity the more mor-
tified let your converſation be to the things of the World, and pleaſures of
Senſe, and your carriage more apparently holy. Let it never be ſaid
that the Comforts of the Spirit make you give liberty to the Fleſh.
When men ſee that the more you pretend to ſpiritual enjoyments,
the more ſpiritual you are; and the more pleaſure you profeſs to
find in Gods wayes, the more exactly you walk in them, and the leſs
ye dare ſin againſt him, they will have little to ſay againſt you.
Thoſe comforts cannot but be real which have ſo great, ſo good Effects,
and when men ſee the effects ſo real, they cannot judge the cauſe to be
leſs fo. Whimlies and Fancies do not uſe to make men grow in Righte-
ouſneſs, and Humility, and Meekneſs, and Mortification : Let men fee
the reſpect you bear to all Gods Commands, and they will ſcarce dare
to queſtion the comforts you receive from his Promiſes.
8. Labour to make ſuch advances in the way to Heaven, as may not
only be ſenſible to your ſelves but perceivable by others : let your profiting
appear unto all men. 1 Tim. 4. 15. Let your paths be as the ſhining light, ,
Shining forth more and more. Prov.4. 18. Not only grow in Grace
and inward Holineſs, but abound in the fruits of Righteouſneſs. A
ſenſibly thriving Religion cannot be thought to be an imaginary one:
they that obſerve the progreſs you make, will not be able to queſti-
on the grounds upon which you go. When they ſee that as you grow
older and wiſer, ſo you grow better, they cannot reaſonably ima-
gine that ſtrength of Fancy ever raiſed you to that height of good-
neſs, but rather ſuppoſe that you do more good than you did, be-
cauſe you ſee niore reaſon for it, and have more lively hopes of
being gainers by it.
9. Laſtly, Be ſure to perſevere and hold on in the Faith you o profeſs 1 Heb. 10. 23:
and the practice of Godiinels : your Conſtancy may be a ſpecial means
to evidence your reality not only to your felves but others. When
men grow weary of Gods wayes, their Courage fails them, their
Zeal is out of breath, it is a ſign their Religion was never real ;
but when they act uniformly under the moſt contrary Providences,
and among all the viciſſitudes and Changes of humane affairs, in Con-
formity to the Principles they have all along profeſſed and owned';
the ſhock of Temptations they meet with cannot juſtle them out
of the way of Holineſs, nor the Enticements and Courtſhip of a
(ſometimes) fawning World wheedle them into a complyance - 1 Pet. 1. 13.
with it; they hope to the end b, are not weary of well doing · labour
and faint not, bring forth Fruit with patience, and perſevere to do
ſo, ſerve God as long as they have their being, live to him as long · Pfal. 104. 33:
I
+
c Gal. 5.9.
d Rev. 2. 3
as
58
Serm. 2.
How we may Experience in our ſelves, and Evidence
2 Uſe.
as they live at all, act by the ſame Rule, aim at the ſame End while
they live, and when they come to die ; in a word, when oppoſition
from men, temptations from Satan, nay frowns from God himſelf
have not diſcouraged them, nor leſſened their love to him, or ac-
tiveneſs for him, or diligence in his Service, and at laſt upon re-
flection they approve of that good courſe they have now finiſhed,
and have the ſame thoughts of God and Holineſs they had before ;
the worſt of Enemies cannot (but as irnpudently as unreaſonably )
charge them with acting out of Fancy or humour, or any thing but
a fixed and ſtable Principle.
Belides what hath been ſpoken by way of Direction in anſwer
to the Queſtion, ſome further Improvment of this Doctrine may
be made.
1. By way of Information. If true Chriſtians may give an account
of their Chriſtianity,
1. They then are no true Believers, no true Chriſtians; of whoſe Reo
ligion no good account can be given, either how they came by it, or
whereon it is grounded.
1. How they came by it, when they pretend to be Saints, but cannot
in the leaſt tell how they came to be Saints, have found no real change in
themſelves, are the ſame they have alwayes been; they have, they
think, loved God, and believed in Chriſt, and had hopes of Hea-
ven ever ſince they can remember, but know not how any of theſe
things were wrought in them, or by what means; ſuch a Faith I dare
ſay is but a Fancy, and ſo is their Hope and their Love, and what-
ever Grace they pretend to.
2. IVhereon it is grounded.
1. When their Faith is not rightly grounded it is no better than a
Fancy. When it is built on the Authority of a Church, or the
Traditions of men and not on the Word of God; or on the Word miſun-
derſtood, or miſapplied, or divided, or maimed; when they believe
Promiſes without reſpect to Commands, believe Chriſt is their Saviour,
and yet never receive him to be their Lord; believe they ſhall See
God, though they be not pure in Heart, follow not after Holineſs, and
ſuch indeed is the Faith and Hope of Prophane Worldlings, and
whoever live in Contradiction to Gods Commands, and yet expect,
the benefit of his Promiſes.
2. When their Practice is not rightly grounded, it is no better than Fol-
ly, how fair foever and plauſible it may ſeem. When men ſet up a
Religion meerly of mans deviſing, contrive new wayes of Worſhipping
God, which he himſelf never appointed, and ſo indeed impoſe upon
him, and preſcribe to him what they think muſt certainly pleaſe him.
This is unreaſonable, for men to think that their 'Inventions or others
Traditions can be more acceptable to God than his own Inſtitutions,
that Sacrifice can go further than Obedience would have done. They
would themſelves be ſerved according to their own minds and not
their Servants pleaſure, and why ſhould not God? They would not have
their
.
L.
Serm. 2. to others, that ſerious Godlineſs is more than a Fancy.
59
>>
mamy
their Commands neglected that their servants Will might be per-
formed, and how fooliſh is it then to adhere to their own Inven-
tions though with the flighting of Gods Inſtitutions ? and yet how few
be there that are ſo addicted to Humane Obiervances, but they are
careleſs of Gods Appointments ? Gods Commands being the Great,
and only Warrantable reaſon of all Divine Worſhip, whatever
Worſhip is uncommanded, cannot be but unreaſonable.
2. Horr great is their ſin that Queſtion, nay Deride the Grace thaç
is in Believers, as not being a real thing ? count the moſt Serious pow-
erfull Godlineſs to be no better than Humour, or Fancy? All the
Religion they own conſiſts but in a few outward Forms, or ſome moral
Actions, and whatever is above this they look upon as not real;
and ſo they leave us a Lamentably empty Religion, when they con-
demn our Faith as Fancy, our Practice as Folly, and calheer all
our Comforts as meer Deluſions. This uſually proceeds either
1. From the Atheiſm and Infidelity of ſuch mens Hearts, fome Queſti-.
on all Religion and ſo the true Religion among the reſt ; they are
themſelves for none, and therefore Quarrel with all; they think all
Religion is but Fancy, or Policy, and ſo the Chriſtian Religion
too: They do not really believe the Grounds of Chriſtianity, and
therefore laugh at them that do.
2. Or, from Pride and Conceitedneſs of their own Wiſdom and Rea-
ſon: they magnifie their own Notions, are in love with their own
Wiſdom, and fo contemn all elſe, like the Athenians, A&ts. 17. 18.
32. that laugh'd when they heard of Jeſus and the Reſurrection.
The high Opinion they have of their Reaſon makes them deny
the reality of Faith ; what they cannot themſelves comprehend,
they will not believe, nor allow others to do it, they will ſcarce
allow of any thing between Demonſtration and Fancy, and this
makes them Innovate ſo much in Religion, and Scoff at the Faith by
which they ſhould be Saved.
3. Or, from Ignorance of Spiritual things, and their not Experiencing
the Power of Grace in their own Hearts : They will believe nothing
in Religion but what they have themſelves felt. They never found
the Light of Divine Truths ſhining into their dark Minds, and
overcoming their Carnal Reaſon, nor the Power of Grace renewing
their Wills, and ſubjecting them to Gods Will, breaking the force
of their ſinfull Inclinations, mortifying their Luſts, regulating their
Affections, changing the habitual temper and diſpoſition of their Spi-
rits : nor the Efficacy of Faith in the Purification of their Hearts,
their reſting upon the Promiſes, cleaving to Chriſt, and fetching
in ſupplies of the Spirit from him ; nor the Love of God ſhed a-
broad in their Hearts, enlarging them in Duties, quickning them in
his wayes, ſupporting them under Burthens, ſtrengthning them againſt
Temptations, and comforting them under Afflictions, and therefore they
Queſtion all theſe things, and take them to be nothing elſe but cant-
ing Phraſes and unaccountable Fancies. A man that never was at
I 2
4
Rome,
A
+
60 How we may Experience in our ſeloses, and Evidence
Serin. 2.
Rame, or Conſtantinople, might at the ſame ratc deny there ever were
ſuch places; one that never taſted: Honey might deny it to be ſweet,
or a blind man laugh at Colours becauſe he never ſaw them, though
contrary to the Experience of thouſands that had, with as much
reaſon as they who live meerly by Senſe; and never Experienced
any better pleaſures, deny a higher Principle by which Believers are.
acted, and more Spiritual Comforts which they enjoy.
2
vre. Of Exhortotion.
1. Labour to Experience the reality of your Religion in your ſelves.
So live as that you may not be deceived, and may know that you
are not. So act Grace as that you may feel it working, and from
thence conclude the Principle to be in you, and may taft the ſweet-
neſs of the comforts it brings with it. Labour to be fully ſatisfied
that
you do not live by Fancy and act byFancy,think you believe,and hope
when you do not, that Grace in you is as real a Principle as Reaſon is.
1. This becomes you as reaſonable Creatures; as ſuch you ſhould know
the reaſon of your own Actings, upon what Grounds you do what
you do, and believe what you believe. You would think a man
very weak and fooliſh in the concernments of this preſent Life, that
could give himſelf no account of his own Actions, or expectations,
ſhould have high hopes of great things, but not tell why he enter-
tained them. How unreaſonable then is it for a man to hope for
greater things in the other Life, to engage in a Religious Courſe; be
diligent in Daties, deny himſelf as to his Worldly Intereſt, and yet
not know why he doth ſo?
2. It is a matter of great Conſequence to you. For;
1. If you cannot give your felves an account of your Religion, you
will never enjoy the Comforts of it, never take comfort in its Comforts.
The Comforts of true Religion are too Great, too Sweet, too Precious
to be vainly loſt, or but coldly ſought after; Joy unſpeakable and full of
Glory is well worth having: but alas! how. Mall you come by this Joy,
theſe ſtrong Conſolations, if you are not ſatisfied in the reality of
that Principle in your hearts upon which they depend? You have no
* Roms 15.13. Foy or Peace but in Believing", and Hopings, and walking Holily, and
if you know not but your Faith, and Hope may be a meer Fancy, and ſo
Pſal: 119:65:
your diligence in Holineſs which is the Effect of Faith, but the Effect of
Fancy, what Comfort can you have in one or other? what pleaſure
can you have in reflecting upon your Sincerity when you queſtion
your Sincerity ? Or upon your Intereſt in Chriſt and the benefits of
His Blood, and priviledges of the Goſpel, when for ought you know
the Faith upon which that Intereit immediately ſtands, is not a Grace
of Gods Spirit, but a Fancy of your own Heads ?
2. You will never be able to give an account of it to others. What
you underſtand not your felves, you will not be able to make out to
others that ask you a reaſon of it : If you cannot tell why you be-
lieve, how can you Evidence to others that you do believe? And if
you cannot tell why you Practiſe thus, or thus, how can you ſatisfie
others
3
12.12.
Serm. 2. to others, that ſerious Godlineſs is more then Fanty.
61
If you
others that your Practice is reaſonable? If you would be able to an-
ſwer thein, firſt ſee you be able to anſwer your ſelves; when you can
ſatisfie your own Conſcience, you may the better anſwer their Cavils,
or Check their Revilings, or bear their Cenſures.
3. You will never be able to ſuffer for your Religion, if you cannot give
(at leaſt) your ſelves an account of it: nor ſuffer for that, the Reality
of which is Doubtfull to you. You will ſoon make ſhipwrack of a good
Conſcience if you be at uncertainties about that Faith which ſhould
help you to keep it. Get well ſettled or you will be eaſily ſhaken
Ý
you will very ſcarcely venture your All in the World in Expectation
of Eternal Life, when you are not ſure there is ſuch a thing, or that you
have a Title to it, but rather fear that the hopes you had of it, were
no better than waking mens Dreams, or pleaſing Viſions of an imagi-
nary Happineſs which had no Subſiſtence but in your own Fancies.
You are like enough to come into ſufferings, you had need ſee upon
what Ground you itand that you may be able to hold out.
once come to Question the reality of your Faith, you will ſoon come
to forſake it : And if you know not but your Practice hitherto hath been
unreaſonable, you will think, when troubles come upon you, you
have reaſon to alter it. If your former Strictneſs, and Zeal in Reli-
gion ſeem Folly to you, you will count it your Wiſdom to grow looſe,
and cold, and careleſs in it, eſpecially rather than hazard Eſtate, or
Liberty, or Life for it. What man of Sence would Hang or Burn
rather than forgoe that which he himſelf took to be but a Fancy, at:
leaſt had no aſſurance that it was not?
4. You ſhall not need to fear the Scorns or Cenſures of Enemies, if you
be fully ſatisfied in your ſelves that your Faith is really a Grace of
Gods Spirit in you, and not a Deceit of your own Heart, and the Ho-
lineſs of your Converſation a well grounded, Scriptural Practice, not
an unwarrantable Irrational Niceneſs. Let the Prophane World
Scoff its fill, and call you Deceivers, or count you Fools; it is no ſhanic
to be called Fools for believing Chriſts Truth, or doing Chriſts Will;
it bath been the Lot of others before you : And ſo long as you Feel
the Power of Faith in your own Souls, you are ſure it Purifies your
Hearts, inakes you fearfull of Sin, Conſcientious and painfull in Duty,
Strong againſt Temptations, Patient in Afflictions, and ſo long too as
you find Holineſs growing and thriving in you, your Spiritual Strength
encreaſing, your Fruit abounding, ſo long you may be ſure you are not •
Fools, and the Worlds Flouts or Scorns cannot make you fo. You
would not be much concerned if thoſe that bore you an ill will ſhould
make themſelves ſport with you, and attempt to perſwade you that
you were Blind, or Lame, or Sick, or aſleep, when in the incan
while
your Eyes were open, and you ſaw all things about you as at
other times, you could walk and Excerciſe your Limbs, diſcourſe and
Exerciſe your Reaſon, perform all the Actions of men that are :
awake or in health. If you experience the workings of an holy Principle:
in your Hearts, and the Effects of it in your Lives, neither the Sophiſtry,
nar,
entement
62
How we may Experience in our ſelves, &c.
Serm. 2.
nor Cenſures, nor Jeers of thoſe that are otherwiſe minded, will be able
to beat you out of the Conviction of your Spirtual Senſes, any more
than of your Reaſon and Underſtanding, or Bodily motions.
2. Labour to Evidence the ſame to others, and to be able to give a
reaſon of your Faith, and Hope, and holy Obedience to them that de-
mand it of you, and (if poſſible) to ſatisfie them as well as your
felves.
1. This may be much for the Glory of God and Credit of the Goſpel,
when it is ſeen that you are Men as well as Chriſtians, and act
Reaſonably as well as Religiouſly, and never more reaſonably than
2 Fct. 1. 4•
when moſt Religiouſly, that that Divine Natured you are made par-
takers of is a perfection, and Elevation not the deſtruction of your
Humane; that you have great reaſon for that good way, that Holy
courſe in which you have been walking, and that the greateſt ſtrictneſs in
Religion is really your greateſt Wiſdom. How may your Confef-
fion when joyned with a Godly Converſation (which is a ſpeaking Pra-
ctice, and the moſt forcible Conviction) ſtop the mouths of Cavillers,
falſifie their Slanders, make them know themſelves to be Liars, and
own themſelves to have had too hard thoughts of you, and that they
and not you have been in the wrong? And if you come into ſufferings it
will be for the Honour of the Goſpel ſo to demean your ſelves as to
* 1 Pet. 4. 15. make it appear that you ſuffer, not only not as Evil Doers, but not
as Fools, that there is enough in your Religion to juſtifie you before.
men not only in your greateſt Preciſeneſs, but in your deepeſt ſufferings,
and though you paſs for Fools with the unbelieving World for expo-
ſing your ſelves to a thouſand miſeries, and apparent preſent ruin in
Expectation of an Inviſible and only future Happineſs, yet your Faith
is ſo well grounded, your Hope ſo ſure, that you need not be aſhamed
of undergoing evil, any more than of doing good.
2. It may be a means to encourage the Hearts, and ſtrengthen the
Hands, and confirm the Faith of your fellow Saints, when they ſee that
you believe as they believe, and hope as they hope, and Practiſe as
they Practiſe, that they are not alone, nor ſingular in what they do.
Though a true Believer ought to hold on conſtantly in the way of
Faith and Holineſs, notwithſtanding the oppoſition of all the World
againſt him, yet it may be no ſmall Encourageinent to him to find
others of the ſame mind, Acting at the ſame rate, and upon the ſame
Grounds.
Queſt
.
Serm. 3:
63
Queft
. How God is his Peoples great Reward.
SERMON III.
GEN. XV. 1.
I am thy Shield, and thy exceeding Great Reward.
שכרך
d Merces tilde
magna nimis,
Braham is called the Friend of God, Fam 2. 23. The
Lord ſpake with him familiarly, Gen. 17. 22. he was
made of Gods Privy Council, Gen. 18. 17. And in the
Text, The Word of the Lord came to him in a Viſion.
Repreſentations of things in a Viſion, differ from Re-
wwwt menn velations by Dreams?. And what was the word 'that Gen. 3 t. II. .
came to this holy Patriarch in a Viſion?
I am tby Shield, and thy exeeeding great Reward.
Words too great for any Man or Angel fully to expound. Both
the Hebrew, and reek carry the Phraſe very high, I am thy ſuper- 707277
abundant, very exceeding much reward. In the Text is a Climax, it
riſeth as the Waters of the Sanktuary, higher. I am thy Reward, thy moes opidesa
• ο μιτς σε
great Reward d, thy exceeding great Reward. There are four things here
to be ſpoken to.
1. That nothing beſides God can be the Saints Reward.
Grotius.
2. How. God is their Reward?
3. How God comes to be their Reward ?
4. Wherein the exceeding Greatneſs of this Reward conſiſts?
1. That nothing beſides God can be the Saints Reward.
1. Nothing on Earth can be their Reward. The gliſtering of the
World dazles mens eyes, but (like the Apples of Sodom) it doth not
ſo much delight as delude. The World is res Nihili, guilded empti-
neſs. The World is made Circular, the Heart in the figure of a • Prov. 23. 5.
Triangle; a Circle cannot fill a Triangle. The World is enough to ę fumus en
buſic us, not to fill us. Fob. 20. 22. In the fulneſs of his ſufficiency be Ventus funt oma
Shall.be in ſtraits. It ſeems a Riddle, to have ſufficiency yet not have nia mundana.
enough. The meaning is, when he enjoyes moſt of the Creature, yet Aug. Tom. 9,
aliquid deeft, there is ſomething wanting. When King Solomon had
pụt all the Creatures into a Limbeck, and went to extract and ſtill
out:
64
Serm. 3.
How God is his Peoples Great Reward.
.הכל הבל
f Non tantum
vin.
בצר h
out the Spirits, they turned to Froth. Ecclef. 1. 2. All is Vanity. God
never intended we ſhould dig Happineſs out of the Earth which he
hath curſed.
of Ibi funt an 2. Heaven it felf is not a Saints Reward. Pſalm 73. 25. Whom
Le marchan- have I in Heaven but thee? There are Angels and Arch-angels f; ( ſaith
Doli, Muſc.
Muſculus ) I, but though theſe are for à Saints comfort, yet not pro-
perly for his Reward. Communion with Seraphims is excellent, yet
caņ no more make a Saints Reward than the light of the Stars can
make day.
Queſt.
2. How is God his peoples Reward?
Anſi.
In beſtowing Himſelf upon them f. The Great Bleſſing of the
luz Sed jë nobis Covenant is, I am thy God. The Lord told Abraham, Kings
impartit. ſhould come out of his loyns, and he would give the Land of Ca-
naan to him and his Seed, Gen. 17. but all this did not amount to
Bleſſedneſs
. That which made up the Portion, was Verf. 8. I will
be their God. God will not only ſee that the Saints ſhall be reward-
ed, but his own ſelf will be their Reward ; a King may reward his
Merces idem Subjects with Gratuities, but he beſtowes himſelf upon his Queen : God
talet quod faith to every Believer as he did to Aaron, Num. 18.20. I am thy part,
bæreditas. Cal- and thy Inheritance; and as the King of Iſrael ſaid to Benhadad, 2 King's
20.4. I am thine, and all that I have.
Allrum lectiſi-
Abraham ſent away the Sons of the Concubines with a few Gifts,
mum, Junius but he ſettled the Inheritance upon Iſaac. Gen. 25. 5. God fends
Buxtorf. away the Wicked with Riches and Honour, but makes over himſelf
Notant Gram- to his people: they have not only the Gift, but the Giver. And
matici, Rectio- what can be more? As Micah ſaid, Judg18. 24. What have I more ?
nem Plurium
Synonymo-
So what hath God more to give than Himſelf? what greater Dowry
róm auxeſim than Deity ? God is not only the Saints Rewarder but their Reward
Job 22.25. Tbe Almighty ſhall be thy Gold! So much the Hebrew word im-
* Perperam da
impie" delira- ports". The fumme of all is, The Saints Portion lies in. God. Pfal.
runt, qui com- 16. 5. The Lord is the portion of mine Inheritance and of my Cupi.
plementum Q. But how doth God give himſelf to his people, is not his Eſſence
Dei, Eph.3.19. incommunicable?
interpretati funt A. True, the Saints cannot partake of Gods very Elence ; (an Error
plenam divini.
tatcm, qual
of Montanus and the Familifts.) The Riches of the Deity are too
homines fiant great to be received in ſpecie. But the Saints ſhall have all in God
Deo æquales.
that may be for their Comfort, they ſhall partake ſo much of Gods
Likeneſs', his Love", his Influence and the Irradiations of his Glo-
1 1 Joh. 3. 2.
mjohn, 19:26. ry", as doth aſtoniſh and fill the Veſſels of Mercy that they run over
22.
Quelt. 3. How God comes to be his Peoples Reward ?
Anjw. Through Jeſus Chriſt ; his Blood being Sanguis Dei, the blood of God,
At. 20. 28. hath merited this glorious Reward for them. Though
in reſpect of Free Grace, this Reward is a Donative, yet in reſpect
of Chriſts Blood it is a Purchaſe. Eph. 1. 14. How precious ſhould
Chriſt be to us! Had not he died, the portion had never come into
our hands.
4. Where-
i
g
denotare
Calv.
Serm. 3.
How Godis his Peoples Great Reward.
65
יש-לי כל ז
4. Wherein the exceeding greatneſs of this Reward conliſts ?
1. God is Merces ampla, a ſatisfying Reward. Gin, 17.1.1 am God Anſv. 1.
Almighty. The word for Almighty, 70, fignifies him that hath Suf-° Perfectionem
ficiency. God is a whole Ocean of Bleſſedneſs, which while the Soul omnium bonoruix
is bathing in, it cries out in a Divine extaſie, I have enough. Here is bendit. Rivet.
Fulneſs but no Surfeit. Pſal. 17.15. When I awake I ſhall be ſatisfied with
thy likeneſs”. When I awake out of the ſleep of death, having my e spiritualem
Soul embelliſhed with the Illuſtrious Beams of thy Glory, I ſhall be fa- vult Fælicitatem
tisfied. In God there is not only Sufficiency, but Redundancy; not on- quando Facie
ly Plenitudo Vaſis, the Fulneſs of the veſſel, but Plenitudo Foniis, the ad Faciem je
Fulneſs of the Fountain. When the whole world was defaced, No-exhibeat Dunia
ab had the Copy and Emblem of it in the Ark. In God this Ark of Calvin.
Bleſledneſs are all good things virtually to be found. Therefore Ja-
cob having God for his Reward , could ſay, I have enough: or as it
is in the Original, I have all -1; God is all Marrow and Sweetneſs * ;
* Ipfe Deus fuf-
He is ſuch an exuberant Reward, as exceeds our very Faith". If the
Queen of Sheba’s Heart fainted within her to ſee all King Solomons facit ad Præmi-
Glory, what would it have done to have beheld the Aſtoniſhing and * Præmnium quod
Magnificent Reward which God beſtows upon his Favourites? fide non attingja
2. God is Merces adaquata, a ſuitable Reward. The Soul being Spiri- tur. Aug.
tual, muſt have ſomething Homogeneal and ſuitable to make it hap-
py, and that is God. · Light is not more ſuitable to the Eye, nor Me-
lody to the Ear, than God is to the Soul. He pours in Spiritual
Bleſſings, Eph. 1. 3. He enricheth it with Grace, feaſts it with his Love,
crowns it with Heavenly Dignity
3. God is Merces jucunda, a Pleaſant Reward : He is the Quinter-
ſence of delight, all Beauty and Love: To be feeding upon the thoughts
of God is delicious. Pfal. 104. 34. My Meditation of him ſhall be ſweet.
'Tis delightfull to the Bee to ſuck the Flower ; fo by holy muſing
to ſuck out ſome of the ſweetneſs in God, carries a ſecret delight
in it. To have a Proſpect of God only by Faith is Pleaſant, 1 Pet.
1. 8. In whom believing, ye rejoyce. Then what will the joy of Viſion
be, when we ſhall have a clear intuitive Sight of him, and be laid
in the Boſom of Divine Love? Is God ſo ſweet a Reward in Af-
fliction ? 2 Cor. 7. 4. I am exceeding joyful in all our Tribulation". Phi-
lip Lantgrave of Helſe, faid, That in his Confinement, he had the Di-'UTE TEELSEL'S
vine Conſolations of the Martyrs: Then what a delicious Reward
will God be in Heaven? This may be better felt than expreſſed. The
Godly entering upon their Cæleſtial Reward, are ſaid to enter into + O Gaudium
the joy of their Lord: Mat. 25. 21. O Amazing! The Saints enter vincens omxe
into Gods own joy : They have not only the Joy which God beftoms, Gaudium, extra
but the joy which God enjoyes.
quod non eft
4. God is Merces tranſcendensa tranſcendent Reward. The Painter
going to take the Picture of Helena, not being able to draw her
Beauty to the Life, drew her Face covered with a Vail. So when
we ſpeak of Gods Excellencies, we muſt draw a Vail. He is ſo ſu-
pereminent a Reward, as we cannot ſet him forth in all his Oriency
K
and
.
kas.
Gaudium.
66
Hon God is his Peoples Great Reward.
Serm. 3.
Quicqnid pre
1-
and Magnificence. Put the whole world in Ballance with him, and
it is as if you ſhould weigh a Feather with a Mountain of Gold.
w.Quod efficit
God hath got the Aſcendant of all other things: he is better than
tale id eft ma- the World, better than the Soul, better than Heaven : He is Cauſa
gis tale.
cauſari, the original Cauſe of all good things“; nothing is ſweet with-
ter Deum eft,
out him *; he perfumes and Sanctifies our Comforts, he turns the
Dulce non el Veniſon into a Bleſſing..
Aug.
$. God is Merces Infinito, an Infinite Reward ; and being infinite,
theſe two things follow : 1. This Reward cannot come to us by way
of Merit: Can we merit God ? can finite Creatures merit an infinite
Reward? 2. God being an infinite Reward, there can be no De-
9. In Infinito non fect or Scantineſs in it: there is no want in that which is infinite *
datur évacifis. Some may ask, Is God fufficient for every individual Saint ? Yes, If
the Sun which is but a finite Creature, diſperſeth its light to the
Univerſe, then much more God who is infinite, diſtributes Glory to
the whole number of the Elect. Every individual Chriſtian hath a
Prepriety in a Community, as every perſon enjoyes the whole Sun to
himſelf, ſo every Believer poſſeſſeth whole God to himſelf: the Lord
hath Land enough to give all his Heirs. Throw a thouſand Buckets into
the Sea, and there is water enough in the Sea to fill them: Though there
be Millions of Saints and Angels, there is enough in God to fill them.
God being an infinite Reward, though he is continually giving out
of his fulneſs to others, yet he hath not the leſs; his Glory is Im-
parted not Impaired; it is a Diſtribution without a Diminution.
6. God is Merces honorifica,an honourable Reward : Honour is the height
of mens Ambition: Ariſtotle calls it pénisov ofis Azaróv. Alas! World-
* Meld Idmanis ly. Honour is but a pleaſant Fancy. AES 25. 23.!. Honour hath oft
Φαντασίας.
a ſpeedy burial: but to enjoy God is the head of Honour. What
greater Dignity than to be taken up into Communion with the God
of Glory, and to poffefs a Kingdom with him, beſpangled with Light,
and feated above all the viſible Orbs ? A great Heir while he is in a
Forreign Land, may be deſpiſed, but in his own Countrey he is had
in Veneration. Here the people of God are as Princes in a diſguiſe,
1 John 3. 1. but they ſhall have honour enough in Heaven, when they
fhall be cloathed with white Robes, and fit with Chriſt upon his Throne.
Rev. 3. 21.
7 Inter Perithya 7. God is Merces æterna, an Everlaſting Reward : Mortality is the
rivimus
. Sene- diſgrace of all earthly things. They are in their Fruition ſurfeiting,
and in their Duration dying; they are like the Mettal Glaſs is made of,
which when it ſhines brighteſt is neareſt melting : but God. is an eter-
nal Reward. Eternity cannot be meaſured by Years, Jubilees, Ages,
nor the moſt flow. motion of the eighth Sphere. Eternity makes
Glory weighty. Pfal. 48. 14 This God is our God for ever and ever.
A Chriſtian cannot ſay, I have an Eſtate in the World, and I ſhall have it
for ever; but he may fay,I have God, and I ſhall have him for ever: Oye
Saints of God, your praying and repenting is but for a while, but your Re-
Ward is for ever. As long as God is God, he will be rewarding you; Hof. 2.
19.1
Serm. 3.
How Godis his Peoples Great Revard.
67
.
6
d Pfal. 58. IT.
19. I will betroth thee to me for ever b. God Marries himſelf to his people, Adſciscam mihi
in sponſam.
and this admits of no Divorce. Gods Love to his Elect is as unchangable
as to Chriſt. Pſalm 73.26. My portion for ever. This Portion cannot be Corn. Lap.
Spent becauſe it is Infinite, nor loſt becauſe it is Eternal. We read of
à River of pleaſure at Gods Right Hand. Pfalm. 36. 8. But may not
this River in time be dryed up? No, for there is a Fountain at the bot-
tom, verſe. 9. IVith thee Lord, is the fountain of Life.
But if this Reward be ſo Exceeding Great, will it not overwhelm
Queft.
us?
In the other World our Faculties ſhall be extended, and through Anſw.
the Mediator Chriſt we ſhall be made capable of receiving this Re-
ward. Put a back of Steel to a Glaſs, and you may ſee your Face in
it: So Chrſts Humane Nature being put as a back of Steel to
the Divine, Gods Glory will be ſeen and enjoyed by us.
There is no ſeeing the Sun in the Circle, but in the Beams; fo what-
ever of God is made Viſible to us, will be through the Golden Beams
of the Sun of Righteouſneſs.
Wherein appears the certainty of this Reward?
Queſt.
God who is the Oracle of Truth hath aſſerted it.
Anſw.
A Charter Legally confirmed under the Broad Seal is unqueſtionable:
The Publique Faith of Heaven is engaged to make good this Reward.
Gods Oath is laid at Pledged. Nay, God hath not only Pawned his
e
Truth (the moſt Orient Pearl of his Crown) but he hath given the juranti Deo cre-
Anticipation and Firſt-fruits of this reward to his Saints, in joy and Con- dimis. Aug.
ſolation, Gal. 5.22. which aſſures them of an Harveſt afterwards.
But when ſhall we be poſſeſſed of this Reward?
Queſt.
The time is not long. Revel. 22. 12. Behold I come quickly, and Anlio.
my reward is with me. Sence and Reaſon think it a long Interval, but
Faith looks at the Reward as near: through a Perſpective Glaſs, the
Object which is at ſome diſtance ſeems near to the Eye. So Faith
looking through the Perſpective Glaſs of a Promiſe, the Reward ſeems
near; Faith as it doth Subſtantiate, ſo it doth Anticipate things not
ſeen, it makes them preſent. Eph. 2.6.
But why is this Reward at all deferred?
Queft.
1. God ſees it not fit that we ſhould yet receive it. Our work Anſv.
is not done, we have not yet finiſh'd the Faith. A day Labourer
doth not receive his Pay till his work be done. Even Chriſts Re-
ward was deferred till He had Compleated his Mediatory Work,
and ſaid upon the Croſs It is Finiſhed.
2. God defers the Reward that we may live by Faith. We are
taken with the Reward, but God is more taken with our Faith. No
Grace Honours God like Faith. Rom. 4. 20. God hath given him-
ſelf to us by Promiſe: Faith truſts Gods Bond, and Patience waits for
the Payment.
3. God adjourns the Reward a while to ſweeten it, and make it
inore welcom to us when it comes f. After all our Labours, watch- Quo lengius
ings, conflicts, how comfortable will the Reward be? Nay the longer defertur eo fitae
the viw letatu
K 2
6:8
How Godis his Peoples Great Remard.
Serm 3:
the Reward is deferred, it will be the Greater. The longeſt Voyages have
the largeſt returns.
If ſtill it be asked, When ſhall the time of this Reward be? I ſay,
The righteous ſhall receive part of their reward at Death. No ſooner
is the Soul out of the Body, but it is Preſent with the Lord,2. Cor. 5. 8.
fPie animæ à
And the full Coronation is at the Reſurrection, when the Soul and
Corporibus folke Body ſhall be re-united and perfected in Glory. Chriſtians, faint not in
vivunt. Calv. your Voyage (thô troubleſome, ) you are within a few Leagues of Heaven.
Your Salvation is now nearer than when you Firſt believed, Rom. 13. II.
Several Corollaries follow.
1 Ofe, In Hence it is Evident, that it is Lawful to look to the future Reward:
fomation. God is our Reward, is it not Lawful to look to him? Moſes had an
1 Branch. Eye, to the Recompenſe of reward. Hebr. 11. 26. What was this Re-
ward, but God himſelf? verſe. 27 As ſeeing hint who is inviſible. Looking
to the Reward quickens us in Religion. 'Tis like the Rod of Myrtle
in the Travellers hand, which is faid) revives his Spirits, and makes
him walk without being weary: who that is ſubject to fainting-fits
will not carry Cordial-water about him.
2. Branch
If God be ſuch an Exceeding Great Reward, then it is not in vain to
engage in his Service. 'Twas a ſanderous Speech, Mal. 3. 14. Ye have
ſaid, it is vain to ſerve God. The Infinite Fehovah gives a Reward that
is as far beyond our thoughts as it is above our deſerts. How apt are
perſons through Ignorance or miſtake to misjudge the wayes of God!
They think it will not quit the coſt to be Religious. They ſpeak evil of
Religion before they have tryed it; as if one ſhould condemn a Meat
& Pfal.19. 11. before he hath taſted it.: beſides the Vails which God gives in this life,
Proviſion, Protection, Peace, there is a Glorious Reward ſhortly com-
nir uno Deo om ing; God bimſelf is the Saints Dowry h. God hath a true Monopoly,
nes florent Gem. He hath thoſe Riches which are no where elſe to be had, the Riches of
ne ad falutem. Salvation. He is ſuch a Gold-mine as no Angel can find the bottom
Eph. 3. 8. The unſearchable. Riches of Chriſt. Is it vain; then to ferve
God? A Chriſtians work is ſoon over, but not his Reward. He hath
ſuch an Harveſt coming as cannot be fully Inned; it will be alwayes
Reaping-time in Heaven. How great is that Reward which Thoughts
cannot meaſure, nor Time finiſh?
3:Branch. See the egregious Folly of ſuch as refuſe God. Pfal. 81. 11.
Ijrael wonld none of. me. Is it uſual to refuſe Rewards? If a man ſhould
have a vaſt Summ of Money offered him and he ſhould refufe it, his
diſcretion would be calld in Queſtion. God offers an incomprehen-
lible Reward to men, yet they refufe. Like the Load-ſtone, which re-
fuſeth Gold and Pearl, and drawes the ruſty Iron to it. Man by his
fall loſt his Head-piece. He ſees not where his Intereſt lies. He flies from
God as if he were afraid of Salvation; and what doth he refuſe God
i quias chuo for? the pleaſures of the World'. We may write upon them teórrerego
Šv temelty Theſe are like Noah's Dove which brought an Olive-branch in her
Tūs me dico-ſouth, but quickly flew out of the Ark. And to loſe God for theſe
Hz. Epilte
Periſhables; is a Prodigy of Folly worſe than that of Lyſimachus, who
for:
.
Serm. 3: .
How God is his Peoples Great Reward.
69
for a Draught of Water loſt his Kingdom. We Read in Scripture
of two Cups : Pſalm. 16. 8. The Lord is the Portion of my Cup. They
who refuſe this Cup, ſhall have another Cup to Drink of. P/alm. 11.
6. Upon the wicked he shall rain Snares, Fire and Brimſtone, this ſhall
be the Portion of their Cup.
If God be ſuch an immenſe Reward, then ſee how little cauſe the 4. Branch.
Saints have to fear Death: are men afraid to receive Rewards? There
is no way to live but by dyingi.. Chriſtians would be cloathed with i Alic hereditää
Glory, but are loath to be uncloathed: they pray Thy Kingdom come, tes in morte de
and when God is leading them thither, they are afraid to go: what seriuntur ſed ad
ſolidam hujus
makes us deſirous to ſtay here? There is more in the World to Wcan
Pof Jionem per
us than to tempt us ; Is it not a valley of tears, and do we weep to leave mortem immitti-
it ? Are we not in a Wilderneſs among fiery Serpents, and are we loath mur. Rivet.
to leave their company ? Is there a better Friend we can go to than
God? are there any ſweeter Smiles or ſofter Embraces than his k? Sure k Karon 70
thoſe who know when they dye they go to receive their Reward, Dráoxeur ois
ſhould neither be fond of Life nor fearful of Death : the Pangs of réperts Grásuere
çépes. Menand
Death to believers, are but the Pangs of Travel by which they are born
into Glory
Belicve this Reward, look not upon it as a Platonical Idea or Fan- Uſe-2. Ex-
cy. Senſualiſts queſtion this Reward, becauſe they do not ſee it: they hortation,
may as well queſtion the Verity of their Souls, becauſe being Spirits they 1. Branch,
cannot be ſeen; where ſhould our Faith reſt but upona Divine teſtimony?
we believe there are ſuch places as Affrica and America ( though we ne-
ver ſaw them ) becauſe 'Travellers who have been there affirm it;
and ſhall we not believe the Eternal Recompences, when Aŭlo- 'éon
God himſelf affirms it ? The whole Earth hangs upon the Word of
Gods Power, and ſhall not our Faith hang upon the Word of his
Truth? Let us not be Scepticks in matters of ſuch importance: The
Rabbins tell us, the great diſpute between Cain and Abel was about
the future Reward: Abel affirmed it, Cain deny'd it. The disbelief
of this Grand Truth, is the cauſe of the flagitiouſneſs of the Age. Im-
morality begins at Infidelity'; to miſtruít a Future Reward. is to queſtion Heb. 3. 12,
the Bible, and to deſtroy a main Article of our Creed, Life Everlaſting :
ſuch Atheiſts as look upon Gods Promiſe but as a forged deed; put God to
ſwear againſt them that they ſhall never enter into his reft m.
m1 Heb. 3. 18.
If God be ſuch an exceeding great Reward, let us endeavour that 2. Branch.
he may be our Reward : In other things we love a Propriety, This
Houſe is mine, this Lordſhip and Mannor is mine, and why not this
God is mine? Go, faith Pharaoh to Moſes and Aaron, Sacrifice to your
God; not My God: The leaving out one Word in a Will, may fpoil
the Will : the leaving out this. Word My, is the loſs of Heaven", "Tolle menn
Pſal. 67. 6. God even our own God ſhall bleſs us.
do tolle Deum
He who can pronounce this Shibboleth, My God, is the happieſt
man alive.
How ſhall we know that God is our Reward?
Queſi.
If God hath given us the Earneſt of this Reward, this Earneſt is
Anfir,
his
*
..
70
How God is his Peoples Great Reward.
Serm. 3.
5
corda Sancto-
Domine
o Pignus reddi- his Spirit º. Ephef. 1. 14. Ye were ſealed with the Holy Spirit of Pro-
t#r arrha retine miſe, arhich is the earneſt of the Inheritance. Where God gives his
.
Spirit for an Earneft, there he gives himſelf for a Portion : Chriſt
gave the Purſe to Judas, not his Spirit.
Queft. How ſhall we know we have Gods Spirit?
Anw. The Spirit carryes influence along with it?, it conſecrates the Heart,
P ER Veliculum making it a Sacrary or Holy of Holyes : it Sanctifies the Fancy, cauſing
influentie.
it to mint Holy Thoughts; it Sanctifies the Will, ſtrongly byaſſing it
to good: as Musk: lying among Linnen perfumes it; ſo the Spirit of
God in the Soul perfumes it with Sanctity.
Object.
But are not the Unregenerate ſaid to partake of the Holy Ghoſt?
Anſw.
They may have the Common Gifts of the Spirit, not the ſpecial
Grace: they may have the enlightning of the Spirit, not the anointing ;
* Implet Spiritus they may have the Spirit movere, not vivere, move in them, not live
Sančius orent in them. But to partake of the Holy Ghoſt aright, is, when the
tanquam fila Spirit leaves lively impreſſions upon the Heart, it ſoftens, fublimates,
Chordarum tan- transforms it 9 : writing a law of Grace there, Heb. 8. 10. By this
git digitus Dei Earneſt we have a Title to the Reward.
2. If God be our Reward, he hath given us an Hand to lay hold on
rum. Profpero, him: this hand is Faith, Mark 9. 24. Lord, I believe; a Weak Faith
languida fide
juſtifies: As a weak hand can tye the Knot in Marriage ; a weak
tamen credo.
Faith can lay hold on a ſtrong Chriſt; the nature of Faith is aſſent
Cruciger.
joyned with affiance'. Faith doth idorotiv, make God ours : other
Graces make us like Chriſt, Faith makes us One with him; and this
Faith is known by it's Vertue. No precious Stone, faith (Cardan)
but hath ſome vertue latent in it. Precious Faith hath Vertue in it:
Rom. 16.26. it quickens and enobles, it puts worth into our Services *; it puts a
difference between the Abba Father of a Saint, and the Ave Mary of
a Papiit.
We may know God is our Reward by our chooſing him: Re-
ligion is not a matter of Chence but of Choice "; have we weighed
things in the ballance, and upon mature deliberation made an Ele-
etion; We will have God upon any Tearms? have we ſat down and
reckon'd the coſt; what Religon muſt coſt us, the parting with our Lufts;
and what it may coſt us, the parting with our Lives? Have we refolved
και δεν λόγων
(through the aſſiſtance of Grace) to own Chriſt when the Swords and
Moltres Staves are up? and to fail with him not only in a Pleaſure Boat, but in a
var, ši k70 Man of War*? This chooſing God ſpeaks him to be Ours: Hypocrites
Jezdí truiry profeſs God out of Worldly deſign, not Religious choice.
Es cia to you 4. God is known to be our Reward by the complacential Delight
την μάλλον και
we take in him, Pfalm. 34. 7. How do men pleaſe themſelves with
xV2000,&c. Ig-
natius ad Tari. rich Portions! what delight doth a Bride take-in her Jewels ! Do
we delight in God as our Eternal Portion Y? Indeed he is a whole
* He furt Pio-
ruim delitiæ Deo
Paradiſe of delight, all excellencies meet in God as the Lines in the
pacato frui.
Center : is ours a Genuine delight ? do we not only delight in Gods
bleſſings, but in God himſelf? is it a Superior delight? do we delight
in God above other things ? David had his Crown Revenues to de-
light
$ AAs 8.37.
Acts 16.31.
3.
u Pfal. 1 19.30
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ry
Serm. 3.
How God is his Peoples Great Reward.
71
$
to me.
light in, but his delight in God took place of all other delights;
Pſalm 43. 4. God my exceeding Foy, or as it is in the Original, the
Gladneſs? (or Cream) of my joy: can we delight in God when znnow 17
other delights are gone? Hab. 3. 17. Though the Figtree ſhall not Blof-
ſom, yet I will rejoice in the Lord. When the Flowers in a mans Gar-
den dye, yet he can delight in his Land and Money ; thus a Graci-.
cious Soul when the Creature fades, can rejoyce in the Pearl of price.
Paulinus when they told him the Goths had Sack'd Nola®, and plunde- aDomine ubi ſunt:
red him of all, lifting up his Eyes to Heaven, ſaid, Lord, thou know- omnia mea itt
eſt where I have laid up my Treaſure *. By this delighting in God fcis.
we may undoubtedly know he is our Reward.
What ſhall we do to get God to be our Reward ?
Queſt.
Let us fee our need of God. We are undone without him. Lift not i Directo:
not up the Creſt of Pride. Beware of the Laodicean temper. Revel.
3. 17. Thou fait I am rich, and have need of nothing. God will never
beſtow himfelt on them that ſee no want of him.
Let us beg of God to be our Reward: 'Twas Auſtin's Prayer,
Lord
2 Direet.
b Da mibi te
give me thy ſelf. O do not put me off with Common Mercies. Give
Domine. Aug.
me not iny Portion in this life af. Make over thy ſelf by a Deed of Gift
Pfal. 17. 140
Be earneſt Suitors, and God cannot find in his Heart to
deny you. Prayer is the key of Heaven, which being turned by the
hand of Faith opens all Gods Treaſures.
Live every day in the Contemplation of this Reward. Be in the Al- 3 Brunch.
titudes. Think what God hath prepared for them that love Him! Nihil in hac vi-
O that our thoughts could aſcend! The higher the Bird flies, the ſweet-ta dulcius ſenti-
er it ſings. Let us think how Bleſled they are, who are poſſefled of tur, nit ita men-
their Heritage. If one could but look a while through the chinks of mundi Seperat,
Heaven-door, and ſee the Beauty and Bliſs of Paradiſe; if he could nil fic animam
but lay his Ear to Heaven and hear the Raviſhing Muſick of thoſe Se- contra tentati-
raphick Spirits, and the Anthems of Praiſe which they Sing, how would ones roborat, nil
hominem ita ad
his Soul be Exhilerated and Tranſported with Joy.
omne bonum optis
O Chriſtians, meditate of this Reward ! Slight, tranſient thoughts. excitat quam
do no good: They are like breath upon Steel which is preſently off a- Gratia contem-
gain : but let your thoughts dwell upon Glory, till your Hearts are plationis. Bern,
deeply affected: What Lord, is there ſuch an Incomprehenſible Reward
to be beſtowed upon ine? Shall theſe Eyes of mine be bleſſed with
Transforming Sights of thee! O the love of God to Sinners. Stand at
this Fire of Meditation till your Hearts begin to be warm. How
would the reflection on this inmenſe Reward conquer Temptation, and
behead thoſe unruly Luſts that have formerly conſpired againſt us?
What, is there a Reward ſo ſure, ſo ſweet, ſo ſpeedy, and ſhall I
by ſin forfeit this ? Shall I to pleaſe my Appetite lofe my Crown?
O all ye pleaſures of Sin bé gone, let me no more be deceived with
your ſugered Lies, wound me no more with your Silver Darts. Thô
ſtolen Waters are ſweet, yet the Water of Life is ſweeter. No ſtrong-
er Antidote to expell Sin, than the Fore-thoughts of the Heavenly Re-
munerations. It was when Mofes was long, out of ſight, that Iſrael
made
72
How God is his Peoples Great Reward.
Serm. 3:
*
made an Idol to worſhip. Exod. 32. 1. So when the future Reward
is long out of our mind, then we ſet up ſome Idol-luſt in our Hearts
which we begin to worſhip.
4 Branch. This may content Gods People ; though they have but little Oyl in
the Cruſe, and their Eſtates are almoſt boyled away to nothing, their
Great Reward is yet to come. Thô your Penſion be but ſmall, your
Portion is large. If God be yours by Deed of Gift, this may rock
your hearts quiet. God lets the wicked have their Þay before-hand;
Luk. 6. 24. ré have received your Conſolation. A wicked man may maké
his Acquittance, and write, Received in full Payment : But the Saints
Reward is in reverfion, the Robe and the Ring is yet to come. May
not this tune their Hearts into contentment? Chriſtian, what thô
FLuk. 15. 31. God denies thce a Kid to make merry f; if he will ſay, Son, all I have
is thine, is not this ſufficient? Why doit thou complain of the Worlds
emptineſs, who haſt Gods Fulneſs? Is not God Reward enough?
$ Quid ultrà
Hath a Son any cauſe to complain that his father denies him a Flower
quærit cui om- in the Garden, when he makes him Heir to his Eſtate &? The Philo-
nia fuus condi- ſopher comforted himſelf with this, that thô he had no Muſick or Vine-
tar fit. Proſper. Trees, yet he had the Houſhould Gods with him *. So Chriſtian, thô
by to noi ó thou haſt not much of the World, yet thou haſt God, and he is an
Scoi 107.
inexhauſtible Treaſure. It was ſtrange that after God had told Abra-
ham, I am thy exceeding great Reward, yet that Abraham ſhould ſay,
verf. 2. Lord what wilt thou give me, ſeeing I go Childleſs ? Shall Abra-
ham ask, Lord what wilt thou give me, when he had given himſelf?
"Quid hemini
Was Abraham troubled at the want of a Child, who had a God? was
fufficit cui ipse not God better than Ten Sons h? Who ſhould be content if not he who
conditor non ſuf- hath God for his Portion, and Heaven for his Haven?
ficit ? Aug. Let this exceeding Great Reward ſtir up in us a Spirit of Activity
for God. Our Head ſhould Study for him, our Hands work for him,
our Feet run in the way of his Commandements. Alas! how litle is
all we can do! Our Work bears no Proportion with our Reward.
Verinus.
Mercedi an tantæ par Labor effe poteft-f? The thoughts of this Reward
ſhould make us riſe off the Bed of Sloth, and Act with all our might
for God! It ſhould add Wings to our Prayers, and Weight to our
Spes præmi fo-
Latium fit laboa Alms. A ſlothful Perſon ſtands in the World for a Cipher, and God
ris Hierom. writes down no Ciphers in the Book of Life. Let us abound in the work.
of the Lord. 1 Cor. 15. 58. As Aromatical Trees ſweat out their
cious Oyls : So ſhould we Sweat out our ſtrength and Spirits for Chriſt.
Saint Paul knowing what a Splendid Reward was behind, brought all the
Glory he could to God, i Cor. 15. 10. I laboured, Tacloudleegy, more
ως ασώμα-
abundantly than they all. He outwrought all the other Apoſtles. Saint
10 mvx; Panls Obedience did not move flow as the Sun on the Dial, but Swift
KiVNivesy naju- as the Sun in the Firmament *. Did Plato and Demoſthenes undergo
Peſve. Chryf. ſuch Herculean Labours and Studies, who had but the dim Watch-
light of Nature to ſee by, and did but Fancy the pleaſures of the
Elizian Fields after this Life? and ſhall not Chriſtians much more put
forth all their Vigour of Spirit for God, when they are ſure to be
Crowned, nay God himſelf will be their Crown?
if
pre-
>
Serm. 3.
73
How"God is his Peoples Great Reward.
7
If God be ſo great a Reward, let ſuch as have an Intereſt in him
5
Branch
be chearful? God loves a Sanguine Complectionk: Chearfulneſs cre- k Acceptior eft.
dits Religion ; tu lupíce cauſeth kvetic. The goodneſs of the Conſci. Deo grata læti-
ence is ſeen in the gladneſs of the Countenance. Let the Birds of tia quam. quer-
la triſtitia. Bu
Paradiſe ſing for joy. Shall a Carnal man rejoyce whoſe hopes lean cholcer.
on earthly Crutches, and ſhall not he rejoyce whoſe Treaſure is laid
up in Heaven ? Be Serious, yet Chearful : A dejected Melancholy tem-
per, as it unfits for Duty (eſpecially Praiſing God ) ſo it diſparageth
Heaven : will others think God is ſuch a great Reward, when they
ſee Chriſtians hang the wing, and go drooping in Religion. 'Tis a
ſin as well not to rejoyce, as not to repent.
But how can I be chearful, I am reduced to great Straits ? Obje&t.
Let God take away what he will from thee, he will at laſt give Anſiv.
thee that which is better. As Pharaoh ſaid, Gen. 45. 20. Regard not
your Stuff, for the good of all the Land of Egypt is yours. So I ſay
Regard not your Stuff, be not too much troubled at the diminution
of theſe earthly things, for the good of all the Land of Heaven
is yours. In the fields of Sicily there is a continual Spring, and
Flowers all the Year long: an Emblem of the Jeruſalem above,
where are Flowers of Joy alwayes growing. There you ſhall tread
upon Stars, be Fellow-commoners with Angels, and have Commu-
nion with the blefled Trinity. Let the Saints then be glad in the
Lord; in God are Treaſures that can never be emptied, and Plea-
ſures that can never be ended.
If God be an exceeding great Reward, let ſuch as have hope in 6 Branch.
him long for Poſſeſſion. Though it ſhould not be irkſom to us to
ſtay here to do Service, yet we ſhould have an årzorgegebníry', an ho- Veni Domine
ly longing till the Portion comes into our hand'. This is a temper veniam, veni
becoming a Chriſtian ; content to live, deſirous to dye. Phil. 1. 23. 25; dulcedo mea,
Doth not the Bride deſire the day of Eſpouſals m? Rev. 22. 17. Did emancipato Ani-
we but ſeriouſly conſider our Condition here : We are compaſſed mam hans ut te
with a body of Sin, we cannot pray without wandring, we cannot Marito xa frua-
believe without doubting, ſhould not this make us deſire to have our m In Viſione
Paſs to be gone? Let us think how happy thoſe Saints above are, whọ Dei ut primi ve
are ſolacing themſelves in God: while we live far from Court, they ri, & amore
alwaies behold the ſmiling face of God; while we drink Wormwood, Di ut fummi
they ſwim in Honey; while we are perplexed between Hope and boni confiitit
Fear, they know their Names are enrolled in the Book of Life, while
Corona. Aug.
we are toſſed upon the unquiet Waves, they are gotten to the Ha-
Did we but know what a Reward God is, and what the joy
of our Lord means, we ſhould need Patience to be content to ſtay
here any longer.
Let ſuch as have God for their exceeding great Reward be living Or- 7 Branch.
gans of Gods praiſe ". Pſal. 118. 28. Thou art my God, and I will praiſe Gratias agere
thee: Themiſtocles thought he was well requited by the Gracians for his poffimus referrë
Valour,when they took ſuch notice of him in the Olympicks, fajing,This is non poßimuso
Themiftocles
. God counts it Requital enough for all his Love, when Aug.
weare grateful, and preſent him with our Thank-Offering: and well
L
inay
Ven.
74
How God is his Peoples Great Reward.
Serm. 3.
may we ſtand upon Mount Gerizim Bleſling and Praiſing, if we
conſider the Greatneſs of this Reward ; that we ſhould be made Heirs
of God; and that this ſurpaſling Reward is not a Debt, but a Legacy;
and that when many are paſſed by, the Lot of free Grace ſhould fali
upon us; let this make us aſcribe Praiſe unto the Lord. It is cal-
led the Garment of Praiſe, Ifa. 61. 3. The Sajnts never look ſo come-
ly as in this Garment; Praiſe is the work of Heaven. Such as ſhall
have Angels Reward, ſhould do Angels work. The word Praiſe comes
engage from an Hebrew Radix, that ſignifies to ſhoot up P. The Godly ſhould
ſend up their Praiſes as a Volley of ſhot towards Heaven : ſhall you live
with God, and partake of his Fulneſs in Glory ? break forth into Doxo-
logies and Triumphs, long for that time when you ſhall join in Con-
ſort with the Angels, thoſe Quiriſters of Heaven, in ſounding forth
Hallelujah's to the King of Glory. Such as are Monuments of Mercy,
ſhould be Patterns of Thankfulneſs.
3. Uſe. Con-
Will God himſelf be his Peoples Reward? this may be as Bezar-
folation,
Itone, to revive and Comfort them.
1. In Caſe of lofjes: they have loſt their Livings and Promotions for
Conſcience fake, but as long as God lives their Reward is not loſt,
Heb. 10. 34. I cannot be poor (faith Bernard) as long as God is
rich, for his Riches are mine: Habet omnia qui habet habentem omnia,
Whatever we loſe for God, we ſhall find again in hin: We have
left all (fay the Diſciples) and followed thee, Mark. 10. 28. Alas! what
had they left? a few forry Boats and Tackling! what were theſe
to their Reward ? they parted with movable goods for the unchangable
God. All loſſes are made up in him: we may be loſers for God,
we ſhall not be loſers by him.
2. It is Comfort in Caſe of Perſecution: the Saints Reward will
abundantly compenſate all their Sufferings : Agrippa being laid in
Chains for Caius, when he came after to the Empire, releaſed Agrip-
pa out of Priſon, and gave him a Chain of Gold bigger than his
Iron Chain: So God will infinitely remunerate them that ſuffer for
him; for their Waters of Marab, they ſhall have the Wine of Pa-
radiſe : The Saints Sufferings are but érgov, for a while, 1 Pet. 5. 10.
their Reward is for ever; they are but a while in the Wine-preſs,
9.'0'éurces
ever in the Banqueting-boiſe : The Hebrew Word for Glory 7123
φέρει τον κύμα
se i ve duan te ſignifies a Weight , the weight of Glory ſhould make Afliction light;
хейрест. the enjoying of God eternally, will cauſe Chriſtians to forget all their
Chryl. Sorrows. One Beam of the Sun of Righteouſneſs will dry up their
Tears: after Trouble Peace, after Labour Reſt. Then God will be
all in all to his people, 1 Cor. 15. 28. Light to their Eye, Manna
to their Taſt, Muſick to their Ear, Joy to their Heart: 0 then let
the Saints be comforted in the midſt of their Trials, Rom. 8. 18.
I reckon that the Sufferings off this preſent time are not' Worthy to be
compared with the Glory which ſhall be revealed in us.
Terror to the Wicked : Here is a Gorgons head to afíright them.
They ſhall have a Reward, but vaſtly different from the Godly: the
4. Uſe.
one
Serm. 3.
How Goâ is his Peoples Great Revard.
75
#
one ſhall be rewarded sv th Buorreño the other v the quraxm; all the
Plagues in the Bible are their Reward, Prov. 10. 29. Deſtruction
Mali be to the Workers of Iniquity : God is their Rewarder, but not
their Reward: Rom. 6. 23. The IV ages of ſin is Death. They who did
the Devils work, will tremble to receive their Wages.
Zophar doth notably ſet forth a Wicked mans Reward, Job 20.
7. He shall periſh for ever like his oton dung : That is, he ſhall periſh
with diſgrace: he ſhall leave a ſtinking Savour behind: Verſe 16. He
ſhall fuck the Poiſon of Afps: that is, the ſin which was Sweet as Ho-
ney in his Mouth, Thall be bitter as the Gall of Aſps: verſe 26. A fire
not blown full conſume him; that is, either ignis a Calo delapſás", " Mercer.
a Fire falling from Heaven ſhall conſume him, as it did Korah; or
a fire not blown, may be meant a Fire caſually hapning among his
Goods and Chattels ſhall conſume him ; or a fire not blown, that is,
the fire of Hell, not blown with bellows, Aliall torture his Soul; he
ſhall be ever conſuming, never conſumed '. Ver. 20. This is the Por-
tion of a Wicked man: And how Tremendous is this ! for every Gol- damnati ut fem-
den land of Mercy that runs out to a Sinner, God puts à drop of Bernardes.
Wrath into his Vial.
f Sic morientur
#
1
:
L 2
Queſt.
!
$
76
Serm. 4.
Queſt. What may moſt hopefully be attempted
to allay Animoſities among Proteſtants, that
our Diviſions may not be our Ruine ?
SERMON IIII.
COLOSS. II. 2.
That their Hearts might be comforted, being knit together in
Love, and unto all riches of the full aſſurance of Underſtand-
ing, to the acknowledgment of the Myſtery of God, and of the
Father, and of Chriſt.
T
His Queſtion is propounded to me: What may moſt
hopefully be attempted to allay Animofities among Pro-
teſtants, that our Diviſions may not be our Ruine ?
I muſt here in the firſt place tell you how I under-
ſtand this Queſtion.
1. As to the End, the preventing our ruine. I take
the meaning chiefly to be, not the ruine of our Eſtates,
Trade, Houſes, Families; not our ruine, in theſe reſpects, who are
Chriſtians, but our ruine as we are Christians, i. e. the ruine of our
Chriſtianity it felf, or of the truly Chriſtian Intereſt among us.
2. As for the Means enquired after, I underſtand not the Question
to intend, what is to be done or attempted by Laws, and Publick
Conſtitutions, as if our buſineſs were to teach our abſent Rulers, or pre-
ſcribe to them what they ſhould do, to whom we have no preſent
Gall or Opportunity to apply our felves.
Nor again can it be thought our butineſs, to diſcuſſe the ſeveral
queſtions that are controverted among us, and ſhew, in each, what is
the Truth and right, wherewith every mans Conſcience ought to be
ſatisfy'd, and in which we would all meet and unite. As if we had
the vanity to think of performing, by an Hours diſcourſe, what the
voluminous Writings of fome Ages have not performed.
Much leſs are we to attempt the perſwading of any to go againſt
an
Serm.4. What may moſt hopefully be attempted to altay Animofities,&c. 77
an already formed Judgment in theſe Points of difference, for the fake
of Union; and to ſeek the Peace of the Church, by breaking their
peace
with God, and their own Conſciences.
But I take the Queſtion only to intend, What ſerious Chriſtians
may and ought to endeavour, in their Private Capacities, and agreeably
with their own Principles, towards the propoſed End.
And ſo I conceive the words read to you, contain the Materials
of a direct, and full anſwer to the Queſtion. Which I reckon will
appear, by opening the Caſe the Apoſtles words have reference to ;
that will be found a Caſe like our own; and by opening the Words,
whereby their ſuitableneſs to that Caſe will be ſeen, and conſequent-
ly to our Caſe alſo.
1. The Caſe which theſe words have reference to (as indeed the
general aſpect of the Epiſtle, and in great part of the other Apofto-
lical Letters, looks much the ſame way) was in ſhort this. That a nu-
merous Sect was already ſprung up, that began (ſo early) to corrupt
the ſimplicity, and purity of the Chriſtian Rcligion, and very much
to diſturb the peace of the Chriſtian Church. A ſort they were of part-
ly Judaizing, partly Paganizing Chriſtians, (the Diſciples as they are
reputed of Simon Magus,) who joyned with the name Chriſtian the
Rites and Ceremonies of the fewes, with the impurities (even in Wor-
ſhip) of the Gentiles, denying the more principal Do&trines, and ha-
ting the holy deſign of Chriſtianity it felf, while thy ſeem'd to have
allumed (or to retain) the Name, as it were pn purpoſe the more
effectually to wound and injure the Chriſtian Cauſe and Intereſt. Men
of high pretence to knowledge (whence they had the Title of Gnos
ſticks) filched partly from the Jewiſh Cabbaliſme, partly from the Phylha-
gorean. By which pretence they inſinuated the more plauſibly witli
ſuch as affected the knowledge of more hidden Myſteries. Whereto
the Apoſtle ſeems to have reference, where he addes immediatey after
the Text, that in Christ were bid all the Treaſures of wiſdom and know-
ledge, verſi3. And ſayes he, did purpoſely adde it; left any. man ſhould be-
guile them with enticing words. Intimating, there was no need to fol-
low thoſe vain Pretenders, out of an affectation of ſublimer know-
ledge, and forſake Chriſt in whom all the Treaſures of Wiſdom and
Knowledge were hid.
Of the progreís and Genius of this. Scct, not only ſome of the Fa. t Clemens Alexa
thers of the Church give an account f. But even a * noted Philoſopher andr. Irenæus,
among the Heathens ; who writes profeflidly againſt them (thó. not a Epiphaniuus, &c.
word againſt Chriſtians as ſuch) both making it his buſineſs to refute *Plotides
.
their abſurd Doctrines (that the World was in its nature evil, and not
Ennead.2.19
made by God, but by fuime evil Angel, oc.) and repreſenting them as men
of moſt immoral Principles and Practices; worſe, both in reſpect of
their notions, and morals, than Epicurus himſelf.
It appears this ſort of men did, in the Apoſtles dayes, not only
ſet themſelves, with great art and induſtry, to pervert as many Pro-
felfors of Chriſtianity as they could, but found means (as they rnight.
by
"-
78
What may moſt hopefully be attempts to allay Animoſities Serm. 4.
by their compliances with the jers, who were then much fpread,
and numerouſly feated in ſundry principal Cities under the Roman
Power, and who were every where the bittereſt enemies to Chriſti-
anity) to raiſe Perſecution againſt them they could not pervert, which
ſome paſſages ſeem to intimate in the Epiſtle to the Galatians (who, as
that whole Epiſtle Thews, were much leaven'd by this Sect, inſomuch
that the Apoſtle is put to travel as in birth again, to have Chirſt
formed in them, and to reduce them back to ſincere Chriſtianity,) viz.
that ſome leaders of this Sext, ſo ſet the Peoples minds even againſt
the Apoſtle himſelf, that he began to be reputed by them as an Ene-
my, chap 4. 16. and was perſecuted under that notion, becauſe he
would not comply with them in the matter of Circumciſion (urged
as an engagement to the whole Law of Moſes,) chap. s. 11. If I yet
preach Circumciſion, tohy do I yet fuffer perſecution? Then is the offence
of the Croſs.ceaſed. And that they were as miſchievous as they could
be, to fellow-Chriſtians, on the ſame account, biting and devouring them
that received not their corrupting Additions to Chriſtianity, as the
circumſtances of the Text ſhew, verf. 15.
How like a Caſe this is to ours, with our Popiſ Enemies, I need not
tell you. And now in this Caſe ; when the Faith of many was over-
thrown, ſo much hurt was already done, and the danger of greater was
ſo manifeſt, partly by the moſt inſinuating methods of Seduction, partly
by the terror of Perſecution, the great care was to ſecure the uncor-
rupted reſidue, and pitſerve unextinct the true Christian Interest.
The urgency of this Cafe puts the ſolicitous, concerned ſpirit of this
great Apoitle, into an inexpreſſible Agony, as his words do intimate. I
would gou knero what conflict I have, and not for theſe Coloſſians only, but for
them of Laodicea (which was not very remote from Colofe) and for as
many as have not ſeen my face in the fleſh: For it was a common Caſe;
and upon him lay the care of all the Churches.
So that hence his muſing, meditative Mind, could not but be re-
volving many thoughts, and caſting about for Expedients, how the
threatning danger might be obviated and averted. And theſe in the
Text, which he faſtens upon, and wherein his thoughts center, how
apt and proper they were to that Caſe (and conſequently to ours
which ſo little differs) will be ſeen
2. By our opening and viewing the Import of the Text it felf:
Wherein he
1. Propoſes to himſelf the End which he apprehended was moſt
deſirable, and above all things to be coveted for them. That their
hearts might be comforted.] A word of much larger ſignification than
in vulgar acceptation it is underſtood to be. Macgreenés ſignifies (with
profane as well as the ſacred Writers) not only to adminiſter Con-
folation to a grieved Mind, but to cxhort, quicken, excite, and ani-
mate, to plead and ſtrive with dull and ſtupid, wavering and unre-
ſolved minds. It was thought indeed comprehenſive enough to exprelle
all the Operations of the divine Spirit upon the Souls of men, when
:
not
Serm. 4. among Proteſtants, that our Diviſions may not be our Ruine ??
79
not only the Chriſtian Church, but the World, yet to be Chriſtia-
niz'd, was to be the Subject of them, as we ſee Joh. 16. 8. In re-
ſpect' whereof that holy Spirit hath its name of Office, the Paraclet,
from this word. And it being the paſſive that is here uſed, it figni-
fies not only the endeavours themfelves, which are uſed to the
pur-
poſe here intended, but the effect of them wherein they all terminate,
a lively, vigorous, confirmºd State and habit of Sout. And that not in
definite, but determined to one thing, the Chriſtian Faith and Profeffion,
which the Apoſtles drift, and ſcope plainly Mewes. "Tis not to be
thought he ſo earneſtly coveted and ſtrove that they might be jociind,
chearful,abounding with joy and courage, in any courſe,right or wrong.
But that they might be encouraged, eſtabliſh't, confirm'd in their Chri-
ſtianity. And if the word he here uſes were large enough to ſignifie (as.
was noted above) all that was neceſſary to make men Chriſtians, it may
as well all that is neceſlary to continuc them ſuch.
In ſhort, the end which the Apoſtle aims at, the megannos intended
to theſe Chriſtians, was their Eſtabliſhment and confirm'd State in
their Chriſtianity, as the Effect of all Apoſtolical, or Miniſterial Ex-
hortations, Perſwalions, Encouragments, or any whatſocver endeavours;
made efficacious to that purpoſe by the powerful Influence and Ope-
ration of the holy Ghoſt.
And that it was no lower thing than this, we have ſufficient Evi-
dence by comparing the cloſe of the foregoing chapter with the begin-
ring of this. Where we find chap. I. 28. the avowed deſign of his
preaching, warning and teaching, in all wiſdom, was that he might pre-
ſent every man perfe£t in Chriſt Jeſus. That whereas there were various
Arts and Endeavours uſed, to adulterate the Chriſtian Religion, and
pervert men from the fimplicity of it, he might loſe none, but to his
very uttermoſt keep all in a poſſibility of being preſented perfect in
Chriſt Jeſus at laſt. i. e. That they might be all entire, compleat, and
perſevering Chriſtians to the end. And for this he adds, verf. 29. he
did labour, ſtriving according to his working, which wrought in hin
mightly. All his labour, and the ſtrivings of his Soul, acted by divine
Power, and by a Spirit greater than his own, did aim at this End.
And now hereupon he intimates how fervid theſe his ſtrivings were.
chap. 2. 1. I would you did but know what it is not for ine to ſay)
jinínov izūve, what an Agony I endure! how great this my confli£t is for
you, and for them at Laodicea, and for as many as have not ſeen my
face in the fleſn! And for what? That their Hearts might be comforted (as
we read) meaning manifeilly the fame thing he had exprelt before;
that notwithſtaning all endeavours of others to the contrary, they
might be compleat and corifion's Chriftions to the laſt.
2. We have next to consider in the Text the means, or what expo-
dients the Apoſtle conceives would be moſt effectually conducing to
this bleſſed purpoſe. They are two,
Mutual Love to 0'10 another ; Ard
A clear, certain, efficacions Fait la of the Goſpel :
The
)
܀
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1
The former is ſhortly and plainly expreſt. The other by a copi-
ous and moſt Emphatical Periphrafis or Circumlocution. He moſt
earneſtly covets to have them knit together by both coupe Bibelotéria)
compacted (as the word imports) in the one tv cizdan, and unto or into the
other, as that Particle ſignifies [e's ] Tel 11e, &c.
1. Mutual Love to one another, q. d. The thing were done, or much
were done towards it, if they were knit together in Love, compacted;
inade all of a Piece, if by Love they did firmly cohere, and
cleave to one another. For then it would be one and all, and 'tis
ſparce ever ſuppoſeable they ſhould all agree to quit their Religion
at once. But if that were to be ſuppoſed, he adds another thing
that would put all out of doubt.
2. A clear, certain, efficacious Faith of the Goſpel. For the ſeveral
expreſſions that follow are but a deſcripton of ſuch a Faith. Where we
i are to note
What he would have them apprehend; And,
The apprehenſive Principle.
1. What he would have them apprehend; viz. The Summ and Sub-
ſtance of the Chriſtian Doctrine, which he calls a Myſtery, both, be-
cauſe it was ſo in it ſelf, and 'tis often ſpoken of, under that name
by our Lord himſelf, Mat. 13. 11. and familarly by this Apoſtle, Rom.
16. 25. Epeſ. 3. 3, 9. Col. 1. 26. and elſewhere. And becauſe of the
high pretence of the Gnoſticks to the knowledge of Myſteries, which
ſometimes he ſlights. Eſpecially being unaccompanied with Love, as
with them it moſt eminently was. Thộ I underſtand all Mysteries, and
all knowledge, and have no Charity, I am nothing. I Cor. 13. 2. Know-
ledge puffeth up, love edifies. chap. 8. 1. Sometimes, as here, he makes
the ſincere Doctrine of the Goſpel to outvy their's herein, intimating
that ſuch as made Profeflion of it could have no Temptation to go
over to them, for the knowledge of Myſteries (unleſs a Myſtery of
Iniquity were more pleaſing to them) whoſe very Religion was that
Great Myſtery of Godlineſs. God was manifeſted in the flellio juſtify'd
in the Spirit, ſeen of Angels, preacht unto the Gentles, believed on in the
World, received up into glory. i Tim. 3. 16.
Now this Myſtery he, firſt, more generally characterizes, by call-
ing it the Myſtery of God, a divine Myſtery, not made one, by
meerly humane fiction ; and then he very diſtinctly ſpecifies it
in the following words, and of the Father and of Chriſt
. Where the
former [and] needs not be thought copulative, but exegetical, and
might be read even, or to wit, or it may be read, both, as 'tis uſual
with the Greeks as well as Latines when the copulative is to be re-
peated, ſo to read the former. As if it were ſaid, by the 11yſtery of
God I meán, not of God alone, and abſtractly coniidered; as if it were
enough to you to be meer Déifts; and that the whole ſuperadded Re-
velation concerning the Mdiatour, might be look’t upon with indiffe-
rency or neglect (as by the Gnoſticks it was known then to be, and "af-
terwards by ſome of their great leaders, in the ſubſtance of it, with down-
right
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81
right hatred and oppoſition) but that which I ſo earneſtly covet for you,
and wherein I would have you unite, and be all one, is the acknowledgement
of the whole Myſtery of God; i. e. both of the Father, and of Christ.
2. The Apprehenſive Principle; which we may, by a general name,
call Faith, and accommodately enough to the irame here given us of
its object, a Myſtery which is elſewhere called the Myſtery of Faith,
i Tim. 3. 9. or a Myſtery to be believed. Faith being the known Prin-
ciple of receiving the Goſpel revelation. But he here expreſſes it by
words that ſignifie knowledge oireers and énigrwors, thereby intimating that
the Faith of Chriſtians is not to be a blind and unintelligent Princi-
ple, but that though there were contained in the Goſpel, Myſteries never
to be underſtood, if God had not afforded a ſpecial Revelation of
them on purpoſe; yet being revealed, we ought to have a clear and di-
ſtinct, as well as lively and practical perception of them. By theſe two
words, and the other expreſſions he joyns in with the former, he ſeems
to intimate two forts of properties which belong to that Faith of the
Goſpel which he wiſhes to them.
1. The rectitude, clearneſs and certainty of notion.
2. The efficacy, impreſliveneſs, and immediate aptitude to have -
influence upon practice which he would have it carry with it. The
latter properties ſuppoſing and depending on the former, he there
highly exaggerates the matter, and heaps together expreſſions that
might with moſt lively emphaſis ſet forth the kind of that knowledge
which he conceives would be of ſo great uſe to them. He wiſhes
them a curios, a clear, perſpicacious Knowledge, and an Aſurance,
even to a plerophory, a fulneſs of aſſurance in their knowledge of the
truth of the Goſpel. Yea, he wilhes them the Riches: rođã 700 ) yea
and all Riches. ( évto adótor of animegpozíces ) of that full aſſurance, or
Plerophory of underſtanding, and knowledge of that Truth; appre-
hending that this would certainly fix them in their Faith and Pro-
feſlion, ſo as they would never recede from it. As' when in Chriſts
own daies many went back and walked no more with him. Joh. 6.66.
That which retained others, ſo that when Chriſt asks, Will ye alſo go
aray? verf. 07. they preſently anſwer, Lord to whom ſhall we go?
could entertain no ſuch thought, was that, beſides what they believed
of himn was of greateſt importance to them, thou haſt the words of eter-
nal Life, verf. 68. So their belief was with that aſſurance as to ex-
clude all ſuſpicion or doubt in the Cafe, and we believe and are ſure
that thou art that Chriſt, the Son of the living God. verf. 69. And there-
fore neither canſt want Power to confer eternal Life, as all thy irords
do import thy deſign and promiſe to do, nor truth to make good
thy own plain words. And then he alſo knew that ſuch a ouveas or
knowledge would produce, what he further wiſhes them an ini yvesous,
an acknowledgement, an inward, vital owning, a cordial embrace,
a lively perception of the ſame bleſſed Truths, which muſt needs
further molt abundantly contribute, to this their ſo mach deſired
joyrt and unanimous ſtability.
M
And
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What may moſt hopefully be attempted to allay Animoſities Serm. 4.
+
And now theſe are the two expedients by which he reckons they
would be ſo cloſely compacted together as that no Jubtilty or violence
could endanger them, mutual love, and a clear, certain, operative
Faith of the Gospel ; if, by the one they did cohere with each other
and by the other, adhere to God in Chriſt; if the one might have
with them the place, power and bindingneſs of a cement, the other
of a continual inclination, yieldingneſs, and compliance to the mag-
netiſm of the conter, they would never ſo fall aſunder ; as to give any
enemies opportunity to be the ſuccesful authors, or the gratify'd Spe-
tators of their ruine.
Thus therefore I would ſumm up the ſenſe of this Scripture, and
the anſwer to the queſtion propoſed.
That the maintaining of ſincere Love among Chriſtians, and the im-
proving of their Faith to greater meaſures of clearnefs, certainty, and
efficacy in reference to the ſubſtantials of Chriſtianity, are to be en-
deavoured as the beſt means to unite, establiſh and preſerve them,
against ſuch as deſign the ruine of the truly Christian Interest.
The Caſe was at that time urging and important. A great and nume-
rous party was formed of ſuch as did nauſeate the fimplicity of the
Chriſtian Religion and hate the true deſign of it. All the care was
what courſe was moſt proper and ſuitable to preſerve the reſt. And
you ſee what was then thought moſt proper.
Counſel was not taken to this effect (and therefore Chriſtians in
a private capacity ſhould not covet to have it ſo) “Let us bind them
by certain deviſed preter-Evangelical Canons to things never thought
fit to be enjoyn'd by Chriſt himſelf, ſeverely urge the ſtrict and uni-
“ form obſervance of them, make the terms of Chriſtian Commu-
“nion ftraiter than he ever made them, adde new rituals of our own
to his Inſtitutions, and cut off from us all that (never ſo conſcien-
tiouſly) ſcruple them. No, this was the practice of their common
enemies, and it was to narrow and weaken the too much already di-
miniſh't Chriſtian Intereſt. The Order mentioned verl. 5. might be
comely enough, without things that were both unneceſſary, and offen-
five.
Nor was it conſulted and reſolved to agitate the Controverſy about
this
power, and practice, in perpetual, endleſs diſputations, and ſtig-
matize them that ſhould not be enlightned and ſatisfy'd in theſe mat-
ters, as ſchiſmatical and wilful ; thô they never ſo ſincerely adhered
to the Doctrine and obſerved the Laws of Chriſt. i.e. 'Twas neither
thought fit to urge the unſatisfy'd upon doubtful things againſt their
Conſciences, nor to take order that continual endeavours ſhould be
uſed from age to age to ſatisfy them, or that the Church ſhould be
alwaies vexed with a vain controverſy about needleſs things; that, if
they were never ſo lawful, might as well be let alone, without de-
triment to the Chriſtian Caufe, and perhaps to its greater advantage.
Yea the attempt of impoſing any thing upon the Diſciples but
what
Puas neceffrry, is judg'd a tempting of God, Aēts. 15. 10. a bringing the
matter
Serm.4. among Proteſtants, that our Diviſions may not be our Ruine ?
83
..
matter to a tryall of skill with him, whether he could keep the Church
quiet, when they took ſo direct a courſe to diſtemper and trouble it.
But it was thought neceſſary (and ſufficient) that all did unite,
and were knit together in the mutual love of one another, and in a
joynt adherence to the great myſteries of Faith, and Salvation.
In the ſame caſe, when there were ſo many Antichrists abroad,
and ('tis likely) Ebion with his partakers made it their buſineſs to per-
vert the Chriſtian doctrine, the ſame courſe is taken by the bleſſed
Apoſtle St. John only to endeavour the ſtrengthning of theſe two vital
principles Faith in Chriſt, and Love to fellow-Chriſtians as may be ſeen
at large in his Epiſtles. Theſe he preſſes, as the great commandments
,
upon the obſervation whereof he ſeems to account, the ſafety and
peace of the fincere did entirely depend. 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. 1 Epiſtle, 3. 23. He puts
upon Chriſtians no other diſtinguiſhing teſt, but whoſoever believerb
that Jeſus is the Christ, is born of God: And every one that loveth
him that begat, loveth him alſo that is begotten of him. chap. s. 1.
Is only folicitous that they did practiſe the Commandment they had
from the beginning, i. e. that they loved one another, 2 Epift. 5. and
that they did abide in the Doctrine of Chriſt, verſ. 9.
The prudence and piety of thoſe unerring Guides of the Church,
(themſelves under the certain guidance of the Spirit of truth )
directed them to bring the things wherein they would have Chriſti-
ans unite, within as narrow a compaſs as was poſlible, neither mul-
tiplying articles of Faith, nor rites of Worſhip. Theſe two princi-
ples ( as they were thought to anſwer the Apoſties) would fully an-
ſwer our deſign, and preſent enquiry. And we may adventure to
fay of them that they are both ſufficient, and neceffary, the apt and
the only means to heal and ſave us; ſuch as would effect our cure, and
without which nothing will
.
Nor ſhall I give other anſwer to the propoſed queſtion, than
what may be deduced from theſe two, conſidered according to what
they are in themſelves, and what they naturally lead and tend unto.
I ſhall conſider them in the order wherein the Apoſtle here men-
tions them, who you ſee reſerves the more important of them to
the latter place.
1. The ſincere love of Chriſtians to one another, would be an hap-
py means of preſerving the truly Chriſtian Intereſt among us.
That
this may be underſtood, we muſt rightly apprehend what kind of
love it is that is here meant. It is ſpecifi'd by what we find in
conjunction with it, The underſtanding, and acknowledgment of the my-
stery of Christianity. Therefore it muſt be the love of Chriſtians to
one another as ſuch. Whence we collect, left we too much extend
the object of it on the one hand, or contract it on the other,
1. That it is not the love only which we owe to one another as
men, or humane Creatures meerly, that is intended here. That
M 2
were
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What may moſt hopefully be attempted to allay Animoſities Serm 4.
were too much to enlarge it, as to our preſent conſideration of it.
For under that common notion, we ſhould be as much obliged to love
the enemies we are to unite againſt, as the friends of Religion we
are to unite with, ſince all partake equally in humane nature. It
muſt be a more ſpecial love that ſhall have the delired influence in
the preſent caſe. We cannot be peculiarly endeared and united to
fome more than to others, upon a reaſon that is common to them
with others. We are to love them that are born of God, and are
his children, otherwiſe than the children of men, or ſuch of whom
it may be ſaid they are of their father the Devil; them that appear
to have been partakers of a divine nature at another rate, than
them who have received a meer bumane, or alſo the diabolical nature.
1 Joh. 5. 1.
Yet this peculiar love is not to be excluſive of the other which
is common, but muſt ſuppoſe it, and be ſuperadded to it, As the
reaſon of it is ſuperadded. For Chriſtianity ſuppoſes humanity, and
divine grace, humane nature.
2. Nor is it a love to Chriſtians of this or that Party, or deno-
mination only. That were as much unduly to ſtraiten and confine
it. The love that is owing to Chriſtians as ſuch, as it belongs to
them only, ſo it belongs to all them who in profeſſion and practice
do own ſincere, and incorrupt Chriſtianity. To limit our Chriſtian
love to a Party of Chriſtians truly ſo called is ſo far from ſerving
the purpoſe now to be aimed at, that it reſiſts and defeats it; and
inſtead of a preſervative union, infers moſt deſtructive diviſions.
It ſcatters what it ſhould collect and gather. 'Tis to love factious-
ly; and with an unjust love, that refuſes to give indifferently to eve-
ry one his due. (For is there no love due to a diſciple of Christ
in the name of a diſciple ? ) It is founded in falfhood, and a lye ;
denies them to be of the Chriſtian community who really are ſo. It
preſumes to remove the ancient land-marks, not civil but ſacred,
and draws on not the peoples curſe only, but that of God himſelf.
'Tis true (and who doubts it?) that I may and ought upon ſpecial
reaſons to love ſome more than others (as relation, acquaintance;
obligation by favours received from them, more eminent degrees of
true worth, and real goodneſs ) but that ſignifies nothing to the
withholding of that love which is due to a Chriſtian as ſuch, as
that alſo ought not to prejudice the love I owe to a man, as he is
a man,
Nor am I ſo promiſcuouſly to diſtribute this holy love, as to place
it at randome, upon every one that thinks it convenient for him
to call himſelf a Chriſtian, thổ. I ought to love the very profeſſion,
while I know not who ſincerely make it, and do plainly ſee that
Jewes and Pagans were never worſe enemies to Chriſt and his Religi-
on, than a great part of the Chriſtian world. But let my appre-
henſions be once ſet right concerning the true eſſentials of Christia-
nity, (whether conſiſting in datrinal or vital principles, ) then with
my:
Serm.4.among Proteſtants,that our Diviſions may not be our Ruine ?
85
my love be duly carried to all in whom they are found under one
common notion, which I come actually to apply to this or that per-
ſon as particular occaſions do occur. And ſo ſnall alwaies be in a
preparation of mind actually to unite in Christian love with every
ſuch perſon, whenſoever ſuch occaſions do invite me to it.
And do we now need to be told what ſuch an impartial truly
Christian love, would do to our common preſervation, and to pre-
vent the ruine of the Chriſtian Intereſt?
1. How greatly would it contribute to the vigour of the Chriſtian life?
for ſo we ſhould all equally hold the head, from which all the body by.
joynts and bands having nouriſhment miniſtred, and knit together, encreaf-
eth with the increaſe of God. As afterwards in this Chapter, verſe 19.
Thus ( as it is in that other parallel text of Scripture ) Speaking the
truth in love, we ſhall grow up into him in all things, which is the bead,
even Christ : from whom the whole body fitly joyn'd together, and com-
pacted by that which every joynt ſupplieth, according to the effe&tual working
in the meaſure of every part, maketh increaſe of the body, unto the edi-
fying of it ſelf in love. Eph. 4.15, 16. Obſtruētions that hinder the free
circulation of blood and ſpirits, do not more certainly infer languiſhings
in the natural body, than the want of ſuch a diffuſive love ſhuts up
and frivels the deſtitute parts, and hinders the diffuſion of a nutri-
tive vital influence, in the body of Chriſt.
2. It would inſpire Chriſtians generally with a ſacred courage and
Fortitude, when they ſhould know, and even feel themſelves knit to-
gether in love. How doth the revolt of any conſiderable part of an
army, diſcourage the reſt! or if they be not entire, and of a piece ! Mutu-
al love animates them, as nothing more, when they are prepared
to live and die together, and love_hath before joyned whom now
their common danger alſo joyns. They otherwiſe ſignifie but as ſo
many ſingle perſons, each one but caring and contriving how to ſhift for
himſelf
. Love makes them ſignificant to one another. So as that eve-
ry one underſtands himſelf to be the common care of all the reſt.
It makes Chriſtians the more reſolute in their adherence to Truth
and goodneſs, when ( from their not-doubted love ) they are ſure
of the help, the counſels and prayers of the Chriſtian communi-
ty, and apprehend by their declining they ſhall grieve thoſe whom they
love, and who they know love them. If any imagine themſelves in-
tended to be given up as Sacrifices to the rage of the common Ene-
my, their hearts are the apter to ſink, they are nioſt expos’d to
temptations to prevaricate, and the reſt will be apt to expect the
like uſage from them, if themſelves be reduc'd to the like exigency,
and be liable to the ſame temptations.
3. It would certainly in our preſent caſe, extinguiſh of abate the clo
contrary) unhallow'd fire of our anger and wrath towards one another, -
as the Celeſtial beamas do, the baler culinary fire, which burns more
fervently when the Sun hath leſs power. Then would debates (if
there muſt be any ) be manag’d without intemperate heat. We ſhould
.
be
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What may moſt hopefully be attempted to allay Animofities Serm.4.
be remote from being angry that we cannot convey our own Senti-
ments into anothers mind; which, when we are, our buſineſs is the
more remote; we make our felves leſs capable of reaſoning aptly to
convince, and (becauſe anger begets anger, as love doth love ) render
the other leſs ſuſceptible of Conviction. Why are we yet to learn
that the wrath of man workerh not the righteonſnefs of God? What
is gained by it? So little doth angry contention about ſmall mat-
ters avail, that even they, that happen to have the better cauſe loſe
by it, and their advantage cannot recompenſe the dammage and hurt
that enſues to the Church and to themſelves. Our Famous Dave-
:k Sint. ad Dili, nant k ſpeaking of the noted controverſy between Stephen Biſhop of
Rone, who, he faies, as much as in him lay, did with a Schiſmatical
Spirit tear the Church, and Cyprian who with great lenity and Chri-
ftian charity profeffes that he would not break the Lord's peace for di-
verſity of opinion, nor remove any from the right of communion, con-
cludes that crring Cyprian deſerv'd better of the Church of Chriſt
than Orthodox Stephen. He thought him the Schiſmatick, whom he
thought in the right, and that his Orthodoxy (as it was accompanied)
was more miſchievous to the Church than the others Error. Nor
can a man do that hurt to others without ſuffering it more princi-
pally. The diſtemper of his own Spirit, what can recompenſe! and
how apt is it to grow in him, and while it grows in himſelf to propa-
gate it felf among others! Whereupon, if the want of love hinders
the nouriſhment of the body, much more do the things, which, when
it is wanting, are wont to fill up its place. For as naturally as love
begets love, ſo do wrath, envy, malice, calumny, beget one ano-
ther, and ſpread a poyſon and virulency through the body, which
neceſſarily waſtes and tends to deſtroy it. How ſoon did the Chri-
ſtian Church ceaſe to be it felf! and the early vigour of primitive
Chriſtianity degenerate into inſipid, ſpiritleſs formality, when once
it became contentious. It broke into parties, Sects multipli'd, ani-
moſities grew high, and the grieved ſpirit of love retired from it!
which is grieved by nothing more than by bitterneſs, wrath, anger, &c.
as the connexion of theſe two verſes intimates, Eph. 4. 30, 31. Grieve
not the holy Spirit of God, whereby ye are ſealed unto the day of re-
demption. Let all bitterneſs and wrath,and anger and clamor, and evil peaks
ing, be put away from you, with all Malice. And to the ſame purpoſe
is that, i Pet.2.1, 2. Wherefore laying aſide all malice, and all guile
and hypocriſiesąć and envies, and all evil ſpeakings, as new-born babes
defire the ſincere milk, of the Word, that ye may grow thereby. By this
means Religion, once diſpirited, loſes its majelty, and awfulneſs, and
even tempts and invites the aſſaults and inſultation of Enemies
4. It would oblige us to all acts of mutual kindneſs and friendſhip.
If ſuch a love did govern in us, we ſhould be alwaies ready to ſerve
one another in love, to bear each others burthens, to afford our mu-
tual Counſel and help to one another, even in our private affairs
if called thereto; eſpecially in that which is our common concern,
the
Serm.4. among Proteſtants, that our Diviſions may not be our Ruine? 87
the preſerving and promoting the Intereſt of Religion, and to our
uttermoſt ſtrengthen each others hands herein. It would engage us
to a free, amicable converſation with one another, upon this ac-
count; would not let us do ſo abſurd a thing as to confine our
Friendſhip to thoſe of our own Party, which we might as reaſonably,
to men of our own ſtature, or to thoſe whoſe voice, and hair, and look
and meen, were likeſt our own. It would make us not be aſhamed to
be ſeen in each others Company, or be ſhy of owning one another. We
ſhould not be to one another as Jewes and Samaritans that had no
dealing with one another, or as the Poet notes they were to other
Nations ; Non monštrare vias eadem niſi facra colenti, not ſo much as
to ſhew the way to one not of their Religion. There would be no par-
tition-wall thorough which love would not eaſily open a way of friend-
ly commerce, by which we ſhould inſenſibly ſlide, more and more, in-
to one anothers hearts. Whence alſo
5: Prejudices would ceaſe, and jealouſies concerning each other. A mu-
tuál confidence would be begotten. We ſhould no more ſuſpect one
another of ill deſigns upon each other, than left our right hand ſhould
wait an opportunity of cutting off the left. We ſhould believe one
another in our mutual profeſſions, of whatſoever fort, both of kind-
neſs to one another, and that we really doubt and ſcruple the things
which we ſay we do.
6. This would hence make us carneſtly covet an entire Union in all the
things wherein we differ, and contribute greatly to it. We are too prone
many times to diſlike things, for the dilliked Perſons ſake who pra-
&tiſe them. And a prevaling diſaffection makes us unapt to under
ſtand one another; precludes our entrance into one anothers mind
and ſenſe : which, if love did once open, and inclined us more to con-
ſider the matters of difference themſelves, than to imagine fome re-
ſerved meaning and deſign of the perſons that differ from us: 'tis
likely we might find our felves much nearer to one another than
we did apprchend we were, and that it were a much eaſier ſtep for
the one ſide to go quite over to the other. But if that cannot be,
7. It would make us much more apt to yield to one another, and abato
all that ever we can, in order to as full an accommodation as is any way
poſſible, that if we cannot agree upon either extream, we might at leaſt
meet in the middle. It would cauſe an emulation who ſhould be larger
in their grants to this purpoſe. As it was profeſt by Luther when
ſo much was done at Marpurg towards an agreement between him and
Helvetians, that he would not allow that praiſe to the other party that
they ſhould be more deſirous of peace and concord than he. Of which ami-
cable conference, and of that afterwards at Wittenburg, and ſeveral
other negotiations to that purpoſe, account is given by divers t. And
inliſted on by ſome of our own great Divines as precedential to the for. Sacramen-
tHoſpinian. Hindi
concord they endeavoured between the Saxon and the Helvetian tar. Thuanus,
Churches of later time, as Biſhop Moreton, Biſhop Hall, Biſhop Dave-
nant in their ſeveral ſentences or judgements written to Mr. Dury
upon that ſubject,
And...
&c.
88
What may moſt hopefully be attempted to allay Animoſities Serm.4.
:
And indeed when I have read the Pacific writings of thoſe eminent
worthies, for the compoſing of thoſe differences abroad, I could not but
wonder that the ſame peaceable Spirit did not endeavour with more
effect the compoſing of our own much leſſer differences at home.
But the things of our peace were (as they ſtill are ) hid from our eyes,
with the more viſibly juſt ſeverity, by how much they have been nearer
us, and more obvious to the eaſie view of any but an averle eye.
It is not for us to preſcribe (as was ſaid ) to perſons that are noir
in ſo eminent ſtations as theſe were at that time. But may we not
hope to find with ſuch (and where ſhould we rather expect to find it?)
that compaſſion and inercifulneſs in imitation of the bleſſed Jeſus,
their Lord and ours, as to conſider and ſtudy the neceſſities of Souls
in theſe reſpects, and at leaſt, willingly to connive at, and very
heartily approve ſome indulgences and abatements in the adminiſtra-
tions of the inferiour Clergy, as They may not think fit themſelves
poſitively to order and enjoyn? Otherwiſe I believe it could not but
give ſome trouble to a conſcientious conforming Miniſter, if a ſober
pious, perſon, ſound in the Faith, and of a regular life ſhould tell
him he is willing to uſe his Miniſtery, in ſome of the Ordinances of
Chriſt, if only he would abate or deſpenſe with ſome annexed Cere-
mony, which in Conſcience he dare not uſe or admit of. I believe it
would trouble ſuch a Miniſter to deal with a perſon of this Chara-
Eter as a Pagan becauſe of his fcruple, and put him upon conſider-
ing whether he ought not rather to dipenſe with mans rule, than
with Gods. I know what the ſame Biſhop Davenant hath exprelly
ſaid, that “ He that believes the things contained in the Apoſtles
“ Creed, and endeavours to live a life agreeable to the precepts
“of Chriſt, ought not to be expung'd from the Roll of Chriſtians,
"nor be driven from Communion with the other Members of any
"Church whatſoever.
However truly Chriſtian love would do herein, all that it can, Sup-
plying the reſt by grief that it can do no more.
8. It would certainly make us abſtain from mutual Cenſures of one
another as inſincere for our remaining differences. Charity that thinks
no evil, would make us not need the reproof Rom. 14. 4.
Who art
thou that judgeſt anothers ſervant ? The common aptneſs hereunto
among us ſhews how little that divine Principle rules in our hearts,
that in defiance of our rule, and the authority of the
and our bleſſed Redeemer to whom all Judgement is committed, and
who hath ſo exprelly forbidden us to judge left me be judged, Mat .
7. 1. we give our felves ſo valt a liberty! and ſet no other bounds
to our uſurped licence of judging; than Nature hath ſet to our
power of thinking, i. e. think all the miſchievous thoughts of them
that differ from us that we know how to deviſe or invent, as if we
would ſay our thoughts ( and then by an eaſie advance, our tongues)
are our own, who is Lord over us? I animadvert not on this as the fault
of one Party, but wherefoever it lies, as God knowes how diffuſed a
poyfon
Hid.
great God
Serm. 4. among Proteſtants that our Diviſions may not be our Ruine
poyſon this is ! Among them that are ſatisfied with the public confti.
tutions towards them that diſent from them, and with theſe back
again towards them, and with the ſeveral parties of both theſe towards
one another. This uniting, knitting love would make us refrain, not
meerly from the reſtraint of Gods Laws in this caſe, but from a be-
nign diſpoſition, as that which the temper of our Spirits would abhor
from. So that ſuch as are well content with the public forms and rites
of worſhip, would have no inclination to judge them that apprehend not
things with their underſtandings, nor reliſh with their taſt, as perſons
that therefore have cut themſelves off from Chriſt, and the body of
Chriſt. They might learn better from the Caffandrian moderation,
and from the avowed ſentiments of that man + (whoſe temper is better + Caffander de
to be liked than his terms of union) who ſpeaking of ſuch as being officio pii ac pull-
formerly rejected (meaning the Proteſtants) for finding fault with abuſes in lice Tranquilli-
the Church, had by the urgency of their conſcience altered ſomewhat in the thesis were amar-
way of their teaching, and the form of their ſervice, and are therefore Jaid
to have faln off from the Church, and are numbred among Hereticks and
Schiſmaticks
. "It is, faith he, to he enquired how rightly and juftly this is
determined of them. For there is to be conſidered, as to the Church, the
head, and the body. From the head there is no departure but by Doctrine
diſagreeable to Chriſt the Head. From the body there is no departure by
diverſity of rites and opinions, but only by the defect of Charity. So that
this learned Romaniſt neither thinks them Hereticks that hold the head,
nor Schiſmaticks for ſuch differences as ours are, from the reſt of the
body, if love and charity towards them remain. And again, where
this love remains, and bears rule, it can as little be that they who
are unſatisfi’d with the way of worſhip that more generally obtains, ſhould
cenſure them that are ſatisfi'd as inſincere, meerly becauſe of this dif-
ference. It cannot permit that we ſhould think all the black thoughts
we can invent of them, as if becauſe they have not our conſciences
they had none, or becauſe they ſee not with our eyes they were there-
fore both utterly, and wilfully blind. To be here more particular :
The moſt you know are for the public way of Worſhip, and of theſe,
ſome are for it as tolerable only, others as the beſt way, and think all
other waies of worſhipping God in Aſſemblies (being forbidden as they
think by a juſt Law) ſinful. Others, diſſenting, are of ſeveral ſorts.
Some think the Conformity required of Miniſters ſinful, becauſe of pre-
vious terms required of them which they judge to be ſo, but not that
which is required of the people. Of which fort, ſome that think it not
ſimply unlawful, find it however leſs edifying to them, and thô they can
therefore partake in it at ſome times, think themſelves more ordinarily
bound to attend ſuch other means as they find more conducing to
their ſpiritual profit and advantage, judging they have an undoubt-
ed right from Chriſt, anciently allowed from age to age in the beſt
times of the Chriſtian Church, and never juſtly taken from them, of
chooſing the Paſtors to whoſe ordinary care and conduct they ſhall
commit their Souls. Others judge the public way ſimply unlawful,
N
and
82
What may moſt hopefully be attempted to allay Animofities Serm. 4. .
and therefore judge themſelves bound to decline it wholly; and are
the more averſe to any participation in it, as apprehending it to have
110 ſuitableneſs or aptitude to profit their Souls, wherein they are
the more confirmed that they believe not God will ever bleſs the means
which he hath not appointed. Now how apt all theſe are unto very
levere Cenſures of one another, he knowes not the age that is igno-
rant. Onc ſort cenſuring the other as humorſome, factious, ſchif-
matical, the others them back again as formal, popiſhly affected, de-
ſtitute of any favour of ſpiritual things, having nothing of God in
them, or of the life and power of Godlineſs.
Now is this ſuitable to the love that ſhould rule among Chriſtians ?
or to the reverence we ought to have for that authority that for-
bids ſuch judging? It ought to be conſidered both that all have not the
ſame underſtanding, nor the ſame guſt and reliſh of things.
1. Not the ſame underſtanding. And therefore where Conſcience hath
the ſame rule, it cannot have, with every one the ſame actual lati-
tude, that rule being ſo very diverſly underſtood, which different eſti-
mate of Conſciences, the Apoſtle hath expreſs reference to in that
large and moſt healing diſcourſe of his Rom. 14. One (faith he verf. 2.)
believeth that he may eat all things, another, who is weak, eateth herbs.
Nor doth he, in reference to ſuch doubted things, determine what
all ſhould do or not do, by particular rules, concerning every ſuch
caſe that was then depending, which it ſeems he reckon'd was not
neceſſary, or that might afterwards fall out, which was little to be
expected. But he layes down one general rule, againſt judging one ano-
ther, which he preſſes with that authority, and ſuch awful reaſons
as might make a Chriſtian heart tremble to be guilty of it.
And in reference to the mentioned differences among our felves (as
well as others no nearer to the ſubſtantials and vitals of our Religion)
there is ſomewhat elſe to be done than to conclude againſt a mans
fincerity becauſe of ſuch differing ſentiments and practices, and which
certainly would be done, if truly Chriſtian love, or even juſtice it
ſelf did take place as they ought, i, e. It would be conſidered what
theſe ſeveral differing Parties have to ſay for themſelves, what rea-
fons they may alledge, and whether, thô they be not ſufficient to
juſtifie their ſeveral opinions and practices (as all cannot be in the right)
they be not ſuch as by which a conſcientious man, a ſincere fearer of
God may be ſway'd, ſo as to take the way which he is found in by
the ducture of an upright (thô miſguided) conſcience, and not as
being under the government of depraved vicious inclination.
As thoſe that can and do yield the conformity that is required of
Miniſters, thô perhaps they wiſh fome things altered, why may
be ſuppoſed they ſincerely think (thô it ſhould be miſtakingly) that the
things more liable to exception are capable of a ſenſe wherein they
are not unlawful: And not being fo, they think themſelves bound to
take the opportunity which they this way obtain of doing good to
the ſouls of men? Others alſo apprehending it lawſul, how poſſible
is
it not
:
Serm. 4. among Proteſtants, that our Diviſions may not be our Ruine ?
83
is it to them from a certain reverence they have for Antiquity, and for
our own firſt Reformers to think it beſt and fitteſt to be continued !
Nor is it unſuppoſeable that many of the Layity may upon the ſame
grounds have the ſame apprehenſions.
Again divers in the Miniſtery judging the terms unlawful upon which
only, they can have liberty for the public exerciſe of it: Is it not
poſſible they may, with a ſincere conſcience, think themſelves not there-
fore obliged wholly to renounce their calling and office, to which
they were duly ſet apart, and had by their own folemn vow given
up themſelves; but to do ſo much of the work of it as they can have
opportunity for?
And whereas of the People, ſome may think the public forms and
wayes of worſhip not ſimply unlawful, but find them leſs edifying to
them than other means which the Providence of God affords them;
and therefore do more ordinarily attend thoſe, thô ſometimes alſo the
other. Why ſhould it be thought on the one hand or the other that
it is ſo little poſſible they ſhould be guided by reaſonable and conſci-
entious conſiderations herein, that nothing but corrupt inclination muſt
be underſtood to govern them? Is it not ſuppoſeable that accounting
the public worſhip ſubſt untially agreeable to divine inſtitution, thô in
ſome accidentals too diſagreeable, they may think there is more to en-
cline them at ſome times, to attend it, than totally to diſown it? For
what worſhip is there on earth that is in all things incorrupt? And
they may apprehend it fit to teſtifie their union with the ſincere
Chriſtians, that may be ſtatedly under that form, and eſpecially in
a time when the conteſt is ſo high in the world, between them that
profeſs the ſubſtance of Reformed Chriſtianity, and them that have fo
much deforin'd it; and may conceive it becoming them (at any time)
to expreſs their own unconfinedneſs to a Party, and to uſe that liber-
ty which they think) ſhould nat be jug'd by another mans Conſcience, which
yet they would have regard to, where there are not greater reaſons
to preponderate. They are indeed under a difadvantage (with them
that are apt to uſe a greater liberty in their Cenſures than they do
in their practice in theſe matters) when it falls out that their par-
tial compliance is the means of their ſecurity from penalties. And
their diſadvantage is greater, whofe judgment to this purpoſe hath
not been formerly declared and made known. But they for ſhame
ought to be ſilent whoſe total compliance gains them not only immunity,
but great emoluments. And that perhaps, yielded not according to a
former, but (at that time when the opportunity occurred) a new and
altered judgment. They may however know themſelves to be mov-
ed by greater ends than fecular intereſt. And ſo may theſe we now
ſpeak of, and yet may think the preſervation of their earthly porti-
on wherewith they are to glorifie God in this world not too little
an end to be deſigned and endeavoured by lawful means. It were a
very uncouth and ſinful thing to do a ſpiritual action for a carnal
end. But if the thing ſincerely and fupreamly deſigned, be tlie glory
of
N 2
92
" What may moſt hopefully be attempted to allay Animoſities Serm. 4.
of God, that is the moſt ſpiritual end. If it be not, that ought to be
chang'd which is wrong, not that which is right. The unlawful end,
not the lawful action, if it be lawful. If it be not, their good
end will not juſtify their action, but it will their ſincerity, which is
all that this diſcourſe intends.
And then for ſuch as decline the public Worſhip totally, as judging it
fimply unlawful : Is it not poſſible they may be led to that Practice by
fonicwhat elſe than humour and factious inclination? Have they not
that to ſay, which may at leaſt ſeem ſolid and ſtrong to a conſcien-
tious man? How jealous God did heretofore ſhew himſelf in all the
affairs of his Worſhip! How particular in the appointment even of the
ſmalleſt things he would have appertain to it! How unſuitable mul-
tiply'd Ceremonies are to the mature State of the Church! And how
ſenſibly burdenſome, they were to the Diſciples of the firſt Age as a yoke
not to be born. And that therefore God himſelf when the ſeaſon of ma-
turity, and the fulnes of time came, thought fit to abrogate thoſe of
his own former appointment, with no (probable ) deſign to allow men
the liberty of ſubſtituting others in their room. Why is it not to
be thought that the fear of the great God withholds them from do-
ing what they judge would offend him? And that, if they erre, it
is for fear of erring? Why can nothing be thought on whereto to
impute their practice, but peevith humour?
Eſpecially if that be conſidered (which is common to theſe two
laſt mentioned forts of men) that they ſenſibly find other means
more edifying to them, or expect them only to be ſo, if the other be
thought unlawful. If they be thought meerly. lanful, and ſuch as
may therefore be uſed upon weighty reaſons at ſome times, but are
found leſs edifying, who can doubt but I ought to uſe for my Soul
(at leaſt in an ordinary courſe) the apteſt means that I can ordina-
rily have for the promoting its edification and ſalvation? Do we not
reckon our felves to owe ſo much even to our bodies? And what
is another mans opinion to ſignifie againſt my ſenſe and conſtant expe-
rience? Is there not ſuch a thing as a mental idioſyncraſie (or pe-
culiarity of temper) as well as a bodily ? and whereto what is moſt
agreeable, any man that is not deſtitute of ordinary underſtanding
is the fitteſt judge himſelf. As every one, that is not a meer fool,
is ſo much a Phyſician as to know what diet ſutes him beſt.
And if it be ſaid againſt the former of theſe two ſorts, Are they.
not at all times obliged to uſe the means which are most edifying ? They
may ſay at all times when they have nothing to outweigh their own pre-
ſent edification. But it is not impoſſiible that a conſciencious judge-
ment may eſteem all the forementioned conſiderations concurring, to
be of more weight than the greater advantage. hoped to be gained
in that one hour. Nor need any man be aſhamed profeſſedly to,
avow that which may ſeem the leaſt of them, the ſaving of himſelf
from temporal ruine. For he is to be accountable to God for what
portion he hath intruſted him with of the good things of this life,
and
3
Serm.4. among Proteſtants that our Diviſions may not be our Ruine ?
93.
and is not to throw it away without fufficient cauſe. Who fees
not that more is allowed and ordinarily done without ſcruple or
cenſure upon the like account ? as to omit the hearing of a Ser-
mon, if at that time ones houſe be on fire, yea or if it be to ſave
my Neighbours, or the plucking of an Ox or Sheep out of a ditch
on the. Lords day, when I might have been employ'd at that time
in the folemn worſhip of God to my Spiritual advantage. A meer
commutation unto leſs advantage upon an equally or more nrgent ne-
ceſſity is leſs than omiſſion. And they that ſhall have learned, as our
Saviour directs, what that means, I will have mercy and not Sacrifice,
will not condenin the guiltleſs.
Only ſuch are concerned firſt to ſearch well and be ſatisfy'd
concerning the lawfulneſs of their ačtion in it ſelf, that they do it
not with a ſelf-condemning conſcience, nor with a groundleſly ſelf-
juſtifying one. And then eſpecially to ſee to it that their end be right.
Gods intereſt not their own, otherwiſe than in a due, entire ſubordi-
nation to his. We can never act innocently or comfortably in any
thing, till he be in every thing more abſolutely our all in all, and
have much more reaſon to be. ſcrupulous, and (if others knew our
hearts ) were much more liable to cenſure, that, in our common af-
fairs, he is ſo much forgotten, that we live not more entirely to
him, which we little animadvert upon, and are very officious to caft.
motes out of our brothers eye, when this beam is in our own.
The deſign of mentioning theſe hints of reaſons for ſo different
judgments and practices, is not to thew which are ſtrongeſt, and
ought to prevail, which cannot be the buſineſs of ſo ſhort a dif-
courſe as this, and ſo much of another nature, but to ſhew that while
there is any thing colourable to be alledg’d for this or that way,
True Chriſtian love, compaſſion of common humane frailty, and a du-
ly humble ſenſe of a mans own, would oblige him to think that Con.
ſcience towards God may have a greater hand. (thô with ſome mil-
guided it ſelf) in guiding men the different waies they take, than is
commonly thought. And to conſider thô ſuch and ſuch reaſons feem
not weighty to me, they may to ſome others, who are as much afraid
of ſinning againſt God as I; and, perhaps, their underſtandings as
good in other matters as mine. It would be conſidered how really
difficult the controverſie is about the ceremonies, and ſome other parts
of conformity. Perhaps few metaphyſical queſtions are diſputed with
more ſubtilty than that controverſie is managed with, by Arch-biſhop
Whitgift, Biſhop Morton, Doctor Burgeſſe, Doctor Ames, Cartwright,
Calverwood and others. And how very eaſily poſſible and pardonable
is it to unlearned perſons, or of weaker intellectuals, being obliged
in order to their practice to give a judgment in reference to theſe
things one way or other, to judge amiſs! Why ſhould we expect
every ſincerely pions man to be able to hit the very point of truth
and right in matters that belong, as Biſhop Davenant once ſaid in
another caſe (non ad fidem. fundamentalem, ſed ad peritiam Tbeologia
cam,
**
W.
86
What may moſt hopefully be attempted to allay Animoſities Serm. 4.
cam, em fortaffe ne ad hanc quidem, ſed aliquando ad curiofitatem Theo-
logorum, ] not to the foundation of our Faith, but to the skill of Divines,
and perhaps not to this neither, but ſometimes only to their curioſity.
What were to be done in reference to ſo nicely diſputable things
made part of the terms of Chriſtian communion, is more the
matter of our wiſh than hope, till by a gracious influence God
better mens minds, or by a more deeply felt neceſſity bring us to
underſtand what is to be done. Our caſe is ill when only vexatio
dat intellectum, when nothing but ſorrow and ſuffering will make us wiſe,
which is very likely from the righteous hand of God to be our common
lot.
In the mean time 'tis hard to think that he cannot be a ſincerely
pious man whoſe underſtanding is not capable of ſo difficult things,
as to make a certainly right judgment about them : In abſoluto e
facili ſtat eternitas. And why ſhould not the communion of perſons
going into a bleſſed eternity have the ſame meaſure ?
And belides the different ſize, and capacity of mens underſtandings,
and conſequently of their conſcientious determinations,
2. There are alſo as differing reliſhes of theſe things, which Chri-
ſtian love would oblige a man to conſider with equanimity, ſo as
thereupon to refrain hard cenſures. All good men have not the ſame
reliſh of the various forms and modes of diſpenſing the Truths and
Ordinances of Chriſt. Sonie of our ſuffering Brethren in Q. Maries
dayes are ſaid to have found great ſpiritual refreſhing by the Com-
mon Prayer. And in our own dayes ſome may profeſs to have their
hearts warm'd, their affections rais'd and elevated by it. They are
no rule to us; but it would leſs become us, hereupon to ſuſpect their
ſincerity, than our own. Others again cannot reliſh ſuch modes of
worſhip, when in the Miniſtry of ſuch as uſe them not, they find
a very ſenſible delight and favour.
And this, by the way, ſhews the great difference between ſuch things
as have their evidence and goodneſs from God himſelf, and thoſe
that borrow their recommendableneſs only from humane device. All
good men in all the times and ages of the Chriſtian Church have
a conſtant value and love for the great ſubſtantials of Religion, which
have in them that inward evidence and excellency as commands and
captivates a rectifi'd mind and heart, whereas the meer external forms
of it, the outward dreſs and garb, are variouſly eſteem'd and deſpi-
fed, liked and diſliked by the ſame ſort of men, i.e. by very ſincere
lovers of God, not only in divers times and ages, but even in the
fame time. How different hath the eſteein been of the Liturgick forms
with them who bear the ſame mind, full of reverence and love towards
Religion it felf! As that habit is thought decent at one time, which
in another is deſpicably ridiculous; whereas a perſon in himſelf come-
ly and graceful, is alwaies accounted fo, by all, and at all times.
Now this various gift and reliſh cannot but have influence, more
remotely, upon the conſcientious determination of our choice, concern-
ing
Serm. 4. among Proteſtants, that our Diviſions may not be our Ruine ?
87
ing our uſual way of worſhipping God. For how ſhould I edifie
by what is diſguſtful to me? Thô it be true that our ſpiritu-
al edification lies more in the informing of our judgments, and con-
firming our reſolutions, , than in the gufts and reliſhes of affection,
yet who ſees not that theſe are of great uſe even to the other? And
that it is neceſſary that at leaſt there be not a diſguſt orantipathy? What
is conſtantly leſs grateful, will certainly be leſs nutritive. That is uſu-
ally neceſſary to nouriſhment. Thô, alone, it be not ſufficient. As it is
in the matter of bodily repaſts. Who can without great prejudice
be bound to eat alwayes of a food that he difreliſhes, though he
may, without much inconvenience, for a valuable reaſon, do it at
ſome time.
And they that think all this alledged difference is but fancy, ſhew
they underſtand little of humane nature, and leſs of Religion : Thô
they may have that in themſelves too which they do not lo diſtinct-
ly reflect upon, even that peculiar guſt and reliſh, which they make
ſo little account of. For have they not as great a diſguſt of the
others way, as they have of theirs ? would They not as much regret
to be tyd to theirs ? Have they not as great a liking of their own?
And doth not common experience ſhew that there are as different
mental reliſhes as bodily? How comes one man in the matters of Litera-
ture to favour Metaphyſicks? another Mathematicks, another Hiſtory,
and the like? and no mans Genius can be forc't in theſe things. Why
may there not be the like difference in the matters of Religion ? And
I would fain know what that Religion is worth that is without a
guſt and favour, that is inſipid and unpleaſant, much more that would,
being uſed in a conſtant courſe, this or that way, be nauſeous and
offenſive?
If indeed men nauſeate that which is neceſſary for them, the Go-
ſpel, for inſtance, or Religion it ſelf, that is certainly ſuch a diſtem-
per, as if the grace of God overcome it not, will be mortal to them,
and we are not to think of relieving them, by withdrawing the of..
fending object, which it ſelf muſt be the means of their cure. But
is there any parity between the ſubſtance of Religion, which is of
Gods appointing, and the fuperadded modes of it, that are of our
own?
Upon the whole nothing is more agreeable, either to this divine :
principle of Love, nothing (within our compaſs ) more conducible
to our end, the ceaſing of our differences (which are moſt likely
to die and vaniſh by neglect ) or their ceaſing to be inconvenient to
us, than to bear calm and placid minds towards one another under
them, to baniſn all hard thoughts becauſe of them. If I can contri-
bute no way elſe to union, from this holy dictate and law of the
Spirit of love, I can at leaſt abſtain from cenſuring my fellow Chri-
ftians. It is the eaſieſt thing in the world one would think not to
do ; Eſpecially not to do a thing of it ſelf ungrateful to a well tem-
per'd mind; and a great priviledge not to be obliged to judge another
mans
.
96
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WA
mans conſcience and practice, when it is ſo eaſie to misjudge and do
wrong. Moſt of all when the matter wherein I preſume to fit in
judgment upon another is of ſo high a nature, as the poſture of his heart
God-ward. A matter peculiarly belonging to another Tribunal, of
divine cognizance, and which we all confeſs to be only known to God
himſelf. And if I would take upon me to conclude a man inſincere,
and an hypocrite, only becauſe he is not of my mind in theſe
ſmaller things that are controverted among us, how would I form
my argument ? No one can, with ſincerity differ from that man whoſe
underſtanding is ſo good and clear as to upprehend all things with
abſolute certainty juſt as they are. And then go on to allume (and
a ſtrange aſſuming it muſt be ) But my underſtanding is fo good and
clear as, &c. 'Tis hard to ſay whether the uncharitableneſs of the
one affertion, or the arrogance of the other is greater; and whether both
be more immoral or abſurd. But the impiety is worſt of all, for how
inſolently doth ſuch a man take upon him to make a new Goſpel!
and other terms of ſalvation than God hath made! when his fenti-
ments and determinations of things which God hath never made ne-
caſſary, muſt be the meaſure and rule of life and death to men! How
is the throne and judicial power of the Redeemer uſurp't which he hath
founded in his blood. Rom. 14. 4. Who art thou that judgeſt another
mans fervant to his own maſter beſt andeth or falleth. rea, he ſball be
holden up, for God is able to make him ſtand. verſe 9. For to this end Chriſt
both died, and roſe, and revived, that he might be Lord both of the
dead and living. verſe 10. But why doſt thou judge thy brother? or
why. doft thou ſet at nought thy brother? we ſball all ſtand before the
judgment ſeat of Chriſt. verſe 11. For it is written, As I live, ſaith the
Lord, every knee shall bom to me, and every tongue ſhall confeſs to God.
One would think they that lay no reſtraint upon themſelves in this
matter of judging their brethren, upon every light occaſion, reckon
this chapter came by chance into the Bible. And that our Lord fpake
himſelf, at random, words that had no meaning, when he ſaid Mat. 7. I.
Judge not that you be not judged, &c. What man that fears God would
not dread to be the framer of a new Goſpel, and of new terms of ſalvati-
on? It is a great folace indeed to a ſincere mind; but implies a ſevere
rebuke, in the mean time, to ſuch a ſelf-aſſuming cenſorious fpirit,
that it may in ſuch a caſe be ſo truly ſaid, It is a much eaſier thing
to pleaſe God than man.
They that find this meaſure will have the better of it, if they can
.abſtain from retaliating, when as the reaſon of it is the ſame on both
ſides. For they may ſay, You are to remember I differ no more from
you in this matter, than you do from me, and if I judge not you about it,
what greater reaſon have you to judge me? And they have little reaſon
to value ſuch a mans judgment concerning their duty in a doubtful
matter, who cannot ſee his own in ſo plain a caſe. The matter
for which they judge me may be very doubtful, but nothing can be
plainer than that they ought not ſo to judge.
9. A due
Serm.4, among Proteftants that our Diviſions may not be our Ruine ? 97
9. A due Chriſtian love would oblige us after competent' endeavours of
mutual ſatisfaction about the matters wherein me differ 10 forbear further
urging of one another concerning them. Which urging may be two wayzes.
Either by application to our Affections, or to our Reaſon and Judga
anênr.
Some perhaps find it more futable to their own temper, and ineaſure
of underſtanding and conſcience, to 'go the former way; and only ve-
hemently perſwade to do the thing wherein the other ſhall comply
with them, and in ſome fort juſtifie the courſe which they have taken.
Without regard to the others conſcience; preſs them right or wrong
· to fall in with them. Sometimes labouring to work upon their kında
neſs by flattery, ſometimes upon their fear by threats and menaces.
Sincere love would certainly abhor to do thus. Would it let mc
violate anothers conſcience any way? The love I bear to a fellow-
Chriſtian, if it be true, having for its meaſure that wherewith I love
my ſelf, would no more let me do it than hurt the apple of mine
own eye. An inſpirited waking conſcience is as tender a thing, and
capable of a worſe ſort of hurt. If ſome have more latitude than 1,
and think what they may do, in preſent circumſtances fo. far as they
may, they muſt, would it not be the dičtate of love patiently to ad-
mit it, eſpecially when it comes to ſuffering. For let me put my own
ſoul in his ſouls' ſtead, and would I be willing to ſuffer upon ano-
ther mans conſcience, and not upon my own ? and forfeit the con-
ſolations which in a ſuffering condition belong to them who for con-
ſcience towards God endure grief, would l, if I lov'd them, be content
they had the grief and did want the conſolation ? There will be ſtill
found in a ſtate of ſuffering, ſomewhat that will prove a common
cauſe to good men wherein they will moſt entirely agree, whatfo-
ever ſmaller things they may differ in. As the pious Biſhops Ridley
and Hooper well agreed upon a Martyrdom at the Stake, in the ſame
important Cauſe, who before, had differed (ſomewhat angrily) about
ſome Ceremonies. Concerning which difference how pathetical is
the Letter of the former of theſe to the other, when both were Pri- of Fox. Martyr.
ſoners (the one at Oxford the other at London) on the ſame account.
But now, my dear brother (faith he) foraſmuch as we throughly agree
and wholly conſent together in thoſe things which are the grounds, and ſub-
ſtantial points of our Religion ; against the which the World ſo furiouſly
rageth in theſe our dayes, howſoever, in time paſt, by certain by. Mát-
ters and circumstances of Religion, your wiſdom and my fimplicity ( I grant)
have a little jarred; each of ks following the abundance of his own ſenſe
and d judgment, Now, I ſay, be you afſured, that even with
ту
whole heart,
God is my witneſs, in the bowels of Christ, I love you in the truth, and
for the truth's ſake, whicb abideth in us, and as I am perſwaded ſhall, by
the grace.of God, abide in us for evermore.
Again, if others have leſs latitude. It would be far from us to add
to the affiction they are liable to, upon that very account, by a
vexatious urging and importuning them. Efpecially to do it with infult-
O
ing
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..
CC
ing threats, and menaces, and labour to overawe their brethren, ,
againſt their conſciences, into the embracing of their ſentiments and
way. Is it poſſible a Chriſtian ſhould not underſtand how neceſſary
it is to every ones duty and peace that he exactly follow that di-
rection of the Apoſtles, and eſtcem it moſt ſacred. Rom. 14. 5. Let
every man be fully perfuaded in his own mind. And that we firmly re-
folve never to do any thing with regret or a miſgiving heart, at leaſt.
Not againſt a prevailing doubt, for in very doubtful caſes to be rid
of all formido oppoſiti or ſuſpicion that the matter may be otherwiſe is
perhaps impoſible to me, but to do any thing againſt the prepondera-
ting inclination of my judgment and conſcience, were great wickedneſs,
and ſuch as, if it were known, would make me unfit for any commu-
nion whatſoever. And I do here appeal to you who moſt ſevere-
ly blame any of us for our diſſent from you, whether if we ſhould
thus declare to you, “ That 'tis truly againit our conſciences to com-
municate with you upon your terms, we believe we ſhould great-
"ly offend God in it, and draw upon us his diſpleaſure, but yet to
pleaſe you, and prevent our temporal inconvenience, or ruine, we
u will do it. I appeal to you, I ſay, whether we ſhould not here-
by make our ſelves uncapable of any Chriſtian communion with you
or any others? This is then the plain State of the caſe, and you do
even put theſe words into our mouths: “If we follow the dictate
“ of our conſciences we muſt decline you; if we go againſt it, you
“muſt decline us; ſuppoſing we declare it, if we dclare it not, we
have nothing to qualify us for your communion but hypocriſy and
" diſimulation! And what do you gain by ſuch an acceſſion to the
« Church ? you have gained, in any ſuch caſe, not half the man,
“the outſide, the carkaſs only, or the ſhadow of the man, i. e. when
you have debaucht our conſciences, when you have ſpoil'd us, and
" made us worth nothing, then we are yours, wherein you ſhew no-
" thing of love either to us or to your felves!”
Others again
that are, themſelves, men of more reaſon and conſci-
ence, take the fomewhat more manly and Chriſtian courſe; and bend
themſelves by argument to convince the reaſon, and ſatisfy the con-
ſciences of ſuch as differ from them. But herein alſo there may be
an excefle, that is, unprofitable, and grievous to thoſe they would
work upon by this courſe. And from which therefore Chriſtian love,
ſtudying the peace and quiet of their brethren would reſtrain them.
I fay from the ungrateful exceffe of ſuch an endeavour. For I would
fain know can there not herein be an exceſſe? Is it not fuppoſeable
that they who differ from me, in ſuch leſſer things, may be ſometime
arrived to a fettlement and fixedneſs of judgment in them, as well
as I ? Is it not poſſible they have weighed the moments of things as
much as I have done? Is ſuch a cauſe infinite? Is it not poſſible that
all may have been ſaid in it which is to be ſaid, and the matter have
been fifted to the very bran? So that all my further arguings may
ſerve but to argue my vain ſelf-confidence, or aboundingneſs in my
Own
Serm.4. among Proteſtants, that our Diviſions may not be our Ruine ? 99
own ſenſe, as if all wiſdom were to dy with me. Or what if they
ferve at length, but to ſhew the incapacity of the ſubject to be wrought
upon, and the different complexion of his mind I am treating with.
All cannot receive all things. We cannot make our ſentiments en-
ter with every one. Perhaps they ſhew the weakneſs of his under-
ſtanding: And then hath that direction of the Apoſtle no Authority
with us. Him that is weak in the Faith receive, but not to doubtful diſpu-
tations. Rom. 14. 1. He whom we account our weaker brother, and of
llower underſtanding, muſt be received, (not caſt out of our communion)
and becauſe God himſelf hath received him, as verf. 3. (q. d. Is he thought
fit for Gods communion, notwithſtanding his unſatisfied-ſcruple, and is
he unfit for yours?) And he is not to be vexed and importun'd with
continual diſputation, if that Apoſtolical precept be of any value with
us. Sometime at leaſt, we ſhould think, we have try'd in ſuch a caſe
as far as is fit, and driven the nail as far as it will go. Is it not
poſſible ſuch a matter may be agitated beyond the value of it, and that
more time and pains may be ſpent upon it than it is worth? The ob-
ſcurity, and perplexity of the controverſy ſhewes the lefs neceſſity.
Things moſt neceſſary are moſt plain. Muſt we alwaies in matters of
confeſſedly little moment, be inculcating the ſame thing, rolling end-
leſly the returning ſtone, and obtruding our offenſive Crambe? Per-
haps as no good is done, we do much hurt. When is the faw of
diſputation long drawn, about one thing, without ill effects ? Reaſon
having at length ſpent its ſtrength growes (as weak people are) peeviſh
and froward; degenerates into anger and clamour. In greater diffe-
rences than our preſent ones, between the Proteſtant Churches abroad:
Some of more prudent and peaceable minds have earneſtly preſs’d the
laying aſide of diſputes, and putting a Period by conſent to their
Theological wars. Solitarum diſputationum labyrinthos ne ingredi quidem * Davenant
conentur *: Said a great Divine in his daies in reference to thoſe Sent. ad Dure-
controverſies that he would have had compos'd by an amicable bro-
+ Ut acerbis
therly .conference. And that King of Navarre, who, at that time, illis contentioni-
ſeem'd highly concern'd for the peace and welfare of the reformed bus, quibus, dar
Churches (afterwards Henry the 4th of France) in his negotiations verbis rixati
with divers Princes to that purpoſe, gave ſpecial inſtructions to his fiunt inter ſe Theo-
Embaſſador much to infift upon this t, That (till other remedies could & ejusmodi diſ
be uſed) an end might be put to bitter contentions and diſputations, that putationibus fi-
Chriſtian love and a brotherly union might be reſtored. And who ſees lentio tandem
not how much this would conduce to peace and union in our caſe finis imponatur,
too? who ſees it not that is a hearty lover of peace ? and that is not
it Chriſtiana
charitas, et
intent upon continuing and keeping afoot a controverſy, not ſo much animorum fra-
A: a means to that, but as an end, contending for contentions fake, and terna conjunctio
as a thing which he loves and delights in for it ſelf? I am ſure love to revocetur.
our brethren would not let us continually moleft and importune them Mandat. Hin.
to no purpoſe. And 'tis fit they that urge to us, theſe are little things, Jacobo Siguris
which they importune us about, ſhould know we have great things Legato ſuo, &c.
to mind, of eternal concernment to us. And that we cannot be Apud Golda-
Stum
0.2
alwayes ftium.
.
I 00
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06
.
CC
alwayes at leaſure to mind little things, beyond the proportion of
our little time on earth, and the little value of the things them
ſelves.
10. Sincere love reſtored and exerciſed more among us, would certainly
make us forbear reviling, and expoſing one another, and the induſtriolis
ſeeking one anothers ruine. For ſuch as can allow themſelves to do any
thing that hath this tendency; not-to preſerve publick order, but
to gratify their private ill will, not in a ſuddain heat and paſſion, but
deliberately, and ſo as to purſue a formed deſign to this purpoſe. If
ſuch men were capable of being reaſon'd with (tho it were to as good
purpoſe, to talk to a ſtorm or reaſon with a whirlwind,or a flame of fire)
I would ask them “What are you altogether unatoneable ? will nothing
“divert you from this purſuit? If any thing, what will? What more
gentle thing than our deſtruction do you ſeek, or will content you?
Is it our communion? And do you ſo recommend your ſelves? Do you
not know Cain is ſaid to have been of that micked one who flem his bro-
“ther? 1 Joh. 3. 10. And that whoſoever hateth his brother is a murtherer ;
"and that no murtherer hath eternal life abiding in him? Is it not ſaid
“Joh. 8. 44. That ſuch are of their father the devil, and the lufts of
"their father they will do, who was a murtherer from the beginning? And
in the forementioned i Joh. 3. 10. In this the children of God are
" manifeft, and the children of the devil: whoſoever doth not righteouſneſs
is not of God, neither he that loveth not his brother? If all were like
you under what notion were we to unite with them? The Apoſtle
" tells us i Cor. 10. 20, 21. I would not that ye ſhould have fellombip with
devils. Te 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
. And in
good earneſt, incarnate devils (thô that Text do not directly ſpeak of
ſuch) have too much of devil in them, to be participants in a commu-
nion, that can ſeem deſireable, or is likely to be gratefull to ſerious
Chriſtians. I muſt avow it to all the world, it is not this or that
external form I fo much conſider in the matter of Chriſtian union and
communion, as what Spirit reigns in them with whom I would allo-
ciate my ſelf. How can I endure to approach thoſe holy myſteries,
wherein all are to drink into one Spirit, and declare their union with
the God of love, with the Emmanuel, God moſt nearly approaching
us, God with us, collecting and gathering us in unto him as our com-
mon center, whence the bleſſed Spirit of holy love is to diffuſe it felf
through the whole body, all enlivened by that ſpirit, and form'd by
it unto all kindneſs, benignity, goodneſs and ſweetneſs! With what
,
fignificancy can I do ſo (thô I were never ſo well ſatisfy'd with the
external forms and modes my ſelf) if it be apparent (I ſay if ap-
perent) I muſt caft in my lot and joyn my ſelf with them (were they
generally ſuch) whoſe ſouls are under the dominion of the quite con-
trary ſpirit, that fills them with malignity, with miſchievous diſpofi-
tions, and purpoſes, towards many a ſincere lover of God, that cannot
be fatisfy'd with thoſe forms and modes, and who decline them only
from
į
Serm.4.among Proteſtants,that our Diviſions may not be our Ruine ?
IOI
*
from a ſenſe of duty to God, and a fear of offending againſt the
high authority of their bleſſed, glorious Redeemer!
I know many are apt to juſtify themſelves in their animoſity, and
bitterneſs of ſpirit, towards others, upon a pretence that they bear
the ſame diſaffected mind towards them. But beſides that it is the
moſt manifeft, and indefenſible injuſtice; if they charge the innocent,
or ſuch as they are not ſure are guilty, if their own wrath and en-
mity be ſo potent in them as to enable their tainted vicious imagi-
nation to create its object, or ſo to diſguiſe and fallly clothe it, as
to render it ſuch to themſelves, as whereupon they may more plau-
ſibly pour out their fury. I ſay beſides that, how contrary is this
vindičtive ſpirit to the rules and ſpirit of the Chriſtian Religion! Is this
to love our enemies, to bleſs them that curſe us, and deſpitefully uſe us, 6c ?
How unlike the example of our blefled Lord, when, even in dy-
ing agonies, he breath'd forth theſe words and his ſoul almoſt at once,
Father forgive them, &c: Or of the holy Martyr Stephen, Lord lay not
this fin to their charge. How unlike is that aptneſs to the retaliating
of injuries, to the Chriſtian temper which the renowned Calvin dil-
covers in an Epiſtle to Bullinger, ſpeaking of Luthers ſeverity towards
him. If Luther a thouſand times (faith he) call me devil, I will acknow-
ledge him for a famous ſervant of God; which Paſſage both Biſnop Mor-
ton and Biſhop Davenant, magnify him for, and the former faith, he
herein ſpake fo calmly, lo placidly, ſo indulgently, as if it were not a
man, but humanity it ſelf that uttered the words.
Yea and ſuch retaliation is what Paganiſm it ſelf hath declaimed
a Maxim. Tyy
againſt ". A noted Philoſopher urges that againſt it that one would think Dillert, *2.
ſhould not need to be ſuggeſted to Chriſtians, ſomewhat ſo prudential as
might not only work upon the principle of love to others, but even
that of ſelf-love, That then the evil muſt perpetually circulate, and so
muſt again and again return upon our ſelves. As indeed if that muſt
be the meaſure to revile them that revile usb, and render evil for evil, 6 i Pet, 2. 23
.
railing for railing, we ſhould never have done. It were a courſe 6. 3.9.
which once begun, could by that rule, never find an enda
This then is the firſt part of the Anſwer to the propoſed Queſtion,
What may be moſt hopefully done, óc? The endeavour of having
our hearts knit together in love would ſurely do much towards it.
And this is agreeable to any the most private capacity. No man can
pretend his Sphære is too narrow (if his Soul be not ) for the exer-
cife of love towards fellow-Chriſtans. And I liope 'tis agreeable to
all our principles. Sure no man will ſay 'tis againſt his conſcience to
love his brother.
And the ſame muſt be ſaid of
2. That other expedient, the endeavour to have cur fouls pofleft with :
a more clear, efficacious, practical faith of the Goſpel. Which was to
make the other part of the anſwer to our Queſtion. And thô this is
the more important part. It is alſo fo very evident, that we do
not need to make this diſcourſe ſwell to a bulk 100 unpropor-
tionable
**
?
I02
What may moſt hopefully be attempted to allay Animoſities Serm.4.
...
tionable to the reſt it is to be joyned with, by ſpeaking largely
to it.
Althô we have not the Name of faith in this Text, we have the
Thing. It is not named, but it is deſcribed, ſo as that it may ea-
fily be underſtood, both what it is, and how neceſſary to our pur-
poſe.
1. What it is, or what meaſure and degree of it, that would be of
ſo great uſe in ſuch a caſe. We are told with great Emphaſis, The
riches of the full aſſurance of underſtanding, to the acknowledgment of the
myſtery of God, and of the Father, and of Christ. Such as whereby,
1. Our underſtandings are duly enlightned ſo as mentally to entertain
aright the doctrine of the Goſpel, i. e. 1. Diſtinctly to apprehend the
meaning and deſign of this myſterious revelation of God in Chriſt.
2. And to be fully aſſured of the truth of it.
2. Such again, as whereby our hearts are overcome, ſo as praktically
and vitaily to receive it, i. é. To acknowledge, receive, reſign, en-
truſt, and ſubject our felves unto God, in Chriſt' revealed in it.
214. And of how vaſt importance this is towards our eſtabliſhment,
the confirming, fortifying and uniting of our hearts, and our joynt
preſervation in our Chriſtian ſtate (the main thing we are to deſign,
and be ſolicitous for) we may ſee in theſe particulars.
1. Hereby we ſhould apprehend the things to be truly great wherein
we are to unite. That union is not like to be firm and laſting, the
center whereof is a trifle. It muſt be ſomewhat that is of it ſelf apt
to attract and hold our hearts ſtrongly to it. To attempt with ex-
ceflive earneftneſs an union in external formalities that have not a
value and goodneſs in themſelves; when the labour and difficulty is ſo
great, and the advantage ſo little, how hopeleſs and inſignificant
would it be! The myſtery of God, 'even of the Father, and of Chriſt,
how potently and conſtantly attractive would it be if aright under-
ſtood and ackowledg’d! Here we ſhould underſtand is our life and
2. Hereby we should, in compariſon apprehend all things elſe to be
little. And ſo our differences about little things would languiſh and
vaniſh. We ſhould not only know, but conſider and feelingly apprehend,
that we agree in far greater things than we differ in; and thence bé
more ſtrongly inclin'd to hold together by the things wherein we
agree, than to contend with one another about the things wherein
we differ.
3. Hereby our Religion would revive, and become a vital powerful
thing; and conſequently more grateful to God, and awful to men.
1. More grateful to God, who is not pleaſed with the ſtench of
Carkaſſes, or with the dead ſhemes of Religion inſtead of the living
ſubſtance. We ſhould hereupon not be deſerted of the divine pre-
fence, which we cannot but reckon will retire when we entertain
him but with inſipid formalities. What became of the Chriſtian in-
tereſt in the world, when Chriſtians had ſo ſenlibly diverted from
minding
our all,
.
.
Serm.4. among Proteſtants, that our Diviſions may not be our Ruine ? 103
minding the great things of Religion to little minute circumſtances,
about which they affected to bulie themſelves, or to the purſuit of
worldly advantages and delights?
2. More awful to men; They who are tempted to deſpiſe the
faint languid appearances of an impotent, inefficacious, ſpiritleſs Re-
ligion, diſcern a Majeſty in that which is viſibly living, powerful,
and productive of ſuitable fruits. Who that ſhall conſider the
ſtate af the Chriſtian Church, and the gradual declining of Religion
for that three hundred years from Conſtantines time to that of Phocas,
but ſhall ſee cauſe at once to lament the ſin and folly of men, and
adore the righteous ſeverity of God ? For as Chriſtians grew gra-
dually to be looſe, wanton, ſenſual, and their leaders contentious,
luxurious, covetous, proud, ambitious, affecters of Domination, ſo
was the Chriſtian Church gradually forſaken of the divine preſence.
Inaſmuch as that at the ſame time when Boniface obtained from
Phocas the title of univerſal Biſhop, in defiance of the ſevere ſen-
tence of his Predeceſſor Gregory the great, ſprang up the dreadful
deluſion of Mahomet af. And ſo ſpread it ſelf to this day, thorough fBrerewood's
Aſia, Africa, and too conſiderable a part of Europe, that where Chri- Enquiries...
ſtians were twenty or thirty to one, there was now ſcarce one Chri-
ſtian to twenty or thirty Mahometans or groſſer Pagans. And what
between the Mahometan infatuation, and the Popiſh Tyranny, good
Lord! what is Chriſtendom become! when by the one, the very name
is loft ; and by the other, little elſe left but the name.
4. Hereby me shall be inabled moſt reſolvedly to ſuffer being callid to
it, when it is for the great things of the Goſpel, the myſtery of God,
and of the Father, and of Chriſt, clearly and with aſſurance underſtood
and acknowledg’d. Such a faith will not be without its pleaſant reliſhes.
'Tis an uncomfortable thing to ſuffer either for the meer ſpiritleſs,
uncertain, unoperative notions and opinions, or for the unenlivened out-
ward forms of Religion, that we never felt to do us good, in which
we never taſted ſweetneſs, or felt power, that we were really no-
thing ever the better for. But who will heſitate at ſuffering for ſo
great things as the ſubſtantials of the Goſpel, which he hath clearly
underſtood, whereof he is fully aſſured, and which he hath praftically
acknowledged, and embraced, ſo as to feel the energy and power of
them, and reliſh their delicious ſweetneſs in his foul! And thô by
ſuch ſuffering he himſelf periſh from off this earth, his Religion lives,
is ſpread the more in the preſent age, and propagated to after ages.
So feminal and fruitful a thing is the blood of Martyrs! as hath
alwaies been obſerv'd.
And as ſuch a faith of the Myſtery of the Goſpel appears to have
this tendency to the beſt, firmeſt, and moſt laſting union among Chri-
ſtians (and the conſequent preſervation of the Chriſtian Intereſt) this
mystery being more generally conſidered only ; So this tender.cy of it
would be more diſtinctly ſeen, if we ſhould conſider the more emi-
nent and remarkable parts of it. The mystery of the Redeemer's perſon.
The
104 What may moſt hopefully be attempted to allay Animoſities Serm.4.
1
The Emmanuel, God uniting himſelf with the nature of man. His
Office. A reconciler' of God and Man to each other. His Death,
as a propitiatory ſacrifice to ſay all enmity. His victory and cons
qucſt over it, wherein is founded his univerſal Empire over all. His
iriumphant entrance into Heaven, whither he is to collect all that
ever lov'd, truſted and obey'd him, to dwell and be converſant to-
gether in his eternal love and praiſes. How directly do all theſe
tend to endear and bind the hearts and ſouls of Chriſtians to God,
and him, and one another in everlaſting bonds !
Thus then we have the anſwer to our question in the two parts of
the Text. The former pointing out to us the ſubjects of our union,
with the uniting principle by which they are to be combin'd with one
another. The other the center of it with the uniting principle, where-
by they are all to be united in that center.
Ofe. And what now remains but that we lament the decay of theſe
I no principlesy And, to our uttermoſt, endeavour the revival of
them.
1. We have great cauſe to lament their decay; for how viſible is
it! and how deſtructive to the common truly Chriſtian Intereſt! It
was once the uſual cogniſance of thoſe of this holy profeſſion, See
her theſe Christians love one another, and even refuſe not to dye for
each other! Now it may be, How do they hate! and are like to dye
and periſh by the hands of one another ! Our Lord himſelf gave it
them to be their diſtinguiſhing character. By this ſhall all men know
that ye are my Diſciples if you love one another. Good Lord! what
are they now to bę known by !
And what a cloudy, wavering, uncertain, lank, ſpiritleſs thing is
the Faith of Christians in this age become! How little are the afcer-
taining grounds of it underſtood, or endeavoured to be underſtood !
Most content themſelves to profeſs it only as the Religion of their
Countrey, and which was delivered to them by their forefathers.
And ſo are Chriſtians but upon the ſame terms as other Nations
are Mahometans or more groſs Pagans, as a worthy Writer ſome time
* Pink's Trial ſince took notice *. How few make it their buſineſs to ſee things
of a Chriſtians
with their own eyes, to believe, and be ſure that Jeſus is the Christ, tbe
love to Chriſt.
ſon of the living God! How far are we from the riches of the full af-
furance of underst anding ! How little practical, and governing is the
faith of the moſt! How little doth it import of an acknowledgment of
the myſtery of God, viz. of the Father, and of Chriſt! How little effe-
Cual is it! which it can be but in proportion to the grounds upon which
it reſts. When the Goſpel is received, not as the word of man, but of
God, it works effe&tually in them that ſo believe it, iThef.2.13.
2. Let us endeavour the revival of theſe principles. This is that in
reference whereto we need no humane laws. We need not Edifts of
Princes to be our warrant for this practice, loving one another, and
cleaving with a more grounded lively Faith to God and his Chrift.
Here is no place for ſcruple of Conſcience in this matter. And as to
this
Serm. 4. among Proteſtants that our Diviſions may not be our Ruine ?
105
this mutual love : What if others will not do their parts to make it
ſo? What ſhall we only love then that love us, and be fair to them
that are fair to us, ſalute them that ſalute us? do not even the Publi-
cans the ſame ? ?Vhat then do me more than others ? as was the juſt
expoſtulation of our Saviour upon this ſuppoſition, Mat. 5.47.
And let us endeavour the more thorough deep radication of our faith,
that it may be more lively and fruitful : which this Apoſtle you ſee (not
forgetting his ſcope and aim ) further preſſes in the following verſes,
teſtifying his joy for what he underſtood there was of it among theſe
Chriſtians. Thộ 1 be abſent in the fleſh, yet I am with you in the Spi-
rit, joying and beholding your order, and the ſtedfaſtneſs of your faith
in Chrift. verf. 5. And exhorting them to purſue the ſame courſe.
As ye have received Chriſt Jeſus the Lord, ſo walk ye in him; rooted
and built up in him, ſtabliſhed in the faith, as ye have been taught,
abounding therein with thanksgiving. verf. 6, 7.
And what alſo, muſt we ſuſpend the exerciſe and improvement of
our Faith in the great Myſteries of the Goſpel, till all others will
agree upon the ſame thing! Let us do our own part, ſo as we
may be able to ſay, “ Per me non stetit, it was not my fault, but
Chriſtians had been combined, and entirely one with each other,
“ but they had been more thoroughly Chriſtian, and inore entirely
united with God in Chriſt, that Chriſtianity had been a more lively,
"powerful, awful, amiable thing. If the Chriſtian community moul-
der, decay, be enfeebled, broken, diſpirited, ruin'd in gteat part,
" this ruine ſhall not reſt under my hand.” We ſhall have abundant
conſolation in our own ſouls, if we can acquit our felves that as to
theſe two things, we lamented the decay and loſs, and endeavoured
the reſtitution of them, and therein as much as in us was, of the
Christian Interest.
CC
CC
.
P
Queſt
106
Serm.5.
Queſt. How ought we to bewail the Sins of
thie Places where we live ?
SERMON V.
2 PET. II. 7,8.
And delivered juſt Lot, vexed with the filthy Converſation of
the wicked.
S.I.
T
HE Apoſtle, verf. 6. recollects the deſtruction of Sodom
and Gomorrah, as the Enſamples of the Puniſhment that
ſhould befall thoſe impure Seducers againſt whom he
wrote. By occaſion whereof he mentions Gods deii-
vering care of Lot, whoſe holy carriage being ſo con-
trary to the unholy Practices of the Sodomites, God
made his Condition happily different from theirs alſo,
for ſo ſaith the Text, he delivered juſt Lot vexed, &c.
§. 2.
In the words there are theſe two diſtinct parts :
1. Gods happy Delivering of Lot ; delivered juſt Lot.
2. Lots holy Severity to himſelf, for he was not only vexed, but he
vexed himſelf, he vexed his righteous ſoul with their unlawful deeds.
The Second part is the ſubject of my enſuing Diſcourſe, which pre-
ſents us with this doctrinal Obſervation.
Doct
It is the diſpoſition and duty of the righteous, to be deeply afflicted with
the fins of the Places where they live.
i
In the diſcuſſing of which divine and ſeaſonable Truth, I Mall
1. Produce thoſe obvious Scripture-Examples that clearly agree
with it.
2. Principally ſhew.after what manner the righteous ought to Mourn
for the fins of others.
3. Shew the Reaſons why it is the Diſpoſition and Duty of the Righte-
ous to be ſo afflicted and mournful for the ſins of others.
4. Laſtly,
Serm. 5.
How ought we to bewail the Sins of the Places, &c.
107
4. Laſtly, I ſhall endeavour to Improve the whole by Application.
S. 3.
I. For the obvious Scripture-Examples. Our Lord Jeſus ſhall be the
firſt, whoſe pattern herein amounts to a Precept. Mark 3. 5. Chriſt
(ſaith the Text) was grieved for the hardneſs of their hearts, viz. in op-
poſing his holy and ſaving Doctrines. David profeſſeth that rivers of
water ran down his eyes becauſe men kept not Gods Law; and that when
he beheld the Tranſgreſſors he was grieved, becauſe they kept 12ot his Word,
Pfal. 119. 136. 158. The next Example ſhall be Ezra's, who hearing
of the ſins of the People in marrying with Heathens, in token of bitter
grief for it, rent bis garment and mantle, and pluckt off the hair of his
Beard and Head, and ſate down aſtonied, Ezra 9. 3. And Chap. 10. 6.
he did neither eat bread nor drink water, for be mourned becauſe of the
tranſgreſſion of them that had been carryed away. To theſe i might add
the Example of Jeremiah, who Chap. 13. verſ. 17. tells the wicked,
that if they would not hear, his Soul ſhould weep in ſecret places for their
pride, and his eyes weep fore and run down with tears. I ſhall couclude
this with that expreſſion of holy Paul, Philip. 3. 18. Many walk of
whom I tell you weeping, that they are enemies of the Croſs of Chriſt.
S. 4.
II. The Manner how this Duty of Mourning for the Sins of others
is to be performed. This I ſhall conſider in three branches.
1. How we ſhould mourn in reſpect of God before whom we mourn.
2. How we ſhould mourn in reſpect of the Wieked for whom we
mourn.
3. How we ſhould mourn in reſpect of our felves who are the Mourn-
ers.
1. For the firſt Branch, as our Mourning reſpects God: It is to be
performed with advancing of thoſe perfections of his that relate to thoſe
great Sins and Sinners for which and for whoin we mourn. And in our
mourning for the Sins of others in reſpect of God, we muſt advance
1. His great and unparallel'd Patience and Long-ſuffering extended
towards thoſe whoſe Sins we mourn and lament over. This was evi-
dent in Nehemiah's confeſſing and bewailing the ſins of the ſinſul Jewes,
Nehem. 9. 30. At large he confeſſeth their fins in that Chapter, but
verf. 30, 31. he addes the admiration and acknowledgment of Gods
forbearing goodneſs towards them. Yet ( ſaith he verf. 30.) didît thou
forbear them, or as 'tis in the Hebrew, protract, defer, prolong over Memuſheka,
them, yea many years didſt thou forbear them; and verf. 31. when the Ezek. 12. 15.
Fewes were in their Enemies hands, for their fins, yet nevertheleſs
(faith he) for thy great mercies ſake thou didſt 1100 utterly conſume nor
forſake them. When we mourn for the fins of our Places, we ſhould
inuch admire Gods forbearing Goodneſs, that he defers to puniſh thoſe
Sins and Sinners which we muſt not defer to mourn for. We ſhould
lay Man low, but at the ſame time ſet up God high, and in nothing
more than in his Patience towards Sinners :' Patience I ſay inūnitely
exceeding any ever exerciſed by Man. 1. All the Sins we mourn for, are
moit
P 2
108
How ought we to bewail the Sins
Serm. 5S
.
moſt clearly ſeen by God and known to him. He ſees ſin wherever
'tis, and infinitely more plainly underſtands, all the odious Circum-
Itances and aggravations of ſin, than we can do that mourn for them,
or than they can that did commit them. And 2. As he ſees ſin in all its
odiouſneſs, ſo he infinitely more hates it than all the Saints and Angels
in Heaven can do, as being the only object of his hatred, all the Streams
whereof are collected in this one Channel. Siir being alſo againſt his
very nature and being, a deſtroying him in the delire of the Sinner, and-
that which ſhould he in the leaſt meaiure love, or leſs than infinitely
hate, he would ceaſe to be God. Further admire his Patience 3. In ſpa-
ring thoſe that are perfectly in his power to deſtroy, Rebels that are
under his feet : Yca, laſtly, whom in all their Rebellions, he invites to
repentance, yea feeds, ſupplies, maintains daily and richly. Say then.
in thy Mourning for the Abominations of others, How patient art
thou in forbearing to puniſh thoſe fins, which it is my duty with an
holy impatience to ſee and hear !
2. In mourning for the fins of the Wicked, advance God in the
acknowledgment of his Juſtice and ſpotleſs Righteouſneſs, ſhould he
with utmoſt ſeverity take vengeance upon Offenders. This we ſhall
find alſo to be the temper of holy Nehemiah in the forementioned
Chapter the 9'', and the 33° verſe, where mourning for the ſins of
the People, he clears and acquits God from any injuſtice in executing .
So Ezra 9.15, his heavyelt feverities upon finners. Howbeit (ſaith he) thou art juſt in
Hal is.
all that is brought upon us, for thou haſt done right, but we have done
wickedly. Say, Lord, I wonder not at the evils that doe, but thoſe
that do not befall us : Were the fire of thy wrath proportion'd to
the fewel of our fins, we ſhould be utterly conſumed. 'Tis thy Mer-
cy Lord we are not ſo; Thou wouldſt be infinitely juſt and to be
juſtifi'd if we were ſo.
And 3. In ſpreading before God the wickedneſſes of great Sinners, ad-
mire his infinite Power, that can not only ſtop the worſt of men in, but
turn them from their courſe of oppoſing God by their Rebellions. We
are not ſo to mourn for, as to deſpair of the Converſion of the worſt.
They are as much within the Converting reach, as the Destructive reach
of Gods hand. Say, 1. This great Sinner whoſe Impieties I bewail, can
eaſily by thy irreſiſtible Grace, which no hard heart can reject, (as was
Saul) be made not only of a Wolf, a Sheep, but even a Shepherd too.
I cenſure his way, but I dare not determ ine his end. Thou haſt made
white Paper of as black and filthy dunghil raggs. What cannot the in-
finite Power of God accompliſh for the Converſion of the greateſt Sin-
ner? I now bewail hini Lord, but thou canſt alſo make him more to be-
wail himſelf, and make him as zealous in ſetting up, as now he is in
deſtroying thy People. It ſhould more comfort thee that thou finneſt
not with them; than trouble thee that thou ſuffereſt from them. God
can make ſtrait timber of a crooked piece. God can take his Garden out
of Satan's Wafte. Oh! how glorious would pardoning Grace and con.
verting Power appear in cauſing ſuch a change!
4. In
Serm.5.
of the Places where we live?
109
4. In mourning admire that Grace and Power that hath kept thee
from their Excelles and Extravagancies.
2. The ſecond Branch of the Manner how we muſt bewail the Sins S. 5.
of others, is as it reſpects thoſe for whom, and for whoſe Sins we lä-
ment and mourn. You may take up this in ſeveral particulars.
1. We muſt bewail the Sins of our bittereſt Enemies, as well as of
our moſt beloved Relations. A rare and ſeldom practiſed duty I fear
that this will be found. I ſuppoſe there's no godly man but bitterly
mourns for the Impieties of his dear Yoke-fellow, or Child, but to
mourn becauſe a cruel Enemy either diſhonours God, or dámns his
own Soul, I doubt there are very few that are conſcientious there-
in. Nothing is more common than to rail at our Enemies for their
Impieties, and to expoſe them to Obloquy, and publick Hatred;
but I fear there's nothing more unuſual than to bewail their Soul,
their ſelf-deſtroying Sins before God in ſecret. The former, Pride,
and Self-love, will eaſily put us upon; the latter only flows from Chri-
ſtian Charity, and holy ſanctified Zealand Compaſſion. To embrace the Jer. 13.17
former, and neglect the latter, is to exchange a Duty for a Sin. A mi-
ſerable exchange! The holy temper of Chriſt, and Paul acted by his Luk. 19.41..
Spirit, diſcovered their bewailings and ſhedding tears for thoſe that
deſired to ſhed their blood. Doubtleſs ſuch a mourning as this,
would, if not prevail for the Converſion of Enemies, yet be a com-
fortable evidence to our Conſciences of the truth, yea the ſtrength
of Grace in us, and of pardoning Grace beſtow'd upon us, who diſco-
ver ſo high a degree of forgiving our Enemies. 'Tis a thouſand
times more eligible that mine Enemies Sins ſhould ſuffer Shipwrack
in a Sea of my tears, than their Perſons ſhould be born down by
the ſtream of my Power.
2. We ought to bewail the Sins of our near and dear Relations,
S. 6,
in a greater meaſure than thoſe of meer Strangers. Natural Affe-
ction ſanctified is the ſtrongeſt. As Nature puts forth it ſelf to neareſt
Relations in ſtrong affection, ſo Grace engageth to a proportionable
degree of ſpiritualizing that Affection. How earneſt and deſirous
was holy Paul for his Kinſmen in the fleſh, that they ſhould be ſaved! Rom. 10. 1.'.
Never did a godly man in the World, never durft he neglect the
Duty of bewailing the. Sins of his Children. Job offered Sacrifices, Job I, 5
Joh : .
and Prayers, and Tears too (no doubt ) for very fear his Children
might offend GodThere is in the Saints a ſpiritual Storge, a natu-
ral affection Spiritualized: No Godly man knows how to ſpare
any one Child of his for the Devil : it muſt needs trouble him to
fear that they who are ſo near in this, ſhould be ſo diſtant in the next Life,
His Soul deſires eſpecially Soul-mercies for his Children. To ſee.
them poor in the World, will not ſo much afflict him as to fear.
they will never be rich to God. Beſides the Sins of thoſe that are
nçarly related, are moſt frequently preſented ito our eyes and ears ;
they
:
I TO
Hov ought we to le vuil the Sins
Serm. 5.
S. 7.
they cry neareſt us, and therefore they ſhould cry loudelt to us: They
are moſt committed to our care, and therefore their mifcarriages ſhould
be the greateſt objects of our Fear. Near Relations may alſo probably
more endanger the reſidue of thoſe that belong to our Family. Sin in one
or two, though in a large Family, may endanger and infect the whole.
We moſt ſtrive to quench thoſe Flames that deſtroy houſes near us,
we are niore fearful of them, than of thoſe at a greater diſtance :
A Snake in ones Bed is more formidable, and a Toad there more
odious and ugly, than in my Field of Garden.
3. They that mourn for others Sins, eſpecially the Sins of thoſe thicy
moſt love, muft
mourn more for their Sins, than their Aflictions and out-
ward Troubles. They muſt be more troubled for the poyſonful root of Sin,
than for the Branches and Fruits of Sufferings that ſpring from the Root.
We muſt more mourn for the ſin of a Child, than forthe ſickneſs of a Child.
More lay to heart what our Children have done, than what they have
undergone : more for their Impiety, than for their Poverty : more be-
cauſe they have left God, than becauſe their Trades or Eſtates have
left them: more for fear they dy'd in Sin, than becauſe they dy'd.
The Troubles of the outward man muſt not ſo afflict us, as the
Unrenewedneſs of their Hearts and Natures. To be afflicted for the
death of thy Child's Body, and not for his Soul-death in Sin,
as if a fond Parent, ſhould when his child is drown'd, only lament
the loſs of the Child's Coat and Garment, and not for the loſs of the
Child's Perſon.
is
S. 8.
Jer. 3. 3.
4. We ought to bewail the Sins of others according to the Pro-
portion of the Sins of the times and places where we live. When
Sin grows impudent, and hath a brazen brow, when 'tis declared as
Sodom, and not hidden; when men are aſham’d of nothing but not
being impudent in ſinning; when Sinners cannot bluſh, Jer. 6. v.8, 12.
have lost the very colour of Modeſty; then is a fit- Seaſon for Gods
People with Ezra, 9.6. to ſay, We are afamed and bluſh to lift up
our faces to thee our God: to bewail and bluſh before God for thoſe
Sins of which Sinners are not aſhamed, and for which they have not
a tear to ſhed. Further, when the Sinners of the times are obſtinate and
inflexible in Impiety, as Nehem. 9. 16. Harden their Necks: 17. re-
fuſe to obey: 20. are diſobedient and rebell, caſt the Law behind their
back: 29. withdraw the ſhoulder, and will not hear, when they make
their face as an Adamant Stone. When the Wicked ſay, as Jer. 44.
As for tbe Word that thou haſt ſpoekn, we will not hearken to thee, we will
do whatever goes forth out of our own mouth; then is the time for the
Godly to have broken and melted Hearts, when the Wicked are ſo
Obſtinate and Obdurate. Next, when Sin becomes univerſal, when
Governers and Governed, from the ſole of the foot to the cromn of the
head are all prophane and impions, iſa. 1.6. IVhen a man cannot be
found in the ſtreets of Jeruſalem, fer. 5. 1. that will itand up for God
and
Serm. 5.
of the places where we live?
III
and his Intereſt; when (as in dayes of Noah) all fleſh bath corrupt-
ed it ſelf, then is the time for all Gods People to mourn before
God, and to oppoſe an holy univerſality to a profane. Laſtly, When
not ordinary, but the moſt horrid and groſs Impieties are cominitted,
as Murder, Sodomy, Perjury, broad-fac'd Adultery, when theſe moun-
tainons Wickedneſſes are acted, then is the time for the Godly to en-
deavour to overtop theſe high towering abominations with a Flood
of tears.
5. We ought to mourn for the Sins of others advantageouſly to
Si go
thoſe for whom we mourn, with the uling of all due means to re-
claim and reduce them. 1. By Prayer for their Converſion, and
Gods pardoning them. My hearts deſire and prayer to God (faith
Paul) is that Ifracl might be ſaved: Rom. 10. 1. He tells, Chap. 9. I.
how he bewail'd them, that he had great heavineſs, and continnal for-
rond in his heart for them, but here we ſec he mingled his tears with
prayers for them. We cannot mourn for thoſe for whom we can-
not pray; for every Evil that makes us grieve becauſe of its continu-
ance, we muſt needs deſire may be removed. Thô Mofes.when he Exod. 32. 11.
was with the People, maintain’d the Cauſe of God with the Sword, 27.
yet when he was with God, he endeavoured the preſervation of
the People with prayer. 2. We muſt endeavour to follow the Mourn-
ing for Sinners with reſtraining them from Sin (if we have it)
by Power. We muſt not hate Sinners, and ſuffer them to fin: we
deſtroy thoſe whom we ſuffer to fin, if we can hinder them. None
may permit Sin in another, if he can reſtrain it, but he that can
produce a greater Good out of it, than the permiſlion is an Evil.
Reſtraining of Inferiors is as great a duty as Prayer for Superiors. See it
in the caſe of Elis negligence to reſtrain his Sons from their Impie-
ties. 3. We muſt mourn for Sinners with advantaging them by
Example, that they may never be able to tax us with thoſe Sins for
which we would be thought ſorrowfull. Examples ſometimes have
a louder voice than' Precepts. Tears will not in ſecret drown thoſe
Sins which publick Examples encourage. We confute our Tears and
Prayers before God, by an unſuitable Example before the Offender.
The blots of others cannot be wip'd off with blurred fingers. 4. We
muſt follow our mourning for others Sins, with labouring to advantage
them by holy Reproof for the Sins we mourn for. If our place and
opportunities allow us, we muſt not only ſigh for their Sins, but cry
againſt them : Ezek.9.4. Lot was not only a Mourner for the Sodomités
Sins, but a Reprover. I know not whether it be a greater ſign of
a Godly man, to give a Reproof duly, or to take a Reproof thank-
fully. 1. But be ſure Reproofs be given with Zeal for Gods Glory,
not either out of hatred to the Perſon reproved, or out of delire
to promote thine own Reputation and Intereſt, by the Reproof. The
Apoſtles, Acts 14. 1.4. 17. 16. reproved. Idolaters; but Zeal for God
purely put them upon it. Paul and Barnabas rent their Cloaths, as
well
I I2
How ought we to be vail the Sins
Serm. 5.
}
well as reproved Idolaters. And Pauls Spirit was ſtirr'd with in-
A+. 17. 15. ward Zeal, before his Tongue ſtirr'd againſt the Athenians. Let
Reproofs 2. Be mingled with Meekneſs. Paflion is feldom preva-
lent with a Sinner. Sweep not Gods Houſe with the Devils Befom.
Let the Sinner ſee thee kind to himſelf, when thou art moſt unkind
to his Şin. 3. Let Reproofs be qualified with Prudence, by obſerv- :
ing the nature and degree of the Offence, and the temper of the
Offender. A finall Offence, like a Fly on the forehead, is not to be
kill'd with a Beetle, nor is a Venice Glaſs (and fo tender are ſome
tempers ) to be ſcowred with as much ſtrength as we fcowre an
Iron Pot with. Prudence is alſo to be obſerved in Reproofs, by care
to preſerve our own ſafety, and not to expoſe oar felves by indif-
creet and laviſh expreſions, to the malice of thoſe whom we repre-
hend. 4. Reprove Sinners with Patience ; knock twice, nay thrice,
at the door of a Sinners Conſcience. Importunity may prevail with
a Sinner for his own Soul, if with the unjuſt Judge for another. Wait,
if peradventure God may give the Sinner Repentance. S. With expreſſing
that Commiſeration towards a Sinner in private, which thou expref-
ſeſt for him before God in ſecret. A profane perſon going once to
hear a Play, and telling of a Godly man whom he met, whither he
was going; this good man intreated him to forbear, and not to
go to ſo wicked a Meeting, that might eaſily endanger his* Soul: but
the man was obſtinate, and notwithſtanding all the Arguments the
good man could uſe to hinder hin from going, he told him he was re-
ſolved to go to the Play-houſe: with that the good man ſhed abundance
of tears upon the beholding his obſtinacy. They part one from the
other; the one, the reſolute perſon goes towards the Play-houſe; but
juſt as he was entering into it, the remembrance of the tears' ſhed
by the godlv diſſwader, ſo wrought upon him that he durft not ad-
venture to go into that hurtful place, but returned from it without
incurring the danger of that temptation.
S. 1o.
6. We muſt mourn for thoſe Sins of others that are in appear-
ance advantageous to our ſelves. Thô a Sin may bring us profit, or
honour, yet it muſt bring us no Pleaſure, if it bring God diſhonour,
and the Sinner deſtruction. 'Tis very obſervable in Paul and Bar-
nabas, that they rent their Cloaths (the uſual ſign of mourning)
for a Sin that did caſt the greateſt Honour imaginable upon them,
that attributed a Divinity to them, by doing Sacrifice to them. A£t. 14.
14. We muſt never endure the advancement of our Intereſt, by
the diminution of Gods Glory through Sin. As God will not give
his glory to another, ſo God not giving it, we muſt not dare to
take it.' That he may be advanced, we muſt be willing to be deba-
fed, and depreſſed. We ſhould not deſire any Glory that promotes
not his, nor ſhould we ſhun any diſgrace, that ſets up his honour.
All onr Glory and Gain are unprofitable to us, that further not
the End why we had out beings. Nothing done to
Nothing done to a Tree is
profitable
Aft. 14.
Serm. 5:
of the Places where we live?
113
profitable to it, which makes it not more fruitful. Though its Leaves
be gilded, though its Branches ſhould have Pearls and Diamonds hung
thick upon them, thô the Body be adorned with Sattens, and Cloath
of Gold, yet this makes not the Tree better as a Fruit-tree. It
would be better for the Tree to dung it than to adorn it. To cut its
bark, than to beautifie its body. We ſhould embrace the vileft
debaſures, and the moſt torn and poor condition, if they conduce
to our end, the glorifying of God, rather than by any ones Sin, to
ſhine and be advanced in the World. 'Twas an excellent option of
that ingenious Writer Nierembergius to this purpoſe. I had rather, L. 4. de ador.
Lord, could it be without Sin, that all ſhould hate me, than that
they fhould love me for my ſelf; for if all ſhould hate me, I ſhould
have but what is mine ; if they ſhould love me for my ſelf, I ſhould
uſurp what is thine. Beſides, we purchaſe any temporal Benefit
at too dear a rate if it be with the loſs of an eternal Soul, that
fins to obtain it for us. If David poured out the water to the Lord, 2 Sam. 23. 17.
and would not drink thereof, becauſe it was brought with the jeo-
pardy of the lives of the bringers; how far ſhould we be from delight-
ing in thoſe Gains that are obtained by endangering the Souls of
thoſe that procure them for us. A Factor, an Apprentice, by whoſe
ſin thou gaineſt, ſhould more grieve thee, than if by his weakneſs
thou hadīt been never ſo great a loſer.
C. II.
3. I ſhall conſider how we ſhould mourn for the Sins of others, §. II.
in reſpect of our ſelves.
1. They whom God hath ſet in any Place or Station of Superiority
over others, either more publick, or in Families, ſhould be the moſt
eminent Mourners for the Sins of thoſe committed to their charge. Per-
ſons who have publick Relations, muſt have publick Affections. They
have greater opportunities, and authority to advance Gods Glory, and
benefit Souls, than their Inferiors have: To them muchis given, and
of them much ſhall be requir’d. They are more reſponſible to God for
publick abuſes, than the Common People. The Heads of Places and
People are more concern'd to reform than private members. If they
lay not the Sins of Inferiors to their Hearts, they ſhall be laid to their
charge. One great if not the greateſt reaſon why England is ſo full of
Ungodlineſs, is becauſe it is ſo full of Gallio's, who regard none of Acts 18. 176
thoſe things. Now they who reſent no Sin, will reform no. Sinners.
All muſt give account for their idle words, and Governours, eſpecially
Magiſtrates and Miniſters, for their idle Silence. Superiors will not
reform thoſe Sinners publickly, for whom they do not mourn pri-
vately. How abominable is it for baſe Bribery or Face-fearing to
deterr Governours from reforming. 'Tis as cruel to ſpare all as to
pare none. Solomons Throne was not held up by Apes, but by Lyons.
Tenniſſe filentia Clerum ; 'tis the baſeſt tenure in the World, for a
Miniſter to hold his Living by holding of his Peace. Luther once ſaid,
That ſinful ſilence in a Miniſter was Peccatum irremiffibile, an unpar-
a
donable
-
How ought we to bewail the Sins
I14
Serm. 5.
See his Life donable fault : That blefled man * Mr. Samuel Hieron mourn'd upon
in his Works.. his Death-bed, for his defectiveneſs in the Duty of private Reproof,
thô (bleſſed Saint ) he knew upon whom to lay that and his other
Sins. I doubt not but God makes the World ſo bitter to us by ſuf-
Joel 2. 17.
ferings, becauſe we make their Sins no bitterer to them by Reproofs.
A Miniſter and Magiſtrate in Love and Chriſtian Condeſcenſion
ought to be flexibiliores arundine, but in oppoſing of Sin duriores ada-
2 Cor. 11. 29. mante; in the former as flexible' as a reed, in the latter harder than
an adamant.
Heb. 23, 17.
S. 12. 2. Thoſe who (now converted ) have been the moſt open Sinners
in their unconverted ſtate, mould more lay to Heart the Sins of the
openly wicked than thoſe who have lived more Civilly, and with-
out ſcandal: The greateſt Sinners converted, ſhould have the great-
eſt Compaſſion. They who have obtained moſt, ſhould ſhew moſt
Mercy. Ye know (faith God ) the Heart of a Stranger, Exod. 23.9.
and therefore they are enjoined to be kind to Strangers : Great Sin-
ners converted know the addictedneſs of an unconverted mans Heart
to his Corruptions. They have taſted moſt of the bitterneſs of Sin,
and of the ſweetneſs of pardoning Mercy. They know moſt of
the terror of the Lord, and therefore they ſhould be moſt in perſma-
2.Cor. 5. 11. ding of, and ſorrowing for Sinners.. Paul ſo eminent in Sin, was as
famous for Compaſſion to Sinners: Gal. 6. 1. The overtaken with a
fault, he wills ſhould be gently ſet in joynt with the Spirit of meckneſs
He could not ſpeak of Sinners without IVeeping, Phil. 3. 18. He had
great heavineſs and ſorrow of Heartfor his unconverted Brethren, Rom.
9. 2. Who is weak and I am not weak? who is offended and I burn not?
2 Cor. 11. 29. He commends meekneſs toward Sinners upon this very
ground; for we ( faith he Tit. 3. 3:) our ſelves were ſometimes fooliſh,
diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice
and.envy, hateful, and hating one another..
S 13.
3: They that mourn for others Sins maſt more mourn becauſe thoſe
Sins are offenſive and diſhonourable to God, and hurtful to Sinners, ,
than becauſe they are injurions to themſelves, that mourn over them :
To mourn for Sins of the times becauſe hurtful to us, is not Zeal for
God, or Charity to Sinners, but ſelf-love. Godly Sorrow is when we for-
row for Sin as againſt God: All Sorrow for our ſelves, and our world-
ly. Intereſt, is but worldly Sorrow, and dedolendus eft ifte dolor. 'Tis to
be repented of, when it puts the other out of place. We frequent-
ly mourn for the miſcarriages of the times, but more as they are af-
dictive than Sinful, becauſe we ſuffer rather than becauſe Gods Ho-
nour or Souls ſuffer: If we were not our felves concerned in the
ſuffering of our worldly Intereſt, few would hear of our mourning.
The complaint of, What wilt thou do to thy great Name, is much
rarer than What ihall become of my family, my Eltate? The precious
Water of our. Tcars is not to be caſt upon ſuch Dunghils, into fich
Sinks.
Serm. 5.
115
of the Places where we live ?
Sinks. Sin brought in Tears, and they ſhould be principally ſhed
for Sin. 'Tis obſerved by ſome, that God who in times of publick
mourning for Sin commands baldneſs, forbids it for worldly troubles,
Ifa. 22. 12. Lev. 21. 5.
4. They that mourn for others Sins, ſhould mourn more in ſecret S. 14.
than in open complaining. Thus Feremy, ch.17. v.13. I will mourn in ſe-
cret places for your Pride. Our Father
. ( laith Chriſt) ſeeth in ſecret, though Mat. 6.18.
he recompenſeth openly. Publick Exerciſes of Religion may gain moſt
applauſe, and be moſt advantageous to obſervers, but they teſtifie not
ſo much ſincerity to the Conſcience as thoſe in ſecret. He mourns
moſt truly, that hath no other Witneſs thereof but the alſecing God.
Faſting and ſo Mourning is Feaſting and Rejoycing to one that eyes
only the eye of man in theſe ſervices, when men obſerve them. Mat.
6. 16. Our Saviour forbids appearing unto men to faſt, by putting
on a wreathed, grim, ſowre Countenance, a lowring Look; not
that he forbids open expreſſions of ſorrow uſed by Saints of old,
but the counterfeit ſemblance of Sorrow, to make an Oftentation
of Sanctimony to be noted by men. Nor doth Chriſt here tax
Mourners for ſeeming to faſt when they did not; but for deſiring
to be known abroad to faſt, when they faſted in private. 'Tis a Fehu's 2 Kings 1o.16,
zeal which may be ſeen only, and deſires to be ſo.
5. They that mourn for others Sins, muſt mourn to an high de S. 15.
gree, who have been the occaſions, furtherers, and promoters of their
Sins, either by neglecting to reprove them for, reſtraining them
from,
or giving them Examples of Sinning : This Sanctified Conſcience
will make one of the bittereſt ingredients into Sorrow for the Sins
of others. 'Twas the trouble of David that he had occafion'd the
Death of the Prieſts, by receiving relief from Abimelech. I have i Sam. 22. 22.
occaſion'd the Death ( ſaid David to Abiathar ) of all the Perſons of
thy Fathers Houſe. I doubt not but ſome whom God hath convert-
ed may ſay, Lord, I have ſome way or other, furthered the Sins of
this or that great Offender: if ſo, what canſt thou do leſs than
drop the Balfom of thy Tears into his wounds of Sin? Thô God
have pardoned the Sin to thee, and layes it not to thy Charge, ho-
ly Compaſſion ſhould put thee upon laying it to thy Heart: This
undoubtedly is a due piece of Spiritual Reſtitution of what thou haſt
wrong'd him of. Canſt thou do leſs than beg with Tears and
Sobs, that God would be more merciful to his Soul than thou haſt
been? Canſt thou do leſs than with an holy ingenuity endeavour to
bring him home to that God from whom thou taughteſt him to wan-
der?
§. 16.
6. They that mourn for the Sins of others, muſt mourn with an
Holy Reflexion upon themſelves, and that in theſe three particu-
lars.
Q2
1. They
126
How ought we to bewail the Sins Serm.5.
1. They muſt reflect upon themſelves with Sorrow, becauſe they
have the ſame impure Natures that the moſt to be lamented Sin-
ncr in the World hath. The holieſt in the World may ſay, Lord,
this moſt extravagant Sinner ſpeaks but the Sence of my Nature.
My Nature anſwers his as Face anſwers Face in the Glaſs. But of
this before.
2. With a Reflection of Examination.
1. Whether you have not ſome way or other furthered' this Sinnen
in his much to be lamented impieties, either by not endeavouring to
hinder him from Sin ſo much as you might, or by prompting
him to it more than you ought : If ſo, how deeply this is to be re-
ſented, you heard before.
2. Whether the ſame open Sins that are acted by him, the noted
Offender, or Sins almoſt or altogether as bad, are not acted and ena
2.Chiro. 28.10. tertain'd' by thee in ſecret places, or at leaſt in thy Heart. If ſo,
Are there not doubtleſs 'tis thy duty to caſt the firſt Stone at thy ſelf; and ( as
with you, even Chriſt ſaid to the Daughters of Jeruſalem) to weep firſt under the
with you finsfence of thy own Unholineſs; and to remember, thô thy Sins are not
Againſt the Lord
ſo infamous as thoſe of a publick Sinner, yet by being ſecret, they
may be Sins of greater danger : And that, Firſt, by occaſioning Hypo-
crilie, in contenting thy ſelf with viſible appearances of Holineſs, and
Facile accedit freedom from open impieties. 2. Thy ſecreet Sins may be more
tentator, ubi dangerous, in regard by their ſecrecy, thou ſhalt not be ſo happy
now. timetur il- as to meet a reprover. The loudly ſnorting Sinner every one will
prebenfor.
be ready to jog with a Reprehenſion, whileft thou that ſinneſt fi-
lently in fecret, ſhalt be freed from any wholfom moleſtation by
holy Reprehenſion : He that would be watchful wants either a fe
vere Cenſurer or a faithful Reprover. 3. Thy ſecret Sins are not ſo
like to trouble and awaken thy drowfie Conſcience, the Sins of pub-
lick offences having oft been the occaſion to make People, both a-
Iham'd of Sin and afraid of Vengeance.
3. With a reflection of Care and Watchfulneſs, that thou mayſt ne-
ver dare to fall into the Sins that thou bewaileſt in another; and
that thou mayſt never admit a temptation to a Sin in thy ſelf, which
is the object of thy Lamentation in another : That thou who labour-
eſt to quench the fire that hath ſeized upon thy Neighbours houſe,
mayſt be careful to preſerve thine from being ſet on fire alſo. Tá
conclude, that thou mayſt not dare to do that which doth, or ſhould
grieve thee to ſee another do.
your God?
17:
III. To ſhew why this holy Mourning is, 1. The Diſpoſition :
and. 2. Duty of the Righteous... I ſhall expreſs the Reaſons of
both diſtinctly.
Is It is their Diſpoſition, and that under a threefold qualifica-
tion.
1. Becauſe they are a knowing People: They know what tears and
heart-breakings Sin hath ſtood them in; they know that Sin will
coft
Serm. 5.
of the Places where we live?
117
A
coſt the Wicked either Tears of Repentance, or Damnation: They
know that Sin is but gilded Deſtruction, and Fire and Brimſtone in
a diſguiſe : Knowing the terror of the Lord, ( faith Paul) we perſwade
men. 2 Cor. 5. 11. 'Tis as true, we mourn for men that will not
be perſwaded. In one word, the Godly know that when the Wick-
ed lin, they know not what they do. The Word threatning Sin, makes
Woe as preſent to a knowing Saints Faith, as the evil threatned can in
its execution be preſent to a Sinners ſenſe. To a Saints eye, ſinning
is but the Seeds-time of Wrath, and Eternal Vengeance in the root :
But principally the Godly know what Sin hath coſt Chriſt ; not tears
of Water only, but great and many drops of Blood.
S. 18,
2. As to a Saints Diſpoſition. He is Compaſſionate, and tender-hearted.
If Sinners mourn, he mourns with them ; If not, he mourns for
them. The Wicked are more the objects of his Pity, than Anger.
The Saints only have Bowels, Col. 3. 1 2. and Chriſts Bowels. Phil. 1.8.
The Wicked (as the High Prieſts were to Judas) are hard-hearted
in drawing to Sin, and in leaving thoſe whom they have drawn in-
Good men are full of tears : ſee it in David, Ezra, Joſeph,
Joſiah, Jeremiah. Quanto quiſque ſanctior, tanto fletus uberior. The
more holy, the more plentiful are our tears. Saints have received, and
return Compaſſion. Grace kills not, but only cleanſeth Affection..
to it.
S. 19%
3. The Righteous are a purifiºd, ſanctifi'd People. A Saint as ſuch
hates nothing but Sin. Grace ever conflicts with Sin where it ſees it ;
either in a mans own Soul, or in the Life of another. Holineſs con-
tends with Sin where it cannot conquer it. Now where an Object
is truly hated, it ever cauſeth Sorrow till it be removed.
Further, every fanctifi'd Soul labours to keep it ſelf holy. Now
ſorrow for Sin, puts us upon carefulneſs to avoid it. 2 Cor. 7. 11.
All take heed of that which occaſions their grief.
2.. 'Tis the Duty as well as the Diſpoſition of the Righteous to
Si 200
mourn for the Sins of others : And that as they are conſiderable in
a threefold Relation.
1. In their Relation to God: they are his Sons. Phil. 2. 15. As the
Sons of God they are commanded to be blameleſs, without Rebuke in
the midſt of a crooked and perverſe Nation. This Relation of Son-
ſhip doth as truly make us mourn for the Sins of others, as it en-
gageth us to avoid Sin in our · ſelves. It ſuffers us not to put up
diſhonour offered to God our Father with ſinful Patience : It makes
us quietly to bear our private troubles, but not quietly to ſuffer
the Sufferings of Gods Name. Thô Moſes when with God pray'd Exod. 32.711
for the People, yet when with the People he vindicated the honour 27.
of God with
the Sword. Thô Fob when a Sufferer from God was holily Job 2. 10.
patient ; yet when an hearer of the Counſel of his Wife to curle
God, he was as holily impatient, A. Son of God cannot bear the
abuſes
18
How ought we to bewail the Sins
Serm. 5.
abuſes offered to his Father. Saints can no more endure the diſho-
nour done to their heavenly Father, according to that meaſure of
Grace given unto them, than the Angels which are in Heaven do
according unto theirs. Jeſus wept for Lazarus's death becauſe his
Friend, and ſhoulů not we much more weep for Gods diſhonour becauſe
our Father? Gods Glory ſhould be dearer to us than our Lives. He
that toucheth it, ſhould touch the Apple of our Eye, and that ſoon
makes it water.
S. 21.
2. Their Relation to the Mediator, the Lord Chriſt. Here I
ſhall mention only a double relation between Chriſt and Saints, that
engageth them to mourn for the Sins of others. The firſt is his
Relation to us as a ſuffering Surety, in reſpect whereof he ſuſtain'd
and pay'd the debt of Penalty which we owed to Gods Juſtice; for
'twas Sin in man that made Chriſt a man of Sorrows : Saints have
but one Friend, and He but one Enemy; how then is it poſſible that
that Enemy when ſeen ſhould not be the Object of Sorrow? Sin drew
not from our dear Lord Jeſus's eyes only tears of Water, but from
his ſacred face great drops of Blood : 'Twas Sin that pierced not
his feet, hands, and ſide only, but his Soul. Who can look upon the
bloody Knife that ſtabb’d Chriſt, without ſome Sorrow? 2. There's a
ſecond Relation between Chriſt and Saints, that ſhould make them
mourn for the Sins of the Wicked ; and that is the Relation of
Teacher and Inſtructer. We are his Diſciples and Scholars, and
'tis our Duty as much to inake him our Example, as to expect
he ſhould obtain our Pardon. Chriſt never had a Pollution, but oft
a Commotion of Affection : Chriſt never wept but for Sin, or its
effects. How full of Zeal was he for his Father, when he ſaw his
Joh. 2.17.
Glory blemiſhed, his Houſe defiled! did it not after a fort eat him
Joh. 19. 9, 10, up, and conſume him? The Reproaches of them that reproached God fell
upon Chriſt. Rom. 15. 3. 'Tis obſervable, thô Chriſt in his own cauſe
gave Pilate no anſwer, but ſtood filent ; yet when he heard Pilate
arrogate to himſelf the Power of Life and Death over Chriſt, he
could not forbear to ſhew Pilate his Sin, by telling him of an
higher Power than his, from whence his was derived. How full
Lúk. 19.41. of grief was Chriſt, ſeeing the hardneſs of the Jews hearts to their
own deſtruction! In his approach to Ferufalem, filled with Ene-
mies to God and him, he wept over it for their Blindneſs, and
Impieties, and approaching Deſtruction : He bewail'd the Sins of
thoſe that rejoyced in them; and ſhed his tears for thoſe that thirſt-
ed to ſhed his blood. Either reſemble Chriſt or lay off the name
of Chriſtian
II.
>
Mar. 3.5.
S. 22.
3. Their Relation to the \Vicked, for whoſe Sins they ſhould mourn.
1. The Saints are men with the worſt, they have the Relation
of humane nature to the greateſt Sinners upon Earth: they are ex
eodem luto formati ; In the Body as the Apoſtle expreſſeth it, Heb. 13. 3.
Tis
1
Serm. 5.
of the Places where we live?
119
'Tis a wickedneſs to hide or ſelves from our own fleſh, Ifa. 58. 7.
Humanity in reſpect of common nature, ſhould cauſe Humanity in
regard of Affection. To ſee Mans Nature ſo depraved, that was
once ſo beautiful ; ſo like the Devil, that once ſo much reſembled
God; ſo ſwiftly running to Hell, that was once an Heir of Heaven
ſhould draw forth Pity, unleſs our hearts be Flint and Marble. A mans
Beaſt deſerves thy Pity, much more his Soul.
2. The Righteous are the ſame with the Wicked in reſpect of S. 23.
corrupt depraved Nature ; born in Sin as much as they, with a Prin- Eph. 2. 3.
ciple of inclination to all their Impieties. Saints by nature grew
upon the ſame Root ; flow'd from the ſame Fountain ; were Stones
digg'd out of the ſame Quarry. Should it not then make thee .
mourn to conſider by the wickedneſs of others, thine own inbred
depravation! What thou hadſt done thy ſelf, if God had not either
renewed or reſtrained thee! yea, what thou wouldſt do if God.
íhould leave thee, and withdraw his Grace from thee! "What are
all the viſible Impieties in the World, but Comments and Expofi-
tions upon thy depraved Nature? This Drunkard, Adulterer, Sodo-
mite, Murderer, and I (ſay Lord) were both cut off from the ſame
piece, and only Free Grace came between us. If it have made thee
white Paper, thou wert by Nature as very a Dunghil rag as the
filthieſt Sinner.
3. Perhaps the Holieſt men have been ſome way or other Furthe- S. 240
rers of the sins of the Wicked among whom they live ; perhaps by
their former Sinfal Example, when they lived in the ſame Sins them-
ſelves which now the Wicked wallow in. 'Tis very poſſible that
one that ſhall be ſaved, may have been the cauſe of anothers Dam-
nation ; ſhouldſt not thou then mourn for killing that Soul which
God to ſeverely puniſheth, thô Free-Grace hath pardon'd.thee? Should
we not quench that Fire with our Tears, which we have blown up
with our Bellowes of encouragement ? Saints that are to mourn for
others Sins, pollibly have ſuffered Sin in others when they might
have reſtrained them. We deſtroy all thoſe whom we ſuffer to ſin,
and serilh, when we can prevent it. May there not be fome Elies
among Godly men, who have too negligently reproved and animad-
verted upon the Sins of the under their charge ? ?Tis poflible to
be a good man, and yet a bad Magiſtrate, Miniſter, Parent, by not
reſtraining the Sins of thoſe committed to us. Cold Reprovers cauſe
bold Sinners. An idle ſilence may ſometimes be more pernicious
than Idle, yea profane Words.
4. In this Relation of Saints to Sinners that ſhould put them upon
Mourning for them, 'tis very conſiderable, that the Godly and the Vicked
make up one Community, or political Body, in the places where they live,
in which reſpect, the Sins of ſoine particular offender or offenders may
pull
S. 25,
1
120
How ought we to bewail the Sins
Serm. 5.
:
pull down Judgnients upon the whole body, or lump of perſons that
abide where thoſe offenders live. So that every one had need do
his utmoſt by mourning, and in whatever other way he can to re-
dreſs the Sins, and ſo to prevent the Plagues of the place where he
lives. 'Tis very evident, Deut. 21. 1, 2, 3. cc. the Blood of
one man murdered, defiles the whole bordering Land, and provokes
the Lords diſpleaſure againſt a people, even all the place where one
notorious Wickedneſs is committed. The Sin of making the Golden
Calf, thô 'twas not the Sin of all, yet it endangered all. The
Altar built by the two Tribes and an half, which the reſt of the
Tribes thought had been built for Sacrifice, was thought by Phinc-
as to be ſo great a provocation, as that yofi. 22. 18. for it the
Lord would be wroth with the whole Congregation of Iſrael. For the
Judg. 10. 45. villany by ſome of the Inhabitants of Gibeah committed in abuſing
the Levites Concubine ; the Vengeance came not only upon the City
Joſh. 7. 12. where it was committed, but upon all the Tribe of Benjamin : Achans
2 Sam. 21. 1. Sin troubled all Iſrael : There came a Famine upon Iſrael for three
years together, for the Sin of Saul in killing the Gibeonites contra-
ry to his Fidelity. This was the chief Cauſe of the cuſtom, which
was at the publick Faſts in Iſrael for the finding out of notorious
Offenders, and offences to have Vengeance taken on them openly.
1 King.21.9,
Hence was the pretence of Jezabel for the killing of Naboth, under
a fhew of Execution of Juſtice againſt a Blaſphemer, to pacifie Gods
anger. By all this ’tis evident, what juſt cauſe the Godly have to
mourn for all the Abominations committed among them, which elſe
may pull down Divine Vengeance upon them.
$. 26.
IV. APPLICATION.
1. Uſe of Information in ſundry Branches.
1. Godlineſs is Uniform in all times, places, and companies. Saints
in the worſt of theſe, keep up their Integrity, and are ſo far from
joining with Sinners in their Sins, that they by lamenting their Sins
before the Lord, enter their Proteſtation againſt them. A Righte-
ous man is not (as the Swine in a Meadow ) clean only in clean
places; he will maintain oppoſition to Sin, in the midſt of In-
ducements to Sin. Lot did ſo in Sodom. His goodneſs may juſtly
be ſuſpected that only ſhews it ſelf in good Places, Companies, and
Times.
ma
S. 27
2. The greateſt Sinners cannot Conſtrain us to fin. They cannot
extort our conſent to Sin. Sodom could not, thô never ſo filthy,
make Lot ſo. No external inducement can take from a Godly
man either his Peace or Purity. Men may conſtrain thee to be
poor, not impure : The worſt Creatures either among Men or Devils
cannot take away what is beſt. The greateſt temptation is no plea
for committing the leaſt Sin: if we give not away, none can take
away our Holiueſs.
1
3. One
Serm. 5.
I 21
of the Places where we live?
. 28.
3. One Cauſe may produce contrary Effects. Others fins draw the Wick-
ed to follow them, but they put the Saints upon bewailing them. The
coming of the Angels into S.dom, ſtirrs up in Lot a deſire to exer-
ciſe Hoſpitality in the entertaining them, but it ſtirres up in the im-
pure Sodomites the heat of Luſt, and the moſt horrid Uncleanneſs
.
That which ſets the Graces of Saints on work, puts the Wicked up-
on Acts of Impiety. A Godly man is drawn nearer to God, by
that very thing that drives the Wicked farther 'from God. 'Tis' the
Diſpolition of the Perſon that makes what befalls him, good or bad.
Davids beautiful Houſe of Cedar puts him upon ſetting up Gods Houſe.
Nebuchadnezzar's Palace, puts him upon thoughts of haughtineſs, and
proud ſelf-admiration.
S. 29.
4. 'Tis our Duty to rejoyce in the Holineſs, if to mourn for the Sins
of others. Love to Gods houſe in others was Davids gladneſs. Pſal. 122.
1. 'Twas the greateſt joy of holy John that his ſpiritual Children walk'd
in the truth. 3 Epiſt. 4. Holy ones were Paul's Joy, Crown, and Glory.
1 Thef. 2. 19, 20. This rejoycing in the Grace of others muſt be, thô
their Grace out-ſhines and eclipſeth ours. They who have but a
little. Grace themſelves, muſt rejoyce that others have and act more
than they. The Preaching of Chriſt by thoſe that envyed, inade
Paul joyful. Phil. 3. 18. It ſhould pleaſe us though another can do more
ſervice to God than our ſelves.
史
​S. 30.
5. Chriſtianity aboliſheth not Affetion, but rectifies it. It dries not
up the ſtreams of Sorrow, Joy, Hatred, &c. but only turns them into
the right Channel; it removes not away their Being, but their ill
Bcing. Religion non mactat ſed fančtificat ; it llayes not, but fancti-
fies affections ; It doth not unman a man, but only undevil him. Grace
is like the percolation, or dreining of Salt water through the Earth,
it only takes away the brackiſhneſs and unfavourineſs of our affcctions
and faculties: It kills not Iſaac, but the Ram: it doth not break, but
only tune the ſtring of nature. Non tollit, ſed attollit; it deſtroyes not,
but advanceth Nature. When you are Godly, you have more inno-
cent Humanity than ever. You may exerciſe humane affections and
actions as much as you can deſire, only not to damn your ſelves. You
may eat, thô not be Gluttons; drink, thô not be drunk ; buy and
ſell, ſo as you make not ſale of a good Conſcience. Grace gives
leave to every thing beſides damning your Souls.
S. 31.
6. Every thing betters a Saint. Not only Ordinances, Word, Sacra-
ments, Holy Society, but even Sinners, and their veryfinning. Even
thefe draw forth their Graces into exerciſe, and put them upon Godly
broken-hearted Mourning.
A Saint ſails with every wind. As the Wicked are hurt by the
beſt things, ſo the Godiy are bettered by the worſt. Becauſe they
have
R
j
I 22
How ought we to bevail the Sins
Serm. 5.
.
have made void thy Lan, therefore do I love thy Commandements
. Pjal. 119.
12:7. Holineſs is the more owned by the Godly, the more the world
deſpiſeth it. The moſt eminent Saints were thoſe of Caſars ( Nero's)
houſe. Phil. 4. 22. They who kept Gods name, were they that lived
where Satans Throne was. Rev. 2. 13. Zeal for God grows the hotter
by oppoſition ; and thereby the Godly moſt lahour to give the Glo-
ry of God reparation. Lime by caiting Water upon it, grows in-
flamed; and oppolition confirms the upright Chriſtian in Holineſs.
Winds make the trees more firmly rooted. 'Twas ſaid of old, Grave
bonum a Nerone damnarı ; the beſt action, Saints account that which is
oppoſed by the worſt men. Elijah's Jealoulie for Religion was the
inore kindled by its being oppoſed by Idolaters. i King. 19. 14. Lot
Gen. 19. 30.
fhcw'd himfcif a better man in Sodom than in the Cave.
$. 32.
7. The great Miſery Sin hath broughr into the World, to make
Sorrow and Mourning neceſſary. Could we live fo holily (as we
cannor) as not to ſee cauſe of trouble from our ſelves, we muſt be
troubled by obſerving others. Ever ſince the coming in of Sin, Sor-
row is become a Duty. What is to live long in the World, but to be
Mournful, and Afficted long? It ſhould make us long for a better
World, where that which is here our Duty to practiſe, ſhall for
ever be our Priviledge to be freed from. And
S. 33
8. There muſt needs remain a better State for the Saints. Surely thô
here Sorrow, yea, becauſe Sorrow is here their Duty, it muſt not
alway laſt, here and hereafter too, in both Worlds ; for then their
Condition in this regard would be worſe than that of the Wicked,
who have their good things here.
S. 34.
9. How ought Sinners to mourn for their own Sins ! The nearer the
Enemy is, the more dreadful he is. Nothing more diſmal than to
ſee a Sinner to go, not ſwiftly only, but merrily to Eternal Mourning.
Maxime gemendus, qui non gemit.. He that hath no tears for himſelf,
ſhould be helpt by ours.
--
S. 35.
ufe 2:
The Second Uſe is of Reprehenfion, and that to ſundry ſorts.
1. To thoſe that reproach the holy mourning of Saints, for others
Sins. They count it at the beſt but melancholy Mopiſhneſs. Firſt
they cauſe them to mourn, and then they deride them for mourning:
like ſome that beat a perſon till he cryes, and then they beat him
for crying. 'Tis better to be a Mourner for Sin, than a Mocker for
mourning. Some account mourning for publick Sins, a ſign of dif-
affection to the Publick Government : As Jeremy who mourned for
'the Sins of his time, was charged to be an Enemy to the State. They
are not to be accounted the troublers of Iſrael, who are the only per-
fons troubled for the cauſe of Iſraels troubles. They are fallly eſteem'd
the Incendiaries in a state, whoſe great ſtudy is to quench Gods
burning
Serm. 5.
of the Places where we live ?
123
If Sinners kindle the Fire, let Saints quench it.
burning Wrath.
S. 36.
2. This Doctrine of Mourning for the Sins of others, ſpeaks Re-
proof to thoſe that take pleaſure in the Sins of others. Rom. 1.
32.
I
fear there are many who would be glad, were Sin more common,
that there might be none to make them aſham'd of Sin; that delight
in the frowardneſs of the Wicked, Prov. 2. 14. that recreate themſelves
with others Sins, that ſay of Sinners as the Philiſtines of Blind Sam-
fon, Let them come and make us ſport by Sinning; that cannot be
merry unleſs a Sinner be in their Company: Fools make a mock of
Sin, Prov. 14. 9. Some have obſerved, that among all Solomons delights
he never had a Fool to make him merry. Of all Fools, Sinners are the
greateſt, but eſpecially they that are delighted with the ſinful fol-
lies of others. To be delighted with the Holineſs of others, is a
good lign; but to be delighted with the Sins of others, is a black
mark. Holy David was of a contrary temper. Depart (faith he,
Pfal. 119. 115. ) from me ye Workers of Iniquity. No 'Wicked mans
Company is to be deſired, unleſs to do him good. We ſhould not
be with the Wicked as Companions, but Phyſicians. The Wicked's
good Fellowſhip will have a bad Concluſion.
S. 37.
3. This Doctrine reproves thoſe that mourn for the Holineſs of others.
Who are troubled when they fee a Child or Yoke-fellow holier than
themſelves. Theſe are moſt afraid where no fear is: That a man
can be too fearful of Sin ! 'Tis ſad, that a preciſe Turk or Papiſt
ſhould be honoured for their ſilly ſelf-contrived preciſeneſs and Fop-
peries, and that a Saint ſhould be derided for real Sanctity! I have
known fome Parents that have greatly deſired their Children ſhould
be good Husbands, to get and encreaſe their Eitates, but then have
been very fearful leſt they ſhould be too Godiy; and it hath been
the righteous Judgment of God that their Children proved Spend-
thrifts; neither Godly, nor Good Husbands : 'Tis often ſeen that
as Gardiners with their Sheers (nip off the tops of the talleſt ſprigs,
fo men moſt labour to diſcounterance the talleſt in Chriſtianity.
S: 38.
4. This Doctrine reproves thoſe that put others upon Sin; ſo far
are they from mourning for their Sins. Poor Souls! have they not
Sins enough of their own to anſwer for ? muſt they needs contract
to themfelves the Guilt of others Sins alſo ? How many inſtead of
being burning Coals to inflame others with love to God, are blacking
Coals to defile others with Sin! They are not willing to go to Hell
alone: 'Tis little enough to be a Leader to Heaven, but too much
to be a Follower to Hell , what then to be a Leader?
Of Exhortation, to mourn for the Sins of the Wicked among whom
S. 39.
Vje 3.
we live.
R 2
1. If
I 24
How ought we to bewail the Sins
Serm. 5.
1. If we mourn not for others Sins, theirs become ours. We are
juſtly to be accounted approvers of others Sins, if we enter not this
Proteſtation of Mourning againſt them. If fin be not layd to thy heart
(thou knowing it ) it will in ſome degree be layd to thy Charge.
When the Corini hians mourned for the ſin committed among them, the
Apoſtle pronounc'd them clear of this matter, 2 Cor. 7. II. Their
Hatred of it did not clear them till followed with mourning for
it.
9. 40.
2. Mourning for others ſins, is the way to awaken thy Conſcience for
thine oirn former Sins. It will mind thee what thou haſt done in
thy former unconverted ſtate. It will bring to remembrance, as Panl.
ſpeaks Tit. 3. 3. what thou didſt in times paſt, and cauſe a freſh bleed.
ing in thy Soul for Sin.
9. 41.
3. Without Mourning for Sinners, you'l never ſeek the Reformation of
Sinners. The greatelt Mourners have been the greateſt Reformers.
See it in Nehemiah, Ezra, David : Neb. 9. 16. Egra 9. 6, 7.-.-6.
10. We only ſeek to redreſs what is burdenſom. If Reformation
be our Joy, Sin to be reformed will be our Sorrow: All mourners
will delire to remove the Cauſe of their Mourning. Private Sorrow.
increaieth publick Care.
§. 42.
4. This mourning for others Sins, will make us more fearful to admit
Sin into our ſelves. It will keep us at a greater diſtance from temp-
tation to Sin; the beſt way to keep us from infection by Sin. Who
will dare to do that which he grieves to ſee another do? He that
is afraid of a Plague-ſore upon another, will fear it ſhould come up-
on himſelf.
S. 43.
5. Mourning for others Sins ſpeaks thee a man of publick. #ſefulneſs
to thy Countrey. That thou haſt an holy Care of it: that thou art
to be reckon'd among the Chariots and Horſemen of it, and a
Pillár of thy Nation, a Defender of it, and one that ſtands in the
gap to prevent the incurſion of what would deſtroy it : That in a
publick Conflagration thou hadît rather bring thy bucket of Tears,
than take thy ſleep: A publick Spirit is only truly Noble.
nitong
$. 44.
6. Mourning for others Sins, makes the Sins of others beneficial to
thee. Inſtead of infecting thee. by finful Example, it ſtirs up thy
Graces of Zeal, Compaſſion and holy Charity. It ſpeaks thee like
to Chriſt, who had a Commotion without Pollution of Affection :
That thou haſt an Heart like a Garden of Roſes, or a well of Roſe..
Water, which the more blown upon and ſtirr’d, ſmell the more de-
lightfully :. For this
9.45
7. Holy Commotion of Soul for others fins, ſends forth a most acceptable
anda
Serm. 5.
125
of the Places where we live?
and fragrant ſavour into the Noſtrils of God. It ſpeaks thee marked out for
Mercy; God bottles thy Tears: He likes it that thou art good in bad
times, and high!y approves our mourning for them. He will ſhortly
wipe all theſe
Tears from thine Eyes ; and bring thee to that ſtate,
where thou ſhalt have neither Sin in thy Soul nor Sinner in thy
Society, where thou ſhalt be freed from the power and preſence of
both;
in one word, where thou ſhalt find that thou who didit con-
tend 'in ſecret, haſt prevailed openly.
4. I ſhall adde, thô but name one Ufe more, and that is Direction
S. 46.
to the means of practiſing this duty of holy Mourning for others Sins.
1. Look not upon this duty with ſelf-Exemption, as if it belonged
only to the higheſt in the practice of Religion, or perſons in Office:
The whole Church of Corinth were bound to mourn for that great i Cor. 5. a.
Sín among them. All deſire to be marked, and therefore ſhould be
Mourners. 2. Look upon mourning for Sin to be no Legal practice,
but an Evangelical Duty; the Goſpel-Grace makes Tears ſweeter, not
fewer. 3. Preſerve tenderneſs of Conſcience in reſpect of thine own
Sins. 4. Strengthen Faith in divine Threatnings againſt Sin. 5. Be
Holily not curiouſly inquiſitive into the ſtate of the times. Laſtly,
Take heed of being drown'd in ſenſual Delights.
Uſe 40
*.
Queft.
1 26
Serm.6.
TO
Queſt. How a Child of God is to keep him-
Pelf in the Love of God.
-
SERMON VI.
JUDE, Verſ. 21.
Keep your ſelves in the Love of God.
Verre fois
w
Syr. hath it
thus: Let us
HIS is the Scripture upon which we ground this ſo-
keep our ſelves
lemn Caſe, and Queſtion. And a weighty one it is
in ibe Love of
to every Soul that pretends to the Love of God, and
God: But the
the happy Priviledges of it. Now the ſumme of
Greek, Arab.
this ſhort Epiſtle, which is but one Chapter, is this.
Æthiop. have it
as we read it.
I ſay, the deſign of the Spirit of God by the Apo-
ſtle, is in two things.
1. To confirm true Believers in the Faith of Chriſt.
2. To caution them againſt the Enemics of it. Theſe Enemies
are deſcribed in four things.
1. By their Qualities : they turned the Grace of God into Laſciviouſneſs,
and denied the only Lord God and our Lord Jeſus Chriſt.
Such were the Carpocratians, and Gnoſticks: this they did both in
Doctrine, and Manners.
ΓΠαρεμπόδοσαν.
2 In their Entrance into the Church : Subtilly and ſecretly: as
Foxes into the Fold, or like Wolves in Sheeps-clothing, the proper mark
of Falſe Teachers.
3. By their End. Which is Condemnation, whereunto they areap-
.
pointed, verſ. 4.
4. By their Parallel of the Evil Angels, the old IVorld, Sodom and
Verl. 14.to 19. Gomorrah, ver. 7. 8. Such were foretold by Enoch and the Apoſtles.
Of theſe the Apoſtle Fude warns the Saints, and withall ſhews, how
they ſhould quit themſelyes, principally in two things.
I. As to themſelves.
2. As to others.
The Firſt conſiſts in four things.
1. Building up our ſelves in the Holy Faith.
2. Pray-
Serm.6. Hoin a Child of God is to keep himſelf, &c.
127
2. Praying in the Holy Ghoſt. verf. 20.
3. Keeping of our felves in the Love of God.
4. Looking for the Mercy of our Lord Jeſus Chriſt unto Eternal
Life. verf. 21.
The ſecond what they muſt do to others.
i. They muſt put a difference between them that are fallen off, and Verſe 22, 23.
them that are falling, as being of different complexions : having
Compaſſion on ſome with the Spirit of Meekneſs; others treating
with ſome quickneſs, pulling them out of the Fire.
2. They muſt hate the Appearance of Evil; even the Garment ſpotted
with the Fleth
3. Pray for them, that God would keep them from falling. For the Verſe 20. 24-
Grace of Chriſt, by which we alone ſtand; without which neither they
nor we can do any thing, he both can and will do it faithfully.
4. Praiſe the Lord who hath made ſuch Proviſion for our Preſer-
vation and Salvation. verf. 24, 25.
Now that which I ſhall confine myſelf to, is in verf. 21. the
firſt Clauſe. Keep your ſelves in the Love of God. And then the Caſe
and Queſtion is this.
What we muſt do to keep our ſelves in the Love of God?
A folemn and weighty Queſtion, and wherein every Soul of us is
nearly concerned.
There are three things that require ſome Explication.
l. 1. What is meant by your ſelves?
À. Every one himſelf, and every one each other ſo far as he can.
2. What is meant by the action which each is to ſee put forth ? Tupíroute to *
to keep, to obſerve, to preſerve, firmly, ſafely, conſtantly. I have whenug.
kept the Faith. 2 Tim. 4. 3. Thus we keep, and thus God keeps us.
Jam. 1. ut. John 3. 22. Rev. 12. 17. Fob. 17. 11. John 17. 15. In all
which Places the word is the fanie in the Text, to keep faſt and ſafe;
and faithfully, with all Care, and Diligence, and Conſcience; as we
would keep a thing for our Life. Prov. 4. 23. Keep thy Heart with all
Diligence, for out of it are the iſſues of Life.
From all which thus explain'd, ariſeth this Propoſition.
It is the Duty of every Child of God, to keep themſelves in the Love
Obf.
This Propoſition is grounded upon a threefold Suppoſition.
1. That ſome men are in the Love of God really, and eternally.
2. That this Love-wherewith God loveth hiš Chofen, is a ſpecial Rom. v. 8.
Love, a peculiar and diſtinguiſhing Love.
3. That it is a Dury, as well as a Priviledge to keep our ſelves in
the Love of God: our Activity, as well as Gods Ašt. Which will
- be hereafter more explained.
Before we come to the main Queſtion, we will anſwer this Que-
ſtion: How Love can be ſaid to be in God? for Love is a Paſſion in
the Creature, and Paſſions are Imperfections, which are contrary to Gods
Perfection.
A, I.
of God.
Il, 12, 13
128
How a Child of God is to keep himſelf
Serm. 6.
Gen. 1.-31.
A. 1. It is true: Nothing of Imperfection is in God; but Love is
in God as a Perfection : becauſe Love is in God in the abſtract, that is
eflentially; for Abſtracts ſpeak Ellences. God is Love. I Fohn 4. 8.
The Love of God is either natural or voluntary, thus Divines di-
ſtinguiſh, and that well.
Mat. 3. 17.
1. The Natural Love of God is that wherewith God loves himſelf.
Joh. 3. 35. That is, the reciprocal Love whereby the three Perſons love each other.
Joh. 5. 2c.
This Ellential Natural Love of God is therefore neceſſary. God
Joh. 17. 24
cannot but love himſelf.
2. The Love of God is voluntary: thus he loves his Creatures with
a general Love.
1. Becauſe he made them, and made them good, therefore he pre-
ferves them: for though sin be really evil, and none of Gods making,
but contrary to God, and hated of God; yet God loves the Creatures
as his Creatures, although ſinful, with a general Love.
Mat. 5. 44,45.
2. He loves ſome Creatures with a ſpecial Love, and by this he loves
Jeſus Chriſt as Mediator.
Joh. 3. 35.
1. This Love of God to Chriſt as Mediator, is the Foundation
Eph. 1.6. of Gods Love to his Elect.
1 Joh. 4. 9. 2. By a ſpecial Love God loves his Elect. Fohn 13. 1. Of this Love
Rom. 8. ult.
it's ſaid that it is inſeparable.
Now this is the peculiar Love which God bears to ſome above others.
Not becauſe they were more lovely than others, nor becauſe God
foreſaw they would believe and love him ; but becauſe God loved
Eph. 1. 32 them firſt antecedently to all thoſe things: and becauſe he loved them
therefore Chriſt ſhall come and die, and therefore they ſhall believe
Deut. 7.6,
in him and love him. The ſumm is this : Our Love to God is the
Éph. 2. 3,4, Effect, and not the Cauſe of Gods Love to us : yea Chriſt himſelf
as Mediator is the Effect of Gods Erernal Love. This is primitive Do-
ctrine.
John 6.37. All that the Father hath given me ſball come unto me. V. 44.
No man can come unto me, except the Father which hath ſent me draw him.
1 John 4. 19. He hath loved us firſt.
Rom. 10. 20. I am found of them that ſought me not.
Rom. 5. 8. 10. God commended bis love toward us, that while we were
yet Sinners and Enemies, Chriſt died for us. Upon which I would have
old and new Donatiſts, which make God to love all alike, in order
to their Salvation ; and that there is no ſpecial Grace, let them read
St. Auguſtine, Tom. 9. Tract. 102. on Fohn. Tom. 7. Lib. contra Do-
natift as poſt Collat. p. 403. alſo pag · 402. likewiſe in Brevic. p. 387.
Collat. cum Donatiftis Collat. tertii diei. Item Tom. 9. Tract. 87. on
John. Item Tom. 2. Epift. 48. p. 118. and many more places.
I have therefore named all theſe, becauſe there is a ſort of Men
Gal. 1. 6. 7. riſen up among us, corrupters and perverters of the Word and
Wayes of God, who raiſe up Donatiſm and Pelagianiſm from the
Death.
I know ſome make this Love of God in the Text, to be meant not
of
4, s.
7, 8.
&c. to IO.
Serm. 6.
in the Love of God.
129
of Gods Love to us at all, but of our Love to God only: Contra-
ry, I judge it ſpoken principally of Gods Love to us, not excluding
our Love to God, but comprehending it, as a great ſign that God loves
us, when we truly love God. According to this ſence I ſhall proceed
to ſpeak to the preſent Caſe ; which is a practical Queſtion.
How Chriſtians Mall do to keep themſelves in the Love of God? Queſt.
(1.) In General. One whom God loves and favours, muſt do as Anſw.
the Favourite of a Prince uſeth to do, to keep himſelf in his Princes
Love, and Favour. He will ſtudy what the will of his Prince is;
and will do all that he can to pleaſe him. He will ſet himſelf wholly
to promote his Princes Intereſt, and Honour, and to gratifie his De-
fires; yea, he will be infinitely ſhy of diſpleaſing him. So will a Child
of God carry himſelf towards God, to keep himſelf in the Favour
and Love of God. This is a great Art to Itudy, to know what is Ephel. 5. 17
the will and Pleaſure of God, and to conform to it. The Reaſon
whereof is this : Becauſe,
1. The Will of God is a Sovereign Will, to all the World, therefore
to thine, and mine; there is no controuling of it: Who can ſay
unto God, IVhat doſt thou? When any mans will comes in competi-
tion with Gods Will, thou knoweſt what thou haſt to anſwer, and Dan. 3.16, 17,
what thou haſt to do. A&t. 4. 19.
But if mans commanding Will be agreeable to Gods revealed Will
which is the Standard, then we pleaſe and not diſpleaſe God in ſub-
mitting to man, becauſe ſubordinate things do not claſh.
2 Becauſe the Will of God is a holy Will ; and we can never
keep our ſelves in the Love of God, but by what is agreeable to
16.
his Holineſs, and that is when we our felves are Holy: becauſe this
is not only the Will of God, but the Image of God. Eph. 4. 24. cre-
ated after God. Now God loves Children that are moſt like him,
for Likeneſs is the Cauſe of Love. Thus much in General,
(2.) But now more particularly :
1. He that will keep himſelf in the Love of God, muſt he himſelf
love God; for Love deſerveth Love, and Love begetteth Love: Gods
Love worketh thus towards us, and therefore our Loye muſt work to-
wards God. Our Love to God is but the Reflection of the Beams of Prov.4.6.
Gods Love upon us. Love Wiſdom and ſhe ſhall love thee; I love Prov. 8. 17.
them that love me. And thus the Beams are doubled, and the Love
of God to the Soul, and the Souls love to God encreaſeth the heat be-
twen both, as it is with the Sun ſhining on the Earth.
· II. He that loves God loving him, is drawn to God by the attra- Magnes amoris
ative Beams of Divine Love: theſe are called the Bands of Love, Hof, amor.
1 Pet. 1. 19
II. 4.
I
He that loves God loving him, is inflamed with Gods Love'; as it
is in a Burning Glaſs. This is a Heavenly Fire, kindled from Heaven,
and not eaſily quenched.
Cant.- 8. 7
S
He
thing
130
Hov a Child of God is to keep himſelf Serm. 6.
Cant. 4. 9.
Hoſ. 14.4.
Tim. 1.9.
Men
He that loves God loving him, finds the ſtrongeſt Obligation upon
him to Love God, as conſtrained to it, 2 Cor. 5.14. and God endears
him to love God from his Heart; for Love raviſheth the Heart beyond
all things in the World. The Lord and his Spouſe raviſh one ano-
ther.
III. He that will keep himſelf in the Love of God, muſt inind and
meditate on four Attributes and Properties of Gods Love, which
will have great influence upon his Heart and Love.
1. On the Eternity of Gods Love to him ; which hath been ever,
of old, time out of Mind; yea, before all Time he hath been thy Friend,
and thy Father's Friend, therefore forget him not. Prov. 27. 10.
Becauſc Ele&tion which is the effect of Gods Eternal Love, is
Eternal. Ephef. 1.4.
And becauſe he is Love eſſentially, 1 John 4. 8. therefore his Love
is Eternal as himſelf.
2. On the Freeneſs of Gods Love. All the Arguments of his Love
are drawn out of his own Breaſt; therefore this free Love of God is call-
ed Grace, which is no Grace unleſs it be gratuitous and free. Not accord-
ing to works, faith the Apoſtle, the great Champion of Free Grace, which
Bradwardia calls the Cauſe of God; but according to his own purpoſe and
Rom, 11. 5,6. grace mbich was given us in Chriſt Feſus, before the world began. And again,
There is a remnant according to the election of graces and if by grace, then
it is no more of works, otherwiſe grace is no more grace. O ineditate on
this! How ſhould the confideration of this keep us in the Love of God!
Mark and mind this well
. Free Grace and Love fent Jeſus Chriſt
into the World, and all the train of Spiritual Bleſſings. Joh. 3. 16.
1 Fob. 4. 9.
1. The free Love of God was the Cauſe of Election. Rom.
11. 5:
2. The free Love of God is the cauſe of our effectual Vocation.
Gal. 1. 6. 15.
)
3. The free Grace and Love of God is the cauſe of our Adoption.
Eph. 1. 5, 6.
4. The free Løve and Grace of God is the cauſe of our Juſtification.
Rom. 3:24.it
5. The free Love and Grace of God is the eaufé of the Pardon
of Sin: Rom. 5.20.
.
6. The free Grace and Love of God is the cauſe of true, and tho-
rough Converfion. I Cor. 15. Io.
7. The frec Grace and Love of God is the Cauſe of true Faith.
47. 18. 27.
8. The free Grace and Love of God is the cauſe of Chriſts ſuffering
for usHeb. 2. 9.
2. The Free Grace and Love of God is the Cauſe of that ineſtia.
mable Jewel and Blelling, the Word of God. Act. 14. 3.
10. The free Grace and Love of God is the cauſe of our Salvă
tion. Eph. 2.5,8.
**C
O medi-
Serm. 6.
in the Love of God?
131
.*.
O meditate and mind the infinite free Love of God in all the
ſweet Streams of it, and dwell upon the meditation of it, and be
raviſhed with it, and give the God of Grace and Love the Glory of
it for ever.
3. Mind the Imnienſity of Gods Love. This is ſo vaſt an Ocean,
that thou wilt find neither Bounds, nor Bottom in it. Hear the
Apoſtle upon it, Eph. 3. 18. 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 pajeth' knowledge. To know it
to paſs all knowledge.
The Confideration of this alone hath ſo amaz'd ſome devout Souls,
that they have been in an Extaſie, above and beſides themſelves
with it.
4. Mind and meditate on the unchangeableneſs of Gods Love.
This is grounded upon two immutable things by which it is impoſſible for Heb.6.17,18.
God to lie. This, o ! this gives ſure Anchor-hold and comfort to a
true Believer in a Storm. v.19.
This Aflurance God hath given his People of old. Jer. 31. 3. 1
have loved thee with an everlaſting love. · Rom. 8. ult. It is an Inſepa. Joh. 13. J.;
rable Love. It is a final Love, but not finite Love: It is to the end,
and without end.
It is Invincible Love. Cant. 8. 6.
It is an Unquenchable Love. Cant. 8. 7.
Obj. If this be fo, what need then of the Apoſtles Exhortation to keep
our ſelves in the Love of God?
Anſw.1. Becauſe Gods Promiſes and Believers Priviledges, do not ex-
clude, but include the uſe of Means. For inſtance, Phil. 2.12, 13. Work
out your own Salvation with fear and trembling, for it is God that worker!
in you to will and to do of bis good pleaſure.
Eph. 1.5. According, as he hath chofen us in him, before the founda-
on of the World, that we should be buly and without blame before him
in love.
2 Pet. 1. 4. to verſe ro. He tells them, God hath given them ex-
ceeding great and precious Promiſes, yet bids them to give all diligence
to make their Calling and Election (ure, by adding Grace to Grace.
Ephef. 2. 3. He ſaith, we are ſaved by Grace, through Faith, which
is the Gift of God, without IVorks : and yet he faith, we are created to
good Works, that we should walk in them, and this God hath ordain-
ed, v. 9, 10.
1 Thej. s. After he had Exhorted them to many. Dutyes, he adds
this: Faithful is be that hath called yous, who alſo will do it.
Mark our Text, and compare it with the context after, when he
bids us keep our ſelves in the love of God, he faith, God is able to keep Verſ. 24.
us from. falling, and to preſent us faultleſs before the preſence of his glory,
with exceeding joy.
2. God who prevents us with his Grace, and works upon us,
and in us, unto Converſion, and Regeneration, hereby puts into us
S 2
an
132
How a Child of God is to keep himſelf Serm.6.
16.
an Active Principle; and helps and recruits it continually by auxili-
ary Grace: Our habits of Grace ceaſe acting, if God ſuſpends the
influence of Grace: as we fee in Peter's caſe, both upon the Waters
when he began to Sink, till the Lord gave him a Hand; and went
on denying his Maſter, till the Lord looked upon him, and melted
him into Tears. God will ever have us beholding to him, and lean
A 15, 4, 5. upon him; and we are made up of nothing elfe but Dependency
and Frailty, Luc. 22. 61. Now this active principle is chiefly Faith,
Faith working
and Love. Faith gives us union to Chriſt, and maintains that Union :
by Love. Now as we are kept by Faith, ſo we and our Faith are kept both by
the power of God to ſalvation, 1 Pet. 1. 42 5. Our Inheritance is kept
in Heaven for us, and we are kept in Earth for it, till we poſleſs it in
Heaven. Quis cuſtodiet ipſos cuftodes. We ſhould be poorly and Miſe-
rably kept, if the Lord were not our keeper. How did Adam keep his
Eſtate, and the Angels theirs, and Eſau his Birth-right, and the Prodi-
gal his Portion, when all was truſted in their own hands? One loſt all
for an Apple, and another for a Meſs of Dainty Broth, and another for
his carnal pleaſures: but happy Believers whoſe All is in better Truſtees
1Pet: 4. ult. hands; even the hand of a Faithful God.
IV. He that will keep himſelf in the Love of God, muſt keep him-
ſelf free from the Love of the World : becauſe the Love of this:
1 Joh. 2. 15, World is contrary to the Love of God, and therefore inconſiſtent
with it.
1. Becauſe the Love of the World and its Trinity, or threefold
Luſt, is a dangerous Heart-thief, it Steals away the Heart from God,
2. Sam. 15.5, as Abſolom ſtole away the Hearts of the People from David by his
Kiſſes, and Flatteries. Ho!. 4. II. What the Prophet ſpeaks of Wine
and Whoredom, is true of all other worldly things.
2. The Love of the World makes God jealous, becauſe World-
lings make an Idol of it, and it is the worſt Idolatry, being that
Mat. 6. 24.
of the firſt Commandement. So is Covetouſneſs, and Mammon,
when the Heart is inordinate upon Creatures, Silver, Gold, Relati-
ons, that is our Treaſure, Luc. 12. 34. Coloſ. 3. 5.
Therefore faith the Lord, take heed and beware of Covet ouſneſs: Luk.
1.2. 15. A double caution; all little enough. And of this nature is
Luxury, and Epicuriſm alſo. Phil. 3. 18, 19, 20. Drunkenneſs, the Love
Or é Deds of Pleaſure more than God; Belly-gods.
Moinid.
Nay thus it is likewiſe in the inordinate Love of Children, which.
is foon done: and they become. Idols, and God in his jealouſie breaks
1 Sam. 2. 21. them, or breaks us for them, as he did old Eli, honouring his Sons
above God. And he that loveth Son or Daughter more than me, is not wor-
* Like the
thy of me, (Math. 10. 37. ) faith Chriſt.
3. Becauſe the Love of the World is a Choak-pear to all that's
Mezentius pur-
ting the Living truly good; as is clear in the Thorny Ground. Math. 13. 2. 7. 22. Ex-
to the Dead, perience teacheth this univerſally, and the nature of the things be-
which cor ing contrary one to the other, and killing one of another *: one be-
ing Spiritual and Heavenly, the other Carnal, Senſual, and Deſtructive;
the Living
yea
Torment of
rupts and kills
Serm. 6.
in the Love of God.
133
yea both are deſtroyers of each other. Do not we ſee what mortal Rom. 7.24.
Enemies worldły men are to Divine things? The Word faith, the world who ſhall deli-
lyeth in wickedneſs; the Devil is the Prince of the wicked World, and water me from the
ruleth in the children of diſobedience ; it feeds the Fleſh, and nouriſheth Death's
the carnal part, and is not ſubject to the Law of God, nor can be, Rom.
8. 7. Yea it is a deadly thing to the Soul; and ſuch deadly things Rom. 6. 6.
are theſe two Lovers, that is, theſe two Luſts, that they hunt for the Rom. 3. 13.
life of each other, fighting againſt each other to the death ; and the quar- Gal.6. 14:
rel alwayes ends in the death of one or th’other. If ye live after the Gal. 2.20.
fleſh ye ſhall dye, but if ye through the Spirit mortifie the deeds of the fleſh Gal. 5. 24.
ye ſhall live. See the Scriptures in the Margin.
4. The Love of the World hath Sorcery, and Witchcraft in it:
when once men drink of the Worlds Cup, they are intoxicated.
We read of Simon Magus, how he bewitched the People, At. 8. 9.
We read of Jezebels Witchcrafts, and Babylons Sorceries and Witch- 2 King. 9. 22.
crafts: and it is joined with the Works of the Fleſh, Gal. 5. 17. to Nahum 3. 9.
ver. 21. Sixteen in number. Rev. 22. 15. Maxima totius orbis venefica: Re:17,2,3,4,
The greateſt Witch in the world, is the World. Her Honours are lax eft mundus,
bewitching Honours; Her Delights and pleaſures are bewitching: Her exterius aureus,
Riches and Profits are bewitching. How then is the Love of the interits luteus.
World conſiſtent with Gods Love? Therefore for the Love of God, N. N.
love not the World.
5. The Love of the World, makes Men Apoſtates from Chriſt:
So it made Demas, 2 Tim. 4. 10. and ſo it hath made thouſands
more, and thee among the reſt if thou lookeſt not well to thy Self.
6. Becauſe the Love of the World makes men take up their Heaven Pfal. 17.14.
on this lide Heaven: Of thoſe men the Apoſtle could not ſpeak withi- Phil
. 3. 18, 19,
out Weeping: This is like the Prodigal, that preferred a Tavern, 20.
and a Brothel-Houſe, before his Fathers Houſe, Luc. 15. 13.
V. He that will Love God, and keep himſelf in the Love of God,
muſt not be a Self-lover: there is no greater Enemy to the Love
of God than to Love our ſelves. Mark the place for it is a remark- 2 Tim. 3. 2.
able place : He tells you of perilous times a coming, and there
gives nineteen marks of ſuch men as make the times perilous : Of
all which Lovers of ihemſelves leads the Van; for where once this
Principle prevails, it opens a Floodgate to all Sin, and ſluts the
door
upon all Holy Motions : If Self be beloved, admired and idea....
lized, it is the worſt lool in the World; this is an Idol in a ſecret
place, continually adored; this is Dagon ſet above the Ark, and a
Man above God, and provokes to jealouſie; this perverts the courſe
of Nature, and Gods order, who is one God, and uppermoft, and
only to be adored : and men ſet up themſelves in Gods Throne,
and Ungod him by deifying themſelves: and for one God, they ſet
up millions of gods; as many gods as Creatures. This is mans ini-
ſery by loſing the Integrity wherein God made him, and ſeeking out
many Inventions. And when the Lord Chriſt came into the World,
he beſpeaks our Love, and wooes us for it, and commands. ſelf-de-
nyal
134
Hov a Child of God is to keep himſelf Serm. 6.
nyal as the firſt Leſſon to be learned in his School, Mat. 16. 24, 25.
Mar. 10. 37. whereby the great Stumbling-block to Gods Love is
taken away.
Rom. 8.
Pſal. 97. 10.
Math. 6..24.
VI. If ye would keep your ſelves in the Love of God, be very ſhy
of Sin, both in the Rilings of it, and as to the Temptations to it.
For the love of God, and the love of Sin are more contrary to each
other than Heaven and Hell. Becauſe they are Morally contrary.
1. Sin is Enmity againſt God in the Abſtract.
2. Sin is hatefull to God, therefore inconſiſtent with the Love of
God. Theſe fix things the Lord hateth, yea ſeven, which his Soul ha-
teth. Prov. 6. 16.
Therefore, ye that love the Lord, hate evil.
Theſe are two Maſters which we cannot hate and love both.
3. Sin ſeparates from God, therefore we cannot keep our felves in
the love of Sin, and in the love of God. Sin makes us depart from
God, and God to depart from us.
Therefore Converlion reconciles God to us, becauſe it mortifies Sin
in us, by vertue of Chriſts Death for us.
VII. He that will keep himſelf in the Love of God, muſt clear up .
his Intereſt and Union to Jeſus Chriſt.
1. Becauſe Jeſus Chriſt was ſent us as the greateſt Inſtance, and the
greateſt Token of Gods Love in the World, 1 Fob. 4.9.
2. Becauſe the Lord Jeſus purchaſed the Love of God to us, when
we were the greateſt Enemies to each other, Rom. 5. 8, 10.
3. Becauſe Jeſus Chriſt is the Souls Love, Cant. 3. I.
4. Becauſe Jeſus Chriſt is all Loves, Cant. 5. 16.
5. Becauſe this was the End of Chrifts coming into the World, to
ſave us from our ſins, the ſole cauſe of Gods hatred to Sinners, Math.
6. Becauſe the Father loveth whom Chriſt loveth, and he lovethi
them that love Chriſt, Joh. 16. 27.
7. Becauſe our Intereſt in Chriſt puts a Soul out of all danger. Rom.
8. i. Rom. 5. 1. Chap. 7. 24, 25.
8. Becauſe the Lord Jeſus inakes the Fathers Love to him, the
meaſure of his love to us : As the Father bath loved me, to have I loved
you, continue in my love. Joh. 15. 9. 4. e. By this ye keep in God's
Love.
9. Becauſe the Lord Jeſus teacheth ys the way how to keep in his
Love. Foh. 15. 10.
Conſider all this, and how cogently they prove this Head, of clear-
ing up our Intereſt and Union unto Chriſt, to keep our ſelves in the
Love of God.
VIII. An eighth way of keeping our ſelves in the Love of God, is by
keeping Gods Commandements: I do not mean as to a Covenant
of Works, but upon a Goſpel account. If ye keep my Commandments
ye ſhall abide in my Love, as I have kļpt my Fatbers Commandments, and
sabide in bis Love. John 15. 10. Verſ. 14. Te are my Friends if ye do
what-
I. 21.
Serm. 6.
in the Love of God?
135
whatſoever I command you. O! mind that. Again mark this : Joh. 14.21.
He that hath my Commandements, and doth them, be it is that loveth me,
and he that loveth me, ſhall be loved of my Father, and I will love him,
and we will make our abode avith him. This Love is the fulfilling of
the whole Law, and the Goſpel too. There be many that will com-
plement a Love to God, but will do nothing for hi!n. The greatneſs
of Abrahani's Love to God, and of David's Love, and of Peter's
Love, and of Mary's Love, of Paul's Love, and of the Martyrs
Love, was in doing and in dying for him. And is not the greatneſs
of Gods Love, and of Chilts Love to us, in Doing and Suffer- Joh. 15. 13.
ing?
We read of Labour of Love; becauſe true Love is Laborious:
as it was in Jacob's Love for Rachel.
There is nothing God hates more than pretending to love, there-
fore the Lord hates Hypocrites. Not every (Mat. 7.21.) one that ſaith
unto me Lord, Lord, ſhall enter into Heaven, but he that doth the Vill
of my Father which is in Heaven. As God faith: This People (Deut.
5.29,) have well ſaid in all that they have ſpoken ; 0 that there were
ſuch a Heart in them, that they would fear me, and keep all my Com-
mandments alwayes. So I ſay of Profeſſors, and great Pretenders, that
Thew much kindneſs with their Mouth, but their Heart is not right
with God. O that there were ſuch a Heart in them, that they would
make Conſcience to do the Will of God.
If the Lord loved the young man, that was in a fair way of keep-
ing the Commandments of God, and was not perfect and thorow-
pac'd ; how much more will he have a Love for them that have a
reſpect to all the Commandments of God ? Pſal, 119. 6.
IX. The way to keep our ſelves in the Love of God, is to walk
cloſely with God in wayes of ſtrict Holineſs.
This is a Commendation and Character upon Record, of Gods chiefeſt
Favourites. Thus it was with Abraham, Gen. 17. 1. Thus it was with
Enoch, Gen. 5. 22. Thus it was with Noab, Gen. 6.9. Thus it was with
Caleb, Num. 14. 24. And thus David, Pfal. 73. ult. Now we ſhall ſee
how ſuch a one is to God, who deſires to keep in the Love of God.
We have known ( 1 Joh. 4. 16.) and believed the love that God hath
God is Love, and he that dwelleth in Love, dwelleth in God,
and God in him. O ſweet dwelling!
You ſhall ſhall find that the Holyeſt Perſons were alwaies the high-
eſt Favourites of God. Witneſs thoſe before-inentioned, and theſe
following Inſtances.
Job 1. 1, 2, 3. How did God bleſs him, and praiſe hiin, and trie
him, and reward him for his eminent Holineſs!
Zachary and Elizabeth, Luk. 1.6,7. How ſingularly did they ſhine
in Holineſs, and in the Favour of God; to whom God gave a Son
in their old age, the Harbinger of Chriſt!
Mary the Mother of Chriſt, how was ſhe for her Holineſs pro- Luk. 1.28
nounced xeyderligern, highly favoured!
And
to us.
136
Hov a Child of God is to keep himſelf Serm. 6
3
Rod: as Shepherds let looſe their Dogs to hunt the ſtrapling Sleep
And Simeon, Luk. 2. 25, &c. and Anna, verſ: 36, 37, 38.
Holineſs and Purity brings us to the ſight of God, which is called
Beatifical; which is the Souls higheſt Happineſs, and ultimate end
Math. 5. 8. Pfal. 24. 4. Heb. 12. 14. and therefore is pronounced
Bleſſed. Pfal. 119. 1, 2.
X. They keep themſelves in the Love of God, who do not wave or
abate their Profeſſion and Practice of Godlineſs in evil times, and do
not baulk the wayes of God under ſevere Providences, and ſharp Try-
als: this was eminent in all Chriſts Worthyes.
Thus David, Pſal. 44. 17to verſ., 22. Mind that Place ; Though
they were ſore broken, and (mitten into the Place of Dragons, and cover d
as with the ſhaddow of death, yet we have not forgotten thee, nor decli-
ned from thy way, &c.
Job 13. 15. Thus Job. Tbough he ſay me, yet I will truſt in him.
CAD. 3. 17, 18.
Thus Habakkuk. Although the Fig-tree ſhall not bloffom, the Vine,
Olive, and Field ſhall fail of their Fruit, and not any Flocks or Herds
left; yet I will rejoyce in the Lord, and joy in the God of my Salvation.
The Lord God is my ſtrength.
And thus all the Champions of God. Let Paul be one Inſtance more.
Rom. 8.35, 36, 37, 38, 39.
Reaſon.
1. A Friend loveth at all times, and a Brother is born for the day of
Prov. 3. 11,
Adverſity. Prov. 17. 17.
2. They know the Lords Chaſtenings are in Love. Heb. 12. 6.
3. They know that all the Lords Severities are for good, many
Pfal. 119.67,
wayes. To drive them to Ordinances, and Duties, to ſweeten them,
71, 72
and to teach them to profit by them; to know mort of the Will of
God by them, and to give us a better Reliſh of the Woid by the
12.
Rev. 3.19.
into their Bounds. As Parents uſe Bug-bears to nk their Children
run into their Arms, all in Love, and to keep them in it by k oping
them from excurſions.
XI. Another Means to keep our ſelves in the Love of God, is to
keep in our Hearts a quick ſenſe of the Pardon of Sin; of illé won-
derfull love of the Lord to a poor ſinfull Soul, to pardon great and
many ſins : This puts ſuch an Obligation upon a Sinner, that he can-
not chufe but expreſs his great love to the Lord for it.
See a famous Inſtance of this in Mary Magdaler, who having re-
ceived this great Mercy from the Lord, came where he was Simon
Luc. 7.38, 47.
the Phariſees houſe, kneeled down at her dear Saviours feet, and in-
En Edarus au
ſtead of Water her Eyes were Ewers, and ſhe wept tears upon the
Tu de dois feet of Chriſt, and waſhed his feet with them, ſo abundani were they ;
HTÀ8.99Y & Ne- and then inſtead of a Towel ſhe wiped his waſhen feet with the liair
N17t yg lapine of her Head! and not only ſo, but kiſſed his feet: All which, thô the
σα με τες
envious Phariſee blamed, yet the Lord Jeſuis allowed and highly prai-
πόδας. Φιλή-
ano ang ſed, with tart reflexion upon th: proud Phariſee, who omitted thoſe
φιλείν. . Civilities which that humble loving Convert performed. Moreover
the
φίλημα μοι
.
pica
Serm. 6.
in the Love of God.
137
*015 of genero118
בְכֹל מִידֶךָ
Mala
the Lord that knew her Heart teſtifies for her, ſhe did it all in much
07. wydog
love to him, for the forgiveneſs of her many lins.
WOAU,
1. Becauſe Forgiveneſs of Sin is an act of the greateſt Grace, con-
deſcenſion and kindneſs of God to a poor Soul: Becauſe by the guilt
of Sin a Soul is bound over to eternal Death and Wrath in Hell,
there to make ſatisfaction, which will be ever a doing, and never done:
Pardon of Sin looſneth the Sinner from that by Chriſts ſatisfaction
for him.
2. Becauſe every one thus Pardoned, is made truly ſenſible of the Pfal. 51.12.
Kindneſs of God to him in it, and by converting Grace hath an inge- Uphold me
?
nuolis and noble Spirit created in his heart, that will never ſuffer hiin
with thy ingenit-
to forget it, nor think he can ever ſufficiently prize or expreſs it.
XII. A further Means to keep our felves in the Love of God, is not Spirit
.
only to love the Lord, but to keep up our Love to him to the height.
Such a love as the Bride and Bridegroom have to each other, which is
brisk and higheſt then. I remenzber (ſaith the Lord) the love of thine Jer. 2. 2.
c/pouſals. And again, I have ſomemhat againſt thee, becauſe thou art Rev. 2. 4, 5.
fallen from thy firſt love ; repent and do thy firſt works.
The Lord commands our Love towards him in the moſt intenſe de- cum omni valde
gree of Affection ; with all the heart, with all the ſoul, with all thy might, 140.
with all thy utmoſt power, Deut. 11. 1. 13. 22. Cap. 19. 9.
.
Curſed be the deceiver that hath this Male in his flock, this Maſcu-
line Love, and yet giveth God the lame, and the lean. The higheſt
Love of the Soul is a Preſent for the greateſt King in the world.
Therefore labour to keep up thy Love to the height towards God.
Thou canſt never be exceſſive in thy Love to God; to the Creature
thou mayſt, and commonly art: But behold the perverſneſs of Man
in this Affection! We ſtint our Love to God where it ſhould know
no bounds, nor meaſures; and we are boundleſs in our love to Crea-
tures, which alwayes ought to be bounded.
XIIL If we will keep our ſelves in the Love of God, let us labour
to grow in Grace, and to carry on the work of it in our Souls to the
higheſt perfection: This is grounded upon the Verſe immediately be-
fore the Text, viz. Ye beloved building up your ſelves in your moſt holy
Faith ; where the Participle (building) agrees with the verb in the
Text, (keep) your ſelves in the love of God: Noting this growth in
Grace and Knowledge, to be an effectual means to keep our ſelves in
the Love of God: Whether we underſtand this Clauſe, building up
your ſelves in your moſt holy Faith, to be underſtood of the Doctrine
of Faith, or the Grace of Faith, or of both, for we cannot well fun-
der them, they being helps to each other, according to that of Peter,
who puts them both together, to grow in Grace and in the Knowledge
of our Lord and Saviour Jeſus Criſt; and this is a Soveraign Remedy
againſt falling away, 2 Pet. 3. 17, 18.
Now there is good reaſon why our growth in Grace, and particu-
larly in Faith, is a principal means to keep our ſelves in the Love of
God.
T
1. Becauſe
138
How a Child of God is to keep himſelf Serm. 6
!
1. Becauſe the Power of God goes with Faith to keep us firm into
ſalvation ; 1 Pet. 1. 5. v dura uet si papéuerol, we are kept thereby as
with a ſtrong Guard.
2. Becauſe by building up our ſelves in our moſt holy Faith, we
pleaſe God, without Faith we cannot do that; and we gain upon his
Love, for we are in the way of God, and doing his Will; this is the
Will of God, even our Sanétification. He that hath my commandments
Joh. 14. 21, and doth them, he it is that loveth ino, and he that loveth me, my Father
and I will love bim. Joh. 15.9, 10. As the Father hath loved me, ſo have
I loved you, continue in my iozu. If ye keep my commandments ye ſhall
abide in my love, even as I have kept my Fathers commandments, and
abide in his love,
XIV. A great Means of keeping our ſelves in the Love of God is
this, to Pray in the Holy Ghoſt, ver. 20. the verſe after my Text:
Now we ſhall ſee how forcible and cogent this means is. Conſider,
I. All good things come from God, Jam. 1. Prayer is the Key
of Gods Cloſet, and Treaſury; we are meer Beggers, and have no-
thing of our own, but are fain to beg our daily Bread of God.
who keeps us from Hand to Mouth: God will have it ſo, becauſe
he will have us know to whom we are beholding for all.
Moreover, he Loves to ſee our Face, and hear our Voice, and the
oftner the more welcome : And this he doth as tender Fathers uſe
to do with their Children, who know what they need, but will
have them come to them for all, with bended knees for their Fathers
Bleſſing ; nor ſhall they come in vain.
1. For the Lord commands it, and approves it, Mat. 6.9.
2. He hath annexed grcat Promiſes to Prayer.
3. Even the Holy Spirit, Rom. 8. 15, 26, 27.
And hath given us a Mediator to intercede and plead for us by
Heb. 4, 15, 16, Office, and this is the great Office of his High-Prieit-hood, Heb. 2.
two laſt vërſes.
By all which we ſee, how ſeaſonably the duty of
Prayer and the Priviledge of Prayer is here annexed, ver. 29. to
keep our ſelves in the Love of God.
How can Friends maintain their Amity, without frequent converſe?
Jam. 2. 23.
Abraham was called the Friend of God, and ye ſee what power he
Gen. 18. 17 had with God in Prayer for wicked Sodom; God communica-
to the end.
ted his Secrets to hini as one Friend to another; and Abraham
made interceflion to him, as Favourites of Princes for Malefa-
ctors: So did he for Sodom, and ye know how far he prevailed ;
Jam. 5. 16.
for he was a Righteous man, and ſuch a mans Prayer prevaileth much
And what was Abrahams Righteouſneſs? even the Righteouſneſs of Faith
by Imputation, and this Faith living, and working.
XV. We keep our ſelves in the Love of God, when we declare a
publick Spirit for the Cauſe of God in his Church againſt the Ene-
mies of it; by being zealous for his Glory, and valiant for his Truth
Judg: 5. in our Station. This is lively aſſerted in the Song of Deborah and
Barak, who after ſhe had praiſed ſome for their appearing, and others
for
Rom. 4
Serm. 6.
in the Love of God.
139
for not appearing in this Cauſe, diſpraiſed; the Lord ſne prailed
above all for his preſence with his people, and for that Spirit of
Love he poured out upon them, in theſe words. So let all thine verf. 3r.
Enemies periſh, O Lord, but let them that love him be as the Sun when
he goeth forth in his might.
Now the Reaſon why this publick Spirit in the Cauſe of God is
expreſſed by our Love to God, is this, Becauſe God is ſo much con-
cerned in it.
1. As to his Honour, to defend and deliver his people from his,
and their Enemies, as the Midianites were.
2. As to his Power, in reducing thirty thouſand to three hundred, Jud. ?
as in Gideons caſc, all that lapped. He as a poor Barley Cake tum-
bled all the Enemies down, and by a ſmall company: And a Woman,
in Deborahs caſe, that is by her ſelf, and Jael, Judg. 4. 21. deſtroyed
Jabin, and Siſera's mighty Hoft. Toomit many other inſtances, of pub-
lick Hearts in this caſe ſignally owned by God, becauſe they ſignally
appeared for God. Thus Moſes, Exod. 2. 11, 13. This was their
Judg. 5. 9.
Love. Thus faith Deborah, My Heart is towards the Governours of
Iſrael, that offer themſelves willingly; bleſs ye the Lord. Zebulun and
Napthali jeoparded their lives unto Death in the -high places of the
Field ; and thus did iſachar, ver. 15. But Reuben, Gad, Manaſſeh,
Dan, and Aſher, are branded for their Cowardiſe. I ſay all this
appearing in the defence of all that was dear to God and them,
is called Love to God. Therefore we may in no wiſe exclude this
Noble publick Spirit in the cauſe of God and his people, from the
Love of God; for there is no principle in the World, like to the
Love of God, to animate and inflame the Soul to do great things for
God: This Spirit was marvellous in David; whoſe very Name was Joh. z. .
from Love: Therefore it is the duty of every Child of God, to Deum odige, ir
pray for the Spirit of God, which only ſheds all divine Love abroad ſacris literis per
in the Heart, Rom.5.5. which God inſpires as he pleaſeth.
culiariter illi di-
XVI. A great means of keeping our ſelves in the Love of God, cuntur, qui fal-
is to be Sincere and Sound in the Worſhip of God. Mark this well, Maimon.
ſos deos colint.
for herein lyes the Love or Hatred of God; as appears plainly in which love
the ſecond Commandement, Exod. 20. ver. 6.
me, and keep
Therefore Idols and Idolaters are called our Lovers, Hoſea 2. my Command-
Hoſea 13. They kiſſed the Calves, ver. 2. Therefore Illa præcipuè que
our Hankering, and embracing of a falfe Worſhip provokes God to ad arcendas pra-
jealouſie.
vas ſuperſtitiones
Therefore the Lord deals with Superſtition and Idolatry in his pertinent. Grot.
Hinc geogebois
People, after the Law of Harlots and Adulterers.
The Scripture is full of this Language.
?
pij di&ti funt.
There is no higher Act of Love in God, than to eſpouſe a Peo- Ezek. 16.33,
ple to be his own, and to give them a Rule of Worſhip of his own 36, 37. chap.
Inſtitution, and to hold them to it, as he did Ifracl : And when a 23. 5.
People follows God, and ſerves God according to his own appoint-Jeromete
ments, there are no higher Acts of Love towards him in Gods ac- love of thy ES
count. poufals.
דָוִד
חַסִידִים &
T 2
.
140
Hov a Child of God is to keep himſelf
Serm. 6.
18.
ir.
ed him by
Mark 7. 7.
Colof. 2. 22.
God in his count. God is enamoured with ſuch a People, he calls them his
higheſt aas of Hephſibah, and his Beulah, Ifa. 62. 4.
jealouſie was
inraged againſt
We ſee it alſo in the inſtance of good Kings, how the Lord pri-
lais Idolatrous zed, and praiſed them, for this very thing, for Reforming and ſet-
people. ting up the true Worſhip of God; as David, Aſa, Jehoſaphat, He-
Plai. 78. 59.
zekiah, Joſiah; how the Lord profpered them, becauſe their Hearts
They kiſſed
their Idols,
were right, and perfect with God in this thing.
On the other ſide, how he hath branded, and blaſted all thoſe
giving them all
the tokens of that were falſe herein.
Love and Ho For this, was David a man after Gods own Heart, fulfilling all his
mage. IVills, which is chiefly meant in the point of Gods Worſhip, Act.
i King. 19.
13. 22.
Job 31. 27.
As for the Wills of men in the Worſhip of God, by their Inven-
They burnt tions, Traditions, and Commandements, he tells you he hates them, and
their Children they are Abomination to him. And no wonder, for what intrench-
to them as the eth more upon the Honour of Gods Wiſdom, and Soveraignity, than
fice: as Abra- this, That he doth not know beſt how to appoint his own Wor-
bam would his fhip, but muſt be fain to be beholding to Man, for his devices and
Iſaac in Love dictates in the Caſe ?
to God: but
This, though it ſeems very gay, is Whoriſh, and Poyfonous; this
God only try- golden Dreſs, and Cup is intoxicating,
XVII. A great Means of keeping in the Love of God, is keeping up
the Communion of Saints, in all the parts and duties of it: What this
Mat. 15.2, 3,6. is, we ſhall ſee according to Scripture. The Communion of Saints, is
Rey. 17.4, 5. our Participation of all the good things of God in common, whereunto
all the Saints, and only they, have right, conſiſting in our Union to
God, as our chiefeſt good ; this is with God as a Father, with the
Son, and Holy Spirit, i Fob. 1.3. 2 Cor. 13. 13.
1. We have Communion with the Father as Children: and all in
the greateſt Love, I Job. 3. 1. Rom. 8. 16, 17.
This is procured by Chriſt, 1 Joh. 2. 23. only obtained by Believ-
ing, job. 1. 12. And maintained by the Spirit, Rom. 8. 14.. Who
walk not in darkneſs but in light, i job. 1. 6, 7.
2. We have communion with Jefus Chriſt the Son of God.
By which we are made. partakers of him, of his Nature, and of
his Grace, and of his Glory; all which is done by Faith; that unite-
ing and marrying Grace; and this works fuch Conjugal . Love be-
tween Chriſt and his Church, as, makes thern ſpiritually Bone of
each others Bone, and Fleſh of each others Fleſh, Ephef. 5. 25. to
We maintain our Communion with Chriſt not only by Eating
Joh. 6. 53. to with him, but alſo by Eating af him.
God the Father calls us into Fellowſhip with his Son Jeſus Chriſt
our Lord.
Ephef.3. 12. 9 Chriſt is ſaid to dwell in our Hearts by Faith ; and by his Spirit
alſo, for he that hath not the Spirit of Christ is none of his.
This our fellowſhip and Communion with Chriſt, is evidenced by our
Perſeverance in Grace firmly to the End,
This
verſ. 337
DiéY. 57.
Heb. 3.14
Serm.6.
in the Love of God.
141
This our Fellowſhip with Jeſus Chriſt is confirmed by the Sacra-
ments.
1. He that is Baptized into Chriſt, hath put on Chrift, Gal. 3. 27.
2. By the Supper, which is therefore called the Communion, becauſe
the Saints gather together in that, as the higheſt act of their Fellow-
ſhip with the Lord and with one another.
i Cor. 10. 16. The Bread that we break, is it not the Communion of
the Body of Chriſt ? The Cup that we bleſs, is it not the Communion of
the Blood of Chriſt?
The Children of God walking in the light have thereby fellowſhip
with Chriſt, and one with another, 1 Joh. 1.7
As Chriſt is God and Man in one Perſon, ſo we have fellowſhip
with him in both Natures.
1. In his Divine Nature, 2. Pet. 1. 4.
2. In his Humane Nature, Heb. 2. 14. Partaking with him in the
ſame Fleſh and Blood.
In the Spirit. He that is joined to the Lord, is one Spirit : There is 1 Cor. 6.17.*
one Body and one Spirit, Eph. 4.4.
Rom. 8. 11,
In Affiictions, Phil. 3. 10. That I may know the fellowſhip of his
ſufferings, being made conformable to his death.
We have Comınunion with Chriſt in Glory, Rom. 8. 17, 18. If ſo
be we ſuffer with him, that we may be glorified together : Who ſhall change
our vile Body, and faſhion it like to his glorious Body. So Joh. 17. 21, 22,
23, 24.
In all good things, Wiſdom, Righteouſneſs, Redemption, Faith, 1 Cor. 1. 30,
Repentance, Regeneration, Adoption, Juſtification, Sanctification
and Spiritual Liberty. All theſe are Benefits, and high bleſſings com-
municated from the Father, by the Spirit, through the Purchaſe and
Merit of Jeſus Chrift. See that place, it is very Pregnant, (2 Cor. s.
17.) and appoſite. 1. He tells you, IVe know Chriſt no more after the
Fleſh : Becauſe that Diſpenſation is over, we are now under the dif-
penſation of the Spirit. 2. Therefore, If any man be in Chriſt, he is
a nein Creature. 3. Our Communion with Chriſt is not hereby: loſt,
but advanced Higher ; if any be in Chriſt, he is a new Creature : In
Chriſt ſtill, and a New Creature by Chriſts Spirit working in us
all new things, and working out all old. 4. All this is the Work
of God in us, and for us, by the Son reconciling us, and the Spirit
perfecting us in the Miniſtry of Reconciliation, ver. 18, 19. 5. All
this aroſe from Love, ver. 14. the Root of the Communion of Saints
with the Bleſſed Trinity. 6. As ye have heard, founded in Union,
expreſſed in a Communication of all good things by Chriſt, our Head
and Husband, with Reciprocation and returns of Love on our part,
in all the Acts of it, by intire and sincere Obedience; alſo in mu-
tual Interchanges of Dutyes, reſpecting our fellow-inembers of the
fame Body : This is ſo fully ſet forth by the Apoſtle Paul, according
to the Grace of God given to him, that I need ſay no more about
it, but commend the reading of that whole Chapter to you; 1 Cor.
12. from:
:
..
How a Child of God is to keep himſelf Serm.6.
142
themfel?
12. from ver. the 4h. to the end. I fear this Relation and Fellow-
ſhip is little minded with the Dutyes of it, by many, that yet think
theſe few things for your help.
1. The differences of Gifts, and Adminiſtrations, Offices and
Services in the Body Spiritual, as in the Body Natural, verf. 4.
& 12.
2. All theſe coming from one Spirit, and one Head Jeſus Chriſt,
the Fountain Head of all, ver. 13.
3. That all theſe Gifts and Graces are divided to every member
as the Lord pleaſeth, for the ſame uſe and end, to profit withall :
without Schiſin, without a conceit of ſelf-ſufficiency, and unconcern-
edneſs for others, ver. 7. & 11.
4. All this called Chriſt, to ſhow the near, and Bleſſed Commu-
nion of Saints, ver. 12.
XVIII. The laſt Means I ſhall name to you is in the words im-
Verf. 21. mediately following my Text, in the ſame verſe : Which doubtleſs
the Holy Ghoſt points us to, as an Effectual means to keep our ſeives
in the Love of God.
Realon.
1. Becauſe it is the Higheſt Act of Gods Love to us, to beſtow
Eternal Life on us.
2. The Lord that hath provided Eternal Life for us, will have
us alwayes walk in Expectation of it, Gen. 49. 18. Tit. 2. 13.
3. We have no Ground at all to expect Eternal Life from God,
without keeping our ſelves in the Love of God. Rom. 8. 23. compa-
red with the laſt verſe.
4. We keep our ſelves in Gods Love, by being found in ſuch a
State, and in ſuch a Way as leads to Life, which is chiefly Faith
and Obedience.
5. Such as are found out of this Way and State, are not Chil-
dren, but Strangers and Enemies, therefore have no Reaſon to expect
an Inheritance; they have no Title nor Right to it. Now a Son
that's Heir apparent by Adoption in Chriſt to ſuch an Eſtate of Eter-
nal Life in Heaven, he will not only be alwayes in Expectation of
it, but will judge himſelf bound to ſtudy all the wayes he can pof-
fibly do to pleaſe God, to keep in his Love and favour; and with-
all fear and take heed of forfeiting the Love of God.
1. Becauſe it is an Act of Mercy, and free Grace ; it is not a
Debt, or any thing thou canſt challenge ; the Lord Jeſus is fole
pur-
chaſer. Text.
The Gift of God is Eternal Life through Jeſus Chriſt our Lord.
2. If we look for all as an At of Mercy, it will keep the Soul
humble, and thankful. Such a frame of Soul the Lord loves and
1 Pet. 5. 5.
favours, Micah 6.8.
2 Cor. 4. 18.
3. The Profpect of Eternal Life will keep us from being much
chap. s. 1. enamoured with this Life, which is Vain and Sinful, and Sorrowful,
and Tranſient.
.
Rom. 6. ult.
Jam.4.6.
..
4. The
Serm.6.
in the Love of God,
143
22.
4. The Proſpect of a better Life will make us prepare for it, and
1 Tim. 6. 12.,
lay hold on it, 2 Pet. 11, 12, 13, 14.
Rev. 21.2.
By Watchfulneſs, as the wife Virgins, Math.25.4, 10.
Phil. 3. 12, 13,
By Conſtancy in our courſe, and race, 1 Tim. 6. 19.
14.
By caſting away every Clog, Heb. 12. 1, 2.
5. Becauſe all Creatures wait for this Glory, and are ( Rom. 8.
19.) in earnest Expełtation of it.
6. Becauſe all Saints have ever lived up to it; this is the Haven 1 Theſ. 4. ult.
of their reſt, here they caſt Anchor ; with this they comfort them- Heb. 4.1,9
ſelves, for this they groan. Now let me propound a few Incentives Heb.6. 19, 20.
to blow, and ſtir up the dying embers of Divine Love in our
Souls.
1. No man can love God truly, unleſs he know God truly, 1 Cor.
8. 3. If any man love God, the ſame is known of bim; therefore exa-
mine what knowledge thou. haſt of God, eſpecially what practical
Knowledge. It is clear, practical, Gospel Knowledge, to know God in
Christ, this is ſaving, ard brings Life Eternal, Joh. 17.3.
This is Knowledge that transforms, 2 Cor. 3. 18.
This is a Sanctif, ing Knowledge, Ephef. 4. 21,
This is a juſtifying Knowledge, or the Knowledge of Faith, Ifa.
53. II. Philip. 3.8, 9, 10.
This Light and Knowledge comes in to the Soul by the Illumi-
nation of the Spirit of God, turning our darkneſs into light, and is
the teaching of God, and the anointing of God, teaching all things. Joh.6.45.
This principally teacheth us theſe two things.
Joh. 2. 20, 27.
1. The Love of God in Chriſt to us.
2. The Lovelineſs of Christ, to inflame our love to him, by his
Beauty and Excellency.
Now when we clearly ſee, and duely conſider this, our Hearts
are marvelloully drawn out in Love to the Lord: And without this know-
ledge of God we can never truly love him: O pray for it, and at-
tend, and improve the Means of it.
This is that which the Apoſtle points at, as the moſt tranſcen-
dent of all other in the World, which carnal Hearts are no wayes
capable of without the work of Gods Spirit in the Soul. I Cor. 2.9. to
tie end ; read and mind that Scripture well. There are ſome things
which we can never ſee in their Excellencies, without the help of Te.
leſcopes and Perſpective glaſſes ; by reaſon of the weakneſs and dimneſs
of our fight : In like manner we can never ſee the Amiableneſs of God
in Chrift, without the help of Gods Spirit. This ſets the Soul
up-
on the Top of a high Mountain, (as Moſes upon the Top of Pif-
gah) whereby he gains a proſpect of the Heavenly Cana.in; or as
Chriſt and his Diſciples upon Tabor in the Transfiguration, from 2 Pet. 1. 17,
that excellent Glory.
Or ſuch a ſight as Paul had in his Rapture.
2. A ſecond means and Motive to blow up the Flame of Divine 3, 4.
Love in us, is to conſider ; That the Lord is incomparably the moſt
lovely
18.
2 Cor. 12. 2,
144
How a Child of God is to keep himſelf Serm. 6.
17.
9, IO.
.
Pfal
. 119. 68. lovely Object in the World; being the chief of all good, and good-
Mar. 19. 16, neſs: For which reaſon our Saviour faith, Why calleſt thou me good?
there is none good but one, that is God.
If we Love a drop of good in the Creature, how ſhould we be
Pfal. 36. 7,8. raviſhed with an Ocean, many Oceans in God! Happy he that enjoyes
the Fountain of good, for with him is the well of Life, &c.
God is purely good without Mixt!!re, infinitely good without Mea-
ſure, abſolutely good without Dependency, comin'inicably good with-
out Failure, eternally good without End, ſaj. the Schools; there-
fore moſt amiable: O contider this.
And this good, this God is ours, for ever and ever, nay every Believer
ſay. O let this inflame our Love to this good.
3. Examine thy Faith in the Truth of it, and labour for the growth
of it, and obſerve the working of it: for true Faith works by
Love; and the ſtronger thy Faith is, the ſtronger thy Love is, Gal.
The Apoſtle. Peter ſhewing the excellency of Faith, and of a tryed
Faith, that it is more precious than Gold, he ſaith, by it we love Je-
ſus Chriſt though we never ſaw him with our bodily Eyes; and we.
love him by Believing, and rejoyce in it with unſpeakable glorious
Foy, i Pet. 1.7, 8.
Ang. Tract. 7.
Faith is the firſt Principle, and chief root of all Operation in the
in i foh.
Soul; and it is therefore a vain thing to talk of loving God, without
Believing, for whatſoever is not of Faith is Sin : God doth not put
the Oyl of his Mercy, but into the Veſſel of Faith: We believe, there-
fore we ſpeak, faith the Apoſtle; we believe, therefore we love. What
inade the Saints not value worldly Treaſures, and Delights ? What
made them Love not their lives to the Death? What made them .fo
wonderful, in their Active and Paſſive Obedience for Chriſt, but their
Faith, by ſeeing him that is inviſible? for there is not ſuch an Eye
Heb. 11. 24, on Earth, that fee Spiritual things in their Spirituality, and notwith-
-25, 26, 27.
ſtanding their remoteſt diſtance; ſuch a Faith doth break forth in the
flames of Love to God, that thereby the Heart, where it is, is ra-
viſhed by it; the Lord faith, his Heart is alſo raviſhed with that Eye,
5. 8.
Bern.
..
Cant. 4.9.
4. Conſider, that God beſt deſerves thy Love: All the World can-
not vye with God in loving us, therefore are not worthy to be Ri-
vals with him: It is a horrid and an amazing thing, how the glorious
God ſhould ſo far be provoked by ſuch Rivals, and bear ſo long. Of
Jer. 2.5, 11, this he complained ſeverely in his people of old: Read the Prophets,
1 2,13,31, 32. and that one Chapter for inſtance. And this is true of the greateſt
part of the World ; one filly Idol or other courts all of them ; yet
they never did any man any good, nor can it, but hurt : By loving
them they cannot love us again; they cannot ſave us in our trouble;
Jer. 2. 28.
they cannot hear us when we cry, no more than Baal did his Prieſts,
1 Kings 18.26. Our love is loſt upon them, they diſtreſs us but help
us not: Like Summer-Brooks that are dry when we moſt need them,
Feb 6.15, 16, 17, 18.
What
!
을
​Serm. 6.
145
in the Love of God?
$
14.
What ſay you, doth not the Lord beſt deſerve your Love? what
is there that he hath not done for you? you owe him not only for
your Bleſſings, but for your Being: You ſtand indebted to him for all
things pertaining to life and godlineſs, for all in hand and hope: And
how many grow fat and wanton under the Mercyes of God, yea Felhu- Deut. 32.
run, kicking at his Bowels, and beating the Breaſts that feed them!
Strange, degenerate Brats, ſo far that the Lord cryes out to Heaven and Iſa. 1. 2, 3.
Earth to be aſtoniſhed at it; yet for all this continues loving them ſtill, Jer. 3.6.
and like a good Shepheard ſeeks after ſtraying Sheep, that of them-
ſelves would never return, without fetching. Will any Creature in
the world whom thou Idolizeſt, do this for thee? Is this after the
manner of men ? No, it is the peculiar kindneſs of God only ; think
on it.
5. Conſider, if thou love the Lord truly, and keep thyſelf in
his Love, thy heart will ceaſe to love any thing elſe in the World,
and be dead to Creatures, and they will be dead to thee. Gal. 6.
Si cor amore Chriſti inardeſcit, omnis creatura vilefcit ; All things are
contemptible to one that truly loves God: Phil. 3.8. When the Sun
ſhines, the Stars vaniſh; and when it ſhines upon a Fire, it puts the
Fire out. So doth the Love of God in the Soul extinguiſh all world-
ly love: And this is an infallible ſign of the love of God in the Soul;
for they two are contrary, and mortal Enemies one to the other,
and ſeek the deſtruction of each other. The reaſon is plain:
(1.) They differ in their Riſe, and Offspring ; one is Heaven-born, Gal. 5. 17.
the other is Earthly.
(2.) They differ in their Quality, one hates what the other loves.
(3.) They differ in their Objects : One loves God, the other loves
the Creature.
(4.) They differ in the Means of their Attainments; one minds the
Will and Word of God, to follow that only ; the other minds the
Wills and Luſts of the fleſh, to fulfill them, Ephef. 2. 2. and to make
proviſion for them, Rom. 13. laſt v.
(5.) They differ in their End. The love of Creatures is diſap-
pointed, and loſt, the Love of God enjoyes him for ever, and reſts Pſal. 42. 1, 2.
fatisfied in that enjoyment, and not before.
6. Conſider, thou canſt never keep thy ſelf in the Love of God,
if thou art not quit, and utterly diſengaged from the love of the
World, in the Luſts and Vanities of it, by thy inordinate deſires and
hankerings after it.
God never comes into the Soul till the World go out, and then Tiulerus.
the Soul moves nobly when it moves to its' Principle. This makes
the Circular motion of the Heavens to be moſt Noble, becauſe it re-
turns alwayes to the ſame point where it began. Thus Noah's Dove
found no reſt out of the Ark, but returned to it after long fluttering
about, becauſe it found no food among the Carrion, but the Raven
did, and therefore abode by it. A Bird as long as it Ayes aloft in
the Air, is free from the Fowlers Gin; but when it, lights down on
LI
the
...
white
6
146
How a Child of God is to keep himſelf
Serm. 6.
CC
CC
the ground, and falls a picking in the Earth, then is neareſt urto
danger : Thus it fares with men of the Earth. "O poor Soul (faith
St. Aug. ) how doſt thou debaſe thy ſelf! thou loveſt earthly things,
and thou art better than them, thou admireſt the Sun, and thou
art more beautifull and excellent than the Sun ; only God is above
"thee, and thou wert made to love him only.
A Child of Heaven,,and a Son of the Earth differ in this as much
as Heaven and Earth, Pbil. 3. 18, 19, 20.
The Ground is curſed, and this World ſhall be burnt up, why
art thou enamour'd with it?
Therefore the Lord imbitters the Worlds Breaſts to his Children,
that they may be weaned, and no longer ſuck of them; and then
when the world begins to be bitter to us, the Lord begins to be fweet-
2 Pet. 3. 10.
er to us.
Math. 17.4:
.
When Peter had found fome Sweetneſs on Mount Tabor, he was
loth to come down, and would dwell there above the World, in that
heavenly Company.
That Wife never truly loved her Husband that loves her Jewels
above him. Did not Ifrael do ſo when they made a Calf of the Jewels
God gave them, and a God of that Calf, and themſelves Beaſts in
worſhipping of it: What abominable Idolatry, what Apoſtaſie, what
Ingratitude is here!
1. All that hath hitherto been ſaid of this great Duty of Keeping
our ſelves in the Love of God, is Practical, and carryes Application
with it, containing true ſigns of ſuch as keep themſelves in Gods Love.
What is that but a great Uſe of Examination of our State and of our
Practice? I. Whether we are in the Love of God ? 2. Whether we
do indeed walk ſo as to keep our felves in it? Be not deceived, com-
pare your State, Heart and Life with theſe Rules; be ſerious and fo-
lemn in it.
2. You have had by way of contrary, fufficiently hinted, the croſs
Practice of the greateſt part of the World herein, who keep them-
ſelves out of Gods Love, by keeping in an evil State of Enmity be-
tween God and them: And though God hath long beſeeched them by
2. Cor. 5. 20. his Embaſſadours to be reconciled to God, yet they will not, but Itand
Job 21. 14
out in open defiance againſt God, and deſire not the knowledge of his
Wayes; they preferr the Love of men before the Love of God: They
preferr the love of Money and carnal Delights before the love of God.
Luk. 8. 14. 2 Tim. 3.4.
They hate the Knowledge of God, they hate the People of God,
they hate the Wayes of God, they love thoſe that hate God, and
whom God hates : Can theſe think themſelves in the Love of God?
Can they keep themſelves in the Love of God before they are come
into it? And this carryes in it a uſe of Reprehenfion, Conviction,
Diſcrimination, and Lamentation, all of them reſpectively. O mind
and conſider it well.
3. We have a Ufe of Exhortation. The Text is properly ſuch a
ule:
Serm. 6.
in the Love of God?
147
Cant. l. 2, 3.
Uſe: It contains a Duty to be practiſed all your Life, perform the
Duties of that State ; ſtudy what doth pleaſe God; take heed of that Qui in amore
which doth offend God; ſhun all that is inconliſtent with the Love Dei ſe cuſtodi-
unt fuaviter
of God. Meditate on the happy Priviledge of ſuch a State: Thou
habitant inftar
art a Candidate of Heaven, a Favourite of God; ſuch are out of the
arum in alveari-
reach of danger, they have a ſweet Calm, and Sun-thine in their Con- bus in favis mel-
ſcience: They have a pleaſant Spring of ſinging of Birds, and like lis; ut Sponfa ir
the fragrant ſmell of a Garden of Spices; and the fill of Divine Fla- finie Sponfi.
gons in Chriſts Banquetting Houſe, Cant. 4. 16. Cap. 5. I.
cap. 2.4,5,6,
4. If thou keep thy ſelf in the Love of God, thou needeſt not to fear 12, 13.
the Hatred of men: This is to be feared of all that are not in the Love
of God: Thoſe that are in Gods love, have no cauſe in the world to
fear worldly mens hate ; they have the Itrongeſt ſecurity againſt it:
1. From the Power of God, which is omnipotent, Gen. 15. 1.
Rom. 8. 31.to
2. From the Promiſe of God, which is faithful, and never fails.
3. From the Eternity of Chriſt, the ſame to day as yeſterday, and for
yeſterday, and for Hels. 13:5,6,8.
ever : He bath 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
can do unto me. Read Deut. 33. and the four laſt Verſes.
God will be a wall of fire about thoſe that are in his Love: Read Zach. 2. 5.
Deut. 32.9, 10, 11, 12, 13, 14.
What higher expreſſions can be uttered, to ſet forth the tender
love of God to his People, while they are under his Wing?
Will ye have more conſider that of the Prophet Iſaiah, in Chap.
60.5. As one whom his Mother comforteth, ſo will I comfort you, and
you ſhall be comforted. And when ye ſee this, your heart shall rejoyce,
and
your bones fall flouriſh
, like an herb.
5. If ye mind this Duty aright, to keep your ſelves in the love of God,
(1) You muſt labour to underſtand the love of God to his Elect true-
ly, and then meditate duely on it, and then walk worthy of it :
Now this Love of God, I cannot more compendioully declare, than
by that of the Apoſtle, Ephef. 1. 3, &c. Bleſſed be God, and the Fa-
ther of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual blef-
ſings in heavenly places in Chrift, &c.
In which ye are to obſerve tix remarkable things, in Gods bleding
of
us,
for which we are to bleſs him.
1. That God the Father of Chriſt is the Author of all our Bleſſings,
eſpecially of Spiritual Bleſſings, Election, Redemption, and all that
flow from thence, are given us upon the account of Chriſt, by whom
God-becomes our Father, that is by Adoption; by which we have the
right of Inheritance, that is Salvation.
2. That by the word Bleſſings, he includes all things pertaining to
Salvation, becauſe he faith with all Spiritual Bleſſings, alluding to God's
Promiſe made to Abraham in Chriſt, ſaying, In thee ſhall all the Nari-
onss of the earth be bleſſed.
And therefore he will give the conſummation of this Bleſſing at the .
day of Judgment to his Elect, faying, Come ye bleſſed of my Faiher, re
U ż
тре
ce12€
7
148
Hom a Child of God is to keep himſelf Serm.6
and
Vers. 4, 5,
Cor. 13
I
ceive the Kingdom. prepared for you, i. e. from his Everlaſting Love,
ver. 6.
3. That the Father loves and bleſſeth us, that is his Choſen ones,
none elſe ; who declare themſelves ſuch, by their Faith, and Holineſs,
and Love, verf. 4.
4. That theſe Bleſings are principally Spiritual Bleſſings, ſuch as
the Elect only receive, in a peculiar and diſtinguiſhing way; and that
under two Conſiderations.
1. They are not carnal Bleſſings, though the Father denyes not theſe
to his Children, for which his child muſt bleſs him; but here they
are called ſpiritual, becauſe chiefly ſuch.
2. They are not common ſpiritual Bleſſings neither; ſuch are tempo-
Heb. 6.
rary Faith, a great degree of Knowledge even in Spiritual things, yea
a taſte alſo of the Holy Ghoſt, and the Beginning of a pious Life, &r.
But only ſaving Grace, and Eternal Glory, the Fruit of Eternal Electi-
on ; for all other ſpiritual Blellings follow and flow. from that, as the
true Knowiedge of God, a living Faith, effectual Calling, Juſtification,
Sanctification, a Chriſtian Life, Love to the Saints, and Life Eternal;
this the Apoſtle calls rãoa eurozíd, all Bleſſing, as containing and com-
prehending all fully, and perfectly.
5. But there is one thing more to be noted from that word, in bec-
venly places: For as carnal Bleſſings have their Beginning in the Earth,
and there they end; ſo heavenly Bleſſings come from Heaven, and
terminate there in Glory without end. Therefore we render it in
heavenly places, becauſe it notes the Place of it which is Heaven, where
Chriſt is exalted in Glory as our Head, to communicate and accumu-
late all ſpiritual Bleſſings on his elected, and redeemed Members.
Cap. I. 19.
There it's ſaid, in heavenly places in Chriſt : All this is amplified in
to Verſ. ult. this firſt, and more particularized in the ſecond ; where he faith, He
Ephef. 2.4,5,6.
hath. quickned us together, and raiſed us up together, and made us fit
together with Chriſt in heavenly places. All this is an high act of Di-
vine Love toward us. By which three things here, and in Heaven, all
Grace and Glory is meant, and that Saints do partake of them with
and by Chriſt : And this leads to a
6. Sixth thing, wherein the Love of God to us is declared in the
place afore cited, Epheſ. 1.. 394, s. viz. in Chriſt, by which, is aſſigned
the material Cauſe of all Spiritual Bleſſings, namely, Chriſt as Media-
tor and High-Prieſt.
1. We are bleſſed in Christ, i. e. for Chriſts fake, and upon his
account.
2. In Chrift, by the Merits of Chriſt, by his Obedience, Pallion
and Death.
3. In Chriſt as our Head, from whom as ſuch all our Bleſſings flow,
in our Souls and Bodies; therefore is he called the Lord our Righteoul
neſs, Fer. 23. 6. 1 Cor. 1.30. That is, in the Perſon of Chriſt: We
are raiſed with him, and fit in Heaven with him ; i. e. We are counted
reifed, and litting there, by his Dignity and Glory, as our Head.
2
BY
Serm. 6.
in the Love of God?
149
(C
By this Imputation, the Papiſts Juſtification by Inherent Righteouſ-
neſs is fully confuted.
Alſo we have infinite Priviledge and Comfort, that the Lord Jeſus
is made to us his members, Righteouſneſs and Holineſs, which can
never be had any other way, either within us, or without us, but in
Chriſt our Head only, and there only it is perfect and ſure, and all
this in love. For the Father hath demonſtrated his love to Chriſt for
this his undertaking, and his love to us becauſe he appointed him for
us, and accepts us in him, Ephef. 1.3,4, 5, 6.
This is the firſt Branch of the fifth úſe, of Studying the Love of
God to us in Chriſt, in all the Cauſes of it, and in all the parts of
it : For this is a ſtrong Motive to keep us, in this Love, to underſtand
it, and to believe it, and to walk up to it.
2. The ſecond Branch: To underſtand and practiſe our Love. to
the Lord, anſwering his Love to us.
1. Underſtand what Love that is wherewith we are to love the
Lord, and whereby we keep our felves in his Love to us: In order Matth. 22. 36,
unto this, ye are to know, that the whole Worſhip of God conſiſts 37.
in the Love of God. Hence Ambroſe faith, “The Love of God is
the form of all Vertue, yea the Head and Foundation of all true
“Religion.
The end of the Law is Love ont of a pure heart, a good Conſcience, and I Tim. 1. so..
Faith unfeigned.
There are three things that are in true Love:
1. To be affected with a deſirable Object, upon our knowledge of
it to be good.
2. To be carryed out ſtrongly in our Deſires after it, that we may
be united with it.
3. When we enjoy it, to Rejoyce in it, and to reſt in it, as in
our End, and Center of our Deſires.
This the word ſignifies in the Original Hebrew and Greek: To reſt
greatly in the enjoyment of the thing beloved ; as Etymologiſts have ceza miv, djur
no vectoria
it, lhavorinus, &c.
So true Love contains in it, Affection, Deſire, Joy, as the Beginning,
Progreſs, and End of it, and this will be perfect in Heaven, and our Per-
fellion and Happineſs. In this, Love outvyes all other Grace, I Cor.13.
We have an excellent Saying of St. Auguſtin to this parpoſe: “ This Tom. 4. lilra
te is then the reſt of the Soul, when it is fixed by the Love of God, as de fubftantia
"to its delire, nor deſires any thing or Object-beſides, but having got
dileétionis,
poffeßion of that which it deſires, is wholly taken up with the De-
“light of it, and is happy in the ſecure enjoyment of it.
Whence we are to learn, wherein the true Nature of our Love of
God ſtands; that the Heart reſt in the enjoyment of what it deſires,
which it can do in nothing elſe : And only our Love to God is true,
and perfect Love, becauſe our Souls find reſt in God only.
St. Bernard makes four degrees of our Love to God :
1. When a man loves Himſelf for himſelf; but herein. he can have
.אהב
Cap. 6.
10.
f
Igo
How a Child of God is to keep himſelf, dc. Serm. 6.
Homes
no reſt nor content, for it is not to be found in him.
2.. When he loves God for himſelf, and not for God; when he would
have God make him happy.
3. When he loves God for God himſelf, as judging him moſt wor-
thy of all love.
4. When he loves himſelf, and all things elſe for God only, and is
therein ſatisfied, deſiring nothing more.
This is indeed to love God, when we love him for himſelf, and
our ſelves and all other things ſubordinately unto God, in him, and for
him only. Our Soul as Noahs Dove hath no reſt till it return to this
Ark.
This Injoyment ſatisfies, Pſal. 17. ult. ye ſuall be abundantly ſatisfied,
Pfal. 36.8, 9. becauſe it is the water of life, which being once drunk
of, quencheth thirſt for ever.
I conclude all with this, that conſidering the Circumſtances into
which we are caſt, it is our Duty, Wiſdom and Priviledge to keep
our felves in the Love of God; from the tranſcendent Advantages
we have by it above the love and favour of men; which is hard to
get, and yet not worth the pains when gotten ; yea when gotten, it
is as hard to keep, and yet not worth the keeping; yea it is eaſily loſt,
and better loſt than kept: Therefore never labour to keep thy ſelf in
the Love of Men, by which thou mayſt loſe the love of God; but
keep your ſelves in the Love of God, and that will keep you ſafe
here and for ever.
The Lord gives it as a Reaſon why he would not caſt off his people,
Hof, 11.8, 9. though he threatned them as if he would do it, Becauſe, faith'he,
I am God, and not Man: It is not after the manner of men, to be
conſtant in their Love, but is like Himſelf, and never breaks off or
keeps in his Love.
Ezek. 16. 5,6,
The Lord will be called Husband of his People; and is he not the
7, 8. beſt and deareſt in the World ? Doth he take any People or Soul to
Wife, for rare Beauty or rich Dowry? Alas! there is none. Did he
not find us in our gore-blood, and yet loved us when ſuch ? verf. 8.
Txatxornal
Now whom he loves he cleaves to, Gen. 2. 24. Epheſ. 5.31. Thus he
that is joyned to the Lord is one Spirit, i Cor. 6.15. The word is glued,
to fhew the cloſe Union of divine Love: Pray then to God for the Holy
Ghoſt, which he hath promiſed to give to them that ask, that he may
2 Thell. 3. s. shed abroad the love of God in your hearts; for hereby you will keep your
ſelves in the love of God.
pelos.
Rom. 5. S.
Quelt
Serm. 7.
IST
Queſt
. What may gracious Parents beſt do,
for the Converſion of thoſe Children whoſe
wickedneſs is occaſion'd by their ſinful Se-
verity, or Indulgence ?
SERMON VII.
MAL. IV. 6.
He ſpall turn the hearts of the Fathers to the Children, and the
hearts of the Children to their Fathers.
His intricate Text ( propos'd to me, on which I preacht, ) ſpeak-
ing but indirectly, and by conſequence only, (as I then ſaid) to the
Queſtion propos'd ; upon mature deliberation, I have thought good,
to adjoin Another, which, I conceive, looks with a more direct aſpeti
on both the parts of our Bipartite Queſtion: Viz.
EPH. VI. 4.
Ye Fathers, provoké not your Children to wrath; but bring them
up in the Nurture and Admonition of the Lord.
A
S Malasortneſs, fromardneſs, faucineſs, ſelf-will, ſtub-
bornneſs, ſullenneſs, diſobedience, yea contempt, and
ſcorning of Parents, ſpecially the more indulgent, and
weak, are Vices too common with Children and Youth:
So, on the other ſide Parents, unleſs madell'd and con-
firm’d, by the Word and Spirit of God, are very
prone to fall into one of theſe two extreams, either ime
moderate ſeverity and rigid abuſe of the Parental Authorily; or fond
indulgence, and ſinful neglect of juſt, and diſcreet diſcipline.
Againſt Both theſe extreams, our Apoſtle doth'here Arm, and for-
tifie gracious Parents, by inſtructing them, how equally to hold the:
Ballance,
8
휑
​152
What may Gracious Parents beſt do, for the Converſion of Serm.7.
Children obey your
up in the Nurture and admonition of the Lord. Children, as they
Ballance, and Diſcreetly to manage the reins, and rudder of their
Parental Pomer and Diſcipline, ſo as they may not provoke their Chil-
dren to a juſt diſguſt, and wrath on the one ſide, nor expoſe them-
felves to a baſe contempt, and ſcorn, on the other. And this he
doth,
1. By forbidding a Vice. Ye Fathers, provoke not your Children to
Wrath, wie moe903/s7i, ud iram, ad ira exuberantiam ne provocate, ne ir-
ritate : q. d. Fathers, I know, your Children are apt to be Vain,
raſh, fooliſh, diſobedient, ſtubborn, able to roil the moſt ſedate Spi-
rit, to try the patience of a Job: and 'tis fit, yea neceſſary, that you
admoniſh, reprove, rebuke, chaſtize them ; but yet take heed, that
while though they provoke you to a juſt diſpleaſure ; you, by an un-
juft abuſe of your juft authority, in a too ftrict, rigid, immoderate
ſeverity againſt them, give your offending Children any juft occaſion
of, or urgent temptation to, any ſinful anger, or inveterate wrath
againſt you ; whilſt you are correcting for one ſin, do not provoke
them to commit another. Whilſt you are plucking them out of a
gulph, do not daſh them againſt a Rock. Fathers provoke not your Chil-
dren to uvrath. But
Obſerve we here the Apoſtles prudence. Having verſ: 1, 2, 3. al-
lotted to Children their ſhare, viz. Obedience
Parents in the Lord, and backt it both with divine Precept, and Pro-
miſe; the juſt conſequence ſeems to require, that he ſhould have in-
veſted the Parents with Command, and Government for their Portion ;
but he farly mraves that, and as ſuppoſing, he had ſufficiently fixt
the Parents Authority, by putting their Children under the yoke of
Obedience, he now conſults the childs intereſt, or rather the mutual
comfort both of Parent and Child, by adviſing Parents, to uſe the Power,
that God had given them, moderately and tenderly; on the one hand, hé
(weetens the Obedience of the Child; on the other, tempers the Au-
thority of the Parent. That the precept of Obedience may not fright
the Child, nor the Prerogative of Power (well the Parent, let them
both know ; The child, that he is in ſubjection and muſt obey, but
then 'tis his Father, who either doth or ſhould love him: and the
Father, that he hath Authority, and may command, but whom? 'Tis
his Child, whom he muſt govern with that tenderneſs as not in the
leaſt to provoke. Thus by forbidding a Vice.
2. By enjoining them the contrary Grace or duty: But bring them
muſt not be provoked to wrath, ſo they muſt not be indulged in folly.
As they muſt not be diſcouraged, ſo they may not be cocker'd. Our
Children naturally are too too like the wild Horſe, or Aſos colt,
who, if they once begin to know their ſtrength and get the bit be-
tween their Teeth, will firſt caſt their Rider, and then run in a full
Carieer to their own Deſtruction. And therefore, take heed, do not
indulge them in their fooliſh Humours, but bring them up, &c.
Having thus fixed our Corner-ſtones, now to our Building. In the
CASE
:
:
Serm. 7. thoſe Children whoſe wickedneſs is occaſion'd by themſelves. 153
CASE before us, I find t1o Truths ſuppoſed, and one queſtion in
forin, but really bipartite, propoſed.
1. The two Truths, and thoſe ſad ones, ſuppos’d.
1. That it hath been, is, and may be the Lot of gracious Parents to
have unconverted, wicked Children.
2. That this wickedneſs of theſe unconverted Children bath beer, and
is too too often occafion'd by their gracious Parents finful
1. Severity,
2. Indulgence.
2. The Queſtion, or caſe of Conſcience to be reſolved, which is
Bipartite.
What may gracious Parents beſt do towards the Converſion of
thoſe their Children, whoſe wickedneſs is occaſion'd by their fin-
ful
1. Severity ?
2. Indulgence ?
1. Of the Firſt Truth.
1. The firſt Truth ſuppos'd : viz. That it hash been, is, and may
be the Lot of gracious Parents, to have unconverted, wicked Children.
Let me adde, of the Beſt of Parents to be afflicted with very wic-
ked, yea the worſt of Children.
Had not Adam, an envious, murtherous Cain? Gen. 4. 8. 11. The
firft branch of the Univerſal Root wholly rotten? Noah, a curſed
+ Cham? Abraham, a mocking, perſecuting Iſhmael? Gen. 27 9. Gal. 7 Gen. 9. 22.
4. 29. Lot, a Moab, and Ammon, the Sons of Inceſt, and the Father's
of an Idolatrous brood, that to the death hated Gods chofen Iſrael?
Gen. 19. 37, 38. Ifaac, a profane Eſau? Gen. 25. 25. Heb. 12. 16. Eli,
two Sons, Hophni, and Phineas, both Sons of Belial, prodigies of Luſt,
and Wickedneſs? 1 Sam. 2. 12. to 17. & ver. 22. David, an ambitious
Adonijah, 1 King. 1.5. & 2.13. an inceſtuous Amnon? 2 Sam. 13. 14. a
murtherous, traiterous, rebellious Abſolom? 2 Sam. 13. 28, 29. & 15.
10. Jehoſaphat, a bloody, idolatrous Fehoram? 2 Chron. 21. 4, 6, 11,
13. Joſiah, a wicked Fehojachin, and another as bad, if not worſe, a
wretched, falſe, perjur’d, Covenant-breaking Zedekiah? 2 Chron. 36.
5, 12, 13. Ezek. 17.15, 18.- But enough of this; figh even to the
breaking of your hearts, when you think of many, very many others,
in former Ages, and in our Own dayes, and City, that might be
added to fill up this Black Catalogue.
2. This wickedneſs of theſe unconverted Children hath been, and
is too too often occafion'd, yea advanced by the Sinful ſeverity, or
indulgence, of their unwary, thô gracious Parents. This Head' di-
vides it félf into TWO. Branches : viz. Parents Sinful ſeverity, and in-
dulgence.
1. Sinful ſeverity, and of this, 1. What it is not. 2. What it
is.
(1) What it is not? 1. A grave, wiſe, holy, ſtrišt demeanour towards our
Children; ſuch a carriage, as whereby we may procure Glory to God,
X
Honour
154
What may
* Tit. 2.15
Gracious Parents beſt do, for the Converſion of Serm. 7.
Honour to our felves, and ſo to preſerve and keep up that Autho-
rity which God hath Itampt upon us, is not ſinful Severity. To car-
ry it ſo, and ſo to keep our diſtance, as to give our Children no
occaſion to undervalue, or deſpiſe us: 1 Tim. 4. 12. * So, as that
they may ſee, and own the Wiſdom of God ſhining in us; that our
Children may pay, us that reverence, and reſpect that God requires
of them, 1 King. 3. 28. This is not to be accounted ſinful Severity,
but behaving our ſelves worthily in Ephratah, Ruth 4. 11.
2. All juſt anger, or the riſing up of the Heart in an holy dif-
pleaſure againſt Sin in our Children, is not ſinful ſeverity. Parents may
be angry, and yet not fin. Eph. 4. 26. Ńay Parents would certain-
ly ſin, if, on juſt occaſion given by their Children, they ſhould not
be angry; but with theſe proviſo's:
1. That the cauſe, for which they are angry, be good, and warran-
table. Such as we can give a good Account of to God. An anger,
like that of our Saviour, who looked round about on bis malicious ob-
ſervers with anger, being griev'd for the hardnefs of their hearts, Mark
3. 5. When our anger is accompanied with grief, becauſe God is dif-
honour'd by our Childrens offending againſt Truth, Piety, Juſtice,
Humanity ; becauſe we ſee them neglect their duty, hurt their own,
or others Souls, or Bodies.
2. That the Object of this anger be right : i. e. when that which
we are angry at, is not ſo much the perſons of our Children that
offend, as their offence it ſelf; their Sin, Fault, Diſobedience. Not
ſo much the Patient, as the Diſeaſe.
3. That the End be right, viz. that the fault we are offended at,
imay be amended by our Children , and that they for the future may
be warned not to offend in the like again.
4. That a due decorum may be obſerved both as to the meaſure, ånd duration
of our Anger. When it is neither too bot, nor too long. When it
is a Rational, Holy, Temperate diſpleaſure, a moderate anger, when
right Reaſon, and Scripture lit in the Box, and Guide the Chariot,
ſaying as the Lord to the Sea, Thus much, thus long, and no more,
no longer: Thus far no ſinful ſeverity.
2. Grave counſelling, and admoniſhing our Children in and to that which is
truly good, Eph. 6.4. All ſerious diſcountenancing of, and ſevere frown-
ing on them, when in an evil way; nay ſharp reproofs, and rebukes. Tit.
1:13. Yea being ſo far a terror to them, as to let them know, we
bear not the ſtamp of Gods Authority in vain. Rom. 13. 3, 4. Nay far-
ther, ſmart chaſtiſing of them proportionable to their Age, and offence.
Prov. 29. 15. Provided, we expreſs. fatherly love and tenderneſs in all,
out of a true deſire of their Repentance, and Reformation.
All this is not to be lookt upon as ſinful Severity, but as the faith=: -
ful diſcharge of a neceſſary parental duty; which is by ſo much the
more excellent, becauſe it is ſo much neglected, and ſo hard to be
performed in a right manner.
(2.) What Sinful Severity is; or wherein it diſcovers it felf. Sin-
ful
Serm. 7. thoſe Children whoſe wickedneſs ...
is occaſion d by themſelves. 1:55
ful Severity betrayes it ſelf in and by the irregular paſſions, aultere
looks, bitter words, and rigid Aftions of thoſe Parents, who abuſe
their parental Power.
2. That the wickedneſs of unconverted Children is oftentimes occafion'd
by this Sinful ſeverity of their parents. They are provok'd, and that
to Sin,
(1.) By irregular Paffions, ſpecially that of an inordinate, and immo-
derate Anger.
1. Raſh" anger; when Parents are ſoon angry with their Children,
when they will not give leave to their Judgments to conſider, be-
fore they are angry. The wiſe man tells us, the diſcretion of a man Jam. 1. 196
defers his anger, and that it is his Glory, to paſs over a Tranſ- Multes abſolut-
greſſion. Prov. 19. 11. But brands raſh anger with the mark of fol- perimes judicare,
ly. He that is ſoon angry, dealeth fooliſhly, Prov. 14. 17. 'Twas quam iraſci..
grave'advice to one, not to be angry at any time, till he had firſt repeat- Sen. de ira.
ed the Greek Alphabet. To be angry without any cauſe, or upon
every trivial, ſlight occaſion ; for any thing, that is not material in
it felf, or in it's conſequent ; for meer involuntary, and cafual of-
fences, and ſips in our Children, ſuch as without great care could
not have been prevented ; and for theſe to be ſo far exaſperated, as
to begin to hate, or more remifly to love them, is for a father to
fire the Beacon of his Soul, for the Landing of a Cock-boat. 'Tis
that, that expoſes the Father to his Childs contempt, and Gods judge-
ment. Mat. 5. 22.
2. When a Parents anger is too frequent, too hot, or too long. An.
ger muſt be us'd as a Medicine, cnly now, and then, and that only
on a juſt occaſion: otherwiſe, it loſeth its Efficacy, or hurts the Pa-
tient. Again, Anger, when too hot, vehement, exceſſive, provokes.
'Tis True: It muſt be ſerious, there muſt be ſome Life, and warmth
in it: the Potion muſt be warm’d, that it may operate the more vir Ira fic diça,
gorouſly towards the Reformation of offending Children : but then quafi hominem
when it ſwells into an exceſs, and tranſport of paſſion, it provokes. Para nor elfe apud
Such an exceſs of Anger, like a Ball of Wild-fire, is very apt to in- Seo
flame the Childs breaſt, and to provoke him into a finful return of
wrath and ſtrife, Prov. 15.-18. Laſtly, Anger, when too long, when
it lies Joaking in the breaſt, is apt to putrifie. If the Sun ariſes, and
ſets on a man in his wrath, the Text tells us, who is like to be
his Bedfellow, Eph. 4. 26, 27. Anger reſts in the Boſom of a fool, Eccl.
7. 9. And well may it provoké a Child, thô criminal, to ſee his
Fathers Bofom, where once he lay, to be now become Angers Coach,
and Satans Pillow.
Thus you fee, that Irregular Paſſions in ſevere Parents are no
little Provocations and ſpurs to Sin, and wrath in their diſobedient
Children : They are like thoſe ſmart Cantharides, or Spaniſh-flies,
the moſt ſpeedy, and effectual means to raiſe bliſters.
(2.) By an auſtere look, grim, four, louring, frowning countenance; when
a man ſeems to carry revenge, daggers, death in his Face; when a
.:
X 2
man
***
।
156 What may Gracious Parents beft do, for the Converſion of Serm. 7.
Gen. 4. 5,6.. man uſually looks on his Child, as Cain did on his Brother, as one
highly diſpleas'd, that bears [ll-will, and oires him a grudge, and
will be ſure to pay it in due time. When the Child obſerves his
Anceſtors Creſt pourtray'd on his Fathers forehead; and inſtead of ſmiles
can ſee nothing there but cruel Lions, Bears, Tigers : This muſt need's
highly provoke, and 'tis not to be wondred at, if the Child, in a
fright, and dreadful indignation, cries out roaring, I do well to be
angry, even to the Death. Better to be killd outright, than buried alive :
No grave ſo dark, ſo diſmal, as thoſe deep farrows in my frowning,
conſtantly fromning Fathers forehead.
(3.) By bitter, haſty, biting, teſty, diſdainful, reproachful, railing,
taunting, menacing, threatning words; Words ſteep'd in the Venom of
Afps. Oh, theſe pierce deep, like the Tails of Scorpions, and do
highly provoke. More particularly;
ri Hard Words. Soft Words, and hard Arguments work power-
fully. A ſoft Tongue breaks the bones, Prov. 25. 15. or one that is
ſtiff, and hard. Abigail found it true in her addreſs to David, when
he was in his rough : Sam. 25:48 But an hard Tongue hardens the
Heart. A ſoft Anſwer puts away wrath, but grievous words ftir up an-
ger, Prov. 15. 1:
Ob. But what do you ſpeak of Words, which are but Wind?
Jam., 3. So Sol. True, but this Wind many times kindles a dreadful fire, and
oncreaſes it, when once-kindled. As Coles to burning Coles, and
Wood to Fire, ſo is a contentious man to kindle ſtrife.
2. Contumacions, reproachful, diſgraceful words. Theſe are far remote
from fatherły Love, and reſpect. Ariſtotle in his Rhet. tells us, that
the grand ſcope, drift, deſign of contumely is, that a man may rejoyce,
and triumph in the diſgrace of Him, whom he reproacheth. How
barbarous is it then, to rejoyce in the diſgrace and infamy of a Child
of a mans own Bowels? This cannot but provoke. That's a thunder-
clap in the ears of Teſty, reproachful Parents, Whoſoever ſhalli Say
Thon Fool, shall be in danger of Hell fire, Mat. 5:22. Reproạchful words
are no leſs than Marp darts, and keen Swords; nay they carry with
them no leſs than flings, and poiſon, ſo that even the wiſeſt, and beſt
of men can hardly bear the dint of them. Thus Saul to the heighth
pravokes his Son, when he foams at the Mouth, and breaks out into.
that nafty drivel, i Sam. 20. 30. Thou Son of the perverſe, rebellious
Woman, ( and why not in our Engliſh dialect, Thou Son of a Whore? )
and ſo laſheth his Son on his Wives back; what could have been
ſpoken more ſharply to provoke ?
3. Menacing, threarning Words, and that, it may be, for little tripps,
or ſlips of youth, nay; thô there be no reſolution to execute what
they threaten. Suppoſe it only Brutum Fulmen, A Flaſh without a
bolt, or Bullet. The very Wind, and noiſe is enough to ſink the
trembling Child into a Sroon. If Maſters muſt not threaten Servants,
much leſs may Parents threaten Children. Eph. 6.9.
(4.). By rigid.; Actions.'. When Parents utterly. unmindful of their
parental
.
:
Serm. 7. thoſe Children whoſe wickedneſs is occafion'd by themſelves. 157
parental Relation, bowels, duty, prove tyrants; and uſe, or rather
abuſe their Children, as Servants, or indeed as Slaves, and vallals.
Theſe ſhould know, that the great God never commiſſion'd them to be
more than tender Governours, not domineering Tyrants, or Egyptian Task-
maſters. This Tyranny is exercis'd divers wayes.
1. When Parents either deny to, or take from their Children thoſe thingsa
mshich either belong to their neceſſities, or their juſt comforts, in that rank,
and Relation, in which their heavenly Father by birth hath plac'd them.
When they deny them that Education, that Proviſion, that Encou-
ragement, which is Juſt, and Equal; that Food, Raiment, Portion,
that becomes the Children of ſuch a father. This is to act beneath
an Infidel, 1 Tim. 5.8. Nay more, even beneath the Bruit beaſts, who
by a natural inſtinct diligently nouriſh, and cheriſh their young ones;
and cannot but provoke. Even an Horſe, when too ſtrait rein?d, Favours une-.
will riſe up, and fling. When the cocker'd Idol, thô a younger Bro- qually diAri-
ther, or Siſter, (and it may be leſs deſerving ) ſhall be call to the buted highly
Table, Cloſet, bofom, and there treated at the heighth of Sweetneſs, provoke.
whenas the poor, negleéted, diſcountenanced, deſpiſed Elder, muſt ſtand
without, and either blow his fingers, or of employ his Hands in ſome + Mů poptome
baſe, fordid, ſervile, commanded drudgery, which would better bécome x; d'éags papé-
a Slave, than a Son. This, this goes near the Heart of an ingenious,
77001a 671 dave
and obſervant Child *. This muſt needs create in him- an enraged Even a worm
18.
jealouſie, and envy againſt his Equals, or Inferiours, and without a thus trod on:
vaſt ſtock of Love, Humility, Patience; a boiling, rancorous diſdain, would turn...
and wrath againſt his Superiours.
again.
2. When Parents load their Children with unjuſt Commands.. This .
is to Ape that wretched Saul, who commanded Fonathan to ſur-
prize his Innocent, deareſt Friend, and Brother, David, the up-:
right, valiant David, that had so well deſerv'd of the whole King :
dom, one deſign'd by God himſelf to ſucceed in the Throne of Iſrael;
yea and againſt his folemn Oath ſworn unto him ; to bring him to
him, that he might be murthered. i Sam. 20. 31. This both griev'd,
and provok'd Jonathan, ver. 34. Or, with that inceſtuous bloody
Creature Herodias, who commands Her Dancing Daughter to ask
of Herod more than half His Kingdom, viz. Fobi Baprifts heades
Mat. 14. 8.
3. When Parents, meerly to gratifie their Humour, Self-will, Lufts,
Paſſions, Fury, chaſtiſe, beat, and almoſt kill their Children with unjuſt, and.
immoderate laſhes, ſtripes, puniſhments
.
1. Unjuft; when the Parent hath- no lamfiil cauſe, or reaſon fo to:
do. What juſt Plea could that unnatural Saul make for caſting his :-
Javelin, to ſmite his Innocent Son Jonathan? I Sån. 20.33. After he
had ſpit out the Poiſon of his Heart in his words, he fills up the
meaſure of his wickedneſs in this bloody , deed, ſuitable to his mur- :.
therous Heart.
2. Immoderate; when the Sharpneſs of the puniſhment exceeds the
greatneſs of the Crime. Here the Lord;, the Righteous Judge, takes care,
by:
158
What At may
Mother !
3. What
Gracious Parents beſt do, for the Converſion of Serm.7.
by his Supream Authority, that thoſe, that have quthority over others,
ſhould not according to their own Lufts, Will, and Pleaſure, rage,
and vent their fury, and paſſion on criminals. Dent. 25. 2, 3. Now
if Juſtice oblige us to keep our mind free, and compos’d, in puniſh-
ing the greateſt Strangers, and moit hainous Malefactors, that we may
exactly proportion the penalty to their fault; how much more ſhould
a Father (whoſe Name breathes nothing but benignity and ſweetneſs)
obſerve the ſame moderarion, when his buſineſs is to chaſtize the Child
of his own Bowels! And if not, inſtead of reforming, he doth but
provoke his Child.
Thus much concerning Sinful Severity, what it is, and how far
provoking; in all which, I neither have nor could bring onç inſtance,
either Father or Mother, in the whole Scripture, that had the Cha-
racter of a Godly Perſon, that is charged with the crimſon-guilt of
a Sinfully ſevere Parent.
may godly Parents beſt do for the Converſion of thoſe Chil-
dren, mboſe wickedneſs is occaſion d by their ſinful Severity? To this I
anſwer
1. More generally. Phyſician heal thy ſelf: To cleanſe the polluted
ſtream, let's
begin at the puddl'd fountain.
1. As much as may be, ceaſe your complaints to men, of finding ſo
much cauſe of grief and ſorrow in your untoward Children, inſtead
of Joy, and comfort. That they are pungent thorns, inſtead of re-
freſhing roſes, Stabs inſtead of ſtaffs. Exclaim no more, at leaſt
not noroſely, or in paſſion, again& the pride, Levity, vanity, fro-
wardneſs, obſtinacy, debauchery, incorrigibleneſs, of your wretch-
ed Children, eſpecially in the hearing of thoſe Children. 'Tis too
probable, they will be apt to lay their own Baſtards at their Father's
door; and impute all their groſs miſcarriages to their rigid Fathers
harſhneſs, contempt, and want of Love. Had not I been nnhappy
in ſo ſtiff a father, he might have been happy in a more complaiſant
Son. Had my Father treated me with more Bowels, 'tis poſſible,
I ſhould have readily anſwer'd his tenderneſs, with a melting heart,
bended knee, and fincere obedience.
2. Inſtead of opening your mouths to men, go immediately, and in fin-
cerity unbofom your whole Souls to God. Caft your felves at his foot,
humbly acknowledge your great defečts, and failings in the manage-
inent of that Authority, that God, the ſupream Father, hath ftampt
upon you. Humble your ſelf deeply before the Lord' for all your
former Irregular, and exorbitant Paffions, ſtabbing looks, hard ſpeeches,
moroſe behaviour, partial demeanour, dreadful Omens, and forejudge-
ings of the ſad fate of your at preſent diſobedient Child. Weep
(† ſay, not, not ſo much, but) not only for your Child, but for
your
ſelf. Had the root been found, as it ought, the branch had
not been ſo rotien, as it is. Had the Father been more a Fig-tree, ,
the Son had not been ſo much a Thiſtle. If the Vine hath the leaſt
taint of Sodom, no wonder if the Wine hath an ugly tang of Go-
morrha.
Serm.7. thofe Children whore wickedneſs is occaſion'd by themſelvesSER
159
.
morrha. Weep, I ſay, and pray, pray and weep, and inſtead of a
Bead, drop a Tear at the cloſe of every Petition for the full, and
free pardon of theſe thy Relational Sins, in and through the Blood
of that Son, that never offended his, and thy Father : Begg, and Begg
earneſtly for Grace, Strength, Wiſdoni, which is firſt pure, then
peaceable, that thou mayſt-be kept from the like miſdemeanour for
the future.
3. AEt towards your Chlidren in all things, as a Father. Keep your
Relation in your Eye.
1. Love your Children, as a Father. A Man would think this ad-
vice were * needleſs. It ſeems all one, as if I Mould perſwade the * 1 Thef. 4.95
Sun to ſhine, the Fire to burn, nay a man to be a man. This Law As touching
of Love to Children is written by the Finger, drawn by the Pencil, not that I write
Love, ye need
ſtampt and ingraven by the deepest impreſs of Nature on the Hearts, unto you, for ye
and bowels of all Parents. Indeed I have ſpent more than a few your ſelves are
minutes in ſearching the Scriptures on this account ; and, thô I find taught of God
many expreſs Texts that oblige us to Love God, Chriſt, our Neigh- to Love.
Iſa. 49. 15
bour, the Brother-hood, our Wives, yea our Enemies, yet I can light
but on one that doth in expreſs Terms command Parents to Love
their Children, viz. Tit. 2. 4. where we find the young Women are
to be taught to Love their Children. For which the Belt reaſon that
I can give for the preſent, is the ſame that he gave, why the Ro-
mans, among all their Laws, had enacted none againſt the horrid.
Sin of Parricide, viz. Becauſe the Romans either could or would not ſup-
poſe men to be ſuch Monſters, as to be guilty of fo black a Crime. The
Scripture ſuppoſes, that, while we retain the Nature of men, or own
the Name of Fathers, we cannot but love our Children. Well then,
Love your Children, but, Love them as Fathers. Fathers ! This very
ſingle Word contains an liad of Arguments. Were I at leiſure,
’twere eaſie to draw out all the Rhetoricans Topicks of Perſwalion
out of its Bowels. Father! the very Name is as an ointment poured Teap ais ime:
forth, it ſends forth nothing but the perfume of Love, meekneſs, ten- as els
derneſs. Do but ſincerely Love your Children, as Fathers, and then
be ſinfully fevere, if you can? Love your Children, not so much for
their lovely countenance, their pleaſing Grace, and ſweetneſs, which,
how charming foever, is but a fading flower, a skin-deep vanity ; but
principally, as thoſe that are 'bone of your bone, fleſh of your flesh, to
whom you have communicated your blood, and very nature. And let
not this Love be like a dead picture; or Idol in your breaſt, without
Life, or Action; but a living ačtive principle, a ſpring that may vi-
goroully, and effe&tually influence all the powers of your Soul for the
procuring of all that which is truly good to your poor Children.
Obj
. But how can I poſſibly love ſuch naughty, ſuch provoking Chil-
dren?
1. Doth your Duty of loving your Children admit of that exception ?
Love them, i.e. If they are, or while they are free from all fault ;
did not the Lord that enjoyins this Duty, know full well that no
mortal:
:
vi
160 What may Gracious Parents beſt do, for the Converſion of Serm.7.
1
mortal man is without his Spots, Imperfections, Failings? In vain is
that Precept that is limited to a Condition, which is impoſſible to
fulfil.
Jam. 3. 2. Tan-
2. Look inward, and then look upward : Are not you naught? have
gat memoriam not you often, and do not you daily, hourly provoke your Heavenly
communis fragio Father.? and yet would you not deſire that he ihould Love you ? Let
your own Prayers and Tears be Witneſſes in the Caſe : Had a man
laid his ear cloſe to your Cloſet, might he not have heard you Ephra-
im-like bemoaning your ſelf thus ? Heavenly Father, I am vile, I have
done Iniquity, I have not only toucht upon the verge of vice, but
entred the Circle ; nay my fins are aggravated by Perverſeneſs in ill-
doing, and by relifting counſel ; I cannot, dare not clear my ſelf by
à juſt defence, nor, being rightly depriv'd of thy love and favour,
ſeek for any other Mediators, but thy Chrift, and free Grace, for my re-
lief. And therefore give me leave to hope, that a Fathers Bowels are
as Potent Orators as a Sons Miſery; and that, while my Tranſgreſſions
Damm up the way to favour, fatherly Compaſſion will not forget to
be merciful : he that bears the name of a Father, cannot forget the
tears of a Child. Tell me, ſevere Parents, is not this a true Echo of
ſome of your moſt patherick Prayers ? But what anſwer have you ex-
pected, and your Heavenly Father return'd ?
3. Poſſibly, while you have been ſpeaking, God hath anſwer’d; as he did,
Jer. 31. 20. Is Ephraim my dear Son, is be a pleaſant Child? No, no,
he is naught, he is a Prodigal. True! but yet he is a repenting, a return-
ing Prodigal ; though not a pleaſant Son, yet a Son, à Child, and
therefore fince I ſpake againit him, I do earneſtly remember him
ſtill ; Therefore my Bowels are troubled for him, I will ſurely have mercy
upon him, ſaith the Lord: Read, conſider, and often Pray over thoſe
pertinent Texts, Deut. 32. 36. Ifa. 63.15, 16. Hof. 11.7, 8, 9. Luk. 15.
19, 20. All this is true to a repenting Ephraim, but my Child lies
ſtinking in his filth.
4. But I pray, In what caſe, and poſture did your Heavenly Father find
you, when he firſt manifeſted his Love unto you? Ezek. 16. 6, 8. I ſaw
thee polluted in thine own blood, and I ſaid unto thee when thou waſt
in thy' blood, Live; ver. 8. Behold, this time was the time of thy Gods
Love : God the Father commended his Love towards you, in that
while you were yet Sinners Chriſt died for you, Rom. 5. 8.
2. Govern your Children as a Father, and ſo remember,
1:"1. That your Parental power is not abſolute, or de ſporical, but regula-
ted, and arcumfcribd within due bounds and limits : Parents may not
think they may do what they lift, according to their own Will and
Pleaſure with their Children ; Stat pro ratione voluntas, is the language
of a Tyrant, not of a Father : And here,
1. Beware of ſecret Pride, of inordinaté ſelf-exalting ; of magnifying
your Office, and overvalucing your ſelves, and of eſteeming your felves
to be greater than indeed you are, and an Eager deſire that your
Children ſhould ſo think of you, and ſo treat you.
2. Berrara
Serm. 7. thoſe Children, whole wickedneſs is occaſion'd by themſelves. 161
T-
....
$
be, their
2. Beware of thinking, more of the dignity of your place, than of your
duty you owe to God, and your Children, in that Station, wherein
God hath fixt you.
3. Beware of being exceſſively hard, and difficult to be pleaſed, and of
being too rigid an Exactor of obſervance, and reſpect from your
Child, and of ſighting, undervaluing, vilifying, of him, when he hathi
done his ut moſt ; of diſcontent, and murmuring, if you have not all
you deſire in your Child.
4. Beware, that you reſpect not your child more for the ſeeming
regard he ſhews to you, than for any real worth that is in him.
All theſe are dangerous Rocks, to which your ſecret Pride expo-
ſes you, enough to deſtroy Pilot and Veſſel.
3. Bé Angry with your Child, but be Angry, and ſin not, Eph. 5. 26.
Be angry, but then let it be the Anger of a diſpleaſed Father againſt
an offending Child, not the Anger of a Bloody enemy againſt ani Irre-
concilable
. Foe; be angry as your Heavenly Father is ſaid to be Angry:
Of this before.
4. Exhort, admoniſh, reprove, rebuke, chaſtize, offending Children, but
។
then ſtill Remember, whoſe deputy you are, whom you repreſent, even
your heavenly Father. Fury is not in him, Judgment is his ſtrange
work: But he delights in mercy. When he is as it were forced to
put forth his Anger, hệ then makes uſe of a Fathers rod, not an Exe-
cutioners Ax; Pfal. 89. from 30. to 35. He will neither break his 2 Sam. 9. 14.
Childrens bones, nor his own Covenant. He laſhes in Love, Heb. 12.
6. Rev. 3. 19. in meaſure, in pity, and compaſſion. In all their Afli-
Etion he is afflicted. Every ſtroke on his Childs back recoils on "his
own Bowels : and if the member be gangren'd, and there is an abſo-
lute neceſſity to cut it off, to ſave the Life, the Soul of his Child, then
like a Chyrurgeon, who is the Father of the Patient, He makes uſe
of the Saw, not forgetting, that he is now cutting off his own fleſh,
and would never do it, but for the Childs good; Rom. 8. 28. Go you,
and do likewiſe.
5. In all you do, take heed you do not provoke them on the one hand,
nor diſcourage them on the other.
1. Not provoke them. Of this ſomewhat before. Let me adde,
when Children find themſelves, contrary to their hopes, and it may
thing,
which they attempt, or perform, finds acceptance with their
moroſe, and rigid Parents, ſpécially if of fiercer Spirits, in the heat, and
bitterneſs of their inraged Souls, they are apt to throw off all Re-
verence, to break their bands aſunder, and to cait away their cords
from them. Like wild and untamed Colts, to kick, and winch, and
harden their necks, foreheads, hearts, againſt all admonitions, and
threatnings; againſt all words, and blows. Their Father hates them,
ſay they, fink they muſt, and ſink they will : but not alone , if pof-
fible, they'l draw their cruel Fathers Heart, and Peace into the ſame
gulf with them. Oh dreadful! Take heed therefore, do not provoke.
Y
2. Not
1
:
162
way Gracious Parents beſt do, for the Converſion of Serm. 7.
What
Ne animam
defpondeant.
4.
2. Not to diſcourage, diſhearten, difpirit them.;. Col. 3. 21. Fathers.
provoke not your children, loaft 'they be diſcouraged. 'Iva un adurior.
There is nothing, that doth more deject, and ſink the heart of a poor
Child, ſpecially if ingenious, and of a ſofter, and more meek temper,
than the ſevere rigour, and roughneſs of a Father. It quite unſouls
the poor Child, when in the countenance, and deportment of his Fa-
ther, to whom of all men in the World, he ſhould in reaſon be dear..
eſt, he ſees nothing but anger, and averſation. It intimidates the Child,
deſtroyes his mettle, and courage for any honeſt, or honourable un-
dertaking; ſmothers, yea extinguiſhes all his fire, and vivacity, tranfi.
forms him into a meer fot, mope, dullard, block, utterly unfit for
uſe, and ſervice: nay more, it often throws him into the deepeſt
gulph of grief and melancholy, fickneſs, death, and then, it may be,
when too late, the unhappy Parent will fee, cauſe to relent, and abhorr
himſelf for his unjuſt ſeverity.
6. Parents, remember they are Children, and but Children. Their
age may be ſome Apology for them. Their Heads are green, yours
are grey. More years may teach them better manners. They are your
Children, your own Fleſh, Blood, Bowels. • Tè ichov dzamlov, faith Ariſtotle,
your Children. Ifthe ſtream be corrupt, it derives it from your ſelves the
Fountain, Pfal. 51.5. The young Serpent came from the old Cockatrice.
7. Since Severity will not do the feat, ſee
. what ſweetneſs,, mildneſs,
gentleneſs, holy tenderneſs, and indulgence will do : Peragit tranquilla po-
teſtas, quod violenta nequit. The pillow inay help to break the flint,
which the Hammer, and Anvil cannot. It prevail'd with flinty Saul,
1 Sam. 24. 16. The cordial. may prevail, where the corroſive. cannot.
The light of the pardon, more commands the heart of the deſperate Tray-
tor, than that of the Ax, or Gibbet.
8. To All theſe adde Scriptural, admonition, fervent, Supplication, Pa-
tient waiting on, and humble Submiſſion tothe Will of God, Mic. 7. 7,8,9.
Thus much concerning Sinful Severity, we proceed to the Second, and
that is Sinful Indulgence. Our Apoſtle knowing right well, how apt
Parents are to. Swerve from the golden mean of Parental diſcipline ;
and, whilſt they Labour to avoid the Rock of Sinful Severity, how
prone they are to plunge themſelves into the gulph of Sinful Indul-
gence, doth, in the ſame Text, preſcribe a Soveraign Antidote againſt
that fatal pleurifie of fond Affection, in theſe words, but bring them
up in the Nurture, and Admonition of the Lord. Whileft the ſevere
Parent is breathing a vein in his diſtemper'd Child, he cautions him
to take care, he doth not pierce an Artery : Fathers, provoke not your
Children to wrath. But, on the other Hand, if the Child, labours un-
der an impoſthume, and needs the Lancet, our Apoſtle doth here com-
mand the diſcreet uſe of it, and will by no meanspermit, that the
finking Child ſhould be footb’d, or ſtroakt, and demulc'd into certain
ruine. Children muſt be nurtur'd, thô they may not be provok’d.
Parents muſt not be cruel Oſtriches, and leave and expoſe their young
oues, to harm and danger, nor yet. mult they be ſuch fond Apes,
who
Serm. 7. thoſe Children whoſe wickedneſs is occafion'd by themſelvese 163
Gen. 21. 19.
who are ſaid to hug, their Cubs ſo cloſely, as that they kill them
with their embraces: And that on this Account ; becauſe,
2. The wickedneſs of unconverted Children is too too often occaſion'd,
yea and advanced, by the ſinful Indulgence of their godly Parents. Sin .,
ful Severity, with Saul hath llain it's thouſands; finful Indulgence,
with David, it's ten thouſands. Poor, cocker'd Children, when 'tis too
late, find the little Finger of a fond Mother, to weigh far heavier,
and to ſink the Soul far deeper than the weighty Loins of a ſevere
Father, and at a long run will find more of Sting in a Rod of Roſes,
than in a ſcourge of Scorpions. In the Stating of this caſe, I ſhall pro-
ceed as before, and ſhew you,
(1.) What Sinful Indulgence is not : And ſo,
1. Natural, ordinate, moderate, parental Love, and ſuch as is mixt with
the moſt yerning bowels, moſt deep and tender compaſſions, is not finful In-
dulgence. Nay, to be without theſe Natural Affections, is not only Rom. 1.312
wretched Stoiciſme, but finful, curſed, and more than brutifh aſtorgy.
Even the Storks, and Sea-monſters will teach us to love our Off-ſpring.
Love my. Children I may, and muſt,
1. Wich all the forts, and kinds of Love; of de fire of Union, and Com-
munion with them, of the ſweet enjoyment of them, of benevolence,
and good will, willing, ready, and prepared, to delire, and wiſh
them all good : of beneficence and bounty, actually endeavouring to Tit. 2. 4,
do them all good posſible, both as to their Souls and Bodies. All our
Spiritual gifts muſt be for the profit of their Souls, for their Di- 26.&1.9, 10,
I King. 3. 256
rection, Conſolation, Salvation ; and as for their Bodies, their Backs 18, 19.
muſt be our Wardrobes, their. Bellies our Barns, and their Hands our I Tim. s. 8.
Treaſuries. And with a Love of Complacency and delight. Our Chil-
dren may, and ought to be the joy and rejoycing of our Hearts; no
greater joy, than to ſee our Children like Olive-plants round about
our Table, ſpecially if we fee, and find them walking in the Truth.
John 2. Ep. 4. & John. 3. Ep. 4.
2. With all the properties of parental Love, viz. Sincere and unfained;
a Love not in word, and tongue only, but from the Heart, in Deed,
and in Truth. A' forward, chearful Love, not drawn, or driven
but flowing as from a Fountain. An expenſive, open-handed, as well
as open-hearted Love. A fruitful Love, producing not only fair
Leaves, Buds, and bloſſoms of pleaſing ſmiles, and large promiſes,
but the mature fruits of beneficial performances. An holy, juſt, fer-
vent, conſtant Love, a moſt gentle, dear, tender, compaſſionate Love,
whereby we are ready to Sympathize with them, and forward to
fuccour them in their mifery ; to regard them, when they neither
regard us, nor themſelves : To take in good part the deſires of their
Souls, when they find not to perform. To accept of a figh, in re-
gard of a ſervice, a mite inſtead of a Talent, a groan inſtead of a
dury, the very ſtammering of my Child above the eloquence of a Beg-
3.17. Looking on a returning Prodigal as a Son, and pity-
ing as a Father, not puniſhing as a Judge , Pfal. 103. 13, 14. Remem-
bring
&
gar, Mal.
Y 2
164 What may Gracious Parents beſt do, for the Converſion of Sermi7-
e in
svete
bring their frame, and knowing, that both they, and we are poor duft. All:
this, and much more is not finful Indulgence. To carry them in our
Boſoms, as Moſes did the Iſraelites, Num. 11. 12. or ſo in our Hearts,
as to be willing to impart our very Souls unto them in, and for God, bea
cauſe they are dear unto us, as Paul, 1 Theſ. 2. 7, 8,11. To Bleßthem in
Gods Name, Faith, Fear, as Jacob did, Gen. 49. 28. To countenance
and encourage them in, and reward them for well doing, 1: Pet.. 2..
14. Eſt. 6.3. To Love thoſe moſt, that Love God moſt, to give ſuch.
Benjamins five meſles, a double, treble Portion, an Iſaak's Inheritance
this is not ſinful Indulgence.
(2.) What ſinful Indulgence is.
It ſtands in the Exceſs and exuberancy of our Love, and affections ;
and in too much lacking, and remitting the reins of Government :
When we do as it were abandon, and give up our minds and ſtudies,
10 coax, and pleaſe, and gratifie the bumours, yea ſatisfie the Luſts of
our fooliſh Children : when we make their Wills our Lams, our Rules ;
when the doting Parent is led by the Heart, ſhall I ſay, or Noſe, by
his audacious Child, and muſt be at his beck, at his command. When?
the Child may and muſt peak, or do what he pleaſes, and the Parent
either may, or dare not ſay, What doſt thou ? let him act what, and when,
and how he pleafes, he muſt not be diſpleaſed, diſturbed, contradi&ted:
in the leaſt. When the Child, gromn infolent, and intolerable, is too:
gently treated, and born withall, when a forced frown, or a gentle :
Joft whiſper, is lookt upon as a ſmart Rebuke, and the laſh of a Rod,
no leſs than the wound of a Sword. When, it may be, we mildly ſnip
the unthrifty Darling, and, at the ſame time, that we pretend to chíde,
do fondly adde fuel to his exceſs. This, O this is ſinful: Indulgence. A.
fun of a crimſon dye, and dreadful conſequence. More particularly,
1, When our extravagant Love prevails with us, in too mild, and gen-.
tle a manner, to bear with our wicked Children in contemning of, or Rea.
bellion againſt Gods Lams, or our oirn lawful commands, and counſels, Ifa.
3.5. I.Sam. 15. 1; to 12. i Sam. 3. 13,
Math. 14. 8:
2. When our inordinate love to them cauſes us to counfel them to, or :
encourage them in that which is evil. This was a deep blot, and indeed
Gen. 25. 28. the only one I find in that godly Mothers, good Rebekah’s Scutchea.
& 27. 6. &c.
oni Gen..256 28. 'Tis ſaid, that Ifaac loved Eſau, becauſe he did eat
of his Veniſon, but Rebekah. loved. Jacob. : Iſaac, being old was too
much held by the teeth, and too fond of Efauo;. for his Veniſons fake
but Rebekah her ſelf was net a little in fault. Her Jacob by his red
Pottage had got the Birthright, and now ſhe is reſolv'd that he ſhould,
hate the Bleſſing too. On this account fhe furniſhes him mith a lyer
in his mouth, and skins on his neck and hands, and ſo, in her great.
love, expoſes her dreſt Jacob inſtead of a. Bleſſing, to his Fathees:
Curſe and his own Damnation... 'Tis true;, he narrowly eſcaped, and
ran away with the Bleſſing ; But both Mother and son had both their
Bellies full of the Sauce in which the Mothers Indulgence: had ſinful-
ly ſoakt it. 'Twas this chiefly, that made poor. Jacoba go balting to
his Grave.
&
3: When
.
Serm.7. thoſe Children, whoſe wickedneſs is occafior’d by themſelves.
165
3. When Parents will not endure to ſee that Natural Fierceneſs, Pride,
Self-mill
, Impatience, that peeps out in their Children, to be severe
ly checkt, and grubb'd up by the Roots
. When Children muſt not be nurtur'd
in Truth, Modeſty, Baſhfulneſs, Reverence, Courteſic, Obedience, Dili-
gence; No, no, this is Harſhneſs : But even whilſt little Children,
fcarce out of the ſhell, ſhall be taught, and encouraged to brazen
their foreheads, to throw off all humble Shamefacedneſs, all Refpe&t.
of Superiors, to talk, and ſtrut, and ſwagger, Their Tongue is their
own, and who is Lord over them? Oh intolerable, tell it not in Gathy
publiſh it not in the Streets of Askelon.
4. When we feed our Children with more dainty Fare, trick them up :
rrith more gorgeous Apparel, and even loofen, and break the nerves of their
Souls, and Bodies with too ſoft, and delicate an education, no way ſutable:
cither to our own Eſtates, or their Condition : Which was the ſerious :
complaint of Quintilian of old, and is the ſin, and ſhame of this pre-
ſent Age. This, this is that ſinful Indulgence here intended. This is
that that too often occaſions, yca inflames, and heightens our Childrens
daring Wickedneſs, and prepares them, makes them fit Veſſels for
Temporal, and Eternal ruine. Now concerning this I ſhall give you
- iny thoughts under theſe two generals.
1. I ſhall lay before you plair Inſtances of this finful Indulgence
in three Parents, all of them Fathers, ( for, after a molt exact ſearch
throughout the whole Scriptures, I cannot find one, no not one of all
the godly Mothers in Iſraet guilty of, or charged with this fin, Re-
bekah only excepted, ) two of theſe Fathers were beyond all contradicti-
an, truly, yea eminently godly, the third probably To, by the tender
reſpect he ſhew'd the Levite : We begin with him.
1. That the Indulgence of Parents is the bane of Children, a Pandar of
their wickedneys, the Aſylum of their vanity. How eaſily is the Thief
induced to Steal, when he knows his Receiver ? When the loofneis
of Youth knows where to find pity and toleration, what miſchief can:
it: forbear? See this in the Levites Concubine or Wife, Judg 19. 1, 2..
This Concubine plays the Whore againſt the Levite, whom the orn'd at:-
leaſt as an Huhand. Her guilt makes her. fly, but whither ſhall je,
cauſe her Mame to go..?! whither indeed, but to her ørn dear Fa-
shers Houſe ? She that had deſerv'd to be, abhore'd by her loving
and faithful Husband, doubts not to find ſhelter from her fond and
indulgent Father, his heart, and lioufe, and boſom, ſhe knew would
all be open to her. Well, home the ſpeeds to her Father at Bethle
hem Ephratah. But, doth her good old father receive her? what, doth
he ſuffer his houſe to become a Brothel-houſe, to be defiled with an
Adultereſs, though ſhe ſprang out of his own Loyns ? Methinks F
hear him, in a juſt indignation thus accoſting her. Why, How now:
Impidence? what makeſ thon bere ? doſt thou thiök to find my houſe
a ſhelter for thy finis ? the Steros are a fitter receptacle for thee. Whilft
thou wert a faithful Wife to thy Husband, thou wert a beloved Daugh-
ter to me : But, nɔw.thou art nzither. Thou art not mine, I gave.
thes
?
.
2
.
166
What may Gracious Parents beft do, for the Converſion of Serm. 6,
.:
thee to thine Hufhand. Thou art not thy Huſbands, thou haſt be-
tray'd his Bed. Thy filthineſs hath made thee thine omn, and thine
Adulterers, go ſeek thine entertainment, where thou haſt loſt thine how
neſty! thy Lewdneſs hath brought a neceſſity of ſhame upon thy
abettors. How can I countenance thy perſon, and abandon thy ſin ? í
had rather be a juſt man, than a ſinfully-kind Father. Get thee home
therefore to thy Husband, crave his Forgiveneſs upon thy Knees;
redeem his. Love with thy Modeſty, and Obedience. When his Heart
is once open to thee, my doors ſhall not be ſhut ; in the mean time,
before thou art humbled both before. God and man, Know, I can be
no Father to an Harlot. Thus methinks I ſhould have heard him
fay; but lo, fond Father that he was, he treats and careſſes her at
another rate, and ſeems to beſpeak her, as Fael did Siſera, Judg. 4.
18. Turn in my dear Child, turn in to me : He brings her into his
Houſe, covers her with a Mantle, inſtead of Water gives her a
Bottle of Milk, yea he brings forth Butter in a Lordly diſh! treats
her at the Kindeſt rate, and that for four whole Months. And now
let the moſt indulgent Parent judge, whether this was a juſt dealing
with this Strumpet, whoſe Crime God had long before Sentenced with
Death, Lev. 20. 10. But yet remember, that this Courting Jael prov'd.
a moſt fatal, Executioner. The vile Siſera bow'd and fell at her feet,
Fudg. 4.21. - & 5. 25, 26, 27. For ought I know, had her Father
been more ſevere, he might have prevented her farther defiling, and
Murder by the filthy Gibeathites, Fudg. 19.25, 28. Indulgence is a Sy-
ren, that firſt ſings, and then.Nayes ; worſe than fael, her Hammer
and Nail deſtroy only the Body, but this deſtroyes the Soul, and that
even by its· Lullabys, when the unhappy fondling ſleeps and ſnoars in
the Parents bofom.
2. Indulgent Parents are, really cruel to themſelves, their. Pofterity, and
the Church of God. For this, we have two ſuch inſtances in two Stars
of the greateſt magnitude, that ever ſhone in the Churches Horizon,
ſuch indeed, as are not to be mention'd without the greateſt dread
and trembling, with reſpect to their plunge into this deep pit of
groſs Indulgence, ELI, and DAVID. Nay ſtart le not. Theſe are
the men, even good Eli, and better David. The beft of men, and I
had almoſt ſaid the worſt of Parents, and then no wonder, if Plagued
with the worſt of Children.
1. Eli. His Tragical Story we find 1 Sam. 2. 12. to the 4th chap.
He had iwo Sons, Sons of Belial, a brace of Hell-hounds, Hophni
and Phinehas, whoſe names do almoſt ſtain the Sacred Writ; wretches,
that were as deſperately lewd, as himſelf was eminently holy. And this
appears on theſe acounts.
1. If the goodneſs of Example, Precept, Education, Profeſſion, could
have been Antidotes againſt the extremity of ſin, theſe Sons of ſo holy
a Father had not been ſo helliſhly wicked : But now neither Paren-
tage, nor Education, nor Priefthood, could reſtrain the Sons of Eli,
from
v. laſt.
Serm. 7. thoſe Children whoſe wickedneſs is occaſion d by themſelves.
167
1
from degeneraring into the Sons of Belial : Yea, their wickedneſs was
moſt deſperately improv’d, boild up, and fermented to the higheſt Pa-
roxyfm.
2. Had they not been the Sons of Eli a Prieſt, yet, being themſelves
by Office Prieſts of the moſt high, and Holy God, who would not have
thought, hoped, concluded, that their very calling and function ſhould
not have at leaſt dictated, if not infuſed ſome Holineß into them? But,
Oh dreadful, even their white and clean Ephods, are but Cloaks of
their fouler fins : Nay, though they ſerve at the Altar, yet, degene-
rating from their duty, their
wickedneſs is ſo far from being extennared
and made leſs, that it riſes ſo much above others, as their Place and
Station is holyer than others. A wicked Prieſt is the worſt, the Vileft
Greature on Gods Earth. Devils in Maſcarade. Who are Devils nom,
but they, that were once Angels of Light? The worſt of Dung comes
from the beſt of Meat. The moſt deadly Poyſon out of the ſweereft
Mineral.
3. That God, who had promis'd to be the Levite's Portion, had
ſet forth the fair Portion of theſe Levites ; and God will not only feed them,
but feaſt them too, and that at his orn Table, at his own Altar. They
ſhall eat of his own Morſel, and drink of his own Cup. The breaſt
and the right Shoulder of the Peace-offering was their allowed Commons,
Lev. 7. 14, 15, Well, They are ſatisfied, they are thankful, are they
not ? No ſuch matter. Theſe bold and ſaucy Prieſts will rather have
their Fleſh-hook their Arbiter, than God, and whatever their Trident
faſtens on, ſhall be for their dainty Tooth, 1 Sam. 2. 13, to 17th. They
were weary of one or two Joints, their delicacy affects more variety
God is not worthy to carve for theſe men, but their oirn hands. And :
thus they do not receive; but take, or ſnatch, violently, audaciouſly,
unſeaſonably, ſacrilegiouſly. It had been but fit, that God ſhould have
firſt been ſerv'd ; but their preſumption will not ſtay Gods leiſure..
E're the fat be burnt, e're the fleſh be boyť d, they muſt and will ſnatch
their ſhare from the Altar ; as if the God of Heaven ſhould wait on
their curious Palate, as if the Fews had come thither, not ſo much
to Sacrifice to the Lord Jehovah, as to theſe Prieſts Bellies. But beyond
all this,
Hear O Heavens; and give ear; O 'Earth, and be aſtoniſht with :
all thoſe that bear the name, guilt and ſhame of ſuch debauched Prieſts
of the Altar, even then, and there, at the very Altar, the moſt Holy God.
his throne on Earth, even there, they are nó ſooner fed, but like curſed
Stallions, they neighed after the modeſt Mothers of Iſrael. Holy women
allemble at the door of the Tabernacle; and theſe Variets, blackeſt
Miſcreants (worſe by far than Zimri and Cozbi, all Circumſtances con-
ſidered, Numb. 25. 6. and well it had been, if that other Phinehas had
been nigh them with his avengeful Javelin) tempt, if not force them
to adultery, that came thither for devotion. Theſe wretches had Wives
of their own, yet their unbridled deſires rove after ſtrange fießli
, ard fear
not to pollute even that holy place with abaminable filthineſs. Oh! fins ,
too.
4.
:
0
168
What may Gracious Parents' beſt do, for the Converſion of Serm.7.
too ſhameful for common men, much more for the Spiritual guides of
Ifrael. That Ark, which expiated other mens fins, dreadfully added to
the ſins of theſe Sacrificers. Jer. 2. 8. Ezek. 23:38. Rom. 2.--17.25. Thus
far as to the Sin, and Wickedneſs of theſe miſcreants, the Children and
Sons of Eli.
2. As to old Eli. Did he Know all this? 'Tis true, eſpecially of Great
men, that they, uſually, are the very laſt, that are informed of the
Evil of their own Houſe: bút yet as to Eli,
1. It could not probably be, but when all Ifrael rang of the lewd-
·neſs of his Sons, he only ſhould be ignorant of it. But
2. Or, if He knew it not, can his Ignorance be excus’d: It being not
-an Ignorance mere privatis, but prave diſpoſitionis : for where ſhould Eli
have been but in the Temple ? either for action or overſight? The very
preſence of the Prieſt keeps Gods Houſe in order. 'Twas his grand duty
Carefully to inſpect them, at leaſt diligently to enquire after the due ad-
miniſtration of Gods Ordinances, and a juſt and ſeaſonable rebuke, and
reſtraint might have happily prevented this extremity and heighth of
prodigious debauchery. Nothing but Age can plead and apologize for Eli,
that he was not the firſt Accuſer of theſe his Sons will you call them,
or monſters. But
3. Now, when their Enormities come to be the cry of the Multi-
tude, when it thunders, and he muſt perforce hear it, and this loud
clap muſt of neceſſity pierce not his ears only, but his heart, bowels,
conſcience. But with what holy fervour, zeal, juſtice, indignation ?
1. Was it, as with Fudah, when 'twas told him, Tamar thy daughter-
in-law hath playd the harlot ; bring her forth, and let her be burnt Gen.
38. 24. * Theſe my Sons are Adulterers.
2. Or as the Parents of the ſtubborn and rebellious Son, lay hold of them
and carry them forth to the Elders of the City, and ſay to the Elders of
the City : Theſe my Sons are ſtubborn, and rebellious, they have not,
will not obey my voice, let them be ſtoned to death. So God command-
ed, Deut.21. 18. to 22. Thus, even thus, ſhould Eli, who was not only
the chief Prieſt, but the ſupreme Judge of Iſrael, impartially have judged
his own corrupted fleſh; and never could he have offer'd a more pleaſing
Sacrifice, than the corrupt gore blood of ſo wicked Sons.
1. Doubtleſs. Eli knew full well, that 'Twas in vain to rebuke thoſe
fins abroad, which we tolerate at home : That that man makes himſelf a
ridicule, that leaves his own houſe on fire, and runs to quench his Neigh-
bours; and quitting his own Family infected with the Plague, haftens
to the cure of his Neighbour.
2. We find, this good Eli, as old as he was, could be tart, and ſharp
enough to another, to godly, mourning, praying Hannah, when he
thought only, ſhe had been drunk before the Lord, upon but the bare
fufpicion of a lin: How long wilt thou be drunken? put amay thy wine from
thee; r-Sam. 1. 13, 14. 'I'is true, his reproof aroſe from miſpriſion, but
that miſpriſion ſprang from zeal.
3. But what now? In the Caſe Lefore us, you cannot but expect to
find
Serm. 7. thoſe Children whoſe wickedneſs is occaſion d by themelves.
169
find hin ſcrew'd up to a note beyond Ela, inilam'd ad ceto; the zeal,
the fire, the furnace heated ſeven times more than uſually, the burn-
ing zealof his Gods Houſe muſt needs conſime him. For fatisfaction,
read is.um. 2. 22. to 26. Now Eli was very old, and heard All that his
Sons did unto all Ifrael, and how they lay with the women, that afjembled at
the door of the Congregation : and he ſaid unto them: To fhaine, To Tor-
ment, To hell with them, To the Worm that dies not, To the fire
that never ſhall be quenched! Was this his Sentence ? No, no. But to
amazement; Hear what he ſays:
4. He ſaid unto them, Why do ye ſuch things, for I hear of your Evil
dealings by all this People ? ver. 24. Nay, my Sons, for it is no good re-
port,
that I hear, ye make the Lords People to trangrefs... 25. If one
man ſin againſt another, the Judge ſhall judge him, but if a man fir
againſt the Lord, who fall intreat for Him ?
See here Indulgence to a prodigy; to the notorious Crimes of his
Wicked Sons.
1. How foon do we find the caſe alter'd! to Hannah he ſpake as an
Holy Prieſt, a juſt Judge; to theſe, as a fond indulgent Father. If
corrupt nature be allow'd to ſpeak in Judgement, and to make diffe-
rence not of Crimes, but Criminals; not of Sins, but Offenders, the
Scales will not be Equal.
2. Had theſe wretches but a little pack'd their duty, or heed-
leſly omitted ſome rites of the Sacrifices, this Cenſure had not been ſo un-
becoming
3. But, to puniſh the thefts, rapines, ſacriledges, Adulteryes of
his Sons with a meer Why do you ſo; was no other than to have
that head, that deſerved the Ax.
As it is with Ill humours; A weak doſe doth but irritate, and
anger them, not purge them out: ſo it fares with habituated' sins,
and ſo it did here ; ver. 25. They hearkned not to the voice of their
Father.
An eaſie reproof doth but encourage wickedneſs, and makes it think
it ſelf ſo flight, as that Cenſure imports. Nay, a vehement reproof,
if no more, to a capital Evil is, at moſt, but like a ſmart Shower
to a ripe Field, which only layes that Corn, which is worthy of a
Sickle.
It is a breach of Juſtice, not to proportion the Puniſhment to
the Offence; to Whipa man for murther; to puniſh the purſe only,
for inceſt; to burn Treaſon in the hand; to award the Stocks to Bur-
glary; to lay on the Verge, where the Ax or Gibbet are deſerv'd;
is to patronize Evil, inſtead of avenging it.
Thus we have ſeen the Childrens Wickedneſs, and the Fathers
Indulgence. But is there not a Melius inquirendum in the caſe? Yes,
yes. From a fond, and partial Bar, to a ſtrict, and impartial Tri-
bunal.
3. God himſelf, and the greateſt party concern'd, and the moſt
injured, interpoſés.
Z
Poor
•
may Gracious Parents beſt do, for the Converſion of Serm. 7.
170
What
1
to
.
Poor Eli could not have deviſed, or ſtudied a more compendious,
and effectual Way, to have plagued' himſelf, his Houſe, his Poſteri-
ty; than by this his finful kindneſs to his Childrens Sins. What va-
riety of judgments doth he now hear of,
1. From the Meßenger of God! 1 Sam. 2. 27. to the end. Becauſe
he had now doated in his old age, there ſhould not be an old man left of
his houſe for ever; becauſe it vexed him not enough, to ſee his Sons
Enemies to God, he ſhall ſee his own Enemies in the habitation of the
Lord, ver. 32. Becauſe himſelf forbore to take vengeance of his Sons,
and eſteem'd their lives above the Glory of his God, and Maſter;
therefore God himſelf will take the Sword into his omn hand, and kiál
them both in one day. ver. 34. & chap. 4. II. Becauſe he abus'd his
Authority, and conniv'd at Sin, and honour'd his Sons before God,
therefore his houſe ſhall be ſtript of his honour, and it ſhould be tranfaa
ted to another. ver. 30. 32. 35. Becauſe he ſuffer'd his Sons
pleaſe their wanton appetites, in taking meat from off Gods Tren-
cher, therefore thoſe, which remain of his houſe, Jhall come to his Suc-
ceffors, and beg a piece of Silver to buy a morſel of Bread. ver. 36.
Becauſe he was fond, and partial to his Sons, God will execute at
this, and more, on him and them, ſeverely, and impartially. i Sam. 3.
11. to 15.
2. Obſerve, I beſeech you obſerve, indulgent Citizens, we do not
read of any Sin, that Eli was charg'd with, but with that which is
Epidemical, I fear, among you, and lookt upon as a peccadillo, and if à
Sin, at moſt but venial. What were theſe dreadful menaces againſt
Eli, but Premonitions: to us? theſe murthering Canons to Him, but our
Warning-pieces ? God ſayes, yea God Swears, that he will judge Elies
houſe, and that with beggery, mith death, with defolation: And that
the wickedneſs of his houſe ſhould not be purged with Sacrifices, or Offers
ings for ever. 1 Sam. 3. IL.. to 1's. Do not your Ears tingle at the mention
of theſe things? do you not wonder, that the Neck, and Heart both
of Poor Eli were broken at the report of them?
4. We have heard the Sentence, and, (notwithſtanding Elies Res
pentance, and the Saving of his Soul, yet ) for the neceſary Vindi-
cation of Gods Honour, Holineſs, Juſtice, here below, ſee the dread-
ful Execution.
1. The Philiſtines and Ifrael join in Battel. Ifrael is ſinitten and
fied. Theſe fell of Iſrael thirty thouſand footmen; and the Ark of
God taken. 1 Sam. 4. 10, 11. 2. The two-Cäitiffs, that: had liv'd be:
fore to bring Gods Ark into contempt, and had now liv'd to car-..
ry it into captivity, both Nain by the Philiftines. 3: Eli; now ninety
eight years old, at the news of this, falls backward from his Seat, and
breaks his Neck. 4. To make the Tragedy compleat, the. Wife of
that curſed Phinehas, as. not minding. Father, Husband, Self, Child,
with her laſt breath pants out a doleful Epitaph on the captive
Ark, and ſtamps.it on her Childs forehead. Call it Ichabod; for the
Ark of God is taken. 1 Sam. 4: 21.
Before
.
}
Serm.7. thoſe Children whoſe wickedneſs is occaſiond by themſelves.
171
.
A
Before we proceed, let's caſt our Eye back and but glance on the
Sin, that was the grand cauſe of this ſtrages. 1 Sam. 2. 29. Becauſe
he honoureth his Sons above me : for the iniquiry, which he kno:pcrh, be-
cauſe his Sons made themſelves vile, and be reſtrained them no. 1 Sam.
3. 13. Hinc illæ Lachryme. O Cruel Indulgence, The Jury hath fat
upon thee, and give in this, as their Juſt and unanimous Verdict, that
thou art guilty of the death of Father, and Children; of Priests,
and People, of the captivity of the Ark at leaſt, if not the deſtruction
of Religion. By this time, I ſuppoſe your Ears, and Hearts may be full,
if not loaden. If not, take the third, and laſt, and that who is, but
3. DAVID: who was no leſs unhappy in, than indulgent to three
of his Children ; Adonijah, Amnon, Abſalom.
1. Adonijah, is much made of, greatly Cocker'd, his Fathers darling,
and delight, from his Infancy his Father David had not diſpleas'd
him at any time, do he what he would, no not in ſo much as ſaying,
Why haft tbou done fo? 1 King. 1. 6. And well might the cocker'd young-
ſter think, ſince he had got the Throne of his Fathers Heart,
'twould not be ſo high a leap, to uſurp the Throne of his Father's
Kingdom, ver. 5.25. and that, whilſt his Father was yet living, ſpeci-
ally ſince his elder Brother Abſalom was now dead ; (but yet
he' might have remembred, how that Phaeton fell, ) nay more, thô
he knew, that his Father, according to Gods Special Appointment, had
declared Solomon to be the Heir apparent of his Crown, and King-
dom. For all this, David did, or durft not reprove him. No. His
Treaſon is no ſuch great matter : but a light thing, and to be lookt
upon only as the brisk effort of a vain, if not a gallant Spirit. For
all this yet, not ſuch a word from David, as Why haft thou done ſo,
Adonijah? Well, if the fond Father will not, the Wife Son ſhall, and
will make this vain fondling know himſelf, eſpecially when his ſubtil
ambition ſo far diſcover'd it ſelf, in asking Abiſhag the Shunamite, Da-
vids Concubine, by creeping into his Fathers Bed, to make his way
to his Brothers Throne. This Solomon was well aware of, and com-
mands him to be put to death, as a Juſt reward of his old practis'd, and
nem intended Treaſon. i Kin. 2.25. There's Adonijahs exit
2. The next is Amnon, guilty of Inceſt with his own Siſter, yea and
this inceſt committed with rape. 2 Sam. 13. 14. Amnon, a perſon to
be anathematiz'd by the whole Congregation, Deut. 27. 22. and to be
puniſht with Death. Lev. 20. 17. But what doth David do in the Caſe?
The Text faith: When King David heard of all theſe things, be was
very mroth. ver. 21.
1. But was that all ? Alas, what was that, but a great flaſh, and
noiſe without a Bullet ? and this Abſalom, that, raviſht Virgins own Bro-
ther, deeply reſents, and is reſolv'd upon a Juſt revenge. ver. 22. Cer-
tainly the inceſtuous Son, might juſtly have expected more, than a ſud-
dain Aguiſh fit of hot diſpleaſure of a Father. viz. The danger of
the Law, the indignation of a Brother, the frame, and out-ery
of the World.
Z 2
2. What
.
172
What may Gracious Parents beft ds, for the Converſion of Serm. 7.
2. What a ſtab in the Heart, a Sword in the Bowels muſt this needs
be to Tamars Father David, whoſe command, out of Love to Am-
non, had caſt his deareſt Daughter into the Den and jars of this Lyon !
ver: 7. What an inſolent affront muſt he needs conſtrue this to be
offer'd, by a Son to a Father, that the Father ſhall be made as it
were a pandar of his own Daughter, to his own Son !
3. David, that tender Father, that lay upon the ground, and would
eat no bread, for the fickneſs of a Child (which yet was but the ſpawn
of an Adulterous bed) How vexed, enraged, inflamed muſt he needs
be, with the villany of His Son, with the Raviſhment of his Daughter,
both of themi more deeply wounding than many deaths ? What revenge
can he think of for fo hainous a crime leſs than death, and that in its
moſt bloody dreſs?
4 yet
what lefs than death is it to this indulgent Father to think of
a due revenge ! Rape was, by the Law of God capital, Deut. 22. 35. How
much more, when ſeconded with Inceſt! Anger, thô never ſo hot, and
eager, is not puniſhment enough for ſo high, ſo complicated an offence.
Such mild injustice is no leſs provoking to Heaven, and perilous to a
Commonwealth, than the fierceſt cruelty: For ought I know, the blood
of Souls murther'd by fooliſn Pity, cries as loud in the ears of divine
Juſtice, as the Blood of Bodios llain by cruel Severity. And yet this.
is all we hear of from ſo indulgent a Father; unleſs perhaps he makes
up the reſt with Sorrow, and ſo puniſhes his Sons miſcarriage on him-
ſelf; v. 37. But
5. If David, perhaps out of the Conſciouſneſs to himſelf of his late
Adultery and Murther, will not puniſh this horrid fact, his Son Abfalom
Mall: And that, not ſo much out of any Zeal, or of Juſtice, as de-
fire of Revenge : 2 Sam. 13. 28, 29. See Amnon there weltring in his
blood, murther'd by Abfaloms command, when he was drunk, and ſo
for ought we know, Soul and Body ſuink at once, and that eternally.
One Act of Injuſtice draws on Another : The injuſtice of indulgent
David in not puniſhing the Rape of Tamar, procures the injuſtice of
Abſalom, in puniſhing Amnon with Murther. That, which the Fa-
ther ſhould have juſtly reveng'd, and did not, the Son revengeth un-
juſtly. However, in all this the Lord, the Supreme Judge is Àighte-
ous ; To reckon for thoſe Sins which humane Partiality or Negligence
had omitted ; and whilſt he puniſheth Sin with fin, to puniſh lin with
death. Had David called Amnon to a ſevere Account for this unpar-
donable Villany, the Revenge had not been ſo deſperate. Thus, to Da-
vids Horror, fell Amnon. The third and laſt, that brings up the Rear
of thoſe Serpents, that lay ſo warm in Davids Bofom, was that great
Gallant, the gliftring Minion of the Court,
3. Abfalom ; Abſalom the Murtherer, Abſalom the Rebel, and yet
for
All that, Abſalom the B:loved.
1. Abfalom the Murtherer, and that of his own Brother Amnon, as
we have heard, that for two-full years had fat cloſe brooding the deep-
eft Revenge: Having diſpatcht his Brother, is aidos away he flies to
Geſhur,
-
Serm.. thoſe Children whoſe wickedneſs is occafion'd by themſelves.
173
1
young man
Geſhur, and for three years hides and ſhelters himſelf in his Grandfathers
Court. 2 Sam. 13. 34, 37. & 3: 3. But doth not David poſt his Emballa-
dors after, and demand him thence, to be returned, and delivered up as
a Sacrifice, to ftop
the cry of his Brothers Blood, that roar'd for Venge-
ance? At leaſt in three years time? No, not a Word of that. But fee,
and be amazed at the quite contrary workings of his diſtemper'd Heart,
V. 39. The ſoul of King David longed, or mas even conſumed, to go forth,
for be was comforted concerning Annon. The three years abſence ſeemed
not ſo much a Baniſhment to the Son, as a Puniſhment to the Father.
'Tis true, David, out of his Wiſdom, ſó inclines to favour, as that he
conceals it ; and yet ſo conccals it, as that Foab, who could fee Light
through the ſmalleſt chink, by his piercing Eye, could clearly diſcover
it. Foab reads Davids Heart in his Countenance, and knows, how to bu-
moser, and ſerve him in that, which he world, and yet ſeemd, he would.
220t have accompliſht, and by that cunning ferch of the Woman of Te-
koah, brings into the light that birth of delire, whereof he knew David
was both bigg, and afhamed, 2 Sam. 14. 21. See here the mask of Royal
Indulgence. It is not David, that recalls Abfalom : Not He, he only
does it, to anſwer the humble Petition of an importunate Subject, and to
follow the advice of Joab a diſcreet Councellor.' The King faid, Behold
now I have done this thing, that ye de fire, go therefore, bring the
Abfalom again. But ſtay: Another fetch; Let him turn to his omn Houſe,
end let him not ſee my face, V. 24. for fear the People ſhould cry Name
on this unjuſt Indulgence.
2. Abſalom the Rebel, Abſalom the Traitor. 2 Sam. 15. 10. Having
prepar'd the People for a Rebellion by a wicked inſinuation of his Fa-
thers unjuſt Government, he ſets up, as King, in Hebron, and the Con-
ſpiracy was ſtrong. His Eye is on the Metropolis. His firſt March muſt
be to Jeruſalem : To make room for the young Rebel, the poor old Father
muſt pack up, and be gone; V. 14. with an beavy heart, weeping eye,
cover'd head, and bare feet as it were. Never did he with more foy
come up to this City, than now left it with Sorrow : And how could
he do otherwiſe, when the Inſurrection of his dearly beloved Son
drove him out from his chief City, and Throne, yea from the Ark
of God?
1. His firſt Prank, was a ſufficient Earneſt of what was like to enſue.
An Act of the higheit inceſtuous Uncleanneſs, that ever the Sun faw.
They ſpread Abſalom a Tent upon the top of the Houſe, and Abſalom
went in to his Fathers Concubines in the ſight of All Ifrael. 2 Sam. 16. 2.
22, 23. The Practice was like the counſel, v. 22. as deep as Hell it
felf. An Aci uncapable of Forgiveneſs. Beſide the uſurping the Throne,
to violate the Bed of his Father ; unto his treaſon, to adde inceft, is no
leſs unnatural; that the World might ſee, that Abſalom, neither hoped
vor cared for the reconciliation of a Father: And, as if the villany could
not have been ſhameful enough in ſecret, he ſets up his Tent in the
top of the Houſe, and lets all Ifrael be witneſs, of his own jin, and his
Fathers ſhame. Ordinary fins are for Vulgar Offenders : but Abfalom
uns.
174
What may Gracious Parents beſt do, for the Converſion of Serm.7.
fins like himſelf ; eminently, tranſcendently, and doth that, which may
make the World at once to bluſh, and wonder. The filthineſs of the Sin
is not more great, than the impudence of the Matter.
2. His purſuit ; 2 Sam. 15. 14. Abfalom is now on his High march,
ready to make his onſet. David rallies up all, the forces he could make,
not ſo much to Aſault his Son, as to defend himſelf. But ſee his charge,
2 Sam. 18. 5. The King commanded Joab and Abiſhai, and Ittai, his
three Generals, ſaying; Fight neither againſt ſmall, nor great, for
they, poor deluded Souls, are come forth in the ſimplicity of their hearts,
are nieerly drawn in, and Know not any thing: 2 Sam. 15. 11. but
againſt the Head and Ringleader of theſe Rebels, that Son, or trai-
tor rather, that came forth of my Bowels, and ſeeks my life ; 2 Sam.
16. 11. Is not this Davids Charge? Ņo, not ſuch a Syllable in their
Commiſſion : But thus, which is not to be mention'd without a bluſh,
Deal gently for my ſake with the young man, even with Abfalom, 2 Sam.
18. 5. But Itay, what do I hear? Is this the voice of David ? what,
that David, that formerly was forced to employ his Arms for his de-
fence againſt a tyrannous Father-in-law, and is now forced to buckle
them on againſt an unnatural Son? What, he that has muſter'd his men,
commiſſion d his Generals, marſhald his Troops ? what, is this his charge,
and word, and ſignal for the Battel? Doth he at once ſeem to encolla
rage them, by his eye, and reſtrain them, with his tongue ? Oh! David,
what means this ill-placed Love? this unjuſt, cruel mercy? Deal gently
with a traitor ! of all Traitors, with a Son! of all Sons, with an Ab-
ſalom! The graceleſs, murtherous, inceſtuous, traiterons Son of ſo good,
ſo tender a Father! And all this, for my ſake, whoſe Crown, King-
dom, Blood he hunts after! For whoſe fake muſt this wretch be
pur-
ſued, if he muſt be forborn for thine? He was ſtill courteous, thô hy-
pocritically, to thy followers, affable to Suitors, planſible to all Ifrael,
that ſo he might be perfectly cruel to thee. Wherefore are theſe Arms,
if the ſole cauſe of the quarrel, muſt be the Attractive, perſwalive
motive of Mercy? Yet thou ſayſt, Deal gently: We ſee, even in the
holieſt Parents on Earth, corrupt Nature may be guilty of moſt unjuſt
tenderneſs, of bloody Indulgence. But let's advance a ſtep farther.
3. The Battel is joyn'd. The God of Juſtice takes part with Fuſtice;
lets Ifrael, fooliſh Ifrael, feel, what it is to take part with, and to bear
Arms for a traiterous ufurper; 2 Sam. 18. 6. to 9. the Sword devours
twenty thouſand of them; and the Wood devour'd more than the Sword.
Among the reſt, the loyal Oak ſingles out the Ringleader of this horrible
Conſpiracy, and by one of his ſpreading Arms becomes at once, his
Gaol, and Gibbet? The Juſtice of God twiſts an Halter of his locks ;
and no marvail, if his own Hair turn'd traitor to him, who durit
riſe up againſt his Father. Joab is inform’d, that the Beaſt is noos’d;
comes and ſees him hanging, makes no demurr, but immediately thruſt
tliree darts through the Heart of the bloody Traitor : What the poor
Souldier forbore to do in obedience, v. 12, 13. that the General doth
in zeal, v. 14. not fearing to preferr his Sovereigns ſafety before and
beyond
.
wa
.
Serm.7. thoſe Children whole wickedneſs is occafion'd by themſelves.
175
young man is.
.
beyond all little reſpects whatever, as being more tender of the Life
of his Prince, and the peace of his people, than the weak, or ſtrong affetti-
ons of a miſguided Father, v. 14, 15,
4. Now for the Cataſtrophe, the laſt Scene : the Battel's ended.
David hears the Trumpers found a Retreat. What news ? Our Care is
wont to be, where our Love is. How fares the Army? Joab, Abiſhai, ,
Itrai, my Generals, how is it with them ? My Crown, does it ftand
moré firm, and fixt? or is it fallen? Speak Ahimaaz, fay Cuſhi : None
of this in the leaſt, but, to the everlaſting reproach of fond Parents,
Is the young man Abſalom ſafe? v. 29. Ahimaaz prudently anſwers, The
Lord hath deliver'd up the men, that lift up tbeir hand againſt my Lord the
King, V. 28, 29. Ahimaaz. turn thou aſide, and ſtand thou here. Be-
hold' here comes Cuſhi, with a joyful heart, and open mouth : Tya
dings, my Lord the King, for the Lord hath avenged thee this day of
all them, that roſe up againſt thee, v. 32. But theſe are not the Tidings,
that David ſo much pants after. Cuki, thou muſt learn to diſtinguiſo
betwixt the king, and the Father, and tell him plainly, Is the young
man Abſalom ſafe ? v. 32. That murtherous, inceſtuous, Traitor, whom
thou calleſt the young man, is dead, O King! And let the Enemies of my
Lord the King, and all that riſe againſt thee, to do thee hurt, be as that
5. And what ſayes King David to this ? Methinks I hear him ſay, Pſal. 81.1. Grer.
Come, my dear People: Come, and let us ſing aloud unto Godour ſtrength,
and make a joyful noiſe unto, the God of Jacob. 2. Take a Pſalm, and
bring hither. the Timbrel, the pleaſant Harp with. the Pſaltery. 3. Blom
the Trumpety, as in the new Moon, as on a ſolemn feaſt day.
this be a Statute for Iſrael, for this is the day that the Lord hath made, me
will rejoice and triumph in it. The King ſhall joy in thy ſtrength,,
and greatly rejoice in thy Salvation. The Lord is known by the
judgment; that he hath executed ; the wicked is ſnared in the work
of his own hands. Higgaion-Selah. Is this the lo Triumphe, where
with he makes the Earth to ring again? No, but, on the contra-
ry, the poor Father being as it were Thunder-ſtruck with the words
of his Blackmore, forgets that he was a King, and Father of his
Countrey, looks like Jephthah, when he met his devoted. Daughter, and
as if bereav'd of all Comfort, breaks out into a flood of tears, and in-
to ſuch an indecent Lamentation, as no Records either Sacred or Hu..
mane can parallel. The King was much moved, and wept, V. 33. and as ke
went he ſaid, O my Son, Abſalom, my Son, my Son Abfalom, would God;
I had died. for thee!.0 Abſalom, my Son, my Son! My juſt Indignation
at this more than Womaniſh. Tranſport forbids me to deſcant on. jo.
I ſhall barely lay before you Joab's ſmart Repartee, whereby, he en
deavour'd to ſtop this Deluge, 2 Sam. 29:5, 6. Joab ſaid to the King,
Thou hafto this day shamed the faces of all thy Servants, which this day
have ſaved thy Life, and the Lives of thy Sons, and of thy Daughtering
and the Lives of thy Wives. 6. In that thou loveſt thine Enemies, and
havet thy Friends . For thou haft declared this day, that thou regarde?
neither
up
4. Let
Pin
*
176
What may Gracion; Parents beft do, for the Converſion of Serm.7.
gence?
neither Princes, nor Servants : For this day I perceive, that if Abſalom
had lived, aszd all we had died this day, then it had pleaſed thee well
.
And thus we have ſeen the Malady. Turn we now to the Reme-
dy. The Plague-fore has been open'd, now for the Bunch of Figgs.
II. What may gracious Parents beſt do, for the Converſion of thoſe, their
Children, whoſe Wickedneſs have been occaſion'd by their orn ſinful Indul-
1. RefleEt ſeriouſly on your heart, and mayes. Begg, and begg ſincere-
ly, earneſtly, believingly, conſtantly of the Lord; effe&tually to con-
vince you of the great finfiilneß and miſchief of your Indulgence, and to
humble you deeply for it. O caſt your ſelves at the foot of God,
lament it, weep over it, mourn as Doves before the Lord, when you
ſee, (if indeed you can ſee, and fondneſs hath not quite put out your
eyes ) Pride, Stubborneſs, Profaneneſs, Averſeneſs from God, all ſorts,
and degrees of fins, and corruptions break forth in your Childrens
Lives. And that
(1.) With reſpect to your Children. And this
1. Not only as the natural roots, from whom all this their Lewdneſs
Springs. They drew it from the Womb, and breaſt. They were poy-
fond in the very Spring, Pſa. 51.5. Job 14. 1. & 15. 14. & 25. 4.
This conſideration only, if no more, to ſee your Children rotting,
linking, dying with a loathſome Diſeaſe, which they drew from your
Loins, were enough to rend your hearts, and Caul : But,
2. By your wretched Indulgence, you have added much fuel to this
flame, you have heated your Furnace ſeven times hotter. Your Indul-
gence hath fomented, yea, inflam’d their Wickedneſs. You have height-
ned their feavour into a Plague, and that worſe a thouſand times,
than that of the Body, which ends in a temporal Death, but this is
of their Souls, and is like to ſink them for ever into a gulph of fire
and brimſtone.
(2.) With reſpect to God. The Lord was wroth with the Serpent,
and curs'd him for ever, becauſe but an inſtrument us'd by Satan;
for corrupting our firſt Parents, though no cauſe at all of it,, Gen.
3. 14. May not the Lord be much more angry with us, and cauſe his
Wrath to ſmoak, againſt us, that have not only been inſtruments really
to convey this Poyſon, and corruption of nature into our Childrens
boſoms, but the principal occaſions of their ſuperadded Wickedneſs?
You ſee on both theſe accounts matter of deep Humiliation.
2. Love your Children; hearken indulgent Parents, I ſay it again,
Love your Children. Yea Love them, I ſay not more, but better, than
ever yet you Lov'd them; you can never Love them too well." You
may, and have Lov'd them too much. One faith well, Nore is to
be Lov'd much, but He only, whom we can never Love too much. Love
them with all the kinds, degrees, properties of Love before menti-
on'd.
1. Love them. ſo, as to be] tender of their Bodies, their outward man:
let that want nothing, that is neceſſary, convenient, comfortable, ſuit-
able
Serm: 7. thoſe Children, whole wickedneſs is occaſion'd by themſelves
.
177
able to their age or quality: but above all Love their Souls, their in-
mard man.
The Cabinet muſt not be neglected, but the Femel is to
be moſt regarded. The Ring is to be only eſteemed, but the Dia-
mond in it, moſt highly to be prized.
The Love of our Childrens Souls, is the very Soul, and Spirit,
and Elixir of True parental Love. If we truely Love their Souls,
we ſhall unfeignedly deſire, and vigorouſly endeavour their Spiritual,
and Eternal Salvation. If you Love their Souls indeed, your Hearts
defire, and prayer to God for them will be, that they may be ſaved. Rom.
1o. 1. You will put forth your utmoſt affections, and ſtrength, to
lift them up out of that pit of Sin and Miſery in which they lye, and
to raiſe them into, and fix them in a ſtate of Grace. If we do not
really grieve to ſee our Children lye weltring in their Sins of Igno-
rance, unbelief, folly, profaneneſs, and ſo under the power and pam
of Satan: If we do not faithfully labour to preſerve them from pe-
riſhing, but ſuffer ſin upon them, pretend what we will, let us New
never ſo much Love with our mouth, God ſayes, we really hate them
in our Hearts. Lev. 19. 17. See how Solomons Parents expreft their
Love to Him, Prov. 4. 3, 4. I was my Fathers Son; tender, and only
beloved in the light of my Mother. 4. He taught me alſo, and ſaid unto
me, Let thy heart retain my Words, keep my Commandments and Live.
If you Love them indeed, and in truth, you will, you can have
no greater joy, than to ſee your Children walking in the Truth. Joh. 3. Ep.
4. Îhat fooliſh Son who is now an heavineſs to his Mother, being
made Truely wiſe, will make a glad Fatther. Prov. 10. 1. Oh what
a lovely ſight, what a Soul-ravſhiny object in a godly Parents eye
is an hopeful Timothy, an obedient godly Foſeph! Prov. 23. 24, 25.
Well then, Love your Children, and in the firſt place their precious
Souls. If you find your Love, and care goes out more for their Bo-
dies, than Souls, ſo far miſtruſt your Love. 'Tis Carnal.
2. Love your Children, truly, tenderly, but yet take heed that you
do not Over-love them. But when is that? Certainly, when you Love
them more than you Love God and Chriſt, you ovey-love them. But who
does ſo? I ſhall not charge you but give me leave to ask you a que-
ſtion or two. Tell me, when your Gods Glory, and your Childs good
are neerly concern’d, for which doth your zeal moſt hotly glow? Are not
your Affections most fiery, where they ſhould be moſt cool, and where
they ſhould burn, there they freeze? Doth not your Heart make you
believe, it Loves God, and gives him Pledges of your affection, while
it ſecretly doats chiefly on the dandled Child ? Like ſome falſe Strumpet
that entertains her Husband with her Eyes, and on the mean time
treads on the Toe of her Paramour. Do you not often think, you love
God enough, and when, your child moſt, yet but enough, nay never
enough: your head, heart, hand, purſe, mandrakes, five mejjes, 'breaſts,
bowels; All, but little enough, too little for youre Child, your Idol
is it ſo as to your God? So tó Love- our Child, as thereby, to lesa
Son our Love to God, you or to equalize it with our Love to God,
1
Аа
is
-
*
178
What may Gracious Parents beſt do, for the Converſion of Serm. 7.
2.
is not only indulgence but idolatry. And an Idol of Fleſh and Blood is
to be abhorr'd as well as that of Wood, or Sone. Aſſuredly the beſt
way to quench this exorbit ant Love to Children on Earth, is to ſet
your Hearts and Affections more on your Father in Heaven; on God,
bis Chriſt, Spirit, Word, wayes, rewards. Luk. 10. 32. Ifa.33. 6. 1 Pet.
1. 24, 25. Look but directly, on that Sun and thine eyes will quick-
ly be dazld to theſe glittering glow-worms here below. Make that
invaluable Pearl but thy Treaſure, and thou wilt lightly eſteem theſe
Briſtol-Stones. Take but Chriſt fully, and wholly into thy heart, and
befom, and thoù wilt quickly yield, thy Childs proper place is but thy
Foot, or Knee. In a word, If God in Chriſt be thy God: indeed, thou
wilt abhorr the thought, and practice of making thy Child his Corrival.
3. Love your Children, but Love them wiſely, give e'm your Hearts
into their Boſoms, but not the reins, on their necks. When you do ſo,
at the ſame time, mount them on your fierceſt Beaſt, furniſh them
with Switch, and Spur, but without bit, or bridle, and then do but
pauſe and think ſoberly of the period of their full carier. Love 'em
I ſay, but ſtill be careful to maintain that juſt authority and preemi-
nence, that God hath given you over them. A Parent that hath
loſt his Authority, is as ſalt, that hath loſt its favour. Like the
Logg ſent from Jupiter, every frog in the Family apt to leap upon him.
And remember it, fond Parents, there is nothing in the world, that ren-
ders you more vile, cheap, contemptible in the eyes, even of your Chil-
dren themſelves, when they begin to put forth the first buds of Reaſon:
nothing that layes your authority more in the dust, and expoſes you
to the foot and spurn of your Child, than ſinful Indulgence. A fooliſh
man diſpiſeth his Mother. Prov. 15. 20. His Mothers folly made him
a Fool, of a fooliſh Child he at length grows up into a man, but
a fooliſh man, and this fooliſh man deſpiſes his Mother. If you are
Fathers then, take care of your Honour , if Mothers, be ſure to car-
ry it ſo, as to preſerve in your Children, that amful reſpect, and reve-
rence, which they owe you. Mal. 1. 6. Hcb. 12. 9.
4. Love your Children, but love them in God, and for God. Love
- his image in them, more than your own. In a word, Let Gods Spi-..
rit be the Principle, Gods Word the Rule, Gods Example the Pattern,
and his Glory the end of your deareſt Love to your deareſt Chil-
dren. Lovethem, as God Loves his children. But How?
(1.) God ſo loves his Childrens perſons, as that he infinitely hates their ,
fins. Nay, becauſe he loves their perſons, for that very reaſon he
hates their ſins. Becauſe I love my Child, therefore I hate the Toad,
that I ſee crawling on his boſom: God doth infinitely love his people,
and yet, in this Life, he ſhews more hatred againſt the Sins of his
own People, than he doth againſt the Sins of any other men in the
World.
1. Here, He: afflicts all his otrn people for fin, one way or other : Eve.
ry Mother's Son of them, Heb. 12.6.,8. Fob 10-14. Iſa. 31.9. & 48.
10. but is patient towards the wicked: lets them run riot without con-
troll. Pſal. 50. 21. & 13.5. 2 Pet. 2.9. .
2. When
?
:
4.
be
Serm. 7. thoſe Children whoſe wickedneſs is occafion'd by themſelves.
179
10, II.
2. When he intends to bring a general judgment on a Nation, he uſes to begin
with his own people. Iſa. 28. 18. 1 Pet. 4. 17. Jer. 25. 17, 18. Luk. 21.
3. When he makes any an Example unto others of his Hatred against
fin, makes choice of his omn people before wicked men. Ifa. 8. 18. 1° Cor.
4. 9. 1 King. 13. 24, 33.
4. Fudgments more ſharp on his own people than others. Pfal. 89. 7.
Lam. 1. 12. Dan. 9. 12.
(2.) All this he doth out of the pureſt, eternal and unchangeable Love, that
he bears his Children ; God chaſtens, and corrects his Children, that
he may keep them from finning as others do, and as themſelves have
done ; and from periſhing for ever in their fins as others ſhall. He med-
dles not with thorns, and briars, but prunes his Vines, that they may
no more yield ſuch ſour Grapes. He caſts his Children as Gold in-
to a Furnace here, to refine, and purifie them, that he may not be
forced to caſt them, as ſtubble into an Eternal flaming Oven -hereaf-
ter : And this in Lové, Exo.4. 24. Job 7.17, 18, 19. Pſal. 119.71,75.
& 89.30, to 38. Jer. 59.7. Lam. 3. 33. Hof. 4. 14. Am. 3. 2. Heb. 12.
6,7. Rev. 3. 19. I Cor. 11.30, 32. And now Parents, as you have ſeen
your Heavenly Father do, do you. In his ſtrength follow his Ex-
ample.
1. Love your Childrens perſons, and, becauſe you love them, hate
their fins. The ſins of thoſe moſt, whom you Love moſt. You ſee
your God doth ſo. Be not ſo blinded, as that you can ſee no fault .
in them : nor ſo madly doring, as to delight in their Blemiſhes, to
kiſs their Plague-fores : Nor ſo Indulgent, as to be loth to grieve or
dipleaſe them,
when groſely Criminal. Eſpecially,
2. Let your holy ſtrictneſs shew it ſelf againſt thoſe, whom you moſt af-
feet : TELL them; Child, I Love you, and therefore I cannot, will
not behold the leaſt iniquity in you, Hab. 1. 13. So Chriſt acted towards
bis beloved Diſciples, Mat, 15. 16, 17. & 17.17. Tell'em, you cannot,
will not pardon them, Exo. 23. 21. Let them know, that you can be
Angry, and if words will not do, the Rod fhall, and that you can make
that Rod fmart, Exo. 4. 24. Tell them, though they inay preſume
to provoke you to bemail them, you will not ſuffer them to provoke
God to Hate them, Ifa. 63. 10. Pfal. 78. 58, 59. and that you had
rather hear them cry, and ſee them bleed, yea and dye here, than
hear them howl, and ſee them burnd and damn'd hereafter. Correct
'em therefore, but in Love, Wiſdom, Meaſure, Seafon.
Obj. But I hear the bleatings of fond Parents. O forbear, good
Sir, forbear. Theſe are hard ſayings. The Land, the City is not
able to bear them. 'Tis nothing but Love that makes us to bear
- with our Children. Alas! who could find in their Hearts to beat ſo
ſweet a Child ?
Sol. Nothing but Love. That's not ſo, the Holy Ghoſt gives thee
the lye. It is not Love, but real Hatred, Pro. 13.-24. & 22. 15. &
29. 15, 17. not to Correct offending Children.
A a 2
Obj.
.
180
What may Gracious Parents beſt do, for the Converſion of Serm.7.
3
į
Obj. But they are little : 'and time enough hereafter.
Sol. Betimes. While there is hope. Nip them in the bud, Prov.
19. 18. ſmall hopes afterward, if neglected now.
Obj. I cannot endure to hear him cry.
Sol. Let not thy Soul ſpare for his crying. 'Tis ſtrange to ſee how the
Holy Ghoſt meets with theſe fond Parents at every turning.
Obj. But would you have me cruel to my own Child ?
Sol. No. And therefore Correct him. Thou art unmerciful and cria
el to thy Child, if thou doft not Correct him, Pro. 23. 13. He will
dye, and periſh, if thou Correct him not. His Arm is gangreen’d,
he dies if thou doſt not cut it off. He is in an Apoplexy, cup him,
lance him, ſcarifie him, or he is gone, and that for ever.
Obj. Alas! Childrens faults are nothing.
Sol. What, is their Stubornneſs, Pride, Lying, Diſobedience, it may
be Curſing, Swearing, nothing? Theſe all lead to Hell, from whence
thy Rod is ordaind and fanétified by God to deliver him, Prov.
23. 14.
Obj. But this is the way to make my Child hate me : yea to
make him a Dullard, a Sot, ſo that I ſhall never have any-comfort
in him.
Sol. Better that thy Child ſhould hate thee for doing thy Duty, than
thy God for committing ſin, yea a comprehenſive complicated fin :
(All the fins thy child commits upon thy neglect of Correction arc
thine omn;) but read and believe Solomon, Pro. 29. 17. Correct thy Son,
and he shall give thee reſt, yea he ſhall give delight unto thy Soul.
3. When ever you Corre&t, be ſure you admoniſh your Child. So in the
Text, zodía and vegecíd join'd. Thus David faith, thy Heavenly Fa-
doth. He Chafteneth firſt and then teacheth, Pfal. 94. 12. Lay Gods
Lam, and his ſin againſt that Law before him. I have known a man,
that when he Corrected his child would bring his Bible forth,
cauſe his child to read ſuch a Scripture, as fpake home to the
Caſe, and this hath pierced deeper than the Rod. Not beat with
rigor, nor yet with lilence, nor give ſtrokes without words, which
may poſſibly cauſe the Child to ſee his fault, and come to an a-
mendment. In publick Juſtice there goes Evi&tion of the fact be-
fore the Sentence, and a word of Admonition before Execution. If
our Child heedleſly, fall into the dirt, we do not let him lye, and
beat him, but firſt help him up, ſettle all rhings well about him,
after that correct him, but cloſe all with charging him to look
better to his feet.
4. TO Correction and Admonition Add faithful, fervent, conſtant
fupplications. Without this all other means are ineffectual. 'Tis thy
Heavenly Father, that muſt do the feat at laſt. 'Tis he alone muſt
work effectually in thy poor Child, both to will, and do. Bring
him to Betheſda, put him in there, begg thy God to ſtir the wa-
ters, and to make them healing. With the woman of Canaan, carry
thy Child to. Chrift, Mat.. 15, 22. Remember Joke He fent, and
fančtified
content
Serm.7. thoſe Children, whoſe wickedneſs is occafiox'd by themſelves.
181
- $
fanctified his Children, Fob 1. 5. Would'ſt thou have thy Child a
Samuel, a Solomon, an Auſtin? Be thou an Hannah, a Bathſheba, a
Monica, i Sam. 1. 12, to 19, 20. Pro. 31 2. Let thy Child be the Child
of thy Prayers, Vows, Tears, and that's the way to make him a
Child of thy Praiſes, Joys, and Triumphs ; with the Father in the
Parable, Luk. 15:32.
5. For a cloſe of all, Add a good Example. Cauſe it to appear
to thy Childs Conſcience, that thou haſt begun to mend firſt, to re-
pent of thay darling fin of Indulgence. That done, thou mayſt fair-
ly hope, that this Load-ſtone may draw him to Repentance. Pa-
rents Examples are high Magneticks, 2 King. 14. 3. & 15:3. 34.
Obj. Say, both Severe, and Indulgent Parents : Theſe things have
we done, and that faithfully, and yet our Children remain wicked.
Sol. 1. However, none have more cauſe to expect and with pa-
tience to wait for Gods bleſſing on uſe of means, becauſe your Chil-
dren are certainly under Gods faithfull Promiſe, Gen. 17.7. Ifa. 44.
2. You have delivered your own Souls, Ezek. 3. 19. 3. Your
Endeavours gracioully accepted, Ifa. 49.4. 2 Cor. 8. 12. 4. Your Pray-.
ers ſhall return into yonr own boſom, Pfal. 35: 13.
3.
:.
:
Queff.
.
1
:
182
Serm. 8.
Queſt
. How
How may we beſt cure the
cure the Love of
being Flatter'd?
Sement
SERMON VIII.
PRO V. XXVI. v. 28.
ov
A Lying Tongue hateth thoſe that are afflicted by it, and a
flattering Mouth worketh ruine.
T
.
T was the Pſalmiſt's complaint of that Age he lived
in, That there was no faithfulneſs in their mouths, that
while they flatter'd with their tongue, their throat was
an open Sepulcher, Pfal. 5. 9, 10. equally devouring,
and inſatiable. In theſe words we may take up as
mournful a complaint of our own Age, or in the
words of the Pfal. 12. 1. The farthful fail from among
the Children of men: whilſt Lying Tongues firſt afflict the Innocent,
and then hate thoſe they afflict, which is the Method that open-
er Enemies do obſerve, and is the ſubject of the former part of
the Verſe : Among theſe men Truth and Juſtice have no place,
nor bear ſway, but is it any whit better among pretended Friend-
hips? Flattering mouths work Ruine, ſuch ſmooth and Oily tongues,
do more flily, and yet not leſs ſurely undo us : The former ruine
us by others, the latter ruine us by our ſelves, and theſe the more
dangerous and cruel, becauſe they do deſtroy under the Covert of
abuſed friendſhip, making that which ſhould be ſacred among men,
a means to effect the moſt barbarous Tragedies : of this tlie latter
part of the Verſe ſpeaketh, which doth preſent us with a Picture,
that in different politions ſets forth the counterfeit of the greateſt
and moſt amiable beauty: the counterfeit of Friendſhip appears in
the face, and at firſt view ; but if yon change your place, and view
it at nearer diſtance, it preſents to your view a ſecret, dangerous
and deſtructive Enemy, one that worketh ruine : With this I muſt
entertain you, who either hear or read me, and make it (as I fup-
poſe Solomon deſigned it ) a Preſervative againſt the ruine which
Loved
ܕ
.
Serm. 8. How we
183
How may may we beſt cure the Love of being Flatter?d.
Loved and affected flattery draws upon men. There are few, (I
think none,) but have been ſometime or other, more or leſs wounded
with the ſting of this Scorpion ; I begg you will patiently ſuffer me
to bruiſe the head, on the wound the Sting hath made, that you may
be heal'd, at leaſt the deadlyneſs of the Venom may be prevented.
This I am to endeavour while I ſtate this Caſe, How may we beſt .
Cure the Love of being flatter'd?
Solomon in our Text tells us what the Flatterer is, and what he
does, and leaves us to conclude what ought be our deportment, and
affection toward him ; whether our heart ſho'd be toward him that
hath no Heart for us, but is all Mouth;. or whether we ſho'd Love
his Flattery which deſigns and effects our ruine; or whether we ought
not to hate his flattery with perfect hatred, and fly from it as from
a Helliſh Fiend, if I may allude to that of the Poet,
'Εχθρός γαρ μοι 'κείνος, όμως 'αϊδαο συλίσιν, -
“Ος χ' έτερον μεν κευθει ένι φρέσιν, άλλο δε βάζει
The Caſe put into my hand, and the Text aſſigned for the Foun-
dation of this diſcourſe, do fairly offer an occaſion to me to acquaint
you with theſe following remarks, which will, as clear the Reaſon,
ſo juſtifie: the choice of the Method I obſerve in my diſcourſe.
The Text tells you what Flattery is, what it doth, and the caſe.
propos'd doth take it for Granted, that Love of this Flattery is a
diſeaſe, if not cur’d will kill; that there is ſome Cure may be had,
and hereupon enquires what is the beſt way of Curing this Love
of being Flatter'd. In complyance with both Text and Caſe, I ſhall
caſt my diſcourſe into this inethod.
1. Enquire what Flattery is, which we ought not love.
The general
2. Love of it is a Malady, a diſeaſe of the Soul.
method of the
diſcourſe.
3. Where not Cur'd, it is pernicious and destroy's.
4. What the best method for our Cure in this caſe.
To begin then with the firſt, that Flattery is. Might we gueſs
What Flattery
at it by the Signification of the
words uſed to expreſs
. it, we ſho'd a panna
not much erre in our notion of it; Solomon in the Text, calls it a..
As
Mouth that flatter's: all that comes from the Flatterer is Complai- notes in 15. &
ſant, as Softneſs to the Touch, Sweetneſs to the Taſte, Prettineſs Jer.
to the Eye, and Harmony to the Ear ; only Heartineſs and since- As Pſal. 5.12.
Ainadouer
rity is wanting ; And the whole is framed in Hypocriſie and de-
ſigned to enſnare or deceive", by glozing, alluring, tickling, delight- Ils faiſoyent
gallic.
ing, and lulling aſleep the mind and affections of the perſons fluttered. All bear ſemblance
that appear's
is a fair ſemblance, yet very falfhood, aš 'tis expreft, de lour bouche
.
Pfal. 78. 36. and is elegantly and fully compris'd in the Chara- 7708
eter and deportment of a ſtrange Woman -t, Prov. 2. 16. whọ Da- ???
lilah-like dandle's Sampſon that ſhe may make him think how much, Qui migrade fes
and ere long know how little, ſhe loved him. For all theſe Suga- My
red Words do cover ſublimated Poyſon, which f workerh Ruine. It
will
1S.
d
מִרְחָה
184 Hov may we be;tCure the Love of being Flatter'd. Serm. 8.
רחה
1
gr. Ad.
4.
en from will certainly end in the fall, or dangerous ſtumbling of the de-
ceived: So the 6 word implieth. One thing more I may adde to
Impulit, depulit, this, that the Actor in this Tragady never forgets himſelf and his
expulit, kuertit.
own advantage, ſtripping the Novice he hath soaxed, and living on
" Peccatum quo hiin whom he deceived. So that the Blunt School-man ſpake not
quis fupra debi.
tum virtutis
amifs, deſcribing Flattery to be " a Sin wherein any one in nord or deeds,
verbis vel factis for obtaining ſome advantage, doth study to pleaſe in their ordinary con-
in communi con- verſe by praiſes above the deſert of vertue. i It is certainly a ſpecious,
verſitione alicu- bust deceitful praiſe, laid as a train to enſnare, and hurt the unwary,
and
114s commodi cona
to profit him wbich laid the train : Like a concealed Robber, firſt pro-
Pequendi intentio-
ni alium delecta. miſeth to be a Convey and defence, then perſwade's the unthinking
r2 ftudet. Tho. traveller to appear like himſelf, Rich and Splendid in his richeſt at-
Aquin. 24. ze. tire, which ſhall be the Robber's prey in convenient time and place,
9. 115. when and where none can relieve him.
ήδιςον άκουσε
It is the baſest counterfeit of Friendſhip, and Justice ; it ſeems to do
μα έπαινG.
you right as juſtice bind's, but 'tis with deſign to injure you; it
ſeem's to do it with love, and Endeared affection, but as the Cro-
codile which weep's over the Skull of the man he hath devoured :
Pſal. 10.9, 10. If you will conſult the Scripture's, you will find it variouſly expreſt,
Plal. 12.2,4,5. but ever in a Character that includes it's Notorious falfhood and mil-
Plal.52.1, 2, 3, cheivous tendency; while tbe flatterer Croscleth ard Humbleth himſelf,
'tis that you might fall a prey to him as to a Lion. David deſcria
beth him, Pfal. 12. as one who ſpcaketh Vanity with his Neighbour,
zrith flattering lips and double heart, purpoling bý ſuch words to pre-
vail; and the next you hear, is the poor oppreſſed, the needy figh,
both are in danger : Which words of the Prophet contain the defi-
nition that the Schoolman gives of Flattery, and ſuperadde the miſ-
chievous conſequents of it, whole Foundation is in a forme Lie,
'whoſe aim is to pleaſe for an advantage, by a Neighbour, one we
ordinarily converſe with, whoſe Good is unduly magnify'd, whoſe
vice or defects are unduly leſſen d. In brief, it is the greateſt cheat
that Wit, diſſimulation, and Covetouſneſs, can put on mankind, a
falſe Glaſs that repreſents every thing untruly, much fitter to be
broken in pieces, and trod under foot, than to be kept by any. If
The Kinds of you will know it in its particular branches, there is, , (1.) A ſelf-
Flattery, flattery, f I am not as other men, || I am rich, increas'd in ſubſtance,
+ Luk. 18. 11. * they ſhall find no iniquity in me i So they flatter themſelves in their
ll Rev. 3. 17.
own Eyes, Pſál. 36. ver. 2. (2.) A Flattery from others, who repre-
Hol. 12. 8.
ſent, our Good or Evil very untruly, by making the good ſeem bet-
ter than it is, and making the evil ſeem leſs than is it, and deceiving
in both for advantage. As the falſe Prophets, falſe Teachers, Ro-
milla Prieſts, Covetous Clergy-men, Seducing Hereticks, Facijous Di-
viders, Hungry Courtiers, and Sneaking Paraſites : If you look to
The Qualities of the qualities of Flattery, and would range it according to theſe, you'l
Flattery. find.
1. A Helliſh flattery, that tends to an enſnaring us in Sin : ſuch are
the enticeings of Sinners, ſuch was that of Fonadab to An nin. Such
2 Sam. 13. :S.
was
N
1. Helliſh.
Pro. i.
.
Serm. 8. How may we beſt cure the Love of being Flatter'd? 185
כאלהים
7
Gen.
was that of Satan, ye ſhall be like God, which ruin'd our Protoplaſts ;
ſuch was that of Satan to Chriſt, He ſhall give his Angels charge over Mat. 4. ver. 6.
thee, &c.
2. A Revengeful Flattery, Kiſſes of an Enemy, the Treaty of Simeon 2. Revengeful.
and Levi, with the Shechemites, and Joaos embraces of Abner, or Amaſa :
ſuch flattery entertains you with Milk in a Lordly diſh firſt, but
when you ſleep there is the Nail and Hammer to be fear'd.
3. A ſervile, Hungry flattery; when the flatterer Croucherh for a Morfel 3. Hungry.
of bread, as 2. Sam. 2. ult. and magnifiech the gift of a meals meat
to the Skies; ſuch as Rom. 16. 18. iş ſerving of the belly by fair words.
4. A Cowardly flattery; when men dare not tell what is, and what 4. Cowardly.
they think, the truth concerning the Vertues or Vices of men.
S. A Coverous Flattery, which aims at Gain, and increaſing our wealth s. Coverous
by advantage on the Mattered.
6. An Amulous, and Envious flattery; wherein the Good, virtuous, praiſe- 6. Æmulous: ·
worthy Qualities or Practices of any one of our Own party, are extclle 1 and
magnifi'd above all meaſure. So the old Hereticks, ſo the preſent di-
viding Parties in the world, exclude others from the number of
Virtuous, Wiſe, Learned, Pious and Loyal ; this is a kind of Flat-
tery which prevails at this day: Loved too much by all, and dan-
gerous to all. Were that true, which ſuch factious flattery ſuggeſts,
how very ſmall a remnant ſho'd eſcape with their Life? In all theſe
there is an officiouſneſs, or pretence of Kindneſs, Honour, and Zeal
for your Good, your Credit, your Advantage and 'Right; which
draws your Affection and Love to theſe undue courſes, and which
is the diſeaſe to be Cured. “And what this is, we are to enquire in What Love te
be Flattered is,
the ſecond place.
Love to be flattered, a diſeaſe of humane nature, I wo'd rather call, a 2. General.
Love to be praiſed in Good, or excus'd in Evil more than justly may be.
I cannot conceive any one, who underſtands the falfhood of a Flat-
terer, and his foul deſigns, can love the flattery; but yet we all
are prone to love the Praiſes, and Apologies, are made on our be-
half by thoſe that indeed do Flatter, and unduly praiſe or excuſe.
So that in the General, an affecting and liking of mens praiſes
, and apo-
logies above the nature and circumstances of our Good and Evil, is the Love
to be flatter'd in our Cafe. I will preſent it to you in it's diftinct
parts: It is,
1. Ax in moderate deſire, that our best and worst might be repreſented 1. In immo-
in fairer colours than thoſe that are native ; that where Good, we may rerare deſire
ſeem better; where Evil, we may ſeem leſs evil, than we are: as other of praiſe.
Species of Love, firſt appear in our deſire ; ſo here, à great weak-
neſs, and diſtemper of our nature thus to deſire the forbidden fruit.
When this defire prevaileth, we
2. 'Believe what the Flatterer faith, thô he believeth not himſelf, in 2. În blind
the Praiſe or Apology he makes for us.
ing credence and belief, of what is glozingly and deceitfully faid by
A blind, ſecure, ünſearch- credence of all
that is ſaid for
this deceiver, makes a part of this Love : As other Love, ſo is this, Cre-
Bb
dulous
+
us.
*
186
we How may beſt
we beſt cure the Love of being Flatter'd? Serm. 8.
dulous and in a high degree Confident, believes a ſtrangers mouth
in bar to our own Eyes, and in affront to our own ſenſes Credit a
Lying Elogy. And then
3. In valuing 3. Set the value on our felves by what ſuch affirm of us : the valuation
our ſelves by and Love mankind hath for any thing, are inſeparable ; indeed Love
them.
is an appretiating affection, and ſo 'tis here ; when the Falſe Coiner
hath been ſuffer'd to ſtanıp the baſe alloy'd mettal of our Imperfect
Vertues with the impreſs of divine Perfection, we deceived, mortals
Prize and Love them as if they really were what they ſeem to be.
So did Alexander M, think his extract was Divine, and valued himſelf
on his ſuppos'd Divinity; ſo did Herod the Great when he believed
their flattery, The voice of a God and not a man.
4. Affe&ing
4. Another branch of Love to be Flatter'd, is an Affected ſeeking to
occaſions to our ſelves or giving unto others, unneceſſary occaſions of ſetting forth the
ſet forth our
morth of our Perſons, Actions, and qualifications, according to the standard
praiſe.
of flatterers: He loves flattery, who loves to ſearch out his own
praiſe: we know he dotes on the perſon who unſeaſonably breaks
+ Refonabant
out into their commendation, and wo'd have every mouth as of he
Phyllida Sylviæ. fancied every Wood did, echó the praiſes of his Love.
5. Acquief-
5. A well-pleaſedneſs to hear the Great and Good things, by diffembling.
cence in what Flátterers aſcribed to us, which either we never did, or did in man-
is given as our ner much below what they report them: it is a diſeaſe of the mind
praiſe.
that thus is pleas'd with vanity, with a Lying vanity, yet ſick of
this difeaſe are the beſotted Culleys. How fick were the Pygmees
mind, who ſhould be perſwaded to think his Stature and ſtrength.
equal to Goliah's, and his feats againſt the Cranes equal to the great
atchievements of David, the Macchabees, or thoſe mighty Captains who
purchaſed to themſelves the Sir-name of Great ?
6. Choice of 6. A choice of ſuch for our intimate and inſeparable Companions, with
Licence given them without controul to lye for us. He is deeply in love
Company who cannot live without what is loved. Many thouſands among
great ones and rich ones, cannot live without ſuch extravagant ap-
plauders of their Perſons and Menages : And we juſtly wonder how
they bear with patience the extravagant, notorious and incredible
falſities of theſe Paraſites. This I have made the laſt part of this
culpable Love of flattery, which as other Love, diſcovers it ſelf by
its choice. Summarily. Every part of this Love is a particular weak-
neſs and diſtemper of the mind wherein it is, and the whole is much
more it's diſeaſe. This Love of being flattered is a very immode-
rate Affection, longing after, and delighting in ungrounded praiſes ;
a feeding upon lies, the effect of a ſecreter diſeaſe, Self-love, and
Love to undue cauſe of many culpable Diſtempers in our life. It is, to conclude
praiſe is perni- this point, originally, formally and effectively a malady of mankind,
and
cious.
unleſs cured proves pernicious and deſtructive, which is the Third
Nullum animan- thing propoſed. Solomon tells you in our Text, that it worketh ruine.
tium genus afſen- And beſide the unaccountable multitudes of thoſe who have periſhed
tatoribus pernici- by it already, the Scriptures allure us that where 'tis not cured it
olaus. Lud. Gs. doth kill.
Pfal.
ſuch for our
3: General
Serm.8. How may we beſt cure the Love of being Flatter'd? 187
Pfal. 5. 9. Where there is no faithfulneſs in the mouth, i. e. where
flattery and glozings are, the inward part is wickedneſſés, deſtroying
wickedneſſes : An open Sepulcher and a flattering tongue aré inſeparable.
If the Glutton diggeth his own Grave with his Teeth, the deſign-
ing Flatterer digs other mens with his Tongue: Pſal. 12. 1, 2., with
the s. ver. you find ruine attending on prevailing flattery; the Poor
oppreſt, the Needy figh, when ſuch unfaithful tongues are ſucceſsful.
Prov. 5. 3. Words that drop as an Honey-Comb, and Mouth ſofter than
Oyl: Which is an accurate deſcription of the viſible part of Flat-
tery ;
but what is conceal'd from our eye is Bitterneſs and Wounds,
ver. 4. And thô this place ſpeak of the Flattery of a ſtrange woinan,
whoſe flattery in ſome caſes may be more dangerous and deadly,
yet the Flatteries of others, ſtrange Sons, is dangerous and deſtru-
ative alſo“; Pſal. 55.21. The words of ſuch are ſmoother than Burter, but mar Perniciem aliis
is in their Heart : Jofter than Oyl, yet drawn Swords: Wherewith others ac poftremò fibi
inveniunt. Ta.
are firſt ſlain, and which doth firſt or laſt enter their own bowels.
cit. annal. t. r.
God doth in his own ſeafon ſend forth commiſſion'd Officers to destroy an
hypocritical Nation, as lſa. 10. ver. 6. In a word, whereſoever you find -
Flattery predominant, and culminating, it preſages an approach-
ing ruine, whether in Kingdoms, and States, or in Church, in Fami-
lies, or particular Perſons. Flattering and Fawning Counſellors
ruine Princes and Principalities, Flattering Clergy ruine the Church,
Flattering Captains their General, Lawyers their Clients, Phyſicians
their Patients, and flattering. Companions deſtroy thoſe that keep
them Company. For fuller declaration of this, I will tell what is Affe&tion to
ruin'd by thať flattery which becomes predominant by our love to undue praiſe
it, under the Notion of Praiſe and friendſhip due to our vertues. deftroys
Lincured Love of ſuch praiſe and ſmoothing us, is pernicious
1. To Good moral Principles and vertuous Habits, implanted by the care 1. Vertuous
and wiſdom of ſuch as had the Educating of us : ſo we may obſerve Men principles.
and Women too often degenerate, and wear out the Impreſſions of
vertuous Habits, and imbibe the quite contrary Vices: Of Modeſt be-
come Impudent, of Chaſte become Unclean, Adulterers and Adulte-
reſſes, &c. How many in our Age have by the help of Flatterers con-
quer'd their vertuous Education, and triumph'd over it in a debauch-
ed Bravery, which is to glory in their ſhame!
2. To All the remainders of any tolerable, innate, and congenite ca- 2. Natural In-
pacity of receiving Good advice, Examples, and helps for their recovery. The clinations to
very Stock is corrupted, that*no Graffe of Vertue can be planted on
them: They become reprobate to every good work. There is in
many from the Birth a promiſing Receptivity, we look on them as
more ſuſceptible of Vertue than others : Now love to vitious Flat-
terers, and hearkening to them very frequently, overthrows theſe
very foundations on which we might build, that the perſon remains
for ever a Cage of unclean Birds, and leaves ſuch hopeleſs.
3. To their Wealth and Eſtates: So many an imprudent and unexpe- 3. Eſtares.
rienced Heir is gulld out of his Eſtate and Inheritance. The Flatte-
Bb 2
Good.
rer
3
188
How may we beſt cure the Love of being Flatter'd? Serm. 8.
:
rer by his wiles derives the Subſtance and Labours of the deceas'd Fa-
ther from the Children to himſelf and his. Solomon notes this, Prov.
5. 10. as the conſequence of love to be flatter'd, Strangers are filled
with the wealth of ſuch.
4. Reputation. 4. To their. Honour and Reputation : A vitious Seducer hearkned to,
and his Flatteries yielded to, will blaſt all the Credit of thoſe that
are ſeduced, how great foever their Reputation might have been be-
fore their turning aſide. Solomon propoſeth this as argument to dif-
ſwade us from hearkning to Flatteries, Prov. 5. verf. 9.
5, Safety and
5. To the Safety, Peace and Life of the imprudent lover of Flattery :
Lite.
When nothing elſe remains, nor ſurviveth the waſting, and conſum-
ptive mouth of a Flatterer, but the diſgraced, impoyeriſht, and mi-
ſerable Life of the deceived, this is made a prey too, and the unthank-
full, unſatiate, and unmerciful Seducer, hunts for the precious Life
alſo.
6. Soul and 6. To the Soul and its happineſs : The Flatterer is too powerfull, and
its Happineſs. too ſucceſſeful an Inſtrument in promoting ſin, and ruining of Souls;
he drawes into Sin, into remiſneſs, and neglect of Good : Such ſedu-
ced ones call evil Good, and then do it; think great evil little, and
repent not of it ; are perſwaded their Good is great enough already, and
are ſurpriz'd in a ſinful and Impenitent ſtate.
Thus pernicious is Flattery loved : A dangerous diſeaſe you ſee,
yet curable, if proper means be apply'd: And what thoſe means are
4th General. which may beſt effect this Cure, is the laſt but chiefeſt of our En-
quiry; theſe in the Fourth place we muſt ſpeak of. And here I propoſe
that
1. Ill:name of
1. You would impartially conſider the bad name that Flattery hath. ever
Flattery.
had, and ſtill bath, and ever will have among all ſorts of men. How all
condemn it as unworthy of the leaſt degree of their love, as worthy
nenum "Circes of their utmoſt hatred and abhorrence. * It is ſugred Poyſon, a be-
pocula. witching Cup; the greateſt Plague in Societies, and the moſt barba-
+ Nulla in ami- rous Torturers of; for they pick out the Eyes, and flay off the fleſh of
sitiis peftis eft the Living; worſe than hungry Crows, as Antiſthenes obſerved : Like
major quam
corroding Worms, which eat out the ſubſtance, verdure and life of
aſentatio, &c. the root they were bred in. That very man who too ſoon was per-
Dignior eras
verted by Flattery to think himſelf greater than to be. Philip's Son,
qui todem prao yet in ſoberer temper judged a Flatterer worthy to be thrown into
cipitareris.
thạt River in which his fattering Hiſtory was caſt, and drowned.
Æneas Sylvi- Thô, as Sigiſmund the Emperour obferved, we affect pleaſant flat-
ws,
de dict.
tering Companions, yet he profeſſed he hated them like as he hated
Sigim.
the Plague. Would you look on the Flatterer as Condemned, and
moſt worthy to be cut off from humane Society, you would neither
over-love him; or his Flatteries. It is but rarely that a foolih Vir-
gin falls in Love, begs the Life, and chooſeth the moſt intimate con-
verſe of a Condemned Felon: Let: us look on this condemned Vice as
moſt do on the handſomeſt condemned Felon and Murtherer; A fair
and goodly outſide, but not worthy to live.
2.; Look
:
* Mellitum, ve-
1
Serm. 8. Hov may we beft cure the Love of being Flatter'd. 189
2. Look how ill an uncured love of Praiſe becomes another : ſee how great 2. Ill becomes
a blemiſh and ſtain it is to them, how it leſſens all other commenda- other mea.
ble Qualities : It is to dote on our own Shadow, and periſh in the
Love of it, as the Mythologiſts report of Narciſſus. Such one is the
moſt unfit of all men for humane Society, whether in a Converſe of
Friendſhip, Service or Command. A moſt untractable and uſeleſs
piece ; not fit to rule others, who wants a Prudence to rule hiniſelf ;
nor fit to receive Coinmands, while he admires himſelf, and dotes.on
his own contrivance; not fit to be a Friend, ſince all his Love. runs
waſte on himſelf. The Emblem of ſuch Perſons is ingenioully drawn
from the Ape, the uglieſt (as the Lord Bacon obſerves) of Creatures,
the moſt miſchievous in his Pranks, uſeleſs and ſaucy: And are ſuch :
worthy to be loved? How comely a ſight do you think an ill ſhap't
;
Ape, grinning on his own Features in a flattering Glaſs, would be?
Such is the man that loves to ſee himſelf in Flattery's Mirrour. How
glorious was Alexander M. while he rejected Fawners! How lovely!
but how Eclips'd, how deſpicable when he believed, and loved them!
which the Athenians did generouſly enough witneſs, when they fined
their Envoy ten Talents, for calling him a God, and put to death Eva-
goras for Adoring him. There was more than ordinary in Herod,
which gave him the Name of Great, but when he over-loved the
Praiſe of men, God left him a Monument and Warning to all Poſte-
rity, giving up ſo contemptible a Slave of his own vain-glory, to the
moſt contemptible, loathſome and ſhameful death : Lice bred in his
own Bowels, deſtroy his Body, as the. Vermin of Self-love, and Self-
admiring reflections had deſtroy'd his Mind. Look: firſt on the de-
formity of a Self-admirer, next on the beauty of a ſelf-denying Hu-
mility, and this will cure this diſtemper. As the ſight of the Putrid
Carkaſs once cured the fond deſire of Friends, who doted on their
own Fancy for his picture whileſt living; or as the ſight of the Loath-
fomeneſs in Serapis's Temple, cur'd the Superſtitious Ægyptians : So
the light of the deformity of our Love of the undue. Praiſe of men,
would cure this diſeaſe. But
3. Thou who loveſt to be unduly praiſed, conre, with me, view the 3. Deplorable :
many, great, deplorable miſeries it hath filled the World with; read the. Tra- miſeries of it.
gedics it hath acted, and all theſe moſtly upon it's Friends; as it
would cure the exceſſive praiſes men beſtow on the great Comman-
ders of conquering Armies, if they would recount with themſelves
how many fair and goodly Countreys they laid deſolate, how ma-
ny Cities they razed, how many millions of Souls Innocent and
peaceable they Sacrificed to their Ambition; ſo here, the bloody Pawes t, Oavdarov ur
of the diſguis’d. Lion, would cure us of our dotage on the Foxes
λίκρυον.
Skin. It hath ever proved a Mortal and + deadly Cup. If you Tra= * Regnum ſem
vel through walte, and deſolate Kingdoms, and enquire who ruin'd pires ab affent 4-
them, you'l find the Flatterers about Prince and Court : fo true is toribros quam ab
that known Obſervation of the Hiſtorian*, Flatterers, do more fre-
hoſtibus everti
folet.Q.Curtiųsti
quently overthrow a Kingdom, than open Enemies.
de geit
. Aloza
But
190 Hov may ive beſt cure the Love of being Flarter'd? Serm. 8
.
But did Flatterers find ſuch great ones Ears ſtopt, and their minds
fortifi'd againſt, or alienated from their flatteries, the danger were
not conſiderable. The Flatterer can but atternpt, our Love to the
flattery gives the ſucceſs: the Head and Shaft of the Arrow cannot
fly to endanger the Eagle, 'twas his own Feathers that contributed
to his Wound and Death : Scarce a City, Family, or Perſon whoſe
Calamities were fit to be noted in the World, but you may find
ſome Paraſites, ſome cloſe undermining Flatterers charged as a great
occaſion of thoſe Calamities, and the love, affection and delight
thoſe Flaterers'found, much more the Cauſe of thoſe fatal Calamities.
Ahab fell more by his own Love of Flattery, than by the Artifices
of the Son of Chenaanah and his Accomplices, 1 Kings 22. So in the
Parable, Ezek. 13. 12, 16. the Wall fell, for the Builders built it
with untemper’d Morter, and the People loved to ſee the building
thus go forward : Scarce one that dillik't it, as Ezek. 22. ver. 28.
obſerveth, the conſequence of which is, ver. 29. 1 ( ſaith the Lord )
have poured mine Indignation upon them, I have conſumed them with the fire
of my wrath, &c. When Prophets propheſie falſely, and Prieſts bear rule
by their means, and the people love to have it ſo : what irill you do in
the end thereof? Jer. 5.31. In a word, can you love that flattery which
never had extorted a Tear, a Sigh, a Grief, or complaint from you,
if you had hated it, which hath filled you, or yours, whole fami-
lies, Cities, Kingdoms, yea the whole World in all ages, with the
complaints and ſorrows, which Treachery loved and truſted could
bring upon thoſe that were ſo much over-ſeen? We ſhew you the
ſcatter'd bones about the Dens mouth, and deſire to ask whether
you think fit to Love the Couching Lion which lurks in it?
.4
4. Would you be cur'd of immoderate Love of an undue praiſe, then
ſo often as you perceive any one ſoothing you therewith, ſuſpect
there may be, and ſearch what likelieſt is, the deſign ſuch have up-
on you. We may with good manners queſtion the Integrity of his
purpoſe, who doth, on our Knowledge, tranſgreſs the rules of Truth
in the words we hear from him ; ſuch men lye for advantage: the
diſcovery of this deſigning, wheedling Projector will, if you have
any Spirit of a man in you, take off your Love, yea turn it into
hatred. No man can love to be impos'd upon; be aſſured there
is a ſnare hid, ſearch after it, keep a watchful Eye upon it, in time
you will diſcover what you prevented, and never love what endan-
ger'd you; in vain is the Net Spread in the fight of any Bird. And
Nihil proficiscum there's much in that of Diogenes to a Flatterer.
te intelligam. It is the great care of theſe Lurkers to lye conceald, and to hide
Seneca in Epift. their purpoſes, and to blind-fold thoſe they lead; for 'tis but one la-
bour to expoſe them to our view, and to our hatred. Could weep-
ing Parents give their ſeduced Children Eyes to ſee the ſeducing
projects of corrupt Flatterers, they need be no farther ſolicitous,
their Children would find Hearts to hate them. There is nothing
truly amiable in flattery, and none that know it approve or love
it.
.
.
Serm. 8. How may we beſt cure the Love of being Flatter'd?
191
it. Solomon therefore takes ſo much pains for diſcovery of the de-
ligns of a flattering Mouth, and then counſelleth us to decline, and
reject it, Prov. 5. The monſter in the dark doth not, but in the light
he will make us recoil with abhorrence. Find him out then, view Adulatio pericz-
him exactly, and I know 'twill do much toward your Cure.
lofa eft quello
5. If you would be cured, you muſt reſolutely and peremptorily tet.
reject the Friendſhip of the man who turns due praiſes into Flatte.
ry: Let ſuch know they pleaſe leaſt when they praiſe moſt, and that
you make their firſt offenc# an opportunity to inform them, that.
the ſecond offence in this kind is and ſhall be unpardonably puniſht
with loſs of your Friendſhip. I know not any reaſon, why I may
not interpret that of Flatterers, which David ſpeaks of Liers; Fle
that telleth Lies ſhall not come into my Houſe, Pfal. 101. This he' did
know was the way to prevent Love of Flatteries and Flatterers, to
keep them out of his preſence. This Tympany is never cured, while
Sycophants are ſuffered to blow up weak minds with conceits of
worth greater than is due to their perſons. It is not unfitly re.
ſembled to thoſe diſtempers which increaſe on us by our Indulgence.
It's an Itching humour runs in our blood, as Sigifmund the Emperour
obſerved, and when it breaks out, the tickling Flatterer doth in-
creaſe it: if you would cure, you muſt let none ſuch have the ſtroak-
ing of it; it is a Tetter that is never cur'd with ſweet and pleaſing
applications, a ſharp and drying medicine is beſt; ſo the Angry Coun ..
tenance of a reſolved hater of Flattery is both a good Preſervative and
a good healing Receipt againſt this diſeaſe. You loſe nothing if
you
part with ſuch, you get a dangerous diſeaſe if you retain them.
6. Look on Flattery and your Love to it, in their Diametrical
oppoſition, and irreconcileableneſs to God in the Truth of all his
Word, and in the Righteouſneſs of all his judicial Sentence on men
and things : To call evil good, or to make thoſe ſeem conſummate,
which are defective, are an abomination to God; A juſt ballance is
bis delight, and he abhors the falſe ballance. When a Paraſite ex-
tols thy Good or extenuates thy Evil, he weighs thee in a falſe bal- -
lance ; when thou art pleaſed with this, thou weigheſt thy ſelf in
the ſame falſe Ballance, and God who ſtands by, abhorreth both
of you': Now methinks this ſhould affect your Hearts; dare you
love what God hateth? will you not henceforward ceaſe to love
the undue Praiſes of men, leaſt you fall under the dreadful, but juſt
abhorrence of God ? He will never leflen truth to magnifie any, he + Buod fedicina
will never intrench on Juſtice to gratifie any; he is a God of Truth zeritas ex qua
and Righteouſneſs, what your Good or Evil is he will impartially de- ceufonte Dis pas
clare, and abhorreth ſuch who love a Lye, and unrighteouſneſs, in riter ac hominis
their valuing of themſelves and Actions ; will it be good that God bus omnia bona
Ihould ſearch you out? | Truth is Divine, whence as from a Foun- 'dendum ne adu-
proficiſcuntur, zi.
tain, all Good, Divine and Humane flow; ſo that the Flatterer appears lato, Diis omni-
an Enemy to God: This was the Philoſophers argument long lince, bus fit hoftis,&c.
and 'tis not leſs cogent, becauſe ſo very ancient. None fo hateful to Ex Plutarcho
God. Lud. Gran
}
192
Hov may we beſt cure the Love of being Flatter'd? Serm. 8.
4
God, as theſe deep, ravening, and inſatiable Impoſtors; noching is
more contrary to him who is all Truth and Goodneſs : Let Flat-
terers, and beſorted Lovers of Flattery read well that, Pfal. 52. 2,
3, 4. ver. Thy Tonguc deriſerh Miſchiefs, like a ſharp razour, working de-
ceitfully ; thon lovešt evil more than Good, and Lying rather than to ſpeak
righteouſneſs, &c. Here is the black Character of the Flatterer; and
his miſerable End you have ver. 5. God will deſtroy him for ever, &c.
The ſharp arrows of the mighty, and the Coals of Juniper, are prepared
for the lying Lips and faile tongue, rytal. 120. 2, 3, & 4. ver. Since
this is one of the things God hateth, Pro. 6. V. 17, 18, 19. let it not be
one of the things you love.
7. Get ſuch a prevailing degree of Generous and pure Love to
all that is Good, and ſuch a degree of Hatred unto Evil, that you
may want neither the good word of men to be a ſpurr to doing
Good, nor the ſharp Reproofs of men to reſtrain from evil; who
hateth evil, will not need any one ſhould put a colour on it to lef-
ſen the apparent evil : We are glad that what we hate appears fo
evil, that it juſtifies our Hatred. Get an Antipathy to all that is
Vice, or looks like it, and then you cannot but diſlike all that would
commend it to your Choice, or excuſe it to your Judgment. Get
that frame of Heart David had, I hate every falſe way, and then you
are ſafe from this Diſeaſe : And to make the Cure compleat, add
that Pure, Generous, Univerſal and Divine Love of Good, for its
own fake, that will account it a rich Recompence, and Praiſe enough
to have done it : There will be little need of mans juſt Praiſes
where our Love to doing Good is ſet on it for its own ſake, there
will need none of the undue Praiſes of any : None need praiſe the
Perſon of Rachel to Jacob, he would have ſcorn'd the Flatteries of
: any who ſhould have leffen'd her real Lovelineſs by falſe Colours :
How ſhould we diſdain the labour, and condemn the folly of a Mad-
man, that would perſwade us he could add Lovelineſs to the light
of a Glorious Morning? Open your eyes, ye Lovers of Virtue, look
-on all her Daughters, they are all Glorious ; if any are Veild, 'tis
becauſe you cannot bear the luftre of their Excellency : Awake ye
dreaming Mortals, you'l ſee enough in Naked Virtue to fall in Love
with it; (as all would, if they ſaw it, according to Piato's Judgment.)
They are weak Stomachs that muſt be allur'd by ſuperadded Sauces
to eat of Good Viands, there is no need of them where Food is
loved, and the Appetite in right order : ſo here, when you Love
good for the Goodneſs that is in it, you'l delire Flatterers to for-
bear their labour, Jeſt they marr what you Love, by adding of
their own, which you hate and ſuſpect. When God would put us
in a ſure way of keeping his Commandements, and perſevering in a
Praiſe-worthy Life, he does direct us to encourage our ſelves by
the large Praiſes of men, but Commands we ſhould Love' his Law
with all our Heart : 'This will Cure indeed.
8. Get and keep that humble frame of Heart, which being ever
ſenſible
j
Serm. 8.
How may we beft Cyre. the Love of being Flatter'd. 193
}
$
ſenſible of its preſent Condition, ſeeth ſo great Defects in all its
Good, that it dares not think there is a ſufficient ground for any
Praiſe beyond the ordinary laudable temper. The Good I would Í
do not : And as to what may be culpable, let no mans Flatte-
ry pervert your Judgment, but humbly acknowledge you better
know your own Inclinations, than any glozing, fawning Hypocrite
in the world ; and ſo long as you can maintain fuch a humble
fenſe of your Imperfections, your Humility will be your Antidote
againſt the Infection and danger of this Diſeaſe. The Flies blow
when the Sun is warm and gotten high; ſo when we are high in
our ownt Opinions of our felves, theſe Fleſh-flies, baſe Colloguers,
blow us : In a cold Seaſon, and the Sun, i. e. our Opinions, low, and
in the Brumal Solſtice, when we have colder Thoughts of our
own Goodneſs, theſe Flies are nummed and Impotent, ac. It is our
own Pride that gives theſe Creatures an opportunity to hurt us.
Whilſt Alexander-M. kept a ſenſe of his humane Original, he kept
himſelf from this Diſeaſe; as Pride grew on him, he open'd his
Ears to ſeducing Flatterers, and at laſt fell into the higheſt Phren-
ſie, in the height whereof he dreams of a Divine Original, and will be
better than a man, whilſt he is lower than a beaſt. I know no
better Prophylactique to keep from , nor better Therapeutique ta
Cure us if tainted, than that of Chriſt, if we had done all, yet
Airst expeão 'frue', When you have done Good and 'tis prais'd, re- Luk. 17.10.
member what Hufhility would ſay both of the Praiſe and the Prai-
ſer ; did the Praiſer know you as you know your felves, he had ne-
ver ſpent ſo many words, and put you to the bluſh , and ſince the
Praiſe is but a miſtake, you may not account it to your Gain, for
it muſt be diſcounted when the reckoning is ſtated aright. Who ſo
owns 'tis Candor in our Neighbour, and Grace in our God that
covers the faults we are guilty of, and accepts the Good we are
doers of, and humbly acknowledgeth, is in great meaſure Cured of
this loathſom Diſeaſe.
2. Remember, what degree of this Love you perinit;whether great-
er or leſſer, the more you abate of your future Reward; and he that
pays you more reſpect than is due for your Good done, and you
accept it, this man makes you ſpend on, and leſſens your future Re-
ward, as Mat. 6. ver. 1,-- you have no reward of your Father.
10. It will contribute to your Cure, - if you will remember, that
this Love of the Praiſe of men is a Sacrilegious Robbery of God:
It is not poſlible to love this Flattery, but you will with Herod
take to your ſelves the whole, or part of that Glory is due to God,
and who knows what the danger of ſuch Sacriledge will be? Re-
member Herod's Fault and Puniſhment, and have it often before your
Eyes, that they may not look for, much leſs dote on, but abhor the
undue Praiſes of men.
It is ſcarce poſible you ſhould affect an overgrown Praiſe, and
keep your ſelves from Robbery againſt God: As therefore you would
C C
abhor
194
How. may we beſt cure the Love of being Flatter'd? Serm. 8,
{
1
abhor open and notorious Sacriledge, becauſe of the greatneſs of
the Sin, ſo watch againſt the ſecret Sacriledge which God ſo re-
markably revenged on Herod, thereby telling us, 'twas no little ſin
that receiv'd ſo great a Puniſhment.
To conclude, you that heard me, you that read theſe Lines,
think not you are little concern'd in theſe Counſels; they give you
thoſe Directions which will, if well follow'd, deliver you from the
Paths of the Deſtroyer : You who are more than others in danger
of this Diſeaſe, ſuch are Superiours, Rich, Unexperienced, Haughty ones
and Self-lovers, and if there be any other ſuch like, take more heed to
theſe Cures preſcrib'd, and at leaſt keep ſome of them by you as An-
tidote againſt this Poyſon : In the uſe of theſe preſcrib'd, becauſe
they are our Duty as well as Means, Forget not this word I cloſe with.
1. Your great Exemplar Chriſt Jeſus refus'd great Praiſes ; Why calleft
thou me Good ? there's none Good but one. 2. The Scriptures Con-
derma and Threaten Flatterers, and ſuch as love them. 3. Pray for
the Spirit of Wiſdom, Holineß; Humility and Self-Denyal, that Wiſdom
received may diſcover the Snare, Holy Principles may ſet you
above vain Praiſes, and Humble Self-denyal may content you with
out them. And 4, Then a Gracious Providence will deliver from them.
.
!
*
1
Queſto
V
?
F
Serm. 9.
195
Queft. By what means may Miniſters beſt
win Souls?
SERMON IX
1
1 TIM. IV. 16..
.
Take heed unto thy ſelf, and unto thy Doctrine, continue in them ;
for in doing this, thou ſhalt both Save thy ſelf, and them that
bear thee.
TE
HE words are a ſubſtantial part of the good Counſel,
and Direction the Apoſtle giveth unto Timothy, and
in him unto all the Miniſters of the Goſpel.
In them are two things :
1. A three-fold duty laid on Goſpel-Miniſters. Take
heed unto thy ſelf, and unto thy Doctrine ; continue in
them.
2. A double Advantage conſequent upon the diſcharge of this du-
ty: Fors, in doing this, thou ſhalt both ſave thy ſelf, and them that hear
thee.
1. Miniſters duty is in three things here.
(1.) Take heed unto thy ſelf. Thou art ſet in a high Office, in a
dangerous place; take good and narrow heed, look well to thy ſelf,
thy heart and way.
(2.) Take heed unto thy Doétrine. Though thou be never ſo well
gifted, and approved both of God and Men; though thou be an ex-
traordinary Officer (as Timothy was) yet take heed unto thy Doctrine.
Theſe two we paſs at preſent, becauſe we ſhall reſume them at great-
er length, when we take their help to the reſolving of this Que-
ſtion.
(3.) Continue in them. This hath relation, it appears, unto verſ. 12.
and 15. as well as unto the preceding part of this Verſe. I ſhall dif-
miſs this part of the Verſe with theſe.
1. Continue in thy work. Thou who art a Miniſter, it is a work for
thy Life-time, and not to be taken up and laid down again, according
CC 2
196
By what means may Miniſters beſt win Souls? Serm.9.
as it may beſt ſuit a mans carnal inclinations, and outward conveni-
encies. The Apoſtles, that laboured with their hands, have by that
Example ſet the Conſcience of a Miniſter at liberty, to provide for
the Neceſſities of this Life by other Employments, when he cannot
live of the Goſpel; yet certainly no man that is called of God to
this work, can with a ſafe Conſcience abandon it wholly. Paul for
Example rather than Neceflity, both Preached, and wrought in a
Handy-craft: As Preaching doth not make working unlawfull, ſo
neither ſhould any other buſineſs of a Miniſter make Preaching to
ceaſe.
2. Continue in Endeavours after greater fitneſs for thy Work. No at-
tainments in fitneſs and qualifications for this work, can free à man
of the Obligation that lyes on him to increaſe and grow. therein
more and more. It is not enough that a man ſtudy and be painful
'ere he enter into the Miniſtry, but he muſt labour ſtill to be more fit
for his great work.
3. Continue in thy Vigour, and Painfulneſs, and Diligence. Young Mi-
nifters that are found and ſincere before God, are uſually warm and
diligent in the firſt years of their Miniſtry ;; and many do decline af-
terwards, and become more cold and remiſs. This Exhortation is a
check thereunto: Continue in them.
The Second thing in the words, is the double Advantage propoſed
to encourage Miniſters to this hard. Duty.
(1..) Thou ſhalt ſave thy ſelf. Thy own Salvation ſhall be promoted
and ſecured thereby.
How becoming is it for a Miniſter to mind his own Salvation ?
and to mind it ſo heartily as to be animated from the hopes of it, un-.
to the greater diligence in his Miniſtry.
But how doth Faithfulneſs in the Miniſtry of the Goſpel further
the Miniſters Salvation?
1. Faithfulneſs in a mans Generation-work, is of great uſe and ad- i
vantage to Salvation. Well done good and faithful Servant, from the
Lords own Mouth, is a great Security, and diligence and faithfulneſs
in improving the Talents we are intruſted with, through Grace, pro-
cure that Teſtimony.
2. Thou ſhalt ſave thy ſelf from the guilt of other mens Sins and Ruine,
if thou. be faithful in the Miniſtry. °Ezek. 33. 9. Thou haft delivered
(or ſaved) thy. Soul, faith the Lord to the Prophet in the caſe of un-
fuccelleful Faithfulneſs. So Paul, Aēts 18.6. I am clean, four blood be
upon your own heads; and dets 20. 26, 27, I take you to record this day,
that I am pure from the blood of
. all men; for I have not ſhunned to declare.
unto you all the counſel of God. Every Miniſter pledgeth his Soul to
God, that he ſhall be à faithful Servant ; and he that is ſuch, may
freely take up his Stake, whatever his Succeſs on others be.
3. Faithfulneſs and Painfulneſs in the Miniſtry of the Goſpel, pro-
motes a mans own Salvation, in ſo far as the work of Chriſtianity is
woven in with the right diſcharge of the Office of the Miniſtry. Many:
Miniſters
ಗುಳಿಗೆಗಳ
197
Serm.9. By what means may Miniſters beſt win Souls?
Miniſters can fay, that if they had not been Miniſters, they had in all
appearance loſt their Souls. The Subject of the Miniſters work is the
ſame with that of a Chriſtian's; and above all men ſhould he be care-
ful of his Heart and Intentions, that all be pure and ſpiritual : No
man in any work he is called to, is under ſo ſtrict a necellity of de-
pendance on the influence and aſſiſtance of the Holy Ghoſt, both for
Gifts and Grace. And are not all theſe great helps unto our own Sal-
vation ?
(2.) The Second advantage is, thou ſhalt ſave them that hear thee.
There is little hope of that mans being uſefull to ſave others, that
minds not his own Salvation : And therefore the Apoſtle puts them
in this order, thy ſelf, and then, them that hear thee.
This deſcription of the People, them that hear thee, faith, that the
principal work of a Miniſter is Preaching; and the principal benefit:
People have by them, is to hear the Lords Word from them; though
there be a ſeeing (i. e. of their holy Converſation) that is alſo uſeful,
Phil. 4. 9. But the Apoſtle knew no ſuch: Miniſters as were only to
be ſeen in worldly Pomp and Grandeur, and ſeldom or never heard
Preaching
Thou ſhalt ſave them : The great End of both Preaching and Hear-
ing is Salvation ; and if Salvation were more delign'd by Preachers
and Hearers, it would be more frequently the effect of the action.
Thou ſhalt ſave them. Thou ſhalt by the Lords bleſſing on thy Mi-
niſtry be ſucceſſful in converting Sinners, and in building up of Saints
in Holineſs and Faith unto Salvation. Not that Miniſters are of them-
felves able by all their Endeavours to carry on this great End; they
are only Gods Tools and Inſtruments, i Cor. 3. 6, 7. Concerning
this
1. We find that the Lord hath appointed this great Ordinance of the
Goſpel-Miniſtry for this end, the Saving of men. Eph. 4. 11, 12, 13. It
is through their Word that men believe, Joh. 17. 20.
And Divine ap-
pointment of the Means, declares both it to be uſefull, and the End
to be hopefull.
2. He hath alſo given many Promiſes of his preſence, bleſſing and ſuc-
ceſs to follow and attend them whom he ſends on this great Errand.
Chriſts firſt calling of the Apoſtles had this Promiſe in it, I will make .
you Fiſhers of men ; which not only declared what that ímployment
was he call'd them unto, but it allur'd them of ſucceſs in it. At his
leaving of thein, Matth. 28. 20. he promiſed to be with them unto the
End of the Worlu ; and this Promiſe is as good to us as it was to
them.
3. He hath alſo revealed much of his Mind about Miniſters Duty in :
order to this end of Saving men. This alſo makes the End more
hopefull.
4. We find that the Lord doth qualifie and fit them whom he makes fuc-
celéful. He makes men able Miniſters of the New Teſtament, the Word
of Life, 2.Cor. 3: 5,6. And ſtill according to the ſucceſs the Lord:
hath
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198.
By what means may Miniſters beſt win Souls?
Serm. 4.
}
hath a mind to bleſs a man with, gifts and qualifications and aſſi-
ſtance are proportionably given. The Apoſtles that had the greateſt
Harveſt to gather in, were made the ſtrongeſt Labourers'; and though
in a far inferiour degree, the ſame inethod is obſerved by the Lord
in dealing with and by ordinary Miniſters. It's true, that alwayes
the moſt able and learned. Miniſters are not moſt ſucceſſeful; yet ge-
nerally the moſt skilfull Labourers are moſt bleſſed : Neither are the
molt Learned and able men for parts, moſt fit and skilful in dealing
with Souls at all times.
Now having opened the words, we ſhall return to the Queſtion to
be reſolved, By what meens may Miniſters beft min Souls? In fpeaking
to which, I ſhall firſt thew, What this Text faith unto this purpoſe.
21%. And then give ſome further account thereof from other Scrip-
tures. 39. And apply it both to Miniſters and People.
1. What this Text ſpeaks about this matter. It looks two wayes
upon this Queſtion. 1. It gives a direct Anſwer unto it; and points
forth Duty. 2. It gives an encouraging Promiſe of the good Effect
and Fruit of the diſcharge of the Daty. I ſhall carry on both to-
gether.
(1.) Tiike heed unto thy ſelf. Wouldit thou be a ſaved and ſucceſſe-
ful Miniſter, take heed unto thy felf. Such Warnings imply alwayes
a Caſe of difficulty. and danger wherein he is that gets them.
Take heed unto thy ſelf in theſe things.
1. Take heed that thou be a ſound and ſincere Believer. The impor-
tance of ſincere Godlineſs in a Miniſter, is written in the deep wounds
that the Church of Chriſt hath received by the hands of ungodly
Miniſters. It hath been made a queſtion, Whether an ungodly Man
can be a Miniſter ; but it is none, That ſuch men are in a moſt defpe-
rate condition. Matth. 7. 22, 23. Depart from me, not becauſe you ran
unſent, or preach'd Error inſtead of Truth, or preached poorly and
meanly, (all great fins in themſelves) but becauſe you work iniquity, the
uſual expreſſion of intire ungodlineſs. What uſe the Lord may make
of the Gifts ( for great Gifts he gives to the worſt of men) of un-
godly men, even in the Miniſtry of the Goſpel, is one of his deep
Paths. But no man can reaſonably imagine, that a walker in the way
to Hell, can be a fit and uſefull Guide to them that mind to go to
Heaven. If a man would have peace in his Conſcience, and ſucceſs
in his work of the Miniſtry, let him take good heed to this, that he
be a ſound Chriſtian. There is a ſpecial difficulty for a Miniſter to
know his Grace; Gifts and Grace have deceived many with their
likeneſs, although the difference be great both in it ſelf, and to an
enlightened Eye.
2. Take heed to thy felf; that thou be a called and ſent Miniſter.
This is of great importance as to Succeſs. He that can ſay, Lord, thou
hafi semt me, may boldly adde, Lord; go with me, and bleſs me,
good when a man is ſerious in this Inquiry. It is to be feared that
many run, and never ask this Queſtion; ſo is it feen in their ſpeed
and
It is
:.
Serm. 9. By what means may Miniſters beſt mın Souls ?
1992
and ſucceſs. Jer. 23. I ſent them not, therefore they shall not proît this
people at all, is a ſtanding rule to this day.
Theſe things if found, may ſerve to fatisfie a Miniſters Conſcience,
that Jeſus Chriſt hath ſent him.
1. If the Heart be filled with a ſingle de fire after the great end of the
Miniſtry, the Glory of God in the Salvation of men. Every work that
God calls a man to, he makes the End of it amiable. This deſire ſome-
times attends mens firſt Converſion ; Paul was called to be a Saint and
an Apoſtle at once, Aets 9. and ſo have many been called to be Saints
and Miniſters together. If it be not ſo, yet this is found with him
that Chriſt calls, that when he is moſt ſpiritual and ſerious, when his
Heart is moſt under the impreſſions of Holineſs, and he is neareſt
to God in Communion with him: Then are ſuch deſires after the
ſerving of Jeſus Chriſt in the Miniſtry, moſt powerful. And the Sin-
cerity of his deſire is alſo to be examined, and when it's found, it
addes greatly to a Mans peace : When his Heart bears him witneſs,
that it is neither Riches, nor Honour, nor Eaſe, nor the Applauſe
of men, that he ſeeks after, but ſingly Chriſts Honour in the ſaving
>
1
I
3
of men.
2. It helps to clear a mans Call, that there hath been a conſcienti-
ons diligence in all the Means of attaining fitneſs for this great work.
That Love to the End, that doth not direct and determine unto the
uſe of the appointed Means, may juſtly be ſuſpected as irregular,
and not flowing from the Holy Ghoſt. Even extraordinary Officers
ſeem not to have been above the uſe of ordinary Means. 2 Tim. 4. 13.
Old dying Paul ſends for his Books and Papers.
3. A competent fitneſs for the work of the Miniſtry, is another proof
of a mans Call to it. The Lord calls no man to a work, for which
he doth not qualifie. Though a ſincere humble man (as all Miniſters
ſhould be ) may. and ſhould think little of any meaſure he hath,
whether compared with the greater meaſures of others, or conſider-
ed with regard unto the weight and worth of the work ; yet there
muſt be ſome confidence as to his Competency, for clearing a mans
Call. 2 Cor. 3. 5, 6. What this Competency is, is not eaſie at all
times to determine. Singular Neceſſities of the Church may extend
or intend this matter, of competent Fitneſs : But in general there
muſt be i. A competent Knowledge of Goſpel-Myſteries. 2. A com-
petent Ability of Utterance to the Edifying of others. This is apt-
neſs to Teach, required of the Apoſtle in i Tim. 3. 2. & Tit. 1. 9.
That a Miniſter be able by Sound Doctrine to exhort, and to convince gain,
Sayers.
4. The favour of a mans Miniſtry on the Hearts and Conſciences of
others, both Miniſters and People, helps much to clear a mans Call.
so that indeed ordinarily a man can never be ſo well confirmed in
the Faith of his being called of God, untill he make ſome Eſlay in
this work. Deacons muſt firſt be proved, 1 Tim. 3. 10. much more
Miniſters. A ſingle Teſtimony given by Miniſters and Chriſtians, that
tile
?
200
By what means may Miniſters beſt win Souls ? .
7
the Word difpenſed by the Man is favoury, and hath Effect on the
Conſcience, is a great Confirmation ; eſpecially if ſound Converſion
of fome follow his Labours. That is indeed a Seal of his Miniſtry;
2 Cor. 3. 3. & 1 Cor. 9. 2.
3. Take heed unto thy ſelf, ihat thou be a lively thriving Chriſtian.
See that all thy Religion run not in the Channel of thy Employment.
It is found by Experience, that as it fares with a Miniſter in the
frame of his Heart, and thriving of the work of God in his Soul, ſo
doth it fare with his Miniitry both in its vigor and effects. A carnal
frame, a dead heart, and a looſe walk, makes cold and unprofitable
Preaching. And how common is it for Miniſters to neglect their own
Vineyard? When we read the Word, we read it as Miniſters, to
know what we ſhould teach, rather than what we ſhould learn as
Chriſtians. Unleſs there be great heed saken, it will be found, that
our Miniſtry and Labour therein, may eat out the Life of our Chri-
ſtianity; not that there is any diſcord betwixt them, but rather a
friendly Harmony, when each hath its place and reſpect. The honeſt
Believer meditates that he may excite his Grace ; and Miniſters too
often meditate only to increaſe their Gifts. When we Preach, the
ſincere Hcarer drinks in the Word, and it may be we ſeldom mix
Faith with it, to grow thereby. O how hard is it to be a Miniſter
and a Chriſtian in ſome of theſe acts! We are ſtill converſant about
the things of God; it is our ſtudy all the Week long: This is our
great advantage; but take heed to thy ſelf, leſt ordinary medling
with Divine things, bring on an ordinary and indifferent impreſſion
of themi ; and then their Fruit to thee, and thy benefit by them, is
almoſt gone, and hardly recovered.
4.
Take heed unto thy ſelf in reference to all the Trials and Tem-
ptations thou mayeſt meet with. Be on your guard, watch in all things,
2 Tim. 4. 5. Nó men are ſhot at more by Satan than Miniſters, and he
triumphs not more over the foyls of any, than theirs. And Chriſt is
liberal in his warnings of Dangers, and in his Promiſes of help in
them.
(2.) The Second word in the Text, to this purpoſe of directing
Miniſters how to be uſeful to others, is, Take heed unto thy Doctrine.
Art thou a Miniſter, thou muſt be a Preacher ; an unpreaching Mi-
niſter is a ſort of contradiction. Yea every ſort of Preaching is not
enough; thou muſt take heed unto thy Doctrine what it is.
Here is warrant for Studying what we are to teach, and what we
have taught People. But the great matter is to take heed, or ſtudy
artight. Students commonly need little direction about ordinary ſtudy.
But concerning the Doctrine, I ſhall entreat to take heed unto it in
theſe things.
1. Take heed unto thy Doctrine, that it be a divine Truth: Let à
man ſpeak as the Cracles of Conto i Pet. 4. II. And therefore it is need-
fut that Miniſters be weil acquainted with the Holy Scriptures. A bad
token of the Terper of that man that reliſhes any Book more than
the
t
th
Serm.9. By what means may Miniſters beſt win Souts ?
201
the Word of God. The World is full of Books written on pretence
and deſign to explain the Scriptures, and mens Studies are full of
them, there is alſo a Bleſſing in them, and good uſe to be made of
them. But alſo a bad uſe is made of them : Many Minilters have
found that they have preached better and to more profit to the Peo-
ple, when they got their Sermon by Meditation on the Word and
Prayer, than by turning over many Authors. From this neglect of
the Word alſo comes a great many Doctrines, that are learn'd by
Man, and borrowed from Philoſophy; which though they may have
ſome Truth in them, yet ſince it is divine Truth that a Miniſter
ſhould bring forth to the People, he ſhould not reſt on ſuch low
things.
2. Take heed unto thy Doctrine, that it be plain, and ſuited to the
capacity of the hearers. Learned Preaching (as it is called) is a Vanity,
pleaſing principally to ſuch as neither delign nor deſire Edification.
True godly Learning conſiſts in preaching Plainly, and therein is no
no ſmall difficulty. Two things would help to plain • Preaching.
1. Clearneſs of Knowledge. The alledged depth of our Doctrine
often proceeds from our own darkneſs. 2. Humility and Self-de-
nyal. We muſt not ſeek our ſelves nor the Applauſe of men, but
Gods glory and mens Salvation. It is found that the holieſt Mini-
ſters preach moſt plainly, and the plaineſt Preachers are moſt ſuc-
celleful.
+
3. Take heed unto thy Doctrine, that it be grave, and ſolid, and
meighty. Sound Speech that cannot be condemned, Tit. 2. 8. Deep and
weighty Impreſſions of the things of God upon a mans own Heart,
would greatly advance this. A Miniſters Spirit is known in the gra-
vity or lightneſs of his Doctrine.
But now we come to the ſecond thing propoſed, to give ſome An-
fwer to this Queſtion from other things in the Word.
And I ſhall "1. Shew ſome things that muſt be laid to heart about
the End, the ſaving of Souls. 2. And then ſhall give ſome advice about
the Means.
1. About the End, the winning of Souls. This is to bring them to
God; it is not to win them to us, or to engage them into a Party,
or to the eſpouſal of love Opinions and Practices, ſuppoſing them
to be never ſo right and conſonant to the Word of God. But the
winning of them is, to bring them out of Nature into a ſtate of
Grace, that they may be fitted for, and in due time admitted into
everlaſting Glory.
Concerning which great End, theſe few things ſhould be laid deeply
D d
to
202
By what means may Miniſters beſt win Souls?
Serm. 9.
to heart by all that would ſerve the Lord in being inſtruinental in
reaching it.
1.. The exceeding height and excellency of this End is to be laid to
heart. It is a wonder of condeſcendence, that the Lord will make uſe
of men in promoting it. To be workers together with God in fa
great a buſineſs, is no ſmall honour. The great value of mens Souls,
the greatneſs of the miſery they are delivered from, and of the Hap-
pineſs they are advanced to, with the manifold Glory of God ſhining
in all, makes the work of ſaving men great and excellent. Preaching
the Goſpel and ſuffering for it, are Services that Angels are not em-
ployed in. Mean and low thoughts of the great End of the Miniſtry,
as they are diſſonant from Truth, are alſo great hinderances of due
endeavours after the attaining the End.
병
​2. The great difficulty of ſaving Souls muſt be laid to heart. The
difficulty is undoubted. To attempt it, is to offer violence to mens
corrupt Natures, and a ſtorming of Hell it felf, whoſe Captives all
finners are. Unleſs this difficulty be laid to heart, Miniſters will be
confident of their own ſtrength, and ſo miſcarry and be unfruitfull.
Whoever proſpers in winning Souls, is firſt convinc'd that it is the
Arm of Jehovah only can do the work.
3.
The duty of winning Souls muſt be laid to heart by Miniſters. That
it is their principal work, and they are under many Commands to
endeavour it. It's a fault to look on Fruit only as a reward of en-
deavours; ſo it is indeed and a gracious one; but it ſhould be ſo mind-
ed as the End we would ſtrive for, Col. 1. 28, 29. which when at-
tained, is ſtill to His Praiſe ; yet moſt commonly when it is miſſing, it
is to our reproach and danger, when it is (as alas! it's often) through
our default.
4. The great advantage there is to the Labourer by his ſucceſs, is to be
pondered. Great is the gain by one Soul ; he that winneth Souls is
happy as well as wiſe, Prov. 11. 30. Dan. i 2. 3. Won Souls are a
Miniſters Crown, and Glory, and Foy, Phil. 4. I. 1 Thell: 2. laſt. How
far is this account above all others that a man can give of his Mini-
ftry? Theſe things fix'd upon the Heart, would enliven us in all
endeavours to attain this excellent End.
a
2. For advice about the Means; I ſhall adde. theſe few, beſides what
hath been ſaid.
1. Let Miniſters, if they would win Souls, procure and retain amongst
the People, ä perfwaſion of their being ſent of God, that they are Chrifts-
Miniſters, 1 Cor. 4.1. It is not confident afferting of it, nor juſti-
Éying
Serm. 9.
By what means may Miniſters beſt win Souls?
203
fying the lawfulneſs of our Eccleſiaſtical Calling, though there be
Tome uſe of thoſe things at ſome times: But it is ability, painfulneſs,
faithfulneſs, humility and ſelf-denyal, and in a word, conformity to
our Lord Jeſus in his Miniſtry, that will conſtrain People to ſay and
think that we are ſent of God. Nicodemus comes with this Impreſli-
on of Chriſt, Joh. 3. 2. A teacher come from God. It is certain, that
theſe thoughts in people further the reception of the Goſpel, Gal.
4. 14. Ye received me as an Angel of God, even as Chriſt Jeſus.
2. Let Miniſters, if they would win Souls, purchaſe and maintain
the Peoples Love to their Perſons. And this is beſt done by loving of
them, and dealing lovingly and patiently with them. There ſhould
be no ſtriving with them, eſpecially
about worldly things ; yea meek-
neſs to them that oppoſe themſelves, 2 Tim. 2. 24, 25, 26. It is of great
advantage to have their Love; how carefully doth Paul ſue for it,
in ſeveral Epiſtles, and condeſcend to entreat and make Apologies,
when indeed" he had not wrong'd them, but they only did imagine
he had wrong'd them! 2 Cor. 11.
3. It would further the winning of Souls, to deal particularly and
perſonally with them. Not alwayes nor altogether in publick, Col. 1. 28.
Alts 20. 20, 21. Great fruit hath conſtantly followed the conſcientious
diſcharge of this duty. The ſetting of it up in Geneva, did produce
incredible Fruits of Piety, as Calvin reports: when the Miniſters and
ſome of the Elders went from Houſe to Houſe, and dealt particularly
with the Peoples Conſciences. And we are not without many In-
ſtances of the Fruit of this mean, in our own time, and in theſe Na-
tions. Bleſſed be the Lord for the Labourers and their ſucceſs.
4. Miniſters muſt Pray much, if they would be ſucceſleful. The
Apoſtles ſpent their time this way, Aets 6.3. Yea, our Lord Jeſus
preached all day, and continued all night alone in Prayer to God.
Miniſters ſhould be much in Prayer. They uſe to reckon how many
hours they ſpend in Reading and Study ; it were far better both with
our felves and the Church of God, if more time were ſpent in
Prayer. Luthers ſpending three hours daily in ſecret Prayer; Brad-
fords ftudying on his knees, and other inſtances of men in our time,
are talk'd of rather than imitated. Miniſters ſhould pray much for
themſelves, for they have Corruptions like other men, and have
Temptations that none but Miniſters are aſſaulted with. They ſhould
pray for their Meſſage. How ſweet and eaſie is it for a Miniſter
(and likely it is to be the more profitable to the People) to bring
forth that Scripture as Food to the Souls of his people, that he hath
got opened to his own Heart by the Power of the Holy Ghoſt,
in the exerciſe of Faith and Love in Prayer. A Miniſter ſhould pray
for the Bleſſing on the Word; and he ſhould be much in ſeeking God
Dd2
particu-
Mag.
204
Serm.9.
By what means may Miniſters beſt win Souls ?
particularly for the People. It may be this may be the reaſon why
Tome Miniſters of meaner Gifts and Parts are more fucceffeful than
ſome that are far above them in abilities; not becauſe they preach
better, ſo much as becauſe they pray more. Many good Sermons are
loſt, for lack of much Prayer in Study..
R
But becauſe the Miniſtry of the Word is the main inſtrument for
winning Souls, I ſhall therefore adde fomewhat more particular-
ly concerning this ; and that both as to the matter and manner of
Preaching
1
Y
ya
Cpl. 21
1. For the Subject-matter of Goſpel Preaching it is determined by
the Apoſtle expreſlely, to be Chriſt crucified, 1 Cor. 2. 2. Two things
Miniſters have to do about Him, in preaching Him to them that
are without. 1. To ſet him forth to People, Gal. 3. 1. to paint him
in his Love, Excellency, and ability to ſave. 2. To offer him unto
them freely, fully, without any limitation as to Sinners or their ſinful
State. And then Chriſts Laws or Will to be publiſhed to them that re-
ceive Him, and are his, for the Rule of their walk, and his promiſes for
the meaſure and foundation of all their hopes and Expectations, and his
Grace and fulneſs for their ſupply in every caſe, till they be brought
to Heaven. This was the ſimplicity of the Goſpel, that remained
but a little while in the Chriſtian Church; for Ceremonies amongſt the
Fews, and ſinful mixtures of vain Philoſophy amongft the Gentiles,
did by degrees fo corrupt the Goſpel, that the Myſtery of Iniquity
ripened in the production of Antichriſt. It was a fad Obſervation
of the Fourth Gentury, that it became a matter of Learning and In-
genuity to be a Chriſtian: The meaning was, that too much weight
was laid on Notions and matter of Opinion ; and leſs regard had
únto the ſoundneſs of the Heart, and Holineſs of the Life. In the
beginning of the Reformation from Popery, the Worthies whom
God raiſed up in ſeveral Countreys, did excellently in retrieving
the Simplicity of the Goſpel, from the Popiſh mixtures; but that good:
work took a ſtand quickly, and is on the declining greatly. How
little of Jeſus Chriſt is there in ſome Pulpits! It is ſeen as to ſucceſs,
that whatever the Law doth in alarming Sinners, it is ſtill the Goſpel
voice that is the key that opens the Heart to Jeſus Chriſt : Would
Miniſters win Souls ? let them have more of Jeſus Chriſt in their
dealing with men, and leſs of other things that never profit them
that are exerciſed therein.
2. As for the manner of ſucceſſefal Preaching, I ſhall give it-in
a Negative and poſitive from theſe two places : 1 Cor. 1. 17. &
2, 1:--4. What this negative diſowns, is our inquiry : The Words
' are
full ; for Chriſt ſent me not to baptize, but to Pre ach the Goſpel; not
with wiſdom of Words, left the Croſs of Chrift
. Mon ld be made of nove
effect.
Serm.9. By what means may Miniſters beſt win Souls ?
205
was
effect. Again, I came not to you with excellency of ſpeech, or of
Wiſdom, declaring to you the Teſtimony of God. Again, And my
Speech and my Preaching was not with inticing words of mans Wifi
dom. Theſe are the words of the Holy Ghoſt concerning a
way of Preaching that is unprofitable; a way that ſeems
in uſe and reſpect with the Corinthians, and honeſt
Paul was deſpiſed by them, for his ſimple and plain way, diffe-
rent from theirs... I ſhall only inſtance. in- things that this Scri-
ptural Negative doth, check and reprove in the way of
Preaching
1. The eſtabliſhing and advancing of Divine Truth upon the
Foundation of burnane Reaſon. As if there were ſome weak-
neſs and inſufficiency in thoſe methods and arguments of work-
ing on mens Conſciences, that the Holy Ghoſt preſcribes. The
great Foundation of all a Miniſter hath to ſay, is, Thus faith
the Lord, and a grave declaring of the Teſtimony of God in
this matter
is Miniſters Duty, 1 Cor. 2. 1. and will have
more Authority on mens Conſciences than many humane Rea-
ſons. There is a rational Preaching (as it is called ) wherein
men do not ſatisfie themſelves to make uſe of Reaſon as a
Tool and Inſtrument (and then its uſe is excellent,) but will
eſtabliſh it as a Judge and Dictator in all Divine matters and
Truth; and fo 'in effect turn all their Preaching into little
better things than the Lectures of the Philoſophers of old,
ſave that the poor Pagans were more ſincere in their Morals,
and ſerious.in dclivering their opinions.
Let a Miniſter therefore ſtill think with himſelf, that a
plain Scripture Teſtimony is his main argument; and accord-
ingly let him uſe it. When he teacheth Philofophy, and
when he teacheth men the Will of God about Salvation, he
is in diſtinct Provinces, and his management of his work there...-
in ſhould be very different.
ros
2
:
+
2. It is to Preach with excellency of Speech, and words of
mans Wiſdom, when men think to reach the Goſpel-end on Sin.
ners by force of even ſpiritual reaſon and perſwalion. This cor-
rupt thought riſeth in ſome from an imagination that moral
Fraſion is all that is needfull for converting a Sinner ; and in
ſome this thought riſes on a better account ; the Light of
the Glory of God in the Goſpel ſhines ſo brightly in upon
their own Hearts, that they fall into this Conceit, That no
man can ſtand before that Light which they can hold forth.
Melanthon's miſtake at firſt, till Experience made him wiſeſ.
Еe
Hait
i
1
A
:
206
By what means may Miniſters beſt win Souls ?
Serm.9.
Haſt thou a clear Knowledge of Goſpel Myſteries, and the
word of Exhortation is with thee alſo, ſo that thou art qua-
lified to urge, beſeech, and plead warmly with finners on
Chriſts behalf? Take heed of this Snare, left thou think that
thy Wiſdom and Gifts can promote and carry on the Goſpel-
deſign on men.
3. This alſo is check'd in the Apoſtles words, the ſetting
forth the beauty of the Goſpel by humane Art. The truth of the
Goſpel lines beſt in its bare Propoſal, and its Beauty in its
ſimple and naked diſcovery. We may obſerve from Church-
Hiſtory, that ſtill as Soundneſs of Doctrine and the Power of
Godlineſs decayed in the Church, the Vanity of an affected way
of ſpeaking and writing of Divine things came in. Quotati-
ons from the Fathers, Latine and Languages are pitiful Orna-
ments unto Preaching, if a man deſign Converſion and Soul-
edification. And yet more deſpicable are all playing on words,
Jinglings and Cadencies ( which things are in all the Rules of
true Eloquence juſtly exploded ) and yet ſome men reckon
much on them. But would any man think his Friend in earneſt
with him, that would accoſt him in any affair with ſuch fort
of Language and Geſture ?
(2) The Poſitive is, in demonſtration of the Spirit, and of Pow-
er, 1. Cor. 2. $.
reth
1. Paul preach'd fo, as gave a demonſtration that the Holy
Ghoſt was in him, ſanctifying Him. This is a plain and bleſſed
thing ; happy is the Miniſter that manageth his work ſo, that
if the hearers get not a demonſtration of great Parts and Learn-
ing, yet they have a demonſtration of the ſanctifying Spirit
of God in the Miniſter.
:
*%
2. Paul preach'd ſo, as gave a demonſtration that the Spi-
rit of God was with him, aſſiſting and helping him in his
work: even when he was, amongſt them in much weakneſs, fear
and trembling, verf. 3. - Happy is the Miniſter that can preach
this way; he muſt be a depender upon aſſiſtance from the
Holy Ghoſt.
3. Paul preached ſo, as a demonſtration of the Power of the
Holy Gholt was given to the Hearts of the Hearers. The
+ 2 Cor. 4. 2: Com- Spirit of God a wrought on them by his Power in and by
mending our felves to F Paul's Preaching this is the principal thing to be aimed at,
fo!ery mans Conſcience
in the fight of God.
and it is the proper ſource of all profitable Preaching.
To
.
Serm. 9.
207
By what means may Miniſters beſt win Souls?
To conclude: You that are Miniſters, ſuffer a Word of
Exhortation.
Men, Brethren and Fathers, you are called to an high and
holy Calling ; your Work is full of Danger, full of Duty,
and full of Mercy. You are called to the winning of Souls, an
Employment near a-kin unto our Lords work, the ſaving of
Sonis; and the nearer your ſpirits be in conformity to his ho-
ly temper and frame, the fitter you are for, and the more
fruitfull you ſhall be in your work. None of you are igno-
rant of the begun departure of our Glory, and the daily ad-
vance of its departure, and the fad appearances of the Lords
being about to leave us utterly. Should not theſe Signs of the
times rowſe up Miniſters unto greater ſeriouſneſs? What can
be the reaſon of this ſad Obſervation, that when formerly a
few Lights raiſed up in the Nation, did ſhine ſo, as to ſcatter
and diſpell the darkneſs of Popery in a little time; yet now
when there are more, and more Learned men amongſt us, yet
the Darkneſs comes on apace? Is it not becauſe they were
men filled with the Holy Ghoſt, and with Power ; and many of us
are only filled with Light and Knowledge, and inefficacious
Notions of Gods Truth? Doth not always the Spirit of the
Miniſters propagate it ſelf amongſt the People? A lively Mi-
niſtry, and lively Chriſtians. Therefore be ſerious at heart,
believe and ſo ſpeak, feel and ſo ſpeak, and as you teach ſó
doe, and then People will feel what you ſay, and obey the
Word of God.
And laſtly, for People : It is not-unfit that you ſhould hear
of Miniſters Work, and Duty, and Difficulties ; you ſee that
all is of your concernment : All things are for your fakes, as
thie Apoſtle in another caſe.
Then only I intreat you, 1. Pity us. We are not Angels,
but men of like Paſſions with your felves. Be fuller of Cha-
rity than of Cenſure : We have all that you have to do about
the ſaving of our own Souls, and a great Work beſides,
about the ſaving of yours. We have all your difficulties as
Chriſtians, and ſome that you are not acquainted with, that
are only Miniſters Temptations and Tryals.
.
2. Help us in our Work. If you can do any thing, help us
in the work of Winning Soals. What can we do, ſay you?
0! a great deal: Be but won to Chriſt, and we are made.
Ee 2
Make
216
9.
By what means may Miniſters beſt win Souls ? Serm.
Make haſte to Heaven, that you and we may meet joyfully
before the Throne of God and the Lamb.
3. Pray for us. How often and how earneſtly doth Paul
begg the Prayers of the Churches ! and if he did ſo, much
more ſhould we begg them, and you grant them, for our Ne-
ceflities and weakneſſes are greater than his.. 2 Thel. 3. 1, 2.
Finally, Brethren, pray for us, that the Word of the Lord may
have free courſe, and be glorified, even as it is with you, and that
we may be delivered from unreaſonable and wicked men, fór all men
have not Faith.
Queft.
:
!
1.
?
Serm.io.
T:
217
THE
✓
A
CHAMBER of I MAGERY
IN THE
Church of ROME laid open;
?
OR AN
3
Antidote againſt Popery.
Queſt. How is the Practical Love of Truth
the beſt Preſervative againſt Popery.?
SERMON X.
1 PET. II. III.
If so he ye have taſted that the Lord is gracious.
W
Hen' falſe Worſhip had prevailed in the Church
of old, unto its Ruine, God ſhewed and re-
preſented it unto his Prophet, under the name
and appearance of a Chamber of Imagery, Ezek.
8. 11, 12. For therein weré pourtraied all the
Abomination wherewith the Worſhip of God
was defiled, and Religion corrupted.
Things relating unto Divine Truth and
Worſhip, have had again the ſame event in the
world, especially in the Church of Rome. And my preſent Deſign is
to take a view of the Chambers of their Imagery, and to ſhew what was
the occaſion, and what were the Means of their Erection ; and in them
we ſhall ſee all the Abomination wherewith the Divine Worſhip of the
Ff
Goſpel
2
218
Serm. 10.
How is the Practical Love of Truth
Goſpel hath been corrupted, and Chriſtian Religion ruined.
Unto this end it will be neceſſary to lay down ſome ſuch Principles
of Sacred Truth, as will demonſtrate and evince the Grounds and
Cauſes of that Transformation of the Subſtance and Power of Religion
into a Lifeleſs finage, which ſhall be proved to have fallen out amongſt.
them. And becaute I intend their benefit principally who reſolve all
their Perſwalion in Religion into the Word of God, I ſhall dęduce theſe
Principles from that Pallage of it in the firſt Epiftle of the Apoſtle Pe-
ter, Chap. 2. and the three firft: Verſes.
Íhe first Verle contains an Exhortation unto, or an Injunction of.
univerſal Holineſs, by the laying aſide, or caſting out whatever is con-
trary thereunto; wherefore lay afide all
. Malice, and all guite, and hypo-
criſie, and envy, and all evil ſpeaking; the Rule whereof extends unto all
other vícious habits of Mind whatever.
And in the Second, there is a Profeſſion of the Means whereby this
End may be attained; namely, how any one may be ſo ſtrengthened in
Grace, as to caſt out all ſuch ſinful Inclinations and Practiſes as are con-
trary upto the Holineſs required of us, which is the Divine Word; cum-
pared therefore unto Food, which is the Means of preſerving Natural
Life, and of increaſing its ſtrength. As new born Babes defir'e the fincere
Milk of the Word, rbat ye may grow thereby.
Hereon the Apoſtle proceeds to declare the Condition whereon our
profiting, growing and thriving by the Word, doth depend ; and this
is an experience of its Power, as it is the Inſtrument of God, whereby
he conveys his Grace unto us; if ſo be tbat ye bave taſted that the Lord is
gracions. See i Thefet.s. Therein liesthe firſt and chief Principle of
our enſuing Demonſtration, and it is this i
All the Benefit and Advantage which any men do or may receive by the
Word, or the Truths of the Goſpel , depend on an experier.ce of its
power and Efficacy, in communicating the Grace of God unto their
Soulse
u par
This Principle is evident in it felf, and not to be queſtioned by any
but fuch as never had the leaſt-real fence of Religion on their own
Minds. Beſides, it is evidently contained in the Teſtimony of the A-
poſtle before laid down.
Hereunto three other Principles of equal Evidence with it,ſelf, are
fuppoſed, and virtually contained in it.
1. There is a lower and Efficacy in the Word, and the Preaching of it,
Rom. 1.,16. I am not aſhamed of the Goſpel of Chriſt, for it is the Power
of Godunto ſalvation. It hath a divine Power; the Power of God accom.
panying it, and put forth in it, unto its proper Ends; for the Word of
Gichis quick-and powerful, Heb. 4. 12.
2. The Power that is in the Word.of God, confifts in its efficacy to com-
PRURIGAOL Grace of God, unto the Souls of men ; in and by it they taſte that
the Lord is gracioni;. thas is, is efficacy unto its properEnds. Theſe are
Sala
Serm. 10. the beſt Preſervative against Popery:
219
Salvation, with all things requiſite thereunto; ſuch as the Illumination
of our Minds, and the Renovation of our Natures, the Juſtification of
our Perſons, the Life of God in holy Worſhip and Obedience, all lead-
ing unto our eternal enjoyment of him. Theſe are the Ends whereunto
the Goſpel is deſigned in the wiſdom of God, whereunto its efficacy is
confined.
3. There is an Experience to be obtained of the power and efficacy of the
Word. In that place of the Apoſtle it is expreſſed by taſting. But there is
ſomething anticedent unto their taſting ſpecially focalled, and ſomething
conſequent unto it, both inſeparable from it, and therefore belonging un
to the Experience whereof we ſpeak.
1. Wherefore; The firſt thing required hereunto is Light; that is, a
ſpiritual fupernatural Light, enabling us to diſcern the Wiſdom, Will
and Mind of God in the Word, in a ſpiritual manner, without which,
we can have no experience of its Power. Hence the Goſpel is hid unto
them that periſh, though it be outwardly declared unto them, 2 Cor. 3. 4:
This is the only Means which lets into the Mind and Conſcience a ſence
of this efficacy. This, in the increaſes of it, the Apoſtle prays for on
the bebalf of Believers, that they may have this experience, Eph. 1.16,
17, 18, 19. Chap. 3. 16, 17, 18, 19. and declares the Nature of it,
2 Cor.4.6.
2. The Taſte intended follows hereon, wherein conſiſts the Life and
Subſtance of the Experience pleaded. And this Tafte is a ſpiritual ſenſe of
the Goodnefs, Power and Efficacy of the Word, and the things contained in
it, in the conveyar.ce of the Grace of God unto our Souls, in the Inſtances
mentioned,and others of a like nature:for in a Taſte,there is a ſweetneſs
unto the Palat, and a ſatisfaction unto the Appetite. By the one, in this
Taſte our Minds are refreſhed;and by the other our Souls are nouriſhet:
Of both Believers have an experience. And this is let into the Mind by
Spiritual Light, without which nothing of it is attainable. God, who com-
manded Light to ſhine out of Darkneſs, Shire into
your hearts, to give the light
of the knowledge of his Glory in the face of Jeſus Chriſt, 2 Cor. 4.6.
3. To compleat the Experience intended, there follows hereon a Con-
formity in the whole Soul and Converſation unto the Truth of the Word,
or the Mind of God in it, wrought in us by its power and efficacy. So
the Apoſtle expreſſes it, Eph. 4. 20, 21, 22, 23, 24. If ſo be
that you have beard him, and have been taught by him as the Truth is in Jea
ſus ; that you put off concerning the former Converſation, the old man wbich
is corrupt, according to the deceitful lusts. and be renewed in the Spirit of
your Mind, and that you put on the new man, which after God is created in
Righteouſneſs and true Holineſs.
Hereupon follows our laji Principle, which is the immediate founda-
tion of the enſuing Diſcourſe, or that which is to be confirmed; and it
is this:
The Loſs of an Experience of the Power of Religion, bath beox the Confe
of the loſs of the Truth of Religion ; or if hath been the Cauſe of re-
jecting its Subſtance, and ſetting up & Shadow or image in the room
Ff2
This
}
of it.
220
Serm. jon
How is the Practical Love of Truth
This Transformation of all things in Religion, began and proceeded
on theſe Grounds. Thoſe who had the Conduct of it, were always
poffefred of the General Notions of Truth, which they could not
forget without a total Renunciation of the Goſpel it felf. But
having loſt all Experience of thispower in themſelves, they wreſted them
unto things quite of another nature, deſtructive to the Truth, as well
as devoid of its Power : Hereon it came to paſs that there was a dead 1-
mage made and ſet up of Religion in all the parts of it, called by the
Name of that which was true and living, but utterly loſt. All Expe-
rience, I ſay, of the power and efficacy of the Myſtery of the Goſpel,
and the Truths of it, in communicating the Grace of God unto the
Souls of men being loſt, retaining the general Notion of it, they con-
trived and framed an outward Image or Repreſentation of them, ſuited
unto their Ignorance and Superſtition.
Thus was the truth of Religion once almoſt totally loſt in the world,
as we ſhall fee; neither will it ever be loſt any other way, or by any
other means. When Churches or Nations are poſſeſſed of the Truth and
the Profeſſion of it, it is not Laws, nor Fines, nor Impriſonments, nor
Gibbets, nor Fires, that ſhall ever diſpodels them, or deprive them
of it.
W’hilſt an Experience of the Power of Religion continued in the Pri-
mitive Times, all the bloody Rage and Cruelty of the world, all the
Craft of Satan, and the Subtilty of Seducers, who abounded, did ut-
terly fail in attempting to deprive Chriſtians of the Truth, and the Pro-
fellion of it. But
when this began to decay, and be loſt amongſt them,
they were quickly deceived, and drawn off from the Simplicity of the
Gospel.
Upon the Reformation of Religion in theſe parts of the world, when
the Truth was received in the Love and Power of it, and multitudes had
experience of the ſpiritual benefit and advantage which they received
thereby, in Liberty, Holineſs and Peace; all the Priſons, Tortures,
Swords and Fires, that were applied unto its extirpation, did nothing
but diffuſe the Profeſſion of it, and root it more firmly in the minds of
It cannot be loſt but by another way, and other means.
The Jeſuites and their Affociates, have been for an hundred years, con-
triving Methods and Arts for the diſpoſeſſing Nations and Churches of
the Truth which they have received, and the introducing the Romish
Superftition. They have written Books about it, and practiſed according
to their Principles in every Kingdom and State of Europe, who own the
Proteſtant Religion. But the folly of moſt of their pretended Arts and
I evices unto this end, hath been ridiculous and unſucceſsleſs; and what
they have added hereunto of Force, hath been divinely defeated.
There is but one way, ore effectual Engine to deprive any People of the
Profeſfion of the Truth which they have once received ; and that is, by
leading them into ſuch Prophaneneſs and Ignorance, as whereby they
may lole all'Experience of its Power and Efficacy in communicating the Grace
af Gad mrto their Somals, and therein of all ſenſe of the advantage which
they
men.
hoe het
Serm. io.
the beſt Preſervative againſt Popery?
22 L
mer.
*
they might have had by it. When this is done, men will as eaſily lay
aſide the Profeſſion of Religion, as burdenſom Cleaths in Sum-
There is much talk of a Plot and Conſpiracy to deſtroy the Proteſtant
Religion, and introduce Popery again amongſt us ; they may do well to
take care thereof, who are concern'd in publick Affairs : but as unto
the Event, there is but one Conſpiracy that is greatly to be feared in this
matter, and that is between Satan and the Luts of men; if they can
prevail to deprive the Generality of men of an Experience in their
own minds of the Power and Efficacy of the Truth, with the ſpiritual
Advantage which they may have thereby, they will give them up to be
an eaſie prey unto the other Deſigners. And ihere are two Engines that
are applied unto this purpoſe; the one is Ignorance, the other is Prophane-
nols, or Senſuality of Life. Whenever either of theſe prevails, the
Experience intended muſt neceſſarily be loſt and excluded: And the
means of their prevailing , are want of due Infruction by thoſe who are
the Leaders of the People, and the encouragement of Senſuality, by Im-
punity and great Examples,
This is the only formidable Conſpiracy againſt the Profeſſion of the
Truth in this Nation, without whole Aid, all power and force will be
fruſtrate in the Iſſue. And as there is a great appearance in Divine
Permillion of ſuch a ſtate of things at preſent amongſt #s, ſo if they be
manag'd by Counſel alſo, and that thoſe ways of Ignorance and Senſualia
ty, are countenanced and promoted for this very End, that the power
of Truth being loft, the Profeſſion of it may be given up on eage terms,
there is nothing but Sovereign Grace that can prevent the Deſign. For
the Principle which we have laid down, is uncontrollable in Reaſon and
Experience; namely, That the loſs of an Experience of the power of Reli-
gion, will iſſue one way or, other, in the loſs of the Truth of Religion, and the
Profeſſion of it.
Whence is it that ſo many corrupt Opinions have made ſuch an In-
road on Proteſtant Religion, and the Profellion of it? Is it not from
hence, that many have loſt an Experience of the power and efficacy of
the Truth, and to have parted with it? Whence is it that Proplaneneſs
and Senſuality of Life, with all manner of corrupt Lufts of the Fleſh,
have grown up, unto the ſhame of Profeſſion? Is it not from the ſame
Cauſe, as the Apoſtle exprefly declares it comes by? 2 Tim. 4, 2, 3,
4,5. One way or other the loſs of Experience of the power of Truth,
will end in the loſs of the profeſſion of it.
But I proceed unto the Inſtance which I do deſign in the Church of
Kome for the Religion of it at this day, is nothing but a dead Image of
the Goſpel, erected in the loſs of an experience of
its ſpiritual
power,
overthrowing its Uſe, with all its Ends, being ſuited to the Taſte of
men, carnal, ignorant and ſuperſtitious.
This IThall make evident by all ſorts of Inſtances in things relating
to the Perſon and Offices of Chriſt, the State, Order and Worſhip of:
the Church, with the Graces and Duties of Obedience required in the
Goſpel.
222
How is the Practical Love of Truth Serm. 10,
a
Goſpel. And in all, my principal Deſign is to demonſtrate what is the
only way and meuns of ſecuring our own Souls, any Church or Nation, from
being inſnared with, or prevailed againſt by Papery.
1. It is a general Notion of Truth, that the Lord Cloriſt in his Per-
Fon and Grace, is to be propoſed and reprefented unto men as the principal ob-
ject of their Faith and Love. He himſelf in his divine Perſon, is abſo-
lutely inviſible unto us, and as unto his humane Nature abſent from us.
For the Heaveris muſt receive him until the time of the reftitution of all things.
There muſt therefore an image or Repreſentation of him be made unto
our Minds, or he cannot be the proper Object of our Faith,Truſt, Love,
and Delight. This is done in the Goſpel, and the preaching of it;
for therein he is evidently ſet forth before our eyes as crucified amongſt us,
Gal. 3. 1. So alſo are all the other Concerns of his Perſon and Offices
therçin clearly propoſed unto us; yea, this is the principal End of the
Goſpel, namely, to make a due Repreſentation of the Perſon, Offices,
Grace and Glory of Chriſt, unto the Souls of men, that they may be-
lieve in him, and believing, have eternal Life, John 20.31.
Upon this Repreſentation made of Chriſt and his Glory in the Goſpel,
and the Preaching of it, Believers have an Experience of the power and
efficacy of the divine Truth contained therein, in the way before men-
tioned, as the Apoſtle declares, 2 Cor. 3. 18. For we all with open face,
beholding as in a Glafs, the Glory of the Lord, are changed into the ſama
Image from Glory to Glory, even as by the Spirit of the Lord.
repreſented in the Glals of the Goſpel, they have experience of its
transforming forcer and efficacy, changing them into the likeneſs of the
Image reprelented unto them, that is, of Chriſt himſelt; which is the
faving effect of Goſpel-power.
But this Spiritual Light was loſt among men, through th efficacy of
their Darknels and Unbelief; they were not able to diſcover the Glory
of Chriſt, as revealed and proposed in the Goſpel , ſo as to make
thim the preſent Object of their Faith and Love. And this Light be-
ing loft, they could have no experience of the power of Divine Truth
concerning him, changing them into his Image. They could make no
affecting diſcovery of him in the Scripture. All things therein were
dark and confuſed, or at leaſt ſeemed an inacceſible Myſtery, which
they.could not reduce to practice.
Hence thoſe who had got the publick conduct of Religion, drove
the people from Reading the Scripture, as that which was of no ule, but
father dangerous unto them.
What ſhall theſe men then betake themſelves unto? ſhall they reject
the notion in general, that there ought to be ſuch a repreſentation made
of Chriſt unto the minds of men, as to inflame their devotion, to excite
their Faith, and ſtir up their affection to him? This cannot be done
without an open Renunciation of him, and of the Goſpel as a fa-
ble.
Where-
.
memang
Serm. 10.
the beſt Preſervative against Popery :
223
to them
Wherefore they will find out another way for it, another means, un-
to the ſame end. And this is, by making images of him of mood and ſtone.
or Gold and Silver, or painting on them. Hereby they ſuppoſed he would
be made prefert unto his Worſhippers, That he would be ſo repreſented an-
as that they ſhould be immediately ſtirred up unto the embra-
ces of Faith and Love. And herein they found ſenſible effects unto their
great ſatisfaction: For their minds being dark, carnal and prone to ſu-
perſtition, as are the minds of all men by nature, they would ſee no-
thing in the Spiritual Repreſentation of him in the Goſpel that had any pow-
er on them, or did in any meaſure affect them. In theſe images, by the
means of light and imagination they found that which did really work up-.
on their Affections, and as they thought, did'excite them unto the love
of Chriſt.
And this was the true Original of all the Imagtry in the Church of
Rome , as ſomething of the ſame nature in general was of all the Images
worſhip in the World. So the Iſraelites in the wilderneſs when they
made the Golden Calf, did it to have a repreſentation of a Deity near unto
them , in ſuch a viſible manner, as that their Souls might be affected :
with it; re they cxpreſſed themſelves, Exod 32 1.
Wherefore in this state;under a loſs of Spiritual Light and Experience,
men of ſuperſtitious minds, found themſelves intangled. They knew it
neceſſary that there ſhould be ſuch a Repreſentation made of Chriſt as
might render him
a preſent Object of Faith and love, wherewith they might
be immediately affected. How this was done in the Gofpel, they could
not underſtand, nor obtain any experience of the power and efficacy of
it unto this end. Yet the Prirciple it ſelf muſt be retained, as that with-
out which there could be no Religion; wherefore to explicate themſelves -
out of this difficulty, they break through all Gods Commands to the
contrary, and betook themelves to the making Images of Chriſt, and
their adoration. And from ſmall beginnings, according as Darkneſs
and Superſtition increaſed in the minds of men, there was a progrefs in
this practiſe, until theſe images took the whole work of repreſenting
Ghriſt and his Glory, out of the hands, as it were; of the Goſpet, and
appropriated it unto themſelves.
For I do not ſpeak of them now ſo much as they are Images of Christ;
or Objects of Adoration ; as of their being dead Images of the Goſpel;
that is ſomewhat ſet up in the room of the Goſpeland for the ends of it;
as means of teaching and inſtruction. They ſhall do the work which the
Goſpel was deſigned of God to do:-For as unto this end of the
repre-
ſentation of Chriſt-, as the preſent object of the Faithand Love of man,
with an efficacy to work upon their affe&ions, there is in the Church of
Rome a thouſand times more afcribed unto them, than unto the Goſpel
it ſelf.
The whole matter is ſtated by the Apoſtle, Rom:10.6,7,8. 7 he Right;a
ex fneſs which is of Faith, Speaketh on this wife, fax not in thine heart who
fhall afcend urto heaven (that is to bring Coriſt down from e.boze) çr mbo fhall
d's cerd into the deeplikal is to bring Chrift up again from thice..d; bur wb
.
224
How is the Practical Love of Truth Serm. 10"
!
faith it? Tbe.word is nigh thee in thy mouth, and in thy heart, that is the word
of faith which we preach. The Enquiry is, how we may be made parta-
kers of Chriſt, and righteouſneſs by him; or how we may have an inte-
reſt in him, or have him prefent with us. This, faith the Apoſtle, is
done by the word of the Goſpel which is preached, which is nigh unto us
in our mouchs,and in our hearts ; No ſay theſe men , we cannot under-
ſtand how it ſhould be fo; we do not find.that it is ſo that Chriſt is made
nigh unto us, preſent with us by this word. Wherefore we will afcendinto
Heaven to bring down Chriſt from above; for we will make Images of
bim in his glorious ſtate in Heaven, and thereby he will be preſent with
us, or nigh unto us. And we will defcend into the deep; to bring up Chriſt
again from the dead, and we will do it, by making firſt Crucifixes, and
then Images of his glorious Refurrection bringing him again unto us from
the dead. This ſhall be in the place and room of that word of the Goſpel
which you pretend to be alone uſeful and effectual unto theſe ends.
This therefore is evident, that the Introduction of this Atomination
in principle and practiſe , deftructive unto the Souls of men, took its
Riſe from the loſs of an Experience of the Repreſentation of Chriſt in
the Goſpel, and the transforming power in the minds of men, which it
is accompanied with, in them that believe. Make us Gods ſay the Ifrae-
lites to go before us; for as for this man Moſes (who repreſented God'unto
us) we know not what is become of him. What would you have men do?
would you have them live without all Senſe of the preſence of Chriſt
with them, or being nigh unto them?Shall they have no Repreſentation of
him? no, no, make us Gods that may go before us; let us have l.
mages unto this end; for how elſe it may be done, we cannot un-
derſtand.
And this is the Reaſon of their obſtinacy in this practiſe againſt all
means of conviction: yea they live hereon in a perpetual contradiction
unto themſelves : Their Temples are full of Graven Images like the houſe
of Micah, bouſes of God; and yet in them, are the Scriptures ( though
in a Tongue unknown to the people) wherein that practise is uiterly con-
dinned that a man would think them diſtracted to hear what their Book
Says, and to ſee what they do in the ſame place. But nothing will reach
unto their conviction, until the vail of Blindneſs and Ignorance be taken
from their minds, until they have a Spiritual Light enabling them to
diſcern the Glory of Chriſt as repreſented in the Goſpel, and to let in an
Experience of the transforming power and efficacy of that Revelation
in their own Souls, they will never part with that means for the ſame
end,which they are ſenſible of, to be uſeful unto it; and which is ſuited
unto their inclination. Whatever be the iſſue, though it coſt them their
Souls, they will not part with what they find, as they ſuppoſe, ſo ufe-
ful unto their great end of making Chriſt nigh unto them; for that, where-
in they can ſee nothing of it, and of whoſe power they can have no ex-
perience.
But
.
Serm. 1o. the beſt Preſervative againſt Popery:
225
".
But the principal Deſign of this Diſcourſe, is to warn others of
theſe Abominations, and to direct unto their avoidance: for if they
ſhould be outwardly preſled unto the practice of this Idolatry, what-
ever is of carnal Affection, of blind Devotion, or Superſtition in them,
will quickly be won over unto a Conſpiracy againſt their Convictions.
Nothing will then ſecure them but an experience of the efficacy of that
Repreſentation which is made of Chriſt in the Goſpel. It is therefore
the Wiſdom and Duty of all thoſe who deſire a ſtability in the profel-
fion of the Truth, continually to endeavour after this Experience, and
an increaſe in it. He who lives in the exerciſe of Faith and Love in the
Lord Jeſus Chriſt, as revealed in the Goſpel, as evidently crucified, and
evidently exalted therein, and finds the fruit of his ſo doing in his own
Soul; will be preſerved in the time of Trial. Without this, men will
at laſt begin to think that it is better to have a falſe Chriſt than none at
all; they will ſuppoſe that ſomething is to be found in an image, when
they can find nothing in the Goſpel.
:
...
$ E C. T. II.
II. It is a prevalent Notion of Truth, That the Worſhip of God ought
to be beautiful and glorious : The very Light of Nature ſeems to direct
unto Conceptions hereof. What is not ſo, may be juſtly rejected, as
unbecoming the Divine Majeſty; And therefore the more holy and hea-
venly any Religion pretends to be, the more glorious is the Worſhip
preſcribed in it, or ought ſo to be : Yea, the true Worſhip of God is
the height and excellency of all Glory in this world ; it is inferiour un-
to nothing, but that which is in Heaven, which it is the beginning of,
the way unto, and the beſt preparation for. Accordingly even that
Worſhip is declared to be glorious, and that in an eminent manner,above
all, the outward Worſhip of the Old Teſtament in the Tabernacle and
Temple, whoſe Glory was great, and as unto external Pomp, inimitable.
To this purpoſe the Apoſtle diſputes at largę, 2 Cor.3. 6, 7, 8, 9, 10.
This therefore is agreed, that there ought to be Beauty and Glory in
divine Worſhip, and that they are moſt eminently in that which is di-
rected and required in the Goſpel
. But withal the Apoſtle declares in
the ſame place, that this Glory is Spiritual, and not Carnal ; ſo did our
Lord Jeſus Chriſt foretel that it ſhould be ; and that unto that end
all diſtinction of places, with all outward advantages and Ornaments
belonging unto them, ſhould be taken away, John 4. 20, 21, 22,
23, 24
It belongs therefore unto our preſent Deſign, to give a brief Account
of its Glory, and wherein it excels all other ways of divine Worſhip
that ever were in the world; even that under the Old Testament, which
was of divine Inſtitucion, wherein all things were ordered for Beanry
and Glory. And it may be given in the Inſtances that enſue.
1. The expreſs Object of it is God, not as abſolutely conſidered, but
as exiſting in three Perſons, of Father, Son, and Holy Spirit. This is the
principal
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How is the Practical Love of Truth
Serm.ro
;
:
principal Glory of Chriſtian Religion and its Worſhip. Under the
Old Teſtament the Conceptions of the Church about the Exiſtence of
the Divine Nature in diſtinkt Per.fons, were ve.ry, dark and obſcure; for
the full Revelation of it was not to be made, but in the diſtinct actings of
each Perfon in the works of Redemption and Salvation of the Church
that is in the Incarnation of the Son, and Miſſion of the Spirit, after
he was glorified, John 7:39. And in all the ways of Natural Worſhip,
there was never the leaſt ſhadow of any reſpect hereunto. But this is
the foundation of all the Glory of Evangelical Worſhip. The Object
of it in the Faith of the Worſhipper, is the Holy Trinity, and it con-
Gifts in an Afcription of Divine Glory unto each Perſon in the ſame in-
dividual Nature by the fame Act of the Mind; where this is not, there
is no Glory in Religious
. Worſhip.
2. Its Glory conſiſts in that conſtant reſpect which it hath-unto each
Divine Perſon, as unto their peculiar work and actings for the ſalvati-
on of the Church , ſo it is deſcribed, Eph. 2. 18. Through him (that is,
the Son as Mediator) we have our acceſs by one Spirit unto the Father. This
is the immediate Glory of Evangelical Worſhip, comprehenſive of all
the Graces and Priviledges of the Goſpel. And to ſuppoſe that the
Glory of it doth conſiſt in any thing but the Light, Graces and Privi-
leges which it doth it ſelf exhibit, is a vain Imagination : It will not
borrow Glory from the Invention of men; we ſhall therefore a little
conſider it as it is here repreſented by the Apoſtle.
1. The Vltimate Object of it, under this conſideration, is God as
the Father ; we have an acceſs therein unto the Father. And this Conſi-
deration in our worſhip of God as a Father relating unto the whole dif-
penfation of his Love aud Grace, by Chriſt Jeſus, as he is God, and
our God, his Father, and our Father, is peculiar unto Goſpel-worſhip,
and contains a ſignal part of its glory. We do not only worſhip God
as a Father; ſo the very Heathens had a Notion that he was a Father
of all things ; but we worſhip him, who is the Father, and as he is fo,
both in relation to the eternal Generation of the Son, and the com-
munication of Grace by him unto us, as our Father; ſo no man bath feen
God at any time, the only begotten Son, who is in the bofom of the Father, he
bath declared him, John 1. 18. This Acceſs in our worſhip unto the Dera
ſon of the Father, as in Heaven, the holy Place above, as on a Throne
of Grace, is the glory of the Goſpel. See- Mat. 6. 9. Heb. 4. 16. chap
10. 19, 20, 21.
2. The Son is here conſidered as Mediator ; through him we have this
acceſs unto the Father. This is the Glory that was hidden from former
Ages, but brought to light, and diſplay'd by the Goſpel. So ſpeaks
our bleſſed Saviour himſelf unto his Diſciples; Whatſoever you ſhall ask
the Father in my Name, he will give it you : Hitherto ye have asked nothing
in my Name , ask, and ye ſhall receive, John 16.23, 2+. To ask
God
exprefly in the Name of the Son, as Mediator, belongs unto the Glory
of the Goſpel-worſhip,
The
3
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227
:
The chief of them may be reduced to theſe three Heads.
1. It is he who makes both the perſons of the Worſhippers, and their
Duties accepted of God. See Heb. 2. 17, 18. chap. 4. 1 6. chap. 10.
19.
2. He is the Adminiſtrator of all the worſhip of the Church in the
holy place above, as its great High Prieſt over the Houſe of God, Heb.
8. 2. Rev. 8. 3.
3. His Preſence with and among Goſpel-worſhippers in their worſhip,
gives it Glory. This he declares and promiſes , Mat, 18.19, 20. If
two of you ſhall agree on earth as touching any thing that they ſhall ask, it
Shall be done for them of my Father which is in heaven; for where two or
three are gathered together in my Name, there am I in the midſt of them. All
Succeſs of the Prayers of the Church dependeth on; and ariſeth from
the preſence of Chriſt amongſt them: He is ſo preſent for their aſlift-
ance, and for their confolation. This preſence of a Living Chriſt, and
not a dead Crucifix, gives Glory to Divine worſhip. He who fees not
the Glory of this Worſhip, from its relation unto Chriſt, is a ſtranger
unto the Goſpel, with all the Light, Graces and Privileges of it.
3. It is in one Spirit that we have Acceſs unto God in his Worſhip;
and in his Adminiſtration doth the Apoſtle place the glory of it in oppo-
ſition unto all the glory of the Old Teſtament, as doth our Lord Jeſus
Chriſt alſo in the place before referred unto; for,
1. The whole Ability for the obſervance and performance of it ac-
cording to the Mind of God, is from him alone. His communication
of Grace and Gifts unto the Church, is that alone which makes it to
give glory to God in his Divine Service: If this ſhould ceaſe, all accep-
table Worſhip would ceaſe in the world. To think to obſerve the Wor-
Thip of the Goſpel, without the Aid and Aliſtance of the Spirit of the
Goſpel, is a levd imagination. But where he is, there is Liberty and
Glory, 2 Cor. 3. 17, 18.
2. By him the ſanctified Minds of Believers are made Temples of God,
and ſo the principal Seal of Evangelical worſhip, 1 Cor. 3. 16. chap.6.8.
This Temple being of God's own framing, and of his own adorning by
his Spirit, is a much more glorious Fabrick than any that the hands of
men can erect.
3. By him is the Church led into internal Communion and Converſe
with God in Chriſt in Light, Love, and Delight, with holy boldneſs
the glory whereof is expreſſed by the Apoftle, Heb. 10. 19, 21, 22.
In theſe things, I ſay, doth the true Glory of Evangelical Worſhip con-
fiſt ; and if it doth not, it hath no Glory in compariſon of that which
did excel in the Old Legal Worſhip. For the wit of man was never
yet able to ſet it off with half the outward Beauty and Glory that was in
the Worſhip of the Temple. But herein it is that it not only leaves no
Glory thereunto in compariſon, but doth unſpeakably excel whatever
the wit and wealth of men can extend unto.
But there is a Spiritual Light required that we may diſcern the Glory
of this Worſhip, and have thereby an Experience of its Power and Effin
cacy
:
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Hom is the Practical Love of Truth Serm. 10,
>
cacy in reference unto the Ends of its appointment. This the Church of
Believers hath. They ſee it, as it is a bleſſed Means of giving Glory
unto God, and of receiving gracious Communications from him, which
are the Ends of all the Divine Inſtitutions of worſhip, and they have
therein ſuch an Experience of its efficacy, as gives Reſt, and Peace, and
Satisfaction unto their Souls. For they find, that as their worſhip di-
rects them unto a bleſſed view by Faith, of God in his ineffable Exiſtence
with the glorious actings of each perſon in the diſpenfation of Grace,
which fills their hearts with Joy unſpeakable, ſo alſo that all Graces are
exerciſed, increaſed and ſtrengthned in the obſervance of it, with Love
and Delight:
But all Light into, all Perceptions of this Glory, all Experience of
its Power, was amongſt the moſt loſt in the world. I intend in all theſe
Inſtances, the time of the Papal Apoſtacy. Thoſe who had the con-
duct of Religion could diſcern no Glory in thefe things, nor obtain any
experience of their Power : Be the Worſhip what it will, they can ſee
no Glory in it, nor did it give any ſatisfaction to their minds; for ha-
ving no light to diſcern its glory, they could have no Experience of its
power and efficacy. What then ſhall they do? The Notion muſt be
retained, that Divine Worſhip is to be beautiful and gloriors. But in the
Spiritual Worſhip of the Goſpel, they could fee nothing thereof,
wherefore they thought neceſſary to make a Glory for it, or to diſmiſ.
it out of the world, and ſet up ſuch an Image of it, as might appea
beautiful unto their fleſhly minds, and give them ſatisfaction. To thi:
end they ſet their Inventions on work, to find out Ceremonies, Veſtments,
Geſtures, Ornaments, Muſick, Altars, Images, Paintings, with preſcri-
ptions of great bodily Veneration. This Pageantry they call the Beau-
ty, the Order, the Glory of Divine Worſhip. This is that which they
Lee aud feel, and which as they judge, doth diſpoſe their minds unto
Devotion, without if they know not how to pay any reverence unto
God himſelf; and when it is wanting, whatever be the Life, the Pow-
er, the Spirituality of the Worlhip in the Worſhippers, whatever be
its efficacy unto all the proper ends of it, however it be ordered accord-
ing unto the preſcription of the Word, it is unto them empty, indecent,
they can ſee neither Beauty nor Glory in it.
This Light and Experience being loft, the introduction of Beggarly Ele-
ments and Carnal Ceremonies in the Worſhip of the Church, with at-
tempts to render it decorous and beautiful, by Superſtitious Rites and Ob-
lervances, wherewith it hath been defiled and corrupted, as it was and
is in the Church of Rome,was nothing but the ſetting up of a deformed Image
in the room of it; and this they are pleaſed withal. The Beauty and
Glory with Carving, and Painting, and imbroidered Veſtures, and Mu-
ſical Incantations, and Poſtures of Veneration, do give unto Divine
Service, they can ſee and feel, and in their own imagination are fenfi-
bly excited unto Devotion by them.
But hereby, inſtead of repreſenting the true Glory of the Worſhip of
the Goſpel, wherein it excels that under the Old Teſtament, they have
rendred
A
}
Serm. 10.
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rendred it altogether inglorious in compariſon of it; for all the Cere-
monies and Ornaments which they have invented for that end, come
unſpeakably ſhort for Beauty, Order and Glory, of what was appoint-
ed by God himſelf in the Temple, ſcarce equalling what was among the .
Pagans.
It will be ſaid, that the things whereunto we aſſign the Glory of this
Worſhip are ſpiritual and inviſible. Now this is not that which is enqui-
red after; but that whoſe Beauty we may behold, and be affected with.
And this may conſiſt in the things which we decry, at lealt in ſome
of them: though I muſt ſay , if there be Glory in any of them, the
more they are multiplied, the better it muſt needs be; but this is that
which we plead, Men being not able by the Light of Faith, to diſcern
the Glory of things fpiritual and inviſible, do make Image, of them un-
to themſelves, as Gods that may go before them, and theſe they are af-
fected withal : but the Worſhip of the Church is fpiritual, and the Gio-
ry of it is inviſible unto eyes of Fleſh. So both our Saviour and the Apo-
ſtles do teſtifie in the Celebration of it; We come unto Mount Sion, and
unto the City of the Living God, the Heavenly Jeruſalem, and 10 an in-
numerable Company of Angels, to the general Ajembly and Churcb of the firſt
born, 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 co-
venant, and to the Blood of ſprinkling, that ſpeaketh better things than that
of Abel, Heb. 12. 22, 23, 24. The Glory of this Aſſembly, though cer-
tainly above that of Organs, and Pipes, and Crucifixes, and Vejimenis,
yet doth not appear unto the Senſe or Imaginations of men.
That which I deſign here, is to obviate the Merito cious. Allurements
of the Roman Worniëp, and the Pretences of its efficacy to excite. Devo-
tion and Veneration by its Beauty and Decency. The whole of it is
but a Deformed Image of that Glory which they cannot behold. To ob-
tain and preſerve in our hearts an experience of the power and efficacy
of that Worſhip of God which is in Spirit and Truth, as unto all the
real Ends of Divine Worſhip, is that alone which will ſecure us. Whilſt
we do retain right Notions of the proper Object of Goſpel-worſhip,
and of our immediate approach by it thereunto, of the way and man-
ner of that approach through the Mediation of Chriſt, and aſſiſtance of
the Spirit; whilſt we keep up Faith and Love unto their due exerciſe
in it, wherein on our part the Life of it doth conſiſt, preſerving an ex-
perience of the ſpiritual benefit and advantage which we receive there-
by, we ſhall not eaſily be inveagled to relinquiſh them all, and to give
up our felves unto the Embraces of this lifeleſs Image.
SECT. III.
stufas
It is an univerſal unimpeachable Perſwafion amongſt all Chriſtians,
that there is a near intimate Communion with Chrift, and Participation of
him in she Supper of the Lord. He is no Chriſtian who is otherwiſe mind-
ed Hence from the beginning, this was always eſteemed the principal
Myſtery
230
Serm. ro.
How is the Practical Love of Truth
-
3
.
Myſtery in the Agenda of the Church, and that deſervedly; for this
Perſwalion is built on infallible Divine Teſtimonies. The Communica-
tion of Chriſt herein, and our participation of him, are expreſſed in
ſuch a manner as to demonſtrate them to be peculiar, ſuch as are not to
be obtained in any other way, or divine Ordinance whatever, not
in Praying, not in Preaching, not in any other exerciſe of Faith on the
Word or Promiſes. There is in it an eating and drinking of the Body and
Blood of Chriſt, with a ſpiritual Incorporation thence enſuing, which are
peculiar unto this Ordinance. But,
This eſpecial and peculiar communion with Chriſt,and participation
of him, is Spiritual and Myſtical,by Faith, not carnal or fleſhly.Toima.
gine any other participation of Chriſt in this life but by Faith, is to o.
verthrow the Goſpel. To fignify the Real communication of himſelf and
benefits of his Mediation unto them that believe, whereby they ſhould
become the food of their Souls, nouriſhing them unto eternal Life, in
the very beginning of his Miniſtry, he himſelf expreſſethit by eating of
his flesh and drinking of his blood, John 6.53. Except you eat the fleſh of the
Son of man, and drink bis blood you have no life in you. But hereon many
were offended, as ſuppoſing that he had intended an oral, carnal eating
of his fleſh and drinking of his blood, and ſo would have taught them
to be Cannibals. Wherefore to inſtruct his Diſciples aright in this my-
tery , he gives an Eternal Rule of the interpretation of ſuch expreſli-
ons, v.63. It is the Spirit that quickneth, the fleſh profiteth nothing ; the
words that I ſpeak unto you, they are Spirit, and they are Life. To look for
any other communication of Chriſt, or of his fielh and blood, but what
is Spiritual, is to contradict him in the Interpretation which he gives
of his own words.
Wherefore this eſpecial Communion with Chriſt, and Participation of
him is by Faith. If it were not, unbelievers ought all partake of Chriſt
aſwell as thoſe that believe, which is a contradiction: For to believe in
Chriſt, and to be made partakers of him are one and the ſame. We
muſt therefore find this peculiar participating of Chriſt in the ſpecial
dings of Faith with reſpect unto the eſpecial and peculiar exhibition of
Chriſt unto us in this Ordinance. And theſe actings of Faith are diverſe
and many ; but may be referred unto four Heads.
1. It acts it ſelf by Obedience unto the Authority of Chriſt in this In-
ftitution. This is the foundation of all Communion with Chriſt, or par-
ticipation of him in any Ordinance of divine Worſhip whatever, that is
peculiarly of his own Soveraign Appointment, and that in,and with ſuch
circumſtances as unto the Time, or Seaſon, and manner of it,as requires
eſpecial actings of Faith with reſpect thereunto; For the Inſtitution of
this Ordinance was in the cloſe of his Miniſtry or Prophetical Office on
the Earth, and in the entrance of the exerciſe of his Prieſtly Office in
offering himſelf a Sacrifice unto God for the ſins of the Church between
them both , and to render them both effectual unto us, he interpoſed
an act of his Kingly Office in the Inſtitution of this Ordinance. And it
was in the ſame night wherein he was betrayed; when his holy Heart was
in
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231
?
i
in the higheſt exerciſe of zeal for the glory of God, and compaſſion for
the Souls of finners, faith hath herein an eſpecial regard unto all theſe
things. It doth not only act it felt by a ſubjection of Soul and Conſcience
unto the Authority of Chriſt in the Inſtitution, but reſpects alſo the
exerting of his authority in the Cloſe of his Prophetical and entrance of
the exerciſe of his Sacerdotal Office, on the Earth ; with all thoſe other
circumſtances of it, which recommend it unto the Souls and Conſcien-
ces of Believers.
This is peculiar unto this Ordinance, and unto this
and unto this way of the par-
ticipation of Chriſt. And herein faith in its due exerciſe gives the foul
an intimate converſe with Chriſt.
2. There is in this divine Ordinance, a peculiar Repreſentation of the
Love and Grace of Chriſt in his death and Sufferings, with the way and
manner of our Reconciliation unto God thereby. The principal deſign
of the Goſpel is to declare unto us the Love and Grace of Chriſt, and
our Reconciliation unto God by his Blood. Howbeit herein there is
fuch an eminent Repreſentation of them, as cannot be made by words a-
lone. It is a Spiritual Image of Chriſt propoſed unto us, intimately af-
fecting our whole Souls. Theſe things, namely, the ineffable Love
and Grace of Chriſt, the bitterneſs of his Sufferings and Death in our
ſtead, the Sacrifice that he offered by his Blood unto God, with the ef-
fect of it in Atonement and Reconciliation, being herein contracted in
to one entire Propoſal unto our Souls, Faith is exerciſed thereon in a
peculiar manner, and to as it is not in any Divine Ordinance or way of
the Propoſal of the fame things unto us.
All theſe things are indeed diſtinctly,and in parts, ſet before us in the
Scripture for our Inſtruction & Edificaetion.But as the Light which was
firſt made and diffuled unto i he whole Creation, did fuffice to enlighten
it in a general way, yet was far more uſeful, glorious and conſpicuous,
when it was reduced and contracted into the Body of the Sun; fo the.
Truths concerning Chriſt, as they are diffuſed through the Scripture,
are ſufficient for the Illumination and Inſtručtion of the Church; but
when by divine wiſdom and inſtitution they are contracted into this Or-
dinance, their taſte and efficacy is more eminent and communicative
unto the eyes of our Underſtandings, that is, our Faith, than as mserly
propoſed by parts and parcels in the Word.
Hereby Faith leads the Soul unto a peculiar Communion with Chriſt,
which is thereon made partaker of him in an eſpecial manner.
5. Faith herein reſpects the peculiar way of the communication and exhi-
bition of Chriſt untons, by ſymbols, or ſenſible outward Signs of Bread and
Wine. It finds the divine Wiſdom ond Sovereignty of Chriſt in the choice
of them, having no other foundation in Reaſon or the Light of Na-
ture; and the Repreſentation that is made herein of him, with the Be-
nefits of his Death and Oblation, is ſuited unto Faith only, without
any aid of Senſe or Imagination : for although the Symbols are viſible
yet their Relation unto the things ſignified, is not diſcernible unto any
Senſe or Reaſon. Had he choſen for this.end an Image or a Crucifox,
.
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Hom is the Practical Love of Truth
Serm. 10.
or any ſuch Actions as did by a kind of natural and ſenſible Reſemblance,
fhew forth his Pallion, and what he did and ſuffered, there had been no
need of Faith in this matter. And therefore as we ſhall ſee, ſuch things
are found out unto this end, by ſuch as have loſt the uſe and exerciſe of
Faith herein. Beſides, it is Faith alone that apprehends the Sacrame si al
Union that is between the outward Signs and the Things ſignified by ver-
tue of Divine Inſtitution : And hereby the one, that is, the Body and
Blood of Chriſt, are really exhibited and communicated unto the souls
of Believers, as the outward Signs are unto their bodily Senſes, the
Signs becoming thereby Sacramentally unto us, what the things ſignified
are in themſelves, and are therefore called by their Names. Herein
there is a peculiar exerciſe of Faith, and a peculiar paricipation of Cnriſt,
fuch as are in no other Ordinance whatever. Yea the Adings of Faith
with reſpect unto the Sacramental Union and Relation between the Signs
and Things fignified, by vertue of divine Inſtitution and Promiſe, is the
principal Uſe and Exerciſe of it herein.
4. There is a peculiar Exerciſe of Faith in the Reception of Chriſt, as
his Body and Blood are tendred and exhibited unto us in the omeward Signs of
them; For though they do not contain carnally the Fleſh and Blood of
Chriſt in them, nor are turned into them, yet they really exhibit Chrift
unto them that believe in the participation of them, Faith is the Grace
that makes the Soul to receive Chriſt, and whereby it doth actually re-
ceive him. To as many as received him, even 10 as many that believe in his
Name, John 1.12. And it receives him according as he is propos'd and
exhibited unto us in the Declaration and Promiſe of the Goſpel, where-
in he is propoſed, it receives him by the gracious Affent of the Mind
unto this Truth, the choice of him , cleaving and truſting unto him
with the Will, Heart, and Affection, for all the Ends of his Perſon and
Offices, as the Mediator between God and man; and in the Sacramen-
tal Myſterious Propoſal of him, his Body and Blood, that is in the
efficacy of his Death and Sacrifice, in this Ordinance of worſhip, Faith
acts the whole Scul in the Reception of him unto all the efpecial Ends for
which he is exhibited unto us, in this way and manner. What theſe
Ends are which give force and efficacy unto the actings of Faith herein,
'this is not a proper place to declare.
I have mentioned theſe things, becauſe it is the great plea of the Pa-
pifts at this day in behalf of their Tranſubſtantiation, That if we reject
their oral or carnal manducation of the Fleſh of Chriſt, and drinking of his
Blaod, there cannot be affigned a way of the participation of Chriſt in the re-
ceiving of him in this Sacrament, diftinct from that which is done in the
Preaching of the Word: But hereby, as we ſhall fee, they only declare
their ignorance of this heavenly Myſtery.
But of this bleſſed intimate Communion with Chriſt, & participation
of him in the Divine Inſtitution of worſhip, Believers have Experience
unto their ſatisfaction and ineffable Joy. They find him to be the fpiritual
food of their Souls, by which they are nouriſhed unto eternal Life, by
a ſpiritual incorporation with him. They diſcern the Truth of this
Myſtery,
Serm.10. the beſt Preſervative againſt Popery?.
233
Myſtery, and have experience of its Power. Howbeit men growing
carnal, and being deſtitute of Spiritual Light, with the wiſdom of Faith,
utterly loſt all. Experience of any Communion with Chriſt, and partici-
pation of him in this Sacrament, on the Principles of Goſpel-Truth,
they could find nothing in it, no Power, no Efficacy, nothing that ſhould
anſwer the great and glorious things ſpoken of it, nor was it poſſible
they ſhould. For indeed there is nothing in it, but unto Faith; as the
Light of the Sun is nothing to them that have no eyes : a Dog and a
Staff are of more uſe to a blind man, than the Sun, nor is the moſt me-
lodious Muſick any thing to them that are deaf; yet notwithſtanding
this loſs of ſpiritual Experience, they retained the Notion of Truth,
that there muſt be a peculiar participation of Chriſt in this Sacrament, di-
ſtinct from all other ways and means of the ſame Grace.
Here the Wits of men were hard put to it to find out an image of
this ſpiritual Communion, whereof in their minds they could have no
Experience ; yet they faſhioned one by degrees, and after they had great-
ned the Myſtery in words and expreſſions (whereof they knew nothing
in its power ) to anſwer unto what was to be ſet up in the room of it,
until they brought forth the horrid Monſter of Tranfubftantiation, and
the Sacrifice of the Maſs ; for hereby they provided that all thoſe things
which are ſpiritual in this Communion, ſhould be turned into, and act-
ed in things carnal: Bread ſhall be the Body of Chriſt carnally, the
Mouth ſhall be Faith, the Teeth ſhall be the Exerciſe, the Belly ſhall
be the Heart, and the Prieſt fhall offer Chriſt unto God. A Viler Image
was never invented; and there is nothing of Faith required herein, it
is all but a fortifying of Imagination againſt all Senſe and Reaſon.
Becauſe there is a ſingular Myſtery in the Sacramental Union that is
between the external Signs and the things ſignified, whence the one is
called by the Name of the other, as the Bread is called the Body of Chriſt,
which Faith diſcerns in the Exhibition and Receiving of it, they have
invented for a Repreſentation hereof, ſuch a prodigious Imagination of
the real Converſion or Tranſubſtantiation of the Subſtance of the Bread and
Wine into the Subſtance of the Body and Blood of Chriſt, as overthrows
all Faith, Reaſon, and Sence alſo.
And in the room of that Holy Reverence of Chriſt himſelf in his In-
ſtitution of this Ordinance, in the Myſtical Exhibition of himfelf unto
the Souls of Believers, in the demonſtration of his Love, Grace, and
Sufferings for them, they have ſet up a wretched Image of an Idolatrons
Adoration and Worſhip of the Hojt, as they call it, to the Ruine of the
Souls of men.
And whereas the Lord Jeſus Chriſt, by once offering perfeEted for ever
them that are ſanctified, appointing this Ordinance for the Remembrance
of it, having loſt that ſpiritual Light whereby they might diſcern the
efficacy of that one Offering ſo long ſince accompliſhed, in the applica-
tion of it by this Ordinance unto the actual perfecting of the Church ;
they have erected a new Image of it, in a pretended daily Repetition of
the Same Sacrifice, wherein they profeſs to offer Chriſt again for the fins
Hh
of
234
Serm.lo.
How is the. Praktical Love of Truth
of the living and the dead, upto the overthrow of the principal founda-
tion of Faith and Religion.
All theſe: Abominations aroſe from the loſs of an Experience of that
{piritual Communion with Chriſt, and the participation of him by
h, which there is in this Ordinance by divine Inſtitution. This
caſt the thoughts of men on Invention of theſe images, to ſuit the gene-
ral Notion of Truth unto the Superſtition of their carnal minds. Nor
is it ordinarily pollible to retrieve them from theſe infatuations, unleſs
God be pleaſed to communicate unto them that Spiritual Light, where-
by they may diſcern the Glory of this Heavenly Myſtery, and have an
Experience of the Exhibition of Chriſt unto the souls of Believers.
therein, without theſe ; from innumerable prejudices, and inflamed af-
fections toward their Idols, they will not only abide in their darkneſs
againſt al means of Conviction, but endeavour the temporal and eter-
nal deſtruction of all that are otherwiſe minded.
This Image, like that of Nebuchadnezzar, was once ſet up in this
Nation, with a Law, that whoever would not bow down to it and worſhip it,
dhould be caft into the fiery Furnace. God grant it to be ſo no more,
But if it ſhould, there is no preſervation againſt the Influence of Force
and Fires, but a real experience of an efficacions Communication of Chriſt
uplo eur Souls in this holy Ordinance, adminiſtred according to his ap-
pointment.
This therefore is that we ought with all-diligence to endeavour ; and
this not only as the only way and means of our edification in this Ordi-
nance, by an exerciſe in Grace, the ſtrengthning of our Faith, and
prefent. Conſolation, but as the effectual means of our preſervation in
the profeſſion of the Truth, and our deliverance from the Snares of our
Adverſaries. For whereas it is undeniable, that this peculiar Inſtitution
diſtinct from all other, doth intend and deſign a diſtinct communication
and exhibition of Chriſt; if it be preſſed on us, that theſe muſt be:
done by Tranfubftantiation and Oral Mandacation thereon, and can be no
otherwiſe ; nothing but an Experience of the power and
efficacy of the
Myſtical Communion with Chriſt in this Ordinance, before deſcribed,
will preſerve us from being enfnared by their Pretences. There is not
therefore on all accounts of Grace and Truth any one thing of more
concernment unto Believers, than the due exerciſe of Spiritual Light:
and Faith, unto a ſatisfactory experience of a peculiar participation of
Chriſt in this Holy Inſtitution.
**
14
.
The ſame is fillea out amongſt them with reference unto the Church,
and all the principal Concerns of it; having loſt or renounced the
things which belong unto its primitive Conftitution, they have erect-
ed a deformed Image in their ſtead, as I ſhall manifeſt in ſome 10-
francese
SECT
Serm. 10.
235
the beſt Preſervative against Popery?
SEC T. IV.
IV. It is an unqueſtionable Principle of Truth, that the Church of
Chriſt is in it ſelf a Body, ſuch a Body as hath an Head, whereon it de-
pends, and without which it would immediately be diſſolved ; a Body
without an Head, is but a Carkaſs, or part of a Carkafs; and this Head
muft be always preſent with it. An Head diſtant from the Body, ſe-
parated from it, not united unto it by ſuch ways and means as are pro-
per unto their Nature, is of no ufe. See Eph. 4. 15, 16. Col. 2. 19.
But there is a double Notion of an Head, as there is of a Body alſo.;
For they both of them are either Natural or Political. There is a Na-
tural Body and there is a Political Body; and in each fence it muſt have an
Head of the ſame kind. A Natural Body muſt have an Head of Vital In-
fluence and a Political Body muſt have an Head of Rule and Government.
The Church is called a Body, compared to it, is a Body in both Sences,
or in both parts of the compariſon, and in both muſt have an Head. As
it is a Spiritually living Body, compared to the Natural, it muſt have an
Head of Vital Influence, without which it cannot fubfift; and as it is an
Orderly Society for the common Ends of its Inſtitution, compared unto
a Political Body, it muſt have an Head of Rule and Government, without
which neither its Being, nor its Uſe can be preſerved.
But theſe are only diſtinct Conſiderations of the Church, which is every
way one and the ſame. It is not two Bodies, for then it muſt have two
Heads; but it is one Body under two diſtinct Conſiderations, which di-
vide not its Eſſence, but declare its different Reſpects unto its Head.
And in General all who are called Chriſtians, are thus far agreed;
nothing is of the Church, nothing belongs unto it, which is not de-
pendant on, which is not united to the Head. That which bolds the Head,
is the true Church, that which doth not fo, is no Church at all.
Herein we agree with our Adverſaries, namely, that all the Privi-
leges of the Church, all the Right and Title of men thereunto, depend
wholly on their due Relation to the Head of it, according to the diſtinct
Conſiderations of it, be that Head who, or what it wil, that which is
not united unto the Head, which depends not on it, which is ſeparated
from it, belongs not to the Church.
This Head of the Church is Chriſt Jeſus slone ; for the Church is but
one, although on various conſiderations it be likened unto two forts
of Bodies. The Catholick Courch is conſidered either as believing, or
as profelling but the Believing Church is not one, and the
profeſling another. If you ſuppofe another Catholick Church, be-
fides this one, whoſo wil may be the Head of it, we are not concern-
ed therein; but unto this Church Chriſt is the only Head.He only anſwers
all the Properties and Ends of ſuch an Head to the Church: This the
Scripture doth ſo poſitively and frequently affirm, without the leaſt
intimation either directly or by conſequence of any other
Head, that it
is wonderful how the imagination of it ſhould befall the Minds of any,
who thought it not meet at the fame time to caſt away their Bibles.
Hh2
But
:
1
2:36
Serm. 10 .
How is the Practical Love of Truth
9
But whereas an Head is to be preſent with the Body, or it cannot ſub-
fiſt, the Enquiry is, how the Lord Chriſt is ſo preſent with his Church?
And the Scripture hath left no pretence for any heſitation herein; for
he is ſo by his Spirit and his Word, by which he communicateth all the
Powers and Vertues of an Head unto it continually. His Promiſes of
this way and manner of his preſence unto the Church, are multiplied,
and thereon doth the Being, Life, Uſe and Continuance of the Church
depend; where Chriſt is not preſent by his Spirit and Word, there is no
Church, and thoſe who pretend ſo to be, are the Synagogues of Satan,
and they are inſeparable and conjunct in their operation, as he is the
Head of influerce unto the Church, as alſo, as he is an Head of Rule
for in the former ſenfe the Spirit worketh by the Word, and in the lat-
ter, the Word is made effectual by the Spirit..
But the Senſe and Apprehenſion hereof, was for a long time loſt in
the world, amongſt them that called themſelves the Church. An Head
they did acknowledge the Church muſt always have, without which it
cannot fubfiſt ; and they would confeſs that in ſome ſenſe he was an Head
of influence unto it; they know not how to have an image thereof; though
by many other pernicious Doctrines, they overthrew the Efficacy and Be-
nefit of it. But how he ſhould be the only Head of Rule unto the Church
they could not underſtand they ſaw not how he could act the Wiſdom
and Authority of ſuch an Head, and without which the Church muſt
be headleſs. They ſaid he was abſent and inviſible, they muſt have one that
they could ſee, and have acceſs unto; he is in Heaven, and they know
not how to make Addreſs to him, as occaſion did require; all things
would go to diſorder, notwithſtanding ſuch an Headſhip. The Church
is viſible, and it muſt, they thought, have a viſible Head. It was meet
alſo that this Head ſhould have ſome fuch Grandeur and Pompin the
World as became the Head of fo Great and Glorious a Society as the
Church is. How to apply theſe things unto Chriſt and his Preſence with
the Church, by his Word and Spirit, they knew nor.
Shall they then forgo the Principle, That the Church is to have ſuch
an Head and Supream Ruler? That muſt not be done, but be facredly
retained'; not only becauſe to deny. it in general, is to renounce the Go-
fpel; but becauſe they had found out a way to turn it unto their own
advantage; they would therefore make an image of Chriſt, as this Head
of the Church, to poſſeſs the Place, and act all the powers of ſuch an
Head; for the Church, they ſay is viſible, and muſt have a viſible Head,
as though the Catholick Church, as ſuch, were any other way viſible,
but as the Head of it is, that is, by Faith. That there muſt be an
Head and Center of Upion, wherein all the Members of the Church
may agree and be united, notwithſtanding all their diſtinct Capacities
and Circumſtances, and how this ſhould be, Chriſt himſelf; they know
not, that without a Supream Head preſent in the Church, to compoſe
al Differences, and determine all Controverſies, even thoſe concerning
-himſelf;which they vainly pretend unto, they exprefly affirm, that there
was neyer a Society fo fcoliſhly ordered as that of the Church. And
hereon
"k
Serm. 10.
the beſt Preſervative againſt Popery?
237
hereon they conclude the Inſufficiency of Chriſt to be this fole Headjof
the Church, another they muſt have for theſe Ends.
And this was their Pope, ſuch an image as is one of the worſt of Idols,
that ever were in the world. Unto him they give all the Titles of
Chriſt, which relate unto the Church, and aſcribe all the powers of
Chriſt in and over it, as unto its Rule, to bim alſo. But here they fell
into a Miſtake ; for when they thought to give him the Power of Chriſt,
they gave him the Power of the Dragon to ule againſt Chriſt, and thoſe
that are his. And when they thought to make an. Image of Chriſt, they
made an Image of the Firſt Beast, ſet up by the Dragon, which had tme
Horns like A Lamb, but fpake as a Dragon, whoſe Character,
and Employ is at large deſcribed, Rev. 13. 11, 12, 13, 14, 157
16, 17.
This is the Sum of what I ſhall offer on this Head ; Thoſe who called
themſelves the Church, had loſt all Spirit wal Light enabling them to
diſcern the Beauty and Glory of the Rule of Chriſt over the Church as
its Head ; and hereon their Minds became deſtitute of all Experience
of the power and efficacy of his Spirit and Word, continually to order
the Affairs thereof, in the ways, and through the uſe of Means by him-
felf appointed; they knew not how to acquieſce in theſe things,nor how
the Church could be maintained by them: Wherefore in this caſe, they
helped every one bis Neighbour, and every one faid. to his Brother, be of good
comfort ; To the Carpenter encouraged the Goldſmith, and be that ſimooterb
with the Hammer, bim i bat ſmiteth the Anvil. They ſet themſelves in
their ſeveral capacities, to frame this Idol, and ſet him up in the place
and ſtead of Chriſt, ſo fixing him in the Temple of God, that he might
Shew himſelf from thence to be as God.
Neither will this Idol be ever caſt out of the Church, until the Ge-
nerality of Chriſtians become ſpiritually ſenſible of the Authority of
Chriſt, exerting it ſelf in the Rule of the Church, by his Spirit and his
Word, unto all the Ends of Unity, Order, Peace, and Edification ;
until that be done, a Pope or ſomthing like him, will be thought necef-
fary unto theſe Ends.
But never was there a more horrid deformed Image made of ſo beauti-
ful and glorious an Head: All the Craft of Satan, all the Wits of men
cannot invent any thing more unlike Chriſt, as the Head of the Church,
than this Pope is. A worſe Figure and Repreſentation of him cannot
poſſibly be made.
This is he, of whom ,, nothing not great, nothing common, nothing
not exceeding the ordinary ſtate of Mankind, on the one hand or the
other, is thought or fpoken. Some ſay, he is the Head and Husband of
the Church, the Vicar of Chriſt, over the whole World, God's Vicegeront
a Vice-God, Peter's Succeſſor, the Head and Center of Unity, unto the
whole Catholick Church, endued with a plenitude of Power with other
Aſcriptions of the fame, nature innumerable; whereon it is neceſſary
uto every Soul under pain of Damnation, to be ſubject unto him.
Others aver that he is Antichriſt, the Man of Sin, the Son of Perdition,
they
238
Serm. 1o.
How is the Practical Love of Truth
the Beast that came out of the Earth with two Horns like a Lamb, and a
Voice like the Dragon, the falſe Prophet, the Idol Shepherd; the evil Ser-
vant that beareth bis fellow-Servants, the Adulterer of a Meretricious
and falſe Church; and there is no Mean betwixt theſe; He is undoubted-
ly the one or the other. The Lord Jeſus Chriſt, who hath determined
this Controverſie already in his Word, will ere long give it its ultimate
Ilue in his own glorious Perſon, and by the brightneſs of his coming.
And this is an eminent Idol in the Chamber of Imagery in the Roman
Church. But at preſent it is evident wherein lies the preſervation of Be-
lievers from being inveagled to bow down to this Image, and to wor-
ſhip it. A due fence of the ſole Authority of Chriſt in and over his
Church, with an experience of the power of his Word and Spirit unto
all the Ends of its Rule and Order, will keep them unto the Truth here-
in, and nothing elſe will fo do. And if once they decline from this in
any Inſtances, ſeem they never foſmall, ſo as to admit of any thing in,
the Church or its Worſhip which doth not derive immediately from his
Authority, they will be diſpoſed to admit of another Guide and Head
in all'other things alfo.
:
SECT. V.
Again, it is a Notion of Truth, That the Courch of Chriſt is beautiful
and glorioks. There are many Propheſies and Predictions concerning it,
that ſo it ſhould be ; and there are ſundry deſcriptions given of it as
ſuch. Its Relation unto Chrift, with his Love'unto it; and valuation of
it, doʻrequire that it ſhould be ſo glorious ; yea his great Deſign to-
wards it, was to make it ſo to be, Eph. 5. 25, 26, 27. This therefore all
do agree in who profeſs Chriſtian Religion; but what that Glory is, and
wherein it doth confift, whence it is, and is ſaid to be glorious, is not a-
greed upon.
The Scripture indeed plainly declares this Glory to be Spiritual and
internal, that it conſiſts in its Union unto Chrift, his preſence with it,
the communication of his quickning Spirit unto it, the cloathing of it
with his Righteouſneſs, in its Sanctification and Purification from the
defilement of Sin, with its fruitfulneſs in Obedience unto the praise of
God. Add hereunto the Celebration of Divine Worſhip in it, with its
Rule and Order, according to the Commandments of Chriſt, and we have
the Subſtance of this Glory.
And this Glory Believers do diſcern, ſo as to be ſatisfied with its Ex-
cellency. They know that all the Glories of the World are no way to be
compared to it ; for it conſiſts in and ariſes from ſuch things as they do
value and prefer infinitely above all that this world can afford. They
are a reflexion of the Glory of God,or of Chriſt himſelf upon the Church,
yea a Cominunication of it thereunto. This they value in the whole, and in
every Member of it, neither the Nature, ure, nor End of the Church
will admit that its Glory ſhould conſiſt in things of any other Nature.
But
;
Serm.Io: the beſt Prefervative against Pöpery ..
239
Cof
But the Generality of mankind had loſt that Spiritual Light, wherein
alone this Glory might be diſcerned. They could ſee no Form or Beau-
ty in the Spouſe of Chriſt, as only adorned with his Graces. To talk.
of a glorious State of men, whilſt they
are poor and deſtitute , it may
be cloathed with rags , and haled unto Priſons or Stakes, as hath been
the Lot of the Church in moſt Ages, was in their Judgment a thing ab-
furd and fooliſh. Wherefore ſeeing it is certain, that the Church of
and Good men, a way muſt be found out to make it ſo, and ſo to ap-
Spear in the World. Wherefore they agreed on a lying Image of this
Glory, namely, the Dignity, Promotion, Wealtb, Dominion, Power and Splen-
dor of them that had got the Rule of the Church. And although it be
evident unto all, that
theſe things belong unto the Glories of this World,
which the Glory of the Church is not only diſtinguiſhed from,but oppo
ſed unto, yet it muſt be looked on as that wherein it is glorious; and it
is ſo, though it have not one laving Grace in it, as they exprefly affirm.
When theſe things are attained, then are all the Predictions of its Glory
accompliſhed, and the Deſcription of it anſwered.
This corrupi Image of the true Spiritual Glory of the Church, ariſing
from an Ignorance of it, and want of a real experience of the worth,
and excellency of things internal, Spiritual and Heavenly, hath been
attended with pernicious conſequents in the World. Many have been
infatuated by it, and inamoured of it, unto their own perdition. For as
a Teacher of Lies; it is ſuited only to divert the minds of men from
comprehenſion and valuation of that real Glory, wherein if they have...
not an Intereſt they muſt periſh for ever.
Look into Forreign parts, as Italyand France, where theſe men pre-
tend their Church is in its greateſt Glory, what is it, but the wealth and
pomp and power of men, for the moſt part openly ambitious, ſenſual
and worldly? Is this the Glory of the Church of Chriſt ? do theſe.
things belong unto his Kingdom. But by the ſetting up of this Image,
by the Advancement of this notion, all the true Glory of the Church
hath been loſt and deſpiſed. Yet theſe things being ſuited unto the De-
ſigns of the carnal minds of men, and ſatisfactory unto all their luſts;
having got this pairt and gilding on them, that they render the Church
of Chriſt Glorious, have been the means of filling this world with:
Darkneſs, Blood and Confufion. For this is that Glory of the Church ,
which is contended for with Rage and violence. And not a few,do yet
dote on theſe images, who are not ſharers in the advantage it brings un .-
to its principal worſhippers, whoſe infatuation is to be bewailed.
a
1
The means of our preſervation from the Adoration of theſe Images--
alſo is obvious, from the principles we proceed upon. It will not be
done ; without Light to diſcern the Glory of things Spiritual and inviſible?
wherein alone the Church is glorious. And in the Light of Faith they
appear to be what indeed they are in themſelves, of the fame nature:
with the Glory that is above. The preſent Glory of the Church, I lay,
240
How is the Practical. Love of Truth: Serm: 10.1
1
3
.
is its imitation unto the Glory of heaven, and in general of the ſame
nature with it. Here it is in its dawnings and entrances, there in its ful-
neſs and perfection. To look for any thing that ſhould be cognate,or of
near Alliance unto the Glory of Heaven, or any near reſemblance of it,
in the outward Glories of this World , is a fond Imagination. And when
the mind is enabled to diſcern the true beauty and glory of ſpiritual
things, with their Alliance unto that which is above, it will be ſecured
from ſeeking after the Glory of the Church in things of this World, or
putting any value on them unto that end.
That Self-Denyal alſo which is indiſpenſably preſcribed in the Goſpel
unto all the Diſciples of Chriſt, is requiſite hereunto; For the power
and practiſe of it, is utterly inconſiſtent with an Apprehenſion, that ſe-
cular Power, Riches and Domination, do contribute any thing unto
the Churches Glory. The mind being hereby crucifyed unto a value and
eſtimation of theſe things, it can never apprehend them as any part of
that Raiment of the Church wherein it is glorious. But where the minds
of men through their native Darkneſs, are dilenabled to diſcern the glo-
ry of Spiritual things, and through their carnal,unmortified affe tion,do
cleave unto and have the higheſt eſteem of worldly Grandeur , it is no
wonder , if they ſuppoſe the beauty and glory of the Church, to conſiſt in
them.
SECT. V 1.
1 ſhall add one Inſtance more with reference unto the State of the Church
and that is in its Rule and Diſcipline. Here alſo hath been as fatal a miſcar-
riage as ever fell out in Chriſtian Religion. For the Truth herein being
loft, as unto any ſenſe and experience of its Efficacy or Power, a bloody
Image deſtructive to the Lives and Souls of men was ſet up in the ſtead
thereof. And this alſo ſhall be briefly declared : There are certain prin-
ciples of Truth, with reſpect hereunto, that are acknowledged by
all; as
1. That the Lord Chriſt hath appointed a Rule and Diſcipline in his
Church, for its good and preſervation; no Society can ſublilt without the
power ond exerciſe of ſome Rule in it felf. For Rule is nothing but the
preſervation of Order, without which there is nothing but confuſion.
The Church is the moſt perfect Society in the Earth as being united and
compacted by the beſt and higheſt bonds, which our nature is capable of,
Eph.4.16. Col.2.19. It muſt therefore have a Rule and Diſcipline in it Self,
which from the wiſdom and authority of him, by whom it was inſtituted
inuſt be ſuppoſed to be the moſt perfect.
2. That this Diſcipline is powerful and effectual unto all its proper ends. It
muſt be ſo eſteemed from the wiſdom of him by whom it is appointed,
and it is ſo accordingly. To ſuppoſe that the Lord Chriſt thould ordain
a Rule and Diſcipline in his Church, that in it ſelf and by its juſt admini-
Itration, ſhould not attain its ends, is to reflect the greateſt diſhonour
upon him. Yea, if any Church or Society of profeſſed Chriſtians,be fallen.
1
into
Serm,1o. the beſt Preſervative againſt Popery:
241
3.
into that State and condition, wherein the Diſcipline appointed by Chrift
cannot be effectual unto its proper ends, Chriſt hath forſaken that Church
or Society. Beſides the Holy Ghoſt affirms that the Miniſtry of the Church
in the Adminiſtration of it, is mighty through God, unto all its ends, 2
Cor. 10.4,5
The ends of this Diſcipline, are the order, peace, purity, and Holi-
neſs of the Church, with a Repreſentation of the Love, Care and Watchfulneſs
of Chriſt over it, and a Teſtimony unto his future Judgment. An Imagina-
tion of any other ends of it, háth been its ruine.
And thus far all who profeſs themſelves Chriſtians are agreed, at leaſt
in words. None dare deny any of theſe principles, no not to ſecure
their abuſe of them, which is the Intereſt of many.
4. But unto them all we muſt alſo add, and that with the ſame uncon-
trollable Evidence of Truth that the Power and Efficacy of this Diſcipline
which it hath from the Inffitution of Chriſt , is Spiritual only, and hath all
its effects on the Souls and Conſciences of thoſe who profeſs ſubjection
unto him, with reſpect unto the Ends before mentioned. So the Apoſtle
exprefly deſcribes it, 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, caſting
down imaginations and every high thing, that exalteth it ſelf againſt the know-
ledg of God, bringing into captivity every thought unto the Obedience of Chriſt
.
Theſe are the Ends, as of preaching of the Gospel, fo of the Diſcipline
of the Church; and theſe are the wayes and means of its efficacy : it is
Spiritually mighty to God, unto all theſe Ends, and others it hath none. But
we ſhall immediately ſee the total Reverſe of this Order in an Image ſub-
ſtituted in the room of it.
5. Of the Power and Efficacy of this Spiritual Diſcipline unto its pro-
per end, the primitive Chriſtians at leaſt, had experience. For 300 years,
the Church had no other way or means for the preſervation of its Order,
Peace, Purity and Holineſs, but the ſpiritual efficacy of this Diſcipline,
on the Souls and Conſciences of profeſſed Chriſtians. Neither did it fail
therein, nor were the Churches any longer preſerved in peace and puri-
ty, than whilſt they had this Diſcipline alone for their preſervation ,
withcut the leaſt contribution of aſiſtance from ſecular power, or any
thing that ſhould operate on the outward concerns of mankind. And
there can be no other reaſon given, why it ſhould not be of the ſame uſe
and efficacy ſtill unto all Churches, but only the loſs of all thoſe internat
Graces, which are neceſſary to make any Goſpel Inſtitution effectual;
wherefore,
All Senſe and Experience hereof, of the Spiritual Power and efficacy of
this Diſcipline was utterly loft, amongſt the moſt of them that are called
Cbriftians. Neither thoſe who had aſſumed a pretence of the adminiſtra-
tion of it, nor thoſe towards whom it was adminiftred, could find any
thing in it, that did effe&t the Conſciences of men, with reſpect unto its
proper ends. They found it a thing altogether uſeleſs in the Church,
wherein rone of any fort would be concerned.
I i
What
How the Prustical Love of Trust Serm. 10;
What fhall they now do? what courſe fhall they take ? Shall they re-
nounce all thelė Principles of Truth concerning it, which we have laid
down, and exclude it both name and thing out of the Church? This
probably would have been the end of it, had they not found out a way
to wreſt the pretence of it unto their unſpeakable advantage. Wherefore
they contrived and made an horrid Image of the holy, ſpiritual Rule and
Diſcipline of the Goſpel : An Imagine it was, confiftiag'in skeward Force
and Tyranny over the perſons, liberties and lives of men ; exercifed with
weapons, mighty through the Deuil to caſt men into prifon, and to deſtroy
them. Hereby that which was appointed for the peace and Edificatian of
the Church, being loſt, an Engine was framed under its name and pretence
unto its ruine and deſtruction, and fo it continues unto this day.
It had never entred into the hearts of men, to fet up a Diſcipline in
the Church of Christ, by Law, Geurts, Finies, Mulcts, Imprifonments and
Burningsi, but that they had utterly loſt in themſelves, and ſuffered to be
loſt in others concerned, all experience of the Power and Efficacy of the
Diſcipline of Chrift, towards the Souls and Confciences of men.
But herein they laid it:&fide, as an uſelefs tool, that might do ſome
Service in the hands of the Apoſtles and the primitive Courches, whilſt
there was Spiritual Life and Senſe left amongft Ghriftian's ; but asunto
them and what they aimed at, it was of no uſe at all.
The Deformity of this image in the ſeveral parts of it, its univerſal
diſſemilitude unto that whofe name it bears, and which it pretends to be,
the ſeveral degrees whereby it was forged, framed and erected, with
the occaſions and advantages taken, for its exaltation, would take up
much time todeclare : For it was ſubtilly interwoven with other abomi-
nations, in the whole myſtery of Iniquity, until it became the very. Life
or animating Principle of Antichriftiariſm.
För however men may fet light by the Rule and Diſcipline of Chriſt
in his Church, and its Spiritual Power or Efficacy towards the Souls and
Conſciences of men, the Rejection of it, and the ſetting up of an hor-
rid Image of worldly power, domination and force, in the room of it,
and:under its name, is that which began, carried on, and yet maintains
the fatal-Apoſtacy in the Church of Rome:
K hall infance only in one particular. On the change of this Ruleof
Ohrift , and together with it, the ſetting up of Muzzim, or an Image,
or God of Forces in the ſtead of it, they were compelled to change all
the ends of that Diſcipline, and to make an image of them allo. For
this new Inſtrument of outward Force', was of no uſe with reſpect.unto
them. For they are as was declared, the Spiritual. Peace; Purity,
Love and
BHification of the Church. Outward Force is no way meet to attain any
of theſe ends. Wherefore they muſt make an image of theſe alſo, or
ſubſtitute'fome dead Form in their room; and this was an univerſal ſub-
jection unto the pape, according upto all the Rules, Orders and Canons
which they ſhould inventa Uniforming herein and Gaxonical Obedience, is
all the end which they will show unto their Gowrah Di Jaipline; And
thaythings hang well together, for nothing but outward force by Law
and
ง
Serm. 10.
the baff Prefie Vative againfa Popery?
243
and Penalties, is fit to attain this end. So was there an Image compoſed
and erected of the Holy Di foipline of Chrift, and its bleſed Ends, confi-
ſting of theſe two parts , ontward Force and fained Subjection. For hard-
ly can an Inſtance be given in the World, of any man who ever bowed
down to this Image, or ſubmitted unto any Ecclefiaftical Cenfure, out of
a conſcientious refpect unto it. Force and Fear rule all.
This is that Diſcipline, in whoſe execution, the blood of an innume-
rable company of Holy Martyrs hath been ſhed, that wherein all the
vital Spirits of the Papacy do act themſelves, and whereby it doth fubfift;
and although it be the Image of Jealoxfie or the Image of the firſt Beaſt,
ſet up by the Dragon, yet it cannot be denyed, but that it is very wile-
ly accommodated, unto the prefent State of the Generality of them,
that are called Chriſtians amongſt them. For being both blind and car-
nal, and having thereby loſt all Senſe and Experience of the Spiritual
Power of the Rule of Chriſt, in their Conſciences, they are become an
Herd not fit to be governed or ruled any other way. Under the Bondage
of it therefore they muſt abide , till the vail of Blindneſs be taken away,
and they are turned unto God by his Word and Spirit, for where the
Spirit of the Lord is, there and there alone, is Liberty.
SE C T. VII.
Unto the foregoing particular Inſtances, with refpect unto the Church,
I ſhall yet add one more general, which is indeed comprehenſive of
them ail: or the root from whence they ſpring; a root-bearing Gall
and Wormwoad. And this is concerning the Catholick Clemy.cb.
What belongs unto this Catholick Church, what is comprized in its
Communion ? The Apoſtle declares , Heb. 12. 22, 23, 24. le is the
Recapitulmion of all things in Heaven and Earth in Chrift Fcfus. Eph. 1.
10. His Body, his Spoufe, or Bride , the Labs Wife, the glorious Tem-
ple, wherein God doth dwell by his Spirit. An holy myftical Society,
purchafed and purified by the blood of Chriſt, and united unto him,
by his ſpirit, or the Inhabitation of the fame ſpirit in him, and thoſe
whereof it doth confift. Hence they with him, as the body with its
head, are myſtically called Chriſt, i Cor, 12. 12. And there are two
parts of it, the one whereof is already perfected in Heaven, as unto
their ſpirits, and the other yet continued in the way of faith and obe-
dience in this world. Both theſe conſtitute one family in Heaven and
Earth, Ephef. 3. 15; in Conjunction with the holy Angels, one Myſtical-
Body, one Catholick Church. And although there is a great difference
in their preſent ſtate and condition, between theſe two branches of the
fame Family, yet are they both equally purchaſed by Chriſt, and upited
unto him as their Head, having both of them effectually, the fame prin-
ciple of the life of God in them. Of a third part of this Church, nei-
ther in Heaven nor in Earth, in a temporary State participent, fome-
li 2
what
244
How is the Practical Love of Truth Serm.io.
what of Heaven, and ſomewhat of Hell, called Purgatory, the Scrip-
ture knoweth nothing at all, neither is it conſiſtent with the Analogy of
Faith, or the promiſes of God unto them that do believe, as we Thall
ſee immediately.
This Church even as unto that part of it which is in this world, as
it is adorned with all the graces of the Holy Spirit, is the moſt beauti-
ful and glorious effeci, next unto the forming and production of its
Head in the Incarnation of the Son of God, which Divine Wiſdom, Pow-
er and Grace will extend themſelves unto, here below : But theſe things,
the glory of this state is viſible only unto the eye of Faitb; yea it is
perfectly ſeen and known.only to Chriſt himſelf. We ſee it obſcurely in
the light of Faith and Revelation, and are ſenſible of it, according unto
our participating of the graces and privileges wherein it doth confift.
But that ſpiricual light which is neceſſary to the diſcerning of this
Glory, was loſt among thoſe of whom we treat. They could ſee ņo
reality nor beauty in theſe things, nor any thing that ſhould be of ad-
vantage unto them. For upon their principle, of the utter uncertain-
ty
of mens. ſpiçitual eſtate and condition in this world, it is evident
that they could have no ſatisfactory perſwaſion of any concernment
in it.
But they had poſſeſſed themſelves of the notion of a Catholick, Church,
which with myſterious Artifices they have turned unto their own incre-
dible ſecular Advantage. This is that whereof they boaſt , appro-
priating it unto themelves, and making it a pretence of deſtroying
atlers, what lies in them both temporally and eternally. Unto this end
they have formed the moft deformed and deteſtable Imago of it, that ever
the world beheld. For the Catholick. Church which they own, and which
they boaſt that they are inſtead of that of Chriſt, is a company
or fociety of men, unto whom in order unto the conſtitution of
that whole ſociety, there is no one real Chriflian grace required, nor fpi-
ritual Union unto Chriſt the Head, but only an outſide profeſlion of theſe
things, as they exprelly, contend. A Society united unto the Pope of
Rome, as its head by a ſubjection unto him, and his rule according to
the Laws and Canons whereby he will grant them. This is the for-
mal reaſon and cauſe conſtituting that Catholick. Church which they are,
which is con pacted in it ſelf by horrid Bonds and Ligaments, for the ends
of Ambition, worldly Domination and Avarice. A Catholick Church
openly wicked in the generality of its rulers, and them that are suled;
and in its State cruel oppreſlive, and died with the blood of Saints,
and Martyrs innumerable.
This I ſay is that Image of the Holy Catholick Church, the ſpouſe of
Chriſt which they have ſet up. And it hath been as the Image of Me
Loch, that hath devoured and conlumed the Children of the Church,
whoſe cryes, when their cruel ſtep-mother pittied them not, and when
their pretended Ghoſtly Fathers caſt them into the flames, came up un-
to che, cars of the Lord of Hofts; and their blood ftill cries for venge
ance on this idolatrous genaration.
Yer
1
.
Serm. Io. the beſt Preſervative againſt Popery:
245
4
inanonowledge of him therein in all places, and were juſtified in
Yet is this pretence of the Catholick. Church, preſled in the minds of
many, with ſo many Sophiſtical Artifices, through the flight of men and
cunring craftineſs, whereby they lye in wait to deceive ; propoſed with the
allurements of ſo many ſecular advantages, and impoſed oftimes on
Chriſtians with ſo much force and cruelty, that nothing can ſecure us
from the Admiſſion of it, unto the utter overthrow of Religion , buc
the means before inſiſted on. A ſpiritual light is neceſſary hereunto,
to diſcern the internal 1piritual beauty and glory of the true Catholick
Church of Chriſt : Where this is in its power, all the paintings and dreſ-
ſes of their deformed Image will fall off from it, and its abominable
filth will be made to appear. And this will be accompanied with
an effectual experience of the glory and excellency of that grace in the
ſouls of thole that believe, derived from Chriſt the fole head of this
Church, whereby they are changed from Glory, to Glo:y, as by the ſpirit of
the Lord. The Power , Life, and ſweetneſs hereof, will give ſatisfa-
ction unto their fouls, to the contempt of the pretended order, of de
pendance on the Pope as an head. By theſe means the true Catholick
Church, which is the body of Chriſt, the fulneſs of him that filleth all in all,
growing up unto him in all things who is the head , deſpiſeth this Image, and
Dagon will fall to the ground when this ark is brought in, yea though it.
be in his own Temple.
SE C T VIII:
In the farther opening of this Chamber of Imagery, we ſhall yet if it
be poſſible, ſee greater Abominations. At leaſt that which doth next en-
fue, is ſcarce inferiour unto any of them that went before.
It is a principle in Chriſtian Religion, an acknowledged verity that it
is the duty of the Diſciples of Chriſt, eſpecially
, as united in Churches,
to propagate the faith of the Goſpel, and to make the doctrine of it known
unto all, as they have opportunity: yea, this is one principal end of
the conſtitution of Churches and officers in them, Mat. 5. 13, 14, 153
16. 1 Tim. 3. 15.
This our Lord Jeſus Chriſt gave in ſpecial charge unto his Apoſtles
at the beginning, Mat. 28. 19, 20. Mark 16. 15, 16. Hereby they
were obliged unto the work of propagating the faith of the Goſpel,
their ſo doing. And this they did with that efficacy and ſucceſs, that
in a ſhort time like the light of the Sun, tbeir found went into all the earth,
and their words into the ends of the world, Rom. 10. 18. And the. Gola
pel was ſaid to bę preached unto every Creature which is under Heaven ,
The way therefore, whereby they propagated the faith, was by dili
gent laborions preaching of the Doitrina of the Goſpel unto áll perſons in
all places, with patience and magnanimity in undergoing all ſorts of
fofferings on the account of it, and a declaration of its power in all
thoſe vertues and graces, which are uſeful and exemplary unto mankind.
Col. 1. 233
246
Hon is che Prattical Love of Truth Serm. 1o.
1
S
way of duty on all Churches, yea on all Believers, as they have provi-
It is true, their Ofice, and the diſcharge of it, is long ſince ceaſed;
Howbeit it cannot be denyed but that the Workit ſelf is incombent in a
dential Calls unto it, and Opportunities for it. For it is the principal
way whereby they may glorifie God, and benefit men in their chiefert
Good, which without doubt they are obliged unto. This notion of
Truth is retained in the Church of Rome; and the work it ſelf is appro-
priated by them. Unto themſelves alone, unto them, and them only, as
they ſuppoſe, it belongs to take care of the propagation of the faith of
the Goſpel, with the converſion of Infidels and Hereticks. Whatever is
donie unto this purpoſe by others, they condemn and abhor.
What do they think of the primitive way of doing it, by perſonal
Preaching, Sufferings and Holinels? Will the Pope, his Cardinals, and
Biſhops, undertake this work or way of the diſcharge of it? Chriſt hath
appointed no other, the Apoſtles and their Succeſſors, knew no other ;
no other becomes the Goſpel; nor ever had Succeſs. No they abhor
and deteft this way of it.
What then is to be done? Shall the Truth be denyed? Shall the work
be wholely and avowedly laid aſide ? neither will this pleaſe them, be-
cauſe it is not ſuited unto their honour; wherefore they have erected a
diſmal Image of it unto the horrible reproach of Chriſtian Religion.
They have indeed provided a double painting for the Image which
they have ſet up. The firſt is the conſtant conſult of ſome perfons' at
Rome, which they call congregatio de propaganda fide , à Counſel for the
Propagation of the Faith, under the effect of whoſe conſultations Chri-
ſtendom hath long grieved. And the other is, the Sending of Miſſionaries
as they call them, or a Surcharge.of Fryars from their over numerous
Fraternities upon their errands into remote Nations. But the Real Image
it felf, conſiſts of theſe three parts.
1. The Sword.
2. The Inquiſition.
3. Plots and Conſpiracies.
By there, it is that they deſign to propagate the Faith and promote
Chriſtian Religion. And if Hell it ſelf can invent a more deformed Image,
and Repreſentation of the facred Truth and Work, which it is a coun-
terfeit of, Iam much míſtaken.
Thus have they in the first way, carried Chriſtian Religion into the
Irides, eſpecially the Weſtern Parts of the World, ſo called. Firſt the
Pepe out of the plenitude of his power, gives unco the Spaniard all thoſe
Countreys, and the Inhabitants of them, that they may be made Chri-
Itians. But Chriſt dealt not ſo with his Apoſtles, though he were Lord
of all, when he ſent them to teach and baptize all Nations. He diſpoſlef-
fed none of them of their Temporal Rights or Enjoyments ; nor gave
to his Apoſtles a foot breadih of Inheritance among them. But upon this
Grant,
Serm. 10. the beſt Preſervative againſt Popery?
247
Grant, the Spaniſh Catholicks propagated the Faith, and brought in Chri-
ſtian Religion amongſt them. And they did it by killing and murthering
many millions of innocent perſons, as ſome of themſelves ſay more than
are alive in Europe in any one Age. And this favage Cruelty hath made
the name of Coriſtians deteſtable amongſt all that remained of them that
had any Exerciſe of Reaſon; ſome few llaviſh Brutes being brought by
force to ſubmit unto this new kind of Idolatry. And this we muſt think
to be done, in obedience unto that command of Chriſti, Ço. ye inti all
the World, and preach the Goſpel unto overy Creature , he that believerh
and is baptized ſhall be saved, and be that believeth not fall be danned.
This is the deformed Image, which they have ſet up of Obedience un-
to his holy Commands, whereunto they apply that voice to Peter with
reſpect unto the eating of all ſorts of Creatures Arife Peter'; kill
and eat. So have they dealt with thoſe poor Nations whom they have
devoured.
2
But Blood, Murder and unjuſt War (as all War is for the Propagati-
on of Religion) with perſecution, began in Cain, who derived it from
the Devil, that Murderer from the beginning; for he was of that wicked
one , and flew his Brother. Jeſus Chriſt the Son of God was manifeſt
to deftroy theſe warks of the Devil, Heb.2. And he doth it in the world
by his Word and Doctrine, judging and condemning them. And he
does it in his Diſciples by his Spirit, extirpating them out of their
minds, hearts, and ways; ſo as that there is not a more aſſured Chara-
cter of a Derivation from the Evil Spirit, than force and blood in Re-
ligion for the propagating of it.
.
The next part of this Image, the next way uſed by them for the
propagating of the Faith, and the converſion of thein-they call Here-
tick', 's the Inquiſition. So much hath been declared, and is known there-
of, that it is needleſs here to give a Portraicture of it. It may ſuffice,
that it hath been long ſince opened like Cacus's Den, and diſcovered to be
the greateſt Arſenal of Cruelty, the moſt dreadful Shambles of blood
and ſlaughter, that ever was in the World.
This is that Engine, which hath ſupplyed the Scarlet whore with the
blood of Saints, and the blood of the Martyrs of Jeſus, until ſhe was
drunk with it. And this is the Second may, or means whereby they
propagate the Faith of the Goſpel, and endeavour, as they ſay, the con-
verſion of the Souls of men. This is the ſecond part of that Image
which they have ſet up inſtead of the Holy Appointment of Jeſus
Chriſt.
2
The e
248
Serm. 10.
How is the Practical Love of Truth
ty
The Third Way they inſiſt on unto this purpoſe, the third part of this
Image conſiſts in Plots and Contrivances to murder Princes, to embroil:
Nations in Blood, to ſtir up Sedition unto their Ruine, inveаgling and
alluring all ſorts of Vicious , Indigent, Ambitious Perſons, into an
Aſſociation with them, ſo to introduce the Catholick Religion in the
places which they deſign to ſubvert. This Engine for the Propagation
of the Faith, hath been plied with various Succeſſes in many Nacions of
Europe, and is ſtill at work unto the ſame purpoſe. And heieunto be-
long all the Arts which they uſe for the infatuation of the Minds of
Princes and Great men, all the Baits they lay for others of all ſorts to
work them over unto a compliance with their Deſigns.
Of theſe Parts, I ſay, is that dreadful Image made up and compos'd,
which they ſet up, embrace and adore, in the room of the Holy way for
the propagation of the Goſpel appointed by Jeſus Chriſt. In his way
they can ſee.no Beauty, they can expect no ſucceſs; they cannot believe
that ever the world will be converted by it, or be brought in ſubjection
unto the Pope, and therefore betake themſelves unto their own. Faith,
Prayer, Holineſs, Preaching, Suffering, all in expectation of the pro-
miſed Preſence and Aſſiſtance of Chriſt, are no ways for efficacy, ſuc-
ceſs, and advantage, to be compared unto the Sword, Inquifition, and
under-hand Deſignings.
And this alſo is that which they call Zeal for the Glory of God, and the
Honour of Chriſt; another deformed Image which they have brought
into Religion. For whereas that Grace conſiſts principally in poſtponing
Self, and all Self concerns, with an undervaluation of them, unto the
Glory of God, and the ſpecial Duties whereby it may be promoted,
this Impious Deſign to deſtroy Mankind by all ways of Subtilty, and
Cruelty, unto their own advantage, is ſet up in the room of it.
But the confideration of the Nature and Spirit, of the Uſe and End of
the Goſpel, of the Deſign of Christ in it, and by it, is ſufficient to pre-
ſerve the Souls of men not utterly ipfaluated, in an abhorrency of this
Image of its Propagation. It is that wherein the God of this World,
by the help of their Blindneſs and Luſts, hath put a cheat on mankind,
and prevailed with them, under a pretence of doing Chriſt Honour,
to make the vileft Repreſentation of him to the World, that can be
conceived. If he hath appointed this way for the propagating of the
Goſpel, he cannot well be diſtinguiſhed from Mahomet: But there is
nothing more contrary unto him, nothing that his holy Soul doth more
abhor. And had not men loſt all ſpiritual Senſe of the Nature and Ends
of the Goſpel, they could never have given up themſelves unto theſe
Abominations. For any to ſuprole that the Faith of the Goſpel is to
be propagated by ſuch Cruelty and Blood, by Art and Subtilty, by
Plots, Conſpiracies, and Contrivances, any way but by the fooliſhneſs
of Preaching, which, unto that end, is the Power and Wiſdom of God,
is to declare his own Ignorance of it, and inconcernment in it. And
had
Serm. 10.
249
the beſt Preſervative against Popery?
had not men conceived and embraced another Religion, than what is
taught therein, or abuſed a pretence thereof unto Ends and Advantages
of their own, this Imagination of the propagation of it, had never ta-
ken place in their minds, it is ſo diametrically oppoſite unto the whole
Nature, and all the Ends of it.
SE C T. IX.
.
There is yet amongſt them another Image of a General Principle, no
leſs horrid than that before mentioned, and that with reſpect unto Re-
ligious Obedience. It is the great foundation of all Religion, and in
eſpecial of Chriſtian Religion, That God in all things is to be obeyed
abſolutely and univerſally. Of all our Obedience, there is no other
Reaſon, but that it is his Will, and is known unto us ſo to be. This
follows neceſſarily from the infinite Perfections of the Divine Nature.
As the firſt Eſſential Verity he is to be believed in what he reveals above,
and againſt all contradiction from pretended Reaſons, or any Imagina-
tions whatever; and as he is the only abſolute Independent Being, Eſſen-
tial Goodneſs, and the Sovereign Lord of all things, he is without fur-
ther Reaſon, Motive, or Inducement, to be abſolutely obeyed in all his
Commands. An Inſtance whereof we have in Abraham offering his
only Sun without diſpute or heſitation, in compliance with a Divine Re-
velation and Command.
It will ſeem very difficult to frame an Image hereof amongſt men,
with whom there is not the leaſt ſhadow of theſe Divine Perfections,
namely, Efential Verity, and abſolute Sovereignty, in conjunction
with infinite Wiſdom and Goodneſs, which alone renders ſuch an Obedi-
ence lawful, uſeful, or ſuitable unto the Principles of our rational Na-
tures : But theſe of whom we ſpeak, have not been wanting unto them-
felves herein, eſpecially the principal Craftmen of this Image-Trade.
The Order of the Jeſuites have made a bold Attempt for the framing
of it. Their Vow of blind Obedience (as they call it) unto their Superiors,
whereto they reſign the whole conduct of their Souls, in all the concern-.
ments of Religion, in all Duties toward God and man, unto their Gui-
dance and Diſpoſal, is a curſed Image of this abſolute Obedience unto
the Commands of God, which he requireth of us. Hence the Founder
of their Order, was not aſhamed in his Epiſtle ad Fratres Luſitanos , to
urge and preſs this blind Obedience from the Example of Abraham yield-
ing Obedience unto God, without debate or confideration ; as if the
Superiors of the Order were Good and not Evil and Sinful men.
Whilſt this Honour was reſerved unto God, whilſt this was judged
to be his Prerogative alone, namely, that his Commands are to be obey-
ed in all things, without Reaſonings and Examinations as unto the Mat-
ter, Juſtice and Equity of them, meerly becauſe they are his, which
abſolutely and infallibly conclude them good, holy and juſt, the right-
teous Government of the world, and the Security of men in all their
Kk
Rights,
50
Serm. JO:
How is the praitical Love of Truth
Rights, was fafely provided for; for he neither will nor can.command
any thing but what is holy, juſt and good. But ſince the Aſcription of ſuch
a Godlike Authority unto man, as to ſecure blind Obedience unto all their
Commands, innumerable Evils, in Murders, Seditions, and. Perjuries,
have openly enſued thereon.
But beſides thole particular Evils in matter of fact, which have pro-
ceeded from this corrupt Fountain, this perſwalion at once takes away
all grounds of Peace and Security from Mankind; for who knows whata
Crew or Sort of men, called the Jeſuites Superiors, known only by their
reſtleſs Ambition, and evil Practices in the world, may command their
Vallals, who are ſworn to execute whatever they command, without any
conſideration whether it be right or wrong, good or evil??
Let Princes and other great men flatter themſelves whilſt they pleaſe,
that on one conſideration or other, they ſhall be the Objects only of
their kindneſs, if theſe men, according to their Profeſſion, be obliged
in conſcience to execute whatever their superiors ſhall comniand them,
no leſs than Abraham was to ſacrifice his Son on the Coinmand of God,
they hold their Lives at the Mercy, and on the good Nature of theſe
Superiors, who are always ſafe out of the reach of Revenge.
It is marvellous that Mankind doth not agree to demoliſh this curſed
Image, or the Aſcription of a Godlike Power unto men, to require blind
Obedience unto their Commands, eſpecially conſidering what effects it
hath produced in the world. All men know by whoſe Device it was
firſt fecup and erected; by whom, what means, and unto what end it
was confirmed and conſecrated, and at this day it is maintained by a So-
ciety of men, of an uncertain Extract and Original, like that of the
Janizaries in the Turkiſh Empire, their Riſe being generally out of ob-
Icurity, among the meaneſt and loweſt of the People. Such they are
who by the Rules of their Education, are taught to renounce all reſpect
unto their Native Countreys, and Alliances therein, but ſo as to make
them only the way, and matter for the advancement of the intereſt of
this new Society. And this ſort of men being nouriſhed from their
very firſt entrances into the conduct of the Society, unto hopes and ex-
pectations of Wealth, Honour, Power, Interest in the diſpoſal of all pub-
lick Affairs of Mankind, and the Regulation of the Conſciences of men,
it is no wonder if with the utmoſt of their Arts and Induſtry, they en-
deavour to ſet up and preſerve this Image which they have erected, from
whence they expect all the advantage which they du deſign. But hereof
I may treat more fully, when I come to ſpeak of the Image of Jealouſie
it felf.
SECTE
:
Serm. 1o.
251
the beft Preſervative againſt Popery:
SEC T.' x.
மம்
From theſe Generals, I ſhall proceed unto more particular Inſtances;
and thoſe for the moſt part in important Principles of Religion, where-
in Christian Faith and Practice are moſt concerned. And I fall begin
with that which is of ſignal Advantage unto the Framers of theſe 1-
mages, as the other alſo are in their degree ; for by this craft they have
their Livelihood and Wealth, and moſt pernicious to the Souls of other
men.
It is a Principle of Truth, that ſuch as wherein the whole courſe of
Chriſtian Obedience is concerned, that there is a Spiritual defilement in
Sin: This the Scripture every where declares, repreſenting the very
Nature of it by ipiritual Uncleanneſs. And this Uncleanneſs is its con-
trariety unto the Holineſs of the Divine Nature, as repreſented unto
us in the Law. This Defilement is in all men equally by Nature; all are
alike born in Sin, and the pollution of it; Who can bring a clean thing
ont of an unclean ? And it is in all perſonally, in various degrees; ſome
are more polluted with actual Sins than others, but all are ſo in their
degree and meafure.
This pollution of Sin muſt be purged and taken away before our en-
trance into Heaven; for no unclean ihing Mall enter into the Kingdom of God.
Sin muſt be deſtroyed in its Nature, Practice, Power and Effects, or we
are not ſaved from it.
This Purification of Sin is wrought in us initially and gradually in this
Life, and accompliſhed in Death, when the Spirits of juſt mon are made
perfect.
In a compliance with this work of GodsGrace towards them, where-
by they purifie themſelves, conſiſts one principal part of the Obedience
of Believers in this world, and of the exerciſe of their Faith,
rama
The principal, internal, immediate efficient cauſe of this purifica-
tion of Sins, is the Blood of Chrift; the Blood of Jeſus Chriſt, the Son of
God, cleanſerh us from all our Sins, i John 1.7. The Blood of Jeſus pur.
geth our Conſciences from dead works, Heb. 9.14. He waſherh us in his own
Blood, Rev. 1. s. And there is an external helping Cauſe thereof,which
is Trials and Africtions, made effectual by the Word, and accompliſh-
ed in Death.
But this way of purging Sins by the Blood of Chriſt, is myſterious. There
is no diſcerning of its Glory but by fpiritual Light, no experience of
its Power, but by Faith. Hence it is deſpiſed and neglected by the moſt
that yet outwardly profeſs the Doctrine of the Gospel. Men generally
think there are a thouſand better ways for the purging of sin, than this
by the Blood of Ciriſt, which they cannot underſtand. See Micab 6.6, 7,
It is Myfterious in the Application of it unto the Souls and Conſciences of
Believers by the Holy Ghoft; it is ſo in the Spring of its efficacy, which
is thc Oblai.on of it, for a Propitiation, and in its relation unto the new
Kk 2
Covenant,
*
252
How is the practical Love of Truth Serm.ro
Covenant, which fir ſt it'eſtabliſheth, and then makes effectual unto this
end. The Work of it is gradual and unperceptible unto any thing but
the eyes of Faith, and diligent ſpiritual Experience.
Again, It is ſoordered by Divine Wiſdom, as ſtrictly to require, to-
begin, excite, and encourage the utmoſt diligence of Believers in a
compliance with its efficacy unto the ſame End. What Chriſt did for
us, he did without us, without our aid or concurrence. As God mader
us without our felves, fo Chriſt redeemed us; but what he doth in us, he
doth alſo by us; what lie works in a way of Grace, we work in a way of
Dury. And our Duty herein, conſiſts as in the continual exerciſe of all
gracious Habits, renewing, changing, and transforming the Soul into the
Likeneſs of Chriſt (for he which hopes to ſee him, purifieth himſelf as
be is pure) ſo alſo in univerſal, permanent, uninterrupted Mortification
unto the end, whereof we ſhall speak afterwards. This alſo renders
the Work more Myſterious and difficult. The improvement of Afli-
čtions tnto the ſame end, is a principal part of the Wiſdom of Faith
without which they can be of no ſpiritual Uſe unto the Souls of men.
This Notion of the Defilement of Sin, and that of the Neceſſity of its
purification, were retained in the Church of Rome; for they could not
be loſt, without not only a rejection of the Scripture, but the ſtiffling
of natural conceptions about them, which are indelibly fixed in the
Conſciences of men. But Spiritual Light into the Glory of the thing
it ſelf, or the myſtical Purification of Sin, with an experience of the :
power and efficacy of the Blood of Cbrift, as applied unto the Conſci-
ences of Believers unto that end, by the holy Ghoſt, were loſt amongſt
them. In vain ſhall we ſeek for any thing of this Nature, either in
their Doctrine, or their Practice.
ma
Wherefore having loſt the Subſtance of this Truth, and all experi-
ence of its Power, to retain the Uſe of its Name, they have made ſun-
dry little Images of it, creeping things, whereunto they aſcribe the power
of purging Sin; ſuch as Holy Water, Pilgrimages, Diſciplines, Malles,
and various commutations. But they quickly found by experience, that
theſe thiugs would neither purifie the Heart, nor pacifie the Conſciences
of finners, any more than the Blood of Bills and Goats could do it under
the Law, yea, any more than the Luſtrations and Expiations of Sin a-
mongſt the Heathen could effect it. Wherefore they have at length
formed a more ſtated and ſpecious Image of it, to ſerve all the turns of
convinced Sinners, and this is a Purgatory after this Life ; that is, a
Subterraneous place, and various means where, and whereby, the Souls.
of men are purged from all their Sins, and made meet for Heaven,
when the Lord Chriſt thinks meet to ſend for them, or the Pope judges
it fit to ſend them to him. Hereunto, let them pretend what they pleaſe,
the People under their conduct, do truſt a thouſand times more for the
purging of their Sins, than unto the Blood of Chriſt : But it is only a
curfed
Serm. 10 the beft Preſervative against Popery?
253
poor fin-
LE
curſed Image of the vertue of it, ſet up to draw off the minds of
ners, from ſeeking an intereſt in a participation of the efficacy of that
blood for that end, which is to be obtained by faith alone. Rom. 3. 25.
Only they have placed this Image behind the curtain of mortality, that
the cheat of it might not be diſcovered ; none who find themſelves de
ceived by it, can come back to complain or warn others to take care of
themſelves; and it was in an eſpecial manner ſuited unto their deluſion,
who lived in pleaſures, or in the purſuit of unjuſt gain, without exerciſe
of afflictions in this world. From theſe two ſorts of perſons, by this
Engine they raiſed a revenue unto themſelves, beyond that of Kings or
Princes; for all the endowments of their Religious houſes and Societies,
were but commutations for the abatement of the fire of this Purgatory.
--
But whereas in its felf, it was a rotten Poſt, that could not ſtand or
ſubliſt, they were forced to prop it, with many other imaginations;
for unto this end to ſecure work for this purgatory, they joyned-the di-
ftinction of Sin into mortal and venial; not as unto their end, with reſpect
unto Faith and Repentance, not as unto the Degrees of ſin with reſpect
unto the aggravations, but as unto the nature of them; ſome of them
being ſuch, namely thoſe that are Venial, as were capable of a purging
earpiation after this life, though men die without any repentance of them.
And when this was done, they have caſt almoſt all the fins that can be
named under this order ; And hereon this Image is become an Engine to
diſappoint the whole Doctrine of the Goſpel, and to precipitate ſecure
ſinners into eternal Ruin, And to ſtrengthen this deceiving ſecurity,
they have added another invention of a certain ſtorebouſe of Ecclefiafti-
cal merits, the keys whereof are committed to the Pope, to make appli-
cation of them as he ſees good unto the eaſe and relief of them that are
in this Purgatory. For whereas many of their Church and Communion
have as they ſay, done more good works then were needful for their fal-
vation (which they have received upon a due ballance of Commutative
Juſtice) the Surpluſage is committed to the Pope, to commute with it,
for the puniſhment of their fins, who are ſent into purgatory to ſuffer for
them, then which they could have found out no engine more powerful,
to evacuate the efficacy of the blood of Chriſt, both as offered and as
ſprinkled, and therewith the Doctrine of the Goſpel concerning faith
and repentance.
1
Moreover, to give it farther countenance (as one lie muſt be thatch-
ed with another, or it will quickly rain ihrough) they have fancied a
ſeparation to be made between guilt and puniſhment , ſo as that when the
guilt is fully remitted and pardoned, yet there may puniſhment remain on
the account of ſin. For this is the caſe of them in Purgatory, their ſins-
are pardoned, ſo as that the Gailt of them ſhall not bind them over to
eternal damnation, though the wages of fin is death, yet they muſt be va*
riouſlyz
2
256
Serm. 10.
How is the Practical Love of Truth
riouſly puniſhed for the fins that are forgiven. But as this is contradicto-
ry in it self, it being utterly impoſſible, there ſhould be any punijl mint
properly so called, but where there is guilt as the cauſe of it, ſo it is
highly injurious both to the Grace of God and blood of Chriſt, in pro-
curing and giving out ſuch a lame pardon of ſins, as Mould leave room
for puniſhment next to that which is eternal.
Theſe are ſome of the rotten Props, which they have fixed on the mineks
of perſons credulous and ſuperſtitious, terrified with guilt and dark-
neſs to ſupport this tottering deformed Image, ſet up in the room of the
efficacy of the blood of Chriſt, to purge the fouls and conſciences of
Believers from ſin,
3
A
1
But that whereby it is principally eſtabliſhed and ſet up, is the dark-
neſs, ignorance, guilt , fear, terrour of conſcience, accompanied with a
love of ſin, that the moſt among them are ſubject and obnoxious unto,
being diſquieted, perplexed, and tormented with theſe things, and ut-
terly ignorant of the true and only way of their removal and delive-
rance from them, they greedily embrace this ſorry proviſion for their
preſent eaſe and relief, being accommodated unto the utmoſt that hu-
mane or Diabolical craft can extend unto, to abate their fear, eaſe their
torments, and to give ſecurity unto their ſuperſtitious minds. And here-
by it is become to be the life and ſoul of their Religion, diffuſing it ſelf
into all the parts and concerns of it, more truſted unto then either God
or Chriſt, or the Goſpel.
Spiritual light and experience, with the conſequents of them in peace
with God, will ſafeguard the minds of Believers from bowing down to
this horrid image, though the acknowledgments of its divinity ſhould
be impoſed on them with craft and force , otherwiſe it will not be done,
for without this, there will a ſtrong inclination and diſpoſition ariſing
from a mixture of ſuperſtitious fear and love of fin, polleſs the minds
of men to cloſe with this pretended relief and ſatisfaction. The foun-
dation of our preſervation herein lies in Spiritual light, or an ability of
mind, from fupernatural illumination, to difcern the Beauty, Glory,
and efficacy of the purging of cur ſins by the blood of Chriſt, when the
glory of the wiſdom and grace of God, of tle love and grace of Chriſt
of the power of the Holy Ghoſt herein, is made manifeſt unto us, we
fhall deſpiſe all the paintings of this invention, Dagon will fall before the
Ark; and all theſe things do gloriouſly ſhine forth and manifeſt them-
felves unto believers in this miſterious way of purging all our ſins by the
blood of Chriſt.
Herein will en fue an experience of the efficacy of this heavenly truth, in
our own ſouls. There is no man whole heart and ways are cleanſed by
the blood of Chriſt, through the effectual application of it by the Holy
Spirit, in the ordinance of the Goſpel, but he hath or may have a re-
freſhing
:
:
Serm. 10.
the beſt Preſervative againſt Popery?
257
freſhing experience of it in his own ſoul, and by the power which is com-
municated therewith, he is ſtirred up unto all that exerciſe of Faith,
and all thoſe duties of obedience, whereby the work of parifying and
cleanſing the whole perſon may be carryed on toward perfection, ſee
2 Cor. 7. 1. i Thef. 5.23. i John 3. 3. And he who is conſtantly en-
gaged in that work with ſucceſs, will ſee the folly and vanity of any o-
ther pretended way for the purging of fins here or hereafter.
The conſequent of theſe things, is peace with God, for they are aſſura
ed pledges of our juſtification and acceptance with him, and being juſti-
fied by Faith, we have Peace with God, and where this is attained by the
Goſpel the whole Fabrick of Purgatory falls to the Ground, for it is
built on theſe Foundations, that no aſſurance of the love of God, or
of a juſtified ſtate can be obtained in this life : For if it may be fo, there
can be no uſe of Purgatory. This then will aſſuredly keep the ſouls of
believers in a contempt of that which is nothing but a falfe relief for fin-
aks, under diſquietment of mind for want of peace with God,
:4
se me the
SECT. XI.
+
Some other inſtances of the ſame abomination, I ſhall yet mention,
but with more brevity and fundry others muſt at preſent be pafled over
without a diſcovery.
It is granted among all Chriſtians, that all our helps , our relief, our
deliverance from fin, Satan, and the world, are from Coriſt alone. This is
included in all his Relations unto the Church, in all his offices and the
diſcharge of them; and is the expreſs Do&rine of the Goſpel. It is
no lefs generally acknowledged, at leaſt the Scripture is no leſs.
clear and poſitive in it, that we receive and derive all our fup.
plies of Relief from Chriff by Faith, other wayes of the participation of
any thing from him, the Scripture knoweth not. Wherefore it is our
duty on all occaſions to apply our felves unto him by Faith, for all ſmp-
plies, Reliefs and deliverances: But theſe men can find no life nor power
herein, at leaft if they grant that ſomewhat might be done this way, yet
they know not how to do it, being ignorant of the life of Faith and the
due exerciſe of it.They muſt have a way more ready and eaſy,expofed to
the capacities and abilities of all ſorts of Perſons good and bad, yea, that
will ſerve the turn of the worſt of men unto this end An Image therefore
muſt be ſet up for common uſe, inſtead of this ſpiritual application un-
to Chriſt for relief, and this is the making of the ſign of the Crofs. Let
a man but make the sign of she Croſs on his forehead, his breaſt or{the
like, which he may as eaſily do as take up or caſt away a ſtraw, and there
is no more required to engage Chriſt unto his aliſtance at any time.
And the vertuies which they aſcribe hereunto are innumerable, but this.
alfois an Idol, a teacher of Lies, invented and ſet up for no other end,
but
2
21
256
How is the Practical Love of Truth
Serm. 10
M
but to fatisfie the carnal minds of men, with a preſumptuous ſuppofi-
tion, in the neglect of the ſpiritually laborious exerciſe of Faith, an
Experience of the work of Faith in the derivation of all ſupplies of ſpi-
ritual Life, Grace and Strength, with deliverance and ſupplies from
Jeſus Chriſt, will fecure Believers from giving heed unto this triffling
deceit.
SECT. XII.
One thing more amongſt many others of the ſame Sort may be men-
tioned; it is a notion of Truth which derives from the Light of Na-
ture, That thoſe who approach unto God in divine Worſhip, Mould be care-
ful that they be pure and clean , without any Offenſive defilements. This the
Heathen themſelves give Teſtimony unto, and God confirmed it in the
Inſtitutions of the Law. But what are theſe defilements and pollutions
which make us unmeet to approach unto the preſence of God, how and
by what means we may be purified and cleanſed from them, the Goſpel
alone declares. And it doth, in oppoſition unto all other ways and means
of it, plainly reveal , that it is by the ſprinkling of the blood of Chriſt
upon our Conſciences, ſo to purge them from dead Works, that we may ſerve
the Living God, ſee Heb.9. 14. chap. 10. 19,20,21. But this is a thing
myſterious; nothing but fpiritual Light and ſaving Faith can direct us
herein. Men deſtitute of them could never attain an Experience of pu-
rification in the way. Wherefore they retained the notion of Truth it
ſelf, but made an image of it for their uſe, with a neglect of the thing
it felf. And this was the moſt ludicrous that could be imagined, name-
ly the ſprinkling of themſelves and others with that they call Holy Water,
when they go into the places of ſacred Worſhip; which yet alſo they
borrowed from the Pagans; Só ſtupid and ſottiſh are the minds of men,
ſo dark and ignorant of heavenly things, that they have ſuffered their
Souls to be deceived and ruined by ſuch vain ſuperſtitious Trifles.
This Diſcourſe hath already proceeded unto a greater length than was
at firſt intended; and would be ſo much more, ſhould we look into all
parts of this Chamber of Imagery, and expoſe to view all the abomina-
tions in it. I fhall therefore put a cloſe unto it, in one or two inſtances,
wherein the Charch of Rome, doth boaſt itſelf as retaining the Truth
and Power of the Goſpel in a peculiar manner, whereas in very deed,
they have deſtroyed them, and ſet up corrupt Images of their own, in
their ſtead.
.
S E C T.
Serm. 10.
259
the beſt Preſervative against Popery?
SECT. XIII.
The firſt of theſe is the Do&trine and Grace of Mortification; That
this is not only an important Evangelical Duty, but alſo of indiſpenſa-
ble neceſſity unto Salvation, all who have any thing of Chriſtian Reli-
gion in themſelves, muſt acknowledg.
It is alſo clearly determined in the Scripture , both what is the nature
of it, with its caules, and in what acts and duties it doth conſiſt. For
it is frequently declared to be the crucifying of the Body of Sin with all
the Lufts thereof. For Mortification mult be the bringing of ſomething to
death; and this is ſin, and the dying of ſin, conſiſts in the caſting out of
all vitious habits and inclinations ariſing from the Original depravation of
nature, it is the weakning and graduate extirpation, or deſtruction of
them, in their roots, principles, and operations: Whereby the Soul
is ſec at liberty to act univerſálly from the contrary principle of
Spiritual Life and Grace.
The means on the part of Chriſt, whereby this is wrought and effect-
ed in believers, is the communication of his Spirit unto them, to make
an effectual application of the vertue of his death, unto the death of
fin ; for it is by his Spirit that we mortifie the deeds of the fleſh, and the
fleſh it ſelf, and that as we are implanted by him into the likeneſs of the
death of Chriſt. By vertue thereof, we are crucifyed, and made dead
unto ſin; in the Declaration of which things the Scripture doth a-
bound.
The means of it on the part of Believers, is the exerciſe of Faith in
Chriſt, as crucifyed; whereby they derive vertue from him , for the
crucifying of the Body of death : And this Exerciſe of Faith is always
accompanied with diligence and perſeverance in all holy Duties of Pray-
er, with Fafting, Godly Sorrow, daily renewedRepentance with a continu-
al watch againſt all the Advantages of fin.
Herein confiits principally that Spiritual warfare and conflict that be-
lievers are called unto , this is all the killing work which the Goſpel re-
quires. That of Killing other men for Religion, is of a latter date, and
another Original. And there is nothing in the way of their Obedience,
wherein
they have more experience of the neceſſity, power, and efficacy
of the Graces of the Goſpel.
11
This
260
Hón is the Practical Love of Truth Serm. 1o.
This Principle of Truth concerning the neceſſity of Mortification is
retained in the Church of Rome , yea, the pretends highly unto it,above
any other Chriſtian Society. The Mortification of their Devotioniſts, is:
one of the principal Arguments which they plead to draw unwary Souls
over unto their Súperſtition. Yet in the height of their pretences unto
it, they have loſt all experience of its nature with the power and effica-
cy of the Geace of Cariſts therein, and have therefore framed an Image
of it unto themſelves. For,
1. They place the eminency and height of it in a Monaſtical Life, and
pretended Retirement from the World. But this may be, hath been, in
all, or the moſt, without the leaſt real work of Mortification in their
Souls: For there is nothing required in the ſtricteſt Rules of theſe Mo-
naſtick Votaries, but may be complyed withal, without the leaſt effe-
Etual Operation of the Holy Spirit in their minds, in the application of
the vertue of the death of Chriſt unto them ; Beſides, the whole courſe
of life which they commend under this name, is neither appointed in,nor
approved by, the Goſpel. And ſome of thoſe who have been moſt re-
nowned for their ſeverities therein, were men of blood, promoting,
the cruel ſlaughter of multitudes of Chriſtians upon the account of their
profellion of the Goſpel, in whom there could be no one Evangelical
Grace; for no Murderer hath eternal Life abiding in him.
2. The Ways and Means which they preſcribe and uſe for the attaining
of it, are ſuch as are no way directed unto by the Divine Wiſdom of
Chriſt in the Scripture; ſuch as multiplied Confeſſions to Prieſts, irregu-
lar ridiculous Fallings, Penances, Self-Macerations of the Body, unlawfül
Voms, Self-deviſed Rules of Diſcipline, and Habits, with the like Trin-
kets innumerable. Hence whatever their Deſign be, they may ſay of
it in the iſſue, what Aaron ſaid of his Idol, I caft the Gold into the Fire,
and there came out this Calf; they have brought forth only an Image of
Mortification, diverting the Minds of men from ſeeking after that which
is really and ſpiritually ſo. And under this Pretence, they have form-
ed a State and Condition of Life, that hath filled the world with all man-
ner of Sins and wickedneſs; and many of thoſe who have attained unto
fome of the higheſt degrees of this Mortification, on their Principles,
and by the Means deſigned unto that End, have been made ready there
ny for all ſorts of Wickedgeſs.
Wherefore the Mortification which they retain, and whereof they
boalt, is nothing but a wretched Image of that, which is truly ſo,
fubſtituted in its room, and embraced by ſuch, as had never attained
any Experience of the Nature :or Power of Goſpel-Grace in the real
Mortification of Sin,
SECT:
-
2
Serm. 10.
the best Preſervative againft Popery;
.28
SECT. XIV.
H:
The fame is to be faid concerning Good Works; the ſecond Evan.
gelical Duty whereof they boaſt. The necellity of theſe Good Works
unto Salvation, according unto mens Opportunities and Abi-
lities, is acknowledged by all. And the Glory of our Profeſſion in
this World, conſiſteth in our abounding in them; but their Princi-
ple, their Nature, their Motives, their uſe, their Ends are all de-
clared and limited in the Scripture, whereby they are diſtinguiſhed
from what may ſeem materially the ſame, in thoſe which may be
wrought by Unbelievers.
In Brief, they are the Acts and Duties of true Believers only, and
they are in them Effects of Divine Grace, or the Operation of the
Holy Ghoſt; for they are created in Coriſt Jefus uxto good Works, which
God hath ordained, that they ſhould walk in them. But the principal
Myſtery of their Glory, which the Scripture inſiſts upon, is, that al-
though they are neceſſary, as a Means unto the Salvation of Believers,
yet are they utterly excluded from any influence unto the Juſtificati-
on of Sinners; fo 'there was never any Work Evangelically good ,
performed by any, who were not before freely Juſtified.
Unto theſe Good Works, thoſe with whom we have to do, lay a ve.
hement claim, as though they were the only Patrons of them, and
Pleaders for them : But they have alſo excluded them out of Chri-
ſtian Religion, and ſet up a deformed Image of them, in defiance of
God, of Chriſt, and the Goſpel: For the Works they plead for, are
ſuch, as ſo far proceed from their own free will, as to render them
Meritorious in the ſight of God. They have confined them partly unto
Acts of Superſtitious Devotion, partly unto thoſe of Charity, and
principally unto thoſe that are not ſo; ſuch are the Building of Mona-
feries, Nunneries, and ſuch pretended Religious Houſes, for the main-
tenance of Swarms of Monks and Friers, filling the World with Super-
ftition and Debauchery. They make them meritorious, fatisfactory,
yea, fome of them, which they call of Supererrogation, above all that
God requireth of us, and the Cauſes of our Juſtification before God.
They aſcribe unto them a Condignity of the leavenly Reward, making
it of Works, and ſo not of Grace, with many other defiling Imagina-
tions, but whatever is done from theſe Principles, and for theſe Ends,
is utterly foreign unto thoſe good Works which the Goſpel enjoyneth,
as a part of our New or Evangelical Obedience. But having; as in
other Caſes, loſt all Senſe and Experience of the Power and efficacy of
the Grace of Chriſt, in working Believers unto this Daty of Obedi-
ence, unto the Glory of God, and Benefit of mankind, they have ſet
up the image of them, in defiance of Chriſt, his Grace, a id his Go-
fel.
There
2 1ܝܐ
262
Serm.ro
How is the Practical Love of Truth
Theſe are ſome of the Abominations which are pourtraied on the
Walls of the Chamber of Imagery in the Church of Rome ; and more will
be added in the confideration of the Image of Jealouſie it ſelf , which ,
God willing, ſhall enſue in another way.
Theſe are the Shadows which they betake themſelves unto, in the loſs
of Spiritual Light to diſcern the Truth and Glory of the Myſtery of
the Goſpel, and the want of an Experience of their power and Efficacy
unto all the Ends of the Lifcof God, in their own Minds and Souls.
And although they are all of them exprefly condemned in the Letter
of the Scripture, which is ſufficient to ſecure the Minds of true Belie-
yers from the admiſfion of them, yet their eſtabliſhment againſt all
Pleas, Pretences, and Force, for a compliance with them, depends on
their experience.of the Power of every Goſpel-Truth, unto its proper End,
in communicating unto us the Grace of God, and transforming our Minds into
che Image and Likeneſs of Jeſus Chrift.
.
THE
;
MER
Serm.IT
2836
THE
:
CURE of MELANCHOLY
AND
OVERMUCH-SORROW
B Y
.
FAITH and PHYSICK:
Queft. What are the beſt Preſervatives a-
gainſt Melancholy and Overmuch Sorrow :
SERMON XI.
2 CORI II. VII.,
Left perhaps ſuch a one ſhould be ſwallowed up with overmuch forror.
Ye Brevity of a Sermon not-allowing me Time
for any unneceſſary Work, I ſhall not ſtay to
open the context, nor to'enquire whether the
Perſon here ſpoken of, be the ſame that is con-
TE demned for Inceſt, in 1 Cor: s. or ſome other;
nor whether Chryſoſtom had good Tradition for
it, that it was a Doctor of the Church, or made
ſuch after his Sin ? nor whether the late Expo-
ſitor be in the right, who thence gathers that
he was one of the Biſhops of Achaia, and that
it was a Synod of Biſhops that were to excommunicate him; ' who yet Dr. Hammondia
held that every Congregation then had a Biſhop, and that he was to be
excommunicated in the Congregation, and that the People ſhould not
bave ut
.
264
Serm.II.
What are the beſt Preſervatives againſt Serm
have followed:or favoured fuch a Teacher : It would have been no Schiſm
or ſinful Separation to have forſaken him. ) All that I now intend , is
to open this laſt Clauſe of the Verſe, which gives the Reaſon why the
cenſured Sinner being penitent, ſhould be forgiven and comforted, viz.
Left hefbould be ſwallowed up with overmuch forrow; as it includeth theſe
three Doctrines, which I ſhall handle all together, viz:
1. That Sorrow, win for Sin, may be overmuck.
.2. That overmuch Sorrow ſwalloweth one up.
3. Therefore it muſt be refifted and affwaged by neceſſary Comfort (both
by others, and by our ſelves)
In handling theſe, I ſhall obſerve this Order ; 1. I Mall ſhew you
when Sorrow is overmuch. 2. How overmuch Sorrono doth ſwallone a man
mp. 3. What are the Cauſes of it. 4. What is the Cure.
$
I. It is too notorious that overmuch Sorrow for Sin, is not the ordi-
nary Caſe of the World. A ſtupid blockiſh Diſpoſition is the common
Cauſe of mens perdition. The Plague of a hard Heart and ſeared Con-
ſcience keeps moſt from all due ſenſe of Sin, or Danger, or Miſery, and
of all the great and everlaſting Concerns of their guilty Souls. A dead
ſleep in ſin doth deprive moſt of the uſe of Senſe and Underſtanding;
they do ſome of the outward Acts of Religion, as in a Dream; they
are vowed to God in Baptiſm by others, and
they profeſs to ſtand to it
themſelves, they go to Church, and ſay over the Words of the Creed,
and Lords Prayer, and Commandments, they receive the Lords Sup-
per, and all as in a Dream! They take on them to believe that Sin is
the moſt hateful thing to God, and hurtful to man, and yet they live
in it with delight and obſtinacy; they dream that they repent of it,
when no perſwalion will draw them to forſake it, and while they hate
them that would cure them, and will not be as bad and mad as
they who feel in them any effectual ſorrow for what is paſt, or effectu.
al ſenſe of their prefent badreſs, or effectual reſolution for a new and
holy Life. They dream that there is a Judgment, a Heaven and a Hell;
but would they not be more affected with things of fueht unſpeakable
Conſequence if they were awake ? would they be wholly taken up with
the Matters of the Fleſh and World, and ſcarce have a ſerious thought
or word of Eternity, if they were awake ? O how ſleepily and
ſenſeleſly do they think, and talk, and hear of the great Work of mans
Redemption by Chriſt, and of the need of Juſtifying and Sanctifying
Grace, and of the Joys and Miſeries of the next Life, and yet they
ſay that they believe them! When we preach or talk to them of the
greateſt things, with the greateſt evidence, and plainneſs, and earneſt-
neſs that we can, we ſpeak as to the dead, or to men alleep; they have
Ears, and hear not; nothing goeth to their hearts. One would think
that a man that reads in Scripture, and believes the everlaſting Glory
offered, and the dreadful punifhinent threatned, and the neceſity of
Holineſs
1
Serm.is. Melancholy and overmuch Sorrow ?
205
Holineſs to Salvation, and of a Saviour to deliver us from Sin and Hell,
and how ſure and near fuch a paſſage into the unſeen world is to us all,
ſhould have much ado to moderate and bear the ſenſe of ſuch overwhelm-
ing things. But moſt men ſo little regard or feel them, that they have
neither time nor heart to think of them as their Concern, but hear of
them as of ſome foreign Land, where they have no intereſt, and which
they never think to ſee. Yea, one would think by their ſenſeleſs neglect
of preparation, and their worldly minds and lives, that they were alleep
or in jeſt, when they confeſs that they muſt die, and that when they
lay their Friends isr the Grave, and ſee the Skulls and Bones caft up,
they were but all this while in a Dream, or did not believe that their
Turn is near Could we tell how to waken Sinners, they would come
to themſelves, and have other thoughts of theſe great things, and fhew
it quickly by another kind of Life: Awakened Reaſon could never be
fo befooled and beſotted as we ſee the wicked world to be. But God
hath an awakening day for all, and he will make the moſt ſenſeleſs ſoul to
feel, by Grace or Puniſhment.
And becauſe a hardned Heart is ſo great a part of the Malady and
Miſery of the unregenerate, and a ſoft and tender Heart is much of the
New Nature promiſed by Chrift, many awakened Souls under the work
of Converſion, think they can never have Sorrow enough, and that
their danger lies in hard-heartedneſs, and they never fear overmuch for-
row till it hatb ſwallowed them up; yea though there be too much of o-
ther Cauſes in it, yet if any of it be for ſin, they then cheriſh it as a
neceſſary Duty, or at leaſt perceive not the danger of Exceſs; and
ſome think thoſe to be the beſt Chriſtians who are moſt in doubts, and
fears, and ſorrows, and ſpeak almoſt nothing but uncomfortable Com-
plaints; but this is a great miſtake.
1. Sorrow is overmuch, when it is fed by a miſtaken Cauſe : All is too
much where none is due; and great forrow is too much when the Caule
requireth but leſs.
if a man thinketh that ſomewhat is a Duty, which is no Duty, and
then ſorrow for omitting it, ſuch forrow is all too much, becauſe it is
undue, and cauſed by errour. Many I have known that have been great-
ly troubled, becauſe they could not bring themſelves to that length
or order of meditation, for which they had neither Ability nor Time.
And many becaufe they could not reprove ſin in others, when prudent
inſtruction and intimation was more ſuitable than reproof. And ma-
ny are troubled becauſe in their Shops and Callings they think of
any thing but God, as if our outward Buſineſs muſt have no
thoughts.
Superſtition always breeds ſuch forrows, when men make themſelves -
Religious Duties which God never made them, and then come ſhort in
the performance of them. Many dark Souls are aſſaulted by the erro-
neous, and told that they are in a wrong way, and they muſt take up
ſome Errour as a necelary Truth, and ſo are caſt into perplexing diffi-
culties, and perhaps repent of the Truth which they before owned.
Mаnу з
:
.
266
What are beſt Preſervatives againſt Serm. 11.
a-
>
:
1
Many fearful Chriſtians are troubled about every Meal that they eat
bout their Cloaths, their Thoughts and Words, thinking or fearing
that all is finful which is lawful, and that unavoidable infirmities are
heinous fins. All ſuch as theſe are Troubles and Sorrows without Caufe,
and therefore overmuch.
2. Sorrow is overmuch when it hurteth and overwhelmeth Nature it
ſelf, and deſtroyeth bodily Health or Underſtanding. Grace is the due
qualification of Nature, and Duty is the right employment of it, but
neither of them muſt deſtroy it. As Civil, and Eccleſiaſtick, and Do-
meſtick Government are for edification, and not for deſtruction, ſo al-
fo is perſonal ſelf-government. God will have Mercy, and not Sacri-
fice, and he that would not have us kill or hurt our Neighbour on pre-
tence of Religion, would not have us deſtroy or hurt our felves; be-
ing bound to love our Neighbour but as our ſelves. As Faſting is a Du-
ty no further than it tendeth to ſome good, as to expreſs or exerciſe
true humiliation, or to mortifie ſome fleſhly Luſt, &c. fo is it with for-
row for ſin ; it is too much when it doth more hurt than good: But of
this next.
II. When Sorrow ſwalloweth up the Sinner, it is overmuch, and to be
reſtrained: As,
1. The Paſſions of Grief and Trouble of mind do oft overthrow
the ſober and found uſe of Reafon, ſo that a mans Judgment is cor-
rupted and perverted by it, and is not in that cafe to be truſted: As a
man in raging Anger, ſo one in fear or great trouble of mind, thinks
not of things as they are , but as his Paſſion repreſents them, about
God and Religion, and about his own Soul, and his Actions, or about
his Friends or Enemies, his Judgment is perverted, and uſually falſe;
and like an enflamed Eye, thinks all things of the colour which is like
it ſelf. When it perverteth Reaſon, it is overmuch.
2. Overmuch Sorrow diſableth a man to govern his Thoughts; and
ungoverned Thoughts muſt needs be both ſinful, and very troubleſom;
Grief carrieth them away as in a Torrent: you may almoſt as eaſily
keep the Leavs of Trees in quietneſs and order in a bluftring Wind, as
the Thoughts of one in troubling Paſſions. If Reaſon would ſtop them
from perplexing Subjects, or turn them to better and ſweeter things,
it cannot do it; it hath no power againſt the ſtream of troubling Palli-
3. Overmuch Sorrow would ſwallow up Faith it ſelf, and greatly
hindereth its Exerciſe. They are Matters of unſpeakable Joy which
the Gofpel calleth us to believe; and it is wonderful hard for a grieved
troubled Soul to believe any thing that is matter of Joy; much leſs of
ſo great Joy, as Pardon and Salvation are. Though it dare not flatly
give God the Lie, it hardly believes his free and full Promiſes, and
the expreſlions of his readineſs to receive all penitent returning Sinpers.
Paſſionate Grief ferveth to feel ſomewhat contrary to the Grace and
Promiſes of the Goſpel; and that feeling hinders Faith.
4. Overmuch
ons.
!
Serm.l1 Melancholy and overmuch Sorrow:
267
4. Over much Sorrow yet more hindreth Hope; when men think that
they do believe Gods Word, and that his Promiſes are all true to others,
yet cannot they Hope for the promiſed Bleſings to themſelves : Hope is
that Grace by which a Soul that believeth the Goſpel to be true, doth
comfortably expect, that the benefits promiſed ſhall be its own ; its an
applying Act. The firſt act of Faith faith, the Goſpel is true, which
promiſeth Grace and Glory through Chriſt: The next act of Faith faith
I will truſt my Soul and all upon it, and take Chriſt for my Saviour and
Help: And then Hope faith, I hope for this Salvation by him: But Me
lancholly, overwhelming Sorrow and Trouble, is as great an Adverſa-
ry to this Hope, as water is to fire, or ſnow to heat. Deſpair is its ve-
ry pulſe and breath. Fain ſuch would have hope, but they cannot. All
their thoughts are ſufpitious, and miſgiving, and they can ſee nothing
but danger and miſery, and a helpleſs ſtate. And when Hope, which is
the Anchor of the Soul, is gone, what wonder if they be continually toſt
with ſtorms.
5. Over much forrow ſwalloweth up all comfortable Senſe of the Infi-
nite Goodneſs and Love of God, and thereby hindereth the Soul from Lo-
ving Him. And in this it is an Adverſary to the very Life of Holineſs:
It is exceeding hard for ſuch a troubled Soul to apprehend the Goodneſs
of God at all; but much harder to judg that he is good and amiable to
him: But as a man that in the Deſarts of Lybia is ſcorched with the vio-
lent heats of the Sun, and is ready to dy with draught and faintneſs,
may confeſs that the Sun is the Life of the Earth , and a Bleſſing to man-
kind, but it is miſery and death to him ; even ſo theſe Souls overwhel-
med with Grief, may ſay that God is good to others, but he ſeems an
Enemy to them, and to ſeek their deſtruction: They think he hateth
them, and hath forſaken them; and how can they love ſuch a God, who
they think doth hate them, and reſolve to damn them, and hath decre.
ed them to it from Eternity, and brought them into the world for no
other end. They that can hardly love an Enemy that doth but defame
them, or oppreſs and wrong them, will more hardly love a God, that
they believe will damn them, and hath remedilefly appointed them there-
to.
6. And then it muſt needs follow, that this diſtemper is a falſe, and
injurious Judg of all the Word and Works of God, and of all his mircies and
corre&tions. Whatever ſuch a one reads or hears he thinks it all makes a-
gainſt him : every fad Word and Threatning in Scripture, he thinks
meaneth him as if it named him. But the Promiſes and Comforts he
hath no part in, as if he had been by name excepted. All Gods mer-
cies are extenuated and taken for no mercies, as if God intended them
all but to make his ſin the greater, and to encreaſe his heavy reckoning
and further his damnation : He thinks God doth but ſugar over
. poiſon
to him, and give him all in Hatred, and not in any Love, with a deſign
to ſink him the deeper in Hell. And if God correct him, he ſuppoſeth
that it is but the begioning of his miſery, and God doch torment him
before the time.
Mm
7. And
.
Barat eri aika teft. Prefervatives againft
Serrr. 15
pitan
?
lighting in God and in his Vord and Ways is che florper and life of true Re-
fortable Saaranenial Comitiunton, and fetcheth greater terror from it,feft
7. And by this you ſee that it is an Enemy to Thur.kfulneſs; it rather
feproacharh God for his Mercies, as if they were lijaries, thian givechi
him
aty bearty thanks..
• 86 And by this you may fore, that this diſtemper is quite contrary to
the poyit stoc Hoby Ghol, yea and the Peace , in which God's Kingdom
much confifteth: Nothing ſeemiech Joyful unto ſuch diſtreled Souls. De-
ligion : But theſe chat I ſpeak of can delight in nothing, neither in God
not in kis:Woid, nor any Duty: They do it, as a fick man cateth his
ext, før meci neçellity, and with ſome loathing and aver fnels.
0. And all this ſhoweth us, that this Diſeaſe is much contrary torbe
very
Texer of the Goſpel Chriſt came as a Deliverer of the Captives, a Sa-
viour to reconcile us to God, and bring us glad Tidings of pardon and
everlaſting joy; where the Goſpel was received, it was great rejoycing,
and ſo proclaimed by Angels and by men. But all that Chriſt hath done
and purchaſed and offered and promiſed ſeems nothing but matter of
doubt and ſadneſs, to this Difea fe.
10. Yea it is a 'Diftemper which greatly advantageth Satan to caſt in
Blaſphemous thoughts of God, as if he were bad, and a hater and deſtroy-
er even of ſuch as fain would pleaſe him. The Deſign of the Devil is to
deſcribe God to us as like himſelf, who is a malitious Enemy, and de-
lightenhi co do hort. And if all men hate the Devil for his hurtfulneſs,
would he not draw men to hate and blaſphere God, if he could make
men believe that he is more hurtful. The worſhipping God, as repre-
fented by an image, is odious to him, becauſe it feeins to make him like
fuch a Creature as that Image repreſenteth: How much more blafphe-
mous is it to feign him to be like the malicious Devils, Diminutive low
thoughts of bis Geodneſs as well as of his Greatneſs, is a ſin which great-
ly injureth God. As if you ſhould think that he is no better or truſtier
than a Father or a Friend; much more to think him ſuch as diſtempered
Souls imagine him. You would wrong his Miniſters, if you ſhould de-
fcribe them as Chriſt doch the falſe Prophets,as hurtful Thorns,and Thi-
itles and Wolves : And is it not woke to think far worſe than this of
Goda
This overmuch forrow doth anfit men for all profitable meditation,
it confounids their thoughts, and turneth them to hurtful Diſtractions
and Temptations, and the more they muſe the more they are overwhel-
med.
And it turneth Prayer into meer Complaint, inftead of Child-like be-
lieving Supplications
le quite undiſpoſeth the Soul to Gods Malles, and eſpecially to a com-
antwortly.receiving will but haften and increale
their Damnation.
1 And it rendreth Preaching and sunſet too oft unproficable; ſay what
you will char is never to convincing eicher it doth not change them, or
is preſently loft.
1
12. And
.
Serm. II.
Melancholly and overmuch Sorrow
269
12. And it is a diſtemper which maketh all Sufferings more heavy, as
falling upon a poor diſeaſed loul, and having no comfort to ſet againgo
it: And it maketh Death exceeding terrible, becauſe they think it will
be the gate of Hell, ſo that life ſeemeth burdensome to them, and
death terrible: They are a weary of living, and afraid of dying. Thus
overmuch forrow ſwalloweth up.
III. Quoji. What are the cauſes and cure of it
Anſw. With very many there is a great part of the cauſe in diſtem-
per, weakneſs and diſeaſedneſs of the body, and by it the ſoul is great-
ly diſabled to any comfortable ſepſe. But the more it ariſeth from ſuch
natural neceſſity, it is the leſs ſinful and leſs dangerous to the ſoul, buc
nevertheleſs troubleſome but the more.
Three Diſeafes cauſe overmuch ſorrow.
1. Thoſe that conſiſt in ſuch violent pain, as natural ſtrength is una-
ble to bear : But this being uſually not very long, is not now to be chief-
ly ſpoken of.
2. A natural paſſionateneſs and weakneſs of that reaſon that ſhould quiet
pallion. It is too frequent a caſe with aged perſons that are much debili-
tated to be very apt to offence and paſion: And children cannot chure
but
cry
when they are hurt, but it is moſt troubleſome and hurtful in
too many Women (and ſome men) who are ſo eaſily troubled and hardly
quieted, that they have very little power on themſelves, even many
that fear God, and that have very found underſtandings and quick wits,
have almoſt no more power againſt troubling paſſions, anger and grief,
but eſpecially fear, than they have of any other perſons.
Their very natural temper is a ſtrong diſeaſe, of troubling forrow,
fear and diſpleaſedneſs. They that are not melancholly, are yet of ſó
Childiſh; and ſick, and impatient a temper, that one thing or other is
ftill either diſcontenting, grieving or affrighting then. They are like
an Aſpen leaf, ſtill ſhaking with the leaſt motion of the air : The wi-
reſt and moſt patient man cannot pleaſe and juſtifie ſuch a one, a word,
pea or a look offendeth them, every ſad ſtory or news or noiſe a fright-
cth them, and as children muſt have all that they cry for before they
will be quiet, ſo is it with too many fach. The caſe is very ſad to thoſe
about them, but much more to them elves. To dwell with the ſick in
the houſe of mourning, is leſs uncomfortable. Bit yet while reaſon is
not overthrown the caſe is not remedileſs nor wholly excuſable.
9. Buè wlien the Brain and Imagination is Crazed and Reaſon partly
overthrown by the Diſeaſe called Melunchelly, this maketh the cure yer
more difficult, for commonly it is the foreſaid Perſons, whoſe natural
temper is timerous and paſſionate and apt to diſcontent and grief, who
fall ico Crazedneſs and 11el ancholy: And the conjunction of both, the
Natural Temp.rand the Difi ale do increaſe the miſery.
The ſig is of ſuch diſeating Melancholly, I have often elſewhere de-
ſcribed. AS
Mini 2
1 The
270
Serm.it
W bat are the beſt Preſervatives against
1. The trouble and diſquiet of the mind doth then become a fetled
habit, they can ſee nothing but matter of fear and trouble: all that
they hear or do doth feed it , danger is fill before their eyes, all that
they read and hear makes againſt them, they can delight in nothing,
fearful dreams trouble them when they ſlees, and diſtracted thoughts do
keep them long, waking, it cffends them to ſee another laugh or be
merry, they think that every Beggars caſe is happyer then theirs, they
will hardly believe that any one elſe is in their cale, when ſome two or
three in a week, or a day, come to me in the ſame cafe, fo like that you
would think it were the ſame perſons caſe which they all expreſs, they
have no pleaſure in Relations, Friends, Eſtate or any thing , they think
that God hath forſaken them, and that the day of Grace is part, and
that there is no more hope: they ſay they cannot pray, but howl and
groan and God will not hear them; they will not believe that they have
any fincerity and grace; they ſay they cannot repent, they cannot be-
lieve, but that their hearts are utterly hardened : uſually they are afraid
left they have committed the unpardonable ſin againſt the Holy Ghoſt;
In a word fears and tronbles ar.d almoſt deſpair are the conſtant temper of
their minds.
2. If you convince them that they have ſome evidences of ſincerity,
and that their fears are cau feleſs and injurious to themſelves and unto
God, and they have nothing to ſay againſt it, yet either it takes of none
of their trouble, or elſe it returneth the rest day: for the cauſe re-
maineth in their bodily Diſeaſe, quiet them an hundred times, and their
fears and hundred times return.
3. Their miſery is, that what they think, they cannot chooſe but think:
You may almoſt as well perſwade a man not to ſhake in an Ague, or not
to feel when he is paincd, as perſwade them to caſt away their ſelf-
troubling thoughts, or nct to think all the enormous confounding
thoughts as they do, they cannot get them out of their heads night
or day • tell
them that they muſt forbear long muling, which di-
fturb them, and they cannct: tell them that they muſt caſt out falſe
imaginations out of their minds , n hen Satan caſts them in, and muſt
turn their thoughts to ſomething elſe, and they cannot do it: Their
thoughts, and moubles, and fears are gone cut of their power, and
the more, by how much the more, melancholly and craſed they are.
4 And when they are grown to this, uſually they ſeem to feel ſome-
thing beſides themſelves, as it were ſpeaking in rhem, and ſaying this and
that to them, and bidding then do this or that and they willtell you now it
familh this or that,ar.d tell you when and what it hath ſaid to them, and they
will hardly believe tow much of it is the diſeaſe of theirown imagination.
s In this caſe they are exceeding prone to think they have Re-
relations, ard whatever comes into their mir.ds, they think lome Reve-
kurion brought it thither, They uſe to ſay, This Text of Scrip: ne at
wwch a time was fet won wymir.d; ard that Text at another tine was ſit on my
when oft the fence that they tock them in was falſe, or a falfe
application of it made to them lies, and perhaps ſeveral Texts apply-
ed
wanda
Serm. 11. Melancholy and overmuch sorrow.
271
ed to contrary concluſions, as if one gave them hope, and another
contradicted it.
And ſome of them hereupon are very prone to Fropheſies, and verily
believe that God hath foretold them this or that, till they ſee that it
cometh not to paſs, and then they are aſhamed.
And many of them turn Hereticks and take up errours in Religion
believing verily that God believed theni, and ſet ſuch things upon theis
mirds : And ſome of them that were long troubled, get quietneſs and
joy by ſuch changes of their opinions, thinking that now they are i
Gods way, which they were out of all this while, and therefore it was
that they had no comfort: Of theſe I have known divers perſons coni
forted, that have fallen into the clean contrary opinions, ſome have
turned Papifts and ſuperſtitons, and ſome have run too far from Papifts
, ,
and ſome have had comfort by turning Anabaptifs , fome Antir.omians,
Come contrarily called Arminians , ſome Perfectioniſis, fome Quakers,
and ſome have turned from Chriftianity it ſelf to Infidelity, and deni
ed the life to come, and have lived in licencious uncleanneſs. But thefe
melancholly Hereticks and Apoftates, uſually by this cait of their face
neſs, and are not the fort that I have now to deal with.
6 But the fadder better ſort, feeling this talk and ſtir within them,
are oft apt to be confident that they are poſſeſſed by the devil, or ac
leaſt bewitcht, of which I will ſay more anon.
7 And most of them are violently haunted with blafphemous injections,
at which they tremble, and yet cannot keep them out of their mind
either they are tempted and haunted to doubt of the Seripture or Chri-
ſtianity, or the life to come, or to think ſome ill of God; And ofc-
times they are ſtrangely urged, as by ſomething in-them; to ſpeak ſome
Blaſphemous word of God, or to renounce him, and they tremble at the
ſuggeſtion, and yet it ſtill followeth them, and ſome poor ſouls yield to
it, and fay lome bad word againſt God, and then as ſoon as it is ſpoken,
ſomewhat within them faith, now thy damr.arimnis fealed, thou baſt-finned
againſt the Holy Ghoſt, obere is no hope.
8 When it is far gone they are tempted to lay ſome law upon them .
felves, nerer to ſpeak more, or not to eat, and ſome of them have fa--
mihed themſelves to death.
9 And when its far gone they oft think that they have apparitions
and this and that likeneſs appeareth to them, eſpecially lights in the
night about their beds: and lometimes they are confident thatthey hear.
voices ard feel ſomething touch or hurt them.
10 They fly from company, and can do nothing bus ſit a'ose and
muſe.
11 They caſtoff all buſineſs, and will not be brought to any diliger ta
labour in their callings.
12 And when it cometh to extremity; they are weary of their lives,
and Itrongly followed with Temptations to make away themselves, as
if something within them were either urging them either to drown them
felves or cut their own throais, or hang themſelves, or caſt themelues
headlong, which claſs too many have done.
1. Anda
272
Serm.It.
What are the beſt Preſervatives againſt
*
13. And if they eſcape this when its ripe, they become quite di
ſtracted.
Theſe are the doleful ſymptomes and effects of meianchcly: And
therefore how deſireable is ic to prevent them, or to be cured while it
is but beginning, before they fall into fo iad a ſtate.
And here it is neceſſary that I anſwer the doubt, whethit ſich per:
fons be pabeſſed with soe Devil or not , and homo much of all this aforeſaid
is from him.
And I muſt tell the melancholiy perſon that is fincere, that the knom.
ledge of the Devils Agency in his Caſe, may be more to his comfort
than to his deſpair.
And firſt, we muſt know what is meant by Satams Poffesion, either of
the Body or the Soul. It is not meerly his Local Prefer ce and abode in a
nian that is called bis Poffeffione ; for we know little of that, how far he
is more preſent with a bad man than a good : But it is his exerciſing
Fower on a man by ſuch a ſtated effect val operation. As the Spirit of God
is preſent with the worſt, and maketh many holy Motions to the Souls
of the impenitent, but he is a Jetlad powerful Agent in the Soul of a Be-
liever, and ſo is ſaid to dwell in ſuch, and to poffefs them, by the Habit
of Holineſs and Love ; even fo Satan maketh too frequent Motions to
the Faithful; but he pofeſſeth only the Souls of the ungodly by predomi-
-nant Habits of Unbelief and Senſuality.
And ſo alſo he is permitted by God to ir fict Perſecutions and Croſſes
and ordinary Diſeaſes on the juſt , but when he is Gods Executioner of
extraordinary Plagues, eſpecially on the Head, depriving men of Senſe
and Underſtanding, and working above the bare Nature of the Diſeaſe,
this is called his Poffeffion.
And as moſt evil Motions on the Soul have Satan for their Father, and
our own Hearts as the Mothers, ſo moſt or many bodily Diſeaſes are
by Satan, permitted by God, though there be Cauſes of them alſo in
the Body it ſelf. And when our own Miſcarriages, and Humors, and
the Seafon, Weather, and Accidents may be Cauſes, yet Satan may by
theſe be a ſuperiour Cauſe.
And when his Operations are ſuch as we call a Pofeſſion, yet he may
work by means and bodily diſpoſitions; and ſometimes he worketh quite
above the power of the Diſeaſe it ſelf (as when the unlearned ſpeak in
ſtrange Languages, and evhen bewitched Perfons vomit Iron, Glaſs, cc)
Ard ſometime he doth only work by the Diſeaſe it ſelf (as in Epilep-
fics, Madnes, ớc. )
From all this it is eaſie to gather, J. That for Satan to poſſeſs the
Body,is no certair S'gn of a graceleſs ſtate,nor will this condemn the Soul
of any, if the Soul it lelf be not poſſeſfed : Nay there are few of Gods
Children, but its like are ſometime amicted by Satan, as the Executi-
ones of G dscorrecting them, and ſometime of Gods Triak, as in
the Caſe of 7b; whatever fome ſay to the contrary, it is likely that
the Prick in the Flcſ, which was Sajans Meſſenger to buffet Paul, was
fome ſuch Pain as the Stone, whichi yet was not removed (that we
A
find )
3
:
Serm.is, Melancholy and overmuch Sorrow?
273
4
find) after thrice praying, but only he had a promiſe of ſufficient
Grace.
2. Satans Toflesſion of an ugodly Soul is the miferable Cafe which is a
thouſand times worle than his ponelling of the Body; but ezery Cor-
ruption or Sin is not ſuch a poffeflion; for no man is perfect without
Sin.
3. No Sin proveth Satans damnable pofleffion of a man, but that
which he loveth more than lie hateth it, and which he had rather keep
than leave, and wilfully keepeth.
And this is matter of great comfort to ſuch Melancholy honeſt
Souls, if they have but underſtanding to receive it, that of all men none
love their Sin which they groan under, fo little as they, yea, it is the
heavy Burden of their Souls. Do you love your Unbelief, your Fears,
your diftracted Thoughts, your Temptations to Blaſphemy? Had you
rather keep them, than be delivered from them? The proud man,
the ambitious, the Foroicator, the Drunkard, the Gamefter, the Tine-
wafting Gallants, that fit out hours at Cards and Plays, and idle Chats,
the gluttonous pleaſers of the Appetite, all theſe love their Sins, and
would not leave them; as Efau fold his Birthright for one Morſel, they
will venture the loſs of God, of Chriſt, and Soul, and Heaven, ra-
ther than leave a ſwiniſh sin. But is this your Cafe? Do you fo love
your ſad condition? You are weary of it, and heavy laden, and there-
fore are called to come to Chriſt for eale, Mat. 11. 28, 29.
5. And it is the Devils way, if he can, to haunt thoſe with troubling
Temptations, whom he cannot overcome with alluring and damning Temp-
tations. As he raiſeth ſtorms of Perſecution againſt them without, as
ſoon as they are eſcaping froin his Doceits, ſo doth he trouble them
within, as far as God permitteth himn.
We deny not but Satan hath a great hand in the Cale of ſuch Melan-
choly perfons; for,
1. His Temptations cauſed the Sin which God corrects them for.
2: His Execution uſually is a Cauſe of the Diſtemper of the Body.
3. And as a Tempter , he is the Cauſe of the ſinful and troubleſom
Thoughts, and Doubts, and Fears, and Paſſions which the Melancholy
cauſeth. The Devil cannot do what he will with us, but what we give
him advantage to do. He cannot break open our doors, but he can
enter if we leave them open. He can eafily tempt a heavy flegmatick
Body to floath, a weak and cholerick perſor to anger, a ſtrong and fan-
guine man to Loft, and one of a ſtrong Appetite to Gluttony, or to
Drunkenneſs, and vain ſportful Youth to idle Plays; and gaming, and
Voluptuouſnefs, when to others ſuch Temptations would have ſmall
ſtrength: And ſo if he can caſt you into Melancholy, he can eaſily tempt.
you to overmueh Sorrow and Fear, and to diftracting Doxbrsand Thoughtsg.
and to murmure againſt God and to defpair, and ſtill think that you are
undone, undone ; and even to blaſphemous thoughts of God, or if
it take not this way, than to Fanatick Conceits of Revelation and a
prophecying Spirit.
6 Bat.
3
1
274
Serm. 11.
What are beft Preſervatives againſt
3
6. But I add that God will not impute bis meer Temptations to you,
but
to bimſelf, be they never fo bad, as long as you receive them not by
the will, but hate them; nor will he condemn you for thoſe ill effects
which are unavoidable from the power of a bodily Diſeaſe, any more
than he will condemn a man for raving thoughts or words in a Feaver,
Phrenſie, or utter Madneſs: But ſo far as Reaſon yet hath power, and
the will can govern Pallions, it is your fault if you uſe not the power ,
though the dfficulty make the Fault the lefs.
II. But uſually other Cauſes go before this Diſeaſe of Melancholy,
(except in fome Bodies naturally prone to it) and therefore before I
speak of the Cure of it, I will briefly touch them,
And one of the moſt common Cauſes is [ Sinfül Impatience, Discon-
tents and Cares proceeding from a fixful love of ſome bodity intereſt, and
from a want of ſufficient ſubmiſſion to the will of God, and Truſt in him, and
1.king Heaven for a fatisfying Portion. ]
I muſt neceſſarily uſe all theſe words to ſhew the true Nature of this
complicate Diſeaſe of Souls. The Names tell you that it is a Conjun-
ction of many Sins, which in themſelves are of no ſmall malignity;
and were they the predominant bent and habit of Heart and Life, they
would be the signs of a graceleſs ſtate : But while they are hated, and
overcome not Grace, but cur heavenly Portion is more eftermed, and cho-
fen, and fixtht, than earthly proſperity, the Mercy of God through
Chrift, doth pardon it, and will at laſt deliver us from all. But yet it
beſeemeth even a pardoned Sinner to know the greatneſs of his sin,
that he may not favour it, nor be unthankful for forgiveneſs.
I will therefore diſtinctly open the parts of this Sin, which bringeth
many into diſmal Melancholy.
It is preſuppoſed that God trieth his Servants in this Life with ma-
nifold Aficions, and Chriſt will have us bear the Croſs, and follow
him in ſubmiſſive Patience. Some are tried with painful Diſeaſes, and
fome with wrong by Enemies, and ſome with the unkindneſs of Friends,
and ſome with froward provoking Relatives and Company, and ſome
with Slanders, and ſome with Perſecution, and many with Loſes, Dif-
appointments, and Poverty.
1. And here Impatience is the beginning of the working of the finful
Malady. Our Natures are all too regardful of the Intereſt of the fleſh,
and too weak in bearing heavy burdens; and Poverty hath thoſe Trials
which full and wealthy Perſons that feel them not, too little pity; eſpe-
cially in two Caſes.
1. When men have not themſelves only, but Wives and Children in
want, to quiet.
2. And when they are in debt to orbers, which is a heavy Burden to an
ingenuous mind; though thieviſh Borrowers make too light of it. In
there Straights and Trials men are apt to be too ſenſible and impartient :
when they and their Families want Food and Rayment, and Fire, and
Other Neceſſaries to the Body, and know not which way to get fup-
y
ply;
..
I
275
ply:
A
OV
?
Serm. II.
Melancholly and overmuch Sorrow:
when Landlords, and Butchers, and Bakers, and other Creditors
are calling for their Debts, and they have it not to pay them, its hard
to keep all this from going too near the heart, and hard to bear it with
obedient quiet ſubmiſſion to God; eſpecially for Women, whoſe Na-
ture is weak, and liable to too much Pallion.
2. And this Impatience turneth to a ſetled Diſcontent and Urquietneſs
or Spirit, which affecteth the Body it ſelf, and lieth all day as a Load or
continual Trouble at the Heart..
3. And Impatience and Diſcontint do ſet the Thoughts on the Rack with
Grief and continual Cares, how to be éaſed of the troubling Cauſe; they
can ſcarce think of any thing elſe ; and theſe Cares do even feed upon
the Heart, and are to the Mind as a conſuming Feaver to the Body.
4. And the ſecret Root or Cauſe of all this, is the worſt part of the
Sin, which is, too much Love to the Body, and this World. Were nothing
overloved, it would have no power to torment us; if Eafe and Healih
were not overloved, Pain and Sickneſs would be the more tolerable; if
Children and Friends were not overlovid, the Death of them would not
overwhelm us with inordinate forrow; if the Body were not overloved,
and worldly wealth and Proſperity overvalued, it were eaſie to endure hard
Fare, and Labour, and Want, not only of Superfluities and Conveni.
ences, but even of that which is neceſſary to Health, yea, or Life it
ſelf, if God will have it ſo ; at leaſt, to avoid Vexations, Diſcontents,
and Cares, and inordinate Grief and Trouble of mind.
5. There is yet more Sin in the root of all, and that is, it ſheweth
that our Wills are yet too ſelfiſh, and not ſubdued to a due ſubmiſſion to the
Will of God, but we would be as Gods to our ſelves, and be at our own
chuſing, and muſt needs have what the Fleſh deſireth: we want a due
Reſignation of our felves and all our Concerns to God, and live not as Chil-
dren, in due dependance on him for our daily Bread, but muſt needs
be the keepers of our own Proviſion.
6. And this ſheweth that we be not ſufficiently humbled for our fin,
or elſe we ſhould be thankful for the loweſt ſtate, as being much better
than that which we deſerved.
7.
And there is apparently much Diſtruſt of God,and Unbelief in theſe
troubling Difcontents and Cures; could we truſt God as well as our ſelve,
or as we could truſt a faithful friend, or as a Child can truſt his Father
how quiet would our minds be in the ſenſe of his W’iſdom, All-ſufficiency,
and Love?
8. And this Unbelief yet hath a worſe Effect than worldly Trouble;
it ſheweth that men take not the Love of God and the Heavenly
. Glory for
their fufficient portion ; unleſs they may have what they want, or
would have for the Body this world , unleſs they may be free from
Poverty, and Croſſes , and Provocations, and Injuries, and Pains,
all that God hath promiſed them here or hereafter, even everlaſting
Glory, will not ſatisfie them; and when God, and Chriſt, and Heaven;
are not enough to quiet a mans mind, he is in great want of Faith, Hope,
and Lore, which are far greater matters than Food and Rayment.
Nn
III. Another
܊
.
276
What are the bieſt Preſervatives againſt Serm. 11:
HI. Another great cauſe of ſuch trouble of mind, is the guilt of ſome
great and wilful fin , when conſcience is convinced , and yet the ſoul is
not converted, fin is beloved and yet feared : Gods wrath doth terri:
fie them; and yet not enough to overcome their ſin; ſome live in ſecret,
fraud and robbery, and many in drunkenneſs, in ſecret fleſhly luſts, ei-
ther ſelf-pollution or fornication, and they know that for ſuch things
the wrath of God cometh on the Children of diſobedience; and yet the
rage of appetite and luſt prevaileth, and they deſpair and ſin, and.
while the ſparks of Hell fall on their conſciences, it changeth neither
heart nor life, there is fome more hope of the recovery of theſe, then
.
of dead hearted or unbelieving finners, who work uncleanneſs with gree-
dineſs, as being paſt feeling, and blinded to defend their fins, and plead
againſt holy obedience to God. Bruitiſhneſs is not ſo bad as Diaboliſme
and malignity. But none of theſe are the perſons ſpoken of in any Text,
Their forrow is not overmucb but too little , as long as it will not reſtrain
them from their ſin:
But yet if God convert theſe perſons, the fins which they now live
in, may poſſibly hereafter plung their ſouls into fuch depths of ſorrow,
in the review, as may ſwallow them up.
And when men truly converted, yet dally with the bait, and renew
the wounds of their conſciences by their lapſes, it is no wonder if their
forrows and terrours are renewed. Grievous fins have faſtened ſo on
the conſciences of many, as have caſt them into uncurable melancholy
and diſtraction
IV. But among people fearing God, there is yet another cauſe of
Melancholy, and of forrowing overmuch; and that is Ignorance and
miſtakes in matters which their peace and comforts are concerned in, I
will name ſome particulars.
1. One is Ignorance of the tenor of the Goſpel or Covenant of Grace , as.
ſome Libertines (called Antinomians) more dangerouſly miſtake it, who
telt men that Chriſt hath Repented and believed them, and that they muſt no
more que tion their Faith and Repentance, than they muſt queſtion the rightea
oufneſs of Chriſt; fo many better Chriſtians underſtand not that the Go-
ſpel is tidings of unſpeakable joy to all that will believe it; and that
Chriſt and Life are offered freely to them that will accept him, and that
noſins, how great or many ſoever are excepted from pardon, to the ſoul
that unfeignedly turneth to God by faith in Chriſt, that whoever will
may freely take the water of life, and all that are weary and thirft are
invited to come to him for eaſe and reſt.
And they ſeem not to underſtand the conditions of forgiveneſs,
which is but true conſent to the-pardening , Suving (baptiſmal) Covenant.
2 And many of them are miſtaken about the uſe of ſorrow for fin,
and about the nature of hardneſs of heart they think that if their for
row be not ſo paſſionate as to bring forth tears and greatly to afflict them
they are not capable of pardon, though they ſhould conſent to all the
pardoning Covenant, and they coi lider not that it is not our ſorrow for
it ſelf that God delightech in, but it is the taking down of pride, and
that
"sta
::
Serm.in. Melancholly and overmuch Sorrow?
277
re
that fo much humbling ſenſe of ſin, danger and miſery, as may make
us feel the need of Chriſt and mercy, and bring us unfeignedly to con-
ſent to be his Diſciples, and to be ſaved upon his Covenant terms. Be
forrow much or little, if it do this much, the finner ſhall be ſaved.
And as to the length of Gods forror, ſome thinks that the pangs of
the new birth muſt be a long continued ftate, whereas we read in the
Scripture, that by the penitent ſinners,the Goſpel was ſtill received ſpee-
dily with joy, as being the gift of Chriſt,and pardon,and everlaſting life
humility and ſelf-loathing muſt continue and increaſe, but our firſt great
ſorrows may be ſwallowed up with holy thankfulneſs and joy.
And as for hardneſs of heart, in Scripture it is taken for ſuch a ſtiff
bellious obſtinacy, as will not be moved from their fins to obedience, by
any of Gods commands or threats, and is called oft an Iron fine, a
Aiff neck, &c, but its never taken from the meer want of tears or paflio-
nate forrow in a man that is willing to obey; the bard hearted are the
rebellious ; ſorrow even for ſin may be overmuch, and a pallionate wo-
man or man may eaſily grieve and weep for the ſin which they will not
leave, but obedience cannot be too much.
3. And abundance are caſt down by ignorance of themſelves, not know-
ing the fir.cerity which God hath given them, grace is weak in the beſt of
us here, and little and weak grace is not very eaſily perceived, for it
acteth weakly and unconſtantly, and it is known but by its acts, and
weak grace is always joyned with too ſtrong corruption; and all ſin in
heart and life is contrary to grace, and doth obſcure it; and ſuch per-
fons uſually have too little knowledge, and are too Itrange at home, and
unskilful in examining and watching their hearts, and keeping its ac-
counts : And how can any under all theſe hinderances , yet keep any
full aſſurance of their own ſincerity; if with muchado they get ſome
aſſurances, neglect of duty or coldneſs in it, or yielding to temptation,
or unconſtancy in cloſe obedience, will make them queſtion all again,
and ready to ſay it was all but hypocriſie, and a fad and melancholly
frame of mind is always apt to conclude the worſe, and hardly brought
to ſee any thing that is good and tends to comfort.
4. And in ſuch a cale, there are too few that know how to fetch com-
fort from bare probabilities, when they get not certainty , much leſs
from the meer offers of Grace and Salvation, even when they cannot de-
ny but they are willing to accept them; and if none ſhould have com-
fort, but thoſe that have aſſurance of their fincerity and ſalvation, deſpair
would ſwallow up the ſoules of moſt, even of true believers.
s. And Ignorance of other men increaſeth the fears and ſorrows of
ſome : They think by our preaching and writing that we are much bet-
ter then we are: And then they think that they are graceleſs, becauſe
they come ſhort of our ſuppoſed meaſures, whereas if they dwelt with
us and ſaw our failings, or knew us but as well as we know our felves;
or faw, all our ſinful thoughts and vicious diſpoſitions written in our
fore-heads, they would be cured of this errour.
Nn 2
6. And
278
Wwat are the beſt Preſervatives againſt
Serm. Ir.
Hearers fell
6. And unskilful Teachirs do cauſe the griefs and perplexities of ve-
ry many; fome cannot opel to them clearly the renor of the Covenant
of grace; ſome are themſelves unacquainted with any ſpiritual heaven-
ly conſolations, and many have no experience of any inward holineſs,
and renewal by the Holy Ghoſt, and know not what ſincerity is, nor
wherein a Saint doth differ from an ungodly finer, as wicked decei-
vers make good and bad, to differ but a little; if not the beſt to be tak-
en for the wort; fo fyme unskilful men do place sincerity in ſuch things
as are not fo much as duty, as the Papiſts in their manifold inventions
and luperſtitions, and many Sects in their unſound opinions.
And ſome unskilfully and unfoundly deſcribe the ſtate of grace, and
tell you how far an hypocrite may go , lo as unjuſtly diſcourageth and
confoundeth the weaker fort of Chriſtians, and cannot amend the mif-
* One of my expreſſion of their Books or Teachers; * And too many Teachers lay
mens comforts, if not Salvation, on controverſies which are paſt their
diſtracted with reach , and pronounce hereſie and damnation againſt that which they
reading ſome
themſelves underſtand not: even the Chriſtian world theſe one thou-
paſſages in Mr.
Sheepberds fin. fand three hundred, or one thouſand two hundred years is divided into
cere Beleever, parties, by the Teachers unskilful quarrels about words, which they
which were
took in ſeveral fences. Is it any wonder if the hearers of ſuch are di-
not juſtifiable ſtracted ?
or ſound.
IV. I have told you the cauſes of diſtracted forrows, I am now to tell
you what is the cure, but alas it is not ſo foon done as told, and I ſhall
begin where the diſeaſe beginneth, and tell you both what the Patient
himſelf muſt do, and what muſt be done by his friends and Teachers.
I. Look not on the ſinful part of your troubles, either as better or
worſe than indeed it is:
1. Too many perſons in their ſufferings and ſorrows, think they are
only to be pittyed, and take little notice of the ſin that cauſed them,
or that they ſtill continue to commit, and tao many unskilful friends
and Miniſters do only comfort them, when a round chiding and diſco-
very of their fin ſhould be the better part of the Cure, and if they
were more ſenſible how much ſin their is, in their overvaluing the world
and not truſting God, and in there hard thoughts of him, and their
poor unholy thoughts of his goodneſs, and in their undervaluing the
lieavenly Glory, which ſhould ſatisfie them in the most afflicted State,
and in their daily Impatiences, cares, and diſcontents, and in denying
the mercies or grace received, this would do more to cure fome, than
words of comfort, when they ſay as Jonah, I do well, to be
think that all their denials of Grace and diſtracting ſorrows, and wrang-
ling againſt Gods love and mercy are their duties, its time to make them
know how great finners they are.
2. And yet when as fooliſhly they think that all theſe fins are marks.
of a graceleſs ſtate, and that God will take the Devils temptations for
their fins, and condemn them for that which they abhor, and take their
very
--
angry, and
:
Serm.is. Melancholy and overmuch Sorrow ?
279
very diſeaſe of melancholly for a crime , this alfu nceds co fucation and
reprchenfio.1, that they may not ky errour cheriſh their paſſions or diſtreſs.
II. Particularly, Give not way to a habit of peeriſha impatience, though
it is carnal love to ſomewhat more than to God and Glory which is the
damning fin, yet Impatience muſt not paſs for innocence, did you not
reckon upon fufferings, and of bearing the Croſs when you firſt gave up
your felves to Chriſt: And do you think it ſtrange, look for it, and
make it your daily ſtudy to prepare for any tryal that. God may bring
you to, and then it will not ſurprize you and overwhelm you: Prepare
for the loſs of Children and Friends, for the loſs of Goods, and for Po-
verty and Want; prepare for ſlanders, injuries or poyfons, for ſickneſs,
pain and death: It is your unpreparedneſs that maketh it ſeem unſuffe-
rable.
And remember that it is but a vile body that ſuffereth, which you al-
wayės knew muſt
fuffer death and rot to duſt, and whoever is the inftru-
ment of your ſufferings, it is God that tryeth you by it, and when you
think that you are only diſpleaſed with men, you are not guiltleſs of
murmuring againſt God, or elſe his overruling hand would perſwade
you to ſubmiſive patience.
Eſpecially make conſcience of a ſetled diſcontent of mind : have you
not yet much better than you deferve ? And do you forget how many
years you have enjoyed undeferved mercy ? Diſcontent is a continued
reſiſtance of Gods diſpoſing will, that I ſay not ſome rebellion againſt
it. Your own wills riſe up againſt the will of God. It is Atheiſtical
to think that your ſufferings are not by his providence; and dare you re-
pine againſt God, and continue in ſuch repining, to whom elſe doth it
belong to diſpoſe of you and all the world.
And when you feel diſtracting cares for your deliverances, remember
that this is not truſting God: Care for your own duty and obey his com-
mand, but leave it to him what you fall have , tormenting care do but
add to your afflictions, It is a great mercy of God that he forbiddeth
you theſe cares, and promiſeth to care for you: Your Saviour himſelf
hath largely, though gently reprehended them Math. 6. and told you
how ſinful and unprofitable they are, and that your father, knoweth what
you need, and if he deny it you, it is for juſt cauſe, and if it be to cor-
rect you, it is yet to profit you, and if you ſubmit to him and accept
his guift, he will give you much better than he taketh from you, even
Chriſt and everlaſting life.
:
III. Set your felves more diligently than ever, to overcome the in-
ordinate love of the world: It will be a happy uſe of all your troubles,
if you can follow them up to the Fountain, and find out what it is that
you cannot bear the want or loſs of, and conſequently what it is that you
overlove. God is very jealous even when he loveth, againſt every Idol
that is loved too much, and with any of that love which is due to him.
and if he take them all away, and tear them out of our hands and hearts,
.
itt
.
.280
1
Serm. II.
What are the beft Preſervative againſt
)
it is merciful as well as juſt. I ſpeak not this to thoſe that are troubled
only for want of more faith and holineſs and communion with God, and
aſſurance of Salvation : Theſe troubles might give them much comfort
if they underſtood aright from whence they come and what they ſignifie.
For as impatient trouble under worldly croſſes doth prove that a man lo-
veth the world too much, fo impatient trouble for want of more holi-
-nefs and Communion with God doth fhew, that ſuch are lovers of Ho-
lineſs and of God. Love goeth before defire and grief. That which
men love they delight in if they have it, and mourn for want of it, and
deſire to obtain it. The will is the love: and no man is troubled for
want of that which he would not have.
But the commoneft cauſe of paſſionate melancholly, is at firſt ſome
worldly diſcontent and care, either wants, or croſſes or the fear of ſuf-
fering, or the unſuitableneſs and provocation of ſome related to them,
or diſgrace or contempt , do caſt them into paſſionate diſcontent, and
felfwill cannot bear the denial of ſomething which they would have, and
then when the diſcontent hath muddied and diſeaſed a mans mind, temp-
tations about his ſoul do come in afterwards, and that which begun on-
Jy with worldly croſſes, doth after ſeem to be all about Religion, Con-
Science, or mcerly for fin or want of Grace.
Why could you not patiently bear the words, the wrongs, the loſſes,
the croſſes that did befal you? Why made you ſo great a matter of
theſe bodily tranſitory things? Is it not becauſe you overlove them
were you not in good earneſt when you called them vanity, and cove-
nanted to leave them to the will of God? would
you
have God let
you
alone in ſo great a fin as the love of the world, or giving any of his due
to creatures ; If God ſhould not teach you what to love and what to fet
light by, and cure you of ſo dangerous a diſeaſe as a fleſhly earthly mind,
he ſhould not fanctifie you and fit you for heaven, ſouls go not to Hea-
ven as an arrow is ſhot upward, againſt their inclination; but as fire
naturally tendeth upward and earth downward to their like, ſo when
holy men are dead, their ſouls have a natural inclination upward, and
it is their love that is their inclination; they love God and Heaven, and
Holy company and their old godly friends, and holy works, even mu-
tual love and the joyful praiſes of Jehovah: And this Spirit And Love is
as a fiery nature, which carrieth them heavenward; and Angels convey
them not thither by force, but conduct them as a Bride to her marriage;
wbo is carryed all the way by love.
And on the other ſide the ſouls of wicked men are of a fleſhly world-
ly inclination, and love not heavenly works and company, and have
nothing in them to carry them to God; but they love worldly traſh and
fentual beaſtial delights, though they cannot enjoy them, as poor men
love riches, and are vexed for want of what they love, and therefore
it is no wonder if wicked ſouls do dwell with Devils in the lower regions,
and that they make Apparitions here when God permits them, and if
holy ſouls be liable to no ſuch deſcent. Love is the Souls poiſe and ſpring,
and carrieth fouls downward or upward accordingly.
Away
ܪܐ
:
Serm: II.
Melancholly and overmucb"Sorrow ?
281
L
!
Away then with the earthly fleſhly Love. How long will you ſtay
here? And what will Earth and Fleſb do for you? So far as it may be
helpful to Holineſs and Heaven, God will not deay it to fubmillive
Children ; but to overlove is to turn from God, and is the dangercus
Malady of Souls, and the poiſe that ſinks them down from Heaven.
Had you learnt better to forſake all for Chriſt, and to account all but as
Loſs and Dung, as Paul did ( Phil. 3.8.) you could more eaſily bear
the want of it. When did you ſee any live in difcontent, and diſtracted
with Melancholy, Grief and Cares for want of Dung, or of a Bubble,
a Shadow, or a merry Dream? If you will not otherwiſe know the
world, God will otherwiſe make you know it to yoor Sorrow.
IV. If you are not ſatisfyed that God alone, Chriſt' alone, Heaven
alone is enough for you, as matter of felicity and full content, go ſtu-
dy the Cafe better, and you may be convinced : Go learn better your
Catechiſm, and the Principles of Religion, and then you will learn to
lay upa Treaſure in heaven, and not on Earth, and to know that its
beſt to be with Chriſt, and that death which blafteth all the glory of the
world', and equalleth the rich and the poor, is the common Door to
Heaven or Hell: And then Conſcience will not ask you, whether you
have lived in pleaſure or in pain, in riches or in want ? but whether you
have lived to God, or to the Fleſh? for Heaven or for Earth, and what
hath had the preheminence in your hearts and Lives.' If there be ſhame
in Heaven, you will be aſhamed when you are there, that you whined:
and murmured for want of any thing that the fleſh deſired upon Earth,
and went thither grieving becauſe your bodies ſuffered here. Study more
to live by Faith on hope, on the unſeen promiſed Glory with Chriſt,
and you will patiently
endure any Sufferings in the way.
V. And ftudy better how great a Sin itis , to ſet our own Wills and
Deſires in a diſcontented oppoſition, to the wiſdom, will and providence
of God; and to make our Wills inſtead of his , as Gods to our felves.
Doch not a murmuring heart fecretly accuſe God: All accuſation of:
God hath ſome degree of blaſphemy in it: For the accuſer ſuppoſeth
that ſomewhat of Gad is to be blamed ; and if you dare not open your
mouths to accuſe him, let not the repineings of your hearts accuſe him,
know how much of Religion and Holineſs confilteth in bringing this re-
bellious ſelf- will to a full reſignation, ſubmiſſion and conformity to the
Will of God. Till you can reſt in Gods.Will, you will never have :
reſt.
VI. And ſtudy well how great a Duty it is wholely to Trust God, and
our hleſled Redeemer both with Soul and Body“, and all we have. Is not
infinite Power, Wiſdom and Goodneſs to be trufted ? Is not a Saviour
that came from Heaven into flesh, to ſave finners by ſuch incomprehenſi-
ble ways of Love,to be truſted with that which he hath fo dearly bough?
To whom elſe will you truſt? Is it your felves, or your friends ? Who
is :
282
Serm. 11
What are the beſt Preſervatives againſt
:41
is it that hath kept you all your Lives,and done all for you that is done?
Who is it that hath ſaved all the Souls, that are now in Heaven? what
is our Chriſtianity but a Life of Faith? And is this your Faith,to diſtract
your ſelves with cares and troubles, if God do not fit all his Providences
to your Wills : Seek firſt his Kingdom and Righteouſneſs, and he hath
promiſed that all other things ſhall be added to you; and not a hair of
your head ſhall periſh; for they are all as it were numbred: A Sparrow
falls not to the ground without his Providence, and doth he fet leſs by
thoſe that fain would pleaſe him. Believe God, and truſt him, and
your Cares and Fears and Griefs will vaniſh.
O that you knew what a mercy and comfort it is for God to make it
your Duty to truſt bim : If he had made you no promiſe, this is equal to
a promiſe; If he do but bid you Truſt him, you may be ſure he will not
deceive your Truſt. If a faithful friend that is able to relieve you, do
but bid you truſt him for your relief, you will not think that he will de-
ceive you. Alaſs, I have friends that durſt truſt me with their Eſtates and
Lives and Souls, if they were in my power, and would not fear that I
would deſtroy or hurt them, that yet cannot truſt the God of Infinite
Goodneſs with them, though he both command them to truſt him, and
promiſe that he will never fail them nor forſake them. It is the refuge
of my Soul, that quieteth me in my fears, that God my Father and Re-
deemer hath commanded me to truſt him with my Body, my health, my
liberty, my eſtate, and when Eternity ſeemeth ftrange and dreadful to
ime, that he bids me truſt him with my departing Soul! Heaven and
Earth are upheld and maintained by him, and ſhall I diſtruſt him?
Obj. But it is none but his Children that he will ſave.
Anſw. True ; And all are his Children that are truly willing to obey
and pleaſe him: If you are truly willing to be holy, and to obey his com-
manding Will, in a godly, righteous, and ſober Life, you may boldly reſt in
his diſpoſing Will, and rejoyce in his rewarding and accepting Will for he
will pardon all our Infirmities through the Merits and Intercellion of
Chriſt.
1
A
VII. If you would not be ſwallowed up with ſorrow, ſwallow not the
Baits of ſinful Pleaſure. Pallions, and Dulneſs, and defective Duties
have their degrees of guilt ; but it is pleaſing Sin that is the dangerous
and deep wounding Sin. O fly from the Baits of Luſt, and Pride, and
Ambition, and Covetouſneſs, and an unruly Appetite to Drink or Meat,
as you would fly from guilt, and grief, and terror. The more pleaſure
you have in Sin, uſually the more ſorrow it will bring you , and the
more you know it to be Sn, and Conſcience tells you that God is againſt
it, and yet you will go on, and bear down Conſcience, the ſharplier will
Conſcience afterward afflict you, and the hardlier will it be quieted when
it is awakned to Repentance : yea, when a humbled Soul is pardoned
by Grace, and believeth that he is pardoned, he will not eaſily forgive
himſelf. The remembrance of the wilfulneſs of ſinging, and how poor a
Bait prevailed with us and what Mercies and Motives we bore down,will
make
Serm. II.
Melancholly and overmuch Sorrow :
283
make us ſo diſpleaſed and angry with our felves, and ſo to loath ſuch
naughty hearts, as will not admit a ſpeedy or eaſie reconciliation. Yea,
when we remember that we ſinned againſt knowledge, even when we re-
membred that God did ſee us, and that we offended him, it will keep
up long doubts of our Sincerity in the Soul, and make'us afraid left ftill
we have the ſame hearts, and fhould again do the ſame if we had the
fame Temptations. Never look for Joy or Peace as long as you live in
wilful and beloved Sin: This Thorn muſt be taken out of your hearts
before you will be eaſed of the pain ; unleſs God leave you to a ſenceleſs
heart, and Satan give you a deceitful peace, which doth but prepare for
greater ſorrow.
VIII. But if none of the forementioned Sins cauſe your Sorrows, but
they come from the meer perplexities of your mind, about Religion, or
the ſtate of your Souls, as fearing Gods wrath for your former ſins, or
doubting of your Sincerity and Salvation, then theſe foregoing Reprofs
are not meant to ſuch as you, but I ſhall now lay you down your pro-
per Remedies; and that is the Cure of that Ignorance and thoſe Erio:s
which cauſe your Troubles.
:
1. Many are perplexed about Controverſies in Religion, while every
contending party is confident, add háth a great deal to ſay, which to
the ignorant ſeemeth like to Truth, and which the Hearer cannot an-
fwer; and when each party tells them that their way is the only way,
and threatneth Damnation to them if they turn not to them. The Pa-
piſts ſay, There is no Salvation out of our Church; that is, to none but
the Subjects of the Biſhop of Rome : The Greeks condemn them, and
excol theirChurch; and every Party extols their own. Yea, fome will con-
vert them with Fire and Sword, and ſay, Be of our Church, or lie in
Gaol; or make their Church it ſelf a Priſon, by driving in the uncapa-
ble and unwilling
Among all theſe, how ſhall the ignorant kmow what to chuſe?
Anſw. Thé Cafe is ſad, and yet not ſo fad as the caſe of the far great-
eſt part of the world, who are quiet in Heatheniſin, or Infidelity, or
never trouble themſelves about Religion, but follow the Cuſtoms of
their Countreys, and the Princes Laws, that they may not ſuffer. It is
fome ſign of a regard to God and your Salvation, that you are troubled
about Religion, and careful to know which is the right ; even Contro-
verſie is better than Atheiſtical Indifferency, that will be on the upper
ſide, be it what it will. If you caſt Acorns or Pulſe among them, Swine
will ſtrive for it ; or if it be Carrion, Dogs will fight for it; but if it
be Gold or Jewels, Dogs and Swine will never ſtrive for them, but
tread them in the dirt : but caſt them before men, and they will be all
together by the ears for them. Lawyers contend about Law, and Princes
about Dominion, which others mind not; and Religious Perfons ſtrive
about Religion; and what wonder is this? It doth but ſhew that they value
their Souls and Religion, and that their Underſtandings are yet imper-
Oo
But
*
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Serm. 11.
What are the beſt Preſervatives against
But if you will follow theſe plain Directions, Controverſies need not
break your Peace.
1. Ste that you be true to the Light and Law of Nature,which all Mankind
is obliged to obferve. If you had no Seripture nor Chriſtianity, Nature
(that is, the works of God ) do tell you that there is a God, and that he
is the rewarder of them that diligently fcek bim; ic tells you that God is
abſolutely perfect in Powei, Knowledge and Goodneſs, and that man
is a reafonable free Agent made by him, and therefore iş his own, and
at his Willand Government: It tells you that a mans Actions are not
indifferent, but ſome things we ought to do, and ſome things we ought
not to do, and that Virtue and Vice, moral Good and Evil do greatly
differ; and therefore that there is fome univerſal Law which obligeth
us to the Good, and forbids the Evit; and that this can be none but the
Law of the univerfal Governour, which is God; it tells all men, that
they owe this God their abſolute Obedience, becauſe he is their moſt
wife and abfolute Ruler, and that they owe him
their chicfeft Love, be-
cauſe he is not only the chief Benefactor, but alſo moft perfectly amia-
ble in himſelf: It tells us, that he hath made us all ſociable Members of
one world, and that we owe Love and Helps to one another: It tells us
that all this Obedience to God can never be in vain, nor to our loſs;
and it tells us that we muſt all die, and that fleſhly pleaſures and this
tranfitory world will quickly leave us. There is no more cauſe to doubt
of all or any of this, than whether man be man: Be true to this much,
and it will be a great help to all the reſt.
II. And as to Gods Supernatural Revelation, bold to God's Word (tbe She
cred, Bibte , written by the ſpecial Injpiration of the Holy Ghoſt, as the sufo
ficient Records of it. )
It is not Divine Faith, if it reft not on Divine Revelation; nor is it Die
vine Obedience, which is not given to Divine Government or Command.
Mans word is to be believed but as it deſerveth, with a humane Faith,
and mans Law muſt be obeyed according to the meafure of his Authori.
ty, with a humane Obedience: buttheſe are far different from a Divine.
There is no univerſal Ruler of all the World or Church, but God, no
manis capable of it, nor any Courcil of men. Gods Law is only in
Nature, and in the Holy Scripture, and that being the Law by which he
will judge as, it is the Law which is the only Divine Rule of our Faith
or Judgment, our Hearts and Lives. Though all in the Scripture is...
not of equal clearneſs or neceſſity, but a man may be ſaved that under..
ftandeth not a thouſand Sentences ikerein, yet all that is neceffary to
Salvation, is plainly there contained; and Gods Law is perfect to its
defigned üle, and necdeth no Supplement of mans : Hold cloſe to
Scripture. Sufficiency, or you will never know what to hold to. Coun-
cils and Canons are far more unrertain, and there is no agreement a..
mong their Subjects, which of them are obligatory, and which not ;
nor any poſſible way to come to an Agrement.
IL Yet
Serm.II Melancholy and overmuch Sorrow?
185
III. Yet uſe with thankfulneſs the belp of Men, for the underſtanding
and obeying the Word of God.
Though Lawyers, as ſuch, have none of the Legiſlative power, you
need their help, to underſtand the uſe of the Law aright : And though
no men have power to make Laws for the Church Univerſal, yet men
muſt be our Teachers to underſtand and uſe the Laws of God. We are
not born with Faith or Knowledge; we know nothing but what is
taught us, except what Senſe or Intuition perceiveth, or Řeafon gather-
eth from thence.
If you ask, whom mult we learn of? I Anſwer, of thofe that know,
and have learnt themſelves. No Name, or Title, or Relation, or Ha-
bit, will enable any man to teach you that which he knoweth not him-
ſelf
1. Children muſt learn of their parents and Tutors.
2. People muſt learn of their able faithful Paſtors and Catechizers.
3. All Chriſtians muſt be Teachers by Charitable Helps to one ano-
ther.
But Teaching and Law-making are two things. To Teach another,
is but to fhew him that lame ScientificalEvidence of Truth,by which the
Teacher knoweth it himſelf, that the Learner may know it as he doth.
To ſay, Tou shall believe that is true whiclo I ſay is true, and that this is the
meaning of it, is not Teaching, but Law-giving; and to believe ſuch an
one, is not to learn or know; though ſome humane Belief of our Teach-
ers is neceſſary to Learners.
IV. Take ncthing as neceſſary to the Being of Coriſtianviry, and to Sal-
vation, which is not recorded in the Scripture, and bath not been held as ne-
ceffary by all true Chriftians in every Age and Place.
Not that we muſt know men firſt to be true Chriſtians, that by them
we may know what Chriſtian Truth is; but the plain Scripture tells all
men what Chriſtianity is, and by that we know whom to take for Chri-
ſtians. But if any thing be new, and riſen ſince the Apoſtles writing
of the Scripture, that can be no Point effential to Chriftianity, elle
Chriſtianity muſt be a mutable thing, and not the ſame now as it was
heretofore; or elſe there were no Chriſtians before this Novelty in the
world. The Church were not the Church, nor were any man a Chri-
ftian, if they wanted any eſſential part of Faith or Practice.
But here take heed of Sophiſters deceit: Though nothing is neceffa-
ry to Salvation, but all ſound Chriſtians have ſtill believed, yet all is
not neceſſary, or true, or good, which all good Chriſtians have believ-
ed or done, much leſs all which the tempted worſer part have held :
For though the Eſſence of Chriſtianity have been ever and every where
the fame, yet the Opinions of Chriftians, and their Miſtakes, and
Faults have been none of their imitable Faith or Practice. Humane
Nature is eſſentially the ſame in Adam, and in all men, but the Diſeaſes
of Nature are another thing. If all men have Sin and Error , fo have
all Churches, their Chriſtianity is of God, but the Corruptions and
Oo2
Maladies
2.1
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Wwat are the beſt Preſervatives againſt
Serm. IL
Chriſtians as fucb, and live in Love in the Communion of Saints.
Maladies of Chriſtians are not. You muſt hold nothing but what Chri-
ſtians of old have held as received from Gods Word, but becauſe they
have all fome Faults and Errors, you muſt not hold and do all tho!e.
V. Maintain the Unity of the Spirit in the bond of Peace, with all true
That is, with them that live in the Belief, and in holy Obedience to
the Chriſtian Eaith and Law. By their Fruits you ſhall know them. The
Societies of Malignants, who ſuppreſs true Practical Knowledge and
Piety, and hate the beſt men, and cheriſh Wickedneſs, and bloodily
perfecute thoſe that in Conſcience obey not their uſurpations and In-
ventions, are not the Communion of Saints: Wolves, Thorns and
Thiſtles are not the Sheep or Vines of Chriſt.
7
VI. Prefer not any odd or ſingular Sect before the Univerfal Conſent
of the Faithful, in your Learning or Communion, ſo far as the Judgment
of men is to be regarded.
Though we take not our Faith from the Number of Believers, and
though the moſt be uſually none of the beſt, and ſome few are much wi-
fer than the moſt, and in a Controverſie a few men of ſuch knowledge
are to be believed before the multitude, of leſs knowledge, yet Chriſt
is the Head of all true Chriſtians, and not of an odd Sect or Party on-
ly; and he hath commanded them all to live as Brethren in Love and
holy Communion : And in all Sciences, the greater number of agreeing
men are liker to be in the right, than fome ſfragling perſons, who ſhew
otherwiſe no more ability than they: At leaſt, which ſide ſoever you
like beſt in leſs neceſſary Points, you muſt always be in unity with all
true Chriſtians, and not unneceſſarily differ from them.
VII. Never ſet: a doubtful Opinion againſt a certain Truth or Duty :
reduce not things certain to things uncertain, but contrarily uncertain
things to certain: for inſtance, It is certain that you ought to live in
Love and Peace with all that are true Chriſtians, and to do good
to all, and wrong to none: Let not any doubtful difference make
you violate this Rule, and hate, and Nander, and backbite, and hurt
them for a doubtful, indifferent or unnecelary thing: Set not your Mint
or Cummin, Tythes or Ceremonies, againſt Love and Juſtice, and the
great and certain things of the Law : It's an ill Sect or Opinion that is
againſt the Nature and common Duty of Chriſtianity and Humas
nity. .'
VIII. Faithfully ferve Chriſt as far as you have attained, and be true
to all the Truth that you know ; ſin not by omillion or practice againſt the
Knowledge which you have, left God in juſtice give up your underſtand
ing to believe a Lie..
IX. Remember
!
Serm.11. Melancholy and overmuch Sorrow?
287
IX. Remember that all men on earth are ignorant, and know buxo as
in a Glaſs, and in part, and therefore the beſt have many Errors: No
man kncweth the ſmalleſt Graſs or Worm with an adequate perfect
knowledge. And if God bear with multitudes of Errors in us all, we:
muſt bear with ſuch as are tolerable in each other: It's well if men be.
humble, and teachable, and willing to know. As we have ſeen few
more imperfect than the Sects that have aſſerted ſinleſs perfection, for:
we fee few ſo fallible and erroneous, as the Roman Sect, which pleadeth
their Infallibility; when they tell you that you muſt believe their Popes :
and Councils, that you may come to an end of Controverſie: Ask them
whether we may here hope for any end of Ignorance, Errour and Sin;
if not, what hope of ending all Controverſies before we come to Hea-
ven, where Ignorance is ended ?. The Controverſies againſt the Ellen-
tials of Chriſtianity, were ended with us all, when we became true and
adult Chriſtians, and the reſt will be leſened as we grow in knowledge.
Divinity is not leſs myſterious than Law and Phyſick, c. where Conan
troverfies abound.
X. Tet flint not your ſelves in Knowledge, nor ſay we have learnt
we have learnt enough,
but continue as Chriſt's Scholars in Learning more and more to the
Death : the wiſeſt know little, and may ſtill increaſe. There is a great
difference in Excellency, Uſefulneſs and Comfort between men of clear
digeſted Knowledge, and confuſed undigeſted Apprehenfions.
Theſe ten Rules practiſed, will ſave you from being perplexed with:
Doubts and Controverſies of all Pretenders in Religion.
II. But if your trouble be not about Doctrinal Controverſies, but a->
bout your Sins, or want of Grace, and Spiritual ſtate, digeſt well theſe:
following Truths and Counſels, and it will cure you.
1. God's Goodneſs is equal to his Greatneſs ; even to that Power thats
ruleth Heaven and Earth. His Attributes ang commenſurate. And
Goodneſs will do good to capable Receivers : He loved us when we werer
Enemies; and he is eſſentially Love it ſelf.
II. Chriſt hath freely taken Hümane Nature, and made Satisfaction
for the Sins of the world, as full as anſwereth his Ends, and ſo full that
none ſhall periſh for want of ſufficiency in his Sacrifice and Me
rits.
Ill. Upon theſe Merits Chriſt hath made a Law, or Covenant of
Grace, forgiving all Sin, and giving freely everlaſting Life to all thati
will believingly accept it; fo that all mens Sins are conditionally par-
doned by the Tenor of this Covenant.
IV. The Condition of Pardon and Life, is not that we ſin no more
or that by any price we purchaſe ic of God, or by our own works dos
benefit him, or buy his Grace; but only that we believe him, and wil-.
lingly accept of the Mercy which he freely giveth us, according to the
Natured
:
288
What are beſt Preſervatives againf
Serm. 11.
{
to
Nature of the Gifc; that is, that we accept of Chriſt as Chriſt, to jiu-
Itiſie, fanctife, rule and ſave us.
V. God hath Commiſſioned his Miniſters to proclaim and offer this
Covenant and Grace to all, and earneſtly intreat them in his Name to
accept it, and be reconciled to him; he hath excepted none.
VI. No man that hath this Offer, is damned, but only thoſe that
obſtinately refuſe it to the laſt Breath.
VII. The Day of Grace is never ſo paſt to any Sinner, but ſtill he
may have Chriſt and Pardon if he will; and if he have it not, it is be-
cauſe he will not. And the Day of Grace is ſo far from being paſt,
that it is ſavingly come to all that are ſo willing; and Grace is ſtill offer-
ed urgently to all.
VIII. TheWill is the Man in God's accountand what a man truly would
be and have, he is and ſhall have : Conſent to the Baptiſmal Covenant,
is true Grace and Converſion, and ſuch have right to Chriſt and
Life.
IX. The number and greatneſs of former Sin, ts no exception a-
gainft the pardon of any penitent converted Sinner: God pardoneth
great and ſmall to ſuch ; where Sin aboundeth, Grace fuperaboundeth ;
and much is forgiven, that men may be thankful, and love much.
X. Repentance is true, though Tears and pallionate Sorrow be defe-
ctive, when a man had rather leave his Sin than keep it, and fincerely,
though imperfectly endeavoureth fully to overcome it: No Sin fali
damn a man which he more hateth than loveth, and had truly rather
leave than keep, and Theweth this by true endeavour.
XI. The beſt man hath much evil, and the worſt have ſome good ;
but it is that which is preferr'd and predominant in the Will, which
differencech the Godly and the wicked. He that in eſtimation, choice,
and lifc performeth God, and Heaven, and Holineſs before the world
and the pleaſure of fin, is a true godly man, and ſhall be ſaved.
XII. The beſt have daily need of Pardon, even for the faultineſs of
their holieſt Duties, and muſt daily live on Chriſt for pardon.
XIII. Even Sin againſ Knowledge and Conſcience, are too oft com-
mitted by regenerate men; for they know more than others do, and
their Conſciences are more active: Happy were they indeed if they
could be as good as they know they ſhould be, and love God as much as
they know they ſhould love him, and were clear from all the Relicts
of Pallion and Unbelief, which Conſcience tells them are their
Sins.
XIV. God will not take Satans Temptations to be our Sins, but on-
ly our not reſiſting them. Chriſt himſelf was tempted to the moſt hei-
Satans blaſphemous Temptations on himſelf alone.
XV. The Thoughts, and Fears, and Troubles which Melancholy
and natural Weakneſs and Diftemper irreliſtably cauſeth, hath much
more of Bodily Diſeaſe , than of Sin, and therefore is of the leaſt of
Sins; and indeed no more Sin chan to burn or be thirſty in a Fever, fur-
ther
Șerm.II. Melancholy and overmuch Sorrow.
289
}
ther than as ſome Sin did cauſe the Diſeaſe that cauſeth it, or further
than there is left ſome power in Reaſon to rerut them.
XVI. Certainty of our Faith and Sincerity is not neceſſary to Salvati-
on, but the Sincerity of Faith it ſelf is neceffary, He Thall be ſaved
that giveth up himſelf to Chriſt, though he know not that he is ſincere
in doing it. Chrift knoweth his own Grace, when they that have it,
know not that it is found. It is but few true Chriftians that attain to
certainty of Salvation ; for weak Grace clasged with much Corrupti-
on, is hardly known, and uſually joyned with fear and doubting.
XVII. Probability of Sincerity and Truſt in Chrift, may cauſe a man
juſtly to live and die in Peace and Comfort, without proper certainty,
elle few Chriſtians ſhould live and die in peace, and yet we ſee by ex-
perience that many do ſo. The common Opinion of moſt Church-
writers for 40 years after Chriſt, was, that the uneontinued fort of
Chriſtians might fall from a ſtate of Grace, in which had they.conti-
nued, they had been ſaved, and therefore that none but strong confirm.
ed Chriſtians at moſt could be certain of Salvation : and many Prote-
ſtant Churches ſtill are of that mind, and yet they live not in defpair
or terror. No man is certain that he ſhall not fall as beinoully as Da-
uid and Peter did, and yet while they have no cauſe.co think it likely,
they need not live in terror forche uncertainty. No Wife or Child is
aertain that the Husband or Father will not murder them, and yet they,
may live comfortably, and not fear it.
XVIII. Though Faith be fo weak, as to be allulted with doubts whe-
ther the Goſpel be true, and there be any Life to come; and though our
Truſt in Chriſt be not ſtrong enough to baniſh our Fears and Troubles,
yet if we ſee to much evidence of Credibility in the Goſpel, and Pro
bability of a better Life hereafter, as cauſeck us-bere to fix our Hopes:
and Choice, and to reſolve for thoſe Hapes to ſeek firſt the Kingdom of
God and his Righteouſneſs, anda let go all the world rather than fell
thoſe Hopes, and live a holy Life to obtain it, this Faith will fave us.
XIX. But God's Love and Promiſe through Chrift, is ſo ſure a ground
for Faith and Comtort, that it is the great Duty and lotereſt of all men
confidently and quietly to truſt him, and then to live in the joy of holy
Truſt and Hope.
XX. If any man doubt of his Salvation becauſe of the greatnefs of
his Sin, the way to quietneſs, is preſently to be willing to forfake them.
Either he that complaineth is willing to be boly, and forſake his Sin,
or not; if you be not willing to leave tlrem; but love them, and would!
keep them, why do you complain of them, and mourn for that which
you ſo much love. If your Child ſhould cry and roar becauſe his Ap.
ple is fowr, and yet will not be perſwaded to forbear to eat it, you
would not pity him, but whip him as perverſe. But if you are truly.
willing to leave it, you are alreedy faved from its dainaing guilt.
XXI. If you are in doubt of the Sincerity of your Faith, and other
Graces, and all your Examination leaveth you uncertain, the way is...
p/ efently to end your doubt by actual iving up your ſelf to Chriſt. Do
you
290
What are the beſt Preſervatives againſt Serm.si
.
you not know whether you have been hitherto a true believer, you may
know that Chriſt is now offered to you, conſent but to the Covenant,
and accept the offer, and you may be ſure that he is yours.
XXII. Bare examining is not alwayes to be done for afſurance, but la- .
bour to excite and exerciſe much the grace that you would be aſſured of;
The way to be ſure that you believe and love God, is to ſtudy the pro-
miſes and goodnefs of God, till active Faith aſſure you that you believe,
ajid.you love God and Glory till you are affured that you love them.
XXII. It is not by Comé extraordinary act good or bad, that we may
be fure what ſtate the ſoul is in ; but by the predominant bent and drift
and tenor of heart and life.
„XXIV. Though we cry out that we cannot believe, and we cannot
love God, and we cannot pray aright, Chriſt can help us, without his
grace wexcan do nothing, but his grace is fufficient for us, and he deni-
ethr pot his further helpiwhen once he hath but'made us willing; but
hathibidusask and have, and if any lack wiſdom let him ask it of God,
who giveth to all liberally, and upbraideth not with former folly, but
gives his ſpirit to them that ask him.
XXV. This ſin called the blaſphemy of the Holy Ghoſt is the ſin of
no one that believeth Jeſus to be the Chriſt, nor of any that fear it,
no nor of every infidel, but only of fome few obſtinate unbelieving e-
nemies, for it is only this (when meni ſee fueh miracles of Chriſt and his
Spirit as ſhould or could convince them that he is of God, and when tbey have
no other ſhift', they will rather maintain that he is a Conjurer, and wrought
them by the Devil.
XXVI. Though ſinful fear is very troubleſome and not to be cheriſh-
ed, God often permitteth and uſeth-it to good; to keep us from being
bold with ſin, and from thoſe ſinful pleaſures and love of the world, and
preſumption and ſecurity, which are far more dangerous, and to take
down pride, and keep us in a ſenſible watchful ftate, for juſt fear is made
to preſerve us from the hurt and danger feared:
XXVII. He that goeth fearing and trembling to Heaven, will there
quickly be paft all fear and doubts and heavineſs for ever.
XXVIII. When Chriſt for our ſins was in his agony, and when he cry-
ed out My God, my God, why haſt thou forſaken me? He was then never-
theleſs beloved of his father. And he was tempted that he might fuc-
cor them that are tempted, and ſuffered ſuch deriſion, that he might
be a Compationate High-Prieſt to ſufferers.
xxix. By how much the more the troubles and blaſphemous tempta-
tions, and doubts, and fears of a man are grievous, diſpleaſing, and
hateful to him, by ſo much the more he may be ſured that they ſhall
not condemn him, becauſe they are not beloved ans: 6
XXX. All our troubles are overruled by God, and it is får better for
us to be at his choiſe and diſpoſal than our own, or our deareſt friends;
and he hath promiſed that all things ſhall work together for our good,
Rom. 8. 28
XXXI. A
1
Serm. II.
Melancholly and overmuch Sorrow;
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:.
XXXI. A delight in God and goodneſs, and a joyful praiſing frame of
foul, from the belief of the love of God through Chriſt, is far more
to be deſired than grief and tears, which do but ſweep away fome dirt
that love, joy and thankfulneſs may enter, which are the true Evangeli-
cal Chriſtian temper, and likeft to the heavenly ſtate.
Digeſt theſe Truths and they will cure you.
III. But if Melancholly have got head already, there muſt be beſides
what is ſaid, ſome other and Proper remedies uſed, and the difficulty
is great, becauſe the diſeaſe makes them felf-conceited, unreaſonable,
wilful and unruly, and they will hardly be perſwaded that the diſeaſe is
in their bodies, but only in the ſouls, and will not believe but they have
reaſon for all what they think and do, or if they confeſs the contra-
ry, they plead diſability, and ſay, we can think and do xo otherm:fe there
we do.
But ſuppoſing that there is ſome uſe of reaſon left, I will give them
yet ſome further Counſel,and what they cannot do their friends muſt help
them to their power, which I ſhall add.
1. Conſider that it ſhould be eaſie for you in your confounding, trou-
bling thoughts, to perceive that your underſtandings are not now ſo
found and ſtrong as other mens; and therefore be not wiiful and ſelf-
conceited, and think not that your thoughts are righter then theirs, but
believe wiſer men, and be ruled by them.
Anſwer me this queſtion; Do you know any Miniter or friend that is wi-
fer than your ſelf? If you fay no how foolifhly proud are you, if you
ſay yea, then ask the Miniſter or friend what he thinketh of your condi-
tion, and believe him, and be ruled by him, rather then by your cra-
zed ſelf.
2. Do you find that your troubles do you more good or hurt? Do
they make you
fitter or unfitter to believe and love God, and rejoyce in
him, and praiſe him? If you feel that they are againſt all that is good,
you may be ſure that they are ſo far from the Devils temptations, and
are pleaſing to him, and will you cheriſh or plead for the work of Satan,
which you find is againſt yourſelves and God.
3. Avoid your muſings and exerciſe not your thoughts now too deep-'
ly nor too much; long: Meditation is a duty to ſome, but not to you, no
more than it is a mans duty to go to Church that hath his leg broken, or
his foot out of joynt : He muſt reft and eaſe it till it be ſet again and
ſtrengthened, you may live in the faith and fear of God, without ſet-
ting your ſelf to deep diſturbing thoughts.
Thoſe that will not obey this counſel, their friends muſt rouſe them
from their muſings; and call them off to ſomething elſe.
4. Therefore you muſt not be much alone, but always in ſome plea-
ſing cheerful Company, ſolitarineſs doch but cheriſh muſings,
Nor muſt ſuch be long in ſecret prayer, but more in publick prayer
with others.
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5 Let
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Serm. II
What are the beft Preſervative againſt
$. Let thoſe thoughts which you have, be laid out on the moſt ex-
cellent things: pore not all on your ſelves and on your diſtempered hearts,
the beſt may find there much matter of trouble : As Milftones wear
themſelves if they go when they have no Corn; fo do the thoughts of
ſuch as think not of better things then their own hearts, if you have
any power of your own thoughts, force them to think moſt of theſe
four things.
1. The infinite goodneſs of God, who is fuler of Love than the Sun
is of light,
2. Of the unmeaſurable Love of Chriſt in mans Redemption, and of
the ſufficiency of his facrifice and merits.
3. Of the free Covenant and offer of Grace, which giveth pardon
and life to all that do not prefer the pleaſure of ſin before it, and obſti-
nately refuſe it to the laſt..
4. Of the unconceivable Glory and Joy which all the bleſſed have
with Chriſt, and which God hath promiſed with his Oath and Seal, to
all that conſent to the Covenant of Grace, and are willing to be ſaved
and ruled by Chriſt. Theſe thoughts will cure melancholly fears.
6. Uſe not your ſelves to a complaining talk, but talk moſt of the
great mercies of God which you have received. Dare you deny them ? if
not, they are not worthier of your diſcourſe than your preſent fuffer-
ings, fet not all men know that you are in your troubles, complaining
doth but feed them, and it diſcourageth others : Open them to none but
your ſecret Councellours and friends, uſe much to ſpeak of the love of
God, and the riches of Grace, and it will divert and ſweeten your
ſowrer thoughts.
7. Eſpecially when you pray, reſolve to ſpend moſt of your time in
Thankſgiving and Praiſing God. If you cannot do it with the joy that
you ſhould, yet do it as you can:
You have not the power of your
comforts, but have you no power of your tongues, fay not that you are
unfit for thanks and praiſes unleſs you had a praifing heart and were the
Children of God: For every man good and bad is bound to Praiſe God,
and to be thankful for all that he hath received, and to do it as well as
hé can rather then leave it undone : And moſt Chriſtians want aſurance
of their. Adoption ; and muſt they therefore forbear all praiſe and
thankſgiving to God. Doing it as you can is the way to be able to do
it better : Thanksgiving ſtirreth up thankfulneſs in the heart, but by
your objection you may perceive what the Devil driveth at and gets by
your melancholly, he would turn you off from all thankfulneſs to God,
and from the very mention of his Lave and goodneſs in your praiſes.
8. When-vexatious or blaſphemous thoughts are thruſt into your mind
by Satan, neither give them entertainment nor yet be overmuch trou-
bled at them. ift. Uſe that reaſon and power that is left you, relolute-
ly to caſt them out, and turn your thoughts to ſomewhat elſe; do not
ſay: I cannot:: If you can no otherwiſe command and turn away your
thoughts , riſe up and go into fone company or to fome employment
which will divert you and take them up. Tell me what you would do if
you.
Serm. 11.
Melancholly and overmuch Sorrow?
293
3
you heard a fcold in the ſtreet reviling you, or heard an Atheiſt there
talk againſt God, would you ſtand ſtill to hear them, or would you
talk it out again with them, or rather go from them and diſdain to hear
them, or debate the caſe with ſuch as they. Do you in your caſe, when
Satan cafts in ugly or deſpairing or murmuring thoughts, go away from
them to ſome other thoughts or buſineſs.
If you cannot do this of your ſelf, tell your friend when the tempta-
tion cometh, and it is his duty who hath the care of you to divert you
with ſome other talk or works, or force you into diverting Company.
Yet be not too much troubled at the temptation; for trouble of mind
doth keep the evil matter in your memory, and ſo increaſe it, as pain
of a fore draws the blood and ſpirits to the place. And this is the de-
fign of Satan, to give you troubling thoughts, and then to cauſe more by
being troubled at thoſe, and ſo for one thought and trouble to cauſe
another, and that another, and ſo on, as waves in the Sea do follow
each other, to be tempted is common to the beſt: I told you to what
Idolatry Chriſt was tempted : When you feel ſuch
thoughts, thank God
that Satan cannot force you to love them, or conſent.
9. Again ſtill remember what a comfortable Evidence you carry about
with you., that your ſin is not damning , while you feel that you love it
not, but hate it and are weary of it : Scarce any ſort of finners have ſo
little pleaſure in their ſin as the melancholly, nor ſo little deſire to keep
them, and only beloved ſins undo men.
Be ſure that you live not idly, but in ſome conſtant buſineſs of a law-
ful calling, ſo far as you have bodily ftrength, Idleneſs is a conſtant ſin,
and labour is a duty : Idleneſs is but the Devils home for temptation,
and for unprofitable diſtracting muſings : Labour profiteth others and
our felves, both ſouls and body need it : Six days muſt you labour, and
muſt not eat the bread of idleneſs, Prov. 31. God hath made it our du-
ty, and will bleſs us in his appointed way: I have known grievous di-
fpairing melancholly cured and turned into a life of Godly cheerfulneſs,
principally by ſetting upon conſtancy and diligence in the bufineſs of fa-
milies and callings, It turns the thoughts from temptation, and leaveth
the Devil no opportunity, it pleaſeth God if done in obedience, and it
purifieth the diſtempered blood : Though thouſands of poor people that
live in want,and have Wiv:s and Children that mult alſo feel it, one would
think ſhould be diſtracted with griefs and cares, yet few of them fall
into the diſeaſe of melancholly, becauſe labour keepeth the body found
and leaveth them no leiſure for melancholly muſings: whereas in London
and great Towns, abundance of Women that never ſweat with bodily
work, but live in idleneſs (eſpecially when from fulneſs they fall inco
want) are miſerable objects, continually vexed and near diſtraction with
diſcontent and a reſtleſs mind.
If you will not be perſwaded to buſineſs, your friends if they can
ſhould force you to it.
And if the Devil turn Religious as an Angel of light, and tell you
that this is but turning away your thoughts from God, and that worldly
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thoughts
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Wwat are the befte Preſervatives again
Serm. II
3
thoughts and buſineſs are unholy and fit for worldly men, tell him that
Adam was in innocency to dreſs and keep his Garden, and Noab that
had all the world was to be Husbandman, and Abranam Ifaac and Jacob
kept Sheep and Cattle, and Panl was a Tent maker, and Chriſt himſelf
is juſtly ſuppoſed to have worked at his ſuppoſed Fathers Trade,as he went
on fiſhing with his Diſciples : And Paul faith, idlenels is diſorderly
walking, and he that will not work let him not eat: God made louis
and body, and hath commanded work to both.
And if Satan would drive you unleaſonably upon longer ſecret prayer
then you can bear, remember that even ſickneſs will excule the ſick from
that ſort of duty which they are unable for, and ſo will your diſeaſe :
And the unutterable groans of the ſpirit are accepted.
If you have privacy out of hearing, I would give you this advice, that
inſtead of long meditation or long ſecret Prayer , you will ſing a Pſalm
of praiſe to God, ſuch as the 23, or the 133, c. This will excite your
Spirit to that ſort of holy affection, which is much more acceptable to
God, and ſuitable to the hopes of a believer, than your repining trou-
bles are.
IV. But yet I have not done with the duty of thoſe that take care of
diſtreſſed melancholly perſons, eſpecially Husbands to their Wives (for
it is much more frequently, the diſeaſe of Women than of men) when
the diſeaſe diſableth them to help themſelves, the moſt of their helps
under God muſt be from others: And this is of two Sorts, l. In pru-
dent carriage to them. 2. In Medicine and Diet: A little of both.
1. A great part of their cure lyeth in pleaſing them, and avoiding all
diſpleafing things as far as lawfully can be done:Diſpleaſedneſs is much of
the Diſeaſe, and a Husband that hath ſuch a Wife, is obliged to do his
beſt to cure her,both in Charity and by his relative Bond,and for his own
peace. It is a great weakneſs in ſome men, that if they have Wives, who
Dy natural paſionate weakneſs, or by melancholly or crazedneſs, is wil-
ful and will not yield to reaſon, they ſhew their anger at them to their
further provocation : You took her in marriage for better and for worſe,
for ſickneſs and health : If you have choſen one that, as a Child, muſt
have every thing that ſhe cryeth for, and muſt be ſpoken fair, and as it
was rockt in the Cradle, or elſe it will be worſe, you muſt condeſcerd
to do it, and ſo bear the burden which you have choſen, as may not
make it heavier to you. Your paffion and fourneſs towards a perſon that
cannotcure her own unpleaſing carriage, is a more unexcuſable fault and
folly than hers, who hath not the power of reaſon as you have.
If you know any lawful thing that will pleaſe them in ſpeech, in com-
pany, in apparel, in rooms, in attendance, give it them: If you know
at what they are diſpleaſed remove it, I ſpeak not of the Diſtracted that
muſt be maſtered by forces, but of the ſad and melancbolly, could you
deviſe how to put them in a pleaſed condition, you might cure them.
2. As much as you can divert them from the thoughts which are their
trouble., keep them on ſome other talkes and buſineſs, break in upon
them
Serm. 18. Melancholy and overmuch Sorrow ?
295
:
them and interrupt their muſings, rouſe them out of it, but with lo-
ving importunity; fuffer them not to be long alone, get fit company to
them, or them to it, eſpecially ſuffer them not to be idle, but drive or
draw-them to ſome pleaſing works, which may ſtir the body and em-
ploy the thoughts: If they are addicted to reading, let it not be too
leng, nor any books that are unfit for them, and rather let another read
to them than themſelves : Doctor Sibbes Books, and ſome uſeful plea:
ſing Hiſtory or Chronicles, or news of great matters abroad in the world,
may do ſomewhat to divert them.
3. Often ſet before them the great truths of the Goſpel which are fit-
teſt to comfort them: And read them informing comforting Books, and
live in a loving cheerful manner with them.
4. Chooſe for them a skilful prudent Miniſter of Chriſt, both for
their ſecret counſel and publick audience : One that is skilled in fuch
caſes, and one that is peaceable and not contentious, erroneous or fond
of odd opinions: one that is rather judicious in his preaching and praya:
ing than pallionate, except when he urgeth the Goſpel Doctrines of con-
ſolation, and then the more fervently the better, and one that they
much eſteem and reverence, and will regardfully hear.
5. Labour to convince them frequently, how great a wrong it is to
the God of Infinite Love and Mercy, and to a Saviour who hath ſo won-
derfully expreft his Love, to think hardlier of him than they would do-
of a Friend, yea or of a moderate Enemy; and fo hardly to be per-
ſwaded of that Love, which hath been manifeſted by the moſt ſtupen-
dious Miracle; Had they but a Father, Husband or Friend that had ven-
tured his Life for them, and given them all that ever they had, were it
not a ſhameful Ingratitude and Injury, to ſuſpect ſtill that they intended
all againſt them, and deſigned miſchief to them and did not love them.
How hath God and our Saviour deſerved this: And many that fay, it is
not God that they ſuſpect, but then ſelves, do buthide their miſery by
this miſtake, while they deny Gods greateſt Mercies, and though they
would fain have Chriſt and Grace, will not believe that God who offer-
eth it them, will give it them; but think he is one that will remedilelly
damn a poor Soul that deſireth to pleaſe him, and had rather have his
Grace,than all the ſinful pleaſures of the world.
6. Carry them oft abroad into ſtrange Company; uſually they re-?
verence ſtrangers, and ſtrang Faces do divert them, eſpecially travelling
into other parts, if they can bear the Motion.
7. Its a uſeful way if you can to engage them in comforting others,
that are deeper in Diſtreſſes than they : For this will tell them, that
their Cafe is not ſingular, aud they will ſpeak to themſelves, while they
ſpeak to others. One of the chief means which cured my fears of my
Souls Condition about Forty eight years ago, was oft comforting others
that had the ſame doubts , whoſe Lives perfwaded me of their fince-
rity.
And it would be a pretty diverſion to ſend to them fome perſon that
is in ſome Error, which they are moſt againſt, to difpute it with them;
that
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Serm. 11:
2
2
that while they whet their wits to convince them, and confute them,
it may turn their thoughts from their own Diſtreſs. Foreftus tells us,
that a Melancholly Patient of his, that was a Papift, was cured when the
Reformation came into the Country, by eager and oft difputing againſt
.it. A better Cauſe may better do it.
8. If other means will not do, neglect not Phyſick; and though
they will be averſe to it, as believing that the Diſeaſe is only in the mind
they muſt be perſwaded or forced to it. I have known the Lady deep in
Melancholly, who a long time would neither ſpeak for take Phyſick
nor endure her Husband to go out of the room ; and with the restraint
and grief he dyed, and ſhe was cured by Phyſick put down her Throat
with a Pipe by force.
If it were as ſome of them fancy, a poſleſſion of the Devil , its pof-
fible Phiſick might caſt him out: For if you cure the Melancholly, his
Bed is taken away, and the advantage gone by which he worketh: Cure
the Choler and the Cholerick Operations of the Devil ceaſe. It is by
means and humours in us that he worketh.
But chooſe a Phyſitian that is ſpecially skill'd in this Diſeaſe, and hath
cured many others; meddle not with Woemen and ignorant boaſters
nor with young,unexperienced men, nor with hafty, buſie, overdoing,
ventrous men, that cannot have time to ſtudy the Patients Temper and
Diſeaſe; but chuſe experienced, cautelous men.
Medicinal Remedies and Theological uſe not to be given together by
the ſame hand; but in this caſe of perfect complication of the Maladies
of Mind and Body; I think it not unfit, if I do it not unskilfully: My
advice is, that they that can have an ancient, skilful,experienced,
honeſt,
careful, cautelous Phiſtian , neglect not to uſe him, nor meddle with
any of the medicines which l hereafter mention, nor with any other Re-
ceipts whatever, but by their Phiſitians Advice; for there is ſo great di-
verſity of bodily Temperatures, Age and many Accidents, and of the
roots and cauſes of the ſame Symptoms, as that the ſame Medicine may
cure one and hurt another, and may cure the ſame man at one time which
at another time it may hurt ; Skill in managing of it doth much of the
Cure; and not the Medicine without it.
But yet becauſe there are Multitudes of perſons ſo very poor, that they
cannot give a ſhilling to a Phylitian, and the dearneſs of Phiſítiansfınd
Apothecaries ſo diſcourageth them, who have not money, that they do
not ſeek to any for helps, but ſome Woemen that tell them of their Re.
ceits; And there are many in the Countries that are quite out of the
reach of a skilful phyftian; And becauſe there are now ſo great a num-
ber of Empricks and young, unexperienced Phyſitians, that will ralhly
venture, before they throughly underſtand the body or the Diſeaſe; And
becauſe overdoing and venturing rafhly kills ſo many: For theſe Reaſons
I will add a few ſafe and cheap Medicines, which the poor may make
themſelves, and which will not cauſe much loathing to their ſtomacks;
though I venture on the Cenſure of ſome Phyſicians; I am none my ſelf,
but I ſee many ſcore much younger than I that venture much farther
when
2
Serm.IT Melancholly and overmuch Sorrow
297
when they have got a Licenſe to the great coſt of the purſes and bodies
of their Patients.
.
The Diſeaſe called Melancholly is formally in the Spirits, whoſe di
ſtemper unfits them for their office, in ſerving the Imagination , under-
ſtanding, memory and affections; ſo by their diſtemper the thinking fa-
culty
is diſeaſed, and becomes like an inflamed eye, or a foot that is
ſprained or out of joynt, diſabled for its proper work.
The matter which is the root and foundation, is uſually a depravati-
on of the Maſs of Blood, which is the Vehicle of the ſpirits, and that :
is uſually accompanied with ſome diſeaſes of the Stomach, Spleen, Li-
ver or other parts which are for the due concoxion, motion, and puri-
fication of the blood: which Diſeaſes are ſo.. various that they are ſel-
dom the ſame in many perſons, and hardly known to the wiſelt phyſiti-
ans: The Spleen is moſt commonly accuſed;' and often guilty, and the
Stomack, Pancreas, Melentery, Omentunt, Liver, yea and Reigns not
rarely are the root, ſometimes by obſtructing humors, and that of feve-
ral qualities, and fometimes by Stones, and ſometimes by various forts
of humoors, and ſometime by Veſicles ; But obſtructed if not tumified
Spleens are moſt ſuſpected.
Such a black diſtinct humour called Melancholly which hath of old
been accuſed, is rarely, if ever found in any, unleſs you will call either
blood, or excrementitious humours by that name, which are grown
black by mortification, for want of motion and ſpirits : But the blood
it felf may be called Melancholly Blood, when it hath contracted that
diſtemper and pravity by feculency, ſluggiſhneſs or aduftion, which dif-
poſeth it to the Melancholly effects.
But ſometimes perſons that are found, are ſuddenly caſt into Mélan-
cholly by a fright; or by the death of a friend, or by ſome great lofs or
croſs, or ſome fad Tydings, even in an hour, which ſhews that it com
eth not always from any humour called Melancholly, nor for any fore.
going Diſeaſe at all.
But the very act of the mind doth ſuddenly diſorder the pallions, and
perturbe the Spirits, and the Diſturbed Spirits in time vitiate the blood
which containeth them, and the vitiated blood doth in time vitiate the
Viſcera and parts which it paſſech through; and ſo the diſeaſe begining
in the Senſes and Soul, doth draw firſt the Spirits, and then the humors,
and then the parts, into the Fellowſhip, and Soul and Body are ſick
together.
And it is of great uſe to the Phyſítian to know where the Depravati-
on did begin, whether in the mind or in the body, and if in the body;
whether in the blood or in the Viſcera, for the cure muſt be fitted accord
ingly.
And yet the Melancholly Brains may be eaſed, ard the mental depra:
vatiou nuch kept under, though an obſtructed, yea a ſearrhifyed Spteérk
continue ur cured many years,
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Serm.II.
What are the best Preſervatives againſt
And though the Diſeaſe begin in the mind and Spirits , and the Body
be yet found, yet Phyfick even Purging often cureth it, though the Pa-
tient ſay that Phyſick cannot cure Souls : For the Soul and Body are won-
derfully copartners in their diſeaſes and cure, and if we know not how
it doth it, yet when experience telleth us that it doth it, we have rea-
ſon to uſe ſuch means.
I. Right uſage and diet are a great part of the Cure : Of the firſt I
fpake before. The Patient muſt be plealed, delighted, dealt with as
capable, kept from ſolitude and from muſing, and from fad and trou-
bling words and things, and their objections wiſely anſwered, and their
judgments in Religion kept from troubling miſtakes, by right informa-
tion, eſpecially they muſt be kept in diverting buſineſs, and if it could
be hard labour, even to good tranſpiration and fweat, to actuate, con-
temperate, and purifie the blood, and excite the igneous fpirits (which
are the inſtruments of the motion and purification of the blood, and
of life it ſelf) it would greatly help the Cure, eſpecially ſuch ex-
erciſe twice a day, before Dinner and Supper, an hour or two together,
diſcípate and concoct indigeſted matter, excit natural heat, and expels
excrements.
As to Diet, it muſt as Phyfick be fitted to the caſe of the body.
The Diſeaſe is ſometimes in dry bodies, and ſometime in thoſe that
are moiſt and fat. It is ſometime in overheated blood, and ſometime
in that which is overcold and ſluggiſh; And theſe muſt have quite dif-
ferent cures. You may thus perceive the differences in the main : One
fort of Melancholly Perſons are only ſad, miſgiving, fearful of troubled
thoughts, deſpairing, as undone, and ſolitary muſing, and cannot be fa-
tisfied and comforted, much filent and dull to action, and will hardly
ftir, rather over cold, than hot, troubled with wind and ill digeſtion.
But there is another fort that have overheated blood, that are fierce,
talkative, bold, boaſting, laughing, that have ſeeming viſions and rap-
tures, unruly, confident, and theſe muſt have another manner of reme.
dy, and are almoſt mad already.
And thoſe that have dry lean bodies , muſt have a moiſter dyet and
medicine, than the cold, moiſt and fat.
I. For the moſt part all of them are meerly melancholly, and not o-
verheated near to madneſs, ſhould eat but ſparingly, ſo as may not ſpoil
digeſtion (though ſome of them have a greedy Appetite) they ſhould
forbear Cheeſe and Beef, and Swines Fleſh and raw Fruits, and for O-
ther things not be over curious in the quality.
But thoſe that have hot and dry bodies Mould avoid faſting, and eat
as much as they can well digeſt (but not more) and ſhould eat boyled
Burrage and Lettice and Stew'd Prunes, Stew'd or Roſted Apples half
an hour before meat, and raw Apples, if experience of windineſs or
Rheum forbid it not,
II. And
Serm. II.
Melancholly and overmuch Sorrow
299
3
and put
II. And for Phyſick, though the overheated talkative confident fort,
be neer to Bedlam, i ſhall briefly offer a little for prevention, if there
be hope.
1. Be ſure that they taſte no Brandy or hot waters, unleſs you would
have them preſently ſtark Mad: no nor any hot Wines, Itrong Liquors
or aromatick things; ſuch as Ginger , Pepper, Cloves, or any of the
like, nor Muſtard , Horſe-Radiſh, Garlike , Onyons, or any biting
thing.
2. Let them purge much with, Sena in Whey : Take three Gallons of
clarified whey, put in it two handful of Balm, and as much fumitory
(if the time of years ſerve) and as much Borage, boil it to two Gallons,
it into a ſtean Pot of earth that hath a Spigot at the bottom
ror a ſmall barrel) and put into it in a thin Canvaſs Bag, two ounces of
Sena, an ounce of Epithyme, an ounce of bruiſed Annifeed, and an hand,
ful of ground Ivie (cated. Ale-hoof) bruiſed, and two gads of Steel to
ſink it, when it hath ſtood two days or leſs, drink a Pint every morning
in bed, and lie an hour after it, and if it give not three ſtools, drink
near a pint more at five a Clock, continue this three weeks at leaſt every
day, having another veſſel ready when the firſt is done.
Or elſe boyl all the fame herbs in three points of Whey to half the
quantity , ſtrein it, and put in it three drams of Serna, and a dram of
bruiſed Anniſeed: let it ſtand cold an hour and half, and after warm on
gentle Embres one hour: drink it the next morning, and ſo on for three
weeks.
3. Boyl fix Niced Pippens or Permains in three pints of Whey to a
quart : ftrein it and drink a pint every morning in bed (and if you can
ſleep an hour after it) and the other pint at night, inſtead of other
Breakfaſt or Supper: Do this many weeks when you take not the purg-
ing Whey.
And if you drink the like inſtead of beer, at Dinner to a hot dry
body it is beſt.
4. But it is the ordinary colder, fad , deſpairing Melancholly that I
intend in theſe Preſcripts; And for ſuch uſe theſe following means.
1. If it be in the heat of Summer , and they be not very cold, the
foreſaid purging Whey is good for them : But otherwiſe inſtead of it
uſe this following diet Drink, which is not very loathſome to the Sto-
mach.
1. Take pretty ſtrong Wort, and boyl in five Gallons, till it come
to three, of the leaves of Balm, Borage, Agrimony, Scabions and Wild
Marjorum (or Pot Marjorum, where the other cannot be got) each two
ſmalí handful of the Roots of Dandelion and Polipody, cach two ounces,
uſe it as you do other Beer; and when you turn it up (caſting out the
Herbs and Roots before you put Barm to it) put in it this following bag
to three Gallons.
1. Take of Sena three ounces and an half,of Wild-Marjorum and Sw.et-
Marjorum each a ſmall handful, of Liquorice ſcrapt and Annifeed brui-
ſed each an oudce, of Chalk pund a pound, and three gads of Steel, put
09
all
4
:
300
What are the beſt Preſervatives against
Serm. it
.
all in a thin Canvaſs bag, and ſo hang it by a Thred, that the bottom
only may touch the bottom of the Vellel, when it hati ſtood two days
drink a pint every morning till it is done (a full body that can bear more
purging, may take another draught at five a Clock, and one that fuf-
pectcth a bilious liver and Gall, may put but three ounces of Senna,
and one of Rhubarb.
3. One that loveth the taſte of Wormword to overcome the Senna
taſte, and is in haſte, may take this following inſtead of the former.
Take of good beer ready to drink three Gallons, put into a wooden
or earthen Veſtel as aforeſaid, and hang in it a bag that hath of Worm
wood, Agrimony, and Wild-Marjorum each two handful, of Centaury one
handful, of Senna three ounces, of Liquorice and Annifeed of each an
ounce, of Steel three gads, at two days end drink it as before.
If it be a weak thin body, he may take it with intermiſſion as he is
able, and forbear every third and fourth day.
4
Thele Dyet Drinks are not all ſo effe&tual as this that followeth,
but eaſier to moſt Stomachs : but the deeper melancholly perſons were
better take the next.
Take of Senna an ounce, of Liquorice ſcrapt two ſcruples, of Cyna-
mon bruiſed one ſcruple ; put all in forty four ſpoanfuls of water, let it
ftand in a Pot ſtopt, one hour and an half cold, and another hour and
an half warm on the Embers, but not boyling; ftrein it, and let it ſtand
in a Pot well ſtopt ſtill two hours : Take of this twelve or fourteen
{poonfuls, of Syrup of Vinegar an ounce, of Cremor Tartari powder a
dram, diſolve it on the Embres and drink it warm in bed, and lye an hour
after, but do not ſleep or ſweat : at four hour ends, drink a draught of
broath made of Veal or Cock till it will gelly, which had boiled in it
fome Epithyme, Polypody, Balm and a little Roſemary, with a little Nut-
meg.
Take this potion in this manner three next days together, every week
for a body that can bear it, in ordinary Melancholly for ſeven weeks to-
getber, in old obſtinate Melancholly for twelve or fourteen weeks : But
if it be a body not full and ſtrong enough to bear three days, take it the
two next days every week : It gripeth more than the ordinary ways of
uſing Senna, but that need not be feared, for it never brings the bloody.
Fluz nor uſech to weaken: And the griping doth good, by drawing
down the troubling matter from the head into the common paſſages.
5. If it be a thin tender body, aged or weak, that hath fharp humors,
and can bear none of the aforeſaid more effectual purges, ſuch a one
may either in Chicken broth, or in Barley water, or rather in Whey or
Poffet Drink boyld ſtrong with Pippens, infuſe all night (or rather three
hours) ſome Senna (in a Cloth) and drink it in the morning as oft as he
can bear it, that is two drams for very weak Perſons, or three ordina-
rily, in neer a point of the liquor, putting a little Cynamon into it.
6. If the foreſaid remedies do but begin the cure, uſe this next to per:
fect it; or this alone for tender and cold Stomachs that cannot bear the
other, which yet may much better go before this, and this come laſt.
Take
Serm.II Melancholy and overmuch Sorrow:
301
Take for a hot body white Wine, for a cold body Sherry, two quarts,
put it in a great bottle, and put to it of Sunna an ounce, of Cynamon
bruiſed two drams, of Saffron one dram, of Cremor Tartary powdered
half an ounce if it be Sherry, or two drams if it be white Wine. Let
it ſtand cloſe ſtopt three days (ſhaking it oft) then put it out into ſeve-
ral bottles (to keep the better) take of this three ſpoonful faſting e-
very day, two may ſerve when it is for prevention in a weak body, or
four when you would purge more. If the taſte ſeen the worſe for the
Tartar to any, you may leave it out, and put inſtead of it half an ounce
of Epithyme, and take a dram of Cremor Tartary diſſolved in a draught
of good broth and hour or more after it.
This Medicine is not loathſom, or nauſeous to the ſtomach, and is
magnified by former and later Phyfitians of the greateſt experience and
ſucceſs in this Diſeaſe: But all ſuch things muſt be patiently long conti-
nued, and no violent Medicines uſed.
7. Chalybeat Medicines alſo are uſually profitable in this Diſeaſe, but
becauſe Country people cannot themſelves make them, I am loath to
inſert them, one I will preſcribe for them that can have an Apothecary to
make it.
Take of unprepared filings of Steel ſix ounces, make it red hot in an
iron ladle ; and quench it in five or ſix ounces of white Wine : Do this
thrice, then put to the wine of Worwood Water, and of Scurvy-Graſs-
Waer, each a pint, of Agua Mirabilis two ounces (or inſtead of them
all a quart of Compound Radiſh-wader) of Sugar ſix ounces, of Senna
an ounce and half, of Cremor Tartary three drams, of Saffron a dram
of Cynamon a dram, let it ſtand in a warm place three days, (oft ſhak-
ing it) Take two ounces, four or five ſpoonfuls, fafting many weeks
together, and walk or labour, after it.
Or after fufficient purging freſh Succory Roots make into a Conſerve,
and taken with a little prepared Steel, for poor people that have ob-
ſtructions, may do well, half an ounce of the Conſerve with half a
ſcruple of Steel.
8. If they be Coſtive, ſo as to effect the head the more, elſe let them
do as followeth.
1. Faſt not, eſpecially in the mornings, but take ſome iight breakfaſt
and eat the leſs at dinner, either half a diſh of Pannado, with four or
five ſpoonfuls of white Wine in it (when they eat it ;) or Gruel, or
broth made of Veal or Chicken, or on old Cock with a Sheeps head
boyld till it will gelly, and a little white Wine put in at the eating, and
the ſame at Supper, unleſs the stomach be clog?d with crudities, and
then forbear Supper or Dinner.
2. Some find a little Saffron in broth a cure of Coſtiveneſs, and it is
one of the trueſt Cordials known in the World.
3. With ſome, a Dram of Cremor Tartary in broth will do it, in the
Morning.
4. Sit not down nor walk as ſoon as you riſe in the Morning, but ſtand
ſtill upright a quarter of an hour when you are dreſt, and as long after
Qq 2
Din-
}
302
Wwat are the beſt Preſervatives againſt
Serm. IT
..
Dinner; it helpeth the excrements to defcend. And if you feel the
leaſt poſſibility, go to Stool, and make not too much hafte away.
5. If you have no Rheum or cold windineſs of Stomach, eat fome-
times ten or twelve ſtewed Prunes, and ſometimes four or five roaſted
Pippens half an hour before Dinner
6. Take Chio Turpentine (or Venice Turpentine if that cannot be
håd,) waſh it well and make it into hard Pills with Powder of Epithyme,
as much as you can get it to take up: Let the Pills be ſmall, and take a
Dram or more or leſs as you are able to get them down all at a ſwallow
covered in a Spoonful of Syrup of Apples, or of Balm, or of Mal-
lows, a little before a late Supper, to work the next morning; or Tur-
pentine with Liuqorice powder, or of it felf, in an Egg, or any way
got down may ferve.
7. If more be needful make the ſame Turpentine into Pills with Ru-
barb powdered, or Senna powdered, or both together, and take it
before Supper. It goech down eaſily in a Spoonful of any pleaſant
Syrupe.
But uſe no more Cly.ſters,.nor purging things, when once the Melan-
cholly is overcome then you needs muſt, for it difuſeth nature as to its
proper office.
8. Their drink is of great moment, that unleſs in cold bodies, they
take no ſtrong Wines nor Claret, but either Ale or good Beer with a lit-
tle white Wine, or Poſſit drink made but with little Milk, and ſome
Itrong Ale and white-Wine, or Poſſet drink made with Syder, Ale
and a little white Wine.
Or take a quart of the juice of Balm, with a little ground Ivey, and
put
it into a Veſlel of good Ale or Beer, of about three or four gallons,
and drink this at meat. Or ſometimes ſome Wormwood Ale, but not
long.
But cold dull bodies may drink good ſtrong Beer or Ale, that is not
hard, and fat cold perſons may endure Sack.
를
​The Devil hath another cure for the fad and Melancholly than ſuch
as I have here preſcribed, which is to caſte away all belief of the im-
mortality of the ſoul, and the life to come, or at leaſt not to think of
it, and for to take Religion to be a ſuperſtitious, needleſs fancy,
ard for to laugh at they threatnings of the Scripture, and go to Play-
Houſes and Cards, and Dice, and to drink and play away Melancholly;
Honeſt Recreations are very good for Melancholly Perlons if we could
get
them to uſe it, but alas this Satanical cure is but like the Witches
bargain with the Devil, who promiſeth them much, but payeth them
with ſhame and utter miſery. The end of that mirth is uncureable for-
row, if timely repentance cure not the cauſe , the Garriſon of Satan in
the hearts of Sinners are ſtrongly kept when they are in peace, but when
they have fool'd away time, and Mercy, and Hope, dye they muſt,
there's no remedy,and to go merrily and unbelievingly to Hell
, after all
Gods calls and Warnings, will be no abatement of their torment, to go
out
Serm.is, Melancholy and overmuch Sorrow ?
303.
2
out of the world in the guilt of Sin, and to end life before they would
know the uſe of it, and to undergo Gods Juſtice for the mad contempt
of Chriſt and Grace, will put a ſad end to all their mirth, for there is no
Peace to the wicked faith my God, Iſa. 48. 22. ard 57. 21. But Chriſt
faith to his mourners, Mat. 5. 4. Bleſſed are you that mourn, for you ſhall
be comforted, and John 16. 20. Yeſhall weep and lament, but the world ſhall
rejoyce, and ye fhall be ſorrowful, but your forrow shall be turned into joy.
And Solomon knew that the Houſe of Mourning was better than the houſe
of feaſting, and that the heart of the wiſe is in the Houſe of Mourn-
ing, but the heart of Fools in the houſe of mirth. Esclef. 7. 2, 3, 4.
But holy joy of Faith and Hope is beſt of all.
THE
304
Serm. 12.
Queſt. How we may grow in the Know.
ledge of Chrift:
SERMON XII.
2 PET. III. XVIII.
And in the knowledg of our Lord and Saviour Feſus Chriſt.
Pet. p. 14
HE Apoſtle Peter when he wrote this Epiſtle ,
Petrus Crucia-
lookt upon himſelf as a Dying Man ; (the Mi-
frigitur capite in
niſters of the Goſpel would preach with more
terram VETJO
elevatiſque in
Life,if Death were but more within their view)
ſublime pedibus. TKM His Death which was violent, (for he ended his
Plat. in vil.
days upon a Croſs) had been foretold by Chriſt
himſelf; accordingly he was perſwaded, that
quickly he ſhould be made to put off his earthly
Tabernacle. But like a good Shepherd, before
he departed, he expreſſes his care of the flock, which he was to leave be-
kind him. He commends the Goſpel to them, as that which is of the
Higheft Authority, of the Greateſt Certainty; That their Faith might
be firm, and that they might perſevere in their Obedience.
The Apoſtle having lookt as far as the Grave, he looks farther, he
beheld his own and likewiſe the World's Diſolution; he plainly foreſaw
the end of all things; and tells them to whom he writes, That the Day
of the Lord will come as a Thief in the night, and that the Heavens will paſs
away with a great r.oiſe, the Elements melt with fervent heat, the Earth
and the Works therein will be burnt up, and then moſt rationally iırfers, ſee-
Mali funt inter- ing all theſe things ſhall be diſſolved, what manner of Perſons ought ye to be
pietes qui in ar in all holy converſation ar.d Godlizeſs!
gutis ſpeculati.
onibus multum He ſpeaks of a new Heavin, and a new Earth wherein dwells Righteous-
conſumunt ope- neſs. Interpreters conclude that this refers not to the ſubſtance of the
ri, cum Apojlo- Word woich will remain, but to the qualities of it,wbich will be chan-
lus totim bunc
ged, and even at laſt quite purged out of it. Calvin thinks meet here to
do trinim ad pia
give a caution againſt Curiolity,and too great Inquiſitiveneſs, which will
as exhirtutiones
accommod. t. be unprofitable, which may prove dangerous, and tells us that the ſcope
Savin ad loc.
of
Serm.Ili How we ns.ay Grow in the Knowledge of Cloriſt?
305
of the Apoſtle is mainly to be attended, which is to awaken and exhort
unto ſerious Holineſs; ſince this World muſt be purged by Fire, all that
are Chriſtians ſhould endeavour after a greater meafure of Purity, and
ought to be growing in Grace, and in the Knowledg of Chriſt continual-
ly.
In the words we find,
1. A growth and increaſe urged, the word ovędvets ſuppoſes Imperfe-
Etion, but alſo that perfection ought to be aſpired unto; and that the Chri-
ſtians growth does make him truly great.
2. This growth muſt be in the Knowledg of Jeſus Chriſt ; the Object
Chriſt is high and large unto Infiniteneſs, his fulneſs, his riches unſearch-
able; the Knowledg of this Object muſt not be meerly notional, verbums
notitie connotat affectum, light and heat,clearer views and dearer and ſtron-
ger Loves muſt go together.
3. The Perſons who are to labour after a greater meaſure of Knowledg
and those are real Chriſtians, who have attained to ſome degree of ſpi-
ritual Underſtanding; that Light which is as the Light of the Moon
ſhould be increaſed , ſo as to equal the Light of the Sun; and that which
is as the Light of the Sun, ſhould be augmented ſo as to equal the light
of ſeven days, ſhould grow more and more glorious.
4. The Arguments to perſwade; and they are two, Chriſt is their
Lord, Chriſt is their Saviour.
1. Chriſt is their Lord; a Lord moft great, moſt gracious, the more
this is underſtood, the better will his Service be liked , as honourable
and advantageous ; and Obedience will be yielded with greater chearful,
neſs and conſtancy.
2. Chriſt is their Saviour ; a Saviour from the greateſt Evils ; Sin and
the miſerable effects of it, in time, in eternity, a Saviour to the greateſt
Bleſledneſs, an everlaſting Kingdom and Glory; a Saviour of that which
is moſt precious; the Soul, which if ſafe, the whole man muſt needs be
ſecured. The Text may be conſidered with a double reference, to what
goes before, to what follows after.
1. To what goes before, grow in Grace and Knowledg XxPITI nde juara
TH, and hence we may obſerve, That the way to increaſe in Grace isto in-
creaſe in the knowledg of Chriſt, the means of Grace will be found inef-
ficacious and empty, will convey nothing, if Chriſt be not with them
and in them; if he be not underſtood by thoſe that uſe them. All that
fulneſs out of which the Church is repleniſhed from the beginning of the
world to the very end of it ; it has pleaſed the Father ſhould dwell in Chriſt
Col.l. 19.
If a man know where a vaſt Treaſure lies hid , he may quickly go and
enrich himſelf; the way to have more Grace is to underſtand, that Chriſt
is the Fountain from whence all Grace is derived. He is head over all
things to his Church, which is his Body, and is called to thew the reality
and plentifulneſs of Communication, the fulneſs of him who fileth all in
all, Eph.s.net,
ث
7
2. The
306 How we may Grow in the Knowledge of Chrift: Serm. 12.
2. The Text may be referred to what follows after. To him be Glory
borb now and for ever, Amen. Hence obſerve, that the greater Knowledge of
Chriſt we attain to , the more we ſhall bonour , and ſee cauſe to honour and
glorifie bim; his Godhead is the ſame with the Fathers, his Glory and
Dominion equal and eternal. The Church millitant muſt now begin to
glorifierher Lord and Saviour; and when ſhe comes to be triumphant.her
praiſes will be vaſtly higher; and to magnifie, to love, to admire and to
rejoyce in him, will be her everlaſting buſineſs.
But I ſhall wave the Connexion, and from the words themſelves raiſe
this Doctrine ; Thut it highly concerns all ſincere Chriſtians to grow and in-
creaſe in the K nomledg of Chriſt. The Goſpel which reveals
Chriſt, is a
myſtery , which the Angels themſelves deſire to look into, i Pet. 1. 12. and
looking, they admire the manifold wiſdom of God, the exceeding ri-
ches of his Grace and love, and ſhall not the Saints ſearch farther into
this Goſpel, ſhall they not look more unto and into Jeſus, who took not on
him the nature of Angels, but the Seed of Abraham? The better Chriſt is
underſtood , the better will they underſtand how happy he has made
them, and that Chriſt being theirs all is theirs.
The queſtion that in this exerciſe I am to anſwer is this ; How we may
grow in the Knowledg of Chriſt, and make uſe of, and improve that Know-
ledg ? Now that the Anſwer may be the more full ; I fall do theſe four
things.
Firſt, I ſhall tell you, what it is to grow in the Knowledg of Chriſt; and
the telling you this, will tend to the advancement of this growth.
Secondly, What Properties are required in this Knowleds?
Thirdly, The Directions are to follow, that you may increaſe in the Know-
ledg of him.
Fourthly, What Uſe and Improvement you are to make of this Knowledg
or of Chriſt known.
I begin with the firſt of theſe, What it is to grow in the Knowledg of
Chrift? Here ſeveral Propoſitions are to be premiſed.
1. The Knowledg of Chriſt is of the greateſt Excellency. The Apoſtle
calls this upes éxor tris gua'rews, Phil.3.8. rea doubtleſs, and I count all things
but loſs for the Excellency of the Knowledg of Chriſt Jeſus my Lord; other
kind of Knowledg is like Light from the S:ars, this like beams from
the Sun. Chriſt is called the Sun of Righteouſneſs. He is called Wiſdom in
Sapientiæ omni- the abſtract, Prov. 1.20. in the Hebrew it is hib?n Wiſdom ; in him is the
modo Sapientia. Sum, the Perfection of Wiſdom. To know him does aſimulate and
make us like him, and when we ſhall have a full view of him in glory,we
ſhall to our utmoſt capacity fully reſemble him: To know him is Life e.
ternal; and they that ſeek Life any other "way, will änd death, and
themſelves miſtaken in the end. No wonder the Apoſtle glories in this
Knowledg; and that an ancient Father ſaid he was glad he had ſomething
of value, he meant Philoſopboy, to deſpiſe in compariſon.
2. The
:
Serm.2. How we may Grow in the Knowledge of Cloriſt? 307
out them,as Meat and Drink and Raiment. Chriſt is the Bread of Life ia iu :quicquid
2. This Knowledg of Chriſt is of abſolute neceſſity. In Scripture he is Suit inviếta bac
compared to thoſe things, which are ſo needful that we cannot be with rupe s, Ego ſum
Via 6 nullus
the fountain of Living Water; we are to put on the Lord Jeſus, his righ- aut em via bec
teouſneſs is the Garment, which muſt cover and ſecure us : To be total- non fuerit, er-
ly
. ignorant of him muſt needs be death eternal; for there is not Salvation ror lubricum
Lou tenebræ ſunt
in any other, Act.4.12.
3. The Knowledg of Chriſt is by ſupernatural revelation. Much of God Luther. Tom.
2. p. 507.
may be read in the Book of nature, his viſible Works do make the wir-
dom, power, and goodneſs of the Worker alſo viſible. But Chriſt is a
myſtery bid from Ages and Generations, and would have remained hid ſtill
if the Goſpel had not revealed him, Col. 1. 26. Who could ever have
thought of God, his being manifeſted in the fleſh, and redeeming the Church
with his own Blood, if this had not been brought to Light by the Goſpel?
Theſe are indeed the deep things of God, which the Spirit reveals, 1 Cor.
2.10,11. and power to diſcern them, and believe them, is from the fame
Spirit.
4. The Knowledg of Chriſt was communicated in a degree under the old
Testament. The Prophets ſpake of him; and if they had not; what
they had ſaid beſides had been inſignificant. The Laid was a Schoolmaſter
to bring Iſrael to Chrift, Gal.3,24. The Ceremonial Law requiring the blood
of ſo many ſacrifices, ſhewed plainly that the Sacrificers themſelves de- Xexpózsapor
ferved to die, and therefore is said to be againſt them, Col.2.14. but with mois dósu.com
al it did direct them to the Lord Jeſus who was to appear once inthe end ó ñ urgarria
of the World to put away Sin by the Sacrifice of himſelf. The Moral Law difor ipiv.
covered their duty, convinced them of Sin, and declared the neceſſity of
a Mediator to make an Atonement, The Apoſtle when he witneſſed that
Chriſt ſhould ſuffer and be the firſt that ſhould riſe from
the dend, and ſhew Light
to the People and to the Gentiles; he ſticks not to affirm that he ſaid no other
things than what Moſes and the Prophits did say ſhould come, At. 26.22,23.
Moſes faw Chriſt and his Croſs, and eſteemed the reproach of Chriſt greater
riches than the Treaſures of Egypt, Heb.11.26. Abraham rejoyced to ſee bis
day, he ſaw it and was glad, Job.8.56.Nay ſeveral thouſands of years before
the actual rifing of this Sun of righteouſneſs, there was ſome Light which
cauſed a day break preſently after the fall. That promiſe the feed of the
Woman ſhall bruiſe the Serpents head, ſhews that the Firſt Adam was not
altogether ignorant of the Second.
5. The Revelation of Chriſt under the new Teſtament is more clear;there-
fore to be ignorant of him is the more without Apology, the veil upon
the Face of Moſes did ſignifie the obſcurity of the Moſaick Diſpenſation,
but that vail is done away in Chrift, and we all may now with open Face behold
as in a Glaſs the Lords Glory, 2 Cor.3.18. The New Teſtament helps us to
underſtand the Old, and adds de novo a far more glorious Light than e-
ver ſhined before; God ſpake more by his Son, than he had done by his
Servants, the Prophets, that lived in the Ages before his Manifeſtation
in the fleſh. Such a clear Diſcovery of things which before were but dark-
ly intimated, is a priviledg which ſhould be taken notice of, and thank-
RE
fally
308
How we may Grow in the Kwowledge of Chriſt? Serm. 12.
fully improved, Mat.13.16,17. Bleſſed are your Eyes for they fee, and your
ears for they hear ; for verily 1ſay unto you that many Prophets and righteons
men have deſired to ſee thoſe things which ye ſee and have not ſeen them, and
to hear thoſe things which je kear and have not heard them,
6. All true Believers in Chriſt have ſome Knowledg of bim, Rom. 10.14.
How ſhall they believe in hine of whom they have not beard? As it was in the
firſt Creation, God ſaid let there be Light and there was Lighı; ſo it is in the
New Creation; Darkneſs overſpreads the Soul; but God does ſhine into
the heart, and gives the Light of the Knowledg of Jeſus Chriſt. And
Chriſt being thus revealed, the heart is taken with him,gladly opens and
receives him,relies and believes in him to Life everlaſting: Let the Church
of Rome boaſt of the conveniences of Ignorance, and the ſufficiency of impli-
cite Faith; we ſhall ſhew our ſelves Children of Light by pleading for
Light; and it ſhall be our deſire, That God would deliver us from the Igno-
rance of the Church of Rome, as well as from the Tyranny of the Biſhop
there.
7. Thoſe that know moſt of Chriſt know him but in part; therefore
are to be urged to grow in Knowledg. The Apoſtle Paul, who equalled
James Cephas; and John, for in conference they added nothing to him, Gal.2.
6. who was caught up to the third Heaven, and there had abundance of
revelations, and heard words which was not lawful to utter; yet humbly
acknowledges that he knew in part, and propheſied in part, 1 Cor.13.9. and
that he faw but through a Glaſs darkly, v. 12. Knowledg in this World is
imperfect as well as Holineſs, and where both theſe are true, there will
be an induſtrious longing, that both may be ſtill carried on towards per-
fection.
stin Neceffarium
Theſe things being premiſed, I ſhall tell you what it is to grow in the
eft credere &
confiteri articu. Knowledg of Chriſt; in theſe particulars,
lum,de divinisa I. Growing in the knowledg of Chriſt implies a fuller apprehenſion of
teChriſti; quem f's Godhead. Here is Majeſty, Immenſity, Glory, that may preſently a-
ubi Arrius ne- maze and overwhelm us. Alas 'tis but a ſmall portion of this that we
givit necefla
can underſtand, but this muſt be known, that the ſelf ſame perfections
fuit etiam nega.
which are in the Father are likewiſe in the Son ; for He and his Father
te articulum
Ridumptionis : are one : Chriſt is the true God and Eternal Life,' i John 5.20 'cis a de-
vincere enim ftructively heretical Gloſs, to ſay he is ſtyled God, only by a Figure.He
is affirmed to be over all God bleſſed for ever, Rom.9.5. He created all things
20m, iram in Heaven and in Earth, viſible and inviſible; whether they be thrones or do-
di in ſemetipſo, minions or Principalities or Powers, and he is before all th'ngs, and by him all
909 eft ullius things confift,col.1.16,17. And thoſe excellent Creatures ; all the Angels
creaturæ , ſed of God are commanded to worſhip him,Heb.1.6.
divine petentie
This Truth that Chriſt is God is more and more to be lookt into, He
gant-s divinita. tha depyes it loſes his Chriſtianity according to* Luther and the prop and
tem Cbriftia- foundation of his Faith. Here is the Rock upon which the Church is built
miflint tantem ſo as the Gates of Hell Mall not prevail againſt it, Mat. 16. 18. The God-
bolum Chriftia- head of Chriſt makes his blood a price of infinite value; full ſatisfaction
mifen im, fiumia;
has been made to divine Juſtice, by the payment of it. The Godhead of
prorfus Gentiles
Luther-Tom. Chriſt puts merit into his obedience and ſufferings, ſo that believers can-
POU
p.:ccllummundi
mortem maledi.
opus. Quare ne-
4:P 92.b.
.:
Serm. 2: How we may Grow in the Knowledge of Chriſt?
309
not ask for more, than he has deſerved they ſhould receive. The God-
head of Chriſt gives efficacy to Ordinances, ſo that the dead are quick-
ned, the blind are enlightned, the weak are ſtrengthened and confirmed.
The Godhead of Chriſt puts life and vigour into the Chriſtians Eaith, he
may ſafely be truſted who is God only wiſe, who is the Lord Almighty,
whoſe mercy and faithfulneſs endure for ever.
2. Growing in the knowledge of Chriſt implies a clearer light of his
Diabolus latus
humanity, how often is he called the Son of Man as well as the Son of eſt invidia ita
God. One of the Fathers imagined that this was the fault and the fall que invidie kn-
of the reprobate Angels, a proud enviouſneſs, at the forethought of the minibus tanuni
Son of God his advancing; by taking upon him the humane nature. dignitatem quod
And Luther ſuppoſed this was the cccaſion upon which Satan ſuggeſted Jet homo. Ber-
to Mahomet in his Alcoram; that many of the good Angels became Di- nard.
vels, becauſe they refuſed to worſhip Adam. 'Tis a great Myſtery of
Godlineſs, that Godis manifeſted in the fleſh, i Tim. 3. 16. The Word was Videtur Dialo.
i us ipſe autori
made fleſh and dwelt among us, ſays the beloved Diſciple,Joh. 1. 14. He had
Alco ani (119-
a true body and a reaſonable ſoul, which foul of Chriſt conſidering its neareſt geliffe,quodido
union to the Divine nature, and the light and joy and glory it muſt needs Dæmones faili
be full of, may be look’t upon by Milions of Degrees, as the higheſt of effent ex bonis
Angelis, quia
Creatures, and the chief of all the ways of God,
noluerint Adam
The Holy Ghoſt took care in the conception of Chriſt, that his hu-
mum adorare.
man nature ſhould not be in the leaſt defiled, and his whole life was Hoc fuum pec-
perfectly free from fin, he did no evil, neither was guile found in his catum non potuit
mouth, and his heart was alwayes pure. And having taken mans Nature Celare Satan.
Luther. Tim.
God is well pleaſed with that nature in Goriſt : The man Chriſt Jeſus al-
ways did thoſe things which were pleaſing to the Father. The Sons of
men may come with boldneſs to this Mediatour, who is bone of their
bone, and fleſh of their fleſh , He bears good will to men, as the Angels
fang aloud at his Nativity. Man may be confident of a kind reception,
ſince Chriſt is ſo near akin to them, and was in all things excepting fin-
ful infirmities made like unto theni, that he might be a merciful and faith-
ful High Prieſt, to make Reconciliation for their Iniquities, Heb. 2. 17.
Chriſt is man, and this man is Gods greateſt favourite, far greater than
Jofeph to Pharaoh, or Mordecai to Ahaſueras. He has the higheſt place ExtraChriftum
in Heaven, aswell as in his Fathers heart, let Saints ſearch into his truth oculos & aurrs
and they will find matters of unſpeakable encouragement. Here is the claudatis. Ubi
way to know the Father, to worſhip him acceptably, and to attain to fel- Jefus et ibi eit
to
lowſhip with him, here and for ever.
In divinitas, ibi
3. Growing in the knowledge of Chriſt implies a more plain diſcerning Partyte. Spiri-
aid ful perfmaſion, that he was foreordained to be a Redeemer. Chriſt was tus.Extra hunc
the perion pitched upon from eternity to be the Saviour of the Elect of Chrijlum D:us
-
God, i Pet. I. 20. who verily was forcordained befo e the foundation of nuur. L'eus in
the wo: ld but was manifeſt in theſe laſt times for you. He is therefore cal- carxe illa fic up-
ed the elect One in whom Gods Scul delights. There was a compact paret ut exire
and agreement made between the Father and the Son, The Son agrees hanc carnem
in fulneſs of time to be made of a Woman, to take a body, to offer up non folik. Lu-
coli cognoſci
himſelf without ſpot to God, and the Father promiſes eternal Life and ther, Tam. 4.
Rr 2
2. p. 82, b.
mu
4
Sal- p.491. a.
310
How we may Grow in the Knowledge of Chrift? Serm. 12,
Tit. I.
Salvation, and that he ſhould have a Church given him out of the world,
though the world is fallen into wickedneſs, upon which Church this e
ternal life is to be beſtowed. The Prophet Zachariah tells us of a Coun.
ſel of Peace between the Lord of Hoff and Chriſt, whoſe name is the
Branch , Zach. 6. 12, 13. And the Apoſtle ſpeaks of the promiſe of eter-
nal life, which God, who cannot lie, promiſed before the world began ,
2. This promiſe may very well be conceived to be made to the Son, that
he ſhould give eternal life, to all that were given him of the Father.
And when the Saints behold that Chriſt is the Perſon from eternity de-
ſigned to be a Saviour, they may include that God hath a love to them,
a care of them, and a purpoſe of Grace towards them from everlaſt-
ing, and how ſecurely and ſweetly may they reſt upon the bleſſed Jeſus,
not doubting but he is a perſon every way fit and ſufficient to finiſh that
work of Redemption, which he undertook according to the appoint-
ment of his Father.
4. Growing in the Knowledge of Chriſt, implies a greater inſight into
his ſufferings; It is not without reaſon that the Hiſtory of thele is ſo
largely penned by all the four Evangeliſts, certainly there is much in his
Crucifixion, which it concerns Believers to pry into. The ſufferings of
Chriſt were great, and that both in his body and in his ſoul, his body
was in a bloody ſweat, and his foul was amazed ſore, and full of heavi-
nels and ſorrow, and in an Agony, before he was condemned and faſt-
ned to the Croſs, but then all the pain and ſhame which he did undergo,
his Death was, violent and accurſed, and juſt before he breathed out his
laſt, his Father hid his face, his ſufferings were unconceivably increaſed
by a dreadful deſertion, which made him roar out my God, my God, why
balt thou forſaken me.
When Chriſt died, the ſins of the whole Church were laid upon
the
head of the Church, how many itings then had the death of Chriſt?
Ifa. 53. 6. All me like ſheep have gone astray, we have turned every one to
kais own way, and the Lord hatb laid upon him the iniquity of us all. And
if all were laid upon him, none ſhall be laid to the charge of them who
believe in him. But how came it to paſs that Chriſt did not link under
ſuch a burthen? The firſt ſin of the firſt man, was enough to fink all the
world into Hell, how could Chriſt bear up under all the fins of ſo great
a multitude ? The reaſon is becauſe he is God; the blood of Chriſt is
the blood of God, how loud does it cry for Parden and Salvation, and
how eaſily does it drown the cry of ſin for vengeanca ! The blood and
ſufferings of Chriſt applied and relyed on by Faith, juſtifie the finner,
ſilence Satan the accuſer, purge the conſcience from dead works, and
open a way into the holieſt of all, by the Croſs of Chriſt we are to
climb up to the Throne of Glory. The more the death of Chriſt is
ſtudied, the Spirit will be more contrite, the heart more clean, the con-
ſcience more calm and quiet. The death of Chriſt puts the fin to death,
but delivers the finner from it.
S; Growing in the Knowledge of Chriſt, implies a mere fruitful eying
of bis Reſurrection and going to his Father. Hark to the Apoſtle Phil. 3.
10. That
Serm.12. How we may Grow in the Knowledge of Chrift? 311
dilection. m
bis dorja nonix
-
Tenes manu vie.
10. That I may know boim, and the power of his Refurre&tion. The Juſtice
of God had Chriſt under an arreſt, and hath cait him into the Grave as
into a Priſon, and if he had not fully paid the debt of thoſe whoſe fure-
ty he became; it would have held him in priſon to this hour. If Chriſt Cur infante so-
were not riſen, faith would be vain, the guilt and power of fin would biſta aflris
refrain. But being riſen, true believers are delivered from fins puniſh- jjem, alias
ment and power : Sin and death and Satan are triumphed over. Know virtutes ? ſcio
that there is a very great power and vertue to be derived from the re-bust infigiu
ſurrection of our Lord. A power to raiſe a drooping Spirit: When Dei dene civiu
Chriſt was riſen he ſends this Meſſage to his Diſciples, that they might per Spiritum
be well aſſured his God was theirs, his Father their Father. John. 20. 17. Janitum in no
Go to my Brethren and ſay to them, I afcend to my Eather and your father, Jiris cordit us
to my God and your God. A power to ſpirituallize carnal affections, Col. excitari Bali.
Scio fidem find
lof: 3. 1. 2. If ye then be riſen with Chriſt, ſeek thoſe things which
are alove, whire Chriſt Sitteth at the right hand of Gou, ſet your affe- iftere. Sed nunc
Etion on things above, and not on things upon the earth. Finally a power nobis quæſtio18 .
to confirm and eſtabliſh the ſoul in Grace, for Chriſt being raiſed from the quid cujusque
dead dietl no more, death hath no more dominion over him, and they that are proprium fit.
once really quickened by him, ſhall never more become dead in ſins and
riafemina, non
trelpaſſes, but ſhall continue faithful to the death, and may confidently autem quæro
expect a joyful reſurrection, Chriſt is riſen as the firſt fruits of them that quæ cum quibus
flept. 1 Cor. 15. 20. Therefore there will be an Harveſt at the end of conjunéti fint
the world, when all the bodies of the Saints that were fewn in Corruption,
Sed quæ cujuſo.
Shall be raiſed in Incorruption, that were fown in diſhonour ſhall be raiſed inGlory. tus. Hic aperte
que propria vires
6. Growing in the Knowledge of Chriſt implies greater fatisfaction dic quid facias
about his impuied righteouſneſs. The Apoſtle having ſpöken of the excel- ſola fides, nom
lency of the knowledge of Chriſt, preſently declares his deſire to be found cum quibus vir-
in him, not having his own Righteouſneſs, but that which is through the Faith tutibus fun.com.
af him the righteouſneſs which is of God by Faith, Phil. 3. 9. This righte- des apprehen
ouſneſs of Chriſt is called the righteouſneſs of God. Becauſe 'tis that dit promislio.
which God accepts, and upon the account of which he juſtifies the un- nem credit fro-
godly; moreover Chriſt himſelf is Jehovah, the true God, elſe his obe- mittenti deo leo
dience and Sufferings would not have been fufficient to have been our juſti- porrigenti ada
fying Righteouſneſs; * This Righteouſneſs is ſaid to be imputed; and impu- et accipit,
ted by the Lord himſelf; and that without works, and this Doctrine was proprium folius
preached in the Old Teſtament by David, as well as in the New, by the fidei opus est.
Apoſtle Paul, Rom.4.6. Nay as Chriſt is called the Lord our Righteouſneſs, & patientia bu
Jer.23.6. So Jeruſalem, the Church is called after her Husbands Name, bent ulias maa
the Lord our Righteouſneſs, Jer.33.16. to ſhew the reality of the impu- terias circaquas
tation of this righteouſneſs, and the real and bleſſed benefits that follow yerſantur , ha-
upon it. Tis by this righteoufneſs applyed by Faith, that we are juſti- bent alios limia.
fyed from all our Tranfgreflions of the Law; and from our Gns againſt confiftunt, mox
the Goſpel. That guilt which we have contracted by our impenitency, enim comple-
and unbelief, which are fins againſt the Goſpel, can be removed out of ituntur promiſo -
Gods ſight only by the righteouſneſs, by the blaod and death of his Son. fionem: Jed man
All Juſtification therefore before God, whether our fins have been againſt data excquum
the firſt or the ſecond Covenant is purely,meerly by this righteouſneſs of Tom. 2.in GSX-
boc
.
Jeſus p. 97. as
312
*
How we may Grow in tbe Knowledge of Chriſt? Serm. i 2.
Jeſus Chriſt ; whereof Faith is medium applicationis , a means to a pply.
Oh the compleatneſs and perfection of this Righteouſneſs of Chriſt!
there is no need of any addition. He is called the Sun of Righteouſneſs;
and therefore in the buſineſs of Juſtification all other righteoulneſs ſhould
vaniſh, as the Stars do at the Sun riſing. Let Satan rage, let Rome deride
and reproach; this Article of imputed righteouſneſs muſt ſtand, or the
Church will fall. And the better Chrift is known, the more confident-
ly ſhall we own his righteouſneſs.
7. Growing in the Kuowledg of Chriſt implies, a more conſtant and fi.
ducial cying of his Interceſſion, and the pity and compaſſions of him that inter-
cedes. Believers ſhould better know this Friend and Advocate in the
Court of Heaven, who always appears for them there. He preſents
to his father what he did and ſuffered upon Earth, and how effectual is
this on the Churches behalf! Though the head be in Heaven , yet he is
mindful of his Members on Earth, and is ready to plead for them ; here
is the ground of boldneſs in coming to the Throne of Grace; for we have
a great bigh Prieſt that is paſſed into the Heavens Jeſus the Son of God, Heb.
4.14, 16. Here is the realon why the Saints Prayers are ſo mighty and
prevalent ; they are backt with the Interceſſion of Chriſt; nay, 'cis up-
on this that the Apoſtle concludes believers Salvation to the uttermoſt,
Heb.7.25. Wherefore he is able alſo to ſave them to the utter most that come
unto God by him, ſeeing he ever lives to mak: Interceſſion for them.
8. Growing in the knowledg of Chriſt, implies being better acquainted
with his great Power, and continual preſence with his Church which is ſo
nearly related to Him. Behold! All Power is given to him both in Heaven
and Earth, at his Name every knee does bow, and every tongue if it
will ſpeak truth muſt confeſs that Chriſt is Lord. He is the bleſſed and
only Potentate, the King of Kings, and Lord of Lords. The mightieſt
Monarchs are more under his power then their meaneſt Siaves are under
theirs. He has all the reprobate Angels in a Chain, the key of Hell is in
his hand, he commands all there: and in Heaven the elect Angels are
his Miniſters to fulfil his pleaſure. He is indeed exalted far above all Prin-
cipality and Power, and Might and Dominion, and every name that is
named, not only in this World, but alſo in that which is to come. Eph. 1: 21.
Now this Lord, who is ſo powerful, has aſſured his Church, which is
his Spouſe, nay his Body, that he will be with her always to the end of the
world, Mat. 28. ult. The Church therefore in ſpight of Earth and Hell
ſhall laſt while the world laſts. Let fear give way, and Faith increaſe;
Believers may contemn their proudeſt adrerſaries. See Zions carriage
towards Sennacherib, the great King of Aſſyria, Eſa. 37: 22. The Virgin
Daughter of Sion hath deſpiſ d thee and laughed thee to ſcorn: the Dinghier
of Jeruſalem hath fhaken her head at ther.
9. Growing in the knowledg of Cliriſt implies a bertir underſtanding
him as Mediatour of th: new C-venart, fo he is called Heb. 12:23. On
this Covenant, pardoning mercy, renewing grace, and eternal glory
are promiſed, Earth and Heaven, the Creature, and the Creator him-
ſelf, by himſelf are made over to Believers. Now you muſt know that
Serm. 12. How we may Grow in the Knowledge of Chrift?
313
!
all their promiſes are yea and Amen in Corift, 2 Cor. 1: 20. The Covenant
was made for his fake, 'twas ratified and confirmed by his death, his
bloud is called the bloud of the everlaſting Covenant , Heb. 13: 20. his
bloud being ſhed , the Covenant ſtands good unto eternity. Here is vaſt
encouragement to lay hold upon the promiſes : If you come to God,
and ask, Lord! halt thou not made promiſes of pardon, to the peni-
tent and believing ? promiſes of grace to the humble? promifes of
ſatisfaction to the hungry Souls? promiſes of joy and comfort to the
mourners? In his Word God anſwered Yea. If you farther add, Lord !
Let theſe promiſes be accompliſhed for thy Chriſts fake : the anſwer is
Amen it ſhall be ſo, they ſhall be all fulfilled.
10. Growing in the knowledge of Chriſt implies a more earneſt looking
for his Word appearing. The day of this appearing is appointed, it draws
very near, being haſtned by the Prayers and ſufferings of Saints, by
the Sins and ſecurity of the World. Yet a little while, and he that shall
come will come and will not tarry, Heb. 10: 57. If Chriſt were better
known, this day would be more longed for by the Saints. Innocency
will then be cleared, all enemies more then conquered, ſalvation will
be perfected, the whole Church of Chriſt with all its members glorified,
Col. 3: 4. When Chriſt who is our life ſhall appear then ſhall ye alfo appear
with him in glory. Thus you ſee what it is to grow in the knowledge of
Chriſt, and the telling you this, is indeed a directing you how to grow
in this knowledge.
In the ſecond place I am to ſhew you what properties are required
in this Knowledge.
1. This knowledge of Chriſt would grow more and more certain. The
Apoſtle ſpeaks of Riches of full aſſurance of underſtanding to the acknow-
ledgement of the Myſtery of God and of the Father, and of Chriſt, Col. 2: 2:
The truths of Chriſt are certain in themſelves, the mind ſhould under-
ſtand them as moſt certain, there ſhould be an aſſurance of their cer-
tainty, a full aſſurance of it; ſuch an aſſurance is a rich thing, a thing
of great value, for 'twill have a great vertue and efficacy both upon
the heart and life.
2. This Knowledge of Chriſt ſhould more and more humble the Cori.
ftian : when he fees the treaſures of Wiſdom in Chriſt, he ſhould be
ſenſible of his own folly: when he views the robe of Chriſts righteouſ-
nefs, he ſhould be ſenſible that his own righteouſneſs are but rags,
When he ſtudies Chriſts fulneſs and Power, he ſhould be ſenſible of his.
own emptineſs and weakneſs. Finally he ſhould ſee himſelf to be nothing,
when he perceives that Chriſt is all in all, Col. 3: 11.
3. This Knowledge of Chriſt ſhould grow more Spiritual. He is not
to be known after a carnal manner; and therefore Popith Images are
very unfit repreſentations of him; not that his fleſh is ſwallowed up of
his Divinity as Servetus dreamed : but his fleſh is glorified, and as
tranſcendently glorious we muſt now look upon him. We muſt alſo know
him as the purchaſer and beſtower of all Spiritual gifts and graces, that:
we:
*
314
How we may Grom in tbe Knowledge of Chriſt: Serm 17.
we may be further renewed by his Spirit: the Apoſtle is thus to be un-
derſtood when he ſays 2 Cor.5: 16, 17. Though we have known Chriſt after
the Fleſh, yet now henceforth know we him no more; therefore if any man be
in Chriſt he is a new Creature.
4. This Knowledge of Chriſt ſhould encourage to a more ſetled relyance
upon him; when we ſee what a ſure and everlaſting foundation Chriſt is,
here we ſhould build higher and higher till the top reach Heaven; there
is no fear that the foundation will not bear the ſuperſtructure. We may
ſafely depend upon Chriſt for a laſting peace with God, for perfecting
the work of grace, and abundant entrance into the everlaſting King-
dom. He that believes in him ſkall never be confounded, 1 Pet. 2: 6. Let not
this Relyarae be called a lolling, faith; but without ſcoffing at her, let the
Church of Chriſt be permitted to lean upon her Beloved while ſhe is ſo
weak as ſhe is in the Wilderneſs of this World , Cant. 8: 5.
s. The Knowledge of Chriſt should raiſe him higher and higher in
Coriſtians eſtimation. The more we know of him , new beauties will ſtill
be diſcovered in him. He is greater than Jonas a Prophet , greater than
Solomon a King , who was the moſt famous King of Iſrael: He is alto-
gether lovely; nay te is the Angels wonder, Heavens darling, the
brightneſs of his fathers glory. Here is no danger of an overvalue of
an exceſſive love. Therefore let the Spark be blown up into a flame that
may not be quenched by many Flouds of Water , that may be too ſtrong for
Death and Hell it ſelf to conquer , Cant. 8:6, 7.
6. The Knowledge of Chriſt ſhould have a great Aſpect upon whatever
elſe is revealed in the Word of God. 'Tis a great matter to know the truth
as it is in Jeſus , Eph. 4:21. The Apoſtle tells us that he deſired to know
nothing elſe but Jeſus Chriſt and bim crucified, 1 Cor. 2: 2. will plainly
intimate that he lookt upon other things with a reſpect unto Chriſt; and
indeed without ſuch a reſpect what knowledge can be profitable, what
knowledge can be comfortable ? Luther ſaid, In Chriſto Crucifixo eft vera
Theologia , c cognitio Dei. There cannot be a right knowledge of God,
if there be an ignorance of Chriſt crucified.
7. The Knowledge of Chriſt it lould be operative ſtill in a greater
meaſure. It is inexcuſable to be nothful, where the Maſter is ſo good,
the promiſed aſliſtance ſo great, the commands far from grievous, and
the reward eternal. The better we know our Lord Jeſus, we ſhall ſerve
him with a more perfect heart, with a more willing mind. Obedience is
reafonable, pleaſanti neceſſary, we ſhould be ſtedfaſt, and always abound
herein. Labour shall not be in vain, 1 Cor. 15:58.
8 The Knowledge of Chriſt ſhould cauſo great glorifying and joy.
Well may believers who have no confidence in the Flesh who worſhip
God in the Spirit rejoyce in Chriſt Jeſus, Phil. 3: 3. God in Chriſt is become
their Father, and he will not dilinherit any of his Children whom he
has adopted, but they ſhall abide in the Houſe for ever, nothing ſhall
ſeparate them from his love. The marriage union between Chriſt and
them ſhall never be diſſolved : Manſions are preparing for them in Hea-
ven where there is everlaſting light and pleaſantneſs ; and they are
fitting
Serm.12. How we may grow in the Knowledge of Chrift:
315
fitting for theſe Manſions and ſhall not be long out of them. Well may
they love their Lord, and believing rejoyce with joy unſpeakeble and full
of glory, 1 Pet. 1: 8
In the third place the Directions follow, bow you may increaſe and
grow in the Knowledge of Jeſus Chriſt. The directions are theſe :
1. Be ſenſible of your remaining ignorance, and how great the hindrance
is, how great the harm is, that is the effect of it. You that are the Chil-
dren of light and of the day have much of night and darkneſs in you.
A perfect day you cannot indeed expect in this world, but that 'tis
poſſible that your darkneſs may be much more diſpellid , and 'tis your
fault if it be not. So far as darkneſs remains, the Prince of darkneſs
has Power, the world has an advantage; and there is danger of being
reduced to the works of darkneſs. The want of greater light, is the
cauſe of doubts and fears , difconſolateneſs and confuſion. How little
do you know of Chriſt in compariſon of what you ought or might?
Are you got beyond the ſurface of Goſpel Myſteries > how far from
ſearching into the heart of them, and diſcerning the depths of wiſdom,
the heighth of love in them? Hence it is, that your admiration and
affection are no greater. You are engaged in a warfare, 'tis dangerous
fighting in the dark , eſpecially with an enemy that fights beſt there.
You are travelling in a very narrow way, the leſs of light is in you;
you will find it the more difficult to keep this way. For ſhame be not
Babes in knowledge but in underſtanding be je men, 1 Cor. 14; 20. Let
it very much humble you to conſider the ſmalí progreſs you have made in
knowledge, notwithſtanding the great advantages you have had of im-
provement.
2. Compare all other Knowledge and this Knowledge of Christ together,
and ſee the vaſt difference in point of excellency; and this will ſtir you up
.
The Philoſophers of old, how reſtleſs were their
minds, how endleſs their inquiries! the farther they went, the more
they were puz'led; and after long ſtudy they came to underſtand that
they fully underſtood nothing. That Wiſe King of Iſrael after he had
diligently employed his large underſtanding about humane knowledge;
he cryes out as a man exceedingly vexed and diſappointed. Ecclef 1:18.
In much Wiſdom there is much grief , and he that increaſes knowledge in-
creaſes forrow. But the knowledge of Chriſt is of another nature. He
that rightly underſtands the Lord Jeſus, underſtands how to have his
guilt removed, his heart renewed, his conſcience calmed, his Soul
fecured, and that for ever. This knowledge is not a vexation but a fa-
tisfaction to the Spirit, both becauſe of its certainty, and becauſe of
the ſuperabundant grace and fulneſs in Chriſt who is known. Here it
may truly be ſaid, Intellectus eft in quiete ; the better Chriſt is underſtood,
the more the Soul that underſtands him is at reſt.
3. You muſt not lean to your own parts and underſtandings. Men of the
greateſt natural capacities, have been men of the greateſt miſtakes, and
SI
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3.16 How we may Grow in the Knowledge of Chriſt? Serm. 12.
+
MOTOM: amorem
the fouleſt errours; and herein they have embraced for the truths of
Chriſt,and the reaſon is, becauſe their hearts being proud, God thwarted
them, and their pride blinded them. In your ordinary ſecular affairs,
'cis not ſafe to confide in your own wiſdom; but even here you are to
acknowledge God. Certainly then when ſearching into the Myſteries of
the Goſpel, you muſt be ſenſible that the ſharpeſt underſtanding has
need of illumination from above. You muſt indeed be fools that you may
be wiſe, i Cor. 3: 18. A light of your folly and weakneſs muſt make and
keep you very humble. Such the Lord has pro niſed to guide in judgemint,
and to teach his way, Pfal. 25: 9.
4.
Heedfully attend to the word of the truth of the Goſpel; this is the
great means to infuſe and to increaſe the knowledge of Chriſt. 'Tis
called the word of Christ, Col. 3: 16. Let the word of Chriſt dwell in you
richly in all wiſdom. Becauſe Chriſt is the Author of it, and the principal
ſubjected therein treated of. The Goſpel informs you of his Natures,
divine and humane, of his Offices Prophetital, Prieſtly, Kingly; of his
benefits juſtification, adoption, regeneration, ſtrong conſolation, and
Conurer in ani- ſuch like : The Goſpel informs you what he did, what he ſuffered, and
0295 Sumimå vi how he eyed his Churches good in both. It informs you where Chriſt is
inferere
. infige- gloriouſly preſent, in the higheſt Heavens, where he is graciouſly preſent;
Te, in'ulcire a.
he walks in the midst of the Golden Candleſticks : and accompanies his own
autemžimo viro inſtitutions with a mighty and gracious efficacy. Oh ſtudy this Goſpel
ardorim potius more, take it in.at your eyes by reading it; at your cars by hearing it;
literarum verè nay receive it into your very hearts; the Goſpel is that which brings you
Sucrarum, Co- to the knowledge of Chriſt, and ſo makes you wiſe unto Salvation.
Mirer at legen-
$. Look unto Jeſus himſelf, for in him are hid all treafures of Wiſdom
mulare, ad per- and Knowledge, Col. 2: 3. The Sun is ſeen by its own light, the know-
forutindum ani- ledge of Chriſt is derived from himſelf. He is the greateſt and beſt of
Prophets, who teacheth like him? He not only reveals the things of
tindum, noclul
more verſindum
peace, but alſo gives the power of ſpiritual diſcerning: 'tis from Him
minu, verſan- that we have the Ey-ſalve to make us fee, Prov. 3: 18. and the more of this
sium diurka; ad Ey-ſalve we ſee the clearer. What kind of Mafter would that be that
iaſeneſcendum , were well skilled in all ſorts of learning, and were able alſo to give
ad immoriendum
parts and capacities to all his Scholars, that they might be all excellent!
denique quante Chriſt is ſuch a Maſter as can give ſubtlety to the ſimple, and reveal
-,b.mintiá in- thoſe things to babes, which are above the wife and prudent of the
world. 'Tis ſaid of Jeſus, that He opened the Diſciples underſtandings
vart. Dorpius that they might underſtand the Scripturis., Luk. 24:45. There was good
Dzlaut. Pauli reaſon why the Apoſtle ſhould wiſh that the Lord Jeſus might be with
Timothy's Spirit, 2 Tim.4: 22. that he might be better inſtructed, and
that he might be a better inſtructer.
6. Cry for more Knowledge, and eye the promiſe of the Spirit of Wiſdom
and revelation. The Pſalmiſt who was wiſer then his enemies, that under-
ftoed more then his teachers , that had greater underſtanding then the
Ancients, Pfal. 119:98, 99, 105. how often and how earneſtly does he
ary to be taught of God, v.33, 34. Teach me O Lord the way of thy Sta-
tubes,and Ishall keep it to the end, give me urd:rftanding and I fall keep tlay
Law,
dum illas extir
Yillre,
ad medi-
6:1111-1 r.
6.
Serm. 13. How we may Grow in the Knowledge of Chriſt?
317
Law, yea I fall obferve it wish my mhoic heart. He that has the greateſt
meaſure of knowledge, has reaſon to beg furymore. And that which is an
encouragement to prayer, is the readineſs of the Father of lights to give
Wiſdom liberally without upbraiding; and likewiſe the promiſe he has made
cfhis Spirit, who is ftyled by the Apoftle Πνεύμα σοψίας κι ασομαλύψεως
the Spirit of wiſdom and revelation. Eph. 1: 17. The Sp.rït ſearcheth all
things even the deep ibings of God; theſe are the truths of Chriſt in the
Goipel, and the Spirit reveals them, which alſo could more have entred
into the heart of men, i Cor. 2:9, 10. Lay hold of the promiſe of the
Spirit, which the Father is more forward to give ; then earthly Parents
bread to their hungry Children; take heed of grieving this holy Spirit,
deliver up your ſelves to his guidance , and hear what he faith unto the
Courches, and he will lead you farther into all truth, and glorify Chrift,
Job. 16: 14. by cauſing you to ſee more of his beauty, more of his
glory.
7. Take heed of ſeducing Spirits. Hearken to the Apoſtle Joh. 14: 1.
Beloved believe not every Spirit, but try the Spirits whether they are of God,
and the Trial is to be made with reference to Chriſt, v.2. It is much to
be obſerved , that Satan the Father of lies in broaching of hereſies, has
ſtruck at our Lord Jeſus in a ſpecial manner. Arrius of old denied his
Godhead , Eutyches his Manhood; Neftorius denyed the Union of his
Nature in one Perſon ; Pelagius oppoſed his Grace, and Antichrift
would fain baniſh his Goſpel, and hinder him from being lookt unto ás
the only Mediatour. You that are the Sheep of Chriſt hearken not to
the voice of such ſtrangers, but flee from them. Be not like Children tofst
100 and fro, ard carried about with every wind of Doctrine , as you would
become perfect men in the knowledge of the Son of God, and attain to the
meaſure of the Stature of the fulneſs of Chriſt, Eph. 4: 13, 14,
8. Abſtain from worldly and fleſhly lufts, theſe put out the Souls eye and
take away the heart. Theſe luſts are called deceirful and fooliſh luft's, for
they make meer fools of thoſe that make proviſion to fulfil them. Tlie
cleaner your hearts are from pride , envy, paſſion, malice, evil concu-
piſcence and covetouſneſs, the clearer will the eyes of your under-
ſtandings be to ſee the Lord Jeſus. The Apoſtle bids the Epheſians
Chap.4: 22, 23. to put off corcerning tbe former converſation the old man,
arhich is corrupt according to the deceitful lufts: and then adds, be ye renewed
in the Spirit of your mind. So Col. 3: 5, 10. Mortify your members which
are upon Earıb, fornication, uncleanneſs, inordinaie effction, &c. and
then it follows put on the new man which is renewed in kvowledge after the
Image of him that created him.
9. Allociate your felves with them who have a great meaſure of the
Knowledge of Chriſt. Solomon tells us, He that walketh with the wife Mall
de miſe, but a companion of fools ſhall be deſtroyed, Prov. 13: 20. Value the
cominunion of Saints, and delight in them as the moſt excellent Com-
pany, and like them beſt when they ſhew the beſt of themſelves, and
mit of all manifeſt that light and heat that is in them. Oh what an
improvement night Saints make one of another, as to wildcm , grace
SE2
ard
318
How we may grow in the Knowledge of Chriſt? Serm. 12:
>
detur magnum
confolation, if they were not wanting one to another and to themſelves
alle! The weaker Chriſtians ſhould learn of the ſtronger , eſpecially of
their Teachers, and Teachers themſelves by importing light to others,
Ego ex eorum would find their own light increaſed : Knowledge being like the
profiteor, qui Widdows oyl, which the more it was drawn out the more it was aug-
jcribunt profi- mented.
ciendo, 6 Seri-
10. Let your end in defiring a greater degrce of the Knowledge of Chriſt
tendo profi.
be right; not that you may be pufft up in your own minds, or admired
riunt. Auguſt.
Epift. 7.
by men, but that Chriſt may be more admired and eſteemed by you. If
knowledge puffs you up, you are not really great and grown, but
Apparet Chri; only ſwell?d and diſeaſed, as a Father oblerves, Superbia non eſt magni.
ftus humilis ad
juperbos. Ej?
tudo fed tumor ; More talents will be committed to your truſt, if you ask
enim japerbia more, that you may improve them. Let this be your deſign in deſiring
non magnitudo to grow in the knowledge ofChriſt;that your Faith may grow exceedingly,
jed tumor: quod that your love may grow more ardent, and that over all things in your
auten lumet vi. hearts Chriſt may know the prebe minence. Long to know him better that
Sed non eft ſa-
this knowledge may more perfectly cleanſe both your hearts and con-
nam.Auguftin. verſations; Follow on to know him, that you may follow harder
Serm. 27. de after him.
Тетр.
In the fourth and laſt place I am to tell you, what Uſe and improve-
ment you are to make of this knowledge of Chriſt; or of Chriſt known,
And here I might ipeak largely, firſt of all to them that are without
Chriſt; you that are in this ſtate, muſt needs be alſo without hope, and
without God in the world. You that are ſuch, pray conſider what you have
heard concerning the Lord Jcfus, and ſeriouſly weigh with your ſelves,
whether you have reaſon ftill to ſlight him. Much good has been told
you concerning him; and none but a lying Spirit can ſuggeſt, and a
fooliſh heart believe; that 'tis beſt ſtill to keep at a diſtance from him.
Chriſt calls after you to this day, though you have long rejected him;
kebold he stands at the door and knocks, Prov. 3: 20. waiting that he may
be gracious. Oh that at length you would be prevailed with to come
to him. I ſhall only uſe thele two argunients to perſwade you.
1. Chriſt is willing to receive the very worſt of you upon your returning and
believing , he willtake you with all your faults, and obtain your full and
free pardon : he will take you with all your debts, and croſs your ſcores,
cancel
your bonds, though your debts amount to many thouſand talents:
He will take you with all your infirmities though never ſo foul and
loathſome, and heal and cleanfe your Souls by his Blood and Spirit. The
Apoſtle Paul ſpeaks of his being apprehended of Jeſus Chrift, Phil
. 3: 12.
And when our Lord Jeſus apprehended him and graciouſly received him,
whcm did he receive ? it was a Blaj phemer, a Perfecutor and Injurious :
and yet he obtained mercy. If the Apoſtle had ranſackt all, he could
hardly have found a worſe crue, then thofe nientioned, 1 Cor.6:9,10,11.
Ecrnicatours, Idolaters, Adulterers, offrminate abuſers of themſelves with
Mankind, Thieves, Covetous, lrunkards , Rivilirs, Extortioners : and
yet theſe were walht and ſanctified firſt, and ſaved afterwards. Here is a
ſtrong
I
Serm.. 12. How we may grow in the Knowledge of Chrift:
319.-
mighty Saviour.
**
ſtrong inducement to the very worſt to come to this Gracious, this
2. Chriſt is willing to give himſelf to you, fo that all that he is and las
ſhall be yours : you are not only called, but woced, you are ſolicited
to give your conſent to a marriage: and this is the greateſt and the beſt
Match of all, to be married to the Prince of life and Lord of all. Be
but willing to be his, he is much more willing to be yours. Oh wonder
at his condeſcending love, wonder at your own madneſs in ſianding
out : and preſently yield your ſelves to Jeſus, ſaying, Lord we repent,
we believe; kelp thou oder unbelief, and heal the impenitency and isardneſs of
cur hearts.
I ſhall ſay no more at preſent to the unbelievers, but addreſs my ſelf
to you that are Saints who have known Chriſt with a faving Knowledg
and ſhall ſhew you how Chriſt and the knowledg of him may be uſed and
improved.
1. Improve the knowledg of Chriſt with reference to God himſelf. God
out of Chriſt is very dreadful; thus conſidered, ſinful man muſt look upon
him as the Devils do,and tremble, Jam.2.19. He has fury in his Face,cur-
ſes in his mouth and a glittering Sword in his hand, and what fleſh can
ſtand before him. But you that are Believers are to look upon him as he
is in Christ,now his wrath is taken away,he is the God of Love and Peace
and Grace and comfort, you may diſcern his bowels yearning towards
you, bis everlaſting arm embracing you , his Language is mofc ſweet
and full of kindneſs: nay He ſwiars he will bleſs you with all ſorts of
bleſſings, but eſpecially with the beſt, namely ſpiritual and everlaſting.
Under the Old Teſtament God was called the Lord that brought Ifrael out
of Ægypt. Afterwards, the Lord that brought Judah out of the Land
of tbe North. But under the New Teſtament, he is ſtyled again,The God
and Father of our Lord Jeſus Chriſt, Eph. 1.3. 1 Pet. 1.3. Behold him in Chriſt
and you will ſee him to be a Father, a Guide,a Shield an exceeding great
reward; you may abound in Faith and Hope and Joy in the Lord, for he
is the God of your Salvation.
2. Improve the knowledg of Chriſt with reference to the Law of God.
The Law conſidered in it felf, ſince the fall of Man is the miniſtration
of Death; it condemns the Tranſgreſſors and concludes and leaves them
under wrath, and tis ſo weak through the fleſh, that it can give righteoul-
neſs and Life to none; but if this Law be lookt upon in the hand of
Chriſt the Mediator, its Curſe is removed, its rigour abated: The Be-
liever may delight in the Law of God, Pf. 1.2. and prefer it before thonlarid's
of Gold and Silver, Pf.119.72. and is to account it one of the choice new
Covenant Bleſſings to have this Law written in his very heart, 'Heb. 8.10.
Chriſt heals the natural cnmity againſt the Law of God, wbich was in the
hearts of believers; and ſtrengthens them to yield obedience to it, and
that promiſe is fulfilled, Ezeck 36.27. I will put niy Spirit within you, and
canſe poil to malkin my Statutes, and ye shallkçep my judgments and do i heme
«
^^
o Improve
32.0 How we may Grow in the Knowledge of Chrift: Serm. 12.
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- 5
3. Improve the knowledge of Chriſt with reference to Sin. Behold the
Lord Jeſus for Sin condenin ng Sin in the fleſh; that is by being made a ſin
offering, he condemned fin; Sins cauſe Falls, fin is as it were cait, and
the finner believing in Jeſus is acquitted. If you are in Chrift, Sin,though
it has damned thouſands, , yet you are freed from it's condemning Pow.
er, Rorn.8.1. There is therefore no co-demnation to them that are in Chrift je-
ſus: Behold this Lamb of God, who bare your fins himſelf, a Load too
heavy for you to bear. Are you afflicted with the remainders of Luſts and
Corruptions ? Still look to Jeſus : No Luít ſo ſtrong, but he can eaſily
mortify it: The death of Chriſt has a killing Power in reference to ſin
without this all means of mortification will be of little efficacy. The A-
EM QUtol ye- poſtle ſpeaks of, being playted together in the Likeneſs of his death, Rom.6.
Γίναμεν εν o-
As the branch derives vertue from the Vine, ſo the Chriſtians mortify-
Morduate si ing Power from Chriſt's death: When he the ſecond Adam was crucify-
Sarats. ed, the old Adam was crucifyed with him, and truly the old Man with
his Luſts and Deeds muſt be mortifyed, by the improvement of Coriſts
Crucifixion, Rom.6.6. Knowing this that our Old Man is crucifyed with him,
that the Body of Sin might be deſtroyed, that henceforth we should not ſerve
Sin.
Hoc beneficium 4. Improve the Knowledg of Chriſt in reference to Angels, and that
Chriſto accep- both good and evil Angels. The good ones have Chriſt to be their Head,
tum ferre con Col.2.10.And they holding thisHead are confirmed and eſtabliſhed. Theſe
idle boftita po- good Angels are ſaid to aſcend and deſcend upon Chriſt, John.1. 51 Which
ilus Angalis nc. Luther refers to their contemplation of Chriſts divinity and humanity
biſcum diſcidi- Videre in eadem Perſona, lumma u infima conjunctiſſima. But Calvin refers
umeft,quam fa- it to the Angels Miniſtration : here is an alluſion to Jacob's Ladder
miliaris juvina Chriſt is that Ladder, whereby we may aſcend, 'tis through Him that Hea-
ideo Jup.r if- ven is open, and 'tis upon his Account that the Angels are ready to do
fum afcendere Offices of kindneſs to believers, and are ſo ready to be miniſtring Spirits
O deſcendere to miniſter for them that are Heirs of Salvation, Hıb 1.14. And as from Chriſt
dicuntur ;, men you are to expect care from the good Angels, ſo he can eaſily defend you
from the bad ones. He ſtops the mouth of the Devil who is the Accuſer
quod ejus refpe- of the Brethren, by that full ſatisfaction he has made to divine Juſtice.
itu es in ejus Hedere ts him as a Lyar, and diſcovers his wiles and devices. He oppo-
bonorem com- ſes Satan as a Murtherer,and hinders him from devouring the leaſt Lamb
pieduntur fua of his flock; he is ready to arm you with the whole armour of God, and
Ecclefiæ corpus ſtrengthens you both to combate and to conquer. He has tryed Satans
Calvin in J. Strength in his own perſon, and has got the Victory.Hi has ſpoiled Prin-
han, C. I. cipalities and Powers ar.d made a few of them openly triumphing ovir then,
s Improve this Knowledg of Chriſt with reference to this preſent
It orld. Chriſt in the days of his fleſh had little of the world, and in the
hour of Temptation he deſpiſed the offer of the whole. Surely'ris a
thing of finall value, and it uſually proves a great ſnare , elle Chrifti.
ans ſhould have more of it. They are exemies to the Ciofs of Chriſt, wo
mirdearthly things, Phil.3. 13, 19. They are Strangers to the power of his
relirrection, wirole hearts and Treaſure are not in Heaven. Look uil-
7
quod illi foli
minijlrent : fed
Col 2.15.
Serm.12. How we may Grow in the Knowledge of Chrijt? 3.2.1
to Jeſus, and look off from the World, or look upon it with contempt.
Be not ſo eager after that which Chriſt loſt his Life to deliver you from,
Gal.1.4.He gave himſelf that he might deliver us from this preſent evil world,
acccording to the Will of God and our Father.
6. Improve this knowledg of Chrilt with reference to Duties, Grace and
per ſev.rance in Grace. Let all your Duties be done in his Name, Col. 3. 17.
that is in his Strength, and with expetation of acceptance, intirely up-
on the account of his Mediation. Apply your ſelves to him for grace to
he'pin every time of need, Heb.4.16. for grace to do, for grace to ſuffer, for
grace to perfevere, and ſtand perfect and compleat in all the will of God, Col.
4.12. The Believer in Chriſt, notwithſtanding all weakneſſes and rea
mainders of indwelling lin is much ſafer than innocent Adam in Para-
diſe; becauſe Chriſt has engaged for believers, that they hall endure
to the end; and that he will give them (ternal Life, and none mall pluck
themont of his hand and the hand of his father. In ſuch hands they muſt need
be ſafe indeed.
7. Improve this Knowledg of Chriſt with reference to comfort. Tis
Hs that ſends the Comforter who abides with the Church for ever, Job.r6.
7. The Church and the Churches comfort are built upon the ſame Rock,
Chriſt. Your Confilation then will be ſtrong, if you fly for refuge, to lay
hold upon the hope ſit before you. Heb. 6. 18. You that are Saints, well may
you rejoyce in Chriſt Jeſus, ſince by him you have received the atonement.
Peace he has left you for a legacy, a peace that will abide in the midſt of
the greateſt outward troubles, a comfort that moſt abounds, when ſuf-
ferings are moſt aboundant.'2 Cor. 1.5. Conſider the Lord Jeſus, and be
filled with everlaſting confolation and good hope through grace. How ſtrong is
his hand, how tender his heart, how unchangeable his kindneſs; Jeſus
is the ſame yeſterday, and to day, and for ever. Heb. 13. 8.
8. Improve the knowledge of Chriſt with reference to his Churches e-
nemies. He is above their match, and he will make them know it, they
cannot hide their counſels from him, who ſearcheth the Reins and Hearts.
and they muſt needs at laſt be diſappointed and worſted, for Christ will
Reign till all his foes be made his footſtool, Heb. 10. 13. Julian the Emn-
perour wanted neither Policy nor Valour, nor an armed power, and yet
of a ſuddain he had a deadly wound given him; and cries out Viciſti Gal-
lilæe, O Galilean (ſo he called Chriſt) thou haſt overcome me. This will
be the end of the ſtouteſt and proudeſt of the Chnrches Adverſaries.
Chriſtians are as dear to Chriſt as the Apple of his Eye. They are bold fel-
lows that will venture to give Chriſt a blow on bis very eye; this affront
will not be born long, and whai a deadly ſtroke will this judge of the
world at laſt return.
Miribili modd')
mors
9. Improve the knowledge of Chriſt with reference to Death. He Cbrijtum dever-
has grappled with Death, and has been to hard for it, he has taken away rae dexoratur,
its Sting, which was the worſt thing in it, and is ready to deliver from dem occidit
that Bondage which the fear of Death cauſes, Hel. 2: 15: The Apoſtle occiditur;
having eyed Chriſt and the Reſurrection inſults over this laſt enemy, citur: Luther.
dur vincit vina
1007.15. 53. O Death where is thy Sting? O Grave where is thy Vitory? Tom: 4. Paáng,
Chriſt but
4
1322
How we may grow in the Knowledge of Chriſt. Serm. 12•
Chriſt has fanctified the Grave into a bed of reſt, and to uſe Luthers ex-
preſlion, Mors eſt Janua vitæ, Death is the Gate to life and immortality.
The dying Chriſtian, when he lifts up his eyes to his Lord and Saviour,
he may ſay then with Laurentius , Nox mea tenebras non habet, the night
of Death hath no darkneſs in it, but is an entrance into the light that is
everlaſting
10. Improve the knowledge of Chriſt with reference to Eternity. So
vaſt and endleſs a thing may well be of an amazing conſideration, and
when once in Eternity,there is no correcting of miſtakes. Look therefore
unto Jefus to ſearch and prove you, and to keep you ſincere, and with-
out offence unto the laſt. And when Time is juſt come to an end, behold
your Lord entered into everlaſting joy himſelf, and ready to receive you
into the fame. Chriſt is gone already, as your forerunner, nay as your
repreſentative, and has taken poffeflion of the incorruptible and unde-
filed inheritance, Heb. 6. 20. do you gladly follow him, as knowing tbat
when this earthly houſe of your Tabernacle is diffolved, you have a building of
God, an houſe not made with hands, Eternal in the Heavens.
Quest.
Serm. 13.
385
Queft. How may our belief of Gods Go-
verning the world ſupport us in all wordly
diſtractions?
SERMON XIII
.
PSALM XCVII. 1, 2:
The Lord reigneth, let the Earth rejoyce, let the multitude of
Iſles be glad thereof. Clouds and darkneſs are round about him,
righteouſneſs and judgment are the habitation of his Throne.
co
HE State of affairs is oftentimes (and ſo it is at this
day) ſo involved and conſuſed, that we need not
wonder if we ſee men of wiſdom greatly per-
T
plexed in their ſpirits, and almoſt funk into dif-
couragement. The beſt of Saints, whoſe hearts
are moſt furniſhed and fortified with grace, would
be of all others moſt ſubject to diſcompoſure,
were it not that they feel peace and comfort
flowing into them from the remembrance and ſweet conſideration of a
God above. What good man could poſſibly have any tolerable en
joyment of himſelf, or pollefs his Soul in patience, while he obſerves
the ſcentricki and irregular motions of things below; the reſtleſneſs,
tumblings and toſſings of the world, deſireable comforts and delights
blaſted in a moment, afflictions and troubles breaking in with a ſudden
ſurprize, order quite ſubverted , Laws violated, and the edge of them
turned againſt thoſe that are faithful and peaceable in a Land, and all
things indeed turned upſide down: Wickedneſs rampant, and Religion
oppreſt : The ſpurious brood of Babylon cloathed in Scarlet , and pro-
ſpering in the world, when at the ſame time the precious Sons of Zion,
comparable to the fineſt Gold , are eſteemed as earthen pitchers, yea
broken potſherds, and ſo thrown upon dunghils, or caſt into Priſons,
and filled full with the contempt of them that are at eaſe; theſe things, I
ſay, would ſoon break his heart, did he not ſee liim who is inviſible,
and' firmely believe a wheel within a wheel, an unſeen hand, which
Aaa
Iteadily
386
may our Belief of Gods Governing the World Serm. 13.
Home
ſteadily and prudently guides and directs all things, keeping up a beau-
tiful order where reaſon can diſcern nothing but at ataxie and confuſion.
Thoſe that are converſant in the facred Scriptures, do find, that the
Aouriſhing ſtate of ungodly men, and the afflicted condition of gracious
Preſons, hath proved to ſome of the Saints ſo hard a knot, as they have
gone to God for the untying of it, and to others it hath been the occaſion
of fo furious and violent temptations, as had almoſt tript up their heels,
and broken the neck of their Religion. Upon that very ſcore holy Afaph
was almoſt ready to conclude, he had in vain cleanſed his heart, and
waſhed his hands in innocence.
But if we will repaire unto the Sanctuarie, and conſult the divine
Oracles, and believe them when they tell us that the eternal God, our
God is the Rector and Governour of the world, it will revive our Spi-
rits, reduce our Souls into their right frame , and preſerve them in a
due compoſure, when the ſcene of affairs is moſt ruffled. To entertain
you with a diſcourſe upon this choice and ſeaſonable ſubject is the work
allotted me at this time, and the Queſtion now to be diſcuſt and an-
ſwered is this.
Queſt: How may our belief of Gods Governing the world ſupport us in
all worldly diſtractions ?
The Text which I have now read is the precious and ſure foundation,
on which I am to build ; in that we find theſe things obſervable.
1. A comfortable aſſertion, the Lord reigneth, i. e. Jehovah, God,
or if you pleaſe, our Lord Jeſus Chriſt, unto whom all power is given
both in Heaven and in Earth; For that he is particularly intended in this
Pſalm, may be gathered from vers 7. Confounded be all they that ſerve
graven Images, and boaſt themſelves of their Idols, worſhip him all ye Gods;
which laſt words relate to Chriſt, as the Apoſtle Paul alſures us, Heb.1:6.
When he bringeth in the firſt begotten into the World, he faith, and let all the
Angels of God worſhip him.
2. Here is an Exhortation to joy and gladneſs upon account of the
Lords reigning. Let the Earth rejoyce, and let the multitude of Iſles be glad
thereof. i. e. Let all the world rejoyce, at leaſt all thoſe that are the ſub-
jects of this mighty Lord, who have bowed to his Scepter, and ſubmitted
themſelves to his Government, as a willing people in the day of his power.
Chriſt was the deſire of all Nations, and there is reaſon why he and his
Government ſhould be the delight and ſatisfaction of all Nations.
Both thoſe in the Earth, by which ſome underſtand the Continent, and
thoſe in the Iſles, England, Scotland, and Ireland among the reſt ; or
if you pleaſe, you may underſtand the Gentiles, becauſe that paſſage of
the Prophet , Ifa. 42: 4. The Iſles shall waite for his Law, is by the Evan-
gelift reridered thus, Mat. 12:21. In his name ſhall the Gentiles truſt.
3. We have here the manner how the Lord adminiſters his Kingdoms,
and mannageth his Government, and that is laid down in two things. .
1. Firſt, with terrible majeſty and myſteriouſneſs, this you have in
the former part of the ſecond Verſe. Clouds and darkneſs are round about
bim. Which words do intimate to us the tremendous majeſty of the Lord,
A
which
Serm, 13.
Support us in all wordly diſtractions.
387
which may well ſtrike an awe upon his Subjects and friends, and much
more fill his enemies with dread and horrour. He was terrible at his giving
forth the fiery Law upon Mount Sinai. As we read Deut. Il: 4.
The Mountain burnt with fire unto the midſt of Heaven with darkneſs, Clouds,
and thick darkneſs. So he is and will be ſtill in his preſent and future ap-
pearances and diſpenſations. Mala. 3: 2. Who ſhall abide the day of his
coming, and who ſhall ſtand when he appeareth; well may that queſtion be
propounded , for Mat. 12: 3. His Fan is in his hand, and he will throughly
purge his Floor , and gather his wheat into the garner, but burn up the chaff
with unguenchable fire.
And as theſe Clouds and darkneſs do ſignifie the terrible Majeſty, ſo
the myſteriouſneſs of his proceedings. He often goeth ſo much out of
our fight , that we are unable to give an account of what he doth or
what he is about to do. Frequently the Pillar of divine Providence is
dark throughout, to Iſraelites as well as Egyptians, ſo that his own
People underſtand not the Riddles till he is pleaſed to be his own Inter-
preter,
and fo lead them into his Secrets. Pfalm 77: 19. His way is in
the Sea, and his path in the great Waters, and his footſteps are not
known, c.
The Lord mannageth his Kingdom and Government with perfect
equity and unſpotted Juſtice. Righteouſneſs and Judgment are the habitation
of his Throne. Righteouſneſs, whereby he preſerves, ſaves and rewards
the good Judgment, whereby he puniſhes, confounds, and deſtroyes the
wicked. Theſe are the habitation of his Throne, his Tribunal, his Seat
of Judicature. Theſe are the Baſis or foundation, which give unto his
Throne (recritudinem cá ſtabilitatem) rectitude and eſtabliſhment. His
Throne is eſtabliſhed in righteouſneſs, and the Scepter of his Kingdom
is a right Scepter. Though there be Clouds, yet no blemiſhes, though
darkneſs, yet no deformities. Pſalm 92: 15. The Lord is upright, he is
our Rock, there is no unrighteouſneſs in him. The Doctrine I ſhall ſpeak to
is this:
In the midst of all outward diſtractions and confuſions, Gods Governing Doct. .
the world may and ſhould be the ſupport and joy of his Saints. In the handling
thereof I ſhall obſerve this method.
1. Enquire what Government is.
2. Prove that God doth Govern the World.
3. Shew why this ſhould ſupport and comfort his People?
4. Improve the whole in a way of uſe.
I begin with the firſt of thefe.
What is Government?
Queſt.
I anſwer. Government is the exerting or putting forth of that Pomer which Anſwer,
anyone is juſtly cloathed with, for the ordering and dini eting of Perſons, and
things to their right and proper ends
. In this
deſcription of Government
are three things to be conſidered and ſpoken to.
In all Government
, there is an end fixed and aimed at. Thus it is in D.-
nieſtick or Family Government, which Parents have over their Chil-
dren by nature , and Maſters over their Servants by vertue of Con-
Ааа 2
tract.
V
:
.
388
How maj our Belief of Gods Governing the World Serm. 13.
tract. The end of that Government is the good of the Family, and every
one that is a member thereof. The Parent or Maſter ought not to be
wholly addicted to himſelf, nor to aime ſolely at his own honour;
pleaſure and advantage, but to deſire, ſtudy, and by all lawful means to
promote the good and welfare of the whole. And juſt ſo it is with Poli-
tical Government, both in Cities and Provinces, and Kingdoms or Em-
pires. When People did at firſt excogitate and conſtitute ſuch or ſuch a
form of Government, and place one or more at the Helm, and ſubmitted
themſelves to him or them, no rational man can doubt, but it was for
ſome wiſe end. Government and Governours are not ſet up for nothing,
,
but for an end; which end is either ſupreme and ultimate, or inferiour and
fubordinate. The ſupreme and ultimate end is, and ought and deſerves
to be the glory of God, the exalting of his Name, the preſerving, ſecu-
ring, and inlarging of his intereſt, the maintaining and promoting of
Religion and Godlinefs. None can ſhoot at a fairer mark, nor drive a
nobler deſign; this is worthy of men, of the beſt and greateſt men :
It is the great end which God himſelf aimes at in all the works of his
Hands. He both made all things for himſelf, and for himſelf likewiſe he
doth uphold and order them. And unto this end all Magiſtrates are in
duty bound to have an eye, and direct their rule and all their actions.
This is the great work of their place, the main and principal buſineſs
of their office. The good Lord give them allan heart to conſider it, and
to act accordingly. As they rule by God, ſo they are obliged to rule for
him ; they ought not ſo much to deſign the lifting, up of themſelves, as
the lifting up the Name of God and Chriſt in the world, eſpecially in
their own Dominions. That Magiſtrate who doth not make the glory of
God his principal end, is himſelf degenerated into a Beaſt.
The inferior and ſubordinate end is the good of the Communities, the
happineſs and welfare of the whole Country, the peace, comfort and
profperitie of all the People, over whom Governours are ſet. The ſu-
preme Magiſtrate is to his Dominions what the Head is to the body
natural, and fo influence belongs to him as well as preeminence, he is
engaged to think, contrive, ſtudy, care, order, and provide for the
comfort of the body, and all the members of it. Paul Iaith Rom. 13: 4.
He is the Miniſter of God to thee for good, for a fourfold good, as learned
Partus faith.
1. In bonum naturale, for natural good, that he may ſecure thy per-
ſon and life from danger, and thy outward Liberty, comforts and enjoy-
ments from the Sons of violence.
2: In bonum morale , for moral good, that he may curb thy unruly
paſfions, and baſe lufts, and reſtraine or hinder them from breaking out
into vitious and enormous practices.
3. In bonum civile, for civil good, that he may preſerve publick So-
ciety, and keep up common honeſty and ſuſtice.
4. In bonum ſpirituale, for ſpiritual good, that he may defend the true
Religion, that which is pure and undefiled before God and the Father,
and keep up and encourage the Worſhip of God, which is warranted by
the
erine
Serm. 13. Support w in all worldly diftrations,
389
godlineſs.
VE
;
the Scripture, And all this is according to the word, which doth direct
and command that we ſhould pray for Kings, and all that are in Au-
thority, that under them we might lead peaceable and quiet lives,
in all godlineſs and honeſty. So that the end of Government is the
ſecuring peace and quietneſs, and the encouraging of honeſty and
2. In all Government there is ſuppoſed a power ſufficient for the or-
dering of things unto theſe ends, not only natural power, but alſo mo-
ral Authority, lawfully come by, for without that there can be no juſt,
right, and good Government. Magiſtrates therefore are called Powers.
Rom. 13:1. Let every Soul be ſubject to the bigher Powers, for there is no
power but of God, the powers that be are ordained by God. Lawful Gover-
nours are inveſted with Authority and Power, there are put into their
hands the Scepter to rule, and the Sword to protect and puniſh as there
is cauſe. They have a legiſlative Power, to make Laws, and iſſue out
commands which ſhall oblige their Subjects; they have a right to do this,
ſo they uſe their power rightly, and obedience is due from their People,
obedience to all their juft and lawful commands, they ought to rule in
the fear of God, and their Subjects ought to obey in the fear of God,
Rom. 13: 5. re muſt needs be ſubject, and that not only for Wrath, but alſo
for Conſcience ſake ; as knowing that this is the will of God concerning
you, and when any wilfully fail herein, they contract guilt, and break
their own peace. And as there is an Authority to enact Laws, ſo a Power
to ſuppreſs the Rebellions, and animadvert on thoſe that are refractorie
and ſtubborn, and alſo to defend , reward and encourage all perſons
ſtudious and careful of performing their duty. Where all this Power is
not, there is a miſerable defect in the Government, which will in time
dwindle and come to nothing, and confuſion and every evil work ſtep
up in its place.
3. In Government this power is reduced into act; there is a prudent
feaſonable exerting and putting forth of the Power in order to the attai-
ning of theſe ends. This is the complement of all, for it is folly for any
to make that his end which is quite out of his reach; and that Power is
in vain, which always lyes dorment. Power is not put into the Rulers
hand męerly for ornament but for uſe. It is no other than a truſt com-
mitted to him; therefore though he be a Magiſtrate over men, yet he is
a Miniſter of God, and is obliged to ſerve his great Lord according to
the beſt of his skill, and to act toward the end formerly mentioned. As
he is advanced to high and honourable places, ſo he is engaged to great
and excellent work. Rom. 13: 4. He is not to tear the Sword in vain; and
it may be faid, He weareth not the Crown in vain, he holdeth not the
Scepter in vain, not for nothing, not for a meer ſhew, an empty Pa-
geantry, but for a good end, for excellent and noble purpoſes. The
Crown and Scepter are not ſo glorious as that for which he is advanced,
the Sword committed to him muſt be drawn againſt the enemies of God,
and truth and holineſs; he muſt be an Avenger to execute wrath, not
upon the pious and peaceable (that would be an abaſe of his Power )
but
390
Home may our Belief of Gods Governing the World
Serm. 13.
7.
but upon them that do evil. Thus have I ſhewed you what Go-
vernment is. Viz, Uſing of lawful Power for excellent ends.
The ſecond thing propounded was to prove and evidence to you that
God doth Govern the world. As he made it at firſt, ſo he doth ſtill up-
hold and order it. In a Nation you know there are many inferiour Magi-
ſtrates and under-Officers, yet it followeth not but the King is ſupreme,
who authorizeth, influences, directs and limits them by his Laws. There
are upon Earth many Governours, various forms of Government, yea
the Angels in Heaven are miniſtring Spirits, employed in ſpecial and
weightý matters. But all of them are ſet up and ſet forth by God, and
fulfil his pleaſure. God himſelf ſits at the helm, and ſteers the courſe,
he overrules and orders all from the higheſt to the loweſt. For the evi-
denceing hereof take theſe following particulars.
1. Firſt, the light of nature hath diſcovered this, and by the glim-
mering thereof (though it burn dimly as a Candle in the Socket ) many
among the Heathens have been led to the knowledg of it, and con-
ſtrained to acknowledg it. It muſt be granted that they groped, and were
exceedingly in the dark, differing much one from another in their Sen-
timents about the Deitie and his Providence. Some plainly denyed a
God; ſome owned and aſſerted the being of a God, but denyed the
creating of the World, but that it was from everlaſting
or roſe
up through a fortuitous concurſe of atomes. Some granted that the
World was of God, as of the firſt cauſe, yet he did not ſee nor obſerve
what is done in it among men. Some held he doth indeed ſee all things
that are and be done in the world, but he is only an inſignificant idle
Spectator, who minds and regards nothing. Some were of opinion, that
God doth not attend to the meaner and inferiour Creatures, nor take
any cognizance of ſmall inconſiderable matters, but only ſuperintended
the affairs and concernments of mankind. Doth God take care of Oxen?
Some did again aſſert, that God did look after and care for all things,
yet he acted only in a way of common general influences, and by ſecond
cauſes, doing nothing immediately and by himſelf. Others again on the
contrary fide did affirm, that God doth immediately and by himſelf to
work all in all, as that they left almoſt no place for ſecond Cauſes. Thus,
poor Creatures were they divided among themſelves, having their un-
derſtandings miferably darkened. But many among the Heathens, yea
their moſt learned men, and of their moſt famous Sects, Platoniſts,
Stoickes, Pythagoreans, did own the Divine Providence and Govern-
ment, and ſo did the Poets alſo; and for particular Perſons, the learned
Plato, Seneca, Tvlly, (with many others) ſubscribe thereunto. Hence it
is that they call God the Rector and keeper of the world; the Soul and
Spirit of the world, and do exprefly compare him to the Soul in the Body,
and to the Maſter in a Ship, who doth command, rule, direct, ſteer
and turn it what way and to what port he himſelf thinks good. But ſo,
much may ſuffice for that, I paſs on.
2. Secondly, the Sacred Scriptores do aboundw.th teſtimonies, which
may afford.us full ſatisfaction in the joint. When he was about to punih
the
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the world for the wickedneſs of them that dwelt therein, and to ſweep
away the inhabitants of it with a Flood, he took care that all mankind
ſhould not be deſtroyed, But Noah and his Family were preſerved, yea
and ſome of all the general ſpecies of animals too, that ſo Seed might be
continued upon Earth and that in the ordinary way of Generation, which
was a famous and eminent inſtance of Divine Providence, and its orde-
ring and Governing the World. Beſides that attend to theſe paſſages of
Scripture, Job 5:9. God deth great things and uuſearchable, marvellous
things without number. He giverb rain, ſends water, ſets upon high thoſe that
be low, diſappoints the devices of the craftie, taking them in their own craf-
tineſs, and carrying the counſel of the froward head long : Iſa. 45. I am the
Lord, and there is none elſe', I form the light, and create darkneſs, I make
peace and create evil, I the Lord do all theſe things, Pfal. 34: 16, 17. The
face of the Lordis againſt them that do evil , to cut off the remembrance of them
from the Earth; The Righteous cry, and the Lord heareth, and delivereth
them out of all their diſtreſſes: Epheſ. 1:11. He worketh all things according
to the counſel of his own will. Not onely ſome things, thoſe which are mo-
mentous and ſtupendious, ſuch as ſtrike men with wonder and amazement,
but all things, all is of God, and all not according to the wilt and plea-
ſure of others, but according to his own eternal Counſel, Dan. 4: 34,35.5
His Dominion is an everlaſting Dominion, and his Kingdom is from genera-
tion to generation, and all the inhabitants of the Earth are accounted as nothing,
and he doth according to his will in the Armies of Heaven, and all the Inhaa
bitants of the Earth, who are counted as nothing, and none can ſtay his hand,
or ſay unto him, what doeft thou. Mat.10: 29. Are not two Sparrows ſold for a
Farthing , and one of them ſhall not fall on the ground without your Heavenly
Father. Scriptures to this purpoſe might be multiplied, I will add but
one more, Pſal, 103: 19. The Lord barb prepared his Throne in Heaven,
and his Kingdom ruleth over all. But further conſider,
3. Thirdly, God hath a moſt unqueſtionable right to order and Goa
vern the world; it doth properly appertain unto him. The belief and
acknowledgement hereof doth neceſſarily follow upon the owning of a
God, to own ſuch a being as God, and yet to deny or queſtion his right
to Govern is a grofs abſurditie.
That being which we call God is the firſt, higheſt, nobleſt, and in-
comparably the moft excellent Being of all, infinite and unchangeable in
all perfections, and therefore he hath a right to order others that are
not ſo. Man is endued with reaſon and underſtanding, and ſo is the
moſt noble and excellent creature in this lower world, therefore it pleaſed
his great Creator to put the Lordſhip into his hand, and to give him
Dominion over the Fiſh and Fowl', and every living thing that moveth
upon the Earth; the Pſalmiſt tells us, He hath put all things under his feet.
How much more then is an abſolute and univerſal Rule due to God,whoſe
underſtanding is infinite, and in whom are all the inexhauſtible, unfa-
thomtable treaſures of wiſdom and knowledg. Beſides that, conſider
God as the Fountain of Being, the firſt cauſe and original of all Being.
The world and all things in it are the works of his Hands. He made
them
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How may our Belief of Gods Governing the World
Serm. 13.
}
them and faſhioned them, and ſeeing He made all, ſeeing by his power
and for his pleaſure all things are and were created; it is highly reaſo-
nable that all things ſhould be ordered, directed , and diſpoſed of ac-
cording to his pleaſure. Hath the Potter power over the clay, ſo as to
make of it a Veſel of honour or diſhonour, and hath not God much more
power over his Creatures? Ifa Father hath an undoubted righ. ro rule
his own Children, and a Mafter to order his own Family; it cannot ra-
tionally be queſtioned, but God hath a right to rule all the Perſons and
Creatures in the world, for we are all bis offspring , and of him the whole
Family both in Heaven and Earth is named of him it was made, and by
him iť doth conſiſt. Who can be ſo impudent and brutiſh, so much funk
below man, and run ſo croſs to the principles and dictates of right rea-
• fon, as to deny him a right to give Laws to them unto whom he gave life.
It is highly decorous, every way fit, that he, from whom all things had
their being, and unto whoſe power and goodneſs they own their con-
tinuance, ſhould appoint them all their ends, and direct their ſteps,
and caſt their lines, and cut out their works, and overrule all their
actions.
4. For God to Govern the world is no diſhonour to him; it doth not
unhandſomely reflect upon his divine Majeſty, nor cauſe the leaſt Eclipſe
or diminution of his most excellent Glory. It is true, as I before hinted
unto you, though ſome men cheerfully acknowledged a Governing and
overruling Providence over humane actions and affairs , yet they con-
ceived, it extended not its ſelf to more vile and contemptible creatures,
or to minute and inconſiderable things. Ferom, though a learned and
holy man, ſeemed to be of this opinion: for he grants a general order
and diſpoſal, how ſuch an innumerable multitude of Fiſhes ſhould
breed and live in the Sea, and how brutes and creeping things ſhould
gender upon the Earth, and with what they ſhould be maintained, but
he fancieth it a ſoleciſme to debaſe and bring down the Majeſty of the
ever bleſſed God ſo low, as to mind and order the breeding and death of
gnats, or to concerni himſelf about the number of flyes and fleas that are
upon the Earth, or how many Fiſhes ſwim in the Sea and Rivers, or
which among the ſmaller ones lhould become a prey to the greater, for
they did fancy this to be altogether unworthy and unbecoming of God;
judging of him by earthly Potentates, who take State upon them, and
trouble riot themſelves with any but the more weighty and momentous
affairs of their Dominions, and leave things of ſmaller importance to
their inferiour Officers.
But this is not the manner of the God of Jacob, nor doth he count his
care of the meaneſt and moſt minute beings, to be any reflexion upon
him, unleſs tt be of honour and glory. Therefore he expreffy tells us in
his Word, that the young Lyons ſeek their meat of God; that he giveth to the
Bealts their food, and to the young Ravens when they cry. He cloathes the
Lillies, and Sparrows are nor forgotten by him, not one of them fülls to the ground
tithout him; the viry hairs of our head are numbered, be knoweth our wan-
derings, counterh our ſteps, and puts ont tiar, into his Bottle. And what
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diſhonour can all or any of this be to him ? is it poſible, that his doing
fo ſhould render him cheap to the children of men? nay, it is not enough
to commend him to all wiſe and thinking perſons, that he is ſo great a
God, as that he can extend his care to ſo many millions of objects, and
ſo graciouſly condeſcending, as to look after the loweſt of the works of
his hands.
Surely ſince is was not unworthy of his divine Power to make the
meaneſt Creature, it cannot be unworthy of his goodneſs to maintain
and order it. If his eternal Power and Godhead are clearly ſeen in the
things that are made, then his goodneſs doth likewiſe diſplay it ſelf in
providing for them, and his wiſdom in Governing and directing them.
It is true, he humbles himſelf when he beholds thoſe things which are
above, much more when he regards thoſe that are here below, but that
humbling of himſelf is a glorifying of himſelf, and it doth deſervedly
commend and endeare him to his People, Pſalm 36:6,7. O Lord, thou
preſerveſt man and beaſt, bow excellent is thy loving kindneſs!
ś. Laſtly, Our God is abundant in mercy and goodneſs; He is the
Father of mercies, and a God of compallions, and as that doth render
him fit to Govern the world, ſo it may work in us an aſſurance that he
doth and will do it. Shall we fancy him like unto the Oftrick, concerning
which it is ſaid, Job 39: 14. That ſhe leaveth her Eggs in the Earth, and
warmeth them in the duſt, and forgetteth that the foot may cruſh them, or
that the wild beaſts may break them; ſhe is hardned againſt her young ones,
as if they were not hers. Thus to do is utterly inconfiſtent with the divine
goodneſs: to fancie ſuch a thing of God would be to blaſpheme him;
He hath a love and kindneſs for the works of his hands, as ſuch, and that
will carry him out to a caring for them, and ordering of them. The
world will love its own, and doth not God much more? A good Prince,
who is the Father of his Country, and deſerves that name, will to the
beſt of his skill guide and rule his Kingdom, at the helm whereof Provi-
dence hath placed him , that his own honour , and his peoples welfare
might be ſecured and promoted. That man deſerves not the place nor
name of a Maſter, who neglects to make proviſion for his own Family,
and keep up order in it. That is an unnatural Father, unworthy indeed
to be called man, who doth not according to his beſt knowledg and abi-
litie, mind his children and Govern them.
Now, tampius remo, tam Pater nemo; none is ſo good as God , none
ſuch a Father as God, no love comparable to his love. All that love
which may be found in the Creatures is but a drop from his Ocean
ſpark from his flame; and as I have ſaid, all the world is his own, and
all that is therein the works of his hands: He built this huge and ſtately
Fabrick, and he furniſhed it with all its Inhabitants, from the higheit
and moſt glorious Angel to the meaneſt and moſt contemptible Inſect;
and how can we pollibly think otherwiſe , but that the pitty and
love which he hath for the works of his own hands, will draw out
his wiſdom and power and care for the ruling and directing of
them. For any one to deny this care , nay to helicate about it
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How may our Belief of Gods Governing the World Serm. 1 3.
would be an unworthy bafe diſparagement, diſhonour, and affront
to him.
The third thing we have to do is to ſhew how our belief of Gods Go-
vorning the world may ſupport us in all worldly diſtractions, this is a
great queſtion, very ſeaſonable, and of ſingular uſe, and that we may
draw out the ſweetneſs of this truth, and fetch comfort from it, we
muſt conſider theſe following particulars:
1. Gods accompliſhment for the work.
2. The extent of his Government:
3. The properties thereof.
4. Several things relating to the Church and its living Members.
Firſt, God is molt fit and accompliſhed for this great work. It is in-
deed a buſineſs too hard for a Creatures hand to diſpatch, and a burden
too heavy for a created ſhoulder to bear up under, ſome ambitious Prin-
ces have been, and are ſaid to be aſpiring after an Univerſal Monarchy,
which they never did nor never ſhall attain,it is bigger than their graſpe,
a thing too high and too hard for them. And indeed thoſe Princes which
rule well and mind their work and duty,find the Crowns which they have,
are lined with cares enough to make their heads ake, and their hearts
too ſometimes. But to Govern the world is a thing utterly impoflible
to a created Being, not only to the wiſeſt man on Earth, but alſo to the
higheſt Angel in Heaven. None can Govern the whole world, but He
that did create it. Creation is peculiar to God, the greateſt Angel
cannot create the ſmalleſt ſpire of graſs, nor a contemptible flea, no, not
the leaſt atome. The moſt minute drop of being can proceed only from
him, who is the Original and Fountain of all Being. So the Government
of the whole world is seculiar to God, becauſe there is ſo much contra-
ritie in it, ſo many antipathies, things lye ſo croſs, men have unruly
paſlions, they interfere in their ſeveral intereſt, and while they are cara
rying of them on, quarrel and joſſle one another, and who but God can
order all, and direct them to moſt noble and excellent ends, who but
God can take theſe ſeveral ſcattered ſherds and unite them together in
one curious and amiable piece of workmanſhip, who but God can take
theſe jarring diſcords and turn them into an admirable and delightful
harmonie. That God is perfectly accompliſhed for the work, ſo that he
can not only do it, but the doing thereof will be no pain nor trouble to
him, may thus appear.
1. He is an immenſe-Being; Heaven is his Throne, and the Earth his
footſtool. Thoſe that have many Irons in the fire, buſineſs ſcattered up
and down, muſt needs ſuffer ſome of thoſe Irons to cool, fome of that
buſineſs to lye by neglected, becauſe they themſelves are confin’d and
limited Creatures. Some things may be amiſs and out of order under the
Government of the moſt prudent and pious Prince, becauſe he cannot
be at once in all parts of his Dominions, but God is omniprefent,filling
Heaven and Earth. If thou goeft up to Heaven he is there; if thou make thy
Bed in Hell, behold! ke is there; if thou dwelleſt in the uttermoft parts of the
Sea, there ſhall his Hand lead thee, and his right Hand shall guide thee. All
3
things
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his heart to PC
things are within his reach, wherefoever any thing is doing or to be done
there God is; who is preſent in every place and with every perſon ? He
ſtands at our right hands, and ſo may well guide them, fo to do will
coſt him no travel nor trouble. In him we live and move and have our
being; not at a diſtance from him, •not out of him, but in him.
2. God can eaſily Govern the world, becauſe of his almighty Power,
he is ſtronger than all, his Word is enough to accompliſh all his will.
The wifeft of men are fooliſh creatures, and the ſtrongeſt are weak.
Kingdoms and Nations have frequently proved ungovernable to potent
Princes. Such breaches have been made as they could not heale; and ſuch
tempeſts have rifen as they could not lay. Nay that man is not found in
the world, who hath Power ſufficient to Govern himſelf. How often doth
his will rebel againſt his reaſon. Video meliora probogne, deteriora ſequor,
His judgement fees and votes for that which is good, but his will choo-
ſeth what is worſe, his fenſual appetite longs for it, and that muſt be
gratified whatever the coſt be. We ſometimes ſee that wiſe men, gracious
and holy men cannot curb their own paſſions, but they take head, and
hurry them into great and uncomely extravagancies. But now God is of
infinite Power, as he hath an arm long enough to reach, ſo ſtrong enough
to rule all things. He binds the Sea with a girdle, and ſtayes its proud
waves, ſaying, hither ſhall ye go and no further. He makes the wrath
of man to praiſe him, though it be more boiſterous than the Sea, and
the remainder thereof he ſhall reſtrain. Job hath fundry paſſages to this
purpoſe, worthy of our remark, Job 26. take ſome of them thús. He
hangeth the world upon r.othing. He hath compaſſed the waters with bounds;
He divideth the Sea with his Power, the Pillars of Heaven tremble and are
aftoniſhed at his reproof. And then he cloſeth thus in verſe 14. Lo,
are part of his ways, but how little a portion is heard of him, and the Thunder
of his Power who can underſtand? The Power of his Thunder is great, which
diſcovered the forreſt, and makes the hinds to calve, what then is the
Thunder of his Power when God doth but whiſper a rebuke into the eare
of a man, that maketh his beauty to confume like a moth? what then
can he do, nay what can he not do when he thunders from Heaven? In
ſhort, his Power is irreſiſtible, and his will in all things efficacious. He
can maſter all difficulties, and conquer alt enemies, and overcome all
oppoſition; when he hath a mind to work, who ſhall let him ? he askes
no leave, he needs no help, he knows no impediment, Mountains in
his way become plaines; his counſel ſhall' ftand, and the thoughts of
3. Thirdly, God is fit to Govern the world upon the account of his
wifdom and knowledg. His eyes run too and fro through the
Earth. He obſerves all the motions and wayes of men. He underſtands
what hath been, is, and ſhall be. Hell is naked before him, how much
more Earth. His eye is upon the conclave of Rome, the Cabals of
Princes, and the cloſets of particular Perfons. Excellently doth David
ſet forth the divine Omniſtience, Pfal. 139. Thou knowejt my down-ſitting,
and vry'up-riſing, and underſtandest my thoughts afar off Thou compasſejt mag
path,
S
theſe
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How may our Belief of Gods Governing the World Serm:
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path, and my lying down, and art acquainted with all my ways, there is
not a word in my tongue, but, O Lord, thou knowell it aliogether, thou haft
beſit me behind and before. He knows not only what is done by man, but
allo what is in man all his goodneſs, and all bis wickedneſs.; all his
contrivances, purpoſes and deſigns, The heart is deceitful above all things,
and deſperately wicked, who can know it ? do you ask who, the anſwer is
ready, Jehovah. He ſearcheth the heart, he tryeth and poſleſfeth the
reins. Thoſe are dark places, far removed from the eyes of all the
world; but Gods eyes are like a flame of fire, they carry their own
light with them, and diſcover thoſe receſſes , run thorow all the
Labyrinths of the heart, they looke into each nooke and corner of it,
and ſee what lurks there, what is doing there. O! what manner of
Perſons ſhould we be! with what diligence ſhould we keep our hearts
lince God obferves them with ſo much exactneſs! Men may take a view
of the practices of others, but God ſees their principles, and to what
they do incline them. Yea, He knows how to order and command the
heart; not only how to affright it with terrours, and to allure it with
kindneffes, and perſwade it with arguments, but likewiſe how to change
and alter and mend it by his power. He cannot only debilitate and
enfeeble it when ſet upon evil , but alſo how confirm and fix and
fortifie it, when carried out to that which is good. The hearts of
Kings are in the hands of the Lord, and he turned them as the Rivers
of Water.
4. Fourthly, God is fit to Govern the world upon the ſcore of his
Iong-ſuffering and forbearance. Thoſe that have the reins of Govern-
ment put into their hands, had need be Perſons of excellent and cool
Spirits; for if they have a great deal of Power, and but a ſmall ſtock
of patience, they will ſoon put all into a fame. That man who hath
but a little Family to mannage , will in that meet with trials and exer-
ciſes enough; How much more he that is ſet over a Kingdom; and un-
ſpeakably' more yet he that is to Govern the world? eſpecially conſide-
ring the preſent State of the degenerate world, and how things have
been ever ſince Sin made an entry into it. The whole world now lyeth in
wickedneſs; there is not a man in it, but doth every day offer a thouſand
affronts to God, and provokes him to his face. Angelical patience
would ſoon tire and be ſpent, and turn into ſuch fury as would quickly
reduce all into a Chaas. There is not an Angel in Heaven, but if there
· were a commiſſion given him., he would do immediate execution, and
ſheath the Sword of vengeance in the bowels of malefactors. But now,
to his glory be it ſpoken, God is, infinite in patience, Now to anger
and of great kindneſs. Though he be diſobeyed, abuſed, grieved, vexed,
preſſed with the ſins of men even as a cart is preſſed that is laden with
Theaves, yet he ſpares and bears, and waites. How loath is he to ſtir
up all his wrath, and to pour out the Vials thereof. He counts that his
ftrange work, when he goeth about it, his bowels do often yearne, and
his repentings are kindled together. In the 11. Hoſea 8:9. He ſeemed
to ſtand with his hand ſtretched out , as one reſolved to give a conſuming
blow,
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blow
but he laid aſide his Weapons of indignation, and in the great-
neſs of his compaſſion cryed out, How ſhall I give thee up Ephraim? bom
hall I deliver thee Judah? how ſhall I make thee as Admab, bom ſhall I fet
thee as Zeboim? my heart is turned wir bin me, I will not execute the fiera
ceneſs of mine anger, I will not return to deſtroy. Ephraim, for I am
God and not man. Thus we ſee God is accompliſhed for the Govern-
ment of the world.
In the ſecond place let us enquire concerning the extent of Gods Go-
verning Providence, how far and unto what it reaches. And take this:
in general, The whole world, and whatſoever is contained within the
compaſs of Heaven and Earth, are ordered by him as his Family, the
Church is regarded and cared for by him as his endeared Spouſe, and all
the Saints as his children. All men even the worſt and vilelt, with all
their actions, and all Creatures, even the meaneſt are ordered by God,
and directed to their appointed ends. But we will deſcend to par-
ticulars.
Firſt, The governing Providence of God extends it ſelf to all' Creat
tures whatſoever have being, both animate and inanimate, the greateſt
and the leaſt. He rules the Stars, the Influences of Pleiades, and the
Bands of Orion are from him. He cauſeth the Sun to ſhine, fets him daie
ly and anual. Journeys, and when he pleaſeth, ſtops him in his courſe,
and turns him back, when he comes out of his Chamber asa Bridegroom
or a Giant refreſhed with Wine. He makes ſmall the drops of Rain, and
cauſeth them to fall upon one City and not upon another, he feeds the
Fouls, and muſters Caterpillars, Locuſts, Flies as his Armies, Angels are
his Servants, abſolutely at his beck, ready to execute his Will, and by
him they are ſent forth to miniſter unto his Children, and to puniſh his
Enemies. : He hath enraged Devils in a Chain, and both confines them
and imploys them as he himſelf thinks good. He ſuffered one to be a ly-
ing Spirit in the mouth of Ababs Prophets. He permitted Satan to do
much againſt Job, yet kept him from touching his Life. He caſt Devils.
out of the poſſeſſed, and gave them leave to enter into an Herd of ſwine.
He governs
men too, keeping Abimelech from violating Sarahs Chaſtity
and Laban from touching Facob's Liberty or Goods, and Efau from offer
ing violence to his Life, the meaneſt Greatures are the Objects of his
Cure, and the nobleſt are overruled by his Power.
Secondly, the Governing Providence of God extends it felf to all mo-
tions and actions, without him we can do nothing, as a ſpecial alliſtance
is neceſſary to gratious Acts, ſo is a general concurſe to natural ones,un-
leſs he ſupport we cannot ftir a ſtep, nor ſtrike a ſtroke,nor:ſpeak a word
por forma thought , God ſuſpends the Creatures Actions when he pleaſeth,
thus he kept the Fire from burning the three Children, that were thrown
into it, when put into its greateſt rage. He ſtopt the mouths of Lions ,
and kept them from preying upon Daniel, when hunger was feeding up-
on them. And it was he that taught and commanded the rapacious Raven
to forget it ſelf, that it might carry food to a Prophet. God orders and
directes cdtions to ends never deſigned by the doer, yeahe nakes the moft
vile
;
i
398
How may our Belief of Gods Governing the World Serm. 13.
vile and wicked actions ſubíervient to moſt excellent and moſt noble
ends. Adams ſin iflùed in the glorifying of Gods name in a mixt way
of Juſtice and Mercy. Pharoabs Cruelty made Ifrael multiply, ſo that
the more they were depreit, the more they flouriſhed, Romes perſecutions
have been Sions Enlargements, and the bloud of the Martyrs the Seed of
the Church. Joſephs Brethrens felling him was a ſtep to his preferment in
the Court of Pharoah , and a ſending him before to preſerve the life of
bis Father and of his Family. The crucifying of our dear Jeſus was the
faving of Believers, and by his moſt pretious bloud,which the Jews and
Romans moſt wickedly ſpilt, were all the Elect of God redeemed from
Hell and everlaſting deſtruction. The King of Afſyria thought of no-
thing elſe but to deſtroy and cutt off Nations not a few, but God ſent
him as an Executioner of his Juſtice to puniſh an hypocritical Nation,
and the people of his wrath. Thus God doth not only uphold his Crea-
tures in their Beings, and alliſt and ſtrengthen them in their Actions,but
he doth alſo direct, order and overrule thoſe actions, ſo that their product
and iffue ſhall be admirable, wicked men have baſe and fordid ends in
the Commiſſion of Sin, but God hath holy ends in his permiſſion there-
of, while they gratifie their Luſts, he fulfills his pleaſure, and while
they act like Devils, He acts like God, i.e. like himſelf.
Thirdly, This Governing and overruling Providence of God extends
it ſelf to all iſſues and reſults of things, both good and evil; the lot is caſt
into the Lap, but the Diſpoſal thereof is of the Lord. He is the Fountain
of all the good and comforts which we enjoy , for which we are under
everlaſting Obligations to praiſe his Name, and not to ſacrifice to our
own Net, That the Houſe is built, we owe more to God than to the
Workmen, and in the preſervation of the City God is more to be than-
ked and acknowledged than the Watchman. It is unqueſtionably mens
duty to follow their Callings, and mind their buſineſs; and ſtudy good
Husbandry, for the ſluggard ſhall be cloathed with rags, and the pro-
digal will be glad of husks; but if afcer all endeavour and care an E-
State comes in, it is more of Gods ſending than of Mans fetching. The
Bleſſing of God makes rich, and not mans diligence without it, when
you are fick, it is your wiſdom and duty to ſend for the moſt able, skilful
and faithful Phyſitians, and to follow the method, and uſe the means,
which they preſcribe, but when your Diſtempers are removed, and your
Health is reſtored, you are beholden more to God than to Men and
means; for notwithſtanding them your Souls would dwell in ſilence , if
the Lord himſelf were not your help. The Battle is not to the
ſtrong, nar the race to the ſwift, nor doth promotion come from the
Ealt or the Weſti, but the Lord pulleth down one, and fetcéth upano-
ther.
So for evil things, we are too prone to reſt in ſecond Cauſes and cate
not to look fo high as God, but whether we take notice of him or no,
there is no rod under which we ſmart, but Gods-hand lays it on. Elin
phaz tells us , s. 706.6. Affliction combat not forth front the duft, neitker dorb
trouble
..
Serm. 13.
Support As ir: all worldly Diffractions :
399
:
trouble ſpring out of the ground, i.e. they do not come by chance, though
many things be contingences, yet all things have a cauſe, to us indeed
they are caſual, but to God they are certain.He himſelf forefaw and fore-
appointed them. There is nothing of Fortune, but all is of Counſel: Is
there any evil in the City, and the Lord hath not done it? . e. any penal E-
vil, any afflictive Evil: There is not ſickneſs nor pain thou groaneſt un-
der, not a Loſs thou meeteſt with, not a Croſs that pinches thee, but
thou maiſt write the Name of God upon it. He creates Darkneſs as well as
Forms the Light. When things run croſs to mens deſires and Intereſt, and
expe&ations, they grow teachy and froward, and quarrel at this and
that, but let this ſilence them, and work them to an humble and patient
fubmillion, that all is of God. Iſrael rebelled againſt the Houle of Da-
vid, thereupon Rehoboam armed Judab and Benjamin to bring the King-
dom again to him ; ſtay, faid God, ye shall not go up, nor fight againſt your
Brethren, the Children of Iſrael, return every man to his houſe, fer this thing
is of me, all good is of God, that obligeth us to thankfulneſs,and grateful
acknowledgments; all Evil is of God, and that ſhould teach us humbly,
patiently and ſilently to ſubmit. I was dumb ſaid David, and opened not
my mouth, becauſe, Lord, thou didſt it.
In the third place we ſhall enquire after the Properties of GodsGovern-
ment, or the manner how he orders and governs all things, take that in
theſe few particulars.
1. God doth govern the World miſteriouſly,ſo the Text tells us, Clouds
and Darkneſs are round about him, as there are myſteries in the word, lo
in the works of God. Susrónta, things hard to be underſtood,many rid-
dles, whichi nonplus and puzzle men of the largeſt and moſt.piercing
Intellectuals, 23. Fob.8,9,10. Bebold, I go foi Ward, but be is not there, and
backward, but I cannet perceive him ; on the left hand where he doth work, but
I cannot behold him, but he knoweth the way that I take. God knoweth our
ways,and counteth our ſteps, but the wiſelt of men do not know allGods
ways. His way is frequently in the Sea, and his Charriot in the Clouds,
ſo that he is inviſible, not only in his eſſence, but alſo in the deſign and
tendence of his operations, thoſe tliat behold him with ari Eye of Faith,
do not yet ſee him with an Eye of Underſtanding, ſo as to difcern his
and whether he is going. Paul aſures us, his judgments are unſearch-
able, and his ways paſt finding out. Some of them indeed are obvious,
plain and eaſie, we may upon the firſt view give a ſatisfactory account of
them, we may read righteouſnefs,equity, mercy,goodneſs, love in them,
becauſe written in Capital Letters, and with ſuch beams of Light as he
that runs may read them. But others of Gods ways are dark and obſcure,
ſo that they are out of our reach , and above our ſight. He that goes
about in them to trace God, may quickly loſe himſelf
. They are like
that hand-writing upon the Wall, which none of Belhazzar's wiſe men
could read or give the interpretation of. There are arcana imperii,
ſecrets of State and Government, which are not fit to be made common.
But this may be our comfort, though God doth not now give any
account
way,
1
400
How may our Belief of Gods Governing the World
Serm. 13.
account of his matters, nor is he obliged thereunto, yet he can give a
very good and ſatisfactory'account, and one day his people ſhall be led
into the miſtery, and though many things which God doth they know
not now, yet they ſhall know them afterward, and when they know,
they ſhall approve, and admire, both the things and the reaſon, and the
end, they ſhall then be perfectly reconciled to all Providences, and ſee
that all were worthy of God, and that in all he acted Geo Tigers
did highly become himſelf.
as
.
.
!
2. God doth govern the world wiſely; He did indeed threaten it as
a dreadful judgment upon Judah and Jeruſalem , Ifa. 3: 4 that He
wou'd give children to be their Princes, and Babes should rule over them;
not meaning children in years, for Joſiah a child was one of the beſt
of their Kings, but children in underſtanding; ſuch as had no pru-
dence, nor skill, nor conduct, knew not how to hold the Reign, nor
uſe the rod, nor diret the courſe. It is certainly fatal to the world,
when a young, heady and fooliſh Phaeton is got into the chariot of the
Sun. Whither will not fiery ſteads carry an Aſs and others with him,
but into deſtruction ? when an ignorant unskilful Pilot fits at helm,
the pallengers of the Ship will foon be brought to their laſt prayers.
But God is wiſe in heart, yea infinite in wiſdom; All the treaſures of
wiſdom are in him, and no wiſdom is to be found in Angels or men,
but what came from him, and all that were it united in one ) would
not be comparable to what is in him. The very fooliſhneſs of God is wiſer
than men.
There are two things of which wiſdom conſiſts, and both are in God
moſt eminently. Knowledg of the nature of things , and prudence to
diſpoſe, and order them. God knows all things perfectly, and orders
them all exactly; all things are naked and opened before him, and al-
moſt curiouſly and accurately mannaged by him. Men in place of autho-
rity and power do ſometimes miſtake and miſcarry, doing many things
amiſs. David was ſo ingenuous as to acknowledg it , I have finned
greatly in that I have done, I have done very fooliſhly. But in all things,
God acts very wiſely. He is not a man that he ſhould erre or repent;
ever ſince the Creation all things have been done with that unrepro-
vable exactneſs, that if the world were to begin again, and the affairs
of it to be acted over again, there ſhould not be an alteration in a tittle.
All hąth been ſo well, that nothing can be mended. Thoſe dark and
obfcure paſſages of Providence, at which good men are ſtartled, and
by which all men are poſed, are moſt excellent and curious ſtroakes,
and as ſo many well plac'd ſhades, which commend the work, and ad-
mirably let off the beauty of Providence. That is a great Scripture,
moft worthy of our very particular notices , Ephef. 1:11. He worketh
all things according to the counſel of his will; which words plainly ſpeak
theſe two things 1. The independency of God in his operations. He
asketh not leave of any, neither Men nor Angels; He is not beholden
to them, he doth not adviſe with them, he cannot be forced nor hindered
by
***
*
4
Serm. 13.
Support us in all wordly Difractions
40T
*
good;
by them. He acts not according to their will, but his own, and fulfils
all his pleaſure. 2. The wiſdom of God in his working , He doth all
according to his counſel ; He is a God of Judgment, a moſt judicious
God, and all his works are done in judgment, the whole plot was laid
afore hand.
It is faid of God Ifa. 28: 29. that he is wonderful in courſel and ex-
cellent in working; this latter neceſſarily follows upon the former. He
muft needs be excellent in working becauſe he is wonderful in counſel;
All that he doth is the reſult of a moſt admirable judgment and mature
counſel. The Holy Prophet therefore was raviſhed in his Spirit upon
the .conſideration of Gods work, both for their number and for their
wiſdom; Pfail. 104: 24. O Lord, how manifold are thy works, in wif-
dom haft thou made them all. They are very many , yet all very
notwithſtanding their multitude and variety. God miſcarried
in none; there is an impreſs of wiſdom upon them all.
3. God governs all things powerfully; where the word of a King
is, Solomon tells us, there is power , what power then doth the Word
of God carry along with it? He orders, and rules, turns and over-
turns things as he thinks good. That is a notable and very confortable
place which we have Ifa.33:11. The Counfel of the Lord ft andeth for
evir, and the boughts of bis heart to all generations. The counſel of
the Lord doth ſo ſtand, as that all things ſhall certainly fall before
it that riſe up in oppoſition to it. The counſel of the Heathen, wher
contrary thereunto is brought to nought, and the devices of the
people are made of no effect. As the rod of Mofes prevailed againſt
the rods of the Magicians, ſo do the thoughts and counſels of God
againſt all other thoughts and counſels that run counter and bid
defiance to them, Pfal. 135: 6. Whatforver the Lord pleafed , that
be did, in the Heaven, and in the Earth , and in the Seas, and in all
d ep places Gods will obtains and hath the upperhand every where.
Down Man, down Pope, down Devil, you muſt yield, things ſhall
not be as you will, but as God will. We may well fay, moho hath
roſifted bis will ?? inany indeed diſobey and fin againſt the will of his
precept, but none ever did , none ever ſhall fruitrate or obſtruct the
will of his purpoſe, for he will do all his pleaſure, and in his way
Mountains ſhall become a plain.
Many men think , and ſome ſay , they will do what they will,
eſpecially great men who are advanced in place, and armed with
they love to be arbitrary , ftar pro rarione volunt as , their
will is their own reaſon, and fhall be other mens Law; but to ſay,
I will have my will, is á Speech too lofty for a Creature. When
they exalt their wills God can bind their hands, and break their
neeks. How reſolved was Pharaob, he would do this and that , 1,
that he would, Exod. 15:9. The enemy faidi, I will purſue, I will
overtake, I will divide the spoile, my loft ſhall be ſatisfied upon them,
1
will drame my. Sword, mine bund fall dafiray shers But God was full
Сс с
our
power,
402
How máy our Belief of Gods Governing the World Serm.13.
out as much reſolved, that as high and great and proud as Pharaoh
was, yet he ſhould not have his will , and God was too hard for
him, verſe 10. Thou did;7 blow with the wind, the Sea covered them,
they funk' down as lead in the mighty waters, by the blaft of God they
periſhed
and by the breath of his Noſtrils they were conſumed. God
did eaſily ſcatter and conſume them, as if they had been but duſt or
chaff; the breath of Gods noſtrils ſtopt the breath of their noſtrils.
Nay God need not ſend forth a blaft, when he did but give a look, the
Hoſt of the Egyptians was troubled. When God hides his face from his
people, he troubles them, and when he looks upon his enemies, he can
trouble them.
Nay more, God cannot only bind the hands of men, but he likewiſe
can bind their wills, yea and turn their hearts too as the Rivers of
water. He can make enemies to be at peace, and Lyons to lye down
with Lambs , and Leopards with Kiddes, and Egyptians to lend their
Jewels unto Iſraelites; yea he cannot only pacify them, but reconcile
them , turning their enmity into friendſhip, and their hatred into
love. Efan reſolved to kill his Brother Jacob, but he embraced him,
and fell on his neck and kiſſed him. Obſerve that paſſage, which
plainly fpeaks Gods power over the Spirits and wills of men, Exod. 34:
23, 24. Gods command there was this, thrice in the year ſhall all your
men-children appear before the Lord God of Iſrael; And his promiſe was
this, no man ſhall deſire thy Land, when thou shalt go up to appear before
the Lord thy God thrice in the year. The Jews were invironed with
enemies, and thoſe enemies might very well deſire their Land, becauſe *
it was a good and pleaſant Land , flowing with milk and hony; and
when all the males were gone up to Jeruſalem, and ſo the borders of
the Country were left naked , that was a fit opportunity for an invaſion.
But faith God, trouble not your felves, do your duty, go up when I
bid you, and I will take care and overrule in the caſe; look you to
your duty, and I will look to your borders; I will ſo order the Spi-
rits of your enemies, that not a man among them ſhall have any mind
to give you a diſturbance, or to make an inroad into your Country.
And this
this may afford ſtrong confolation to us in the very worſt of times,
and when things are darkeſt, that God, whom we own and ferve,
bath ſuch a mighty and effectual influence upon the hearts and wills of
even of thoſe that are his peoples moſt deſperate and inraged
enemies.
,
the best
men ,
;
God doth govern the world moſt righteouſly. So the Text tells
us
Righteouſneſs and Judgment are the habitation of his Throne. It is true,
many times affairs are ſo mannaged, and things at fuch a paſs good
men depreft ſo low, and wicked men advanced ſo high, vice encou-
raged, and vertue frowned upon, godlineſs trampled under foot, and
prophaneneſs rampant and triumphing; that thereby ſome have been
induc'd to queſtion and deny a Providence, and even good men have
been ſtumbled, as we may ſee in ſeveral precious and eminent Saints,
Jobs
Serm. 13.
Support us in all worldly Diſtractions :
403.
Joh, Jeremy, Habakkuk, Aſaph, whoſe names ſtand upon record in the
Sacred Scripture. But it doth not become any of us to call the great
and glorious God down to the bar of our reaſon, nor to meaſure his
dealings with our line. It is not for us to be his Counſellors nor his
Judges. Rather, where we cannot comprehend him, let us adore him,
and give him the juſtification of faith, ſtill reſolving with Jeremy to hold
faft this concluſion, Righteous art thou, O Lord. And this is certain,
whatſoever advantages ſome wicked men may have as to temporal,
outward enjoyments, yet even here good men have the better of them,
their lines are caſt ip more pleaſant places, ſo that they have no cauſe
of envy nor complaint.
Have wicked men at any time the ſmiles of the world, the favour of
great ones, waters of a cup full wrung out to them , do they ruffle in
Silks, and gliſter with Jewels, and abound with ſenſitive comforts?
The Saints, though they be poor and afflicted and deſpiſed, and
counted the off-ſcouring of the world, have the love of Gods heart,
which is moſt cordial, better than wine, and the graces of his Spirit,
which do outworth the gold of Ophyr ; and oftentimes the light of his
countenance, and beams of his favour, which makes the moſt light-
ſome and comfortable day. They are arrayed with the robe of righ-
teouſneſs and garment of Salvation, which adorn them more than
garments of wrought gold. Chriſt leads them into his Banquetting-
Houſe, and there ſpreads over them the banner of his love, which
affords the ſureft protection, and the ſweeteſt ſhade. Who but them-
ſelves are able to tell or conceive what unſpeakable and glorious joy
they have , what triumphs and exultings of Soul , when their beſt
beloved Jeſus kiſleth them with the kiſſes of his lips, and by his own
Spirit witneſſeth with theirs that they are the Children of God, and
with his moft raviſhing conſolations doth delight their Sculs ! what are
mines of gold, and rocks of Diamonds, what are Lordſhips and man-
nors , what are Crowns and Scepters, what Kingdoms and Empires to
one drachme of grace, one ſmile from Heaven, one whiſper of di-
vine love, one embrace of a Saviour ? Curſed, ſaid noble Galeacius,
be that man, who counteth all the world worth one hours communion
with Jeſus Chriſt, and if one hour of Communion be ſo precious, what,
O, what is a life of Communion?
But then, ſtay till the winding up of the bottom, till that laſt and
great day ſhall dawn, in which there will be a revelation of the righ-
teous Judgment of God, and of the marvellous goodneſs of God,
wherein the wicked ſhall be ſtript of all their honour and power of
all their riches and pleaſures, and turned into Hell, for the wrath of
God, and the worm of Conſcience eternally to feed upon them; And
thoſe who have believingly cloſed with Chriſt, and bowed to his Scepter;
and walked cloſely with God, and ſtudied the power of godlineſs and
ftrictneſs of Religion , ſhall enter into peace, and be cloached with
CCC 2
glory,
404
How may our Belief of Gods Geverning the World
Serm. 13.
glory, and fit upon Thrones , poffeffed of a fulnefs of joy, and fpor-
tiog themſelves in Rivers of pleafure, under the brighteſt and warmeſt
beams of divine love, and in the moſt endearing embraces of the Lord
Jefus, and in the plenarie uninterrupted enjoyment of thoſe things,
which eye hath not ſeen for ear heard, nor have entred into the heart
of man, without any diſquieting apprehenfions or fears of being ejected
opt of that poffeffion, or diſturbed in it. Then all the world, the
moft ſtupid and unteachable part of it will be throughly convinced, that
there is a reward for the righteous, a God that Judgeth in the Earth,
and that true godlineſs is profitable for all things both for the life
that now is, and for that which is to come, and that however things
go now, yet it was not in vain to ſerve God. And therefore in the
niean time, though Clouds and darknefs are round about the Throne,
yet let us rejoyce in the firm belief of what the Prophec tells us
• Pfalm 145:17. The Lord is rightcore in alle bis ways, and bone in al
all
his workiseli
The laſt thing promiſed for the proof of the point, that Gods
governing the world may well ſupport us in the midst of all die
ftractions, is to preſent to your confideration ſeveral things more:
particularly relating to the Church and People of this God. And:
they are thefe :
2
1. The nearneſs dearneſs and intimacy of that relation in
which the Church and Saints ſtand to God. What may not the wife
and children of a loving and mighty King promiſe themſelves from
his government ? Certainly they may well be aſſured , ſo long as he
keeps his Throne ,. and hath power in his hand, they hall want
neither defence nor comfort. The Church is Gods Vineyard , and
will he nat water it, and keep it every moment, leſt any hurt it?
She is the Spoufe of Chrift, and will be not be tender over lier, and
kind to her ? He is a Father to his people, and will he nor look after
them, and afford them maintenance and neceffary ſupplies ? He is
piore than a Mother to them, and will he not draw out his breaſts of
confolation, that they may ſuck and be ſatisfied , milk out and be
delighted. Doubtleſs they may believingly expect all good from him,
all kindneſs, all comforts from him, who hath been graciouſy pleaſed
to put himſelf into all relations unto them. In the 23. Pſal. v. 1. holy
David looked with an eye of Faith but to one Relation in which God
hood to him, the Lord is my Shepherd, and from thence he faw fuffi-
cient encouragement to conclude that, he ſhould not want. What mayeſt
tbou then, Obeliever, argue from all Gods relations. He is my Godi
my King, my Maſter, my Father, my Husband; therefore ſurely i
shall not want. He is a Suu and Shield, a Sun for comfort, and a Shield
for ſecurity. In his beams then his children ſhall rejoyce, and in his
fhadow ſhall they fit ſafely, and no good thing ſhall he with-hold from
them that walk uprightly. Jeruſalem is the City of the great Kinga
and..
i
Serm. 13.
1x
Support nu in all wordly Difractions :
2. The ſpecial intereſt which God hath in his Church and People,
and if the be Gods City, God will be her fecurity. Never fear that,
O Saints for be is known , famoufly known in her Palaces for *
refuge.
2
they are his Portion and Inheritance; And no one will, if he can help it,
lofe his portion. Nabotla would not part with his Inheritance upon
any termes, neither fell nor change it ; much leſs will Chriſt with his,
who is ſo greatly taken with it, as to count the lines fallen to bim in
plexfant place, and that be bath a goodly beritage. His people are his
Jewels
and will be fuffer them to be loſt? They are his Treafure, and
what! ſhall his enemies rob him of that? no, no, where his treayure
.
is, thore his heart is alfo , and where his heart is, there ſhall his eye
be watching, and his brand of power ſhall be ſtretched out, and his
wings of protection ſhall be ſpread abroad, and Salvation it ſelf food!
be for Walks and Balwarks. The intereſt which God hath in all the
world is not comparable to that intereſt which God hath in the
Church. The reft are but his Slaves, theſe are his Children; the reſt
are but the rude wildernefs, the Devils waſte, theſe are his Gardens in-
cloſed. In others he ſees his power, but in theſe his Image and his son.
Others are the work of his hands, but theſe are the Workmanfhip of
his Spirit.
:
3. That moſt endearing and entire affection which he beareth unto his
Church and Peoplë. As he ſtands in all relations to them , fo he hath
all affections for them. You that underſtand what love is, do feel within
your felves what a noble active , liberal principle it is, and what a
mighty power and vigour there is in it. Now there is no love in the
world comparable to the love of God. He hath a flame to our ſpark,
an Ocean to our drop. The deareſt of Gods love is placed upon Chriſt,
and in and for Chrifts fake the ſame love is placed upon the Church and
people of Chriſt; thou haſt loved them as thou helt loved me. And what
will nor ſuch love doʻ? it will awaken care, and call forth power, and
engage wiſdom, and open the Exchequer, and ſtick at no pains, no
expence , I/4.43:4. Since thou waft precious in my right, thou haft been
honourable, and I have loved thee , therefore will I give men for tbee, and
people for thy life. God loves the gates of Zion more than all the dwell-
ings of Jacob, and the dwellings of Jacob more than all the Tents and
Palaces of wickednefs, and more than all the Thrones of iniquity that
frame miſchief by a Law, for theſe ſhall have no fellowſhip with him.
He loves one Saint more than he doth ten thouſand ungadły wretches,
(with whom he is angry every day.) and his poor Church more than all
the world. Chriſt preferres his little ffock before the bugeherds and
droves which the Devil will have fåll to his ſhare. And ſince this God,
who is so much your Friend, governs the world , ſit down and think
how much you may expect from him; nay, what good is there which
you may not expect ?
4. God
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How may our Belief of Gods Governing the World Serm. 13.
Oxen? yes, that he doth , and of Alles too, and of young Lyons, and
4. God hath eſpecially charged himſelf with his Church and People,
as a good King looks upon it as his duty to ſtudy and promote the
weal and comfort of all his Dominions, and all his Subjects, but in a
more particular manner, the happineſs of his Conſort, and Children
and favourites.
There is, as I have ſhewn you, a general Providence of God, which
extends it felf to the whole world, and for which all things fare the
better; but beſides that there is a ſpecial Providence exerciſed about the
Saints, of whom he is as tender as the apple of his eye. Next to his
own intereſt that of his People lyes cloſeſt to his heart, and doth most
engage his thoughts. Others are under his eye which runs to and fro
through the Earth, but theſe are under his wing. Deth God take care of
Wolies and Bears and Tygers, and all the Beaſts of prey , but he takes
another manner of care for his Lambs, and his Dove in the clefts of
the Rock, and in the ſecret places of the ſtairs. You read, and rejoyce
when you read, Tim. 4: 10. That he is the Saviour of all men but
eſpecially of thoſe that believe. They are his peculiar people, and ſo the
objects of his peculiar care; whatſoever God doth he minds them and
whoever are neglected and left to ſhift for themſelves, to be ſure they
fhall not. What! Noah drowned in the waters of deluge, or Lot burnt
with Sodom and Gomorrba and the Cities of the plain. No, no, it could
not poſſibly be; Noah muſt be ſecured in the Ark before the windows
of Heaven were opened, and the Fountains of the great deep were
broken up. And Lot muſt be arrived at Zoar the City of his refuge,
before the ſtorm of Fire and Brimſtone could fall. Zion is engraven
upon the palmes of Gods hand, and her Walls are continually before
him.
2
. God hath already done great and marvellous things for his Church
and People, not only being at charge upon them in the ordinary way
of his comắon Providence, but likewiſe putting forth extraordinary
and magnificent acts when ſoever their caſe did call for them. Miracles
have been nothing to him at ſuch a time, he hath not only wrought
one or two, but multiplied them ; there hath been a ſeries of them, as
if he counted them cheap. His arm hath awakened and put on ſtrength,
and alſo put forth ſtrength. No leſs than ten wonderful plagues did he
ſend upon that proud King Pharaoh, Ifraels cruel oppreſſor; and rather
than he ſhould not have let them go, I queſtion not but he would have
fent a thouſand more. And if after they were gone, Pharaoh would
purſue them, God would make for Iſrael a way through the Sea, and
for Pbarach, and his hoſt a grave in it. The courſe of nature was for
a while ſtopt, and the Sun made to ſtand ſtill upon Gibeon, and the
Moon in the Valley of Ajalon, that his People mnight avenge themſelves
upon their enemies. Clouds have ſhowred down Manna upon them,
and finty Rocks, as hard and dry as they are, have powred out water.
And though ſuch kind of works have not been performed in the latter
days,
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days,yet God in them hath not left himſelf without witneſs neither is his
arm tortned, nor bath he loſt his old wont; Miracles are as eaſie to
him now as they were formerly , and if need were , he would do
them. But beſides them conſider theſe three things which God hath
done all along.
1. He hath in all times preſerved and kept up a Church in the world;
though Chriſt hath but a little flock, and that is encompaſſed with rave-
nous Wolves, yet he hath always had a flock. When all fleſh had cor-
rupted their way, there was a Church in Noahs Family. When Iſrael
had generally perverted their way, and turned afide to abominable
idolatry, there were ſtill reſerved ſeven thouſand faithful worſhippers,
that had not bowed the knee to Baal. In the thickeſt darkneſs and moſt
furious rage of Popery there were thoſe that owned and pleaded, and
ſuffered for the truths of the Goſpel. The four mighty Monarchies of
the world have been ſhaken down and broken into ſhivers, but the
Kingdom of the Lord is an everlaſting Kingdom, and his Dominion is
from generation to generation. The Church indeed hath not been al-
ways alike conſpicuous, nor hath it always been in the ſame ſtate of
purity, peace and proſperity, but it hath always had a being. Chrift
was never without ſome militant Subjects, nor his truth without ſome
faithful witneſſes, two at leaſt.
2. God hath employed Angels for his Churches comfort and advan-
tage , who knowing it to be the will and pleaſure of their great Creator,
do moſt readily comply and cheerfully obey. As the gates of H:ll ſet
Themſelves againſt it, fo doth the Hoſt of Heaven engage for it, Heb. 1:
14. They are all miniſtring Spirits ſent forth to miniſter for them, who mall
be Heirs of Salvation? When the Prophet Eliſaa was in ſome danger
from environing enemies , the Mountain was immediately garriſoned
with Horſes and fiery Chariots, that came in to be his guard. They
have it given them in expreſs charge to bear the Saints up in their
hands, and to encamp round about them, and may not this be a lin-
gular comfort to believers ? what, though they be the objects of Hells
envy, and Earths malice, yet they are Gods darlings, and Angels
charge! And whatſoever work Angels have to do for them, they not
only diſpatch it faithfully, but delight to do ſo.
3. God hath turned all things to the Churches advantage, fo that it
hath not been a loſer in the upfhot, from what corner ſoever the wind
hath blown, it hath done Chriſts garden a real and ſenſible kindneſs,
both the North and the South wind have made ſpices to flow forth. You
know what Paul faith Rom. 8: 28. All things work together for good to them
wbo love. God
that are called according to his purpoſe. Comforts and
croſſes too, mercies and judgments 100; Sunſhine and ſtorms, Ordi
nances and afflictions, every thing , all things are employed, all buſie,
all at work, and all at work for good. Take a wicked man,
and all
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How may our Belief of Gods Governing the World. Serm. 13.
things are againft him; take a Child of God, and all things are for
him, all are ſent upon a gracious excellent deſign, and ſhall proſper in
it. More particularly, oppoſitions, perſecutions and fiery. Tryals have
Lned in theſe three things, which are choice advantages.
1. By theſe things God makes a diſcrimination, and ſeparates between
the good and the bad the precious and the vile. In thoſe Fields where
there is care taken to fow the beſt and cleaneſt corn, the envious
one will come and ſcatter tares. Churches do contract filth and cor-
ruption as well as other bodies, and though they were very pure in their
firſt erecting and conftitution, yet afterward they do degenerate, and
ill humours flow and abound in them. Some among them leave their
firft love, and their firſt works, and are drawn alide from the fimpli-
city of the Goſpel, and live not according to the rules of the Goſpel.
Y ca there are not only decaying Profeffors, but alſo falſe hypocritical
pretenders creep into Churches; Afflictions now are the Pbyfack. God
gives for the purging them out ; theſe are the Fan of Chriſt, with
which he cleares his Floor: they are his Fire for the refining of his
Gold, and levering it from the droſs. When ſtorms ariſe, the rotten
and unfound fruit falls off. When perfecution ariſeth, ftony ground
hearers are offended : then away go formalifts, hypocrites, and all ſuch
as were ſtrangers to the power of godlineſs. And it is a good riddance,
for God and his Church need them not. What loſs is it when greedy
Wolves and filthy Swine in Sheeps cloathing forſake the fold? they
never did good in it, and never will.
2. By troubles and perſecutions the good are bettered ; In fuchs times
and by ſuch means their corruptions are mortified, and their graces
are brightned. The trees of righteouineſs, which are planted in Gods
Courts, do root the faſter for being ſhaken with Tempeſts, and flouriſh
the more for their pruning. Their fierce Tryals do refine their Souls,
and heat them into a greater zeal for God and holineſs. The very rage
and malice of their enemies doth ſtrengthen their care, and raiſe their
reſolution, ſo that they grow ſtronger and ſtronger. Michal jeer'd
and Aonted at David for his zeal, but he plainly and bravely told
her, if that was to be vile, he would be yet wore fo. Upon theſe two
accounts, when times are faddeſt, and perſecution hotteſt, whatever
may be ſaid of the actings of men, there is no cauſe to complain
of male adminiftration on Gods part , ſo long as the Church is
and the Saints are made better. But I will add this
further.
made purer,
3. By theſe perfecutions the Church is enlarged, and the number
of her children is encreaſed. The oppreſſing of tik ifraelites by
hardned Pharaoh iſſued in their multiplying. When the Church at
Jeruſalem was ſcattered, the Kingdom of Chriſt was amplified the
anore by it. Thoſe aflictions and bands which happened to Pant,
tended
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tended to and ended in the furtherance of the Goſpel. The blood of
the Martyrs hath all along been the Seed of the Church. Perſecutors
are fools as well as mad men, they loſe what they do, Chriſt and
the Goſpel gain. So doth God outſhoot bis enemies in their own
bow, and makes their very wrath to praiſe him. And let Tryals and
Perfecutions come to never ſo great an height, I know no reaſon why
the joy of Believers ſhould not be increaſed, when the Nation of Saints
is multiplied. Do you, all you that profeſs Religion and godlineſs,
look to it that the number of Chriſtians be not diminiſhed and teffened
through your wretched Apoſtacy, and then it ſhall be augmented through
your firmeneſs and holy conſtancy. That is the fifth thing by which
we may ſupport and comfort our ſelves, viz. The great things which
God hath done for his people.
6. There are very great and glorious things which God hath fur-
ther to do. If all were accompliſhed which God hath in his heart
and purpoſe to do for his Church, none of us ſhould be here, the
world would have an end, and time would be no more. The world
doth upon ſome account owe its continuance to the Church. The
world is but the ſtage upon which God is acting for his Name and
for his Church, and when the Act is finiſhed, the ftage ſhall be pullid
down. When wicked and ungodly men are plotting againſt the
Church, and perſecuting of her Children, they act indeed like unrea-
fonable men, in digging up thoſe very foundations, on which them.
ſelves ftand, and pulling down the Pillars that uphold them. And
continues the world for the ſake of the Church, ſo he hath
unge yet in his purpoſe and promiſe, which muſt by no means
fall forteir accompliſhment. Such as theſe , the giving great peace
to her Children , the bringing down her proud and inſulting enemies,
eſpecially that grand and implacable one, Babylon. The bringing in
both his ancient people the fews, and the fulnels of the Gentiles.
The making the place of his feet glorious, and ſetting up the Moun-
tain of his Houſe in the top of the Mountains, and cauſing the
Kings of the Earth to bring their glory and the honour of the Na-
tions into it.
7. God hath laid upon himſelf ſtrong obligations to do theſe and
ſuch like things, and therefore we are on the ſurer hand. God
hath bound himſelf by promife, and that is as good ſecurity as heart
can deſire ; Gods Word is better than mans bond, It is fetled in
Heaven, It is yea and amen. God can as ſoon ceaſe to be as fal-
fify his Word whatſoever thou haſt a promiſe for ; O Believer, thou
mayſt be as ſure off, as if thou hadſt the thing in thine own poſlef-
fion. And how dark' foever, and croſs foever Providence may ſeem
to be, do not you fear them, for there always is a ſweet harmony
and perfect agreement between Providences and promiſes, yea the
great work and buſineſs of Providence is to give accompliſhment to
Ddd
the
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How may our Belief of Gods Governing the World Serm. 13.
the promiſes. Divine Providence is the Midwife of promiſe, and is
to give Birth to thoſe bleſſed and admirable mercies which it travails
with. And though ſometimes Providence acls fomewhat roughly,
yet it always proceeds very ſafely, ſo that there never is a miſcar-
riage.
we are.
8. God is greatly concerned in the good and welfare of his Church
and People ; He is more concerned than we are, and all the men
in the world. It is very true, we are nearly concerned in the profpe-
rity of the Church and true Religion, in the Churches peace it is that
we ſhall have peace. Our all is indeed imbarqued in this Ship, if
that ſhould be caſt away, we are ruined ; you may reckon upon that.
Let Religion be loſt, and we are loſt, farewell proſperity and all that
you can call good, and therefore none of us ſhould be careleſs, or
wanting to Prayer or duty. But know, God is more concerned than
The Church is much concerned in the preſent motions and
commotions, Antichriſt and his Jeſuits are fiſhing in theſe troubled
waters, but let us be comforted, God is concerned in the Church, and
that more than we all are. Who ſhould ſpeak his glory, and live his
praiſe, and load his Altars, if the gates of Hell and endeavours of
Rome ſhould prevail againſt the Church? would Atheiſts, Papiſts, or
profane Perſons exalt and advance his honour? As to this lower world,
Gods ſtock of glory lyes in the hands of his Church and People, and
his Revenue is brought in by them, and will He not look after them?
let us not fear where no fear is; let us not fear in the midſt of fears.
We may be confident that God will wiſely ſteer the courſe
carry the Ship of the Church ſafe into its Harbour
in WE
harh his Name and Honour imbarqued. He will never give his
glory to another, nor his praiſe to graven Images ; and if not to
graven Images , then not to Papiſts. Suppoſe thoſe curſed Philiſtines
hould take the Arke , yet know aſſuredly, the captivated Ark will
be too hard for Dagon ; graven Images and all Idolatry Iball fall
before it.
**
2. Laſtly , let us comfort our ſelves with this, that the Goverm-
ment is laid upon Chriſts ſhoulder, and the Scepter put into his hand,
and all power both in Heaven and Earth is committed to him. God the
Father hath ſet him up for his King upon his holy Hill of Zion, and
hath lo eſtabliſhed and fixed his. Throne, that he looks with fcorn
and contempt upon all the attempts of his enemies. And all that power
which He hath was committed to him, and is to be employed by him
for the continuance and comfort of his Church. He is made Head
over all things to the Church. Whatſoever He hath as Head, is for
the advantage of that his myſtical body. And what may we not expect
from fuch a father as God , from ſuch a King as Jeſus? And with
what peace and delight may we fit under his ſhadow! well might
the holy Pſalmiſ ſay Pfal. 149: 2. Let. Iſrael rejoyce in him. tbat made
him,
Serm, 13 .
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>
2
him let the Children of Zion be joyful in their King. From what
Chrilt hath done , we may ſtrongly argue to that which He will do.
He was incarnate for his Church, He was made under the Law for
her, He became poor for her , He humbled himſelf for her He
laid' down his Life for her , He bare the rage of man and the
wrath of God for her
He 'endured the Croſs, and deſpiſed the
ſhame becauſe it was for hor , and therefore queſtion not but he
will rule and govern her. Read and rejoyce while you read that
account given of him, Ifa. 9:7. Of the increaſe of his Government
and peace there shall be no end, upon the Throne of David, and upon
his Kingdom , to order it, and to eſtabliſh it with Judgment, and with
Juſtice from henceforth even for ever. And that you may not in the
leaſt doubt bereof, it is added, the zeal of the Lord of Hoſts will
perform this. Having thus finiſhed the Doctrinal part, I come to the
Application, and I ſhall only ſpeak to an uſe of Exhortation, in
two particulars.
.
Firſt I exhort and adviſe you that are the people of God, to
fetch ſupport and confolation from this ſweet and precious truth.
The times in which we live are indeed very dark and tempeſtuous,
God is ſhaking all Nations. Specially it is a day of perplexity and
caſting down in the Valley of Viſion the Church of God; After all
our Prayers and endeavours, and hopeful expectations things are
come to a ſad paſs, and Iſrael is brought back to the Red Sea. We
may now take up that complaint , iſa. 26: 17, 18. Like a Woman
with Child that draweth near the time of her delivery, is in pain , and
citet out in ber pangs , ſo have we been in thy ſight, Lord. We
have been with Child, we have been in pain, we have as it were brought
forth wind. The People of the moſt High in all places are in foar
trouble, a cup of trembling full of the Wine of aſtoniſhment is put
into their hands, and God carries as if he were reſolved to give up the
dearly beloved of his Soul for a time into the hand of her enemies.
The Antichriſtian Popiſh party is rampant, and think they have the
Ball at their foot, and ſhall now carry all before them. But at ſuch a
time as this, let this ſupport, and quiet and comfort you, that however
things go, God ſtill governs the world. And that this may be ſweet
to you follow theſe directions.
1. Make ſure that you be in the number of Chriſts Subjects ; ſuch
as have bowed to his Scepter , ſubmitted to his Government, and are
devoted to his fear. If you have once killed the Son with a kiſs of love
and homage, you ſhall not periſh in the way; Then you may rejoyce
at the thoughts of Gods governing the world, when you feel and are
aſſured of his ruling and governing in your hearts. Then may the
remembrance and conſideration of his univerſal Kingdom be cordial
to you, when you find that he hath erected a Kingdom within you,
and that you are members of the Kingdom of his Grace. This is
D d d 2
firm
Hon muy our Belief of God's Governing the World Serm. 13.
firm ground of ſtrong conſolation , and of quietneſs and aſſurance
for ever. If you have been made willing in the day of Gods power,
and are the Loyal Subjects of Chriſts Kingdom , then you are the
favourites of Gods Court, yea the Children of his family,
and
you may promiſe your ſelves that he will carefully look after you , and
graciouſly provide for you. He hath a peculiar reſpect to his pecu-
liar, people , for them he hath his Chambers , a ſtrong Tower, in
which they ſhall be ſafe , when he cometh out of his place to pupilli
the Inhabitants of the Earth for their iniquity. Judgment begins at
the Houſe of God, and that is to make way for mercy , thoſe judg-
ments prepare for deliverances here and glory hereafter, for victo-
ries here, and triumps hereafter. But O ! the dreadful ſtormes of
wrath that fall fall upon the wicked and incorrigible of the world,
what Thunder-bolts will God affail them with, that ſhall ſtrike them
down into that-lake which burns with Fire and Brimſtone, and ſhall
never be quenched. Come Chriſtians , make it out that you truſt
in the Lord, and have given up your felves unto the Lord, and then
you may be ſure that when enemies threaten you, and dangers face
you, and fear is on every ſide, even then mercy ſhall compaſs you
about.
2. Heedfully look to it, that you govern your felves according to
she will and Law of God. Then may you take the comfort of Gods
governing the world when you are a well governed People. When
you wiſely rule your own Spirits, and order your own affections, and
your lives and converſations, there is a promiſe, that untó ſuch God
will ſhew his Salvation. The Laws of a Land protect the Subjects to
long as they keep them. A tranſgreſſion of the Law is the endange-
ring of a Subject; He shall give his Angels charge over thee to keep thee
in all thy ways. Their commillion, as large as it is, reaches no further;
when you leave that, you loſe your guard; but while you keep your
way, Angels, yea the God of Angels will keep you. Do not ſo much
fear looſing your Eſtate, or your liberty or your lives, ás loſing your
way, and leaving your way, fear that more than any thing; nothing
but Sin expoſeth you to miſery. So long as you keep your way, you
ſhall keep other things, or if you loſe any of them you ſhall get that
which is better ; though you may be ſufferers for Chriſt, you ſhall not
be loſers by him. Noah was a juſt man, and perfect in his generation,
and walked with God, and he was ſecured in the Ark before the world
was drowned with the Flood. Let the worſt come that can, it is not
ſo bad as carnal reaſon repreſents it; if a good man ſhould be deprived
of his temporal comforts, it will commend ſpiritual ones the more
to him ſo that he ſhall the better relliſh and taſte them. Gods
voice is never ſo ſweet, as when he ſpeaks comfortably in a wil-
derneſs. If a Child of God ſhould be cut off by a violent ſtroak,
he is thereby brought the ſooner to his father, ſuch a death is the
Ahorteſt way home. If inraged. Perſecutors add to his fufferings , in
fo
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1
fo doing they add to his Crown ; and by making his burden heavy,
they make his glory the more exceeding weighty.
3. Let Gods governing the World be the matter of your Faith: no
Truth will be a Štaff of Support, unleſs you carry it in a believing hand,
precepts will not prevail , threatnings will not awe you, and promiſes
will not comfort you, and the moſt pretious Scripture-Revelations will
not chear you any farther than as they are believed. Let a Miniſter of the
Goſpel preſent you with never ſo precious a Cordial, made up of the
moſt choice and excellent Ingredients, it will do you no good unleſs it
be mingled by you with Faith ; therefore believe that the management
and ordering of all things is in the hand of God, and pray that you may
have a well confirmed and improved Faith hereof;when the Faith is weak,
it affords but weak comfort, do you ſtrengthen your Faith, and that
will greaten your peace, and raiſe your joy, to this end.
Be careful of this, that you do nothing to the prejudice of yourFaith,
do not you weaken that which muſt ſupport you; what a madneſs was it
for Sampſon to let his Locks be cut, when he knew he ſhould loſe his
ſtrength together with them. Now, there is nothing in the World ſo
prejudicial to Faith as Sin is. A guilty Conſcience doth always make a
palſey-hand, which is tremulous and Making, whenſoever it goes about
to lay hold upon God and Chriſt and the Covenant or any promiſe. Re-
bukes of Conſcience are ſevere checks to Faith. O! faith the poor ſoul,
when ſnib'd from within : What ! ſhall I look upon God as my God? a-
laſs, I have diſobeyed and diſhonoured him Shall I truſt in Chriſt as my
Saviour ? I have crucified him afreſh, and put him to an open ſhame.
Shall I rejoyce in the Covenant ? I have broken it, and dealt falſely in
it. Shall I delight in the promiſe, and live upon it? where is the Con-
dition, I cannot find it in my ſelf. Such Reflexions as theſe produce
inward Troubles and Diſquiets and Fears, ſo that the very ſweet meats
of the Goſpel are imbittered to ſuch an one. He cannot relliſh them
becauſe he queſtions his Intereſt in them. What is all God, to one that
cannot ſay, my God? Guilt makes Faith and Comfort run low; where -
as, Great Peace have they that love the Law, and nothing ſhall offend
them : they have peace in trouble, joy in ſorrow, calms in ſtorms, in-
ward ſedateneſs in the midſt of outward Commotions, If our hearts:
condemn us not
then have we boldneſs toward God, and if ſo, then com-
fort comes in from every Proſpeit, which we have of God. Let us
then Look upon him which way we will, we ſhall ſee ſmiles and de-
lights, that very appearance, which is dark to others, will give Light
a.
2
7
+
to us.
을
​Laftly
414
How may our Belief of Gods Governing the World
Serm. 13.
:Laſtly, Be very ſerious and frequent in your Meditations upon Gods
Governing the World, tranſient and fleeting thoughts make either
none, or but little and flight and ſhort Impreſſions. The Burning-
Glaſs will not Fire any combuſtible matter, unleſs it be held fome con-
ſiderable time with a ſteady hand in the beams of the Sun, ſo it is bere,
dwell therefore in your thoughts upon this Subject, conſider it, and re-
turn to conſider, repeat the Work again and again and again. 25.98.15.
Mine Eyes are ever toward the Lord, that is, often and often, at all times,
and upon all occaſions, Was he in (traits , he looked to God? Was he
in danger, he looked to God? Was he in fears, he ſtill looked to God?
and that ſupported him, as you may gather from the next Words. He
mall pluck my Feet out of the Net, though mine Enemies have got me
in their Net, and I am lo entangled in it, that I cannot make my own
Eſcape , yet God ſhall pluck me out, from him I ſhall have my Delive-
rance and a Song. And in ſuch Cafes and Conditions we ſhould ſpecial-
ly look to God, under the notion of Supreme Rector and Governour
of the World. Are there confuſions and diſtreſſes up and down in the
World? Are Foundations out of courſe, yet comfort your felves with
that God fits at the helm, and he is our refuge and ſtrength, a very
preſent help in time of trouble, you will find ſerious reiterated medita.
tion will be exceeding influential upon you. David remembred God up-
on his Bed, and meditated upon him in the night-watches, and called to
mind his former mercies, how he had been his help, 63.Pfalm and this
greatly ſupported and comforted him; therefore, faith He, in the shadow
of thy wings will I rejece, he would bóth hide under it and rejoyce, Gods
ſhadow ſhould be both his ſhelter and his Paradiſe, and ſo it may well be,
for his Name is not only a ſtrong Tower, but likewiſe an Ointment pou-
red forth, having in it ſtrength and ſweetneſs.
this,
In the ſecond Uſel exhort and beſeech you to evidence it unto the
World, That your Belief of Gods Governing the World doth really
ſupport and chear you in the midſt of the preſent Diſtractious, when
many Mens hearts are failing for fear of thoſe things, which may come
to paſs. The Truth is, the day in which providence hath caft us is a
day of Diſtraction; the World is ſtark mad : wicked men are mad up-
on ſin and vanity, and ſuperſtition and idolatry, and mad againſt Re-
ligion and Godlineſs. Well, Chriſtians, if they will be mad, let them
be fo, God knows how to tame them, and how to chain and fetter
them too, he hath hooks for their Noſes, and bridles for their Jaws.
Only, be you ſober, and in patience poſſeſs your ſouls. Oh that, when it
may be ſaid, here is the curſed, helliſh rage , and Bedlam frantick Fu-
of Atheiſts and Papiſts, it may alſo be ſaid, bere is the Faith and Pas
sience of the Saints.
ry
$
When
Serm. 13.
Support us in all wordly Diſtractions ?
415
When there are thoſe that make it their deſign and buſineſs to deſtroy
and confound all things, do you rejoyce in this, That God Governs
all wiſely, powerfully, graciouſly, ſo that thoſe things which have the
moſt frightful aſpect, the moſt amazing paſſages which we hear of, or
meet with, are the Products of an Eternal Counſel , and ſhall at laſt
(it may be ere long) iſſue in an happy cloſe, however affairs go now,
God hath-bid us, Say to the Righteous, it ſhall be well with him. Do you
evidence the powerful and comfortable influence that Gods Government
hath upon your Spirits, by theſe three things.
1. Firſt by the keeping up your ſpirits, yet have need of Patience, ye
may find a little will not ſerve your turn, lay up therefore good ſtore
of it, and then fetch out of that ſtore, and let patience have its per-
fect work, but withal caſt not away your confidence, for it hath great
recompence of reward. We will not fear, falh the Church, though the
Earth be removed, and the Mountains be carried into the midſt of the Sea ,
let the wicked fear where no fear is, but let the Saints be fearleſs in the
midſt of fears. Why are ye fearful, ſaid Chriſt to his Diſciples, when
the Ship was almoſt covered with Waves. He fets men above God in
his thoughts, whoſe fear of man prevails againſt his faith in God, that
man either is altogether forgetful of God, or his thoughts of him are
low and unbecoming, for certain he doth not fanctifie the Lord of Hoſt
in his heart, let your faith be preſerved in vigour aud exerciſe: What
though the Beaſt have ſeven Heads and ten Horns , great ſubtilty, and:
no leſs power, yet the Lamb fhall overcome.
2. Evidence it by your perſeverance in Godlineſs, hold on your way,
make not uſe of any ſinful means, neglect not any part of your duty
to ſecure your felves and avoid danger; do not offend God, be not be-
holden to the Devil for your liberty and peace, what though there be
Lions in the way, go on, and proceed boldly, ſo long as it is the way
of God, you may live by faith, while you walk by rule, you may walk
believingly and cheerfully while you walk regularly, the wound that a
man gets by fin, will put him to far greater ſmart and pain, that all his.
ſufferings for God and godlineſs would have done. He than purchaſes
the favour of men with the frowns of Conſcience, will find he hath
made a very hard bargain, every ſtep from God is a ſtep to ruin, if any
man draw back, Gods foul will have no pleaſure in him, whereas he that
walks uprightly walketh ſafely.
.
3. Make it to appear by the Raiſedneſs of your expectations, fo the
Church did in her low condition, Micab c. 7. v: 8. Rejoyce not againft
ws, O mine Enemy, though I fall í all riſe , when I ſit in darkneſs, the
Lord shall be a light unto me, at midnight ſhe looked for the dawning of
a glorious day, and ſo do you, that is a very ſweet place which you have
in the ad. Foel of 20, 21. where the Prophet ſpeaking of the Northern
Army, faith, bis ſtirk ſkall come up, and in favour ſhall come mp, becaufe be
baths
416 * How may our Belief of Gods Governing the World
Serm. 13.
hatb done great things, and then he adds , fear not 0 Land but be glad and
rejoyce , for the Lord will do great things, and ſo we may ſay at this day,
God will do great things, ſuch as ſhall out do all that his enemies have done
Gods laſt works in the world will be his greateſt works, and by them he
will get himſelf a glorious name, and I hope he will ſpeed it, he that ſhall
come, will come and will not tarry, therefore incourage your ſelves in
the Lord your God, do your duty, and quietly wait, for your expecta-
tion ſhall not becut off.
-
+
Queſt.
Beste
Serm. 14.
4417
Queſt. What are the hindrances and helps
to a good Memory in Spriritual things ?
SERMON XIV.
1. COR. XV. II.
By which alſo ye are ſaved, if ye keep in Memory what I Preach-
ed unto you, unleſs ye have believed in vain.
Here is no Complaint more common amongRe-
ligious Perſons, than the weakneſs of their Me-
mories ; thinking perhaps that defect doth im-
ply leaſt guilt, or it may be, miſtaking their
T
careleſneſs for forgetfulneſs; or elſe there is
really ſome ſpecial frailty in that faculty, to
heal which is the deſign of this Diſcourſe.
For the Occaſion and coherence of theſe words in
the Text,it is evident that the Apoſtle Paul in
the Verſe foregoing begins to recite and prove the Doctrine of the Reſur-
rečtion from the Dead, which he doth there declare to be a great point of
that Goſpel which he had preached unto them, which alſo they had received, and
wherein they did ſtand. And then he adds here, By wbich (Goſpel) alſo ye
are ſaved, if ye keep in memory what I preached unto yon, unleſs ye have belie-
ved in vain.
In which words we have a Diſcovery,
1. Of mens utmoſt happineſs, viz. Salvation, ye are ſaved, that is not
only reſcued out of your Pagan State ; nor only that ye ſtand fair for ſal-
vation; but ye are ſaved already. For Heaven doth really begin upor
Earth , and every true Saint is at preſent a Citizen of the Heavenly Jerk-
ſalem.
2. Of the only means for the Attaining of it, viz. the Goſpel , by
which
ye are ſaved. For that reveals the Object , That directs loſt Man
which way to arrive at it ; That affures us that a paſſage is open'd into
Heaven ; That incourages and inclines us ſeriouſly to endeavour after
it.
Eee
3. Of
f
What are the Hinderances and Helps
Serm.14
3. Of the ſpecial Grace neceſſary in reſpect of this Goſpel, viz.be-
lieving, unleſs ye believe, &c. for hereby we credit what is revealed, we in
brace what is offered, and we rely on what is promiſed, without which acts
of Faith, the Goſpel ſignifies nothing to us : And Hearing, by which Faith
comes, is included in it; for ſo the Apoſtle joyns them, verf.14. then is
our Preaching vain, and your Faith is alſo vain.
4. Of the particular Faculty that is requiſite for this end, viz. the
Memory, if ye keep in memory what I have preachid unto you. For though
the main thing hereby intended be to keep in the heart a conſtant and ef-
fectual belief of the Goſpel, and particularly of this Article of the Re-
furre&tion; yet to keep in memory the Form of sound Words, is alſo necef-
ſary in order thereunto ; and therefore it is ſaid in the T EX T, that
give aoyo ye retain with what WORDS, OR REASONS, I preached unto
Quibufdam ver- you.
bis, Tremel.
5. The Relation or. Influence which this laſt (of keeping in memory)
Quo ſermone,
hath upon all the relt. And this expreſt, 1.By way of Condition, in the be-
Qua ratione, ginning of the Verſe; Me are ſaved, if ye keep in memory. Our Salvation
Syr. Vulg. in fome ſort depends upon it. For without the Goſpel, no Salvation ;
without Faith, no benefit by the Goſpel; and without Hearing and Re-
taining what we hear, no ſaving Faith. 2. By way of Exception; in the
end of the Verle, unlefs ye bave believed in vain , your Hearing is in vain
and your Believing is in vain , if ye do not ſtedfaſtly cleave to the Gor-
pel, and to this material Doctrine of it, the RESURRECTION
and keep in Memory, what I have preached unto you concerning
Bez. Arab.
it
.
The Leffan then that we may learn from hence is this, viz.
Doctrine. If men would be ſaved by the Goſpel, they muſt keep in memory what is prea-
ched unto them.
And under this Propoſition I am to handle the Cauſes and Cure of abad
Memory, or the Hindrances and Helps of a good Memory in Spiritual Things.
And in order hereunto I fhall ſhew, 1. What the Memory is. 2. The Ex-
cellency of this Faculty, eſpecially in its primitive State. 3. The Corrup-
tion of it. 4. The Reſtauration or Sanctification of it. 5. The Ordinary
Impediments thereof. 6. The proper Holps unto it. 7. Anſwer fome Ca-
vils of the wilful and Yome of the Doubts of the weak about it. And 8.
Memoria eft a
make Application of all. And the good Lord help us all now to remember
rimus, dicimus what is preached to us.
enim, vide ut I. What the Memory is, it is that Faculty of the Soul, wherein are Re-
illud in animo ſerved the things we know. Though it belong to the Senſitive Soul, and
bab:as, cºcum fo is in fome Meaſure common to Brutes with Men, yet I ſhall handle as
dicimus non fu- it is ſeated in the rational Soul, where it is the Storehouſe not only of
it in animo
whatſoever is brought in by the Eye and Ear, which are the two Senſes
Aug. Confeſ.l. of Diſcipline, but alſo of what is imparted by the underſtanding. For
the Memory is neerly. allyed to the Underſtanding, if it be not the ſame
Non eft in Ho.
as many think. Its Office however is 1. to Receive ſuch things as are pre-
diftincta ab ina ſented to it, wberejn it is fitly enough compared to ſoft Wax, which is
tellectu,Cajet. prepared to receive any Impreſſion made upon it. 2. To Retain and pre-
JO, C. 14.
mine memorit
ſerve
Serm. 14. to good Memories in Spiritual things:
419
Zanch.
ferve what is laid up therein, wherefore it is oft talled by the Antients,
Venter anime, the belly of the Soul. There is a little Kingdom in the Soul Aug. to.10.p.
of Man. The King or rather Vice-Roy is the Will, the Privy Counſel 509.
is the Underſtanding, the Judge is the Conſcience, and the Great Trea-
ſurer is the Memory. 3. To Recall or recover what was out of mind. And Quorum cerid
recordimur coa
this is proper to Mankind and is not in Brutes : .For it proceeds from the
rum eſt memo-
motion of the Images of things in the brain by the activity of Reafon , ria;quicum pe-
which conſidering the time, place,perfons, and ſuch like circumſtances nitùs obliti fu-
of things, by degrees recovers what was out of the way ; for as things mus,eorum obli-
themſelves, ſo the phantafms of things are connexed together, and by vio, quorum
partim meminia
one we recoveranother. And this intellectual memory is inſeparable from
mus, partim ob-
the rational Soul ; in that the Soul undoubtedly remembers, when it is liii ſumus
, eo-
quite ſeparate from the body. Luke 16. 25. But Abraham ſaid to the rum eft reminiſ.
Rich man in torments) Son, remember that thou in thy life time receivedst thy centia, Zanch.
good things
tom.3.1.2.c.•
II. The Excellence of this Faculty, the Soul of man is a Subject of won-
der, and nothing more wonderful in it than the Memory, that ſuch in Quicquid fit
numerable Images of things ſhould be lodged in a finite Faculty, and vinum, Cic.
that what ſeems to be utterly loſt in it, ſhould be fully recovered; where-
fore it is juſtly deemed by the learned a miraculous Mercy. It hath pow-
er to make things that are in themſelves abſent and paſt, to be preſent. By Memoria nobis
the help of Memory, we retain what we have read in Books, and what andinio vilio
we have heard in Sermons or other Diſcourſe, the Examples of Gods cxcorum Plit.
Mercies and Judgments for our Incouragement and Warning: All theſe Omnitem rerum
and ten thouſand things more are laid up in the Memory, which is the theſaurus &Sc
Souls Treaſury, ſo that the Soul would be a poor Soul without the Meſtos eſt memoria
nec inurraripo-
mory, we may ſee the worth of this Faculty by thoſe that are depriv'd of
teſt, tam grana
the uſe of it, that can remember no body, nor the laſt queſtion that they dis eft ejus per-
did ask. Thus we read of Meffala Corvinus an Orator that forgat even plexitas e a-
his own Name; and of Atticus the Son of Herod the Sopkit, that could nima ipfa eft,
never remember the Names of the Letters of the Alphabet , till his Fa-
Aug. de Epic.
ther was fain to name four and twenty Boys by the Names of the ſeveral Plin.Hift. 1.7.
Letters, that he might retain them.' Alla mans paſt life would be loft cap.24.
if his Memory were loft, ſo are the comforts of the Soul loft, ſo far as Cac. Rhodig.
they are forgotten. So that the Soul would be poor in Knowledge, poor 1.2.cap. 19.
Tantum ſcimus
in gifts, poor in comfort without the Memory. Eſpecially this Faculty
quantum memo.
was happy in its primitive State , for then its Reception was caſy, the Im- rii tenenns. E-
preſions firm, the Recovery (if any uſe of it) ready, then 'twas like a raſm.
clear Chryſtal Glaſs, wherein all that was contained in it, was eafy
ſeen, now it is crackt and muddy, then 'twas like an iron Cheſt, now
like a Bag with Holes. It had the Neighbourhood of a clear Under-
landing, and of an holy Will, and Adam could not but remember his
Creator in thoſe Days of his youth,
& anim.
ܟ
Ece 2
M. The
:
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+
420
What are the Hinderances and Helps
Serm. 14
III. The Corruption or Depravation of this Faculty : For by the Fall of
Adam, each Faculty of the Soul was woefully deprav'd, when a curious
Watch falls to the ground, though it be ſorely maimed, yet ſome wheel
or pin may have received no hurt, but here it is otherwiſe. Our Fall was
like that of ſome rare Glaſs, which thereby is ſhatter'd all to pieces;
there remains all the Materials of it, ſo doth Reaſon and Memory with
the Soul, but they muſt be melted and caſt a new before they be good for
any thing. The Corruption of the Memory ſtands.
1. In remembring thoſe things which we should forget : As r. Things
unprofitable, there are a thouſand needleſs and uſelels matters that fill
the memory and keep out better things.Like as if one ſhould croud waſt
Paper, Rags, and broken Pitchers into a Cabinet, which ſhould be ſtord
with things of value. There is, in all Actions and Accidents, two things.
conſiderable, 1. The Action, for example ſuch a Text was handled , ſuch a
charitable Action done, ſuch a Man brake his Leg, was drunk or the like
2. The Inference or Obſervation to be gathered from thence : for all E-
vents, whether good or bad, are intended by the wife God for mans In-
ſtruction. Now the Memory lays up the former and can retain it a long
time, but theLeſſon which we ſhould learn from it,that's neglected, that's.
forgotten. 2. Things Hurtful to us to wit, Injuries. Theſe uſually ſtick
in the memory, when better things ſlip out. If any body hath ſpoke or
done evil to us, the memory is truſty enough about theſe. As one ſays,we
can remember Old Songs and Old Wrongs long enough, yea, thoſe, whom
we profeſs to forgive, yet we declare that we cannot forget them. Not
but that a man may have a natural remembrance of an injury, ſo that he
have not an angry remembrance of it. As our heavenly Father himſelfrea
members all a Believers ſins, but puts away his anger; ſo we may ratio-
nally remember them, but we muſt /piritually forget them, for elſe the re-
membrance of them generally doth us a great deal of hurt, but no good.
at all; it cools our love, weakens our trust and prepares us for revenge as
did Amnon towards Abſolon, 2 Sam.13.32. 3. Things Sinful, thus we can
remember a filthy Story ſeven years, when we do forget a ſaving Sermon in
ſeven hours. And herein the Memory is the great Nurſe of Contem-
plative wickednets, and repreſents to the idle and finful heart,all the fins
it wots of, with renewed delight, and ſo ſtrengthens the impreſſion, and
doubles the guilt, Ezek.23.19. She multiplyed her Whoredoms.in calling to re-
membrance the days of her youth, wherein ſhe had played the Harlot in the
Land of Egypt. The depraved Memory is herein fitly compared to a
Sive, that lets the good Corn fall through, and reſerves only the chaff; by
which its plain, that the Faculty is not loft, but poyſon'd. So that in this
reſpect we may ſay,as Themiſtocles did to Simonides, when he offered to
teach him The Art of Memory , rather, ſays he, teach me The art of For?
getfulneſs, for the things which I would not, I remember and cannot for.
get the things I would.
kie
. The
Serm. 14.
to a good Memory in Spiritual things:
422
2. The cortuption of the Memory ſtands in Forgetting thoſe things
which we ſhould remember. But theſe things being ſo exceeding many,great
and uſeful, though I cannot enumerate them, yet I ſhall comprize the chief
of them in theſe following general heads.
1. Our Creator, and what he hath done, and what he hath done for us,
Ecclef.12.1. Remember now thy Creator in the days of thy youth. And yet
whom do we more forget? Jerem.2.32. Can a Maid forget her Ornaments,
or a Bride her Attire ? get my people have forgotten me days without number:
And our Forgetfulneſs here is moſt inexcuſable,becaufe We may ſee,taſte,
and feel him every moment ; foralmuch as he is not far from every one of
us, ſeeing in him we live and move, and have our Being, and yet we can
make ſhift to forget Him , which ſhews the great Craze we had by the Fall.
And then, the great things which he hath done, to wit, in the Works of
Creation and Providence, eſpecially for his Church ; theſe we early for-
get but ſhould remember, Pfal.77.11.1.will remember the Works of the Lord
Jurely I will remember thy wonders of Old: And particularly what he hath
done for us, the many and great Mercies and Deliverances, eſpecially,
the moſt remarkable of them, which every good Chriſtian ſhould have a
Catalogue of, in his mind, or in his Book, Deut. 8. 2. And thou ſhals
remember all the way which the LORD thy GOD:led thee theſe Forry
Years, &c.
2. Our Redeemer and what he hath ſuffered for us. Never was there
ſuch an Inſtance of free and tranſcendent Love in the World; as that the
Eternal Son of God ſhould give himſelf to be a Sacrifice to expiate our
Sin, and yet we that can profeſs, of far leſs kindneſſes from men, that
we ſhall never forget them,can forget this; elſe he had never inſtituted
the Lords Supper on purpoſe to keep up the folemn and uſeful Remem-
bránce thereof; which Remembrance ſets a work all our Graces,ourFaith
Love, Repentance, Thankfulneſs, c. And without the frequent Uſe of
this Ordinance, where it may be had, a defect will be forced in theſeGraces.
for the greateſt things wear off with time, and Holy David himſelf
found cauſe to charge it uopn his Soul,PS.102.3. Bleſs the Lord o may fonla
and forget not all bis benefits,&c.
3. The Truths of Religion, eſpecially the moſt weighty, Malach.i •4*
Remember ye the Law of Moſes my Servants, which I commanded unto him in
Horeb for all Iſrael, with the Statutes and Judgments. And of thele the A-
poſtle Peter ſaith 2 Pet. 1.12,13,15. he would put the Chriſtians in remena
brance, though they knew them that they might be eſtabliſhed, in preſent Truth,
yea he would ſtir them up by putting them
in remembrance, as long as he liva
ed. The Doctrine of God, of Chriſt, of the Creation;of the Fall of the
Covenant of Grace, of Faith, Repentance, the Reſurrection (as in my
Text) and Judgment to come; theſe things ſhould be fo ingrafted into
the hearts of Chriſtians, that they ſhould know and remember as well as
their own Names or the rooms of their Houſes; and yet it is a ſhame to
find how eaſily and almoſt utterly theſe things are forgotten by too ma-
ny. How few do we find, that have been long Hearers of Gods Word that
can give any tolerable account of the Nature of that Faith by which the
Soul. live.s..
4. The
422
What are abe Hinderances and Helps
Serm. Item
4. The Duties of Religion. The Scripture that ſo often requires us
to remember them, plainly implies that we are apt to forget them,
what's the meaning of that, Exodus the 20 Chap. Verſe 8. Remember the
Sabboth to keep it holy, but that we eaſily forget it, we are ſurprized by
it, it returns ere we are aware; ſo that Heb. 13. Verſe 2, 3, 16. which
is called by ſome, a Chapter of Remembrance, be not forgerful to enter-
tain Strangers
. Remember them that are in Bonds, to do good, and to come
municate forget not. AU which as they ſhew cur duty, fo do they imply
our defectiveneſs herein, though to forget thoſe, and ſuch like, are as
abſurd, as if we did forget to eat or ſleep : For as Chriſtians, we live
by Faith , and breath by Prayer, fo to forget to repent, to believe, to
pray, and to diſcharge the duties of our Relation, Callings, and all other
duties toward God and toward men, is to forget Chriſtianity it ſelf.
s. Our Sins. As there is a culpable, ſo there is an uſeful and necef-
fary remen brance of them, when we remember ſin; to renew our love
to it, that's damnable, but when we remember it to loath it, and to loath
our ſelves for it, that's ſaving. Ezik. 36. 31. Then ſhall ye remember your.
own evill ways, and your doings that were not good, and ſhall loath your ſélves
in your own fight, for your iniquities and your own abominations. How much
of his wickedneſs doth the prefane finner forget ? Lies, Oaths, rotten
Language, Slander, Iniquities, all forgotten, till God in mercy or in
wrath awaken their Conſciences, and then all is ſet in order before them,
either to their converſion or confuſion. Hence that emphatical charge,
Deut. 9. 7. Remember and forget not how thou provekeſt the Lord thy God to
wrath in the Wilderneſs, &c.
6. Our Vows and. Obligations to God. The corruption of our memo-
ries appears.plainly in this. There is firſt our great vow in Baptiſm,that
we would ſincerely renounce the World, the Fleſh and the Devil, and
pay unto our Lord and Redeemer unfeigned obedience to all his Com.
mandments. This is ſeldom atually remembred by any of us, too ſel-
dom virtually, eſpecially by ſuch as do directly run counter to it in the
aſual ſcene of their Lives. And then our Sickneſs vows,when our Lives
or the comforts of our Lives have been in hazard. What ſerious and
fair Promiſes did we make? what was our Frame then? and what is it
now? either then thou walt a great Hypocrite, or elſe now thou art a
great Apoftate. But be not deceived, God is not mocked. He hath di-
vers ways to wet up ſuch Memories.
And our Obligations to others, which ſhould ſtick in our Memories,
alloon worne off, whether they are formal, by promiſes; or virtual by
kindneſfes received ; neither whereof ſignifie any thing with a falſe or
unthankful man; of whom we uſually fay, that they have ill Memories.
But againſt theſe will riſe in Judgment not only God, his Word, their
own Conſciences,and the Heathens, but even the brute Creatures them
ſelves. One of whom, even a Lyon is credibly reported to have ſpared
Au Gel. lib.s. and cheriſhed.one Ardrodis, that was thrown to be devoured, having re-
Cap. 14 membred that that very man had formerly pulld a thorn out of his foot
in his Den.
:
7. The
Serm. 14.
to good Memories in Spiritual things?
423
my
A
1
7. The Church of God, the whole Catholick Church
doth every day
implicitely beg of us, o remember me in your Prayers. And holy Da-
vid ſaid, Pſal.137.56. If I forget thee o Jeruſalem, let my right hand for-
get her cunning: If I do not remember thee let my Tongue cleave to the roof of
mouth. And there is not a more genuine Token of our Adoption, than
a feeling and conſtant remembrance of Gods Jeruſalem; and eſpecially
in this juncture of time, wherein the Chriſtian Church is almoſt every
where fo forely diſtreſſed, that were it not for the Scripture and former
Experience we might fear to hear her laſt groans. And yet, if the ſecret
and Family Prayers of very many were well ſearch't, its to be doubted
that their Memories were very bad here alſo.
8. Our Latter End. This fhould be much, and this is little remem-
bred by moſt men. As the Prophet ſaid to the people of his time, Ija.
47.7. Thou did it not lay theſe things to thy heart, neither didji remember the
latter End of it. And the other laments it, Lament. 1.9. She remembred not
her laſt end, therefore ſhe came down wonderfully. And ſo they are like to
do, that remember not their end. Its true, in propriety of Speech , re-
membrance is only of things paſt, or at leaſt of a thing which now is
not firſt known, yet in the Phrale of Scripture we are required to remem-
ber death, reſurrection, judgment, hell and heaven, partly becauſe
theſe are foretold, and chiefly becauſe it behoofs us to meditate and con-
ſider of them, which cannot be done without the Memory. But chere
are no deaths-heads ſo effectual to mind us of this, as a firm perſwaſion
that we are but ſtrangers here and that our true Country is in the World
to come; an heart mortified to the World , fick of fin, and an heaven-
ly frame of Soul, which being reſtleſs here will of its own accord groan
to have mortality ſwallowed up of Life. And fo much may be ſufficient to
explain and demonſtrate the corruption of the Memory, which is the
third Point.
IV. The San&tification of the Memory, which is the Reſtoring this
Faculty to its former Integrity, and to its proper Objects. For when a
mans corrupt Nature is chang'd, all the Faculties are renew'd, there's a
new Creation of him, This is done,
1. By Purging the Faculty; and fo converfion is ſaid to begin here, Pfal.
22.27. All the Ends of the World ſhall remember and turn unto the Lord, for
he that remembers, what mans Eſtate was by Creation, muſt needs find
that there's a ſad change, and conſequently, that there's need of reſtau-
ration. The ſame method is preſcribed after ſecond falls, Revel. 2 6.
Remember therefore from whence thou art fallen and repent. And without
doubt, as the Holy Spirit of God burns up the drols of the powers of
the Soul, fo of this with the reit, and razech out of it many finful im-
preſſions which were there.
2. By ſtrengthening it ; for as fin weakens, ſo Grace ſtrengthens the
faculty. This effect it háth upon the underſtanding and will, and ſo it
hath upon the memory: it's apparent that many who before their con-
verfion to God, would forget whole Chapters and Sermons, yet alter-
their new birth' would carry away a great deal of them. Guds spirit
then
424
What are the Hinderances and Helps
Serm. 14.
then helps them, and according to our Saviours promiſe, John 14. 26.
Brings all things to our Remembrance. Grace ſtops the lakes in that vellel
which ſin hath made.
3. By reconciling it to good things and ſetting it againſt evil. Before rege-
neration, as the Heart, ſo the memory nauſeates good things, as a foul
Itomack doth wholeſom meat and delights in traſh, it can hold nothing
that's good, ſo is it with our vitiated memories they cannot hold Savory
and pious things, theſe things are like a ſpark of fire in green wood, it ſoon
goes out, but whenGrace comes and changes the whole
frame of the heart,
this faculty begins to reliſh and make room for ſpiritual things, when the
· heart begins to delight in them, the mind retains them, Pſal. 119. 16.
I will delight my ſelf in thy Statutes, I will never forget thy word. So on
the other lide, thoſe fins which the memory delighted to keep in mind; to
review them, and in a ſort to repeat them over and over ; when God
hath been at his new Creation within, then the remembrance of thoſe
fins is bitter. Then the poor Creature can ſay as the Church did in
another caſe, Lament. 3. 20. My ſoul bath them fillin remembrance , and
is bumbled in me.
4. By filling it with good things. For when the new creature is once
born again, no new born Child doth more deſire and long for milk, than
the Soul doth for knowledge and wiſdom; and then the memory con-
fequently is ſtored with Scripture-Truths, Promiſes, Rules, and Helps.
Then the ſubſtance of all that is apprehended by the fanctified under-
ſtanding is conceived to the memory and lodged there. And then as
Pris Mat. 12. 35. The good man out of the good Treaſure of the heart bring-
eth forth good things. And you may cominonly know what treaſure is
within, by what is brought out. As if you go among vain or wordly
men , their fooliſh carnal and worldly diſcourſe plainly ſhews, what
Treaſure they have within : So the wife religious and godly communica-
tion that good men entertain you with, doth evidence what is laid up in
their memories, as he that hath nothing but farthings in his pocket, can
produce nothing from them but Braſs, but be that hath allGuineys there
brings forth Gold.
S: By Ketting things laid up in memory for uſe and practice, which is
plainly the work of God by his Grace. For a notional memory is of
Iittle uſe without a practical. As Treaſure in a Cheſt is no way ſo uſe-
ful, though there be much of it, as a penny in the Purfe, when there
is occaſion for it. The Fringes that were appointed to the Children of
Ifrael. Numb. 15. 39, 40. Were to this end, that ye may look upon it and
remember all the commandments of the Lord and do them. And that ever-
laſting Mercy of God is promiſed, Pfal. 103. 18. To thoſe that remem.
ber bis Commandments to do them. And certainly they whg commit things
to their memories on this deſign to practice them, ſhall be able to re-
member them, when they have need of them in the courſe of their pra-
Etice. And thus the Memory is by fanctifying grace reſtored which is the
fourth Point
V, I
Serm. 14. to a good Memory in Spiritual things?
425"
V. I come in the fifth place to ſhew the Ordinary impediments of a
good memory, or the Cauſes of a bad one, which as ever you deſire
better memories, you muſt beware and ſeriouſly ſtrive againſt. And
they are theſe,
1. A weak or dark Underſtanding. Such indeed may have a great ſen-
ſitive memory, as we ſee in Children, yea in ſome brute Creatures, but
a ſound rational memory they cannot have ; for except a thing be clearly
known, it can never be clearly remembred. If reaſon be weak and the
mind be poor, what can the memory be ſtored with, but from the
ſenſes? And you ſhall obſerve that your ignorant people commonly
have the worſt memories, eſpecially of ſpiritual matters. Mat. 13: 19.
When any one heareth the Word of the Kingdom and underſtandeth it not, then
cometh the wicked one and catcheth away tbat which was sovor in bis heart.
Words will be remembred to little purpoſe, when things are not un-
derſtood; And therefore labour for more knowledg and a clearer un
derſtanding. Beg it of God,and according to your capacities uſe all means
to increaſe it.
2. A Carnal careleſs Heart , that is mindleſs of good things; for thoſe
things which we little heed, we never remember. . According to the vt impreffio
impreſſion on the heart, is the Retention in the memory. Such an heart as fortior, ita men
this can retain abundance of a Play or a Song,but of a Chapter or Sermon moria tenacier.
next to nothing; for every thing keeps what is connatural to its felf. Holdſw. Letto
Nay a good mans memory in a remiſs negligent frame, quite differs P. 231.
from what it was in a religious frame ; and ſome Scriptures which
were utterly inſignificant to him at one time, read and heard and for-
gotten, have bin quite new to him at another, when his heart hath bin.
tightly diſpoſed. As you know wax,when it is hard receives no impreſſion
while it is ſo, but foften the ſame wax, and then it receives it : and no-
thing can be retain'd in the memory, if it be not firſt received by the
memory. And therefore many of you that complain of your bad me-
mories, have more reaſon to lament your old dead and hard hearts, and
to be reſtleſs till they be renewed.
3. A Darling Sin. Any boſom Sin, as it fills and imploys every faculty,
ſo it debauches, monopolizes and diſorders them all. Grace thougn it
tule every Family, yet ruffles none, ic compoſes the mind, and imploys
the memory in a rational manner; It rules like a juſt King orderly, but
the ſerving of any luſt breeds a civil war between one faculty and ano-
ther, and that diſtracts the whole Soul whereby every power thereof is
weakned. And particularly the memory being preſt to ſerve the ſtronger
ſide, is ſo ſtuffed with the concerns of that tyrant luſt that it cannot intend
any ſpiritual matter. And therefore whatever right eye offend theegpluck it
ort and call it from thee, Mat. 5:29: or elſe thy memory will never be
cured. A Table-book that is written and blotted all over, muſt be wip'd
before you can write any new matter upon it, and ſo mult the lines of
thy darling Sin be effaced by real mortification, before any good things
will abide legible in thy memory.
fff
4. Excel
A
426
Serm. 14
Wbut are the Hiwder amies and Helps
Tertull. de
4. Excess of worldly interes is deſtructive to the memory, Our Saviour
bath plainly told us that no man can ſerve God and Mammon. The me.
mory is but finite though capacious, and a ſuperabundance of wordly
thoughts within , muſt needs ſhoulder out better things that ſhould be
thére. Eſpecially theſe thoughts being more natural to our deprayed
hearts, and ariſing from ſenſible things will fo ſtuff the memory, that
there is no room for ſpiritual matters. Hereupon we find that young
perfons, that bave few wordly cares , have better memories than
Qui magis re-
others, as ſome of the Ancients obſerve: More eſpecially, when ſuch
miniſcirentur
quam pueruli cares and thoughts crowd in, juſt after we have been Reading or Hearing
ut recentiores Gods Word, Mat. 13:22. He alſo that received ſeed among thorns, is has
animæ ut none that beareth the Word: and the care of this world and the receitfuineſs of
dum immerſe riches chake.the Word, and he becometh unfruitful. And therefore, if you
publicis curis
. would head your memories, moderate your cares; conſidering that im-
moderate care or labour is juſtly bleſſed or curſed of God, ſo that it
Anima, cap. doth no man.any real good, you would not overload a Beatt, why will
24.
you overload your own Spirits ? particularly be fare that if poſibly you
can, you ſettle and digeſt your ſpiritual matters in your mind after
Reading and Hearing, before they be diſordered and confounded with
worldly cares.
5. Surfeiting and Drunkenneſs are great enemies to the Memory ;
Theſe do cach of them infallibly diſorder the brain, and difable it from
its functions. Exceſs of meat doth this, more inſenſibly but yet really;
a full belly ſeldom hath a clear head, but that of drink is moſt evident,
Prov. 31:4, 5. It is not for Kings, @ Lemu:l, it is not for Kings to drink
Wine, nor for Princes ftrong drink [ that is in exceſs] left they drink and
forget the Law. Its plain that a drunken man forgets what he ſaid and
did; and too many fad inſtances are apparent, of many that have drunk
away not only their Eſtates, their Health, their Credit, but their very
Souls and brains and all, and are grown very fotts, for Hof. 4: 11.
Whoredom and Wine and new Wine take away the heart. And therefore keep
a ſtrict watch over your ſelves, and if you loath thoſe Chriſtian Rules
to which you are ſworn, yet do not abhor morality, do not renounce
humanity.
6. Violent paſſions ſpoil the Memory, ſuch as of Anger, Grief, Love,
Fear. Pallions we muſt have, but Conſtitution and Education allay
thém in ſoms, Reaſon moderates them in others, and Grace regulates
them in the Godly. Where theſe briddles are wanting, they ſhake all
the faculties, as an Earth-quake doth a Country. For example, Anger
when it rages, manifeftly alters and inflames the blood, and confe-
quently the Spirits, and melts off the impreſſions in the brain, juſt as
the fire melts the wax, and the impreſſions that by the Seal were fixt
upon it. So exceſſive Grief, Fear and Love you cannot but perceive in
your felves and others, how your poor memories have ſuffered by ſome
or all of them. And therefore labour to mortify your paſſions, and to
that end endeavour for ſtrength of grace; ſtrong paſſions had need of
trong grace ,, as you know a heady Horſe had need of a ſtrong bridle:
for
E
Serm. 14.
to good Memories ix Spiritual things:
4297
to retain the impreſlion. As the wax
kno
for you will find, that as there is much guilt in them, ſo much harms
corres by them. Where by the way you may fee the excellency of our
bleffed Religion, which tends to the health and quieting as well as to
the ſaving of the Soul.
7. A multitude of indigeſted Notions. If a man have a ſtock of metho-
dical and digeſted knowledg, it is admirable how much the Memory
will contain; as you know how many images may be difcernd at once in
a glaſs; but when theſe Nocións are heaped incoherently in the Memory
without order or dependance, they confound and overthrow the Me-
mory. As a Scholar that has read abundance, but digeſted nothing, he
knows not where to find any thing, it breaks his Memory. A's excess of
meat cloys the ſtomack, fo an unreaſonable, an unmeafurable heaping of
things in the memory confound it. Thus many read or hear much, very
much, too much perhaps for their capacities, they have not ſtowage for
it, and ſo they are ever learning and never come to tbe knowledg of truth, Omnis feſtinatio
like them 2 Tim.3:7. Therefore look that ye underſtand and digeſt things caca, Senec.
by meditation; run not on too faſt; he that rides poſt, can never draw
maps of the Country. When one is impatient to ſtay on things, they. Reliùs illi, que
leave but a ſhallow impreſſion; as gredineſs of the appetite hinders multun nan mula
digeſtion. When a thing is welt ſtudied and clearly apprehended, it will ta legenda cena
be much better remembred. And thus l' have thewed the hindrances of ſent, memoriæ
Conſulendum.
the memory, or what be the common cauſes of a bad memory, which Magir.
is the fifth Point.
VI. The ſixth thing to be handled is the proper Helps to it: And they
may be rank'd under three Heads. 1. Natural Helps. 2. Artificial. 3. Spó.
ritual. Of theſe in order.
1. As to natural helps, as I muſt not invade the Province of the learned
Phyſitian, fo I would omit nothing that is in general neceſſáry for this
purpoſe. And, ſo it is obſerved that as too much coldneſs and moiſtneſs
of the brain is a great cauſe of Forgetfulneſs; fo on the other ſide 2
convenient heat and dryneſs of it', is a great help to che nemory For
the heat thereof difpofeth it fooher to receive, and the dryneſs of it
and then being dry , preſerves the prints of the wax. Hence ſome thuk
that to Remember, fignifies the male-kind, which hath more heat in
its conſtitution, and our uſed for the Female which implyes forget-
fulneſs, that fes being colder; another reafon being alſo given of that
Etymology to wit, becauſe the remembrance of the former induces
whereas the Woman being in corporated into another Family is ſooner
forgotten. Two things I would here recommend. 1. A fober Diet. For
if exceſſes in meat and dtink do diſturb the brain, and conſequently
weaken the memory, then certainly a ſparing and températe diet do
preſerve the Blood and Spirits in order; and to by conſequence, a to- a Plato, in
gether with a good ait), where it may be had, are a certain (though Timco.
not fo ſenſible, help to the memory. And therefore twe need to your
Fff 2
ſelves,
!
428
What are the Hinderances and Helps
Serm. 14
܊
ſelves, left at any time your hearts be overcharged with ſurfeiting and drun-
kenneſs and cares of this life, and to you quite forget that day that comes
on men unawares , Luk. 21: 34: The Heathens went far in this mode-
ration, how far then ſhould Chriſtians go before them and what a baſe
thing it is to deſtroy our Reaſon by gratifying our Appetite!
2. A Quiet Mind. For if all Paſſions that are violent weaken, then a
ſedate and quiet mind greatly ſtrengthens the Memory. Its true, Man
is born unto trouble, as the.Spark do fly upward, Job 5:7. And if we ſub-
ject our minds unto them, our Souls will be like the raging Sea in per-
pecual agitation, and then the memory ſhattered'; As in a pool of wa-
ter, when it is clear, you may ſee the Fiſhes and every thing eaſily in it,
but when it is troubled, every thing diſappears: So is it with our Rea-
ſon and Memory, as long as the mind is quiet, we may tell where to
find any thing in the memory, but when it is diſtracted, every thing
is hid from us. Let Faith therefore ply its buſineſs upon Almighty God
and his Promiſes, and then Iſa. 26: 3: Thou wilt keep him in perfect peace,
whoſe mind is ftaid on thee, becauſe he truſteth in thee.
Sæpe recordari,
2. Artificial or outward helps are 1. The Repettiion of thoſe things
medicamine før- which we would remember. Revolving them in the mind, that makes
tius omni.
the impreſſion deeper, and then the audible repeating, of them greatly
fixes them there, Deut. 11: 18, 19. re shall lay up theſe my words in your
heart and in your Soul, and ſhall teach them your Children, Speaking of them
when thon fitteſt in thy Houſe, and when thon walkeſt by the way, when thou
Lyeft down, and when thou riſeſt up. Upon this account, ſome great Ora-
tors have uſed to pronounce their harangues in their ſtudies, to fix them
the better on their memories. And it is recorded of Pythagoras, that he
appointed his Schollars to recollect every night before they went to bed,
what they had heard or done all that day. How much more ſhould you
on the Lords-day at night revive what you have heard, confer of it with
others, repeat it to your Family, by all which you will relieve the
2. Fpbænicit weakneſs of this Faculty.
Mare literas, 2. Writing what we would remember is a merciful help to the me
Jus oblivionem mory: * Socrates indeed held, that Letters proved the ruin of the me-
remedium acci- mory, becauſe before the invention of Letters, people committed
wit. Plutarch, worthy matters to memory, but afterward to Books; but certainly
oth Memory and Books are little enough to preſerve thoſe things that
I have ſeen a
large Com-
ſhould be remembred. The Holy Ghoſt teaches better, Deuter. 11: 20.
And thou shalt write them upon the door-poſts of thine Houſe, and upon thy
Book of fa. Gates;. yea Chap. 17: 18. The King himſelf was to write him a.Copy of the
mous Mr.Bruer Law in a Book;that he might remember it the better; The very writing of
filled with
any thing, fixes it deeper in the mind. And therefore I ſhould ſtill re-
choice fenten- commend the writing of Sermons, not only as a help
to the memory, but
good Authors, alſo as a good preſervative from ſleeping under Gods ordinance, as
and digeſted alſo from gazing about, to the great diſtraction of thc thoughts at that
under fit.heads Sacred imployment. Foralas! how many excellent Doctrines, Directions,
for his own uſe
being a pri-
and Marks have you heard., that are quite forgotten, which, a diſcreet
xate Gentle uſe of writing might have preſerved unto you.
3. Cufton
mon Place..
Serm. 14.
to a good Memory in Spiritual things :
429
3. Cuſtom or uſing your Memories 'is an excellent way of improving
them : Thus many wiſe perſons charge their memories at the preſent
and thereby ſtrengthen them, and then commit what they have remem-
bred to writing, when they come home,that no time may wear it away;
For every Faculty is improv?d and ſtrengthen'd by imploying it. We ſay,
uſe legs and have legs, and ſo uſe the memory, and thou’lt have a mea
mory. So if you oblige your Children and your Servants to bring you
away an account of a Sermon, or ſo much of a Catechiſm, you will ſee
that uſe and cuſtom will make that eaſy, which before they thought
impoſſible. I have ſeen fome of an old mans girdle, who could not read
a word, yet by the only help of a girdle which he wore, which was hung
about with ſome knotted points, he could bring home every particular
of a Sermon. And therefore charge your memories with thoſe things
that are fit to be remembred, and doubt not but uſe will make you
perfect. I purpoſly avoid diſcourſing of that which is called an Artificial
Memory, both becauſe the inconveniences thereof are great, and the
handling of it unfit for a Sermon.
3. The Spiritual Helps for Memory are theſe; 1. Bewail your Forget
fulneſs. There Reformation and amendment , when it is found, begins.
The Jews fay, that when Adam look’t towards Paradiſe, he wept in
the remembrance of his Fall; I am ſure, we have cauſe to mourn and
weep, and weep again at the remembrance of it. To conſider not only
the great guilt, but the fad fruit of that Apoſtacy, and that as in other
particulars, ſo in reſpect of our Memories, which have born their ſhare
in that convulſion. And we have cauſe to mourn alſo for all ſuch excelles
and follies, which have concurr'd to make them worſe, wherein no
man is guiltleſs; fo that, though you may reckon a forry memory but
a ſmall fault, yet you will find that it is both the effect, and the figna
and the cauſe of much evil. In ſo much that Idolatry and the worſt Sins
are in Scripture ſtil'd the forgetting of God, Pſal. 9: 17.&c. Few of
us would reckon it a ſmall fault, to have a Servant frequently neglect
his buſineſs and run into Errors, and ſtill to excuſe all by ſaying, I quite
forgot it. For generally ſuch forgetfulneſs is the effect of ſupine negli-
gence, and therefore we have the more cauſe to be humbled ſeriouſly
for this Sin.
2. Prayer is a ſecond Help: For every Good and perfe&t Gift, whereof
this is one , is from above, and cometh down from the Father of Lights, Jam
1:17. and therefore is to be ſought by frequent and earneſt Prayer;which
is the Golden Key to unlock the Treaſures of Heaven to the needy foul.
Obeg it then of him, that as he fanctifies the Soul, he would ſanctifie
this with the reſt. And you have a ground for your Prayer in that Johi
14.26. where our Saviour hath ſaid, that the Father will ſend the Holy
Ghoſt , to teach us all things, and to bring all things to our remembrance, And
this Spirit you may have for asking, Luke 11. 13. Tom Heavenly Father
fóall give the Holy Spirit to them thar: ask him. underſtand, that God will
grant your Prayer herein, there being joyn’d with the ſame, a due uſe of
Hother means, on which earneſt. Prayer brings a Bleling. And you
430
What are the Hinderances and Helps
Serm. 14
muſt not only crave this in your folemn Prayers, but alſo when you are
reading or hearing, you ſhould dart up an Holy Ejaculation, or ſhort
delire, Lord write this Truth in my heart and bleſs it to me! This is
like the clenching of a nail. And when you have heard a Sermon , lock
the Cheſt with Davids Prayer, i Chron. 29. 18. O Lord keep this for ever
in the imagination of the thoughts of my heart. And be aſſured, that God
will hear the breathings of his own Spirit, and give thee a Memory to
ferve thy turn.
3. Diligent Attention : If the mind wander in hearing, the Memory
wiú be weak in remembring. Confine therefore your thoughts to the
Holy Work you are about, and fetch in your ſtragling Fancies with a
hearty ſigh. Remember that Almighty God ſpeaks to you by every
good Book or Sermon that you read or hear; every Chapter and Sermon
is a Letter from the God of Heaven, and directed in particular to you,
and you know, we read with attention the meaneſt Letter that is dire-
cted to us, and we obſerve every period of it, The Goſpel is our Sam
viours Will and Teſtament, and how carefully doth every Child attend
to every Clauſe in his Fathers Will! Now the more diligent your Atten-
tion is, the better you will remember: As you know the greater weight
we lay on the Seal, the deeper Impreſlion it doth make : Holy David
could ſay, Pf. 119.93. I will never forget thy Precepts; for withthem thou
baſt guickned me. The Scripture , the Sentence that hath quickned us,
we mhall not eaſily forget ; when all the heart is engaged, then all the
head is imployed alſo. And it is no marvel, that divers remember ſo
little when they are ſo palpably careleſs in hearing,and their wandring
Eyes do plainly diſcover their wandring minds.
4. Due Eſtimation: The more we love and admire any thing, the bet-
ter weremember it. This is the reaſon given of Childrens remombring
things ſo well, becauſe they admire every thing , as being new to them.
And of old People, the ſaying is known, That they remember all ſuch
things as they care for : For when we eſteem and affect any thing, the Af-
fections work upon the Spirits, which are the Inſtruments of the Memo-
ry, and ſo feat things upon it. Why is it, that a Woman cannot forget
her fucking Child ? becauſe the doth vehemently love it : and the like af-
fection in us to good things, would keep us from forgetting them.
And to this accord that ſaying of Mr. Guentianus, That the beſt Art
of Memory is to be humbled at Gods threatnings, and comforted at
his-Promiſes; for great griefs and Joys leave great Impreſſions on us.
And therefore apprehend ſpiritual things to be very excellent, and alſo
receive the Truth in the love of it, and you will remember it better; but
when we have a mean and low opinion of heavenly Truths, or only a
common kindneſs for them, they are then eaſily forgotten, Pſ.119.10. 1
will deliglot my felf in thy Statutes: and what then? why, I will never forget
tky.word.
$. Serious Meditation: is the laſt help I ſhall mention. When people
read or hear, and preſently plung themſelves in forreign buſineſs, then
generally all is loft, Jam. t. 24,25. Forbe beholdeth himſelf, and goeth lois
way,
Pag, 25.
i
Serm. 14. to good Memories in Spiritual things :
4:35
way, and ſtraightly forgets whet manner of man be was. But who fo looketh
(the word fignifies to penetrate into a thing with his Eye) and continneth
therein (that is, fo conſidering) he being not a forgetful hearir, bu a doer of
the v Vork, this man ſhall be bleßed in his deed. By which is not meant a fpes
culative and fruitleſs meditation, but that which is practical, that is which
digeſts the things we read or hear for uſe and practiſe, Pſal 119.11. Thy
Word have I bid in my heart, that I might not fin against thee. Here's a truth
or a duty,or promiſe for ſuch a time or caſe. Such roling good things in
our thoughts, doth habituate and familiarize them to the Soul, and they
abide the longer. This is clear in other Caſes : for if one hath received
an injurious or unkind word, if it go out at one Ear as it came in at the
other, it leavs no great imprellion, but if you ſet your ſelf to ruminate
upon it, and to aggravate it, then, its a long time ere you forget it. And
Co iu fome meafure it would be in good things, give them a little heart-
room, beſtow ſome ſecond thoughts upon them, ſhut the Book when
you have read a little ; and think of it, and it will abide ; it is the foa-
king rain that enters deepeſt into the Earth, when a ſudden ſhowr llides
away. Hence what one Evangeliſt Met.26.75.calls remembring the word
of Jeſus that is ſpoken of Peter, the other calls it thinking when
he thought
thereon he wept. But herein our ordinary Hearers are ſtrange ly negli.
gent; they read, they hear, they forget, for they never think nor medi-
tate of it: They turn down Leaves in their Bibles in the Congregation,
but they ſeldom turn them up again in reflecting upon what they heard
and ſo their labour is loſt and ours alſo. And ſo much for the Helps to a
better Memory, which is the fixeh point.
VII. I come in the next place to anſwer fome Cavils of the wilful
and alſo ſome Doubts of the weak. The former uſe to Object and
fay,
Obj.t. Why, The Scripture tells us, that to fear. God and kerp his Com...
mandments, is the whole Duty of man; what need then is there of ſuch Rens
membring?
Anſw. Why, this which you mention, doth plainly require Remem.
bring : Muſt he not remember the Commandments that will keep them?
and not the meer words only, but the true extent of them, or elſe how
can he poſſibly keep them? There are Ten Commandments, but there
are ten hundred Duties commanded, and Sins forbidden , and how ſhall
thoſe be performed, and theſe avoided, unleſs we remember thèm ? And
is there nothing but Commandments to be remembred? Are not the
Promiſes of the Covenant , Are not the Doctrines of Life and Salvation
to be remembred alſo? Surely this Apoſtle was of this mind, when he
tells in the Text, that if the Corinthians kept not in memory what was
preached unto them concerning that only Doctrine of the Reſurrection
from the dead, they would believe in vain, and their Salvation was in
danger.
Obj.2. 1; but it is impoſſible to remember ſo many Scriptures, ſo many Dom
Etrines, ſo many uſes as we have heard; what man in the world can do it?
Anſw. It is true, that Perfection in this Faculty is not attainable in this
Life
9
.
1
What are the Hinderances and Helps
32
Serm. 14.
Life; but it is is as true, that every Chriſtian ought to endeavour to
reach as far as he can. We cannot keep all the Commandments perfect-
ly in this Life ; yet we ſhould ſtrive to do what we can, and then our
heavenly Father will accept and aſſiſt us. But it is plain ſloth to be ur-
ging impoffibilities in oppoſition to Duty; I ſay, carnality and ſloth; for
theſe ſame men can readily remember a thouſand vain Matters, and there
is no difficulty in it : But ye were beſt to beware of that Curſe, Mal. 1.
13. Curſed be the deceiver, which bath in his flock, a Male, and ſacrificeth to
she Lord a corrupt thing. If you have a Maſculine ſtrong Memory for
other things, and only a corrupt crackt Memory for God and Godlineſs,
gje are near to Curſing.
Obj. 3. O but we have as good Hearts as the best, though we have not ſuch
Strong Memories, and an honeſt Heart's worth all.
Anfw. I. This is a proud boafting; for no humble modeſt man will
thus vaunt himſelf.
2. This is meer ſhuffling; for when you are reproved for the
defectiveneſs of your Faculties, or the immoralities of your Lives, then
you plead the honeſty and goodneſs of your Hearts; and when you are
convinced and urged concerning the newneſs and holineſs of your hearts,
then you boaſt of the innocence and orderlineſs of your lives; but you
cannot mock God thus; he beholds the unregeneracy of your hearts,
and is witneſs to all the evil of your lives ; but if you have as good hearts,
how is it that you have not as good Memories ? for the honeft heart is
good all over, and though ye cannot remember as much, yet ye will re-
member as well as they. Do not deceive your felves; do not imagine
that ye are ſpiritually rich, when ye are poor, and miſerable, and blind
and naked. If many of your Memories were diſrected, I am afraid they
would be found to be ſtuffed like that Roman Legates Sumpter, that was
gorgeous enough without, but being broken up by a fall in the ſtreet,
was
filled with nothing but Boots and Shoos,and ſuch like worthleſs traſh,
but I muſt turn now to the other Branch of this point, which is to an-
ſwer the doubts of the weak Chriſtian in this caſe about the memory.
Doubt 1. If no Faith, nor Salvation without remembring Spiritual
things, then crys the poor ſoul, to be ſure I have no Grace, for i carre-
member little or nothing ; I hear and love to hear, and fo I read, but nothing
abides with me, I ſhoull believe in vain.
Anf. There is an Hiſtorical memory, and there is a Practical memo-
ry. The former is either a great natural faculty, or a particular gift:
Now though this be a great help to Grace, yet it is not abſolutely ne-
ceſſary. What advantage is it to a mans Salvation, if he could do as it
Ca!,'Rhodig.] is reported of Cyrus and of Scipio , that they could repeat two thouſand
Antig. p. 525. Names in order; or as Seneca that could do the like, and alſo repeat two
hundred Verſes, beginning at the laſt, if the ſame perſon cannot remem-
ber thote directions and promiſes which conduce to his practice and com-
fort. But now a Practical memory is a fanctified faculty, wherein good
things are received, perhaps not ſo diſtinctly, yet ſafely, ſweetly, rea-
dily for uſe. As an ill Husband may have more tools in his Shop, but
fel-
Serm. 14.
to a good Memory in Spiritual things?
433
ſeldom working with them , he ſcarce knows where to find them ;
whereas a good Workman , though he hath fewer , yet he knows
where to find them, and how to work better with them. So thy
memory may ſerve thy turn, if thou canſt remember his Commandments
to do them; if thou canſt reinember the Antidote, when in danger of
the poyſon, the cordial when thy Spirits are fajnting ; if thou canſt then
hear the voice behind thee, ſaying , This is the way, when thou art ready
to turn aſide on the right hand or on the left. A rich mifer may have
great ſums in his Cheſts or in his Papers, but in reſpect of uſe, the
poor Womans Leather purſe by her ſide ſhall be readier. Be not diſa
mayed at thy fhallow memory, if thou canſt remember what is neceſſary
for thee in time of need.
Doubt. 2. My miſery ( faith a poor Soul ) is this, That one thing
puts out another, when I am ſecare of one notion, and graſping for ano-
ther, I loſe them both.
Anf. Memory may be ſaid to be preſent and Aftual, or Future and
Potential. Many things may ſlip out of a preſent and actual Memory,
that yet may ſtick in the memory potentially, like things that are
millaid, but not loft. In this caſe, Indeavours are conſtrued by our
heavenly Father for Attainments, and all you graſp for, is counted
by him your own; As a covetous oppreſſour that would devour every
fair Houſe or Eſtate he fees, is guilty, though he obtain them not:
So every bleſſed Truth thou reacheſt after, ſhall be reckon'd thy
own , though ſome of them be ſtoln from thee. But here the for-
mer direction hath place, namely, To ſend up an holy Ejaculation,
when you lock up any thing, that God would ſecure it and pro-
duce it în due time. Many things poor Chriſtians have thought
that they had quite forgot , till the time of need came; For exam-
ple, Chriſt had faid. Mat. 17: 22, 23. That the Son of Men should
be betrayed , kill'd and riſe again the third day, which at the
preſent they underſtood not ; but in Luk. 24: 8. it is ſaid then, that
i hey remembred his words ; And ſo through Gods grace it will be with
you.
I can
3
7
Obječt. 3. But ( ſaith another ) my Memory is quite gone
would , fain wouldbut I cannot.
Anſ. Perhaps thy natural Fattilty is decayed; for ſo far as it is
organical or ſenſitive it may decay, even as your Eye-ſight doth;
for as the natural Spirits abate, ſo theſe decay; and you may know
that, by your forgetting of other things. As you forget Texts, ſo
you forget faces; as you forget ſpiritual Doctrines , fo you do tem-
poral buſineſs ; yet you ought to grieve for this, becauſe this Decay is
the fruit of Sin, not only of Original , but very likely of thine
Actual Sins, either lof thy intemperance or violent paſſions , or
Ggg
excel-
434
How may our Belief of Gods Governing the World Serm. I
.
exceſſive cares. And as ye ought to mourn for it, ſo for the fame
reaſon ye ought to prop it up, to ſuccour it and to improve it as
well as you can; and eſpecially to practiſe what you do remember;
for there is many that complain they can remember little, while
others complain that theſe very people practiſe a great deal lels.
But for you that make this unfained complaint, you ſhould not be
quite diſcouraged. Labour to remember at leaſt the ſcope and drift
of all ; and though much be loſt , yet your labour is not quite loft.
A ſive or riddle in a pond of water ſeems to be top full, but take.
it out of the pond, its preſently emptyed; true, but yet it is waſht
hereby; even fo a poor Chriſtian , while he is Reading or Hearing
feels himſelf full of heavenly notions, but when he ceaſeth , finds
his heart quite empty again; O! but the heart is waſht for all that,
and made more holy. Its ſaid of one Caſſius. Severus , that when the
Roman Senate doomed his Books to be burnt ; yes, ſays he , but
you muſt next burn me too, for I have them written in my mindo,
Oh if the Book of our memory be much effaced, yet if we can
have the will of God written in our heart , God will accept the
foundneſs of our hearts and the ſincerity of our indeavours, though
our memories be ſhattered.
VIII. And ſo I come to the Eight and laſt thing, which is ſome
ſhort Application of all.
Firſt , Magrify God for your Memories, eſpecially you that have
good Memories; be not proud of them, but be very thankful. I
have ſomewhere read of Simon Tharvey a Corniſh-man, that would ſo
boaſt of his skill in Philoſophy and Divinity, that he could on the
fudden anſwer any problem that was propoſed unto him; And the
Hiſtorian fays, that his parts and memory were ſo ſmitten, that he
could not repeat the Lords Prayer , nor remember his ABC. Alas!
a little crack ſpoils them. O give God the glory of this Faculty,
and ſay , fearfully and wonderfully am I made : And if your Me-
mpories have ſome ſtrength and faithfulneſs in them , praiſe him the
more, for you have a great advantage beyond others, you have a
ereaſure which others want. Many a poor Chriſtian would be content
to forget all his earthly concerns, ſo that he could but remember
the things of eternal life. Be ſure then that ye be truly thanks
ful.,
2. Let
Serm. 13.
Support us in all wordly Diſtractions ?
435
2. Let all Gods Miniſters that preach, or that write, labour to
conſult Peoples Memories, and to that end obſerve ſome proper Me-
thod in their Books and Sermons. A confuſed or cryptical method Adjuvatur me
confounds the memory, and a multitude of naked Heads over- borine Curtis
preſleth it: but a clear connexion and a proper method greatly aliſts Eraſm.
it. The Holy Ghoſt himſelf hath in ſeveral places particularly
ſtooped down to us herein, in divers of the Pſalms, in one Chapter
of the Proverbs, in the whole Book of Lamentations, he hath pro-
ceeded Alphabetically, for the relief of the memory. That matter,
manner, and method ſurely ſhould be uſed by us, which is moſt
proper, not only to inform peoples underſtandings, but to prevail
with their wills, to awaken their conſciences, and alſo which may
beſt ſtick with them, when they are parted from us; for the work
of conviction, converſion, and comfort are generally perfected by
after-thoughts. And therefore ſeeing Peoples Memories are fu weak,
let us do what we can to relieve and help them.
7
3. Labour to improve your Memories to have them cured and
ſtrengthned. Content not your felves with ſuch treacherous Memo-
ries ; fatisfy not your felves with fruitleſs complaints of them, but
proceed to a vigorous indeavour to amend them. Conſider,
1. This is poſſible, and this is proved by experience: Many have
come by the help of God to remember, more and better than
they did before, and why ſhould not you increaſe the number of
ſuch proficients ? It is not fit for a Chriſtian to deſpond, in any ſuch caſe,
but to be up and doing. When a Ship leaks, it is not preſently
caſt away : for, ſays the Maſter, this Veſel may yet do me Service;
you have leaking Memories, I but being careen'd, they may be much
more ſerviceable than ever they were.
Obj. O but I ſhall never attain any Memory.
Anſ. I tell you , deſpondency ſpoils all Indeavours : neither do
you fit thus down in other caſes. If your Body or Brain be weak,
you will try experiments, you'l go to one Phyſician after another
as long as you have a penny left ; be not then more careleſs of
your nobleſt parts. The cure is pollible , at leaſt in ſome good
meaſure.
1
Ggg 2
2. It
436
What are the Hinderances and Helps
Serm. 14
2
2. It is Reaſonable that your Memories which have bin finks of
Sin ſhould become Helps to Heaven. All our faculties are given
us for this end, and is it not highly reaſonable that they ſhould be
ſo applyed ? It is apparent that our Memories have bin grievouſly
perverted, and therefore as we have yielded our members Servants to
uncleanneſs and to iniquity, unto iniquity ; even so we should yield our
members Servants to righteouſneſs , unto holineſs, Rom. 6: 19. Seeing
God hath given us à noble faculty ſhould we neglect or abuſe it?
can others remember the world, and their luſts, and ſhall not we
remember the holy things, that refer to a better world ? nay can
we remember a thouſand unprofitable hurtful and finful matters,
and not thoſe things that do moſt nearly and highly concern us? It
is intolerable.
3. This is Neceſſary. It is an unqueſtionable Duty ; That fun-
damental Law propounded in the Old Teſtament, Deut. 6: 5, and
confirmed in the New , Matt. 22: 37. Thou ſhalt love the Lord thy
God with all thy heart, and with all thy Soul, and with all thy mind,
doth oblige us to ſtrain every faculty to the utmoſt in Gods behalf.
One end alſo of Chriſts coming into the world, was to repair our
depraved faculties and ſhall we ſuffer him to dye in vain ? The
Text I am upon , Mews how neceſſary it is , as a means of Faith
and Salvation. We find by experience that this faculty is miſe-
rably corrupted, and therefore it is undoubtedly neceſſary, that it
be renewed.
Obj. We can do but what we can , let it be never ſo neceſ-
ſary.
4.
Anſ. And I pray how far have your indeavours travelled in this
buſineſs ? have you carefully uſed the fore-mention'd means, and
continued in the uſe of them ? no, no, your impotency is wilful;
you cannot , becauſe ye mind it not; or elſe certainly, if inherent
grace were weak , alliſtent grace would be ready at your ſervice. .
A good Memory is very helpful and uſeful. It is not a vain
thing, that is thus preſt upon you. For,
1. It is a great means of Knowledg. For what ſignifies your
Reading or Hearing, if you remember nothing ? It is not eating or
drinking, but digeſting your food, that keeps you alive; and ſo it
is in this caſe, Prov. 4: 20, 21. My ſon, (not only) attend unto my
words, incline thine ear unto my ſayings, (but) keep them in the midſt
of thy heart. Then are they life unto thoſe that find them and health
to all their fleſh.
2. It
Serm. 14
to a good Memory in Spiritual things:
.
437
2. It is a means of Faith, as is plain in my Text, unleſs ye have
believed in vain. For though Faith doth reft purely on the Word of
God, yet when the Word and works of God are forgotten , Faith
will ſtagger. Hence our Saviour faith Mut. 16: 9. O ye of little
Faith , do not ye underſtand , neither Remember the five Loaves of the
five thouſand &c. The Word of God is the Sword of the Spirit,
whereby Satan is foiled : but if this Sword be out of the way, by
reaſon of Forgetfulneſs, how ſhall we conflict with this Enemy?
3. It is a means of Comfort. If a poor Chriſtian in diſtreſs could
remember Gods promiſes, they would inſpire him with new life;
but when they are forgotten , his Spirits ſink. Our way to Heaven
lyes over Hills and Vales : when we are on the Hill, we think we
Thall never be in our dumps again ; and ſo when we are in the Valley,
we fear we ſhall never have comfort again. But now, a faithful
Memory is a great help, Pfal. 77: 10, 11. Birt 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. So alſo Pfal. 119:52. I remembred thy Judgments
of old, O Lord: and have comforted my ſelf.
4. It is a means of Thankfulneſs. We are all wanting in this Duty
of Thankfulneſs, and one cauſe thereof is forgetfulneſs of the mer-
cies of God. Hence ungrateful men are ſaid to have bad memories.
What abundant matter of thankſgiving would a fanctified Memory
ſuggeſt to every Chriſtian ! Hence holy David calls upon himſelf
Pſal. 103; 2. Bleſs the Lord, O my Soul, and forget not all kis benefits.
By which forgetfulneſs and ſuch other means it comes to paſs, that
Praiſe and Thankſgiving hath ſo little, which ſhould have ſo much
room in our daily devotions.
5. It is a means of Hope. For experience works Hope , and the
Memory is the Storehouſe of experience, therein we lay up all the
inſtances of Gods goodneſs to us heretofore, Lament, 3: 2 1. This I
recal to mind, therefore have I hope. Hence they who do not truſt
in God, are ſaid in Scripture phraſe, to forget him. And one reaſon
of mens impatience and dejectedneſs in trouble, is allign'd by the
Apoſtle Heb. 12:5. And ye have forgotten the Exhortation which ſpeaketh
unto you as unito Children, My Son deſpiſe not thou the chaſtening of the
Lord, nor faint when thou art rebuked of him.
6. It is a means of Repentance. For how can we repent or mourn
for what we have quite forgotten ? As therefore there is a culpable
remembrance of Sin, when we remember it in kindneſs; ſo there is
a laudable remembrance of Sin, when we remember it with diſplea-
ſure, Ezek. 16:63. That thoi mayſt remember and be confounded, and
silver open thy month more. But alas! we write our Sins in the Sand,
and
433
How may our Belief of Gods Governing the World Serni. 13.
and fooliſhly imagine that the eternal God forgets them juſt as ſoon as
we; though in ſuch caſes he hath ſaid and ſworn, Amos 8: 7. Surely,
I will never forget any of their works.
7. It is a means of Uſefulneſs. No man ſhould nor indeed can be
ſingly religious ; when one ſpark of grace is truly kindled in the
heart, it will quickly indeavour to heat others alſo : ſo for counſel,
we are born, we are new born to be helpful unto others. Herein a
good Memory is exceeding uſeful; out of which, as out of a Storehouſe
a wiſe Chriſtian may bring forth matters both new and old. Such may
Pfal. 44. 1. fay, We have heard with our Ears, and our Father's have told us, this and
Pral. 48.8. that Obſervation. And likewiſe, as we have heard, so we have ſeen, what
may be very uſeful to many a Soul. So that you ſee a good Memory is
uſeful many ways.
6. The want of Memory is a great defe&t and loſs, when we cannot
remember what we read or hear, why time is loft. I will not ſay quite
loft, but its not improv'd. The Chapter's loſt; I hope you do not
read only to paſs the time. When Gods Word is remembred, then
When thou gueſt it Mall lead thee , when thou ſleepeſt it shall keep thee, and
when thou awakeſt it ſhall talk with thee. Prov. 6. 22. But a broken memo-
ry hath heard of Gods famous Acts of Providence, bút forgotten them;
hath read rare examples of Gods Mercy, Juſtice, Power, and Good-
neſs, but they are flipt and loſt. In a word, ſo far as thy Memory
fails, ſo far will Meditation fail, Delectation fail, and Pra tice in
a great meaſure fail.
And therefore ſet your felves in the uſe of
the means preſcribed, and all other good means to heal and ſtrength-
en your memories; and give the more earneſt heed to the things which ye
have heard, left at any time ye let them ſlip. Heb. 2. 1. And ſo far in the
third uſe.
4. The fourth Exhortation is to young people, to ſtore your Memories
in the time of Youth. Etclef. 12. 1. Remember now thy Creator in the
days of thy Youth, Now your Memories are freſh and ſtrong, hereafter
they will be ſhattered with cares and buſineſs. A new Ship, or any Vef-
ſel that is new, is free from leaks, but time and travel will batter it, ſo
will it be with you, care will batter you , grief will batter you, and
therefore now ſtore your felves, now a dozen Chapters, a good Cate-
chiſm, a Collection of uſeful Texts and Doctrines will take no room,
nor make you go the heavier, nor ſleep the worſe: And therefore it con-
cerns Parents, both to have ſuch things in their hearts, and to teach
them diligently to their Children, perhaps they may not underſtand the
ſenſe of them at the preſent, but theſe will be ready in their minds till
grace and underſtanding come, and then they will help them exceeding-
ly. As we lay ſome ſticks or fagots ready in the Chimney, which when
fire comes, ſignifies ſomething. Yet a meaſure muſt be obſerved both
with old and young, a Ship may be laden, but muſt not be overcharged,
leſt
Serm. 13.
Support us in all wordly Diſtractions :
4.39
left all the Cargo be ſunk and loft. A juſt diſcretion will beſt deter-
mine the meaſure herein, according to the capacities of the Subjects.
5. Let us all labour for more holineſs, for that raiſeth all the faculties,
and reduces them to their right frame and proper Objects. The more
Grace we have, the better we ſhall remember, and eſpecially better
things. Grace (ſaith excellent Dr. Harris) ſtrengthens the memory
always for practice, though it ferve not always for Diſcourſe, fome
(ſays he) have ſuch memories that they can repeat vaſtly, but when
they ſhould advance to practiſe, they are nobody, when others are
more confuſed in their memories, but very clear in their practiſe. A
grain of Grace is worth an ounce of Parts. For thereby we love truths
and duties better, and it is eaſy to remember that which we love; and
therefore let it be our daily Prayer, that the God of Peace would ſanctific
us wholly, Spirit, Soul, Body, all. It is not for Chriſtians to enquire juſt
how little Grace will ſerve our turn for Salvation, but rather how much
may be attained and improved to the glory of God.
6. Laſtly, Reduce into practice that which you do remember. The end Chriftus Magis
of all true knowledge is Practice. Remember his Commandments to fler vitæ, nom.
do them , If it be a Doctrinal Truth which you read or hear, conſider Scholæ.
what influence it hath upon the Heart. If it be a duty which is ſet be-
fore you, immediately ſet about it. If a ſin be expoſed, preſently root
it out. If Sincerity or Hypocriſie be decyphered try thy ſpiritual State
thereby without delay. For as a Treaſure in the Cheſt is in danger of
the Robber, but when its laid out on a good Purchaſe , here its ſafe
from ſtarting ; ſo while ſpiritual Notions ſwim only in the memory,
you may eaſily loſe them, but they are ſafe when they are once
incorporated into your real Practiſe. But alas! there are too many
that are like thoſe whilling Chapmen, who come to the Shop, and lay
by a great many rich wares, but when all is done, they buy few or none;
ſo theſe cheapen and bid for the Pearl, but will not buy it; they will
talk over all the points of Religion, before they will ſeriouſly. Practiſe
any one of them. Then you remember the Sabboth a right, when you
fo remember it before it comes, that when it comes, you keep it Holy;
Then you remember God truly, when you fear and love and truſt in
him. Then you remember your Neighbour as you ought, when you
remember to do good and Communicate. Then you remember your ſelves
beſt, when you remember to have alwayes a Conſcience void of offence
towards God or men. In a word, then you remember your latter end
rightly, when you keep your oyl ready in your Lamps and in your Vef-
ſels, that your Maſter may find you ſo doing.
.
440
What are the Hinderances and Helps
Serm. 14;
But I conclude , It is worth obſerving, that Holy David, among all
the reft of his bleſſed Pſalms, hath one which is the Thirty eight Palm,
which he Stiles a Pſalm of David to bring to remembrance ; His memory
it ſeems had need of. help as well as ours. Now the Lord grant that this
Sermon may by the bieſling of God upon it, be herein at leaſt uſeful,
namely to preſerve better Sermons in your mind; ſo ſhall I have my end,
God the Glory and you the Comfort. Amen.
1
Queſt.
Serm. 15
441
.
Queft. What are the Signs and Symptoms
whereby we know we love the Children of God?
SERMON XV.
I. JOHN V. II.
By this we know we love the Children of God, if we love God, and
keep his Commandments.
F all the Marks that are uſeful in the Trial of
our ſpiritual ſtate in reference to Eternity, there
is none affords a more clear and comfortable
aſſurance of Gods ſpecial and ſaving Mercy,
than Love to the Saints. This has often refol-
ved the Doubts, and quieted the Fears of af-
flicted enquiring Souls, when other Graces
have not been ſo apprehenſible in their opera-
tions. But there is no Mark which the deceit-
fal heart does more ſecurely.reft upon, through the miſtake of natural
humane Love for that which is ſpiritual and divive; it is therefore moſt
worthy our ſerious thoughts, the deceit being ſo eaſie and infinitely dan-
gerous, to ſhew what is the unfeigned genuine Love of the Brethren, to
which Salvation is annext, to confirm the humble ſiucere Chriſtian, and
undeceive prefuming hypocrites.
The great Deſign of St. John in this Epiſtle, is to excite and enflame
in Chriſtians the Love of God, and of their Brethren, the two com-
prehenſive Duties, and Sun of the Law, our principal perfections in
Heaven and Earth. Theſe he recommends by the moſt affectionate and
obliging, the moſt warming, melting Perfwaſives; the ſuperlative Love
of God to us, and our Communion with the Saints in Nature and
Grace.
In the former Verſe the Apoſtle argues for the reality of the effect, as
an evidence of the Cauſe. Whoever believes that Jeſus is the Chriſt, that
is, the Saviour of the world, foretold to the Prophets, and expreſles
the truth of that Faith in a futable converſation, is born of God; and
Hhh
every
442
What are the signs and Symptoms
Serm. 15.
every one that loveth him that begat, loveth him alſo that is begotten of him.
Grace is not leſs powerful in producing tender reciprocal affections be-
tween the cff-ſpring of thic fame heavenly Father, than the ſubordinate
endearments of Nature. The pretence is vain of Love to God, with-
out loving his regenerate Children. And in the Text he argues from
the knowledge of the Cauſe, to the diſcovering of the fincerity of the
Effect: By this we know that wc love the Children of God; with a holy af-
fection, if we love God, and keep kis Commandments.
There is but one difficulty to be removed, that the force of the Apo-
ftles reaſoning may appear; 'tis this; a Medium to prove a thing muit
be of clearer evidence than what is concluded by it: Now though a
demonſtration from the Cauſe be more noble and ſcientifical, yet that
which is drawn from the Effect, is more near to Sence, and more diſcer-
nable.' And this is verified in the Inſtance before us; for the Love of
God, who is abſolutely ſpiritual in his Being and Excellencies, doth not
with that ſenſible fervour affect and paſſionately tranſport us, as Love to
his Children, with whom we viſibly converſe, and who are receptive of
the moſt ſenſible teſtimonies of our Affection. Accordingly the Apo.
ſtle argues , He that loves not his Brother whom he hath feen, how can be
loze God whom he hath not fien? As the Motives to love our Brethren,
from our conjunction in Nature, and familiar Converſation, are more
capable to allure oor Affections, and more ſenſibly ſtrike the Heart than
the inviſible Deity, who is infinitely above us, by the ſame reaſon we
may more eaſily judge of the truth of onr Love to them, than of our
Love to God. To this the Anſwer is clear, the Apoſtle doth not ſpeak
of the Love of God, as a ſtill, ſilent, contemplative affection, con-
fined to the ſuperior Faculty of the Soul, but as a burning , ſhining
* Lumine qui affection (like Fire *) active and declarative of it ſelf in thoſe effects
femper prodi. that neceſſarily fow from it, that is voluntary obedience to his Com-
tur ipfæ fuo. mands, and thus it becomes manifeſt to the renewed Conſcience, and is
a moſt convincing proof of the fincerity of our Love to the Saints.
Tbe Text being cleared, affords this Doctrine.
Doctrine.
I he fincerity of our Love to the Children of God, is certainly diſcovered
by our Love to God, and Obedience to his Commands.
For the Illuſtration and Proof of the Point, I will briefly new,
1. Who are deſcribed by this Title, the Children of God?
2. What is included in our Love to them.
3. What the Love of God is, and the obedience that flows from it.
4. How from love to God, and willing obedience to his Commands,
we may convincingly know the ſincerity of our love to his Children.
To explain the firſt, we muſt conſider that this Title, the Children of
God, is given upon ſeveral accounts.
1. By Creation the Angels are called the Sons of God, and Men his off-
Spring:
The reaton of the Title is, 1. The manner of their production by
his immediate Power. Thus he is ſtiled The Father of Spirits, in diſtin-
&tion from the Fathers of the Fleſh. For though the conception and form-
1
ing
Serm. 15.
443
that we love the Children of God?,
ing of the Body be the work of his ſecret Providence, yet ’uis by the
hand of Nature, the Parents concurring as the ſecond Cauſes of it: but
the production of the Soul is to be entirely afcribed to his power without
the intervention of any Creature.
2. In their ſpiritual immortal Nature, and the intellectual operations
flowing from it, there is an Image and reſemblance of God; from whence
this Title is common to all reaſonable Creatures, and peculiar to them;
for though the Matter may be ordered and faſhioned by the hand of God
into a figure of admirable beauty, yet'tis not capable of his likeneſs and
image, ſo that neither the Lights of Heaven, nor the Beaſts and plants
of the Earth are called his children.
II. By external Calling and Covenant ſome are denominated his Chil-
dren; for by this Evangelical Conſtitution God is pleaſed to receive
Believers into a filial relation. Indeed where there is not a cordial con-
fent and ſubjection to the Terms of the Covenant, viſible Profeſſion,
and the receiving the external Seals of it, will be of no advantage; but
the publick ſerious owning of the Goſpel entitles a perſon to be of the
Society of Chriſtians; and filius and fæderatus are all one.
III. There is a Sonſhip that ariſes from ſupernatural regeneration;
that is the communicating a new nature to man, whereby there is a holy
and bleſſed change in the directive and commanding Faculties, the Un-
derſtanding and Will, and in the Affections, and conſequently in the
whole Life. This is wrought by the efficacy of the Word and Spirit,
and is called by our Saviour Regeneration, becauſe it is not our origi-
nal carnal Birth, but a ſecond and celeſtial.' 'Tis with the new man in
Grace, as with an Infant in Nature, that has the eſſential parts that com,
poſe a man; a Soul endowed with all its faculties, a Body with all its
organs and parts, but not in the vigor of mature age. Thus renewed
Holineſs in a Chriſtian is compleat and entire in its parts, but not in
perfection of degrees; there is a univerſal inclination to all that is ho-
ly, juſt and good, and a univerſal averſion from fin, though the execu-
tive power be not equal. And regenerate Chriſtians are truly called
the Children of God; for as in natural generation there is communica-
teda Principle of Life and ſutable Operations, from whence the Title
and Relation of a Father ariſes; fo in Regeneration there are derived
ſuch holy and heavenly qualities to the Soul as conſtitute a Divine Na-
ture in man, whereby he is partaker of the Life and Likeneſs of God
himſelf; from hence he is a Child of God, and has an intereſt and pro-
priety in his Favour, Power and Promiſes, and all the good that flows
from them, and a Title to the eternal inheritance.
Secondly, I will ſew what is included in four Love to the Children of
God:
Hhh 2
1. The
444
What are the signs and Symptoms
Serm.15.
1. The Principle of this Love is Divine. The Soul is purified through
i Pet. l. 22.
the Spirit 10 unfeigned Love of the Brethren. Naturally the Judgment is
corrupted, and the Will depraved, that carnal reſpects either of Profit
or Pleaſure are the quick and ſenſible incitements of Love; and till the
Soul be cured of the ſenſual contagion, the inclination can never be di-
rected, and the deſires faſtned on the fupernatural Image of God in his
Saints. As Holineſs in the Creature is a Ray derived from the infinite
beauty of God's Holineſs, ſo the love of Holineſs is a Spark from the
i Juhn 4.7. ſacred Fire of his Love. St. John exhorts Chriſtians, Let us love one ano-
ther, for Love is of God. Natural Love among men is by his general
Providence, but a gracious Love to the Saints, is by his fpecial influence.
The natural Affection muſt be baptized with the Holy Ghoſt, as with Fire,
to refine it to a divine purity.
2. The Qualifications of this Love are as follows :
Firſt, It is ſincere and cordial ; it does not appear only in expreſlions
from the Tongue and Countenance, but ſprings from the integrity of the
Heart. 'Tis ſtiled unfeigned Love of the Brethren ; pris a Love not in
Word and Tongue only, but in Deed and Truth. A counterfeit formal af-
fection , ſet off with artificial colours, is ſo far from being pleaſing to
God, the Searcher and Judge of hearts, that'tis infinitely provoking to
him.
!
7
Secondly, 'Tis pure; the attractive Cauſe of it is the Image of God
appearing in them. Our Saviour aſſures us, that Love ſhall be glori-
oully rewarded that reſpects a Liſciple upon that account as a Diſciple, and
a righteous man as a righteous man. The holy Love commanded in the
Goſpel, is to Chriſtians for their Divine Relation, as the Children of
God, as the Members of Chriſt, and Temples of the Holy Ghoſt.
Thirdly, From hence it is univerſal, extended to all the Saints. The
Church is compoſed of Chriſtians that are different in their Gifts and
Graces, and in their external Order, ſome excel in knowledge, and zeal,
and love, in active Graces; others in humility, meekneſs and patience;
that ſuſtain and adorn them in ſufferings , fome are in a higher rank,
others are in humble circumſtances, as in the viſible world things are
placed ſutably to their Natures, the Stars in the leavens, Fiowers in
The Earth ; and our ſpecial reſpects are due to thcle whom the Favour
of God has dignified above others, and in whom the brightneſs and pow-
er of Grace ſhines more clearly; for according as there are more rea-
ſons that make a perſon deſerving Lcve, the deg ees of Lo e ſhould riſe
in proportion : but a dear affection is due even to the low cit Saints; for
all have communicn in the ſame holy Nature, and 21c equally inſtated
in the fame blefied Alliance,
i
Fourthly,
Serm. 15.
445
that we love the Children of God :
Fourthly, It muſt be fervent, not only in Truth, but in a degree of
Eminency.' St. Peter joy ns the two Qualifications ; See that ye love one
another with a pure heart fervently. Our Saviour ſets before us his own
Pattern, as a Pillar of fire to direct and inflame us.
This is my com- Joh. 15.12.
mandment, that ye love one another as I have loved you. As I have loved you !
Admirable Example! His Love was ſingular and ſuperlative; a Love
that ſaves and aſtoniſhes us at once; for he willingly gave his precious
life for our Ranſom. This we ſhould endeavour to reſemble, though
our higheſt expreſſions of love and compaſſion to the Saints, are but a
weak and imperfect imitation of his divine Perfection.
I ſhall add farther, this Love includes all kinds of Love.
1. The love of Eſteem correſpondent to the real worth and ſpecial
goodneſs of the Saints. 'Tis one Character of a Citizen of Heaven,
that in his eyes a vile perſon is contemned, however ſet off by the Glory of Pfal. 15-
the world, and the ornaments of the preſent ſtate, that as a falſe Mask
conceal their foul deformity to carnal perſons; but he honours them
that fear the Lord, though disfigured by calumnies, though obſcur'd and
depreſs’d by afflictions, and made like their bleſted Head, in whom
there was no Form nor Comlineſs in the judgment of Fools. In our valuati-
on Divine Grace ſhould turn the Scales againſt all the Natural or AC--
quired Perfections of Body or Mind; Beauty, Strength, Wit, Elo-
quence, humane Wiſdom ; againſt all the external Advantages of this
Life, Nobility, Riches, Power, and whatever is admired by a carna!
Eye. The Judgment and Love of God ſhould regulate ours. A Saint
is more valued by God, than the higheſt Princes; nay, than the Angels
themſelves, conſidered only with reſpect to their ſpiritual Nature. He
calls them bis peculiar Treaſure, bis Jewels, the firſt Fruits of the Croaa
tures, ſacred for his Ule and Glory, in compariſon of whom, che reſt
of the world arebut Dregs, a corrupt Maſs: They are ſtiled his Sons ;
being partakers of that Life of which he is the Author and Pattern;
and what are all the Titles on Earth, compared with ſo Divine a Dig-
nity ?
2. The Love of Deſire, of their preſent and future Happineſs. The
Perfection of Love conſiſts more in the Deſire than in the Effects; and
the continued fervent Prayers that the Saints preſent to God for one
another, are the expreſlions of their Love.
3. The Love of Delight, in ſpiritual Communion with them. All
the Attractives of humane Converfation, Wit, Mirth, Sweetneſs of
Behaviour, and wiſe Diſcourſe, cannot make any Society ſo dear and
pleaſant to one that is a lover of Holineſs, as the Communion of Saints.
David, whoſe Breaſt was very ſenſible of the tender Affections of Love
and Joy, tells us, That the Saints in the Earth, the Excellent; were the Pla'. :6.
chief Object of his Delight. And conſequent to this, there is a cordial
Sympathy.
446
What are the Signs and Symptoms
15.
Serm. 15
and Mercy. Thi
Sympathy with them in their Joys and Sorrows, being Members of the
fame Body, and having an intereſt in all their good or evil. 'Tis ob-
ſervable, when the Holy Spirit deſcribes the ſweeteſt humane Comforts
that are the preſent reward of the godly man, the enjoyment of his
Eſtate in the dear Society of his wife and Children, there is a Promiſe
Pfal. 128. annext, that ſweetens all the reſt, That he shall ſee the good of Jeruſalem,
and peace' upon Ifrael. Without this all temporal Comforts are mixt
with bitter diſpleaſure to him. There is an eminent Inſtance of this in
Nehem.2. Nehemiah, whom all the pleaſures of the Perſian Court could not ſatisfie
whilſt Jeruſalem was deſolately miſerable.
4. The Love of Service and Beneficence, that declares it ſelf in all
outward Offices and Acts for the good of the Saints: And theſe are va-
rious; ſome are of a ſublimer nature, and concern their Souls; as fpi-
situal Counſel and Inſtruction, compaſſionate Admonition and Confola-
tion, the confirming them in good, and the fortifying them againſt
evil, the doing whatever may preſerve and advance the life and vigour
of the inward man; others reſpect their Bodies and temporal Conditi-
directing them in their Affairs, protecting them from Injuries, ſup-
plying their wants, and univerlally alifting them for their tolerable
pallage through the world. And all theſe Acts are to be chearfully per-
formed ; there is more joy in conferring than receiving a Benefit, be-
caufe Love is more exerciſed in the one than the other. In liort, the
higheſt effect of Love that comprizes all the reſt, is to die for the Bre-
thren ; and this we ought to do when the Honour of God, and Welfare
of the Church require it. Hereby perceive me the Love of God, becauſe
be laid down his Life for us, and we ought to lay down our lives for the Bre-
thren. If Chriſtians thus loved one another, the Church on Earth
would be a lively Image of the blelied Society above.
Thirdly, The Love of God, and Obedience to his Commands, the
Product of it are to be conſidered.
1. The Love of God has its Rife from the conſideration of his amia-
ble Excellencies, that render him infinitely worthy of the higheſt Af-
fedion ; and from the bleſſed Benefits of Creation, Preſervation, Re-
demption, and Glorification, that we expect from his pure Goodneſs
of God , and moſt peculiarly diſtinguiſhes him from unrenewed men,
however accompliſhed by Civil Virtues.
on ;
a
wana
Now the internal exerciſe of Love to God, in the valuation of his
Favour, as that which is better than Life, in earneſt deſires of Commu-
nion with hin, in raviſhing Joy in the teſtimonies and aſurance of his
Love, in mourning for what is diſpleaſing to him, is in the ſecret of the
Soul; but with this.there is inſeparably joyn'd a true and viſible declara-
1 Joh. 3:16. tion of our Love in cbedience to him. This is the Love of God, the
moſt
Serm.is.
447
that we love the Children of God?
I.
moſt real and undeceitful Expreſſion of it, that we keep his Command-
ments,
The Obedience that fprings from Love, is,
Uniform and univerſal; for that two principal and 'neceſla-
ry Effects of Love are an ardent deſire to pleaſe God, and an
equal care not to diſpleaſe himn in any thing. Now the Law of God is
the ſignification of his ſovereign and holy will, and the doing of it is
very pleaſing to him, both upon the account of the ſubjection of the
Creature to his authority, and conformity to his purity; he declares
that Obedience is better than the moſt coſtly Sacrifice. There is an ab-
folute peremptory repugnance between love to him, and deſpiſing his
Commands : And from thence it follows, that Love inclines the Soul
to obey all Gods Precepts, not only thoſe of eaſie obſervation, but the
moſt difficult and diſtaftful to the carnal Appetites; for the Authority
of God runs through all, and his Holineſs ſhines in all : Servile Fear is a
partial Principle, and cauſes an unequal reſpect to the divine Law, it
reſtrains from ſins of greater guilt, from ſuch diſorderl; and diſolute
actions at which Conſcience takes fire, but others are indulged; it ex-
cites to good works of ſome kind, but neglects other that are equally
necellary. But Love regards the whole Law in all its Injunctions and
Prohibitions, not mcerly to pleaſe our ſelves, that we may not feel the
itings of an accuſing Conſcience, but to pleaſe the Lawgiver.
2. The Obedience of Love is accurate ; and this is a natural Con.
ſequence of the former. The divine Law is a Rule not only for our
outward Converſation, but of our Thonghts and Affections, of all the
interior workings of the Soul, that are open before God. Thus it re-
quires religious Service, not only in the external performance, but thoſe
reverent holy Affections, thoſe pure Aims, wherein the Life and Beauty,
the Spirit and true Value of divine Worſhip conſiſts. Thus it com-
mands the Duties of Equity, Charity and Sobriety, all Civil and Ni-
tural Duties for divine Ends, to pleaſe and glorifie God. It forbids all Heb.13.16.
kinds and degrees of Sin; not only grots Acts, but the inward Luſtings
that have a tendency to them. Now the Love of God is the Principle
of fpiritual Perfection. 'Tis called the fulfilling of the Law, not only 1 Cor. 10.
as it is a comprehenſive Grace, but in that it draws forth all the active
31.
Powers of the Soul to obey it in an exact magner. This cauſes a ten-
der fence of our failings, and a ſevere circumſpection over our ways,
that nothing be allowed that is diſpleaſing to the divine Eyes. Since the
moſt excellent Saints are Gods chiefeſt Favourites, Love makes the ho-
ly Soul to ſtrive to be like him in all poſible degrees of Purity. Thus
St. Paul, in whom the Love of Chriſt was the imperial commanding Af-
fection, declares, it is zealous erdeavour to be conformable to the Death
.
of Chriſt, in dying to Sin, as Chriſt died for fn, and that he might attain
to the Reſurrection of the dead, that perfection of Holineſs i hat is in the 1l.
immortal ſtate.
3, The
448
What are the signs and Symptoms
Serm. 15.
1 John 5. 3.
3. The Obedience of Love is choſen and pleaſant. This is the Love
of God, that we keep his Commandmeats, and his Commandments are not
grievous. Thoſe that are ſtrangers to this heavenly Affection, imagine
that a ſolicitous diligent reſpect to all Gods Precepts, is a melancholy
Task, but it is delightful to the Saints; for Obedience is the continual
exerciſe of Love to God, the Paradiſe of holy Souls. The mortification
of the carnal Appetites, and the reſtraint from ſuch juis as power-
fully inſinuate and engage carnal Hearts, is with a freer complacency to
a Saint, than a ſenſual fruition of them. The ſharpelt fufferings for
Religion are allayed, nay ſweetned to a Saint from the Love of God,
that is then molt ſincerely, ſtrongly, and purely acted. The Apoſtle
more rejoyced in ſharp Tribulations for Chriſt's ſake, than in divine
Revelations.
4. The Love of God produces per ſevering Obedience. Servile Com-
pliance is inconſtant. A Slave hates the Duties he performs, and loves
The Sins he dares not commit; therefore as ſoon as he is releas'd from
his Chain and his Fear, his Obedience ceaſes; but a Son is perfectly
pleas'd with his Fathers Will, and the Tenor of his Life is correſpon-
dent to it. He that is preſs’d by fear to ſerve in an Army, will deſert
his Colours the firſt opportunity, but a Volunteer, that for the love of
Valour, and of his Country, liſts himſelf, will continue in the Service.
The motion that is cauſed by outward poiſes,will ceaſe when the weights
are down, but that which proceeds from an inward principle of Life,
is continual.; and ſuch is the Love of God planted in the breaſt of a
Chriftian.
Fourthly, We are to prove that fropi the Love of God, and willing
Obedience to his Commands, we may convincingly know the ſincerity
of our Love to his children.
There is an inſeparable Union between theſe two Graces, and the one
ariſes out of the other. Godlineſs and brotherly kindneſs are joyned by
the Apoſtle. And it will be evident that where this Affection of Love
to the Saints is ſincere and gracious, there will be an entire and joyful
reſpect to the Law of God, by conſidering the Reaſons and Motives
of it.
:
1. The Divine Command requires this Love. Theſe things I command
you, ſaith our Saviour, that ye love one another. This Precept ſo often
repeated, and powerfully re-inforc'd by him, made ſo deep an imprel-
fion on the firſt Chriſtians, that they had one Heart, and one Soul, and
their Eſtates were common between them. And in the next ſucceeding Ages,
this fraternal Love was ſo conſpicuous in the Profeſſors of his Sacred
Tert. Arc'; c. Diſcipline, that their Enemies obſerv'd it as a rare and remarkable
32
thing: See how the Chriſtians love one another ! ſee how ready they are to die
for one another! Now the ſame gracious Principle that inclines us to do
one
Serm.15.
that we love the Children of God:
449
one Command, will make us univerſally willing to obſerve all; for ſina
cere Obedience primarily reſpects the Authority of the Lawgiver, which
binds the whole Law upon the Conſcience. And as he that breaks the James 7:n
Law wilfuly in one point, is guilty of all, becauſe the violation of a ſingle
Precept proceeds from the fame Cauſe that induces men to tranſgreſs
all, that is contempt of the Divine Majeſty; ſo he that ſincerely cheys
one Command, does with conſent of heart, and ſerious endeavors obey
all, And from hence 'tis clear, that without a religious and unreſer-
ved regard of the divine Commands, 'tis impoſſible there ſhould be
in any perſon a gracious affection to the Saints; that is the product of
Obedience to God, and conſequently the obſervance of his Precepts,
is the certain proof of our Love to his Children.
2. Spiritual Love to the Saints ariſes from the ſight of the Divine
Image appearing in their Converſation. Now if the Beauty of Holineſs
be the attractive of our Love, it will be faſtned on the Law of God in the
moſt intenſe degree. The moſt excellent Saints on Earth have ſome
mixtures of Corruption; their Holineſs is like the Morning-light, that
is checquered with the ſhadows and obſcurity of the Night, and 'tis
our wiſdom not to love their infirmities, but to prelerve an upſtained
affection to them. But the Law of God is the faireſt Tranſcript of his
Nature, wherein his glorious Holineſs is moſt reſplendent. The Law Pſa. 19.7,8.
of the Lord is perfect, converting the Soul, the Commandment of the Lord is
pure, enlighıning the eyes. This ravilh'dathe heart of David with an in-
expreſlible Affection. O how I love thy Lam! it is my Meditation all the Pfal. 119-
day. And he repeats the declaration of his Love to it with new fervor
upon this ground; I love thy Law becauſe it is pure. Now Love to the
Commands of God will tranſcribe them in our hearts and Lives. Asaf
fectionate expreſſions to the Children of God, without the real ſupply
of their wants, are but the ſhadows of Love, ſo words of eſteem and
reſpect to the Law of God without unfeigned and univerſal Obedience,
are but an empty Fretence.
3. The Divine Relation of the Saints to God as their Father, is the
Motive of ſpiritual Love to them. And tbis is conſequent to the for-
mer; for by partaking of his Holineſs, they partake of his life and
likeneſs. And from hence they are the deareft Objects of his Love ;
his
eye and heart is always upon them. Now if this Conſideration excites
Love to the Children of God, it will be as powerful to incline us to
keep his Commands; for the Law of God that is the Copy of his Sa-
cred Will, is moſt near to his Nature, and he is infinitely tender of it.
Our Saviour tells us, that it is eaſier for Heaven and Earth to paſs anay, Luk. 16-1977
thun for one tittle of the Law to fail
. If the entire world, and all the
Inhabitants of it were deſtroyed, there would be no lols 10 God, but if
the Law loſe its Authority and Obligation, the Divine Holineſs would
fuffer a Blemiſh)
lii
The
(
450
Serm.15.
What are the signs and Symptoms
Mat. 6 2
The Uſe of the Doctrine is; to try our Love to the Children of God,
to which all prétend, by this infallible Rule, our Obedience to his Com-
mands. This is abſolutely neceſſary, becauſe the deceit is ſo eaſie and
ſo dangerous : and it will be moſt comfortable, if upon this Trial our
Love be found to be ſpiritual and divine. The deceit is eaſie, becante
Acts of Love may be expreſſed to the Saints from other Principles than
the Love of God: Some for vain-glory are bountiful, and when their
Charity ſeems ſo viſibly divise, that men admire it, there is the Worm of
vanity at the root, that corrupts and makes it odious to God. The Pha-
riſees are charged with this by our Saviour; their Alms were not the ef-
fect of Charity, but Oſtentation; and whilſt they endeavoured to make
their Vices virtuous, they made their Virtues vicious. There is
a natural Love among perſons united by Conſanguinity, that
remains ſo entire ſince the ruine of Mankind by the Fall, and is rather
from the force of Nature, than the virtue of the Will, and this in all
kind offices may be expreſs”d to the Saints. There is a ſweetneſs of
Teniper in ſome, that inclines them to wiſh well to all, and ſuch tender
Affections that are eaſily moved and melted at the ſight of others mile-
ries, ard ſuch may be beneficent and compaſſionate to the Saints in their
afflictions, but the Spring of this Love is good Nature, not divine
Grace. There are humane Reſpects that incline others to kindneſs to
the Saints, as they are united by intereſt, Fellow-Citizens and Neigh-
bours and as they receive advantage by Commerce with them, or as obli-
ged by their Benefits : But Civil Amity and Gratitude are not that holy
Affection that is an aſſurance of our ſpiritual ſtate. There are other
Motives of Love to the Saints, that are not ſo low nor mercenary; in
the thickeſt darkneſs of Paganiſm, the Light of Reafon diſcovered the
amiable excellence of Virtue, as becoming the humane Nature, and
uſeful for the Tranquility and Welfare of Mankind; and the Moral
Goodneſs that adorns the Saints, the Innocence, Purity , Meekneſs ,
Juſtice , Clemency, Benignity that are viſible in their Converſations,
may draw reſpects from others who are ſtrangers to the Love of God,
and careleſs of his Commandments.
And as the Miſtake of this Affection is eaſie, ſo it is infinitely dan-
gerous; for he that builds his hope of Heaven upon a ſandy foundation,
upon falſe Grounds, will fall ruinouſly from his Hopes and Felicity
at laſt. How fearful will be the diſappointment of one that has
been a Favourer of the Saints, that has defended their Cauſe , pro-
tected their perſons, relieved their Neceſſities, and preſum'd for
this, that his Condition is ſafe as to Eternity, though he lives in the
known neglect of other Duties, and the indulgent practice of ſome
Sin?
But if we find that our Love to the Children of God flows from
our Love to God, that ſways the Soul to an entire compliance to
his Commands, and makes us obſervant of them in the courſe of
our
.
Serm. 15.
451
that we love the Children of God:
our Lives :
What a bleſſed Hope ariſes from this Reflection? We
need not have the Book of the Divine Decrees opened, and the
Secrets of Election unveil'd; for we know that we are paſt from Death 1 Joh. 3.14.
to Life, if we love the Brethren. This is an infallible Effect and
Sign of the Spiritual Life, and the Seed and Evidence of Eternal
Life.
Iii 2
Queſt.
mit
...
Queſt. What muſt we do to prevent and
cure Spiritual Pride
?
SERMON XVI.
2. COR. XII. VII,
And leaſt I ſhould be exalted above meaſure through the aburdance
of the Revelations, there was given me a Thorn in the Fleſh,
the Meſſenger of Satan to buffet me, leat I ſhould
be exalted above meaſure.
HE caſe that calls for reſolution and falls under
our preſent conſideration, is, what we muſt do
to prevent and cure ſpiritual pride. Pride is
ſaid to be Spiritual in a double reſpect.
T
1. In reſpect of its Object , when that is
ſomething which is fpiritual; as gifts , graces,
priviledges &c. for it may be differenc’t from
fleſhly pride, which is converſant about more
carnal objects, as ſtrength, beauty , riches,
honours or the like.
2. In reſpect of its Subject., which is the heart or ſpirit of man, there
is its proper Seat. And ſo all pride (whatſoever be the object of it)
may be faid to be ſpiritual.
To prevent and cure are terms that may be thus differenc't, the for-
mer refpects more eſpecially the actings of pride, the latter the babit
of it in the heart.
Pride is an evil and a fore diſeaſe, ſome call it the tumor or timpany of
the Soul, it is dangerous to all, it is deadly to ſome. The ſcope of this
diſcourſe is to preſcribe proper re:nedies againſt it.
Marc. 1:23.
These words of the Apoſtle Púsl are the fundation upon which I ſhall
2nd 2
build. He ſpeals a little before of a man in Chriſt that had a wonderful
süperoni Vision or revelatioil from God.B/ a man in Chriſt he means either a man
TEVATI
united to him, or elle a man that was extraordinarily acted and tranſ-
Gendüftw. poriéd by him. Some exponnd ic by that pasſage in Rival. 1: 10. where
Is 3 0:n aded
:
the
8
..
Serm. 16. What m:ft we do to prevent and cure Spiritual Pride: 453
the Apoſtle John ſays, he was in the Spirit on the Lords Day; That is, he or agitated by
was extraordinarily acted and tranſported by the Spirit.
a Diabolical
Farther by this man in Chriſt the Apoſtle means himfelf, becauſe he is
Spirt
ſpeaking of his own priviledges and enjoyments, he chuſeth to ſpeak in
the perſon of another ; A good man is always backward to ſpeak any
thing in his own praiſe, he knows it ſavours of pride and folly; that it
ſhould come out of another mans lips, and not his own; therefore he never
doth it but when 'tis neceſſary for the hand of God and the vindication
of his truth. And as he is always backward to it, for he is ever modeſt
and ſelf-denyiug in it ; therefore the Apoſtle ſpeaks of another Perſon
when he means himſelf.
[1 knew a man in Chriſt above 14 years ago.] Some think the Apoſtle
had this rapture or revelation he here ſpeaks of, at the time of his firſt
converſion; then he lay 3 days and 3 nights in a kind of extaſy, and did
neither eat nor drink. Several at their firſt converfion to God have found
ſuch raptures and raviſhments, as they have had cauſe to remember all
their life after, and ſuch as they have not experienc't again during the
whole courſe of their lives. Others (for the good reaſons to long here
to inſert) are of opinion that the time of this revelation was after his-
converſion, yea ſeveral years after it.
During the time of this extraordinary Viſion or revelation be was
caught up to the third Heaven, for he calls it as ſome think, with reſpect to
the Heavens under it. The air in which we breath is the firſt, therefore
the Fowls of the air are call'd the Fowls of Heaven; the Starry Firmament
is the ſecond; and the place of the Holy Angels and Glorify'd Spirits is
the third. Others don't like this diſtribution of the Heavens, and indeed
we can ſpeak of them bnt conjecturally. This third Heaven which the
Apoſtle was caught up to, he calls Paradice , v.4. for he doth not
ſpeak of two raptures but of one and the ſame, only he doubles, it to
ſhew the certainty of it. Heaven-is elſewhere in Scripture callid Paradice,
in allufion to that excellent and deligfiztidh arden that Adam was put into
before his Fall. Our Saviour ſaid to the repenting thief, thou ſhalt be
mith me in Paradice,
The way and manner of this rapture, he polleſeth himſelf to be igno-
rant off. Hence he ſays it, that whether he was in the body, or out of the
body be could not tell. That is, whether he was caught up Soul and Body
together, or in Soul only. The Soul is not ſo ty?d to the body, but that
for a ſeaſon it may be ſeparated from it, and afterwards return agaiti
to it.
While he was in this condition bs heard unſpeakable words, ſuch as he
neither could nor might utter, it was not lawſul for him; poſſibly he
was forbidden. God ſaw not all that meet to be communicated to a
world of Sinners, which was allured and indulged to this one eminent
Saint.
This divine rapture or revelation was like to be an occaſion of ſelf
· Exaltation to the Apoſtle lie was in danger of being exalted above:
meafure by means thereof, Thigie inendons twice, that it might be the
better:
$
4:54
What muft we do to prevent and cure Spiritual Pride ? Serm. 16.
better minded. It is the nature of pride as it is of Fire to turn all things
into fewel to feed its felf. The holyeſt Saint on Earth is not ſecure from
fpiritual pride, if one ſhould come down from the third Heaven, and
bring this imperfect nature with him , he were ſtill in danger of
this Sin.
To prevent this Sin in the Apoſtle,leaſt he ſh yuld be exalted in himſelf
as he had been exalted by God, there was given him a thorn in the Fleſh,
this prick’t the bladder of pride, and kept him from being truſt up
through the abundance of revelations.
By whom was this given him ? By God himſelf; it was by his wife
ordination or permiſſion. The love of God to his People is wonderfully
ſeen in his preventing mercies, particularly in his preventing their
falling into Sins; as here by putting a thorn into Pauls Fleſh he prevents
the pride of his heart. This is that mercy for which David pravs, and
for which he alſo prayſeth God. Tis as great a mercy to prevent our
committing of Sin as it is to pardon it when it is committed.
But what was this thorn in the Fleſh , which was given the Apoſtle to
prevent ſpiritual pride and ſelf exaltation ? Various are the conjectures
of Interpreters about it. The Greek word Exómof is but this once uſed
in all the New Teſtament; it ſignifies a ſharp ſtake upon which male-
factors of old were faſtned, when executed. As alſo a pricking thorn
that runs into a mans fleſh or foot as he goes through woods and thic-
kets. Some think that this thorn in the fleſh was a fleſhly luſt, ſome
evil concupiſcence that the Apoſtle felt to be active or ſtirring in
him.
Others think that we are thereby to underſtand ſome ſore temptation
of Satan, a blaſphemous or Atheiſtical ſuggeſtion or injection, this is a
pinching thorn indeed, and hath made many of the Souls of Gods Peo-
ple to Bleed.
Others underſtand it a of a wound in his Spirit or a ſting in his con-
fcience, whereby he was preſt down, as it were to Hell, as before he
was caught up to Heaven.
Others underſtand it of the reproaches and perſecution of his ene-
mies; wicked men are likened unto thorns in Scripture.
Others again underſtand it of ſome bodily diſtemper, an acute tor-
menting pain, ſuch as Stone, or Gout or the like. Of this opinion are
fome Ancient, and many modern writers. Auguſtine freely confeſſeth,
ſe neſcire quid fit , that he did not know what it was.
The Apoſtle himſelf tells us, be it what it will, that it was a Meſſenger
of Satan, he ſent it, though God gave it. A godly man at the ſame time
and by the ſame means, may be both afflicted of God and buffeted of
Satan. God and Satan both (though with a different deſign and to a
different end) may have a hand in the ſame affliction, God intending
the good, and Satan the hurt of a Child of God. What a gracious God
do we ſerve, who overrules Satan in all his devices againſt us, ſo that
be cannot have his ends upon us.
.
Thus
Serm. 16. What metuft me do to, paravent and cure Spiritual Pride ?
4.95
Thus, I have briefly paraphrasd upon the words of my Text, and ſet
feveral uſeful notes from them, as they lay in my way.
The main obſervation which I ſhall inſiſt and dilate upon, is this.
before you
Obf. That one great deſign of God in all his diſpensations to his
People, is to prevent and cure the pride of their hearts. This (you fee)
was the thing God deſign’d in letting Satan looſe to afflict and buffet the
Apoſtle, and therefore he gave him a thorn in his Flefa. This was his
deſign in leading the Children of Iſrael fuch a dance in the wilderneſs.
They might well have gone from Egypt to Canaan in leſs then 40 weeks
yet there he made them to warder for the ſpace of 40 years, and why
was ic ? the Spirit of God tells us Dext. 8: 2. that it was to humble theme
There are other reaſons alſo allign'd, but this was the firſt and greateſt
reaſon. Elihu inforins us Job.33:17. of Gods various dealings with the
fons of men, and of his various ends therein, and amongſt the reſt this
is none of the leaſt, to bide pride from man. Two ways may God be ſaid
to bide pride from man. 1. By pardoning it, and ſo this very word is
uſed in another place, to note the gracious act of God in the pardoning
the Sin of man. Blehed is the man whafe trailgreion is forgiven, whoſe Sin
is cover'd, or hide. 2. As God hides pride from man by pardoning it, fa
alſo by preventing it ; to hide pride is all one with hindering it, and in
this fence it is here taken. God is ſaid to hide pride from man not by
pardoning it when?tis acted, but by hindering and keeping man from the
acting of it.
I might ſhew you how God deſigned this in his creating man, at firſt
he made him of the duſt of the earth, and this might keep him humble,
even the ſenſe of his Original, God deſigned this in his way of re-
deeming man by his Son Jefus Chriſt , we are thereby given to under-
ſtand, that we could no more have redeemed our felves, then we could
have Created our ſelves, that we are as much bebolden to a Redeemer
for Salvation and Eternal life, as to a Creator for our Natural life.
Yea God deſigns this in his way and method of ſaving man, which is by
his Grace and not by works of Righteouſneſs, which we do, we muſt
condemn our felves before he'l juſtifie us, and renounce our own Righ-
teouſneſs, if ever we will be made righteous, and why is this? but that
pride ſhould be excluded, and that no Flefa might ever Glory or exalt it's
felf in his fight.
Yea, farther I might let you ſee how this is Gods deſign in his more in
feriour providence and diſpenſations.
This is his deſign in his exalting his people, not that they might be
made proud , but more humble, that they might think and ſay with Da-
vicha what are we Lard, and what are our Fathors Houſe, that thou ſhouldft
bring us hitherto.
This is his deſign in afflicting them, therefore he brings them low
that they might be more lowly minded, afdiction is the Phylick by which
he brings down that ſwelling which is in their Souls.
This
I
456
What mujt we do to prevent and cure Spiritual Pride? Serm. 16.
:
This is his deſign in deſerting them, therefore he hides his face, that
he may hide pride from his people, he leaves them as he did Hezekiah,
that they might know what was in their hearts.
For this reaſon he leaves them to be reproacht and perſecuted by men.
For this reaſon he leaves them to be tempted and buffeted by Satan.
For this reaſon he leaves them to be overcome or overtaken by Sin.
By their fins and falls they are made more watchful and more humble
too. Peter was too much opiniated of his own ſtrength and love to
Chriſt. Lord ſays he tho all thy Diſciples forſake thee, I will not forſake
thie, but after his fall he was Creſt fallen, and more modeſtly conceited
of himſelf. Our Saviour faid to him, Simon ſon of Jonah loveſt thou me
more then theſe? lie anſwered, Lord thou krowejt all things, thou knoweſt
that I love thee, he ſpeaks to the reality, not to the degree of his love
to Chriſt. He had done now comparing with, and preferring himſelf
before the reſt of the Diſciples.
The main reaſon of the point is this, becauſe pride is a ſin that is moſt
hateful unto God: he hates all fin, but more eſpecially this fin. There
Prov. 6: 16, are fix tbings that God hates,yea there are ſeven that are an abomination to him,
and the firſt and chiefeſt of thoſe is pride, he hates a prond look, but he
17.
hates more a proud heart, Prov. 16 5. Every one that is proud is an abomina-
tion to the Lord, not abominable only, but an abomination in the Ab-
James 4: 6. ſtract, twice it is ſaid in the new Teſtament, once in the Epiſtle of James,
1 Pet. sis. and the ſecond time in the firſt Epiſtle of Peter, that God reſijieth the
proud, dyTITAOISTA!, he fights and ſets himſelf in battle array againſt
them. He oppoſeth them, becauſe they oppoſe him, nay if it were in
their power they would depoſe him too; they would be God to them-
felves, this is the Devilliſ nature of Pride, that when as other fins are
againſt Gods Laws', this ſin is againſt his Soveraignty and his being;
other fins are a turning from God, this is a turning upon him ; Hence
it is that God is ſaid to behold the proud a far off, as if he could not endure
P.119:21. the fight of them: He hates the proud with his heart, he curſeth them
Prov. 16:5. with his mouth, he puniſheth them with his hand , for proof of this
Ifa.25:11, peruſe the Texts in the Margent. I haften to what I principally intend.
23. 8.2. 12
Is this ſo ? Doth God deſign in all his Diſpenſations to prevent and
13.
cure the pride of the hearts ? then, let us be exhorted to comply with
God herein, let us make it our care and endeavour ſo to do. This Ex-
hortation concerns us all, forafmuch as we are all infected with this
plague , none can fay they are free of this contagion. There is no diftem-
per more epidemical, it reacheth the poor as well as the rich, the godly
as well as the wicked, though it hath dominion only in the latter , yet
it dwells in the former. You ſee how it was with the Apoſtle Panl; you
read how it was with the Apoſtle Peter ,' with David, with Hezekiah
&c. The holieſt Perſons on Earth are more or leis fick with this diſeaſe,
how therefore are we all concern'd to endeavour the prevention and cure
thereof. And if any ask what they muſt do in order thereunto? the re-
mainder of the diſcourſe ſhall be ſpent in the reſolving and ſatisfying of
thisjenquiry.
I. Be
Serm.16. What muſt we do to prevent and cure Spiritual Pride ? 457
܂
1. Be throughly convinc't of the greatneſs and ſinfulneſs of this Sin, Direct. 1.
how that 'tis a Sin of the greateſt magnitude, a firſt rate Sin, greater
than theft, intemperance, or uncleanneſs, or any other fleſhly wicked-
nefs. 'Tis indeedthe ſtrengthand heart of the old man, it lives in us when
Other Sins are dead; yea it will help to kill other Sins that it may boaſtingly
ſhew their heads, and blow the finner up with a conceit of his own
ſtrength and holineſs; ?tisa Sin that will take Sanctuary in the holieſt
duties, and hide it ſelf under their Skirts, yea it will pollute our holy
things and turn remedies themſelves into diſeaſes. I prefer this direction,
and Ihall be the longer upon it, becauſe when men are convinc't of the ſin-
fulneſs of this Sin, that it hath more evil in it than other diſgraceful Sins,
they will then ſet themſelves in good earneſt to mortify and ſubdue it.
Then they will put it far away from them, and deal with it as they do
with thoſe Sins that argue them in the judgment of all men, to be grace-
leſs and ungodly perſons. Remember therefore what hath been already
hinted, concerning the odiouſneſs of this Sin. 'Tis hateful indeed to
men , when it is diſcern'd, but it is moſt hateful unto God; his nature
and his honour both engage him againſt it ; he doth ſeverely pupiſh it,
both in this world and in the next. Pride is the forerunner not only of
temporal but of eternal deſtruction. This one Sin (unleſs it be pardon'd
and ſubdu'd) is ſufficient to turn us all into Hell; it was the Sin and the
condemnation of the Devil and his Angels.
There are two properties in Pride which greatly aggravate it, and
make it out of meaſure ſinful and abominable.
1. The Antiquity of it. It was the firſt enemy that God ever had,
this was the Sin of the fallen Angels, and alſo of our firſt Parents ; this
was the original of original Sin. Some have diſputed whether pride or
unbelief had the precedency in mans fall
. (A queſtion, as one ſays, much
like that whether repentance or faith hath the precedency in his riſing)
But all are of opinion that mans pride if it was not antecedaneous, yet at
leaſt it was contemporary with his unbelief; and that pride was the
great cauſe of his Apoſtaſy. He proudly affected to be as God, to have
known good and evil. He fell from what he was by a proud deſire of
being what he was not.
2. The pregnancy of it. It is a big belly'd Sin; moſt of the Sins that
are in the world are the off-ſpring and iſſue of pride. Let me inſtance in
ſeveral other Sins that are the genuine ſpawn of this Sin.
It cauſeth covetouſneſs. Though covetouſneſs is ſaid to be the root of
other evils, yet this root it ſelf ſprings from pride; what is covetoufneis
but the purveyor of pride , and a making proviſion for the luſts thereof?
why are men greedy of wordly weath, but for the feeding and main-
taining of the pride of life? Habakkuk tells us, that he wbo is a proud
man enlargeth bis deſires as Hell.
Again it cauſeth ambition. Proud perſons have aſpiring thoughts and
think themſelves the fitteſt perſons to preſide in Church or State. Haman
faid, whom ſhould the King honour but my ſelf; a proud perſon takes it for
an injury if any be prefer'd before him , though never fo deſerving; and
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What muſt we do to prevent and care Spiritual Pride Serm. 16.
he bears a ſecret grudge to any that had a hand in it, thongh they did it
with the greateſt fincerity and impartiality. Noneare friends to proud
perſons, but thoſe that humour and honour them.
Again, Pride cauſeth Brafting. Hence it is that in two Places of
Scripture, Proud Perſons and Boaſters are put together. A proud per-
ſon is ever praiſing and commerding himſelf, and when he is alhamed to
do it by open oftentation, then he doth it by ſecret infinuation and cir-
cumlocution.
Again, it cauſech Scorning; Diſdain of others comes from mens
over-valuing of themſelves. Compare two Scriptures; you read, Jam.
4.6. How God hath ſaid, that he reſiſterb the proud, but be giveth Grace
to the humble. Now where hath God faid this? You will find it Prov.
3.34 There ?tis ſaidi,, ke fcorneth the Scorners, bat be gives Grace to
t hoe humble. You ſee the ſame perſons that are call?d Scorners in the
Old Teſtament, are called Proud in the New; ſo that Scorning is the
immediate fruit and effect of Pride."
Again, it cauſeth Lying. Proud perſons are great Liars : Moſt of
the Lies and Fallhoods that are told in the world, are to avoid diſgrace
and ſhame, or to purchaſe applauſe and efteem.
Again, it cayſeth Contention. The Scripture is expreſs in this
Prov. 13. 10. Only by pride cometh contention; ay, that is the greateſt
Make-bate in the world, Prov. 28. 25. He that is of a proud heart ſtirreth
up lirife; he is a very firebrand in the place where he lives;, he is like,
an unpoliſht ſtone, that will never lie even in any Building.
Again, Pride cauſeth Unthankfulneſs. Hezekiah's Pride and Ingrati-
tide are coupled together in Scripture. Proud perſons inſtead of pri-
zing, they deſpiſe the Mercies of God, and think diminutively of them
they look upon God's gifts ás due debts, and inſtead of being thankful
for what they have, they are ready to think they have not what they do
deſerve.
Again, it caufeth Selfiſhneſs. Pride makes men prefer themſelves
not only before others, but before God himſelf. Proud perſons Ido-
lize themfelves; and make Self their principal End; they love them-
ſelves more than God, and they live to themſelves more than to God,
they are not ſo zealous for his honour as for their own, their Eſtates
and Parts are more at the command of their Pride, than at the command
of God.
Again, it cauſeth carnal Confidence. Proud perſons are fearleſs-per-
fons, they are ſo perſwaded of their own ſtrength, and the goodneſs
of their hearts, that they can walk in the midſt of Snares , and venture
upon temptation, and fear no harm. The fool rageth, ſays Solomon, and
is confident. Pride makes men inſenſible of their danger till it be too
late.
Again, Pride caufeth Self-deceit. Proud perſons think themſelves ſom-
ubing, when they are nothing, and ſo deceive themſelves. They take Gifts
for Grace, and the common for the ſaving works of the Spirit. Pre ..
fumption goes with them for Faith, and a little ſorrow for Sin is Rea
pentance.
Serm. 16. What wwwft we do to prevent and cure Spiritual Pride ? 459
pentance. They do not diſtinguiſh between the Form and Power of
Godlineſs, betwixt a blockiſh Stupidity, and true Peace of Conſci-
ence.
Thus I have told you many, but not one half of the evil Effects of
Pride; let me proceed a little farther in this Diſcovery.
Pride makes men cenforious and uncharitable. Proud perſons are
very prone to judge and cenſure others, eſpecially if they differ from
them in Opinion; a little matter will make a proud perſon to count and
call ſuch Hypocrites or Hereticks; he no ſooner eſpies a Mote in their
eyes, but he thinks it a Beam ; he would have others to think the beſt
of him, but he himſelf will think the worſt of others.
Again, it makes men Whiſperers and Back-biters. Such are joyn'd
by the Apoſtle Paul with proud perſons. Thoſe who are proud don't
only cenſure others in their hearts, but they reproach and defame them
with their Tongues ; they hope by ſpeaking evil of others, they ſhall
be the better thought of themſelves, they endeavour to build their own
Praiſe upon the Ruines of others Reputation.
Again, it makes men diſlikers and haters of Reproof. Proud per-
ſons are ready to find fault with others, but they do not like to hear of
their own faults. Solomon ſays of a Scorner (that is, a proud perſon,
as ye heard before) that he dotle not love one that reproves him, and in Prov.15.12
.
another place he ſays, that he hates him. Though the Reprover was
his Friend before, yet now he counts him as his Enemy. Herod im-
priſond John for telling him of his Sin, though before he reverenc'd
him.
Again, Pride makes men heretical. One ſays of Pride, that it is the Hæreticorum
Mothor of Hereticks. Simon Magus, that great Hærefiarch , was a very mater Superbia,
proud man ; the Gnoſticks, the Manichees, the Eunomians were all noted Aug.
for Pride ; the latter vainly and blafphemouſly boaſted that they knew
God as well as he knew himſelf. Experience teacheth, that if any In-
fection of Herefie comes into a place, thoſe that are proud do ſooneſt
catch it. Mark thoſe (ſays one ) that are turn’d any where from the
way of Truth, and ſee if they were not proud and conceited per-
fons.
Again, it makes men Separatiſts and Schiſmatical. There are ſuch
perſons amongſt the profeſſing People of God, though all are not ſuch
that go by that Name. Theſe are they ( ſays J ude) that ſeparate theme
ſelves. They went out from us ( ſays the Apoſtle John ) becauſe they were
not of us. Proud conceited Chriſtians are not contented to come out
and feparate from the unbelieving Idolatrous world, but they will fe-
parate alſo from the true Church of Chriſt, and caſt off all Communi-
on with them who hold communion with him; they will ſay to thoſe
that are holier than themſelves, Stand off , for we are holier than you.
Oh, 'tis Pride that is the chief Cauſe of all Church-Rents and Diviſions.
We may thank Pride for all the Factions and Fractions that are in the
Churches of Chriſt at this very day.
Again,
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460 What muſt we do to prevent and cure Spiritual Pride Serm. 16.
.
Agairt, Pride makes men Hypocrites. It prompts them to put on
a Vizard and Mask of Religion, and to be in appearance what they are
not in reality. Proud perſons love the praiſe of men, more than the praiſe
of God, and therefore they are more careful to ſeem religious, than to
be ſo indeed; they more ſtudy to approve their ways to men, than they
do their hearts to God.
Again, Pride makes men malicious and wrongful. Proud perſons
are forward to do wrong, but backward to bear or endure it; they ex-
pect that others ſhould forgive and bear with them, but they will not
forgive or bear with others ;. they require an eye for an eye; and render
evil for evil, nay ſometimes evil for good.
A proud perſon careth not whom he wrongs or betrays, fo he
may ac-
compliſh his own ends, he makes no bones of Falfhood, Slander, Op-
preſſion or Injuſtice, if he apprehend it neceſſary to his own honour or
ambition.
Again, it makes men Murmurers and Complainers ; Mountinagon, proud
perſons find fault with their Lot, and are diſcontented with their con-
dition, they think themſelves. wiſer than God himſelf, that in ſome
things they could mend what he doth or hath done. They ſuppoſe they
could guide Gods hand, and teach him knowledge ; if they were of his
Counſel, they could give him direction for the better governing of the
world in general, and for the better ordering of their own conditions
and concernments in particular.
Again, Pride makes men to fight the Authority and Command of
God; Proud perſons don't only oppoſe their wiſdom to Gods wiſdom,
but their wills alſo to Gods will; they not only diſobey, but deſpiſe
the Commandment of God, and ſay at leaſt in their hearts ( as that
Jer. 2: 21. proud King.) Who is the Lord, that we ſhould obey his voyce ? or as thoſe
proud ones in Jeremiah, We are Lords, and will come no more tot bee. The
Jer. 13. 159
Prophet calling the Ifraelites : 10 hear and give ear, he immediately ſub-
joyns, and be not proud; and by and by he adds, If ye will not bear, my
Soul ſhall weep in ſecret places for your pride.
Again, it makech perlons to eſtabliſh their own righteouſneſs, and to
ſet that up in the room of Chriſt's righteouſneſs. Proud perſons will
not ſubmit themſelves to the righteouſneſs of God; ſo it is expreſt in the
Epiſtle to the Romans. God hath provided a righteouſneſs for finners
of the Children of men, ſuch as is every way fufficient to juſtifie and
fave them, and that is the righteouſneſs of his Son. What he did and
fuffered, may by Faith be imputed and made over to them, as if they
themſelves had done and fuffered it; fo that as by the diſobedience of A-
dam, they were made finners, by the obedience of Chriſt they might be made
righteous; and as Chriſt was made fin for shem, ſo they may be made the
righteouſneſs of God in him. But ſuch is the Pride of mans heart, that he
will not ſubmit to this way of Juſtification and. Salvation; he will not
be beholden to another for that which he thinks he hath in himſelf; he
will not go abroad for that which he thinks he hath at home. A proud
Sinner ſees no need of a Saviqur, and thinks he can do well enough
without
Serm. 16. What muſt we do to prevent and cure Spiritual Pride?
461
without him. Thus I have ſet before you two Decads of the evil Effects
of Pride; I might have given you as many more: May all ſerve to Thew
you the ſinfulneſs of this Sin.
2. Be throughly perſwaded that this Sin of Pride is in your ſelves that Directa 2.
you are deeply guilty of it, and in great danger by it. Though you fee
it to be a ſin, and a great fin, yet if you do not ſee it to be your ſin, and
that 'tis in you in a prevailing and dangerous degree, you will let it
alone, and little trouble your ſelves about it: This therefore is a Second
thing that you muſt be convinced of; and one would think there needed
not much ado to bring you to this Conviction. Pride indeed is ſuch a
hateful thing that few will own it; the proudeſt perſons would be ac-
counted humble : But if you look into your felves, you will eaſily dif-
cover the manifeſt Symptoms and Indications of this evil diſeaſe, run
over the foregoing effects of Pride, and then conſider how many of
them are found in your ſelves: Effects do always imply and ſuppoſe
their proper Cauſes: Some bleſs themſelves, and ſay, they thank God
they are not proud, becauſe they do not follow Falhions; and go brave
in their Attire, becauſe they do not affect great Titles and high Places,
but would rather move in a lower ſphere ; but let ſuch know this Plague
may be in their hearts, though they have no ſuch tokens of it in their
faces. Little do men think what a humble outſide, what contempt of ho-
nourable Places and Titles, what meanneſs and plainnels of Apparel in
themſelves, what exclaiming and crying out againſt Pride in others, yea,
what confeſſing and bemoaning of this ſin to God, will conſiſt with the
prevalency and predominancy of it in their own hearts. You remem-
ber I diſtinguiſh?d in the beginning betwen fleſhly and fpiritual Pride;
and the latter is much the worſer fort, and more hateful to God; he
is a Spirit, and as he likes beſt of ſpiritual worſhip, lo he hath the
greateſt diſlike of ſpiritual Pride. What matters it then that thou art.
not lifted up with aiery Titles, with gay Apparel, and the like, lo long
as thou art puft up with things of a more ſpiritual Nature, as with thy
Gifts and Knowledge, thy Priviledges and Enjoyments, thy Graces and
Duties. Pride is a Worm that will breed in any of theſe. The Apo-
ſtle Paul was like to have been catch'd in this Suare, by means of his
being caught up into the third Heaven. A Chriſtian if he hath not
a care, may be proud of his very Humility; it is hard ſtarving this ſin,
whenas there is nothing almoſt but it can live uponi. But I rememberi
was too long in the firſt Direction therefore I muſt be the ſhorter in this:
and thoſe that follow..
3. Be much in the Meditation of Death and Judgment. The ſerious Direct. 30
and frequent meditation of Death will be a means to kill Pride. Some
to mortifie the Pride of their hearts, have kept a Death's Head, or a
dead mans skull always in their Chambers, it is of more ufe to have
the thoughts of Death always in their minds. What is inan but a little
living Clay? and what is his Life but a Vapoux. -i hat appears for a
little
462
What muſt we do to prevent and cure Spiritual Pride ? Serm. 16.
little while, and then vaniſhes away? Auguſtine doubted whether to call
it mortalis vita, vel vitalis mors, a dying life, or a living death. One
ſays of mans Life, that it is a lit le warm Breath turn'd in and out at the
Noſtrils. The Prophet Iſaiah tells us, that mans Breath is in his No-
ſtrils arid therefore in nothing is he to be accounted of : And as for this rea-
fon man is not to be accounted of by others, ſo neither by himſelf;
'tis but a little, a very little while more, and you muſt be gone hence,
and be ſeen no more; your Breath goeth out, and all your thoughts periſh,
and you your ſelves will rot and periſh; and ſhall rotting and periſhing
things be proud things ? Shall man be lifted up with what he hath, who
ſhortly himſelf muſt not be, I mean in this world? Now you differ it
may be, from other men, and are above them in riches and greatneſs,
in parts and priviledges; but two Queſtions may clip your wings, and
keep you from foaring too high in your own conceits.
1. who made you to differ? I ſuppoſe none of you will fay (as one
once did ) that you made your ſelves to differ: you'll confeſs, I hope,
that you have nothing but what you have received, and ſo there is no
room for pride or glorying therein. If you excel in any gift or grace,
you muſt ſay of it as he of his Hatchet, alas, it is but borrowed.
1. How long willthere be this difference? Death is at hand, it ſtands at the
dcor, and that will level you with thoſe that are loweſt. In the grave,
whither we are all haſtning, there is no differece of skulls, there the
rich and the poor, the learned and the unlearned do will meet together, the
dead bones of men are not diſtinguiſh'd by the ornaments or abaſures of
this temporal Life.
As the meditation of Death will be a means to mortifie Pride, ſo will
alſo the meditation of Judgment. The time will come wlien you muſt
be accountable unto God for all you have and do enjoy; all your mer-
cies and enjoyments are but as ſo many Talents with which you are in-
truſted, and for which you muſt give an account. You are not owners,
but ſtewards of them, and the time will come when you muſt give an ac-
count of your Stewardſhip. So the Apoſtle Paul concludes, Rom. 14. 12.
Every man muſt give an account of himſelf to God. He muſt give an account
of himſelf in his natural capacity, as a man; in his civil capacity, as a
great or rich man; and in his ſpiritual capacity, as a good or religious
mian; he muſt give an account of all his Receipts, of all his Expences,
what he hath received of God, and how he hath laid it out for God.
A ſerious Reflection upon this one thing, will have a double Effect.
1. It will make you careful.
2. It will keep you humble; you will not eaſily over.reckon your
ſelves for any thing, when you conſider the reckoning that you muſt
make for all things.
Eſpecially if this be added, that the more you do receive the greater
will be your Reckoning; that is a ſure word of our Saviours, Luke 12.
48. To whomſoever much is given, of him much ſhall be required. When
God fows much, he expects to reap much; he requires not only an
improvement of our Talents,but a futable and proportionable improve-
ment
1
Serm. 16. What muſt we do to prevent and cure Spiritual Pride ?
4.63
ment of them, that they ſhould be doubled, that two Talents ſhould be
be made four, and five Talents ten.
i
4
Conſider the many and great imperfections of your Graces and Direct. 4
Duties.
1. Conſider the imperfections of your Graces. How much water is
mingled with your wine, and droſs with your ſilver, and honey-comb
with your honey, how much greater your ignorance is than your know-
ledge, your unbelief than your faith; how the love of the world is as
much, if not more than your love of God; if you were perfect in
Grace and Holineſs, then you would have no Pride at all, how is it
then that you are ſo proud and conceited, when Grace is ſo imper-
fect ? when you are ſo ſhort of what is attainable , and of what others
have atta ined ? Nhould that man be proud who hath ſo little love to God
and delight in him as thou haſt? whoſe faith and patience, whoſe holi-
neſs and heavenly mindedneſs is ſo little as thine is? Should that man
admit of a proud thought, whoſe Grace and Holineſs is ſo ſmall, that
he is uncertain whether he hath any at all in ſincerity ? Surely the
weakneſs and imperfection of your Graces ſhould prevent the Prid and
haughtineſs.of your hearts.
2. Conſider the imperfections of your Duties. If you did all that
was commanded, you were but anprofitable Servants; what are you then,
when you fall fo ſhort of your duty ? you neither do what God com-
mands you, nor as he commands it to be done. How often are Duties.
neglected ? and how often are they negligently performed ? how liſtleſs.
are you to them? how lifeleſs in them? how quickly weary of them ?
Can they be proud who conſider how coldly they pray, how careleſly
they hear, how diſtractedly they meditate, how grudgingly they give
Alms, and the like ? Leave Pride to the Papiſts, who vainly think their
works are works of fupererrogation ; let us be humble who know that
our works are works of ſubtererrogation. God may ſay of the beſt of
us as he doth of the Angel of the Church of Sardis, that our works are Rev. z. Zá.
not perfect or full before him; oh no! the Lord knows they are full of
saps and imperfections.
5. Reflect ſeriouſly upon the ſinfulneſs of your hearts and lives. Our Dire&t.gi
defects in Grace and Duty may keep us low, but our abounding in Sin
and wickedneſs may keep us much lower. Can that heart be proud and
lifted
up, that conſiders the deſperate wickedneſs and deceitfulneſs that
dwells in it and proceeds out of it ? thoſe Thefts, Adulteries, Mura.
ders, Blaſphemies, and ſuch like, that appear abroad in the lives of
others, they lie lurking at home in your hearts. How would it hum-
ble and ſhame you if others ſhould know the one half, nay the hun-
dredth part of that ſin and wickedneſs by you, that you know by your
felves? In order therefore to the Cure of ſpiritual Pride, be you much
in ſelf-reflection; be not ſtrangers to your felves, and to the ſinfulneſs
of your own Hearts and Lives. Should that man be proud that hath
finn?
464
What muft we do to prevent and cure Spiritual Pride ? Serm. 16.
wat
ſinn'd as thou haſt ſinn'd, and liv'd as thou haſt liv'd, and waſted ſo much
time, & abus'd ſo much Mercy, & omitted ſo many Duties, & neglected
ſo great Means ? that hath ſo grieved the Spirit of God, ſo violated the
Laws of God, ſo diſhonoured the Name of God ? Should that man be
proud who hath ſuch a heart as thou haſt? ſo full of Atheiſm, Unbelief,
Ignorance, Impenitency, Hypocriſie, Envy, Malice, Diſcontent, World-
lineſs, Selfiſhneſs, &c. Nay, ſhould not thy very Pride it ſelf be a
matter of great Humiliation to thee? Surely it ſhould greatly humble
thee to think that a ſin ſo odious in it ſelf, ſo miſchievous in its effects,
ſhould be ſtill ſo predominant in thy Soul ? 'Tis poſſible that a Chri-
ſtian may turn his Pride againſt its ſelf, and his very reflecting upon it,
inay be a means of the ſubduing of it.
.
:
Ifa. 6. 5.
Dire&t. 6. 6. Labour after a more diſtinct knowledge of God, and of his Ex-
cellencies. 'Tis helpful to cure Pride, for a man to know himſelf, his
own nothingneſs and vileneſs; but ’ris a greater help to know God, his
Holineſs and Greatneſs, &c. The Apoſtle Paul faith, that ſome know-
ledge puffs men up, but this pulls them down. 'Tis true, by all our
ſearching we cannot find out God unto perfection, we can never come to a
full underſtanding of all his Excellencies; but ſo much may be known
of God as may make us to admire him, and to abhor our felves. What is
man,the beſt of men, in compariſon of him ? Job ſometimes thought and
fpake overvaluingly of himſelf,but when once he came to compare him-
ſelf with God,& to ſet God before him, then he is preſently in the duſt,
jea he abhors himſelf in duſt and aſhes. We never have ſuch low thoughts
of our ſelves, as when we have the cleareſt diſcoveries of God. When
the Prophet Iſaiah had a glimpſe of the Glory and Holineſs of God, he
preſently cries out,Wo is me, for I am undone, I am a man of unclean lips. He
had a deep ſence upon him of his own vileneſs and wretchedneſs. The
true reaſon why mens hearts are ſo lofty and lifted up within them, is,
becauſe they have not right Notions and Apprehenſions of God, and
do not conſider that infinite diſtance that is betwixt him and them. It
might ſerve a little for the Cure of ſpiritual Pride, to compare our
ſelves with ſuch men as are above us; as it is a good means to keep
down diſcontent, to conſider that many others are below us, fo'tis a
good means to keep down pride, to conſider that many others are above
Our Knowledge is but Ignorance, our Faith but Unbelief, our
Fruitfulneſs but Barrenneſs, if compared with theirs. But this will
more ſubdue our Pride, if we compare our ſelves with God, and confi-
der how infinitely he is above us. We are no more to him, than a drop
to the Ocean, than the ſmall duſt of the Balance to the whole Body of
the earth; our Wiſdom is Fooliſhneſs to God, our Strength is Weak-
neſs, and our Holineſs is Wickedneſs unto him.
US.
Direct. 7.
7. Be well inſtructed in this, that Humility and Lowlineſs of Mind
is the great Qualification and Duty of all Chriſt's true Diſciples and
Followers. They n.wijt be converted, and become as little Children; in two
things
Serm.16. What muſt we do to prevent and cure Spiritual Pride? 465
.29.
things eſpecially they muſt be as fuch; in Malice, and in Humility ; in-
ſtead of contending to be greater tban o: hers, they muſt be ſervants of all, Mat.20:27.
in honour preferring one another. They muſt follow their Lords Example in Rom. 12.10.
ftooping to waſh one anothers feet; and mult learn of him to be meek and lcw. John 13.14.
ly in heart.
Asthe Elect of God they muſt put on towels of Mercy, and Mat.11.
bumbleneſs of mind. They muſt walkworthy of the Vocation wherewith they Col. 3. 12.
are called, with all lowlineſs and long ſuffering. In luwlineſs of mind they Eph.4.1,2.
muft efteem others better than themſelves. Theſe are all Scripture-Injun- Phil. 2. 3.
dions, and they plainly ſhew how all Chriſtians ought to be qualified.
Let me add that excellent Paſſage, 1 Pet. 5.5. Be all of yon ſubject one to
another, and be ye cloathed with humility. The word éſxouba'uas, ſignifies
to tie or faſten together. Humility is the Ribond or ſtring which ties to-
gether the Graces and Fruits of the Spirit; if that fails, they are all
ſcattered and weakned. Humility as well as Charity, is the Bond of Per-
fectneſs. The Noun xój Bos, from whence the Verb is derived, doth
ſignifie a Knot. 'Twas the Uſage of old, and ſo 'tis ſtill, for perſons
to adorn their Heads and other Parts with Knots. The Apoſtle ex-
horts Chriſtians to adorn themfelves rather with Humility; that is the
great Ornament of a Chriſtian; therewith all Chriſt's Diſciples muſt be
cloath'd and adorn'd: This renders them comly in the ſight of men, yea
and in the ſight of God too. As the Ornament of a meek and quiet ſpirit,
ſo the Ornament of an humble and lowly ſpirit is in his fight of great
price. Indeed all along this was the great Requifite in the People of
God: The main thing that he required of them, was, to do juſtly, to
love mercy, and to walk humbly with and before him; ſo the Prophet in-
forms us, Mic. 6. 8. Todo juſtly, and to love Mercy, that is the Sun
of all Duty to man; to walk humbly, that is the Sum of all Duty to
God.
8. Set before your eyes the Examples of humble and lowly Perſons. Direct.8.
Some are greatly inflaenc'd by Examples, more than they are by Pre-
cepts.
1. Look upon the moſt eminent Saints that ever were upon the earth,
and you will find they were moſt eminent for humility. Jacob thinks him-
ſelf leſs than the least of Gods Mercies. David ſpeaks of himſelf as a
worm,
man. Agur ſays, that he was more brintijh than any
The Apoſtle Paul lays of himſelf, that he is the chiefeft of Tim.5.15.
finners", and leſs than the leaſt of all Saints. How does that great Eph. 3.8.
Saint and Apoſtle vilifie and nullifie himſelf? Bradford, that holy man
and Martyr, ſubſcribes himſelf in one of his Epiſtles, a very painted Hy-
pocrite. The Apoſtle Peter ſaid unto our Saviour, Depart from me, for Luke 5. 8.
I am a ſinful man, O Lord! a man that is a great ſinner. Thus the hea- divne del prodo
vieſt ears of Corn do always hang downwards, and ſo do thoſe Boughs nos.
of Trees that are moſt laden with fruit.
2. Look upon the Angels of God, the elect Angels, they excel in
Arength, and ſo they do in humility likewiſe; they readily condeſcend
to miniſter unto the Children of men, that are abundantly inferior to
themſelves, they take charge of them, and bear them up, as it were in their
LII
and no
Arms.
1
t
466 What muſt we do to prevent and cure Spiritual Pride? Serm. 16:
arms. Are they not all miniſtring Spirits, ſays the Apoſtle to the Hebrews?
The Interrogation is an Affirmation. The greateſt Angels do not dir-
dain to miniſter to the leaſt Saints. When they have appeared to men,
they have utterly rejected the reverence they would have ſhewn them,
and have openly declared themſelves our fellow-fervants, that we and
they have but one common Lord.
6. Look upon the Lord Jeſus Chriſt himſelf; he is the great inſtance
of humility ; though he was in the form of God, and thought it not rob-
bery to be equal with God, yet he was made in the likeneſs of men, and took.
upon him tbe form of a Servant, and made himſelf of no reputation ; or as
the word ſignifies, he emptied himſelf of all his Glory; he fought bis Fa-
thers glory, and not his own; yea, he humbled himſelf, ſo as to become obe-
dient unio Death, even the death of the Crofs. The very Incarnation of
Chriſt is condeſcention enough to pole both men and Angels; what
then was his Crucifixion? When you feel any Self-exaltation, then
remember and reflect upon Chriſt's Humiliation, and think how unfuta-
ble a humble Maſter and a proud Servant is, a humble Chriſt,and a proud
Chriſtian. This alone, through the Spirit's alliſtance, is ſufficient to
bring down the ſwelling of the Spirits.
Dire&t.9
9. Uſeall Gods dealings with you, and diſpenſations towards you, as
ſo many Antidotes againſt this Sin. You hear they are deſign’d by God,
I pray you let them all be improv'd by you for this very end and purpoſe.
Hath God ſhined into your hearts, and given you the knowledge of bis Glory
in the face of his Son Jeſus Christ? ſays 7 udas, not Iſcariot, How is it Lord,
that thou doſt manifeſt thy ſelf unto us, and not unto the World? Hath he
quickned and ſaved you from Sin and Death? Say then, By Grace we are
ſaved; not by works of righteouſneſs which we have done, but according to his
Mercy be bath ſaved us by the waſhing of regeneration and renewing of the
Holy Ghoft. Is Grace and Life preſerved and increaſed which was at
firſt infuſed into your Souls? give God the Glory : Say, Not unto us,
O
Lord, not unto us, but to thy Name be the praiſe. Yea, let all Gods out-
ward Diſpenſations have this operation upon you. Let Mercies hum-
ble you ; if God gives you worldly wealth and honour, and lifts you up
above others in Eſtate or Eſteem, lay as David, Who are we Lord? and
as Jacob, We are leſs than the leaft of thy Mercies. Let Amictions humble
you; if God lays his hand upon you, then lay your mouths in the duſt;
if he ſmites you upon your backs, do you ſmite upon your own Thighs.
We are call?d upon in Scripture to humble our ſelves under the hand of
God. You read of Manaſeh, how when he was in affiiétion, he humbled
himſelf greatly before the God of bis Fathers. May your Aflictions have .
the like effect.
Chro..33
312.
Direct. 10.
10. Be mach in the Duty of Prayer ; Give thy ſelf to it. If Pride doth
not hinder Prayer, Prayer will fubdue Pride ; and whilſt thou art in
this Duty, make this one of thy chief Petitions, that God would cure
thee of this evil diſeaſe. Some are ready to wonder, why Prayer in all
caſes
Serm. 16. What muſt we do to prevent and cure Spiritual Pride?
407
caſes is one of our chief Directions and Preſcriptions: they may as well
wonder why Bread in all Meals is one chief part of our food. Why,
Prayer is the principal thing that calls in God to our Afliftance, without
whoſe help we ſhall never be able to maſter the Pride of our hearts. This
was the courſe the Apoſtle took, when he was like to be exalted above
meaſure ; he kefought the Lord thrice, that is, often; a definite Number
for an indefinite, he did not only pray that God would take the Thorn
out of his Fleſh, but that he would alſo cure the Pride that was in his
heart; he knew if the Cauſe were taken away, the Effect would ceafe.
Oh'for this do you beſeech the Lord again and again ; pray, and that
earneſtly, that God by his Spirit would help thee to mortifie the Pride
of thy Spirit ; be humbled as Hezekiah was, for the Pride of thy heart
in times paſt, and pray as Paul prayed, that God would prevent and
cure the Pride of thy heart for time to come: Deſire God to uſe what
Preſervatives and Medecines he pleaſeth, ſo that the Cure be effected.
Beg of God that he would help thee on with this Ornament, and cloath
thee with Humility; he hath promiſed to give Grace to the humble; do
you pray that he would give you the Grace of Humility,
$
:
Lil 2
Queft.
?
2
3
468
Serm. 17.
Queſt. Wherein is a middle worldly condi-
tion moſt eligible ?
SERMON XVII.
PROV. XXX. VIII, IX.
Remove far from me Vanity and Lies, give me neither Poverty
nor Rishes, feed me with food convenient for me.
Left I be full and deny thee, and ſay, who is the Lord? or left I be
poor, and Ateal, and take the Name of my God in vain.
Y Text preſents you with a ſhort,yet very
pithy Prayer of Agur, concerning whom
we have no other account, than what
the Holy Ghoſt gives in verſe 1. The
Words of Agur, the Son of Fakeh, even
the Prophecy the man ſpake unto Ithiel and
M
Ucal. The Jewiſh Rabbins would make
each of theſe Names to import fome
great Myſteries, an account of which,
I do not think to be of ſuch importance,
as to trouble my ſelf or you to ſearch af-
ter, but will content my ſelf with the
moſt vulgar Interpretation, viz.that this
Agur was a perfon contemporary with Solomon, one eminent for his
Wiſdom; and that the other two before mentioned were his Diſciples
to whom in the following Inſtructions he applies himſelf.
In the ſecoud and third Verſe, you have his humble acknowledgment
of the meanneſs of his own natural abilities, and that whatever wiſdom
he had attained to, it was not the product of his own induſtry, but do-
nkm deſuper, a Gift from above ; Sarely I am more brutiſh than axy man,
And have not the underſtanding of a man, I neither learned Wiſdom, nor have
the knowledge of the Holy
In the following Verſes you have a ſhort, yet very fignificant confef-
fon of his Faith, and that with reſpect to God, and Chriſt the Son of
Godoy
7
Serm. 17. Wherein is a midling worldly Condition mot eligible: 469.
God, diſplaying ſome of his moſt glorious perfections, by which he in-
finitely exalted above, as well as diſtinguiſhed from all his Creatures, v.4.
Who hatb afcended up to heaven, or deſcended? who hath gathered the wind
in his fifts &c. Next followeth an excellent Encomium of God's Word,
that Tranſcript of the divine Will, which faith the Apoſtle, is able to 2 Tim. 3.15
make us wiſe to ſalvation. v. 5. Every word of God is pure, he is a Sbield una
to them that put their trust in him.
The Application of theſe Inſtructions you have, v. 6. Add thox not
unto his words, left he reprove thee, and thou be found a Liar. Thus have
I given you a brief account of this excellent Sermon; I have not now
leiſure to acquaint you either with the importance of the matter, or
the Method here uſed, but ſhall proceed to the Prayer that followed
this Sermon.
In the Verſe before my Text, you have firſt the Preface, 0:7. Two
things have I required. of thee, deny me them not before I die.
In which you have firſt the Sum of his Requeſts, Two things.
David goes to God with his ſingle Requeſt; One thing have 1 deſired of Pfal. 2774
the Lord, that will I ſeck after : Not but that David and Agur too doubt-
leſs had many things to ask of God, upon whom they depended for what-
ever they had in hand or in hope ; but that one, or theſe two Requeſts
muſt either be ſuppoſed to lie uppermoſt upon their hearts at this time;
or elſe that they were ſuch Petitions as were comprehenſive of all things
ſubſtantially good and neceſſary. What theſe two Requeſts are, and
how large and extenſive, might appear, if I had time to give you an-
account of them in their due latitude.
2. You may obſerve the Object to whom he directs his Prayer , viz. to
God; Two things have I required of thee: who for our encouragement
in our addreſſes to him, liath aſcribed to himſelf that Title, to be a
God hearing Prayer.
3. You have the manner of his Addreſs, expreſive both of his Faith
and Fervency, two neceſſary ingredients to an acceptable Prayer.
1. Two things have. I required of thee. There is his Fauh. To require;
is more than barely to requeſt; it imports a looking and a longing for a
thing with expectation of receiving what is asked. This is the Lan-
guage of Faith; and the freedom that Chriſt hath purchaſed for his Peo-
ple in their approaches to the Throne of Grace. In whom we bave koid. Eph. 3. 12. .
neſs and acceſs with confidence by the faith of him.
2. His Fervency; Deny me.not; importing that holy courage, lay-
ing hold on God, as not willing to let him go without a bleſſing.
4. You have his Conſtancy and Perſeverance in this Duty ; Dany me
non before I die ; q.
; g. d. lintend not to give over calling upon thy Name
whilft I have breath ;, I'll give thee no reft; I'll never take thy ſeeming
delays for denials.
Here are many profitable Inftructions that might hence be collected,
did not the preſent deſign of this Exerciſe haftendime to ſtep forward
to the words of my. Text : where you have theſe two more general
Parts,
1. The
Pſal. 65.2.
470 Wherein is a midling worldly condition most eligible ? Serm. 17
팅
​nominibus Va.
dacii. Jun.
1. The Requeſts; the things pleaded for at the hands of God.
2. The Arguments for the enforcing theſe Requeſts.
1. The things pleaded for. Their Number you heard in the forego-
ing words; Two things. Here we are acquainted with their Nature.
1. Remove far from me Vanity and Lies. This Petition did primarily
reſpect his inward man, the Concerns of his Soul. Whenever we are
ſending Diſpatces to Heaven, ſpiritual and eternal things ſhould alway
Peccara omnis have the preheminence. The things he deprecates are Vanity and Lies.
comple&itur fub By which (as is conceived) we are to underſtand thoſe finful Soul-Mala-
dies under which he groaned, and unto which by nature we are wholly
nitatis C Men-
addicted and enſlaved. This then in ſhort is expreſſive of the breath-
ings of his Soul after a freedom from the damning & domineering Pow-
er of his in-dwelling Luſts, that his Sins might be pardoned, that his
Conſcience might be purged, that all might be removed far from him
that kept him at a diſtance from, and interrupted him in his communi-
on with God.
But 2. That Requeſt in which I am at preſent concerned eſpecially to
give you an account of, is the next; which doth more immediately re-
fpect his outward man, and the temporal enjoyments of this tranfitory
Life: Theſe are alſo the gifts of God, and though they are the Bleſ-
ſings of the Footſtool, Mercies of an inferiour rank, yet, as our Savi.
our tells us, ſuch things, as during our abode in this lower world, our
Mat. 6. 32. heavenly Father knows that we have need of.
The Requeſt is this ; Give me neither Poverty nor Riches, feed me with
food convenient for me. Which though made up of ſeveral Sentences,
yet is it but one ſingle Requeſt.
According to the Order obſerved in my Text, we muſt conſider,
Firſt, Somewhat that he deprecates and declines, viz. Poverty and
Riches.
Secondly, Something for which he ſupplicates, viz. Feed me with food
convenient for me.
1. The things he deprecates, are the two Extreams of a worldly con-
dition; Poverty on the left hand, Riches on the right.
1. Poverty, I ſuppoſe you all know, at leaſt in the Notion, what that
means, viz, a Negation or Privation of ſuch things as God in the ordi-
nary courſe of his Providence hath made neceſſary for the ſupport of our
outward man,or for our comfortable ſubſiſtence in this world, and in that
ſtation in which God hath fet us. Such as are deſtitute of neceſſary
ſupplies for the ſatisfying of the cravings of Nature, theſe we reckon
to be truly poor. Such as want Cloaths to cover their nakedneſs, Bread
to fatisfie their hunger, that are reduced to an abſolute dependance un-
der God, upon the Charity of others for their daily bread, ſee how
they are deſcribed; Job 24.7, 8. They cauſe the naked to lodge without
cloathing, they have no covering in the Cold, and are wet with the showers
of the mountains, and imbrace the rock fir want of a ſhelter. Theſe are
poor indeed, that have not a Bed to lie on, nor a Houſe to hide their
heads in. This is Poverty in the loweſt degree ; and yet thus low did
our
ma
Serm. 17.
Wherein is a midling worldly condition moſt eligible ? 471
our bleſſed Saviour ſtoop ; of whom ?iis ſaid, ke became poor, that we 2 Cor.8.9.
through his poverty might be made rich, Mat. 8. 2. The Foxes have holes,
the Birds of the Air have nejls, but th: Son of man hath not whereon to lay
his head. Thoſe Stars allo of the firſt magnitude, of whom the world
was not worthy, were deftitute, affiifted, tormented. Thus you ſee what Heb.11.38.
this Poverty is; and had this good man made a full period here, Give
me nor poverty, I queſtion not but every one in this Allembly would rea-
dily have ſubjoyned his hearty Amen.
2. The other Extream is Riches ; neither Poverty nor Riches. Now
as Poverty ſpeaketh Penury and Scarcity, ſo Riches ſpeak Plenty and
Superflity , when God cauſes Waters of a full Cup to be wrung out Pfal.73.103
to us : 'Tis remarkable what you find by way of encouragement to a
chearful communicating to the neceſſities of the indigent, Luke 6. 38.
Give, and it ſhall be given to you. You ſhall be no loſers by your Cha-
rity. That's ſomewhat agreeable with that of Solomon, Caft thy bread Eccl.11.15
upon
the waters, for thou ſhalt find it after many days; but that's not all;
there's an inſurance of great advantage, viz. good meaſure, preſſed down,
and Maken together, and running over, ſhall men give into your befoms. Giv-
ing is one of the beſt ways for thriving.
But that which I quote this place for, is, to decypher out to you what
is meant by Riches, viz. a plentiful portion of theſe worldly accom-
modations, not only enough for neceſſity, but for ſuperfluity; though
as I ſhall ſhew you, this muſt be conſidered with a diſtinčtion, that
which may denominate one man rich, may be but a mean or poor eſtate
for another. He would be but a poor Prince that ſhould have no lare
ger a Revenue than a rich Peſant.
Thus you ſee what this good man declines; he would not have Po-
verty nor Riches, if left to his choice; he would not lie ſo low as the
poor, nor yet fit ſo high as the rich; he would not go naked , or be clad
with Rags, nor yet fo fumptuous, as to go in Robes.
2. Next follows the poſitive Part of his Requeft; he would neither
have Poverty nor Riches. What then ? Why fays he, Feed me with food!
convenient for me. Which Requeſt is not to be reſtrained, as if it were
only a Petition for a Supply for the Belly, but as including all tempo.
raland worldly Neceſſaries, as that Requeſt in the Lords Prayer; Give Mat. 6. Di
w this day our daily bread. But it is not the quality or particular kind
of temporal Bleſſings that we are ſo much concerned to enquire after,
as the quantity, how much he begs of the things of this world. Now
the confideration of what hath been ſaid of the two Extreams, Poverty
and Riches, both which he declines, will be a ſure guide to lead us into
the true meaning of his Requeſt : which muſt certainly be this ; neithem
Poverty nor Riches : what then? Why, a middle portion; fach a condi-
tion allotted him by divine Providence, that might fall between both
thoſe Extreams; Food convenient, ſo we tranſlate it, a competent or
€onvenient allowance; ſo much of this world as might raiſe him above
contempt, and yet not ſo much, but that he might ſtill be kept below
envyi Statute-bread, ſo much as the Law of Nature, Necellity and
Con
472 Wherein is a midling worldly Condition moft eligible Serm. 17.
Conveniency allows for the enabling him to diſcharge his Duty in the
place wherein God hath ſet him. Quicquid ad victum & vitam fovendish
& tuendans eft neceßariums.
Secondly, We ſhould next conſider the Arguments upon which he
grounds this Choice: Left I be full, and deny thee, and ſay, Who is
the Lord? or left I be poor, and ſteal, and take the Name of my God in
vain.
Theſe Reaſons, though they differ in their nature and manner of ex-
preſlion, yet they center in one and the ſame thing. Why not Poverty
nor Riches? Why a middle condition between both? The reaſon is be-
caule ſuch a condition is in it ſelf moſt ſubſervient to Gods Glory, and
our own ſpiritual and eternal welfare. It is poſlible a poor Eſtate may
be beſt for ſome, and a plentiful Eſtate for others. Theſe may be the
Eonditions in which ſome may bring moſt honour to God, and moſt
promote the welfare of their better part ; but this is accidentally: other-
wiſe in it ſelf a middle Eſtate is the moſt ſutable to the carrying on theſe
high and noble ends.
"I ſhould now give a more particular Account of the ſeveral Argu-
ments here ſpecified : I will be brief.
Firſt, Let us a little examine his plea againſt Riches, which he de-
clines upon a double account.
1. Not Riches; Why? Left I be full and deny thee; q. d. being filled
and every way furniſhed with variety of Creature-enjoyments, Twim-
ming in a Sea of Plenty, and ſwell'd with a fond conceit of my own
felf-ſufficiency and independency upon any on earth , I ſhould alſo
be induc'd to diſown my dependency on the God of Heaven. This one
Deum irritant would think is a ſtrange Conſequence, highly irrational, that a multi-
confidenter ob
tude of Benefits ſhould be a means to make us unmindful of, and diſre-
ſummam felici-
tatem quam lar. ſpectful to our great Benefactor ; but ſo it happeneth through the de-
gitur iis. Merc. Pravity of our Nature, that the better and more bountiful God is to
Hof. 13.6. us, the worſe and more forgetful are we prone to be of God; accord-
ing to that of the Prophet, According to their paſture, ſo were they filled;
they were filled, and their heart was exalted; therefore have they forgotten
me. Nothing is more ordinary than to loſe a ſenſe of God in a crowd
Deut. 6. 11,
of Creature-enjoyments; as appears by thoſe Cautions of old. When
thou ſhalt have eaten and be full, then beware left thou forget the Lord, which
Deut. 8.10, brought thee forth out of the Land of Egypt, from the houſe of bondage.
Here is the fift evil Conſequence , Atheiſm in Heart.
11, 12, 13
luorfum ora 2. Next follows Irreligion and Prophaneneſs in Life, and say, who is
sem, aut ſacra the Lord ? quid mihi cum illo? What have I to do with God 'cis below
frequentarem? great men, it ſuits not with their Honours to be found upon their knees
Merc.
to God in Prayer, through the pride of their countenance they will not ſeek.
Pfal.10.14. after God.
2. His Argument againſt Poverty, or leaſt I be poor,
or leaſt I be poor, and ſteal and
take ile name of my God in vain,here alſo is a double evil that attends po-
verty,
12.
1. A
473
Serm.17. Wherein is a midling worldly condition moft eligible ?
1. A Temptation to Thieft, neceſſity (according to the Pro-
verb) hath no Law, but doubtleſs it holds not in this, better ſtarve tben
ſteal, better undergo the greateſt Suffering, than commit the leaſt fin.
God hath ſaid, thou ſhalt not ſteal, the obligation of which preceptex- Exo. 20.15.
tends it felf to poor as well as rich; this ſtealing does include all injuri-
ous defrauding of others, either more openly or clandeſtinely.
2. The ſecond Evil is, taking the Name of Godin vain,which in tlie
Letter is a plain violation of the third Command, and is of large extent,
here as is conceived is mainly intended the ſin of Perjury, or ſwearing
falſely; to which ſin poverty expoſes thoſe that are neceſitous, either
for the purging of themſelves, when accuſed for their Theft, or as hi-
red by others for the condemning the innocent,
:
Quid non mortalia pectora cogit,
Auri facra fames?
Having thus given you a ſhort account of the word, viz. the requeſts,
and the ſeveral Arguments with which they are back'd , you may readi-
ly conclude they would afford many uſeful Inſtructions, but that which
is moſt agreable to the ſcope of the whole , and beſt ſuits with my pre-
ſent purpoſe, and the defign of this Exerciſe , I ſhall give you in this
ſingle Propoſition.
Obſerv. That a middle Eſtate or Cordition in the World,upon rational and Obſery.
religious grounds is moſt eligible for a man as ſucb, with reſpect to this Life ;
or for a Chriſtian as such, designing the tappineſs of another Life.
Before I come to a particular diſcuſſion and reſolution of the Caſe
propounded , I'ſhall premiſe a few particulars for the better opening
this Petition of Agur, and the main matter in hand.
1. Propoſ. That God hath the abſolute diſpoſal of all men as to their
Prov. 22, 2
Efates and Conditions in the World, the rich and the poor meet together, . 2
the Lord is the Maker of them all, he is not only the Creator of their
perſons; but the orderer and framer of their Conditions : Agur's Pray-
er was bottom'd upon this Faith, that Poverty was Gods gift as well as
riches , this Leffon Job had well learned, which was one great means by
which he attained that equanimity in his different State , and learn’d ſo
well how to abound and how to be in want, the Lord gave the Lord hath Job. 1. 21.
taken away, bleſſédbe the name of the Lord, though both poverty and'ri-
ches may be handed to us by various means; yet ſtill all things come un-
der a divine diſpoſure ; Creatures do good or evil as Miniſters of Gods Iſa. 41.23.
will, and not as meerly acted by their own : riches as truly as grace and
glory are the Gifts of God, without whoſe bleſling all our endeavours Prov. 10 22.
after them will be to no purpoſe. Poverty alſo is the Gift of God, by
what viſible ways foever it overtakes us, God is the principal Agent ,
and his hand is to be acknowledged in taking from us, as well as in giving
to us, admit, that wicked men, the Sons of violence,are let looſe upon
us to the ſpoiling our good, yet God is to be eyed. Who gave Facob for Iſa. 42. 24.
a ſpoil , and Iſrael to the robbers did not the Lord, he againſt whom we
Mm m
bave
474 Wherein is a midling worldly condition moft eligible. Serm. 17:
have finxed; nay when mens Eſtates become a Sacrifice to their own luſts,
their pride and prodigality, their profuſeneſs and debauchery, yet co
ven here, God is to be owned, who in a way of righteous judgment
gives up men to be devoured by their own corruption.
2. Prepor: God in his various Difpenfations of the good and evil
things of this world, acts not only as an abſolute Soveraign; but ac-
eording to the rules of his own moſt infinite wiſdom; and as beſt ſuites,
and may be moft fubfervient to his own purpoſe, what may moſt conduce
to his own glory, and the good and weal of his own people, 104.Pf.24.
O Lord ham manifold are thy works! in wiſdom baft thou made them all,which
works of God are not to be limited to thoſe of Creation, but alſo of
Providence; hence we are not to underſtand Agurs Prayer; as if he did
take upon himſelf, or by his example to encourage us, to direct or di-
ctate to God, how he ſhould order out his Condition for him in the
World abſolutely, that had been high preſumption; no, it muſt there-
fore be underſtood with ſubmillion to divine wildom and good plea-
fure.
3. Prepof.No outwardCondition in the World that men can be brought
into, hath any influence upon God, ſo as to render us more or leſs ac
ceptable to him, are we never fo poor and low, as poor as job, as we
proverbially ſpeak , this may leffen our reſpect amongſt men, who in
this reſpect are too prone to judge of things according to outward ap-
Tkm. 2,2,3. pearance, a Crime feverely cenfüred by the Apoſtle , if one come into
their Aſſembly with a Goldring in goodły Apparel, and at the fame time a poor:
man in vilerayment; they had reſpect to kim obat weareth the gay Cloat hing;
&c.
Hoſpinian reports, That the Dogs that kept Vulcans Temple the ſame
which others ſay of the Bohemian Curs, that they would fawn upon one
in fiñe cloaths, but fly upon one in rags, but whatever influence theſe
things may have upon men, they have none upon God, Job. 36:19, will
he eſteem thy-riches? 10, not Goldi nor all the forces of forength; Pris not
Titles of Honour, nor bags of Gold, that will bribe him, who is the
Judg of all the Earth ; none of theſe will avail in the day of wrath, and
Pov. 11.4. as riches will not helpſo neither wilt our poverty hinder our acceptance
with, or our finding favour from God.
4. Propof: One and the ſame condition in the World is not alike de-
fireable or eligible to all men, under all Çircumſtances, nor to the fame
men at ſeveral times; or as placed by God in feveral Stations, a poor
and mean condition may be beft; and moſt deſireable for ſome men un-
der fome Circumſtances fome are naturally ſo addicted to pride , to be
puft up by a confluence of Creature cnjoyments, or are fo prone to maa
ice and revenge, to tread and trample upon all over whom they can get
advantage, that it is even beſt for them and others too,when ſuch curft
Becler.5:13
Cows have ſhort borns. Solomon tells us, there is a fore Evil, which I have
ſeen under the Sun, namely, riches kept for the owners thereof to their hurt
many men have an Eſtate thrown in upon them, that they had better
have beca without, proving to the hurt of themſelves and others ; it had
been.
Serm.19. Wherein is a midling worldly condition moft eligible ? 475
been well for Hazal Berbadads fervant , if he had kept his Axion , and
never aſcended the throne of his Maſter, as the Prophet intimated to
him , 2 Kings 8.12,13. Thoſe venemous lufts might have been fo far fti-
fied in the Embrio, as never to have come abroad to have done ſo much
miſchiefin the World, nor brought that ruine at laſt upon himſelf, had
they not been cheriſhed by the warm Sun fhine and hot gleams of thoſe
proſperous advancements, to which he was exalted by his being King of
Syria.
On the other hand a rich, plentiful and profperous Condition may be
beſt for ſome; thoſe whoſe hearts are enlarged with fpiritual endow-
ments, and ſo well poiſed and balanced by grace, that they thereby are
not only able to manage a proſperous gale with humility, and without
the hazard of being over fee with felf-conceit of themſelves, but be ve-
ry helpful and beneficial thereby unto others, making friends of the
Mammon of unrighteoufneſs, and as Gods Stewards deftributing the Luke 16.9
Talents with which they are betrufted, according to the will of their
Lord, to whom they are ſhortly to give up their account, when Great-
Deſs and Goodneſs meet together in the fame perſon, it carries much
of the reſemblance of God, who is optimus maximus ; but further, one
and the ſame condition is not always beft for one and the fame perſon;
as he may ſtand in a different ſtation, or be ander different circum-
ftances: Hence that of the Apoſtle, Let the Brother of low degree re- Jam. 1.9.
joyce in that he is exalted, but therich in that he is made lowo.
Poverty and Riches come both from God, and I queſtion not but ſome
men who have been rich, have had more cauſe to bleſs God, that of
rich, they have been made poor, than others have, who of poor, have
become rich. Oh how many have cried out periiffem nifi periiffem.
Thefë: things being premiſed, I'le come more directly to the
Obferuz-
tion; wlrich with theſe forementioned Provifoes ſtand firm ; That a
middle worldly condition, that which you have heard lies between thofe
twa Extreams, Poverty and Riches, expreſled here by Food convenient,
is in it felf, upon Rational and Religious grounds moſt eligible to a man,
as ſuch, as reſpecting this life; or a Chriſtian, as ſuch, with reſpect to
the bappineſs of another life.
In the handling of thix Point, I fell ſpeak to two things briefly.
1. Somewhat a little more particularly, for the Explication of the
Subject of this Propoſition, viz. What this middle worldly condicionis:
or wherein it conſilts.
2. I ſhall then ſhew you wherein or upon what ground this may be
adjudged the moſt eligible and deſirable eſtate, both for a man, as ſuch,
or for a Chriſtian, as ſuch ; and fo conclude the whole with a little Ap-
plication.
Firſt, For the determination of the Subject of this Propoſition,
where indeed the greateſt difficulty lies ; this Food convenient, which
as you have heard, is of the fame importance with Daily Bread, deno-
ting a competency of outward good things, this middle ſtare between
Poverty and riches, must be confidered with a threefold reſpect.
M m m 2
&
1. With
476 Wherein is a midling worldly condition moſt eligible ? Serm.17.
.
1. With reſpect to a mans perſonal and private capacity, as a ſingle
perfon.
2. With reſpect unto a mans relative capacity; as he may be con-
cerned to take care for others, as well as make proviſion for him-
ſelf.
3. With reſpect unto a mans being placed in a higher or more publick
Station, as Magiſtracy or Miniſtry,
Now that proportion of theſe outward things, which may be looked
upon as a competency for one, will not be ſo eſteemed for all, under
theſe various Conſiderations.
1. Conſider a man in his private and perſonal capacity, and ſo a lef-
ſer quantity of the things of this Life may be looked upon as a com-
petency; ſo much as will afford him Food and Rayment. This was that
which Jacob did deſire of God; upon the account of which, he did
more ſtrictly oblige himſelf to the Lord in a way of gratitude.
Gen. 28. 20, 21. Jacob vowed a vow, ſaying, if God will be with me,
and keep me in this way that I go, and will give me bread to eat, and ray-
ment to put on, so that I come again to my Fathers Houſe in peace , then shall
the Lord be my God.
This if is not to be underſtood as importing his diffidence, or any
diſtruſt in Gods Providence; this could not be, when he had ſo lately
received a gracious promiſe of divine protection and proviſion , v. 15.
Behold I am with thee, and will keep thee in all places whither than goeft, &c.
Much leſs is it to be looked upon as a condition, as if he would indent
with God upon theſe terms, or otherwiſe that he would quit his intereſt
in God, and throw off his Service; no ſuch matter ; but only a Note
of Order or Inference, whereby from the conſideration of Gods Care
to be taken of him, he ſhould thence bind himſelf more firmly to him
in ways of Faith and Obedience. But that which I make uſe of this place
for, is to illuſtrate this competency that he had in his eye as to worldly
matters; Food and Rayment. He tells us not what kind of Food, he
ſpeaks not a word of Delicacies, or Varieties, to pleaſe his Palat : So
Raiment, not gorgeous Apparel, no Silks nor Sattins, only Food and
Raiment, ſuch as might be whollom and convenient for the cravings of
Nature, and that might cover his nakedneſs, and ſecure him from the
injuries of the weather; and truly a little of this world will ſerve here.
Grace and Nature will be contented with a little. With this the Apos
1 Tim. 6. 8. ſtle conſents; Having food and raiment, let us be therewith content ; tpoo
Cibus & potus civ š. I puonna tps zako fusta & xoguhux tag as Iſidore ſpeaks, Food, not Sweet-
junt divitiæ meats... Raiment, though without ornament: And indeed: food and
Chriſtianorum. raiment is all upon the matter this world affords; other things are but
Hierom.
fuperfluous, tending more to delight than neceſſity; which without fpi-
ritual wiſdom, prove great hinderances , rather than helps to a happy
Eternity. Now wherein a competency lies here, is obvious to every.cat
pacity.
2. We will conſider a man with reſpect to his relative Capacity. One
whom the Law of God and Nature hath obliged to take care of and
make
>
Serm. 17. Wherein is a midling worldly condition moftreligible ?
477
2
on.
ing, to exhortation, to doctrine, and to meditate upon theſe things, and give 13, 15.
make proviſion for himſelf and others too. Thus Parents, Maſters
and Heads of families, and thefe of different ſizes, call for a difinet
conſideration as to the ſtating of a competency for them. The Apoſtle
hath put a black brand upon thoſe who are a zeptor, without natural affecti- Rom. 1. 31.
And elſewhere it is repreſented as monſtrous, 1 Tim. 5. 8. If any Expertes chua
provides not for bis own, and ſpecially for thoſe of his own houſe, he hath de- ritatis vel maa
nied the Faith, and is worſe than an Infidel. In this caſe a larger quantity tive picturis,
of worldly accommodations is requiſite to conſtitute a mediocrity,than Scult.
there is for a ſingle perſon; ſo much as is neceſſary for the preſent com-
fortable ſubſiſtence of a man and his houſe, nay, ſo much as is conveni-
ent for a future neceſſary proviſion for Children that may ſurvive their
Parents, whereby they may be preſerv'd from a neceſſary dependance 2 Cor. 12.
upon the Charity of others.
14
3. Laſtly, We muſt conſider a man as placed by God in a publick ca-
pacity, whether of Magiſtracy or Miniſtry, and in this caſe alſo more
is requiſite to conſtitute a middle State, chan for thoſe whom Provi-
dence hath ſet in a lower Orb. The Rule by which a mediocrity in ſuch
a capacity, muſt be determined, is ſo much as may be neceſſary to dif-
charge thoſe Offices and great Truſts to which they are called. Magia
ftrates, eſpecially chief Magiſtrates, ſuch as have the Care of King-
doms and Common-wealths upon them, it is ſuppoſed a liberal ſhare
is neceſſary for them; and that for the keeping up that external Gran-
deur that belongs to their places, and to defray the Charges of that
great work incumbent upon them; which cannot be done but by many
hands, which muſt be not only employed but rewarded by them. And
for Miniſters, whom God hath called to that honourable Work of win-
ning Souls, in order to which they are enjoynd to give attendance to read- 1 Tim. 4.
themſelves wholly to them, that their profiting may appear to all. So much is
fuppoſed to be neceſſary for a competency for them, as may free them
from worldly diſtractions, and that they be not neceſſitated to ſerve Taa Acts 6.2946
bles: Yet doth not this either juſtifie Magiſtrates in the unreaſonble Exa-
ctions or Oppreſſions of their People, peeling and polling them, for
the maintaining of their Pride and Luxury; contrary both to divine
Precept and Pattern.. Thę Precept you have, Deut. 17. 16, 17. He
ſhall not multiply Horſes to himſelf, nor cauſe the People to return to Egypt,
to the end that he should multiply Harſes, &c. Neither shall be multiply
Wives to himſelf, that his heart turn not away; neither shall be greatly mula
tiply to himſelf Silver and Gold: And for a Pattern, take good Nehemiah,
Nehem. s. 15. The former Governors that had been before me, were chargea-
ble unto the People, and had taken of them Bread and Wine, beſide forty She-
kels of Silver, yea even their Servants bare rule over the People; but ſo did
not I, becauſe of the fear of God.
Neither will this vindicate Miniſters, by what Titles foever they are
1 Tim. 3.3.
dignified or diſtinguiſhed, to be greedy of filthy Lucre or. Covetous, ipinas suegv.
not graſping at worldly wealth, cxalting themſelves with exter- Not a lover of
nal Pomp and Grandeur, who are to be examples of Humility, Meek. Silver.
neſs,
4 운
​478
Wherein is a widling worldly condition most eligible ? Serm. 17.
.
2.
nefs,and Lowlineſs to the Flocks over which God hath made them Over-
1 Pet. 5. 3. ſeers, thus to Lord it over Gods Heritage with high ſwelling Titles, and a
Train of Attendants, may fuit well enough with the Miniſters of Anti-
2 Thel.2.4. chrift, who oppoſeth and exaltett himſelf above all that is called God, or that
is worloipped; but is very unbecoming thoſe who profeſs themſelves to
be the fervants of a meek and a lowly Jeſus.
Having thus ſhewed you in what reſpects we are to judge of a Medio-
critý, or
middle worldly condition, I proceed to hew you wherein this
condition is the moſt eligible and defirable, and this both upon Ratio-
nal and Religious Grounds. Only one thing remember, that when I
am recommending a middle ſtate in the world, it muſt be ſuppos’d.,that
there is no worldly condition that can be propos'd as ſo delicable, but
what hath its adherent Vanities; as hath excellently been declared in
this Morning-Exerciſe from another Subject. Who knoweth what is good
Eccl.6. 11, for man in this life, all the days of his vain life which be ſpendeth as a fram
dow?
To which let me add fnrther, Neither is there any condition fo formi-
dable, but what may by the Grace of God influencing the Heart, be
improv'd for holy and happy purpofes; and yet ſo far as feems ſutable
to found Reaſon, asalfo Scripture-Revelation, a middle worldly eſtate
is moft eligible; and that,
1. For a man conſidered as ſuch, with reſpect to his ſhort paſſage
through this world; ftill this is to be underſtood with ſubmillion to di-
vine pleaſure. Let us look upon man as a Creature placed by God to
act a Part upon the stage of this world for a few years, and then to
have his Exit; and thus think upon him abftracted from all conſiderati-
ons of a future ſtate. Could it be ſuppoſed that thoſe Fxpreſcons of
Solomon, were to be conftrued in the Epicures or Atheiſt's lence, That
that which befals the Sons of men, befalleth Beafts, even one thing befalleth
Eccl
. 3. 19, thema, as the one dieth, fo dieth the other; tea they have all one breath, &c.
all go into one place. This were good News to thoſe wretches that
fpend their precious Time in the contempt of God, and veglect of
their Souls, if the words were to be underſtood without a limitation:
But the following Verſe ſpoils all their Mirth, V. 21. Who knower b.the
fpirit of a man that gaeth upward, and the ſpirit of the beaſts that goethe
downward to the earth? A clear Teſtimony of the immortality and ſur-
viving of the Soul in a future ſtate. But ſuppoſe. man as making a ſhort
through-fare from the Womb to the Tomb, and ſo a middle condition
is molt eligible.; and that,
1. With reſpect to his Mind.
2. With reſpect to his Be
1. With reſpect to the Mind, a middle ſtate is moſt eligible, as tend-
ing to a greater ſedateneſs and tranquility; and freeing it from many
diſtractions, and manifold anxieties, that are the natural concomitants
of both the forementioned Extreams of Poverty and Riches.
1. As for Poverty, it is obvious to every eye (eſpecally if it be ex-
tream.) Q what daily Tortures and wracking thoughts, what folicitous
20.
cares
more
Serm. 17. Wherein is a midling worldly condition mof eligible ?
:
cares the mind of man under ſuch circumſtances is expoſed to ! and that
for the getting of ſuch Proviſion as is neceſſary to ſatisfie the cravings
of Nature, whoſe cries and clamors are loud and troubleſome, impa-
tient and querulous; not a day, nor ſcarce an hour, but the mind is
put upon the contriving an anſwer to thoſe repeated Queries, what fhall
I eat and what ſhall I drink? and wherewith ſhall I be cloathed?
Nor, 2. Is the mind ever a whit the more at eaſe, by being brought
into the other Extream of Riches, as throngh our folly we are apt to
imagine. Oh: ſays the poor man, could I but compaſs ſuch an Eftate;
could I get ſuch a Bank of Money into my Coffers, then I ſhould be fai
tisfied: but alas, this is a grand Miſtake, for though Riches ſtop the
mouth, and ſatisfie the cravings of Nature, yet do they open the mouths,
and enlarge the cravings of ſo many devouring Luſts, that the rich man,
where his heart is not renewed by Grace, is leſs at quiet, and fuller of
diſturbance than the poor. Sometimes his Pride, foinetimes his Plea
ſure, ſometimes his Covetouſnels, and ſometimes a whole Kennel of
Lufts are let looſe upon him, that cars out all that comfort and ſweet-
neſs which otherwife might reſult from his plentiful Enjoyments; when--
as a middle condition in the world, though 'tis far from giving any true
reſt to the mind of man, (that being the peculiar property of God, and
an intereſt in him to do) yet does it free a man much from thoſe diſqui-
ets before mentioned ; for though a man in this eſtate, may be ſuppoſed
to have the ſame diſturbing and devouring Lufts, yet are they kept
much under a reſtraint, not having that fewel to feed them, which
Riches afford, and which are of that nature, that the more they are
uſed, the more inſatiable they are in their cravings.
2. A middle worldly Eſtate to a man, as ſuch, is better than either of
the Extreams, with reſpect to the Body; and that as it is a condition
that hath a greater tendency to its health, and preventing manifold
Diſeaſes and Infirmities, to which it is liable whilſt in this lower world.
'Tis true, all Sickneſſes and bodily Diktempers, that are either affictive
ar deſtructive to mans Body, are at the difpofe of God, in whoſe
hands are all our times: He kills, and he makes alive; he wounds, and he Deut.32.39
heals : He ſays to them as the Genturion-to his Servants, go, and they go,
come, and they come ; do tbis, and they do it: So that ow Lives and Healths Mat. 8.
have no abſolute dependance upon ſecondary Cauſes; yet it muſt be
acknowledged in the ordinary way of his Providence, he diſpences the
wead or wo of the Body by external means.
Now 1. Asto. Poverty; how many viſible hazards do thoſe that are
poor run as to their Health ? and how many ways do hodily Infirmities
beſet them? Sometimes through the want of theſe Creature-accommo-
dations, that God in the ordinary way of his Providence hath made ne-
ceſſary for the upholding of the Fabriek of Nature, and repairing its
dilapidations to which it is incident for want of ſupplies. Little do
you think., who ſit down at your well ſpred Tables, how many of your
poor Brethren would be glad of your Fragments; whole Lamp of Liſe :
dwindles's
my
480
Wherein is a midling worldly condition-moft eligible ? Setmi. 19
dwindles away ſometimes for want of Oyl to feed it, befides exceſſive
Heats and Colds contracted by their Labours and Pains that they are at
to fill their bellies, and cover their nakedneſs; as alſo unwholſom Diet,
and many times not enough of that neither.
12. As to Riches, theſe are ſo fár from preventing theſe bodily Infir-
mities, that commonly they haſten and heighten them; proving temp-
tations to thoſe who are deſtitute of Gods Grace, to floth and idleneſs;
upon the account of which the Body, like a ſtanding Pool, contracts
filth and mud, ſo the Body grofs humors, to its great prejudice; eſpe-
cially hereby is occaſioned Intemperance and Exceſs in eating and drink-
ing, which proves not only pernicious to the Soul, but alſo deſtructive
to the health of the Body: as Eraſmus ſpeaking of the Epicures of his
days, makes this Remark, Dum invitant ad cenam, offerunt ad fepulchrum.
How many freſh inſtances might be produced, wherein it might appear
that many have ſo long drank Healths to others, that they have drank
away their own; whilſt a middle worldly condition tends to the pre-
venting many of thoſe evils by which the Body as well as the Soul ſuf-
fers. But I haſten to the ſecond Head of Arguments.
Secondly. A middle worldly condition is moſt eligible to a man as a
Chriſtian, and as deſigning the happineſs of the other world; as it is
moſt fubfervient to the living to God here, and living with God hereaf-
ter. This ( my Brethren ) if we be in our right minds, is and ought
to be the main fcope and buſineſs of our Lives. Hence that worldly
condition that may rationally be judged moſt conducing to that end, is
doubtleſs the moſt eligible.
Now that a middle ſtate (conſidering our preſent Circumſtances,
viz. thoſe internal depravities with which we are infected ) is the moſt
defirable, I ſhall endeavour to evince.
This world and the time allotted for our abode here. is the time for our
Job 22.21. acquainting our febves with God, that we may be at peace, and that all good
may come unto us, all the good that God hath promiſed, and that Chrift
hath purchaſed. Now that condition that may afford moſt helps, and
feweſt hinderances to this great Buſineſs, is certainly, the moſt eligible
condition. I have only this to premiſe by way of Caution, that there
is no condition in the world ſo well circumftantiated; that can be ſo dif-
poſitive of us to our future happineſs, but that without the Almighty
and out-ſtretched Arm of Sovereign Grace, we ſhall ſtill be left in a
loſt and periſhing condition ; yet we do affirm there are ſome conditi-
ons in the world, that though they are not in the leaſt auxiliary to God,
Phil. 2. 13. (i who worketh in us to will and to do, and that of his good pleaſure ) yet are
they (if wiſely managed ) advantageous unto us, for our improving
thoſe helps, by which God is pleaſed to communicate his Grace to us.
In this reſpect the Apoſtle prefers a ſingle before 2 married condition.
1 Cor 7,327
He i but 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
33, 34
the world, how be may pleaſe bis Wife, etc. By which the Apoſtle Thews
the
Serm.17. Wherein is a midling worldly condition moft eligible ?
481
the advantage in ſome reſpects, that the ſingle perſon hath beyond thoſe
who are married, in the Service of God; ſo alſo a middle condition
feems to have the advantage of both the forementioned Extreams; and
this will be more evident, if we conſider that there are three things pre-
requiſite
and neceſſarily to be minded by us in order to our future hap-
pinels.
1. A right and orderly entring into the way of ſalvation by the door of
ſound Regeneration and Converſion.
2. A Progreſs in that way, by a holy and heavenly Conve r fation.
3. A Perſeverance in that way of Faith and Holineſs to the end, againſt
all internal or external oppoſition.
Now a middle worldly condition appears both from Rational and
Scripture accounts to be the moſt ſubſervient unto all theſe.
17
1. Such as ever truly deſign to enter into Heaven when they die, muſt
get into the way that leads thither whilſt they live.Now every way hath an Mat: 7.13,
enirance that leads to it. The entrance into this way is by the Door of
Regeneration: So our bleſſed Saviour plainly tells us, John 3. 3. Verily,
verily I ſay unto you, except a man be born again, ke cannot ſee the Kingdom
of God.
And what this new Birth imports, you may find, v. 5. Except
a man be born of Water and of the Spirit, be cannot enter into the Kingdom of
God. To which I might add many parallel places. Except ye be con- Mati 18. z.
verted, and become as little Children, ye ſhall not enter into the Kingdom of
Heaven : No Converſion, no Salvation. Now that Condition in the
world from whence reſults the feweſt Hinderances, and the moſt Helps
for our entrance in at this ſtrait Gate,is doubtleſs the moſt eligible; and
this a middle ſtate doth.
Beloved, Converſion and Regeneration is a mighty work, whatever
the world think of it. The Mind muſt be enlightned, the Conſcience
muſt be awakened, the Will muſt be inclined, the Affections muſt be
fpiritualized, and the Grace by which all theſe Operations muſt be ef-
fected, as it comes from God, fo is it ordinarily conveyed to us through
thoſe outward Means which he hath inſtituted for that end; on which
God requires our conſtant and conſcientious Attendance; ſuch as Pray-
er, Reading and Hearing the Word read and preached. Theſe are the
Poſts of Wiſdoms Gates, where we are bound to wait. Theſe are the heal- Prov.8.34.
ing Waters at which we muſt lie, if ever we expect the Cure of our
Soul-maladies. In a word, theſe are the ordinary Means by which God
conveys his Spirit, that unites the Soul to Chriſt, and thence communi- Gal. 3. 3.
cateth the firit formations of Spiritual Life.
Now a middle worldly Eſtate is the moſt fubfervient (conſidering
our corrupt ſtate ) both as to our attendance upon, and diligent im-
provement of theſe external Helps, in order to Gods conveying his
Grace to us.
Nnn
.
1, Take
월
​482 Wherein is a midling worldly Condition moſt eligible : Serm. 17.
1. Take a man under that Extream of Poverty, one that is forced
either to beg, or earn his daily Bread before he eateth it, and withal
conſider him as in his natural ſtate, dead in ſins and treſpaſſes, and
without any ſerious ſenſe of the ineſtimable worth of his Soul, or weight
of Eternity. Alas, how eaſily are ſuch, from the ſenſe of their
pover-
ty drawn either to a total neglect of the Means of Grace, or to a care-
leſs ſuperficial attendance u pon it? Does not experience tell us, that
the pinching neccllities of the Body eaſily induce them to conclude,
that they muſt have Bread for themſelves and Families; What, ſay they,
we muſt live, we muſt not ſtarve; but conſider not in the mean time,
that there is a far greater Muff for their Souls, that they muſt have their
fins pardoned, that God muſt be reconciled, that they muſt have Chriſt
and his Grace, and that their Natures muſt be changed, and their fins
ſubdued, or elſe verily they muſt to Hell, where they will not be aHowed
Luke 16.24. ſo much as a drop of water io cool their Tongues; and in order to this that
they muſt find time to pray, read and hear Gods Word; and they muft
meditate, and take pains to acquaint themſelves with the matters of
their Souls. But alas, the feeling of their bodily wants have got a pre-
poſſeſſion, and ſtand as a ſtrong guard to keep out every ſuch ſerious
thought from entring into their minds; and if at any time they thruſt
in upon them, how quickly are they ejected ? and the poor man is apt
to think, if he doth not ſpeak it out, that whateve: may be the duty of
his Betters,' as he calls them, yet he preſumes he may be excuſed, and
that he hath a ſufficient Apology to live without-minding-fuch matters,
having ſo many worldly Cares and Concerns upon him. Theſe and
ſuch like are too frequently the prevailing Suggeſtions of thoſe who
are under that Extream of Poverty.
Well, but then 2. Let us conſider the other Extream, and look to the
Rich; and here let me uſe the words of the Prophet, Jer. 5.40 5. There-
fore I ſaid, ſurely theſe are poor, they are fooliſh; for they know not the way
of the Lard, nor the judgment of their God. I will get me unto the great
men, and will ſpeak. unto them; for
they have known the way of the Lord, and
the judgment of their God: But alas, ſee what Return is made upon this
Inqueſt : Why, he tells you, Theſe bave altogether broken the yoke, and
burſt the bond,
Poverty hath many hinderances, but Riches through the horrible ſen-
ſuality of mans Heart, hath more; as our Saviour intimates. Verily 1
Mat.19.239. Say unto you, that a rich man ſkall hardly enter into the Kingdom of hea-
24:
And again 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 Heaven; not
that Riches in themſelves are any impediment to true and ſerious God-
linefs: but only by reaſon of the depravity of our Natures, that cleave
fo faſt, and are ſo cloſely wedded to, and lifted up with things here
Vormis divitia- below; Pride being the Worm that naturally breedeth in Riches. 'Tis
um eft saper- a hard matter to be high and humble. Great and rich men are eaſily
drawn'tp a neglect and contempt ofthe Means of Grace, and to imagine
that:
ven.
1
hin. Auge
!
Serm.17. Wherein is a midling worldly Condition moſt eligible ? 483
that it is beneath their grandeur to have the worſhip of God in their Fa. Difficile eft ut
milies, or at beſt, that it is more proper for their Chaplains to manage prajentibus bo-
than themſelves : theſe are too great to be dealt plainly with about the
nis quis frua-
tur futuris,
Concerns of their Souls, and are apt to think Nashan was a little too ut de deliciis
bold, when he ſaid to King David , Thou art the man, 2 Sam. 12. 7. I ad delicias
muſt profeſs when my thoughts have been taken up with ſuch Objects, tranfeat, Hier.
they have been ſo far from being envied by me, that of all conditions of
men in the world, I have looked upon them as the Objects of the great-
eſt pity : I mean ſuch great and rich ones, whoſe wealth and honour is
imployed as a ſhield to defend them againſt the faithful monitions of ſuch
as are lovers of, and well wiſhers to immortal Souls. Hereby their luſts
are ſecured, and their Souls expoſed to eminent danger: Beſides, how
open do they lie to ſuch Soul-deſtroying Opinions, viz. that there nei-
ther is, nor need any other than an external baptiſmal Regeneration,
and that we are all Chriſtians good enough by our natural, and no ne-
ceſity of any new Birth, and that a little outward Reformation will fe.
cure us, though we never mind heart-renovation, and if men will not
preach and propheſie ſuch ſmooth things, they ſhall not by their con-
ſent propheſie at all; like thoſe of old, who ſay to the Seers, ſee not, and Ifa. 30. 10.
to the Prophets, propheſie not; Speak unto us ſmooth things, prophefe diccits.
In a word, when a ſinner is converted, and brought home to God, the
Heart muſt be ſearch'd and ranſack’d, his falſe hopes, and ſandy foun-
dations, upon which they are built, muſt be batter'd down ; Pride and
Self-confidence muſt be brought low, and a man muſt become as a little Mat. 18.3.
Child. Now though our hearts are all of us oppoſite to this work, and
nothing ſhort of omnipotent Grace can thus bring the heart to ſtoop,
that it may enter in at this ſtrait Gate that leads to life ; yet Greatneſs
and Riches in the world through the corruption of mans Nature, does
much magnifie the oppoſition that is made againſt God on this account:
but now a middle ſtate in the world is exempted from theſe additional
hinderances, Neither hath the Fleſh nor the Devil that advantage to
obſtruct this work of Regeneration, that either of the other Extreams
'have.
1
2. Another Requiſite to our eternal happineſs, is a progreſs in this
way of Life, by maintaining an holy and heavenly converſation. God
hath ſaid, let who will or dare contradict it, Heb. 12. 14. Follow peace
with all men, and holineſs, without which no man ſoll ſee the Lord. This
Holineſs of heart and Life conſiſts in our fiducial dependance upon Gods
Promiſes, and in a ſincere and hearty reſpect to all Gods Precepts, in
the making the Word of God our Rule, and the Glory of God, with
the Salvation of our Souls, our main and ultimate end; and this in the
whole courſe of our Lives and Converſations. This is that Trade of
Godlineſs in which we muſt be exerciſing our felves whilſt we live, if we
deſign to be really happy when we die. Now a middle worldly Con-
dition, conſidering our preſent Caſe, is the moſt advantageous ,
and hath the feweſt hinderances for our driving on with ſucceſs this
Trade.
Nnn 2
1.1
:
484 Whirein is a midling worldly condition moſt eligible ? Serm. 17.
Pfal. 37.25.
1. A man under the Extream of poverty, deſtitute of neceſſary
Proviſions for the fupply of this Life, and yet ſuppole him a godly
man; ſuch a Suppoſition may be made, though David tells us, I bave
been young, ar,d now am old, jet have I not ſeen the righteous forſaken,
nior his Seed begging Bread. From whence ſome (though I judge upon
a miſtake ) would conclude, that extream Poverty, ſo as to be reduced
to Beggery, is a Condition that God never expoſes his Children to.
But thus to ſay, would doubtleſs be a condemning of the generation
of the righteous ( one thing which God abhors) fome of whom in
all. Ages have been brought to ſuch great ſtraights, that they have been
neceſſitated to beg or ſtarve. And we read of fome, that were usef's--
Heb.11.37. uzrob, deftitute , affli&ted , tormented, of whom yet the world was not
worthy. So that I rather approve of that Sence of the foregoing Text,
which confines it either to Davids Experience in his time, or rather to
lay the Emphaſis of the Matter upon the Word forfaken. When Paul
gives us a Catalogue of his Diſtrelles, he puts in this as an alleviation of
2 Cor.4.9.
his Troubles. Perſecuted, but not forſaken ; which Sence alſo futes beſt
with the Context. Though he fall, he ſhall not be utterly caſt down ; for
the Lord upholdeth him with his hand.
Pral. 37.24.
Now fuppoſing a Child of God under the Extream of Poverty
though de jure this ought not, yet de facto it does prove very preju-
dicial to this Trade of Godlineſs; and this many times ſeveral ways;
ſometimes it does neceſſitate them to abſent themſelves from thoſe out-
ward means, and thoſe Soul-quickning Opportunities which others en-
joy, whereby their hearts might be kept up warm and lively for God.
Are there not many at this day ( whilſt you can ſpare ſo much time as
to come hither in a morning to gather up this heavenly Manna that falls
at your doors ) who are forced (poor hearts ) to be hard at their La-
bours, and that to get Neceſſaries for themſelves and Families. Some-
times (though that is ſad I confefs) are they overpowered' by temptati-
ons to uſe indirect means for the relieving their wants; which upon a
review, make fad work in their Conſciences, and ſet them many de--
grees back in the way of holineſs.
Sometimes they are ſo diſpirited with the weight of their Burdens,
that they are almoſt totally uncapable of doing any thing in their gene-
ral or particular Callings, not knowing how to pray, nor how to work.
Oh the Temptations that ſuch poor Souls are under to Diſtruſt, to
Murmuring and Repining, to Unthankfulneſs and Diſcontent; every
of which are very prejudicial to the life of Holineſs..
2. Conſider the other extream, riches. Suppoſe a man to be great ,
and (in the main) good and godly too; a rarity; but withal a ſingular
bleſſing to the ages and places in which they live; alaſs, how difficult
is it for ſuch to thrive in Godlineſs, when they are under the bright rays
of worldly proſperity ! do we not too often ſind , that riches prove to
agodly man, what the Ivy, doth to the Oak? which indeed, may ſeem
Serm. 17. Wherein is a midling worldly condition isoft eligible ?
485
:.
to adorn it, and let it forth more ſpeciouſly to the eye of the beho!der
but fucks out that fap and nouriſhment, that ſhould feed and nouriſhi
the tree, and if not timely look'd to , may endanger its life ; few, if
any have been the better for their being rich; but too many have been
the worſe. What Temptations are ſuch daily encountering with,to carnal
pleaſure and fenfuality, to floth and felly eaſe, to pride and ambition,
all which ſo far as they are indulged prove to the detriment of ſerious re-
ligion, how apt are fuch to be flattered ? nay even by good men to be
cryed up as none ſuch in their age, if they ſpeak but now and then a few
good words, and ſhew a little countenance to religion, when upon a
itrict view it may be, they have very little (if any thing at all) of the
power of godlinels; which have given occaſion to that unhappy ſaying
that a little Religion goes a great way with great men, whenas in truth that
which might pals for great Religion in perſons of an inferior condition,
ſhould be eſteemed but little in thoſe, whom God hath fixt in a higher
orb, and ſo are under greater Obligations from God, and in a greater
capacity of bringing more honour unto God.
Rev. 2.10.
3. Another requiſite to our eternal felicity is not only a progreſs, but Finis coronit o
a perſeverance in the way of Faith and holineſs to the end, and that a- pus. .
Mat. 10.22.
gainſt all Temptations and Oppoſitions from within or from without
be that endureth to the end ſhall be ſaved, and be thou faithful to the death,
And I will give thee a Crown of Life; again, if any man draw back, my
Heb, 10:33
foul ſhall have no pleaſure in bn
From all which you may conclude the neceflity of Perſeverance to fal-
vation: Now though a ſecurity from final and total Apoſtacy is the un-
doubted priviledig of Gods Elect, and truly called ones, ſuch ſhall be kept 1 Pet. 1.5.
by the power of God through Faith unto ſalvatio zi ýet ſuch may, and many
times do in an hour of Temptation a luich an hour as this is in whichGod
hath caſt our lot) fall fouly; to the great diſhonour of God,and diſcre-
dit of their proteſlion, to the hardening the wicked in their fin, and
wounding of their own ſouls, and to the interrupting their peace, and
comfortable Communion with God; many Chriſtians may and do fall to
the breaking of their bonds; and like Eutychus , who fell from the third
Loft, and was taken up for dead, though Paul told them, tromble not your
felves, for his. Life is in him; but they ſhall never fall as Ely did : Of
whom'tis ſaid he fell backward to the breaking of his neck, and the loſs of
1 Sam.4.18.
bis Life; now a middle condition in the world affords fewer Temptati:
ons to Apoſtacy than either of the extreams..
As 1. Poverty: Suppoſe a perſon truly godly in a poor and low condi-
tion in the world, and thence by conſequence, having a neceffary de-
pendance upon others for his livelihood, if now Providence fo order-
ech it, that thoſe perſons on whom he thus depends prove Enemies to
God, and the power and life of Religion (O that there were no reaſon
for ſuch, fuppoſitions) what Temptations are thoſe poor ones. under to
abate
Acts 20.93
10;
within
2
486
Wherein is a midling worldly Condįtiox moft eligible Serm. 17.
1
abate their zeal for God, and firſt to conceal their profeſſion, and pof-
fibly afterwards to deny and diſown thoſe ways, which Conſcience tells,
them are the ways of God: and this in complyance with their Maſters
fearing elſe the foſs of their favour and worldly advantages enjoyed front
them. I muft (ſay ſuch poor ones) if I do not alter my courſe expect no
more relief, and then my work will be gone, I ſhall have no more cre-
dit; and ſo I had e'en as good ſhut up my ſhop, and ſhut up my mouth
too; nay, I may fear not only a ſuſpenſion of what kindneſs, I have re-
ceived, but of a friend, he will become my Enemy, and then how ea-
ſily may 1 and mine be cruſhed ? Oh my friends! How cogent ſuch Ar-
guments have been of late with many to do things contrary to their Judg-
ments and to go againſt the plain Didates of their own Conſciences,
to decline their Profeſſions, and ſo to make work for repentance ; may
eaſily be imagined, but not readily ſufficiently be lamented.
3
.
2. Let us conſider the other extream, Riches; and one would think
at firſt bluſh, that theſe ſhould be a mighty Bulwork, and a ſtrong pre-
fervative againſt Apoſtacy; but conſtant experience teacheth the con-
trary. Wealth and Honour have been a mighty ſnare even to the peo-
ple of God themſelves in an hour of Temptation ; it is a great ſelt(my
beloved) that great men are call?d ſometime to deny for the ſake of
Chriſt and his Goſpel; and oh how hard is this to be done ? how apt are
ſuch to ſtudy diſtinctions to evade their duty, and palliate their fin? when
the performance of the one, and forbearance of the other, may hazard
the loſs of a great Eſtate;but now a middle Condition in the World does
not ſo violently drive men opon thoſe rocks and quickſands, upon which
both the poor and the rich are liable ſo often to make ſhipwrack of faith
and a good Conſcience, and thus havel given you a brief reſolution of
the cafe to be diſcuſs'd this day, and having ſpoken what my time would
allow me in the doctrinal pare slit cemains, that I ſhould make a little
Application.
O SE
4.
The 1. Uſe Thall be by way of caution, you have heard a middle world-
ly Condition is moſt defireable, and this upon ſeveral rational conſidera-
tions, have a care that this be not applyed by any of you ſo, as to be a
rule as to your ſpiritual ſtate and condition in the World; you know
there are two forts of riches, there are earthly riches, ſuch as the Ho-
Joh.3.17. ly Ghoſt calls this Worlds Goods.
!
And there are heavenly riches, ſuch as will be of uſe in the other
Luke 12.21 World, a being rich towards Ged.
Now my Brethren, though a middle Eſtate as to the World, and as to
worldly Accommodations be moſt deſireable ; yet you are miſerably mi-
faken, if you think a middle Condition as to ſpiritual things to be fo.
I
)
-
Serm. 17. Wherein is a midling worldly Condition moſt eligible : 487
I confeſs the Language of many mens Lives, nay of the Lives of Pro-
felſors ſpeaks to this purpofe. I know few, if any, that live, as if they
were afraid they ſhould be too rich; but alais, how many live,as if they
were afraid, they ſhould be too godly, afraid of being righteous over
much, of being too zealous for God. Oh Sirs, have a care of this,lay
your hands upon your hearts, inquire into the temper of your Souls a-
bout this matter; may be ſome of you even in this Senſe would not be ſo
„ miferably poor, but you would willingly have a little Grace, a little
Godlineſs, if it were only to give you ſome hopes, that you ſhould not
go to Hell when you die, and hence are very inquiſitive and induſtrious
to find out ſome marks and ſigns, and what may be the Diſcoveries of
the leaſt degree of ſaving Grace, whilſt in the mean time, they are not
(as may be feared) fo induſtrious how to increaſe their Grace, and how
to be adding to their ſpiritual ſtock, according to that Counſel given
us, 2 Pet.1.5. giving all diligence, add to your Faith, Virtue, and to Ver-
tue Knowledg, &c. are you not afraid you may have too much Grace ,
and be too holy?, do you not ſometimes blame, and at leaſt ſhew a dif-
like againſt thoſe who outſtrip you? and think they are more nice than
wife, and too exact and curious in their converſation; and that a more
lax and'indifferent Carriage would be better, and that moderation and .
a middle way would be more commendable, oh! have a care of this
Lukewarmeneſs, a being neither sold, nor hot: remember he that thinks Rev. 3.151
he hath Grace enough, it is much to be feared he hath none at all, be 16.
you copying out the Example of the Holy Apoſtle, Phil.3.13,14.if you
ſay, what is this to my Subject in hand ? I anſwer, 'cis no matter, ſo it
may prove an advantage to thy Soul.
But now then to make ſome more pertinent uſe of what you have**
heard, I ſhall direct my application to three ſorts of perſons: or to per-
ſons with reſpect to that threefold condition in the World, that my
Text mentions, and thaç my Diſcourſe have pointed at all along, viz.!
the
poor, the rich, and thoſe of you that are in a middle Eſtate between
both; and this by way of counſel and advice to you all.
.
I. One Word to the poors
2. Two Words to the riche
3. Three Words to you that are in a middle Condition betwixt
1
both.
1
1. One Word to the poor , and this ſhall be a counſelling, comfort-
ing, incouraging Word. I will not now enquire, how Poverty came
upon you ?. whether it be the Gift of God; I mean, whether it came
more immediately from the hand of divine Providence ? or whether it
be the effect and refult of your own Luſts, of your profufeneſs and pro-
digality, of your floth and idleneſs, of your gluttony and drunken-
neſs; I'le not enquire this at preſent, but leave it to yourſelves to con
hider; only take it for granted, that poor; very poor you are, and may..
be upon this account delpicable in the eyes of others; and miſerable in
your own. Now (my friends) that which I have to ſay
to you in ſhort is
this.se
....
Wherein is a midling worldly condita
488
this; be perſwaded that the greateſt miſery of your preſent condition is
not (as poſibly ſome of you may be apt to imagine) that this your con-
dition is pinching hard, and puffs heavy upon your fleſhly part, and that
by reaſon of your Poverty, you are the Objects of fcorn and deriſion in
the World; but indeed, the greatneſs of your miſery, and the ſadneſs
of
your condition lies in this ; that it layes you open (without prevent-
ing Grace) to many ſtrong Temptations, to diſhonour and neglect
God and Chriſt, and your Souls, and ſo makes way for your being mi-
ſerable in both Worlds: may you but obtain wiſdom from God, to hear-
ken to his Calls, to cloſe with his Counſels, and accept of the gracious
proffers of Chriſt and Salvation by and through him ; which proffers are
made as freely to you as to any in the World, and then admit, your po-
verty continued, nay increaled upon you; yet it will be but for a very
Luk. 16.20, little while, and thou who with Lazarus art forc'd to lye at the rich
21,22. mans Gate, and glad when thou canſt get but the crumbs and fragments
that comes from his Table, ſhalt be taken into Abraham's boſom; and
Pfal. 36.8. ſit down at the right hand of God, where are Rivers of pleaſure for
ever more, and thou ſhalt hunger no more, neither thirst any more, neither
Jhallthe Sun light on thee, nor any heat, but the Lamb all feed jou, and
lead you wrto living fountains of waters, and God shall wipe away all tears
from your eyes, Rev.7.16, 17. For the Lords ſake think of this, Things
2 Cor.4.18. here below are but asbo nalog, for a little ſeaſon, whether they be good
or evil; and therefore not worth the minđing, in compariſon with thoſe
eternal things which are juſt before you.
2. Two Words to you that are rich; and the firſt ſhall be that
which
you find. 1 Tim. 6. 17. Charge them that are rich in this world, that
they be not high minded, nor truſt in uncertain riches, but in the living God,
who giveth us richly all things to enjoy. You have little reaſon to fet a
higher eſtimate upon your ſelves, becauſe God by the bounty of his
Providence hath lifted you up above yonr Brethren ; either if you con-
1 Cor. 7. 4. fider who it is that hath made you to differ, and that you have nothing but
what you have received, as the Apoſtle upon another account expreſſeth
it, and received it not as an abſolute Proprietor, to do with what you
have what you liſt; but as God's Steward, to be laid out in the Service
of your Lord, who will ſhortly call you to a ſtrict account, and will
Luke 16. 2. fay, Give an Account of thy Stewardſhip, for thou maiſt be no longer Stew-
ard; and that the more you have, the greater is your debt, and the
greater account you have to make ; but that is not all, your Riches and
Honours which you are fo apt to admire and dote upon, if God give
you not great wiſdom in the management of them, will be ſad Riches,
as they will be temptations to you to forget both God and your felves,
andænder your Salvation more hazardous, as you have heard : and if
they fhould in this fence be for your hurt, you will ſhortly wiſh you had
rather have been amongſt the number of thoſe that beg their Bread at
your door, then thus as you do Ccach it up and down, and lie upon
your Beds of Ivory, and drink Wine in Bowls, and Health and Ca-
rowſe it with your huffing Companions. Read James 5. 1, 2, 3. Go to
nom
Serm.17. Wherein is a midling worldly condition moft eligible ?
row ye rich men, weep and bowl for your Miſeries that ſhall come upon you ;
your Riches are corrupted, and your Garments are Moth-eaten, pour Gold
and Silver is cankered, and the Ruft of them ſhall be a witneſs againſt you,
and ſhall eat your flesh as it were fire; ye have beaped treaſure together for
the last days. You that truſt and pride your lélves in your uncertain
Riches, and live in the neglect of God and your Souls, apply this to
your felves; for it belongs to yon.
A Second Word to you that are rich, ſhall be that of Solomon, Ho- Prov. 3. 9.
nour the Lord with thy Subſtance, and with the firſt fruits of all thine ina
creaſe. Let it not offend your Worſhips, that I become a humble Mo-
nitor to you on this account.' It is true I have pointed at ſome of the
inconveniences and evils that do attend, and are incident unto your
high Condition ; and upon an impartial view, I queſtion not but you
will find many more ; but yet I muſt tell you that theſe are not inſepa-
rable concomitants: If God gives you his Grace, and once brings you
to ſubmit to the conduct of his Spirit ( without which you are undone )
your Riches may be fo far from being hindrances , that they may become
excellent helps and advantages in your way heavenward. Oh! if God
gives you but hearts , how many opportunities may you enjoy for the
good of your Souls, that others cannot ?? Nay, how much good may
you be inſtrumental to do to the Souls and Bodies of others ? What
influence may your Examples of piety have upon others in the places
where you live? How may you even by your Riches and Greatneſs
be a terror Anto evil doers, and a praiſe to them that do well ? Rich and
great men if they be good and gracious, and lay out themſelves for God,
and the good of others, are great Bleſſings of the Age; the Lord in-
creaſe them.
Laſtly, I have three words to you that are in a middle worldly Con-
dition ; you have heard that your Condition upon many accounts is the
moſt eligible: then I infer,
1. See what interpretation you are to make of thoſe Providences
that have put a check to your endeavours and graſpings at great things
in the world, and that you have greater reaſon to take this more kind-
ly from the hand of God, than you are aware of. My Beloved, I have
known fome, that through an overvaluing of things here below, have
been reaching after great matters, and God in the way of his Provi-
dence hath ſeem'd to concur with their ambitious deſires, placing them
under ſuch circumſtances, giving them ſuch a commodious Seat, ſuch
a promiſing Trade, that they have had a proſpect of huge Matters in
the world, and have reckoned themſelves, and ſaid, well, in a few
years 1 queſtion not but I ſhall be a man, as they ſometimes phraſe it;
but all on a ſudden, fome Accident or other happens, that blaſts all their
hopes, and makes them take down their wide Sails, that ſtood ready
fpred to receive a proſperous gale, and they are fixt poſſibly in a middle
ftate, neither very poor, nor ever likely to be very rich : and Oh how
hardly are ſuch diſappointments born! Much ado to comport with pa-
tience with ſuch Providences: Now do but conſider what you have
ооо
heard,
.
490 Wherein is a midling worldly condition moſt eligible : Serm.17:
:
heard, and you will find that God was kinder to you than you were to
your felves. Are you ſure that if you had not been ſtopt in your pur-
fùit, it might not have been much, very much to your fpiritual and eter-
nal detriment.
2. Hence learn to be wiſer for the time to come; moderate your af-
Jer.45.5. fections to the things of this world. Seckeſt thou great tbings for thy
ſelf? ſeek them not. If God in the way of thy Calling and honeſt indu-
ſtry, bleſs thee in thy Basket and thy ſtore, bleſs God for it; and as
you but now heard, labour to honour God with what thou haſt, but co-
Heb. 13.5.! vet not inordinately theſe things. Be content with ſuch things as you have ;
for he hath ſaid, I will never leave thee, nor forſake thee.
3. Seeing Providence hath placed you in that condition which is try.
ly moſt eligible, labour to anſwer it, and evidence it to be fo, by your
proficiency and progreſs in Holineſs and Godlineſs, I ſuppoſe thee at
preſent to be in the way of Life, if you bę not, whatever your Condi-
tion is, whether in a poor, rich or middle Eſtate, let me ſay to thee,
Gen. 19,17. as the Angel ſaid to Lot, Eſcape for thy life, look not behind thee, neither
thou in all the Plain, eſcape to the Mruntain ( the Rock Chriſt Jeſus )
left thou be conſumed. But if thou art got into Chriſt, then let me ſay,
As you have received Chriſt Jeſus the Lord, so walk ye in him; rooted and
built up in him, and ſtabliſhed in the Faith , &c. And remember thou in
thy Condition haft fewer Hinderances and Temptations, and more
Helps and advantages from the very worldly condition that God haſh
ſet thee in. Upand be doing, and the Lord he with thee.
Col: 2.7
i
:
1
:
Queſt.
i
..
f
5
Serm.18.
491
Queſt. How may we Graciouſly improve
thoſe Doctrines and Providences which tranſcend
our Underſtandings?
:
SERMON XVIII.
ROM. XI. XXXIH.
Ob the Depths of the Riches both of the Wiſdom and Kinon.
ledge of God! How unſearchable are his Fudgments, ara his
Ways paſt finding out!
There
.:
N this Chapter the Apoſtle diſcourſing about
the great Point of Election and Reprobation,
comes to an Inſtance in Gods wonderful Pro-
vidence towards Jew and Gentile. The Jews,
I
who were formerly Gods People , are now
under Unbelief; and the Gentile, a ſtranger
to his Covenant, hath now obtained Mercy.
This Doctrine and Providence of God both
together, doth fill the Apoſtle with Admira-
tion, and this Admiration breaks out into
theſe words, Ob the Depths of the Riches both of the Wiſdom and Knoid-
ledge of God! How un ſearchable are bis Judgments, and his ways past find-
ing out!
in this Text therefore we have exemplified our Subject in hand,
thus ;
There are Doctrines and Providences which tranſcend our Underſtand-
ings.
Wherefore I ſhall firſt offer fome Demonftrations, by propoſiug to
you ſome of thoſe Doctrines, and ſome of thoſe Providences; and
then ſhall come to ſhew How they may be graciouſly Improved.
I will begin with the Doctrines.
1. That there are ſome Doctrines contained in the facred Scripture,
which tranſcend the largeſt create Capacity, will with much conviction
npear to any, that will with any intention of mind fix their thoughts
Ooo 2
ON
.
492
How may we Graciouſly improve thoſe Providences Serm. 18.
.
on thoſe Doctrines which I ſingle out and inſiſt on. 'Tis true there are
ſome Doctrines fo plainly reveal'd in Scripture, that he that runs may
read 'em, eſpecially ſuch as do principally concern Salvation, but even
theſe contain in them ſomewhat extraordinary and ſurprizing; there
are ſome neceſſary Points ſo plainly revealed in Holy Writ, that to be
acquainted with and believe the Scriptures, and yet not believe the
Truth of theſe, is impoſſible ; but then, there are alſo other Points,
which, as they are not very clearly reveald, ſo they are ſo deep , and
profound, that the framing diſtinct Conceptions of them, is beyond our
reach.
Though we may be ſatisfied that’tis a Truth, yet we cannot compre-
hend how it thould be ; there is ſomewhat that liés deep, out of our
view, which after the utmoſt ſtudy, cannot be found out. Not that
Goſpel-Truths contrad. Et our foundeſt reaſonings, but do tranſcend
them.
There is a great difference between theſe two, viz. a Contradi&ting,
and a Tranſcending our Reaſon. What contradicts our Reaſon, is not,
it cannot be received by us ; but what tranſcends, may; yea, in many
caſt muſt be entertained and embraced. That what contradicts our
Reaſon, is not to be received, nor can it be a part of true Religion, is
manifeſt, in that whatever is ſo, has nothing of Reaſon in it; 'tis un-
reaſonable, and rather ſuted unto the nature of Brutes, than unto that
of Men, which is Rational. True Religion is deſigned for the regula-
tion of the Rational Powers in their Actings and Exerciſes, and there
fore muſt be ſomewhat agreeable unto Reaſon, and not what is contrary
unto it. What is contrary unto Reaſon, muſt be rejected, and by no
means embraced as a part thereof. In like manner att Contradictions
muſt be exploded as unreaſonable. God lays no man under the Oliga-
tion of believing what cannot poſſibly be true, and our foundéſt Reaſon
aſſures us, that to believe Contradictions, is to believe what cannot be
true. But though what is contrary to Reaſon, muſt not be received as
an Article of our Creed, yet what tranſcends it, may. What is above
our Capacities, may be true, and from God, though what is contrary
unto our Reaſon, is not true, nor can be from God.
On this Diſtinction I do the rather inſiſt, as well to obviate what is
ſuggeſted by Papiſts, and others, who receive for Articles of their Faith,
what is contrary unto right Reaſon, as to anticipate the Socinians Obje.
ctions, who will believe nothing that tranſcends our ſcanty and narrow
Capacities.
That this may be the more plain and convincing, before I proceed to
Thew what are ſome of thoſe Myſterious Doctrines which tranſcend our
Intellects, I will acquaint the Reader with ſome Noticns received by
many, which being contrary unto our cleareſt and ſureſt Reaſonings,
are not to be improved, but rejected.
l'Il mention but ſome. 1. Tranſubſtantiation. 2. Merit, quod Juſti-
tiam commutativam. And 3. A Physical tranſition of Sins aétually inherent
1.3.45, from.us unto Clriff, and of Corift?s Righteouſneſs M180 us.. All which
are to be rejected as Notions comtrary cofour Reaſon.
1, Tân-
Serm. 18. which tranſcend our Underſtandings ?
493
I. Tranſubſtantiation. A Doctrine aſerted by the Papiſts to be con-
tained in Holy Writ, bút really not ſo. By Tranfubftantiation is
meant the turning of the Elements in the Lords Supper into the very
Subſtance of Chriſt's Body. Though the Accidents which are proper
unto Bread and Wine, diſtinguiſhing them from every other Being, be
there, yet the Subſtance of Bread and Wine, the only Subject of the
proper Accidents, is not there.
That is, 1. The Proper Accidents of Bread and Wine are common un-
to theſe Subjects, and a Humane Body; which is a Contradiction.
2. Theſe Accidents, namely, the Colour and Taſte of Bread, 'c.
whoſe whole Exiſtence is Inexiſtence in a Subject, do exiſt even when
they do not inexiſt, namely, when they paſs from the Bread unto Chriſt's
Body.
Moreover the. Body of Chriſt is aſſerted to be bodily under theſe Ac-
cidents, even when there is not any one Accident proper unto an Hu-
mane Body.
Theſe and many other contradictions muſt be received as true, if
you will with the Papiſts put the Doctrine of Tranſubſtantiatioitto
your Creed. But as this Conceit of theirs has not the leaſt countenance.
of Scripture, ſo 'ris contrary unto our Reaſon, as well as Common
Sence, and to be rejected as unfound and falle, as well as ablurd aud:
unreaſonable.
II. Merit quoad Juftitiam commutativam. There are among the Pá piſts:
a conſiderable number, who allert that there may be a meriting fome-
what of God according to the Rules of Commutative Juſtice. That
there may be a meriting
ſomewhat of God according to the Rule of J162
ſtice, we grant; for Jeſus Chriſt merited much of God, but this Merit
was not according to the Rule of Commutative Inſtice, but of Diſtri-
butive Juſtice. Merit as to commutative Juſtice, does neceſſarily in-
clude in it the palling of ſomewhat over unto God, unto which God
had no Right antecedent unto this Tranſaction: But God is an abfo-
lute Lord and Sovereign, who has a Right unto all things ; Jeſus Chriſt
himſelf as Man, is Gods Propriety, and all that Jeſus Chriſt could
give, muſt be conſidered as Chriſt's, either as he is God, or as he is
Man. Whatever belongs to him as God, is God's; and as he is Man,
whatever he has, 'tis God's : for which Reaſon, Jeſus Chriſt himſelf is
not excepted, when 'cis ſaid by the Apoſtle, Rom. 11.35. Who has frli
given unto him, and it ſhall be recompenſed unto him again? Who ? As if
it had been ſaid, There is none, no not one, not Jeſus Chriſt himſelf
could give firſt unto God, could give that unto God, unto which God:
had not, antecedently to that Gift, a Right; that is, fo to give unto
God, as to paſs over a new Right unto God, for which God mould be
under the Obligation of recompenſing it. Commutative Righteoul-
neſs is inconſiſtent with the abſolute Sovereignty and Dominion of God;
whence it muſt be acknowledged, that either God is not the aboluto
Sovereign and Lord of the Univerſe, which, if not, he is not God; or
there
--
497
How may we Graciouſly improve thoſe Providences Serm. 18.
there is no ſuch thing as Commutative Righteouſneſs in God, and that
Chriſt himſelf, much leſs Man, could not merit of God any thing ac-
Gording to the Rule of Commutative Righteouſneſs.
That Chriſt merited according to Diſtributive Juſtice, is aſſerted by
all ſound Proteſtants, and by Vaſquez and other Papiſts; yea, and that
Adam in Innocency, according to the tenor of that Law there given
him, might by rendring the required perfect Obedience, have merited
the promiſed Rewardzi. c. the merit would have been of ſuch efficacy,
that God could not have remained juſt, and not have given out the re-
ward of Life, is alſo granted.
2
But a Merit as to Commutative Juſtice, contains in it an Implication,
when ſpoken of God; for in plain Engliſh 'tis to ſay, That the Abſo-
lute Sovereign is not Abſolute Sovereign: However this Notion is
embraced by ſome Papiſts, who do not only fay, That Commutative
Juſtice is in God, but that according to the Rule of Commutative
Jufitke man may merit of God: the which is the more abſurd, as it
fuppoſes that man can give that unto God, which is of a value propor-
tionable to Eternal Life, although Eternal Life, as 'cis to endure infi-
nitely, includes in it ſomewhat of an infinite Excellency; ſuch is the
Nature of Commutative Juſtice as to ſtick to an Arithmetical proportion,
in adjuſting the Value of things commuted, which cannot be by man in
this caſe, unleſs there were ſomewhat of Infinity in what he gives un-
to God. However, notwithſtanding the ridiculouſneſs as well as
falſeneís of the Notion, there are many among the Papiſts ( if we may
believe Arriaga ) who aſſert it. 'Tis true Vaſquez explodes it, with
an Eſſay to evince that the Papiſts generally reject it ; but Arriaga,a later
Jeſuit,freely rebukes Vaſquez,affirming that commutative righteouſneſs
is in God, and may be found to be between God and man, and that
this is generally received in the Church of Rome : for ſays he , This is
the Opinion of Suarez, Valentia, Granadas ( who introduces Medina,
and Alvarez, to agree with him in this point ) Hurtado de Mendoza,
Raguſa,Tannerus, and Albertinus, and Melina alſo; who, though he ex-
preſſes himſelf with Caution in one place, yet elſewhere doth freely
enough own it; beſides Capreolus and the Thomiſts generally (ſays Arri-
aga ) do agree with him in this; and that therefore Vaſquez is greatly
to be blamed for affirming, this ſo many were of the contrary Opinion,
whereas this about Merit quoad Juſtitiam conmutativam, has many more
Authorities than Vaſquez could produce for his Sence of it. in fine,
Arriaga corrects.Vaſquez's Miſtake, in faying that Hofius and Sot us were
againft Commutative Righteouſneſs, and then proceeds to an Attempt
of demonſtrating the Truth of this Doctrine.
LNS
By this ’ris apparent, That if we may believe Arriago, the Papiſts
generally allert Merit according to Coinmutative Juſtice; in which
Sence'cis moſtly oppugned by the Proteſtant Writers, as a ridiculous
Doctrine.
Serm. 18.
which tranſcend our Underſtandings ?
4095
.
Doctrine. The which, from what has been already ſuggeſted, has
been manifeſted. But ſeeing this Doctrine contradicts our Reaſon, our
Endeavours muſt not be how to improve it, we muſt immediately reject it
as falſe and unreaſonable.
III. There are ſome who call themſelves Proteſtants, and who ſeem
to be zealous Allerters of Impsted Righteoufreſs, who being ignorant of
the Goſpel-Notion, do aſſert; That thoſe very Sins which aštually inhered:
in the Eleft, did pars from them unto Christ, and that the Righteouſneſs of
Chriſt which atually inhered in him, paſſes from hinausnt a the Ele&t. But this
is a Notion as contrary unto our Realons as that of Tranſubstantiation;
it being as impoſſible that Our Sins, or Chriſt's Righteouſneſs, which
are Accidents Inhering in Subj:ts, ſhould paſs from Us to Chriſt, or
from Chriſt to Us, as the Accidents of Bread and Wine ſhould paſs:
from the Subſtance of Bread and Wine, and inhere. in Chriſt's Body.
Theſe Notions then I reject as Falle, and Contrary unto Reaſon...
But there are other Doctrines reveal'd in Scripture, which tranſcend
our largeſt capacities.. There are (I muſt acknowledg ) many momen-
tous and important points, which though clearly enough reveald, and
in themſelves not very hard to be underſtood, yet becaule either obſcure-
ly, or after a perplexed manner handled, by ſome are liſted among the
worónta of which the Apoſtle Peter makes ſome mention, which by the
unlearned are abuſed to their own hurt, even when by the more judicious
they are clearly underſtood and readily embrac'd. However 'tis ascer-
tain, that there are other Doctrines, which bearing the Characters of
infinite Wiſdom on’em, are ſo grand and auguſt, that they tranſcend
the moſt enlarged Underſtandings. Of the Truth of theſe Doctrines
we may be fully aſſured ; but yet cannot fully comprehend the whole of
'em : we may know.enough to raiſe cu admiration ; but cannot frame
any adequate conceptions of them.
i
Thoſe. Dotrines are many, and may be diſtinctly conſidered, either
as they have reference more immediately unto the Nature and Being of
God, his Acts, both immanent and tranſient, and conlequently, this
modes of Operation ; or as they have a ſpecial aſpect on thoſe profound
and myſterious Tranſactions about the carrying on fall’n mans Salvacion
in a way adjuſted to the Glory of all the Divine Perfections....
1. The many Doctrines which more immediately reſpect the Nature of God
his Acts and Modes of Operation.
1. More generally, they are all ſuch as repreſent ſomewhat of him,
wlio in all Perfections is infinite, and infinitely above us, God is a Spi-
rit, infinice, infinite in his Eſence, or imncare,inanice in his exiſtence or
external. There is according to the Conceptions we mot form of God
(at leaſt quoad nos.) a difference between Im nonâty and Externity. : Im- :-
menſity
496
How may we Graciouſly improve thoſe Providences Serm. 18.
menſity denotes the Eſence of God to be more large and comprehenſive
than can be meaſured, but the import of Eternity is to be conſidered
with regard to the Duration of the Divine Eſence; whence although we
muſt alert the Elence, and Exiſtence of God to be ſo much the ſame,
that neceſſary Exiſtence is included in the very Eſſence of God, yet we
may look on the divine Exiſtence to be a preſſior conceptus to that of the
divine Elence : for ellence includes ſomewhat more than meer exiſtence
namely other perfections of the divine Nature, which when conſidered,
as it fills Heaven and Earth and is infinitely beyond all, without all bounds
or limits, 'cis ſaid, to be immenſe; but conſidered as enduring from e-
verlaſting to everlaſting 'tis Eternal. The like of the other Attri-
butes.
Thus our finite capacities may form fome partial and inadequate
Conceptions of theſe things, but comprehend them we cannot: If we
look into any particular Attribute of God, we are ſwallowed up as in
a bottomleſs Ocean. For there is not any one Divine Perfection that in-
cludes not in it Infinity, the which is ſo far above us, that we cannot
reach unto it: We cannot know him unto Perfection, nor by ſearching
find him out. He is higher than the Heavens, deeper than Hell, longer
than the Earth, and broader than the Sea, we cannot comprehend him;
His Nature, his Attributes , all his glorious Perfe lions being infinite,
are infinitely above us, and ſeeing the Revelations made of God do af-
ter a lort repreſent ſomewhat of his glorious Nature, they are not ful-
ly comprehended by us : They point unto ſomewhat that is beyond us.
But to be more particular,
2. God, who is a Spirit Infinite, is abſolutely and ſimply One, he is a
pure Act, but yet Three, One abſolutely and ſimply, One God and yet
Three, Three Perfons. None can be more concerned in aſſerting the
Oneneſs or Unity of the Godhead than the Chriſtian ; how vehement fo-
ever the Mahomet ane, Few or Socinian may be in aſſerting the Simplicity
and Oweneſs of the Divine Nature, they cannot be more fo than We
are, but yet a Trinity of Perſons in the Godhead we muſt alſo affirm,or
our Religion is loft.
Whoever will but ſeriouſy acquaint himſelf with the Elentials
of the
Chriſtian Religion will find that the believing a Trinity is as neceſſary to
the being of our Religion , as the believing the exiſtence of God is to
any Religion. The Spirit of God has 'not only here and there exprefly
afferted the Doctrine of the Trinity, but every momentous Doctrine
of our Religion, which is appropriate unto it, as 'tis Chriſtian, ſup-
poſes it.
There are Three Fondamentals of our Faith, all which conjunct-
ly conſidered, ſuppoſe a Trinity of Perſons in the Godhead, even God
the Father, God the Son, and God the Holy Ghoſt. There is the Fall
of
Serm. 18.
whichatronflendour Undertandings :
497
somer
of Man, his Redemption and Sanétification. God at firft made man up-
right, and gave him a Moky, Juft and Good Law, which was fanction'd
with the Promiſe of a glorious Reward, and with the ſevere Threat of
Divine Wrath and Indignation, Do this and Live, but in the Day thum
eatest chon fhalt die. Man tranſgreſſes this Law, and is obnoxious unto
the Threatning, he muſt die : For God who is Infinite în all Perfecti-
ons ,
is a God of Truth, and muſt accompliſh his Word. He is effenti-
ally juft and righteous, and muſt proportion the puniſhment to the nature
of the Crime. An Infinite God is offended , his Law is violated, and
this by Man, by Adam the Head of Human Nature, and therefore 'tis
impoſſible that any eſcape Infinite (which is on finite Worms Eternal)
Wrath, unleſs the Juſtice of God be ſatisfyed by proportionable Suffe-
rings in that nature that ſinned. But if there had been but One Per-
fon, as there is but One God, there could not be an Infinite Perſon to
undertake for us. That one perſon who was offended would be alone 2-
ble to fatisfie his own Juſtice, but he is angry, he demands fatisfaction
from another, and ſhould he enter into judgment with us, we ſhould
not be able to ſtand.
He demands ſatisfaction, and is ready to confume us, unleſs an Infinite
Perſon interpoſes on our bebelf; ſhould he himſelf begin to capitulate
with us ſingly, he would be ſo far from offering himſelf to ſatisfie him-
1elf for us, that he would immediately let out all his wrath.
Thus we ſee that the Doctrines about mans Fall and Redemption, do
neceſſarily infer that there is God the Father, who gave us a righteous
Law, and who is highly provoked by the violation of it, and as a righ-
teous Judge proceeds to condemn us, unleſs ſatisfaction be made unto
his Juſtice, and that there being God, the song a Perſon diſtinct from the
Father, who is alſo God, ſent by the Father, and who aſſumed Hamane
Nature, in which he ſuffered, and ſatisfied the Juſtice of the Father,
whereby fallen man is in a way of recovery; thus mans Fall and his Re-
covery ſuppoſe two Perſons. But whoever will more cloſely attend
unto this point, will find that God being as, Hoły as he is Juſt and Righ-
teous, is as much concernd for the Vindication of the Honour of his
Holineſs, as that of his Juſtice, whence our Sanctification becomes as
neceffary an Antecedent unto our Salvation, as our fuftification. Though
Juſtification and Sanctification are in their own natures formally and
really diftinct, yet are ever in one and the fame Subject: You may and
muſt diſtinguiſh them from each other, but cannot ſeparate them. And
the Reaſon is, becauſe God is as Holy as he is Righteous, and as much
concern'd for the Glory of his Holineſs, as for the Glory of his Jue
ſtice. And therefore the Holy as well as the Righteous Will of God
muſt be ſatisfied : But Tuch are the Corruptions of our Nature, ſo ſtrong
and powerful, and we ſo weak and feeble, that unleſs ſome one Almighty
be our help, we ſhall remain under the power of Sin, unſanctified, and
no way advantaged by the Redemption of Chriſt's Death.
:
PP:P
Tis
ey part
498
, we Graciouſly improve thoſe Providences Serm.18.
How may
'Tis true, Chriſt has died, but not to ſave us in, but from our ſins.
It was never the Deſign of Chriſt that men ſhould receive any ſpecial
Bleſſings as the fruit of his Death, while they continue under the power
of sin , Enemies unto him. He has made a purchaſe of Heavens,
Glories, but will give it to none but ſuch as ſubmit themſelves un-
to him. He will that we humble our felves before him, and be holy,
or continue in the ſtate of Condemnation, in which we are all by Na-
ture, but Holy we cannot be without the help of an Omnipotent Spirit,
which only is able to enlighten our Minds, and turn our Hearts from the
power of Satan unto God : All which ſuppoſes the Third Perſon of the
Trinity, the Holy Ghost.
By this 'tis very manifeſt, that ſuch is the frame of the Chriſtian Reli-
gion, ſuch the great Fundamentals thereof, that without the ſuppoſing
the Truth of the Doctrine of the Trinity of Perſons in the Godhead,
the Chriſtian Religion is gone, 'tis loft. And how to comprehend this
Myſtery is impoſſible. There is no contradiction in this Doctrine, no-
thing in it contrary to our Reaſon; for 'tis not ſaid, that Three Gods.
are one, but Three Perfors are One, One God. But how to fathom the.
Myſtery, we are at a loſs, 'tis certainly beyond Us.
So much .concerning the Nature and Perfons of the Godhead.
3. Thoſe Doctrines that have regard unto the ACTS of God, are
alſo very profound and myſterious.
1. There are the Immanent Axts of God, which do not terminate on
any Objects ad extra, off from God, ſuch as Divine Knowledge, and
the Decree, whether of Election or Reprobation.
:
2. Tranſient Axts, ſuch as terminate on an Object off from God
namely, the Works of Creation and Providence,
In my diſcourſing about the Immanent Acts of God, I might be
very diſtinct in conſidering what is very much inſiſted on by the Schools
men, with reference to the Knowledge of God, and acquaint the Rea-
der with the many Diſtinctions that are uſed by that fort of men
but if I do ſo, I fhall exceed the Bounds allotted me: I will therefore
paſs by the Doctrine of Proſcience (which ( whatever may be faid of
it by ſome ) has ſuch difficulties in it, as admit not of our Solution, ]
and make ſome ſearch into theſe profound Doctrines about the Decrees
of Election at Reprobation.
That God has decreed the Salvation of ſome particular Perſons, is
evident enough to any that will deliberately conſult the Word of God,
and that 'tis the Unchangeable Determination of God, That ſuch as die
in
Serm.18.
Which tranſcend our Underſtandings ?
499
in their Sins, ſhall be eternally damned, is as manifeſt. The Eternal
Decree of Election is ſo clearly, to fully, and diſtinctly reveal'd in
Scripture, that few or none preſume wholly to deny it; and ſuch is the
known Nature of Ele&tion, that’tis not eaſie to believe the Doctrine
of Election, but withal we muſt take in the other of Reprobation ;
for Election is but of forke, and if but ſome are. taken, the other are
left; they are not choſen, they are refuſed , they are reprobated. But
how this Doctrine of Gods leaving, or reprobating any from all Eter-
nity is reconcileable to theſe other that concern the Glory of Divine
Goodneſs and Righteouſneſs, is above us.
The Sublapfarians have done very much towards the clearing up of
this, by ſuppoſing all in their lapſed eſtate, under the guilt and pollu-
tion of Sin, and God from all Eternity concern’d for his own Glory, to
Elect ſome, who by being intereſted in the Blood of Chriſt, ſhould
through the ſanctiGcation of the Spirit obtain--Salvation with eternal
Glory, but left others to themſelves, who continuing in Sin, are de-
termined to die. Hereby the glorious Grace of God in the eternal
purpoſe of Calling, Juſtifying, Sanctifying ſome, and thereby prepa-
ring them for Heaven, is excellently diſplayed, and the purpoſing from
Eternity to leave others to themſelves in their Sins, for which, after
much long-ſuffering, they ſhall be eternally damned, is no way incon-
ſiſtent with that goodnes that is to infinitely extended to the Veſſels
of Mercy, but does moft fully illuſtrate how juſt and righteous God is
in condemning them for their Sins and Tranſgreſſions. Beſides, 'tis
obvious enough that the Decrees are but internal Purpoſes which have
no influence on the thing decreed. Decreta nil ponunt in Efe. Though
there is a certainty of the Event, yet neither the sin, nor Deſtruction
of the Reprobate is an Effect of the Decree.
What is here faid towards the clearing up the Difficulties that at-
tend this Doctrine, is very well urged by the Synod of Dort, and 'tis
no more than what has great countenance from the Holy Scriptures,
which ſuppoſe all in a laps’d and fallen Eſtate, and therefore repreſents
the Elect as Cholen in Chriſt, Epheſ. 1.4. and Predeſtinated unto the
Adoption of Children by Jeſus Chriſt, Elect according to the Fore-know-
ledge of God the Father through Sanctification of the Spirit, 6c i Pet.
1.2. All which Expreſſions ſeem to ſuppoſe the Elect in a fallen eſtate,
ſtanding in need both of a Redeemer and Sanctifier ; even as the Re-
probates are ſaid, Jude 4. to have been before of old ordained unto
Condemnation; which condemnation does preſuppoſe a Judicial Proce-
dure, ard the Sentence paſt againſt them for their Sin, which ſuffici-.
ently ſuggeſts that they were conſidered to have been in a ſinful, a fallen
Itate. Nevertheleſs it muſt be acknowledged , That this does not re-
move the difficulty, it only ſuppoſes it to be inſuperable, and therefore to
be paſſed over in ſilente.
Ppp 2
The
i
.
500
How may we Gracionality improve thouge Providences Serm.18.
1
The great Difficulty is, How the Abfolute Dicree of Reprobation is con-
fiftent either with the Goodneſs or Righteouſneſs of God, or thoſe other Methods
which are taken for the ſalvation of all men ? What of Goodnefs is there
in deſtinating men to aernal Miſery ? or what of Juſtice in purpoſing
1.0 puniſh them for ever without any regard to their Sin, even before any
evil done? or how can the unalterable ſecret Decree for their damnation
accord with the fincerity of God in the many Offers which are made of
future Glory ? ?Tis true; fuppofing the confideration of their faln ftate
as antecedent to the Decree, dis goodnefs enongh that any are choſen
out of the ſinful Maſs, and it would have been a righteous thing for God
to have proceeded againſt all to a Sentence of Condemnation: and fee-
ing Chriſt has died, and thereby ſatisfied Juſtice, and the Spirit ftrives,
and that common Grace which is fufficient to enable men todo more to-
wards their Salvation than they do, is offered them, and that 'tis their
Sin which is the only proper cauſe of their denying due Subjection unto
Chriſt, theſe things ſeem to be cleared up; only the greateſt difficulty
remains, to wit, How "bis ſuppoſeable that fuch who came pure out of
the hand of God, can be conſidered as fallen, without ſome refpect un-
to the anteceding Decree of God. What ! is their Fall, on the ſuppo-
ſition of which depends all the Diſcoveries of the glorious Perfections
of God made unto us in the Scriptures, a meer caſual hit ? One would
alloon think, that this curious and beautiful Fabrick the World was ow-
ing only unto the caſual concourfe of Epicurean Atoms for its being fogas
that the Glory and Beauty, the Wiſdom and Harmony that ſhines forth
moſt illuſtriouſly in the Chriſtian Religion, ſhould be only the product
of Caſualty or Chance; but if the Fall or Siu of man muſt be conſider-
ed to be decreed by that God, the Purity and Holineſs of whoſe Na-
ture is infinite, we are as much at a plunge; ſo that on the whole, we
fee in the Decree of Reprobation ſomewhat Myſterious and Profound
j
there is in this Doctrine ſomewhat that may raiſe our greateſt admirati-
on, but can never be by vain Mortals comprehended; for what of good-
neſs in deſtinating thoſe who were in a ſtate of Holineſs and Innocency,
unto Sin and Guilt? or what of Righteouſnefs in the giving the Inno-
cent a Law, and making them contrary to their innate holy propenſions,
Tranſgreſſors of that Law ? or how does the Sincerity of God appear
in the offers of Eternal Life to Adam on his Obedience, even when his
Diſobedience was determined and inevitable? This ſhews that there is
fomewhat above us in this Doctrine, and that although there is nothing
in this paint contradictory, nor contrary to our Reaſons, yet there is in
it ſomewhat that tranſcends it.
4. The Doctrine about the Tranfeent Acts of God, whereby the Exe-
cution of the Decree is compaffed, falls next onder conſideration. The
Decree, which is but an Immanent Act in God, does not put the thing
decreed into Being, that is done long after by ſome Tranſrent A&ts. The
Decree is from Eternity, the Execution only in Time. The Decree is
but an internal purpoſe about what God will do in time, which Decree
in
Serm. 18.
mbiab sarfaezadow. Uudes lavdingson
SOI
in the time appointed being executed, the thing decreed is then
put
into
Being; the which cannot be done without the Phyſical Influence of
God.
This is true of every Decree, whether that of the Worlds Creation,
its being deſtroyed by the Flood, or by the laſt Conflagration. The
Decree of all this was eternal, but the Execution in time. The World
is firſt created, then after ſome hundred years the Deluge, and although
ſome thouſand years have paſt, yet not burnt. The ſame of the De-
cree that ſome ſhall be glorified, which does neceſſarily preſuppoſe that
they muſt be firſt in Being, before the Decree of their Glorification
can be accompliſhed. 'Tis naturally impollible that what is not actually
in being, ſhould be actually the Subject of Glory or any thing elſe.
Moreover, if we will believe what the Spirit ſays, Rom. 8. 30. they muſt
be firft effectually called, and then juſtified, and ſo through the fancti-
fication of the Spirit be prepared for the Glory. There is an order to
be found in the Execution of the Decree, which is but according to the
eternal Counſels of the Divine Will.
An Illuſtration of this we have in Man, who may purpoſe to do many
things in time ; his internal purpoſe to do the thing may be long before
the time appointed and there is an Order to be obferved in his purpoſes
he purpoſes that one thing ſhall be firſt done, and after that another,
as is beſt diſcovered by what he does. The which being ſo, we cannot
argue that ſuch a man purpoſing to give his Child an Eſtate when he ar-
rives unto the Age of one and twenty, that therefore 'twas actually
given fome years before : the like as to the point of Election ; God
determined the Juſtification, Sanctification and Glory of ſome; Gods
purpoſe was from eternity, but he did then but purpoſe that this ſhould
be in time, and that Sanctification ſhould as neceſſarily precede the
Glory, as Juſtification be ordine Nature before his Sanctification, and
therefore 'tis abfurd to argue, God decreed their Juſtification from E-
ternity, therefore they were juſtified from Eternity, God decreed
that they ſhould be firſt called, and then juſtified, and therefore as San-
Ctification muſt be before Glory, and Juſtification before Sanctification,
even fo Effectual Vocation muſt be before their being juſtified ; ſo that
although Paul be an elect Veſſel, yet he is not actually juſtified before he
is effectually called.
Theſe things are plain Truths, but yet how to comprehend the ways
of God in bringing theſe things to país, is beyond our Capacity; and
that this is ſo, I will evince.
Among the Learned there are great Conteſts about the Mades of Din
vine Operation. All grant that the Decrees would have remain'd unex-
ecuted, had not God by fome Tranſient Aits put the Decree in being;
and that this muſt be conſidered to be done by fome Phyſical Efficiency of
God,
A
502
Hom may we Graciouſly improve thoſe Providences Serm. 18.
God, is acknowledged by all. 'Tis true, the lhewing How this Phy-
* Jical Efficiency doth contribute toward the execution of the Decree, is
difficult, eſpecially as to the cauſing ſuch Acts as are clothed with vicious
modifications, where what is Phyſical in that Action is acknowledged
to be from the Efficiency of God; but whether the Divine Efficience
be Mediate or immediate, is controverted between the Durandifts on
'the one part, and all the reſt of the Schoolmin generally on the other
but if Immediate, whether antecedenter, concomitanter, or conf quenter,
is warmly debated by the rigid Dominicans, Scotiſis, and M, iniſts, each
of theſe three Factions differing from each other, and catting in one
anothers way inſoluble Difficulties.
'Tis true, the moderate Dominican, ſuch as Medina, Dominicus à Soto,
and ſome others do in my opinion, give the beſt ſatisfaction in the fta-
ting theſe Controverfies; for they aſſert, That we muſt diſtinguiſh be-
tween what is Natural, and what is Moral in a ſinful Action, and that
the ſubject Matter of the Vitioſity of a ſinful Action is ſomewhat Na-
tural, that all the undue Modifications of it are Moral, and included in
the Formality, whence they proceed to conclude, That what is meerly
natural in a ſinful Action, is from God; a Notion no one will deny ;
but what is Moral and Vicious in it, or that Undueneſs that is the foun-
dation of the ſinful Relation (confidering Sin with reference to the Law,
whereof 'cis a Tranſgreſlion) is from Man.
A
This ſeems to be clear enough, only there ſtill remains ſomewhat
ipſoluble, for whoever looks well into this Controverſie, will find that
in the finfulneſs of ſome Actions there is ſomewhat Poſitive'; what elſe
is the Converſion or Termination of a Natural Act on an undue Object,
or the undue Determination of this Act on a due Object ? It muſt be
acknowledged, That Sin does not only reſult when the Act is about an
undue Object, but alſo when about a due Object, if unduly converſant
about it, e.g. In the Hatred of God, the Object of this Act is undue
i
but as for inordinate Love to Father or Mother, the Object of Love in
this Caſe is not undue, but from the Intenſion of the Act doth the Sin-
fulneſs reſult; which Intenſion is ſomewhat Poſitive: but whether it
muſt be conſidered as ſomewhat Natural, or as ſomewhat meerly Mo-
ral, or Mixt, partly Natural and partly Moral, is beyond me; but if
not meerly Moral, it muſt be from God, and ſo God muſt be either the
Author of Sin, or the foundation of this Relation muſt not be conſider-
ed to be included in the Formality of Sin, that is, the intenſion of the
"Act, though inordinate and undue, is not finful. By which it is manifeſt
that if we conſider the Controverſie, there is ſomewhat above us in the
faireſt ſtating it, much more to in the other Accounts that are given;
for as the rigid Dominicans do certainly make God the Cauſe of Sin,
(whether culpable or not culpable, is not the Queſtion) even ſo do
the Scotiſts and Moliniſts; for they both include in the matter of Sin
fomewhat more than what is meerly Natural, even ſomewhat that is
morally
:
Serm. 18
which tranſcend our Underſtandings ?
5034
morally Vicious , and yet aſſert that this Matter is the immediate ef-
fect of Gods Cauſality, only the one ſays, That God does as it were.
take man by the hand, and lead him to Sin; the other, That man de-
termines the Efficiency of God; and the Scorift ſays, That the firſt and
fecond Caufe do walk hand in hand to the Sin;but whether I lead another.
to the Sin, and help him to commit it, or whether I am taken by the
Sinner, and determined to help him to produce what is ſinful in the Act,
or whether I walk with him ſtil, I am at leaſt a Concauſer of what is
ſinful in the Act; ſo that neither the Scotift, nor the Moliniſt give me
any ſatisfaction in this Matter. The Reſult therefore of my thoughts.
is as follows, I am ſure that no Natural Being ever has been, is, or can.
be without the Efficiency of God the firſt Cauſe, and yet I am as confi.
dent that no Moral Evil is in any ſenſe the Effect of the Phyſical Effici..
ency
of God: The Moral Undueneſs that is conſidered as that which is.
the Foundation of Sin, cannot be from God, but yet how fatisfactorily .
to reconcile theſe things, or how to comprehend the Modes of Divine
Operation, is above us, we cannot reach unto it, it tranſcends our
underſtandings.
5. There are alſo ſeveral Doctrines, which have a ſpecial Aſpect on
thoſe Tranſactions that are about the carrying on Fall'n Mans Salvation
to the Illuſtrating the Glory of the divine Perfections, which are very
profound
The Doctrines of the Fall of Man ; the Tranſition of Original Sin
from Adam to his Poſterity; the Methods taken for the Recovery of
the Elect; the Covenant of Reconciliation between the Father and the
Son, from all Eternity; the Incarnation of the Son of God; and the
many furprizing Doctrines with reference thereunto, even about his ſea
veral Offices as Mediator; and in ſpecial That of his Being a Prieſt af-
ter the Order of Melchiſedek; his Suretyſhip; how
our Sins were impu-
ted to him ; and his Righteouſneſs made ours, beſide thoſe Doctrines
about the Nature of the Mystical Union that is between Chriſt and Be-
lievers; and how this is the ground of Imputation, and many other.
momentous points might be ſpoken unto, to evince, That though there
is nothing of Contradiction in theſe Doctrines, yet there is very much
that tranſcends the moſt enlarged Capacity. They are points that the An-
gels themſelves are prying into, but cannot fully comprehend. Bat theſe
things I muſt wave and go on to acquaint you with ſome of the many
Providences, that do in like manner tranſcend our Underſtandings.
II. Among the many amuzing Providences that are before us, I will
fingle out a few.
5
1. That the greateſt part of the World should lye in Wickedneſs, aneta
quainted with the Methods of Salvation is an amzing Providence.
Look
we into the remoteft parts of the World), we find noching bot.a ſtrange :
Ignorance
564
How'may we Gracionly improve thoſe Providences Serm: 18
Ignorance of the true God, or of the true Worſhip of God; Oh how
great a part of the World is over-run with Paganiſm, Mahometaniſm
and Judaiſm; Come we nearer home and take a view of the Chriſtian
World , behold, how ſmall is it in compariſon of thoſe parts, where the
abovemention'd falfe Religions prevail, and of the many thoufands, who
are called Chriſtians; how many Invelop'd with the chick clouds of Ig.
norance and Error ? and how few free from the Influence of Idolatry
and
Superſtition? A multitude of thoſe who have been baptizd into the
name of Chriſt, have not the opportunity of looking into the facred
Oracles, which reveal the true way to Life everlaſting, and of thofe
who have the happy Advantages of conſulting the ſacred Scriptures,
how few can underſtand them? The which is not without a Providence
of God; But can we compare theſe Providences with thote difcoveries,
that are made of the Infinite Compaſſions of Almighty God towards the
Children of men, and comprehend a conſiſtency between them?
In the Scriptures 'tis faid, That God would have all men be faved,
and to that end come to the Knowledg of the Truth, even when but a
very ſmall ſpot of the Earth have any ſuitable means afforded 'em for the
obtaining ſuch knowledg. In the Scriptures the Proclamation is gene-
ral to all, Ho, every one ; and the Expoftulation with Sinners is, Turn
ye, Turn ye, wohy will ye dye ? as I live, faith the Lord, I de fire not the death
of a Sinner, of a Sinner indefinitely; 9.d. of any Sinner, but rather,
That he would Turn, and Live. Beſides, did not Chriſt die for this end;
namely,to ſhew the unexpreſſible greatneſs of Gods Love to the world?
God ſo loved, ſo, ſo loved the World; as if it lrad been ſaid, the Love of
God to the World is ſo tranſcendent that no words could ſufficiently
expreſs it, nothing would fully repreſent it, but the Delivery of the
Son, the only begotten Son of God to the Death, the cruel, the Thame-
ful, and the reproachful Death of the Croſs, for the ſalvation of the
World, on their Believing, and this even when God left Millions of
Angels to continue in everlaſting Chains of Darkneſs; notwithitand-
ing all which, it is manifeſt, That they cannot believe in him of whom
they have not heard, and cannot hear unleſs a Preacher be ſent unto
them, and that no ſuch thing has been done, no Preacher has been ſent,
or if in one Age, yet not in another. How can we reconcile there Provi-
dences with the Diſcoveries that are given us of the infinite Compaſſions
of God to Mankind, when ſo few are made partakers of it? What of
Grace is there in leaving the greateſt part of the World in a very little
better condition than the fallen Angels?
I know that there are many things offered towards the fatisfaction of
a thoughtful Perſon; as, Who can tell but there are thouſand of Worlds
above us, whoſe Inhabitants are in a better capacity to receive and im-
prove the Inſtances of Divine Love, and that this world is but a Spot
in compariſon of them, and if this whole World ſhould periſh, 'tis but
as the hanging up a few Malefactors, to flew that God is juſt as well as
merciful;
Serm. 18.
505
which tranſcend our Underſtandings:
A
mercifui; but how does this ſolve the Difficulty which is not meerly ta-
ken from the Notion we have of Gods me c ful Nature in it ſelf confi.
dered, but from the Revelations made thure f unto the Children of
men in the Scripture ; about which we cannou have any folid ſatisfacti-
on , but from things which are obvious before us, not from what is to
fully out of our view and knowledge, and concerning Creatures of año-
ther kird.
'Tis true, there are ſome intimations in the Sacred Scriptures, which
apart, and by themſelves conſidered, afford Relief; ſuch as theſe, The
Gentiks which have not the written Luw, doing the things contained in the
Law, are a Law unto themſelves; by which Law they ſhall at the laſt he
judged, but not by the written Law, and who walking according to
this Law, will find their Conſciences to excuſe them, as the Tranſgref-
fors thereof ſhall be under the Accuſations of Conſcience, Rom. 2. 13,
14, 15. Beſides, it is ſaid in the foregoing Chapter, that the great rea-
ſon why Divine Vengeance was againſt then, was not ſo much becauſe
they knew not God, or were unacquainted with the Methods of Salvati-
on, but becauſe when the Gentiles who had [not Mofes nor the Pro-
phets for their guide, but ] only the Light of Nature, the things made
for their help, glorified not God as God, best were anthankful, and became
vain in their Imaginations. And to theſe Confiderations, if we add what
Peler in Acts 10.34, 35. has, it ſeems as if many of the Gentiles, who
were ſtrangers to the Commonwealth of Iſrael, were faved; for faith
the Apoſtle, I perceive that God is no reſpecter of per fons, but in every Na-
tion he that feareth him, and worketh Righteouſneli, is accepted of him;
every one that walketh according to that Light he has received, ſhall
be ſaved. If this be minded without a fixing our thoughts on other
Scriptural Confiderations, the difficulty would be removed; but when
we reflect on the many other Texts that affert Chriſt Jeſus to be the on-
ly Door to Glory, and that there is no other Name under Heaven, where-
by wecan be ſaved but that of Feſus Chriſt; and the Reaſon of this Do-
čtrine, namely, That all have ſinned, and have fallen ſhort of the Glory
of God; that ſuch is the eſſential Righteouſneſs of God as engagech
him to demand Satisfaction, and that unleſs his Juſtice be ſatisfied, no
Salvation can be had, and that there is none other able to ſatisfie the Ju-
ſtice of God, but Jeſus Chriſt, God-Man, and that all who are intereſt-
ed in his Merits, muſt ſubmit unto him; I ſay, whoever will conſider
the foregoing Paſſages with theſe, will find himſelf ſtill at a loſs; ſo
that on the whole, I am brought to this Reſult, that is, That notwith-
ſtanding the Spirit of God doth ſo very much inGft on the largeneſs of
Divine Love to the World, the leaſt part thereof are made partakers
of it, unleſs Salvation is to be had out of Chriſt, or unleſs a very im-
plicit Faith be ſufficient to entitle the Heathen unto any of thoſe ſpe-
cial Bleſſings that are the purchaſe of Chriſt's Blood but when we
come ſo far, if we do but intentely mind theſe things, we ſhall find
eur ſelves in the dark; and though we have the greateſt reaſon to con-
Q99
clude,
t
506
How may we Graciouſly improve thoſe Providences Serm. 18.
clude, That there things are reconcileable,yet muſt we acknowledge that
they are above us, they are too high, we cannot attain unto the height
thereof,
2. That fuch whoſe Lot hath been caſt into more pleaſant places,
and who have had the advantageous Helps of Sacred Scripture for
their direction in the way of Life, have yet been by Providence plun-
ged into many an inextricable Labyrinths of Difficulties, is ſurpri-
zing
Concerning the Old Teſtament, who can without ſurprize converſe
with the Diſputes there are among the Learned about the H.brew Copy
ive now have; or the Septuagint, as whether the former or the latter is
more Authentick, and muft be taken for the Canon? There are ſome
inomentous differences between them, and therefore 'cis our Concern to
enquire after that which is to be our Rule; if it be the Septuagint, we are
at a loſs about its Riſe; for it is well known that the Greck is not that
Language which the Holy Ghoſt uſed with Mofes and the Prophets : 'tis
but a Tranſlation, but where is the Original ? Beſide, whatever is
faid by ſome of the Fathers concerning the miraculous Agreement of
the 72 Ifraelites ſent from Jeruſalem to Prilomy, as Tranſfaters of the
Law of the Jews, 'bis manifeſt enough out of Ariſtaus (of whom the
Learned Uſher has writ fo much) that they only Tranſlated the Law of
Moſes; and no more: Neither is it very difficult to ſhew that the LXX
we now have, is more Novel than that of the New Teſtament.
Bnt if the Hebrew muſt be taken for the Canon, yet as to the
Books of Mofes, ſome are at a loſs whether the Samaritan or the Hebrew
be moſt Authentick? But whether the one or the other, 'tis ſtill que-
ried whether we have the Autograph ? Yet we are ſtill in a Labyrinth, not
only about the various Readings, the Kiri and the Chetir, but about the
Antiquity of the Points, whether they are Coæval with the Letters or
not?' The Points are ſo neceſſary towards the right underſtanding the
true Import of a Hebrew Word, that without them 'is not eaſie to find
out the true fence of the Text, the leaſt alteration of a Point makes an
upaccountable change in the ſignification of the Words. Notwithſtand-
ing which , the Novelty of the Hebrew Points doth now take with many,
whereby we are ſtill at a loſs where to find a firm Foundation, on which
our Faith may lean; for feeing the Sence of the Text ſo very much de-
pends on theſe Points, if theſe Points are of late and humane Riſe, fo
is the preſent Ser.ce of the Scripture; and if ſo, how can our Faith which
is grounded on the Sence of Scriptures which leans only on this Humane
Invention, be Divine and Unſhaken ?
.
Bot
Serm.18.
which tranſcená our underſtandings ?
507
But might theſe Difficulties be removed, yet as to the greateſt num-
ber of profeſſed Chriſtians, there are others, which to them are as in-
fuperable; for they underſtand not the Original, and have for their
Guidance and Conduct no other help but what either ſome ignorant or
prophane Prieſt affords them. Such is the Neglect the greateſt part of
Chriſtendom is guilty of, that where there is one learned and pious Mi-
niſter to direct, there are two, who are either very ignorant or ſcanda-
lous ; for which reaſon the greateſt part of the People, who are
under the Miniſters Conduct, are either to receive help from the Igno-
rant, who cannot relieve them; or from the Scandalous, who cannot be
confided in : How can the People put any Truſt in the Honeſty and
Truth of ſuch who are ſtrangers to nothing more than to ſuch Ver-
tues ?
There is very much may be ſaid to ſolve theſe phenomena; but yet
when all that can be offered has been inſiſted on, we ſhall find ſomewhat
in the Providence that doth tranſcend our Underſtandings.
3. I will menticn cnly cne Providence more that does greatly amuſe
and aſtoniſh many that do truly fear the Lord, and that is this, viz.
Although it be frequently afferted in Scripture, That to the Godly,
the Promiſe of the good things of this Life, as well as of that to come,
is, given, yet we find the gcdly to be without them, even when the
wicked, who know not God, do abound; Many are the Afflictions ard
Tribulations of the Righteous, Job 21.7, &c. They are hated, riproached,
and countıd as sheep for the faughter, but the wicked they live, become old,
and are mighty in Power, their seed is eſtabliſhed in their fight with them,
and their off-ſpring before their Eyes, their Houſes are ſafe from fear, nei-
ther is the Rod of God upon them, they are not in trouble as other men;
namely, as the Godly ; neither are they plagued like them. Surely there
be ſome juſt men unto whom it happeneth according to the work of the
wicked ; again, there be wicked men unto whom it happeneth accord-
ing to the work of the Righteous. All which does plainly ſhew, that
no man can find out the work that is done under the Sun; though a
wiſe man ſeek to know it, yet ſhall he not be able to find it; though
there may be ſome ſeeming Solutions given , yet ſtill ſomewhat will
appear inſoluble, and to tranſcend our Underſtandings.
Having thus ſhewn particularly, That there are ſome Do&trines and
Providences which tranſcend our underſtandings (i.e.) they are ſo
deep and profound , ſo high and much above Us, that we may all with
the Apoſtle cry out, the depths of the Riches both of the Wiſdom and
Knowledge of God, how unſearchable are his Judgments, and his Ways
paſt finding cut! I ſay, having Mewn thus much, I will now proceed to
Thew
How we muy Gracioufiy improve ikeſe Doctrines and providences.
In doing which, I will atteinpt to be as plain and practical as I can.
>
1
Q992
Tne
508
may we Graciouſly improve thoſe Providences Serm. 18.
How
Tle IMPROVEMENT.
That we may Graciouſly improve theſe Doctrines and Providences, we
muſt conſider what may be cffered towards the quieting our Minds,
the eſtabliſhing our Faith, the filencing the fooliſh Arguings of our
corrupt Hearts, and the humbling our felves. May our Minds be qui-
eted, and our Hearts eſtabliſhed in the Truth, may the vain Arguings
of corrupt Hearts be filenced, and we brought to an humble deport-
ment in all our Converſation towards God, notwithſtanding all theſe
difficulties, that are lo tranſcending; the Improvement will be great .
I will therefore diſtinctly handle theſe Particulars, ſhewing, That the
very Tranſcendency of theſe Doctrines and Providences call for theſe
ſeveral Improvements.
IMPROVEMENT I.
The Firſt Improvement muſt be an Eſſay for the Quieting the Mind.
The Tranſcendency of theſe Doctrines and Providences, the inſupera-
ble Difficulties in them do generally perplex the minds of men, we can-
not comprehend the deep things of God, and are therefore troubled,
our Minds are greatly diſquieted within us. The firſt Improvement
then that we muſt endeavour to make of theſe Tranſcendencies, is, to
get the Mind into a quiet, calm and fedate Frame. For which end I
will even from the Tranſcendency of theſe things, propoſe ſome Con-
fiderations.
CONSIDERATION I.
The firſt confideration for the quieting our Mind, is this; That even
in theſe Tranſcendent Doctrines and Providences, we way behold the footſteps
of Gods Tranſcendency and incomprehenſible Greatneſs, whereby we are en
gaged to conclude they are of God. The which is fo admirably ordered,
that we may ſee that they are ſuted and adjuſted unto the Make of Man
for his Good.
When I conſider the Tranſcendency of God, the Infinity of him in e-
very. Perfection, I cannot but be abundantly ſatisfied to behold the foot-
steps and impreſſes thereof in the things that are before me, eſpecially
when I alſo find that all is ſo excellently weil uited to man for his Good,
that as God makes a Diſplay of his Glory, ſo he doth diſcover the
greatneſs of his Goodneſs, even unto us. This great and mighty God
making Man for Himſelf, for his own Honour nd Glory, cannot glo-
rifie Himſelf by Man, but in a way like Himſelf; ul.at is, in a way infi-.
nitely
Serm. 18 which tranſcend our. Underſtandings.
509
nitely above us, in a way that tranſcends our narrow Underſtandings;
whence 'cis that all thoſe Revelations or Doctrines that are with icfe-
rence to this great End, as are all the Myſterious Doctrines of our Re-
ligion, and all thoſe Providences that contribute to the bringing it to
paſs, are ſo much above us.
US
'Tis true, God did not only deſign his own Glory in theſe Tranſactie
ons with men, but alſo our Good, and therefore 'tis that thoſe Do-
étrines and Providences that are adjuſted to thele Ends, are in ſonie re-
ſpect ſuited to our Capacity; how elſe could they be for our Good? If
in all reſpects they ſhould be infinitely above us, we ſhould not be able
to apprehend any thing of them and then they could be of no Uſe unto
and as they are ſuited to our Capacity, cven ſo they are ſuch as bear
on them the Signatures and Impreſes of that great God from and by
whom they are, and for whoſe Glory deſigned. If we believe that there
are any Tranſactions between God and Man, we muſt entertain ihis
Opinion concerning theſe Doctrines and Providences that are deſigned
for the bringing them to paſs. They muſt be ſo manifeit and obvious
unto us, as to direct us concerning what is neceſſary to be done on our
part towards the obtaining the great Ends, and alſo ſuch as beſpeak
them to be of God (i.e.) there muft be ſomewhat in them ſo high and
profound, as to be beyond us.
Whoever will but intenſely obſerve the things that are before us,
whether in the Natural or Moral World, will find ſomewhat plaint, and
within our compaſs, and other things to us dark and obſcure, tran-
ſcending our underſtandings; the which is to ſhew, that all things that
proceed from God, are deſigned both for our good, and the illuſtrating
the Glory of him from whom they proceed. They are deſigned part-
ly for our Good, and therefore partly within our compaſs; thcy are
alſo intended to ſhew forth the Glory of God, and therefore in then
there is ſomewhat infinitely above us, tranſcending our Capacities; the
which being ſo, 'tis not very diſfcult to fhew what Improvement we
may make of wbat tranſcends us. Yea, we may hereby learn to make
as gracious Improvement of what is obſcure, as of what is more plain
and obvious : Fer hereby, to the great ſatisfaction of cur Souls, we
ſee nwuch of God in theſe Doctrines and Providences. Their Teancen
dency is a Demonſtration that they are of God.
'Tis remarkable, that in the moſt Myſterious Doctrines and Provi-
dences there is ſomewhat apprehenſible by us, enough to oblige us to
conclude that there is no Implication in the Doctrines, nor any Inconi-
fiſtency between one and another. They are not contrary unto our:
Reaſons, neither are the Providences ſuch, but that what difficulty ſom
ever about thein lies before us, they are not unworthy of God; only
we cannot ſee how, without all ſcruple to ſatisfie our ſelves concerning
ſome things of leſſer moment with relation unto them. We cannot fay
that
510
How may me Graciouſly improve thoſe Providences Serm. 18.
that the Doctrines and Providences are ſuch as in their own nature are
encapable of a Solution; but this cnly we can ſay, we know not biw to
folve them. There is ſomewhat in them that is above us, the which
does but ſhew that they are from God. If the Doctrines and Provi-
dences had been in all reſpects plain ard obvious, how could it appear
they had been of God; ſurely what things foever are in all reſpects ea-
fily within our compaſs, cannot be ſuppoſed to be from one infinitely
above us, wherefore then that the World may ſee that the Author of
Chriſian Doctrines and Providences is God, God has left fome Cha-
racters and Idea's of himſelf upon them, the which may be obſerved
in every thing that is of God. In thoſe very things that are moſt known
unto us, if well look'd into, we ſhall find ſomewhat extraordinaty;
the Reaſon of which we cannot with any ſatisfaction fully diſcover, for
there is ſtill in them tomewhat beyond us.
1
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or
We may know that this or the other thing is, and what it is, but hom
'tis ſo, or ſo, we know not. This is true of things In the Narral
World, we kncw that this is and what it is, but cannot diſtinctly thew
how it is what it is, or how it poſſibly ſhould be what it is. We know
we fee, and what we mean when we ſay we fee; but yet if we will not be.
lieve that we do ſce until an Hypotheſis be laid down, on which, without
any ſcruple all the many Phanomena, or difficult Appearances that ariſe
from the confideration how we ſee, be ſolv'd, we ſhall never believe
we do ſee. 'Tis true, we know that we fee by the Eye, but how by the
Eye, is the difficulty. The Eye and the Object are at a diſtance, they
inuſt be lo, if we will ſee by the Eye ; but bør, by what Medium are they
brought together? Is there an emiſſion of ſomewhat from the Eye,
an interception of any thing that may be ſuppoſed to paſs
from the Objec to the Organ?. Whether the one or the other, is
it Corporeal, or Incorporeal, Material, or Immaterjal? Not the lat-
ter, for what is Incorporeal, Immaterial, cannot convey the Species to
the Ezc; nor what is Corporeal for many other Reaſons. Whoever
will conſult the Old, and (eſpecially ) the New Philophers, may fee
how much is diſcourſed on this Subject, and how little to ſatisfaction.
The like of Hearing, ef Motion, &c.
In Philoſophy, for this very Reaſon, namely, Becauſe God has left
fome Idea's or Footftips of himſelf on the things that are made, there
are variety of Hypotheſes, but not one that can ſolve every Thanoskenon
or difficult Appearance. That of. Ariſtotle, is now exploded by moſt ;
the old Epicurean Dogmata revived by Peter Gaffend, and the almoſt for-
gotten H, potheſes of ſome others, of which we have but ſome Scraps
: in Cicero, Laertius his Life of the Heathen Philoſophers and others, im-
prov?d by I'es Cartes, are all inſufficient for the deſigned End. Des
Cortis can neither anſwer what is objected againſt him by Gaffindus, nor
can G'affendus ſolve every Difficulty that Caitis has caſt in his way.
This is ſo manifeſt, as that there is hardly a grcat Wit, but is in one
:)
!
thing
Serm. 18. which tranſcend our Underſtandings?
511
thing or other finding fault with what is urg'd by others, as inſufficient;
ſetting up, as he apprehends, ſomewhat more plauſible: and thus 'I will
be ad infinitum, unleſs the Learned of the World fatisfie themſelves with
this, viz. That in all the works of God, how plain focver, there is ſomewhat
of God to be ſeen in them, that is infinitely alove us, and not to be con pre-
ber ded by us.
If this then be ſo in the Natural World, how much more may we
fuppofe it to be foin the Moral World , in which it pleaſeth the Lord
in a more eſpecial manner to make Diſcoveries of Himſelf ? The Mo-
ral Syſteme does after a more lively manner contain the Portraicture of
the Divine Perfections, and therefore in it there nnuſt be ſomewhat that
is more above us than in the Natural. We know Goppel Doctrines & Pro-
vidences that dg tranſcend our capacity,we know what the Doctrines are,
& we know that there is reaſonrenough to conclude that theſe Doctrines
& Providences are of God, & an Additional Argument to confirm us in
this Judgment, is, that they are above is. There are the Marks and Siga
natures of Infinity and Incomprehenſibility upon them. But ſhall the
very thing that is deſigned as an Argument to evince that they are of
God, move us to conclude that they are not of him? If there hai not
been somewhat extraordinary, ſomewhat in theſe things above us, we
might doubt concerning their being of God; but now there is no place
left for ſuch doubtings. Beſides, we muſt conſider that the Doctrines
that fill our Minds with various thoughts, being clearly revealed in
Scripture, though not eaſily uzderſtood, are ſtill to be embracd; for
'tis their being about the deep things of God; that occaſion their being
ſo far above us. They are about the eternal Counſels and purpoſes of
the moſt High, the Acts and Operations of him, who is incomprehen-
ſible the Contrivances of fallin Mans Salvation in a way conſiſtent
with the Glory of every Attribute, Ce. All which are Matters ſo grand,
that 'twould be impoſible for any finite Capacity to comprehend them,
much more ſo for ſuch imperfect Worms as our felves. The Doctrines
being about theſe deep Points, muſt needs be above us, as the Subject.
Matter about which theſe Doétrines are, be above us. The Tranſcen-
dency then of theſe Doctrine's ſhonld afford Satisfaction unto us, as it
beſpeaks them to be of God. God atters things like a God, when he
reveals theſe profound and Myſterious Doétrines. The like may be ſaid
of the Providences. God acts like himſelf, as well as ſpeaks like him-
felf: Yea, and God acts like himſelf in all his Works of Providenceg
as well as in the works of Creation ; yea in the works of Gubernation, as
well as in thoſe of Conſervation. We cannot comprehend hom our Be-
ings are conſerved, for’’uis done by God; neither can we underſtand
bowo the World is Govern'd; for 'cis God'that governs, ordering all
things according to the exacteſt Rules for his own Glory; whence if in
the Adminiſtration of this Government, fonie Difficulties which tran-
ſcend our Underſtandings, do occur, 'tis an Argument that God governs
the World like God, in infinite Wiſdom, and therefore in a way much
above us; and therefore our Minds may be qujet and-at reft about
thela
things.
GONE
3
!
J
1
513
may we Graciouſly improve thoſe Providences Serm. 18.
How
CONSIDERATION II.
The Second Conſideration for quieting our Minds, is, That the Tran-
ſcendency of theſe Doctrines and Providences, does very much contribute to
the exciting and ſtirring up thoſe Graces, in the exerciſe of which God is glo-
rified in the Salvation of fome.
Whoever will duly obſerve what may be known of God by the Dil
coveries that are made of him, and what the Make of Man is, will find,
That God, when at firſt he created us, had a regard to his own Glory,
and MansSalvation in the Exerciſe of Religion;whence 'tisGod that form-
ed man after his ownImage, and gave him a Law, that may be conſi-
dered as the Tranſcript of his own Purity and Holineſs, and yet ſuch,
as was ſuited to thoſe Powers and Faculties which were at firſt given
us: Whence'tis, that man was no ſooner created, but a Holy Law was
given him, and the Promiſe of Life on bis Obedience. The Law given,
is no other than the Will of the great God, who made us all, which
Will muſt be made known and revealed unto man, before it can have on
him the force of a Law.
Now the Diſcoveries of God's Willare after a twofold manner; for
there are ſome other Diſcoveries than theſe, that are by the Light of
Nature. What may be underſtood by the Light of Nature from the
things made, is done by the exerciſe of our Reaſon, but what is re-
vealed any other way, is not received the ſame way with the former,
our knowledge of theſe Revelations depends not ſolely on the exer
ciſe of but principally on the exerciſe of Faith. 'Tis God, who
after an extraordinary manner, has reveal!d his Will, and there-
fore 'tis on the Truth of his Teſtimony, we muſt lear for the know-
ledge thereof; that is, we muſt Believe , we muſt exerciſe Faith
by the Exerciſe whereof; we come to the knowledge of thoſe
things which we could not arrive unto meerly by the Exerciſe of
our higheſt Reaſonings; and really God delights to try and exer-
ciſe our Faith', ſo that now eſpecially ſince the Fall, the Life and
Heart of that Religion that is neceſary to Salvation, conſiſts in the
Exerciſe of Faith: To be truly Religious, and to be a ſound Believer,
are expreſſions of one and the ſame import. The Religion we are de
ſigned for, and muſt now exerciſe, if we will be ſaved, is the Life of
Faith, which is a Life much higher than that of meer Reaſon; for by
Faith we know what by meer Reaſon we could never know.
.
If we conſider the moſt momentous Points of our Religion, we ſhall
find, that as they are adjuſted to our own Capacities, even ſo they are
of Matters infinitely above us; they are of Matters that are not within
our view, unto the knowledge of which, we cannot come, but by
ſome
Serm. 18.
which tranſcend.our Underſtandings?
513
.
fome ſpecial Revelation: the certainty of which Revelations depend
on the veracity and Truth of God's Teſtimony; and 'cis our Faith
alone by which we receive theſe Diſcoveries that are thus given us of
God, whence 'tis ſaid, that the ſtronger our Faith is, the more we glo-
rifie God by believing the Truth of his Teſtimony. And that we may
thus glorifie God, it hath pleaſed the Lord ſo to order the Revelations
of his Mind and Will, and fo to diſpoſe of things by his Providence,
as to poſe our Reaſon, and leave us in the dark; at which time, if we
lean on the Veracity and Truth of Gods Teſtimony about the Doctrine,
and on his Wiſdom and Righteouſneſs about his Providence, we
diſcover the ſtrength and firmneſs of our Faith, to the Glory of
God.
Theſe things being ſo, 'tis manifeft, That the many profound Do-
Etrines that are in Scripture, and the many dark Providences that at-
tend us, do very much contribute to our living the more religiouſly(i..)
to cur walking the more by Faith, to the ſaving the Soul.
This, I conceive, is one great End of the profoundneſs of the Do-
&rines of Religion, and of the many difficulties in the Providences of
God, namely, to raiſe us up to a Life above Senſe and Reaſon, even to
the Life of Faith, which is a high and a heavenly Life.
The more Difficulties that lie in the way of our Believing, the more
ſtrong is the Faith that is exerciſed, and the ſtronger our Faith, the
more God is glorified by us, and the more is our Salvation furthered
the which being 10, we have great reaſon to be abundantly quickned in
our Thoughts.
dis
If we confider the Nature of Faith, we fall find that Myſterious
Do&trines and Providences are very neceſſary for the engaging us to ap-
ply our felves to the Exerciſe of it.
1. FAITH is the Evidence of things not ſeen, Heb. 11. 1. The Evi-
dence not only of unſeen future Glories, but the Evidence of ſome-
what elſe, not within the view of our Sence or Reaſon. Faith doch
evidence unto the Believer the Reality and Certainty of the Promiſes
about Spiritual Blellings to be enjoyed in this Life, and doth clearly
fhew unto him, that theſe Bleſſings promiſed are real, and ſhall molt
afſuredly be enjoyed ; yea, though there are in the eye of our Sence,
and our Natural Reaſonings, fome Impoſibilities between us and the
inheriting the Promiſes, yet even then Faith fees the Accompliſhment
not only poſſible, but certain and ſure.
By Faith we believe and receive thoſe Truths which , though
clearly enough revealed, yet are lo much abore our Capacity, that we
cannot otherwiſe embrace them.
Ву
T!
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514
How may we Graciouſly:improve thoſe. Providences Serm. 18.
By Faith we believe that the Promiſe ſhall be, when we cannot ſee
home it can be. Thụs was the Faith of Abraham exercis'd ; He believed
when his Sight and Reaſon faild him. Abraham was an hundred years
old, and, as it were dead, Sarah. barren, and now according to all
Rules paſt Child-bearing, notwithſtanding all which, the Promiſe be-
ing made, that Sarabo Thould bear a Son, Abraham believes; he could
ſee how this could be, by Faith, though he could not ſee how it could be,
by his Reaſon. According to his own Reaſonings his Hopes were gone,
but being ſtrong in Faith, he staggered not at the Promiſe , but had a hope
above Hope, being fully perſwaded, that what God had promiſed, he was
able alſo to perform, kom. 4. The like alſo when God commanded
Abrahan to offer up his Son, his own, his only Son Iſaac, whom he loved
and of whom the Promiſe was, for in Ifaac ſhall thy Seed be called, but
nevertheleſs Abraham is commanded to kill him for a Sacrifice, but here
is the difficulty, if Iſaac be flain while ſo young as he then was even be-
fore he had any child , how could the Promiſe be fulfilled ? Abraham
muſt kill him and yet believe, that he ſhould live, that he might be the
Father of many Nations, but how could this be? Surely this tranſcen-
ded his Underſtanding, but not his Faith ; for he believed, That God
was able to raiſe him from the dead, therefore 'cis ſaid by Faith, Abraham
when he was tempted offered up Ifaac , accounting that God was able to
raiſe him up from the dead, Heb. 11:17,18,19. Time-would fail to men-
tion Jacob, Joſeph, Mofes, David,and many others, who when ſurround-
ed with dark Diſpenſations, by Believing gave Glory to God. Then
Faith is in a ſpecial manner acted and exerciſed, when the Believer is
compaſſed about with a cloud of difficulties; when in the Doctrines
(that being plainly.reveal'd) are to be belieyed, there is ſomewhat above
our Reaſon, and when in the Providences with which we meet there is
ſomewhat very dark, they ſeeming to thwart the doctrinal Diſcoveries,
that are made of the Will of God unto us, then is the time to act Faith,
that is not Faith, which does carry us no higher than our own ſcanty
Reaſonings. To believe no more than we can
comprehend with our own
Reaſon, is too low a thing to deferve the name of Faith, Faith is a more
noble and raiſed Grace by which a man believes, when his Reaſon is at a
Lofs.
What is here faid of Faith is a great Truth, and if duely weighed
will afford relief to ſuch as are perplexed with the profoundneſs of fome
Doctrines , 6c. For by this tis manifeſt, That the Myſteriouſneſs of
the Do&rines, the ſurprizing inanner in which they are reveald,the dif-
ficulties about the Hebrew Points, and ſome Inſtances in Chronology,
the various Readings and the like; they all ſerve as a fpur to our Faith;
and a furtherance to our Salvation.
We have Arguments enough to convince us of the Truth of Scripture
the certainty of a divine Providence, and therefore we ought not to
be.uabelieving, though we meet with ſome Difficulties that our Reaſon
cannot
Serm.18. Which tranſcend our underſiandings.
515
cannot overcome. This ſhould ſatisfy us, that how great foever the
difficulties may be, how far ſoever they tranſcend our underſtandings ,
yet there is in'em no Implication, and if ſo, they are in themſelves re-
concileable, and although finite worms are not acquainted with the true
Methods of Conciliation,yet God, who is Infinite in all perfections, is
Theſe difficulties ſhould not in the leaſt ſtumble our Faith, but rather en-
gage us to be the more ſtrong in believing.
2. As by Faith we behold the Accompliſhment of the Promiſes, which
are not comprehended by our Reaſon, and can thorough the Myſteriouſ-
neſs of Dočtrines and Providences ſee that they are of God, fo by Faith
we are enabled to put our truſt and Confidence in God, even when under the dar-
keſt Diſpenſations. Faith never appears ſo much in its luſtre as when the
greatest difficulties lie before it. Then tis that the Believer puts his truſt
in the Power, Wiſdom, Mercy and Faithfulneſs of God, when under
the obſcureſt Diſpenſations. When there are ſome difficult Appear-
ances in the Sacred Scriptures that relate to fomc Doctrines, and when
ſome Providences ſeem to be contrary to the diſcoveries that are made
of God's Faithfulneſs, &c. then’tis that our Faith appears in its beauty;
for thereby we ſhew the juſt apprehenſions we have of God's Power,
Wiſdom, Mercy and Faithfulneſs. That God has promiſed to extend
his Compaſſions to Believers, that he will order all things to work to-
gether for their good, is evident enough in Scripture; but yet notwith-
ſtanding this, all things ſeem to be againſt them, they are afflictsd, and
under lore temptations, they loſe their temporal Eſtates, are deprived
of their Liberty, are fick, weak, and in great diftreſs, ſeveral thwarting
Providences attend them, all things are feemingly againſt them : thus it
was with good old Jacob, he is bereaved of his Children, Joſeph is not,
Simeon is not, and Benjamin muſt be taken away ; All theſe things (ſayes
he) are againſt me, Gen. 42. 36. But yet this was the time for Jacob to
exerciſe his Faith, as he did in the following Chapter, ver. 14.q.d. The
Lord. Almighty be with you, with him I leave you; to him I commit my
Concerns; if I am bereaved, I am bereaved (i.c.) the will of the Lord
be done. Thus it was with Job; God had ſuffered the Tempter to
break in upon him; God himſelfſeemed as if he was reſolved he ſhould
die; and yet then could Job ſay, Though he flay me, yet will I put my truſt
in him, Job 13. 15. Sowith Habakkuk, chap. 13. 17, 18, 19. Although
the Fig-tree shall not bloſſom, neither ſhall fruit be in the Vines, though the
labour of the Olive fall-fail, and the fields shall yield no meat, though the
ſocks shall be cut of the Fold, and there ſhall be no herd in the ſtalls, yet will
I rejoyce in the Lord, the Lord God is my ſtrength, he will make me to walk
in mine high places.
Many other Inſtances might be given , all which concur to evince,
That then is the time to put our truſt in the Lord, when we are in the
dark, and can ſee no light, when there are in the Providences of God
ſomewhat above us, that we cannot reach unto, then 'tis that we are to
Rrr 2
look
5 26
Hoiv may we Graciouſly improve thiefe Providences Serm: 18
ever.
look unto a Rock that is higher than our ſelves; then are we called to
put our truſt in the Wiſdom and Mercy and Faithfulneſs of him who
hath promiſed to be with us, to uphold and ſupport us, as ſaid David,
At what time I am afraid I will truſt in tbe Lord; for though my Hiart and
my Fleſh fail, yet God will be the ſtrength of my heart, and my portion for
On the other ſide, when at the ſight of the proſperity of time
wicked, the Believers feet were almoſt gone, and his ſteps did well-nigh
llip, tis his Confidence in God that is then his ſtay. The Providences
of God in this Inſtance are reinarkable; for though God had ſaid, that
the wicked ſhall not proſper, nor live ont half their days, yet behold they live,
and their houſes are ſafe from fear, they prosper in the world, they increafe
in riches. How is this conſiktent with the threatning ? or how can the
righteous ſee this, and not be troubled ? Surely when they enter
into the Sancluary, they ſee the End of all, and are abundantly
ſatisfied ; their Faich is hereby tried; but yet they can ſay, Good is God
to Iſrael. They begin to reaſon with God, and will ſay, Wherefore are
all they happy that deal very treacherouſly? but ſtill conclude, that the Lord
is righteous, Jer. 12. 1. Though Clouds and Darkneſs are round about him,
yet Righteouſneſs and Judgment are tbe Habitation of his Throne : For not-
withſtanding all the dark Diſpenſations, the Godly do ſtill put their
truſt in the Lord, they ſtay themſelves on his Wiſdom, Power, Mercy,
and Faithfulneſs: the doing which, all ſhould endeavour when under
dark.Diſpenſations...
is.
2.Hereby the Grace of Patience is to the Glory of God held up in a con-
tinued exerciſe. Patience is not to be conſider'd to confift meerly in an en-
during the conflict of Temptations and Amichions with a quiet,calm and
ſedate temper of Spirit, but alſo in a quiet waiting for and expectation of
the accompliſhment of ſome great and glorious Promiſes, in looking and
patiently waiting for the End, wacn we ſhall ſee with much clearneſs
what now lieth in the dauk, and out of our view. But if we hope for
what we ſee not; then do we with Patience wait for it; faith the Apoſtle,
Rom. 8,25.1
Now there ſeems to be ſome inconſiſtency betwter Dictrine and Do.
ctrine, between fome Doctrines and Providences, yea and between
Providences and Providences, but yet we muſt conclude, That 'tis not
fo, and that the time will come when our Lord will not fpeak any more
in Parables unto us, when the Vail ſhall be done away, and when we
Thal find every thing to anſwer the Truth and Holineſs of God, no in-.
conſiſtency in any of the Dextrines and Providences, but the exacteſt
Agreement, and moſt excellent Harmony , every one Doctrine and
Providence concurring to the illuſtration of each other, all
, which ſhall
be ſeen with great ſatisfaction when we shall depart hence and be with
the Lord. Now we know but in psit, we ſeë but through a ſlafs d.irkly, but
aber we ſhallkno ip as we are known, and fee Fac: to fuce; the Vail ſhall be
taken away ;.'cis.true, even then ſomewhat will tranſcend our Under-
ſtandings
Serm. 18.
517
which tranſcend our Underſtandings."
ſtandings, for the Reaſons ſuggeſted in the firſt Conſideration. We
muſt not think that God can diveft himſelf of his Divinity, or make
any thing that has not in one regard or other ſome Impreſſes that diſco-
ver its Author to be infinite ; neither muſt we imagine that man ſhall
ceaſe to be man, or ceaſe to be a Finite weight, neither liope that his
capacity ſhall be enlarged to comprehend Infiniteneſs, but this we may
ſafely conclude, That we ſhall know more hereafter than now, and that
the preſent Darkneſs with which we are now ſurrounded, is no more
than what is ſuited to the flate in which we now live. They that are
born of God, are encompaſſed with thoſe Remainders of old Corrup-
lions, which greatly indiſpoſe us for the receiving greater Light.
There is an admirable Order to be obſerved in the Workstand Provi.
dences of God.
Firſt, that which is Natural, then that which is Spiritual : firrſt, that
which is leſs perfect, then that which is more perfect : firſt, a dark
Evening, then a glorious Morning: firſt, Star-light, that is, Light
fhining in dark places, then the Day-Star from on high, the Sun of
Righ:couſneſs ariſes to enlighten cur darkneſs: firſt, the Knowledge
the World had of God and Chriſt was very little, then ſome ſhadowy
Repreſentations were made of heavenly Truths, and now the Image,
but not yet the heavenly things themſelves. Under the Law was the
Shadow of Heavenly things (i.e.) a draught of Heavenly things in
Water-colours, now the Image of Heavenly things, Heb. 10. 1. that is,
a more lively Repreſentation or Portraiture of them. Under the Law
there was a Vail over the Peoples Faces, they could ſee but the Shadow,
but we all with open face, 2 Cor. 3. 10. (i.c.) with a face unvail'd be-
hold the Glory of the Lord, but as in a Glaſs, in which we have but the
Image; for Chriſt, though he brought us a clearer diſcovery of things,
yet conſidered our ſtate, and therefore ſpake but of earthly things,
John 3. 12. That is, the diſcovery that now we have is very dark to what
it ſhall be in Heaven, when we are capable of receiving Heavenly dif-
coveries, and look into the Heavenly things themſelves. Now we ſee
that the diſcoveries that are made unto us are of God" for the Signa-
tures of infinite wiſdom are found on them, but then the diſcovery will
be more full, more clear, diſtinct and ſatisfying. Now we know but juſt
enough to quicken us to look for further Knowledge about the Doctrines
and Providences of God; and the more we know, the more we defire
to know; and ſuch as have form’d any right Conceptions about them,
cannot but conclude, there is ſomewhat excellent in the knowledge of
theſe things, and though the more we pry into them now, the more un-
fatisfied we are, 'becauſe we know no more ; yet this is ſome Relief,
That we ſhall know more hereafter; whence 'ris, that a Judicious and
Llnderſtanding Chriſtian is the more inclin' to leave this dark State
looking for that State of Viſion in which we ſhall know and ſee more of
God, his. Ways and Workings.
Really
:518
Huw may we Graciouſly improve thoſe Providences Serm. 18.
Really there is an extraordinary fatisfaction that will attend us in that
ſtate wherein we ſhall be filled with as much and as diſtinct a Know-
ledge as our Underſtandings are capable of receiving; the which fatis-
faction is too great an happineſs for ſinful Mortals here; 'tis a Felicity
reſerv'd for hereafter.
The like may be faid of the Providences of God, which may be
conſidered as a curious Work, a part of which only is within our view,
and becauſe we ſee not the whole, we are at a loſs concerning what we
ſee; for we find moſt of the ſeveral Parts that are before us, to be with-
out any Order or Comlineſs, the which muſt neceſſarily be ſo, becauſe
'tis but a Part of the work that we ſee, and the Beauty which is the Re-
ſult of that admirable Connection that is to be between part and part in
the putting all things together, cannot be ſeen till the end of all, for
which we muſt both hope and patiently wait.
2
'Tis true, many Inſtances can be given wherein the ſeveral parts of
Providence, with reſpect to this or the other godly man, ſeem very
Itrange and ſurprizing, and yet put together, render the higheſt ſatis-
faction. Joſeph was a good man, and had a Right to the Promiſe,
That all things ſhould work together for his good, but yet if you conſider ſome
Providences relating to him diſtinctly, you will find all things againſt
him; nainely, that he ſhould be ſold by his Brethren, that he ſhould be
carried into Egypt, and when in. Potiphars Houſe, be fallly accuſed by his
Miſtris and calt into Priſon, and there continue for a long time; but
yet put theſe Providences together, and you will ſee what dependance
i he one had on the other, and how all are joyned together for Jaſepl's
Advancement ; for had not yoſeph been fold by his Brethren, how could
he have been brought down to Egypt, and placed in the capacity of
Servant with Potiphar ? and if he had not been with Potiphar, how
could he by the falſe Accuſation of his Miſtris, be impriſoned?' and
if not impriſoned, how could he have had the opportunity of interpret-
ing the Chief Butler's Dreain, which was the occaſion of his being
call'd before Pharaoh, by which means Jofcpb was ſo highly advan-
ced, as to be made Ruler over all the Land of Egypt?
a
Many other Inſtances might be given, but this is ſufficient to fhew,
that the great reaſon, why many providences ſo far tranſcend our un-
derſtandings, that we cannot find out the Conſiſtency, the adınirable
Order and Harmony that is in them, is this, namely,we ſee not the End;
if we could ſee the End, we ſhould have a fuller ſatisfaction, but till then
we muſt patiently wait.
Ву
Serm. 18.
which tranſcend our Underſtandings?
5.196
By this 'tis evident that the Correſpondency of theſe Doctrines and
Providences is an excellent Expedient to excite thoſe Graces that are ne-
ceſſary to Salvation, and therefore our Minds may very well be quieted:
without it.
So much to the firſt Improvement, l’le proceed to a Second.
IMPROVEMEN T II.
The Second Improvement is this ; We may from the Tranſcend: ney of
theſe Doctrines and Providences , fetch an unanſwerable Argument to confirm
and eſtabliſh us in the Truth of the Chriſtian Religion.
From what has been already urged for the quieting of our Minds about
theſe inſoluble Difficulties, 'twas ſhewn, that the Tranſcendency that
is in theſe Doctrines and Providences, was but the footſteps of God's
Tranſcendency. Let us then but take this for granted, and compare the
Impreffes or Footſteps that there are of God's Tranſcendency in theſe
Doctrines, with thoſe on the things that are made, and to be ſeen in
the Providences of God, I ſay, compare the Doctrines of the Goſpel,
the things made, and his Providences together and we ſhall find an excel-
lent Harmony between them, even in this reſpect, that the footſteps of
God's Tranſcendency are to be ſeen in them all. Whence we have as
fatisfying an Argument to convince us that the Doctrines of the Go-
fpel are from God, and conſequently true, as that the world was crea-
ted by him, and is now under his Government; yea ſuch as believe a
Providence, and the Scripture to be the Word of God, have as much
to offer for their Faith as the meer Deiſt. ( who only belive the Ex-
iſtence of a God) has for his; for the very fame Characters, Signa-
tures, Impreſſes and Footſteps of Gods infinite Perfections that are
on the things made, are in theſe Doctrines and Providences, of which
the Tranſcendency that is in them, is an uncontroulable Evidence.
Why do we believe the World to be made of God, but becauſe we
ſee that the things made are ſo admirably fram’d and order'd, that there
is ſomewhat in them incomprehenſible by us? They are made by One
whoſe Wiſdom is infinite, aud tranſcends our largeſt Capacities. In
like manner thoſe who will look into the Scriptures, and conſult the
Doctrines of the Goſpel, will find that there are the Impreſſes of infi-
nite Wiſdom in them, which could not be unleſs they had been of God,
who is infinitely wiſe; whence 'cis that by the Tranſcendency that is in
the Doctrines, we are engaged to conclude that they are true i.e.)
we are hereby confirm’d and eſtabli'd in the Truihof the Chriſtian
Religion, that is diſcover'd unto us in the Holy Scriptures.
IN PROTE:
9.20
How may we Graciouſly improve thoſe Providences Serm.18.
I MP R O V E MEN T III.
The Third Improvement is this ; The Tranſcendency of theſe Doctrines
and Providences prove moſt excellent Expedients to ſilence and ſtop the months
of the Ungodly; for by the Tranſcendency of ſome Doctrines and Provi-
dences, God is carrying on the great End of glorifying his Righteouſneſs
in the letting out his Fury and Indignation on the Veſſels of Wrath.
God who made alt things for himſelf, will be Glorified either by or
upon the People he has made : God will be glorified by ſome to their
Salvation, and upon others in their Condemnation. And by the
Tranſcendency that is in the Doctrines and Providences both
are done: For the Tranſcendency of theſe Doctrines and Provi-
dences, as hath been already ſhewn, exciting the Faith and Patience of
ſome, does farther their Salvation ; and as they are ſtumbling-Blocks
in the way of others, they occaſion the Ruine and Deſtruction of
others.
2
Theſe Tranſcendent Doctrines and Providences muſt be conſidered
as ſtumbling-blocks that God puts in their way, not that there is any
Evil in God's putting them in the way, but the Evil is only from
the indiſpoſition of the corrupt Heart of man.
For the clearer underſtanding which, we muſt conſider that there is
certainly ſuch a Decree as that of the Elečtion of ſome particular
Perſons unto Glory, which doth neceſſarily infer the dereliction of
others, the leaving them in a ſtate of Sin and Miſery. Some being
Elect according to the fore-knowledge of God the Father, ſhall through
the ſanctification of the Spirit unto Obedience, and the ſprinkling of
the Blood of Jeſus Chriſt, obtain Salvation with Eternal Glory:
But others there are, even ungodly men, who turn the Grace of our
God into laſciviouſneſs, and who were of old ordained unto Condem-
nation.
The Salvation of fome, the Damnation of others, is acknowledged
by all to be certain as to the Event, and that there is no event in time,
but what was foreknown of God from Eternity, is not denied by any
that believe God to be God, and that theſe Events cannot be with-
out a Providence of God, is moſt manifeft. 'Tis true, God has a
greater influence on the Elect, than on others; for God does not
only fupport their powers and Faculties, and by a Phyſical Effici-
ence enable them to perform what is Natural in their Moral Acti-
ons, but moreover God does. by his mighty Power in infinite Wif-
don ſweetly determine the Elect to the doing what is morally good,
ard
Serm.18. which tranſcend our Underſtandings ?
520
.
and ſavingly gracious, God does not ſo much in ſuch Actions as are
finful and vicious; the moral Vitioſity or Obliquity that is in a ſinful
Action, is not of God, though what is natural in a ſinful Action,
has its origin and Riſe from God, yet what is Moral and Vitious,
is not from God, God does not phyſically and Invincibly determine
any man to what is finful in any Action, the Şinfulneſs of an Action
has no higher Being than a Creature for its Author. However
though the Sins of the Damned are without a Divine Phyſical Prede-
termination, yet not without a Divine Providence. There is no E-
vent without a Providence of God: As all Events are according to
the fore-knowledge of God, ſo they are by his Providence. The Deſtru-
îțion of Pharaob in the Red Sea, according to the fore-knowledge of
God, and the hardneſs of his Heart, that was the Caule of his ruine
was by Gods Providence. This Providence is ſomewhat more than
a meer unconcerned permiſſion, and yet much leſs than a Phyſical
Predetermination, it falls ſhort of this latter, becauſe God has no
Phyſical influence on the finfalneſs of our Actions, and 'tis more
than the former; for the Wiſdom and Power of God is marvellouſ-
ly exerciſed in doing very much towards the bringing the Event
to paſs, and that by laying Stumbling blocks in the way of the Non-
Ele&t , which ſtumbling blocks in our way, may occaſion our Sin
and Ruine, but not cauſe it ; ſo that although the Lord does lay
Stones of Itumbling in our way, which occaſions our Sin, yet he
cannot be ſaid to be the Cauſe or Author of our Sin. No one is
the Cauſe or Author of anothers Sin, but he who does either Phy-
fically or Morally contribute to the Commiſſion of Sin; but though
God lays ſtones of ſtumbling before the Sinner, yet he does not
in doing ſo, either morally by perſwaſions draw, or phyſically by
Impreſlion drive him to the Sin. The ſtumbling block is before
him, and from it the Sinner takes occaſion to ſin againſt the
Lord. Though ſuch is the infinite Knowledge and Wiſdom of
God, that he foreknows that ſuch a Block in the Sinners way,
will occaſion his Sin, and notwithſtanding puts it in his way, yet
he is not therefore the Author of his Sin, becauſe God does not
hereby either Phyſically, or Morally move the Sinner to the Sin;
for the Sinner having a Natural power to withſtand it, 'țis his Wil-
fulneſs and Sin he does not.
1
That God does lay ſtones of ſtumbling before : us, is evident
enough to any who will confult the Sacred Scriptures. In E-
xekiel 3. 20. 'tis ſaid that God doth lay a ſtumbling block before
the man who was externally Righteous, and he turns from his Righ-
teouſneſs unto Sin, and dies in his Iniquity.
This will appear more convincingly in the Inſtances I will give con,
cerning it.
.
srs
The
522
Hov muy w: Graciouſly improve thoſe Providences Serm. 18.
The Diſcoveries that are made of Gods gracious Deſigns towards
as, are about ſuch matters as do amuſe us; whoever will conſider
what is declared in the Goſpel concerning the way to eternal life,
will find that Jeſus Chriſt, though he be God as well as Man, and as
God is infinite in all Perfections, yet he ſuffered à Vail to be on
his Divinity, and took on him the form of a Servant his. Birth
was very mean, as appears by the Circumitances of it; his Educa-
rion under his parents no way ſplendid; Is not this the Ctrpenter's
Son? his Converſe among poor Fiſhermen, and he at length be-
came obedient to the death of the Croſs. He was a man of Sor-
rows, and very contemptible in the Eye of the world; whence it
is that he is unto the Fews, who expected a Meſſiah to come with
worldly Grandeur, a ſtumbling block 1 Cor. 1.23.
In like manner are the many profound Doctrines of the Goſpel,
ſtones of ſtumbling. Chriſt (1. e.) the Doctrines of Chriſt, not on-
ly ſuch as relate to the Meanneſs of his perſon, but many others,
are as ſtones of ſtumbling, and rocks of offence to both the Houſe's
of Iſrael, and for a Gin, and for a Snare, and many, among them thall
ſtumble, and fall, and be broken, and be ſnared, and be taken, Ira. 8.
14, 15
*
9
For this very reaſon, I humbly conclude, there are ſo many
savóital; things hard to be underſtood in the Scriptures, ſo many
difficulties about the Original, the various Readings of Scripture,
C. Yea, for this Reaſon do many wicked men increaſe in Riches,
they have much Silver and Gold, but 'cis a ſtumbling block unto
them, even the ſtumbling block of their Iniquity, Ezek. 7. 19. Their
very Tables are made a Snare, a Trap, a fumbling block, a Recom-
pence unto the wicked. Oh! how many do take occaſion from the
ſeveral Difficulties that lie before them in the Word of God and
in his Providences, to reject all Religion, to the eternal deſtruction
of their own Souls; the which is done to the Exaltation of the
glorious Righteouſneſs of God, that is ſeen in the Condemnation
of the Veſels of Wrath, who were endured with much long-ſuf-
fering; and all this by the ſignal Providence of God, which are
concerned in the Accompliſhment of thefe high Ends, yet ſo, that
che Purity and Holineſs of God appears as glorious as does his 7u-
ſtice and Righteouſneſs; for God, who lays thele ſtumbling blocks
before us, does not cauſe our Sin, for that only follows our meet-
ing them in our-way, as the product of our own Corruption.
Tis admirable-to conſider, that the very ſame thing, that is a
Mean to excite Grace in the One, ſhould be an Occaſion of Infidelity
and other Sins in Another. That ſuch Contrarieties ſhould in dif-
ferent ways proceed from one and the fame Providence; that one
and the ſame thing ſhould be a Means of the Salvation of the one,
and the Occaſion of the Deſtruction of the other. There is much
of
+
Serm.18. Which tranſcend our Underſtandings ?
523
of infinite Wiſdom to be ſeen in this contrivance, for hereby, in
the very ſame thing that proves an occaſion of the Ruine of the non-
Elect, there is enough to ſtop their mouths, and ſilence them, and all
ſuch as do take occaſion therefrom to ſin againſt God. For what-
ever the ſecret Counſels of God are concerning this or the other
particular Perſon, God does treat all in a way_ſutable to thoſe Capa-
cities he has given us, he conſiders us all as Rational Creatures, as
Moral Agents, and has taken us all under his Government, and is
as fincere in the Promiſes of Life he makes unto all on their Com-
pliances with his terms, as he is juſt and true in the execution of the
threatned Evils againſt ſuch as remain obſtinate Tranſgreſſors; and
as for the inſuperable Difficulties that lie before us, the Doctrines
and Providences that tranſcend our Underſtandings, they are as ex-
cellent Expedients to engage us to believe to the faving of the Soul,
as they are the occaſions of that Unbelief that ends in the damnation
of thoſe that periſh.
ga-
Wherefore then ſeeing this is fo, feeing fo much good may be
thered from theſe Doctrines and Providences, ſuch as take occaſion
from them to fin, to reject all Religion, and live Atheiſtically in
the World, are without Excufe ; for 'tis manifeſt, that a better Uſe
might have been made of thefe things, and that 'tis their own Sin,
that they have made ſo ill an Uſe thereof, the which will not in the
leaſt excuſe, but aggravate their Miſery, and juſtifie God in their
Condemnation.
IMPROVEMENT IV.
but are
Fourthly, We may hence learn to entertain more awful Apprehenſions
of the Greatneſs and Majeſty of God, and more low thoughts of our
ſelves.
Such is the boldneſs of moſt men, that they fear not to pry in-
to thoſe things that are above them, even into the Secrets of the
moſt High. We are not ſatisfied with what is revealed
too curiouſly ſearching into the hidden things of God; although 'tis
impoſſible that this Curioſity ſhould be attended with the deſired fuc-
ceſs, and although it proved fatal to our firſt Parents, who defiring
to know more than was meet , fell from that happy ſtate in which
they were at firſt placed, yet the temper of moſt ſtudious Enquirers
is to be too curious and bold; and this they will be, though they turn
the whole World into confuſion by their Conteſts.
'Tis not unworthy our thoughts to conſider what șis the principal
ground of the many Quarrels and Wranglings that have been and are
Sff 2
among
:
524
How may we Graciouſly improve thoſe Providences Serm. 18
among the Learned; for then we ſhall find that a too bold Enquiry
into the things that are above us, and unlawful to be pried into, is the
ground of all. There is in us an ambition to be like unto God, we
would fain know as much as he who is Omniſcient, our Souls, though
in their own Nature, are finite, yet in the deſires they have of know.
ing things, are in a manner infinite. The deep things of God can-
not eſcape our narroweſt ſearch ; the Nature of his Being, the Modes
and Media of his Operations, and his eternal Counſels fall under our
ſtricteſt Scrutiny and boldeſt Debates.
'Tis ſtrange to conſider with what Confidence vain Mortals will
diſpute about theſe things, and no leſs ſurprizing to obſerve the
great Confuſion and Diſorders that have followed ſuch Diſputes.
How confidently do the Dominicans and Molinifts, the Scotiſts and Du-
randifts, and other Schoolmen among the Papifts , the Remonſtrants
and Anti-Remonftrants,the Supra and Sublapſarians among Proteſtants, talk
of God, his Decrees, and their Order, as well as about Phyſical Pre-
determination, &c. Among all which there are different Opinions in one
reſpect or other, but yet by all one and the fame unpardonable Confi-
dence diſcovered in adhering to their own Dogmata ; for about theſe
abſtruſe Points, they are all as reſolute in their determinations, as in
Matters moſt plain and obvious; the tendency of which hath been no-
thing leſs than Strife, Contention, and endleſs Quarrels, yea, ſtrange
Animoſities and Confuſions; whèréas, if we did but ſeriouſly conſider
that all theſe Matters are above us, that they tranſcend the largeſt Ca-
pacities, and therefore are not to be pried into, inſtead of ſpending
our tiine and ſtrength about them, we ſhould be engaged to entertain
more awful Apprehenſions of the greatneſs of God, and lower thoughts
of our felves.
What more manifeſt,than that there are ſome Doctrines and Providen-
ces which tranſcend our Underſtandings; or than that we are but feeble
and impotent Beings, who cannot ſearch them out ? This is not only
fuppoſed in our Queſtion, but has been already evinc'd in this Dil-
courſe. And is it ſo? Is there ſuch a Tranſcendency in the Doctrines
and Providences of God? Is there fomewhat ſecret, fomewbat above
us, and yet ſhall we by an unjuſtifiable Curioſity in prying into theſe
Secrets, preſume on God? What! doſt thou not consider, that God
is infinitely above thee, that he dwelleth in that Light that no Eye can
approach unto; that his Throne is in the Heavens, and that there are
Clouds and Darkneſs round about him, and that his Glory is inaccef-
ſible ? why then art thou not afraid to come too near him; why dareſt
thou to fix thine efe upon him?
.
The Tranſcendency of the Doctrines and Providences of God is
his Glory; which no Eye can ſee and live; and yet preſumeſt thou to de
Hire a light thereof? Behold!: when a glimpſe of the Glory of the
Lord
9
Serm. 18. which tranfcend one Manerbandings?
525
Lord appeared but in the face of Moſes, the People could not bear
it, and therefore a Vail was put on his face; and art not thou as una-
ble to behold the Glory it ſelf, as the Iſraelites were to fix their Eye on
a glimpſe of it ? Conſider the Shinings of Moſes's face repreſent unto
us the Beauty, and Luſtre, and bright Glory that is in the Doctrines
of God; ſo great was the Light of Goſpel-Doctrines then, that the
Children of Iſrael could not bear it, and therefore it pleaſed the Lord
in compaſſion to humane weakneſſes to give them but the ſhadow of
heavenly things; the glorious Light of thoſe Doctrines was under the
Vail, 'twas hid under Types and Ceremonies, ſo that they bad but ſome
darker repreſentations, ſuch as they could bear; and r.010, though we
are enabled to bear more, and accordingly have clearer Diſcoveries of
this glorious Light, yet not being able to bear the Light it ſelf, the
heavenly things themſelves, we have but the image ; though the Vail is
not ſuch as hides from us To much of the Glory as the Jewiſh Types
did, yet the Vail that is over the Glory now, is ſuch as keeps us from
feeing it, as it is. The Truth of which is confirm'd unto us by the
Tranſcendency we now find in theſe Doctrines, there is a Cloud be-
tween ſomewhat in them and us, and therfore we cannot find them fully
out; the which being ſo, it ſhould teach us to conſider our own State
and condition, how weak and feeble we are, and what reafon we have
to be humble and modeft in all our Enquiries about theſe things.
Could we but believe that the Tranſcendency that is in the Doctrines
and Providencesof God, is what indeed it is, an unanſwerable Argu-
ment to confirm us in the Truth of this point, namely, That there is an
inasceſſible Glory in thoſe Doctrines and Providences, even that Light which
we are not able to bear, or to behold and live; we ſhould ſee cauſe to enter-
tain more grand, auguſt, and awful Apprehenſions of God, as well as
lower thoughts of our felves, and then inſtead of affputing boldly
about theſe Tranſcendencies, we ſhould find reaſon enough to ac-
knowledge our own frailty and weakneſs, and in the ſenſe thereof to
be humble and modeſt in all our Diſquiſitions. Alas! what is man, that
he ſhould come ſo near the Ark of God, or dare make too near ap-
proach unto the Mount that burns, and is covered with a Cloud of
Smoke and great Darkneſs ?
Whoever will duly conſider, How that man when in Innocency was
moſtly diſpoſed to cloſe with the Temptation of being like unto God
in Knowledge, and that the Lord ever ſince the Fall, hathtaken ſpecial
care to keep us very much in the dark, may eaſily ſee, that the Uſe sve
are to make of the Tranſcendency of the Doctrines and Providences of
God, is to walk humbly before the Lord, and to be afraid to enquire too
curiouſly after his Secrets. When Adam was firſt Created, his Know-
ledge was much more full; clear, and diſtinct than afterwards it was;
and no queſtion but that it afforded him futable delight and ſatisfaction.
He ſaw ſo much Excellency in the Knowledge of God and his works,
that
526
How may we Graciouſly improve thoſe Providences Serm. 18.
m.ph
!
that a Temptation to the doing any thing but what might encreaſe his
Knowledge, would with the greateſt diſdain be contemned and re-
jected : This the ſubtil Tempter ſaw, and therefore recommends the
forbidden Fruit, as what was rather to be cholen as a Means of enlar-
ging his Knowledge, than as what was pleaſing to the Taſte; Te ſhall
be as Gods, knowing Good and Evil. Adam finding ſo much pleaſure
in the Knowledge he already had, is foon tempted to be inordinate in
the deſiring more, yea, ſo inordinate, that aſſoon as he meets with the
Temptation, no Knowledge leſs than what was like unto Gods, could
fatisfie him, and ſo he fell. So that the Sin of our firſt Parents was an
ambition to be like unto God in Knowledge, an inordinate defire of
knowing what could not be known by any but by him whoſe Under-
ſtanding is infinite ; and this Sin appears in all his Off-ſpring; we
would fain be like unto God, and we are unwilling to be ſatisfied with
ſuch Meaſures as the Lord appoints, and therefore are prying into the
deep things of God. Such are our low thoughts of God, and ſuch
are the high thoughts we have of our felves, that we think it not im-
poſſible to know God to perfection, and therefore are ſo curious and
ſtrict in our enquiry after him.
But it has pleaſed the Lord to fhew himſelf to be God, and that
we are but men, by the wonders he hath wrought on Earth. Hence
proud man in aſpiring after more Knowledge than was meet, has loſt
what he formerly had, his Underſtanding is darkned, his Heart is
blinded, he cannot ſee, the Faculties of his Soul, though they re-
main, yet not in their primitive ſtrength and vigor, they are greatly
impaired and corrupted; yea, the enlightned Minds of the Regenerate
have on them ſuch remainders of old Corruption, as unfits them for
the receiving all that may be known of God. And ever ſince the Fall,
the Methods God has taken in enlightning men, is fuch, as may con-
vince us that we are but men, finite worms, who cannot comprehend
the infinite Glories of the Lord. For it has pleaſed the Lord to give
unto the Children of men fome darker repreſentations of bimſelf, and
and in thoſe Revelations that are moſt plain and clear, there is enough
to demonſtrate, that there is ſomewhat in every Doctrine and Provi.
dence that is above us, God keeps his diſtance, he will make us know
that he is the Lord, and that we are but men, even vain Worms; that
cannot comprehend him, and who therefore ought to ſubmit our ſelves
unto God, and humble our felves before him, and not come too near
him ; for the nearer we come, the more we are in the dark, the more
at a loſs, yea the more perplexed and copfuſed are our Apprehenſions.
This the Tránſcendency of the Doctrines and Providences of God
does evince; which is enough to ſhew, how humble we ought to be when
we diſcourſe of God, and how modeſt in our Enquiries into his Do-
ĉtrines and Providences. Content thy ſelf therefore with wliat is
clearly revealed, and leave what is hid and above thee unto God. Be
not thou ſo bold as to meaſure the boundleſs Myſteries of God, by
thy
Serm. 18
which tranſcend our Underſtandings ?
$27
it
thy narrow confined Underſtanding; neither do thou preſume to reject
what thou canſt not comprehend. What is of God is above thee, for
God is God, he is cloathed with Honour and Majeſty, and with that
Light which is inacceſſible. We ought therefore to be modeſt when we
ſpeak of the unſearchable Doctrines and Providences of God; for in
them we ſee enough to admire, but can never comprehend ; and when
we have ſpent all our time to find out God, and the Infinity of his Be-
ing, the Myſtery of the Trinity, the Mode of his workings or Opera-
tions, the depth of his Contrivances about the accompliſhing fallen
mans Salvation, and all the great Counſels of God, and the Intricacy
of his Providences, we muſt come to this Cloſe with the Apoſtle, o?
the depth of the Riches both of the Wiſdom and Knowledge of God! how un.
ſearchable are bis Judgments, and his Ways paſt finding out.
THE
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553
Queſt. How ought we to do our duty to-
wards others, tho they do not theirs to
wards us?
**
SERMON XIX.
ROM. XII. 21.
*
Be not overcomie of evil: but overcome evil with
good.
HEN God firſt made the Heavens and the Earth, Gen. 31. 2
and all the Hoſt of them, looking back upon his
Work, as taking delight in it, He raw every thing
that he had made, and behold, it was very good.
There was an excellent order, and ſweet harmony
every where : all the Creatures above and below,
making then but one Hoft, did conſpire to glorifie Gen. 2. 1.
their Creator, and be beneficial one to another. So
that if man had itood in his integrity, the Earth
would have been a kind of Heaven to him; but when he put forth his
hand to take and eat of the tree of knowledg of good and evil, which
alone, of all the great Variety, was forbidden him; an inundation of ſin
and miſery broke in upon him, and all his Pofterity: For from that one
fin of his, there ſprung, in a little time, a far greater number of ſins,
than perſons out of his loins; one ſin fill begetting another, and that
another, till in a while, the earth was filled with violence. God not wil- Gen. 6. 11)
ling to leave things in this woful ſtate, deſigned a Renovation by a Ses
cond Adain, a Reconciler, one that ſhould be our peace both with
God, and one another, that there might be peace above, and peace below
reſtored again.
Аааа
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554 How we ought to do our duty towards others, Serñ. XIX.
29. 38.
Eph. 6. 15.
biohet, and on earth peace ; the latter, by the whole multitude of the Dir.
reach uitto it, viz. not to be overcom?
There were two Songs ſung to this purpoſe; the one at Chriſts com-
ing into the World, the other as he was about to depart out of it; the
former by a multitude of the Heavenly Hoſt, ſaying, Glory to God in the
ciples, ſaying, Peace in beaven, and glory in the bigbeſt, Luke 2. 14. and
The ſubordinate means of Reconciliation, is the Goſpel, called the
2. Cor. 5. 19. word of reconciliation, and the Goſpel of peace. This is the great Engine
in the hand of God, to bring men powerfully, yet ſweetly to God, and
one another. There are no Arguments ſo powerful to perſwade to ho-
lineſs towards God, and righteouſneſs towards men, as thoſe drawn from
Tit. 2. 11, 12.
Goſpel-Grace. The Grace of God, which bringeth falvation, will teach
a man thoſe leſſons, which can never be truly learned otherwife, To live fo-
berly, righteouſly and godly.
Therefore our Apoſtle, like a wife Maſter-builder, in his Epiſtles, uſu-
ally, as may be ſeen particularly in thoſe to the Epheſians and Coloſians,
lays a good Foundation for Goſpet-obedience, in the Grace thereof. He
firſt ſets forth the great myſtery of Redemption by Jeſus Chriſt, and the
Grace of God therein; and then concludes with exhortation to all duties,
both to God and Man, from the confideration thereof.
He doth the like here in this to the Romans: For having, in the forego-
ing part of the Epiftleconvinced both Fow and Gentile, and concluded
all under ſin, and ſhewed the only way to Juſtification, to be by the Grace
of God, through Jeſus Chriſt, lie comes in this, and the following Chap-
ters, to engage them to their duty both to God and Man. See how he
doch it, ver. I. I beſeech you therefore, brethren, by the mercies of God, that
yo preſent your bodies a living ſacrifice, boly, acceptable unto God, which is
your reaſonable ſervice. Your bodies : that is, your ſelves, fouls and bo-
dies; the body being put by a Synecdoche, for the whole man. He expref-
feth both elſewhere, as due to God, upon the acconnt of redeeming-love,
1 Cor. 6.20. Te are bought with a price : therefore glorifie God in your body,
and in your ſpirit, which are Gods. He exhorts them to many excellent
duties in this Chapter ; upon at which the word therefore, ver. 1. hath
a powerful influencé. Altho the duty herë exhorted to in the laſt Verſe,
évil; but overcome evil with good; yet 'the confideration of the mercies of
God, mentioned above, will make this appear to be but a reaſonable fera.
vice.
:
The point of Doctrine from this Text is,
Đoct. That every Chriſtian Should not only take beed, that he bě nót
overcome of evil; bur éntledvour, what in him lieth, to overcome evil with
good.
?
It divides it ſelf into Two Branches :
1. Every Chriſtian fhould take heed, that he be nof overcome of
2. Every
Serm. XIX.
tho they do not theirs to vards us.
555
2. Every Chriſtian ought to endeavour, wat in him lietb, to overcome evil
with good.
We ſhall ſpeak a little to each of theſe in order, and make the Ap-
plication of both together; which done, you will fee, How we ought to do
our duty towards others, tho they do not theirs towards us. I begin with the
firſt:
5
may be,
1. Bran. Every Chriſtina ſhould take heed, that he be not overcome
evil.
By evil, underſtand any unkind, or injurious dealing from others; which
1. By detaining, or withdrawing from us the love, or the fruits
thereof, which by the will of God are due to us, either as men, of
men ſtanding in ſuch, or ſuch a ſpecial Relation to them : Or,
2. By ſpeaking, or doing that to us, or againſt us, which the Law
of Love, or the ſpecial Relation wherein we ſtand unto them, for-
bids.
To be overcome of evil, is to be drawn by the evil Temper, or Carriage
of another towards us, to be of the like Temper, and Carriage towards
him: To be ſo provoked by an injury done unto us, as to return the like a-
gain.
As when two contraries are put together, ſuppoſe Fire and Wa
ter, that which brings the other to its Temper, is ſaid to Maſter, and
overcome it; ſo when another's malice towards us, cools our love to him,
and brings us to the like evil diſpoſition towards him, our love may be faid
to be overcome by his malice.
And great reaſon there is, that we ſhould take heed, that we be not over-
cone of evil.
1. If we conſider what Relicks of Corruption there are in good
We live not among Angels
, but men compaſſed about with ma-
ny Infirmities, which will be apt to make them fometimes offenſive to
men.
us.
ز
When the Seer came to Afa with a Meſſage froin' God, becauſe it was
that which did not pleaſe him, he was wroth, and in a rage with him, and 2 Chr. 16. 10
put him in Priſon; a ſtrange act of a good King! yet ſo he was; for the
Scripture teſtifies of him, 1 Kings 13. 14. That, Nevertheleſs Aſa's heart
was perfect with the Lord all his days. Aaron, the Saint of the Lord, as he Numb. 12. I.
is called, Pſal. 106.16. and Miriam, are found chiding with Moſes, their
brother. Two of the moſt eminenc Preachers of the Goſpel of Peace,
Paul and Barnabas, are at variance; and the contention is fo ſharp be Acts 15.39.
tween them, that they depart afünder one from the other. So true was
that ſaying of theirs to the men of Lyſtra, who ſeeing a Miracle wrought
by them, were about to do Sacrifice, as if they had been Gods: Sirs, why
do ye theſe things? we alſo are men of like paſions with you, Acts 14. 15.
Aaa a. 2
Sin
556
How we ought to do our duty towards others, Serm. XIX.
Sin is a troublefome thing, and will not ſuffer him in whom it is, to be at
reſt, nor any that are near to it, or about it.
One would think, That if any men in the world were like to have been
free from diſturbing-paſſions, the Diſciples of Chriſt, and Moſes, ſhonld
be the men, whoſe Maſters taught and practiſed Meekneſs to that degree
as no man ever did the like: yet we find, that ſuch as were brought up
under their wings, had their infirmities, and diſturbing paſſions, as well
as others. Foſhua, Moſes his Servant, hearing that Eldad and Medad pro-
pheſied in the Camp, is diſturbed himfelf, and endeavours to diſturb Mo-
ſes about the matter, and would have had him diſturb them, Numb.11.28.
My Lord Mofes, forbid them : but he checks his paſſion, and calms his
ſpirit
, by wiſhing there were more of them: I would all the Lords people
were prophets. The like you find in Chriſts own Diſciples, even in John,
Mark 9. 38. who lay in his boſom ; he comes to Chriſt, ſaying, Maſter, we ſaw one
caſting out devils in thy name, and we forbod him, becauſe he followeth not
us. They would have had Chriſt, it's like, joyn with them in the prohi-
bition; but he forbids them to forbid him, ſaying, He that is not againſt us,
is on our part. So that you ſee, you may find enough from good
men, to exerciſe you ſo far, as to try the ſtrength of all your Gra-
ces.
2. Beſides this, you will find in fonie a rooted enmity to that which is
good. There are two Spirits, by one of which all the men in the World
are led, the Spirit of the World, and the Spirit which is of God, 1 Cor.2.1 2.
Theſe two Spirits being contrary one to the other, do lead two contrary
ways. They have ſtriven long, and will ſtrive, as long as they
breathe.
The contrariety of theſe two Spirits, firſt appeared in Cain and A
bel, and hath continued.down along thorough all Generations, unto this
day, and will do fo hereafter. It is like the War between Rehoboam and
Kings 14.30. Feroboam, all their days. The hatred of the Philiſtines againſt Iſrael, is
called by the Prophet, Ezek. 25. 15. the old hatred, not only becauſe they
were alway full of ſpite againſt them; but becauſe it was of the ſame nature
as that of old to the people of God.
This old hatred is not like, by waxing old, to vaniſh away, as the old Co-
venant is ſaid to do, Heb. 8. 13. It was under the old Adminiſtration, and
appeared againſt the holy Prophets then, Acts 7.52. Which of the prophets
bave not your fathers perſecuted? And it continued to fhew it ſelf againſt
Chriſt, who gave his Diſciples warning to expect the ſame, under the new
Mat. 10. 25. Adminiſtration. If they have called the maſter of the houſe Beelzebub, how
Mat. 5. JI. much more shall they call them of the boufhold? And he tells them, Men hall
tevile you, and perfecute you, and ſhall ſay all manner of evil againſt you
falſly for my fake. How this was verified, the Scripture firſt, and Eccleſia-
ftical Hiſtory afterward, doth abundantly ſhew. The Apoſtle tells us,
1 Cor. 4. 12, 13. they were reviled, perſecuted, defamed, and made as the
filth of the world, and the off-Scouring of all things. And in after-times one
would wonder, had not fohn ſaid, Epift. 1. Chap
. 3. 13. Marvel not that
abe world baterb you; that a people ló boly, ſo good, ſo peaceable, and in-
offenſive,
Serm. XIX.
557
tho they do not theirs towards us.
had in all A.
ges; and in
offenſive, as the Primitive Chriſtians were, ſhould be fo unworthily dealt
wich, both by tongue and hand, as they were. Their Adverſaries report-
ed, That they fed upon Man's fleſh, that they practiſed lewdneſs in their
Aſſemblies, and that they were the Authors of all the Tumults in thoſe Such enemies
days, and what not ? all manner of evil, but falfly; yet by shis means,
have they
(Chriſtians)
great perfecutions were raiſed againſt them: And if Chriſtians will be
Chriſtians ftill, they will find the World to be the World ſtill : ſo that un-
leſs they be the more careful, they will be in danger to be overcome of e- theſe our days
vil. For if they find it hard ſometimes, not to be overcome of the lef- the fame is
ſer evil of good men, how will they not be overcome by the greater of practiſed, and
bad men! If the footmen weary them, how will they contend with horſes? Jer: World's end:
I 2.5
Perkins on the
3. There is ſomething in every man, that makes him more eaſie to Creed.
be overcome. Malice, and other fooliſh and hurtful lufts, and roots of
bitterneſs, that lye deep in the heart of every man by nature. You ſee
how early they will be putting forth, even in Children themſelves. Re-
venge is a Leſton, that every child hath at his fingers end. The more
to blame are they, who being converſant about them, do teach, and
prompt them to uſe their hands to avenge themſelves on perſons or things,
before they be able to uſe their tongues to that, or any other pur-
poſe.
And as they grow up, they live in them, Tit. 3. 3. in malice and envy,
bateful, and having one another. This is found ſo common a thing among
Men, that Joſeph's Brethren thought it almoſt impoſſible, that he
ſhould not hate them for the evil they had done to him. Therefore,
when their Father was dead, they ſay, Joſeph will certainly requite us all
she evil we did unto him, Gen. 50. 15. And ſo it's like he might, if
God had not taught him anocher Leflon: But be giveth more grace, James
Yet ſeeing Grace is imperfect in the beſt of Men on Earth, it beho-
veth them to take heed, left they be. overcome of evil. Grace, ſo far
as they have it, makes them ſtrong; but the remainders of Corruption
makes them weak. I have heard, that it hath been ſaid of an eni-
nently holy man, That he had Grace enough for two
yet upon ſome occaſions. he was found not to have enough for him-
4. 5, 6.
men ;
felf.
4. He that takes not good heed, ſo as not to be overcome of
evil, will be altogether unable to overcome evil with good. How
can he overcome evil in another, that is overcome by it him.
ſelf?
How wilt thou ſay to thy brother, Let me pull out the mote: that is in thine Mat. 7.4
eye, and bebold a beam is in thine own? But that we have a 'farther duty
lying upon us, than not co be overcome of evil, comes in the next place
to be ſhewn, in ſpeaking to the ſecond. Branch of the Points which
is,
22. Bian
558
Hom ne ought to do our duty towards others,
Serm. XIX
hath been ſaid, Thou ſhalt love thy neighbour, and hate thine enemy;.
2. Bran. Every Chriſtian ought to endeavour, what in him lietb, to overcome
evil with good.
This Lelion was not much taught in old time. Our Saviour tells us,
the Scribes and Phariſees were wont to teach the contrary, Mat. 5. 43. It
For
which, and other ſuch Doctrines as they taught, he calls them, blind leaders
of the blind, Mat. 15. 14.
The like darkneſs had blinded the eyes of the old Philoſopliers, for the
moſt part. Some of them indeed, as Plato and Seneca, have excellent
Precepts, tending toward the Point in hand; but theſe may be thought
to light their Candle at their Neighbours Torch.
Vide Gatak.de
Plato was much converſant in, and well acquainted with the Writings
StyloN.Inftrum. of the Church of the fews; and Seneca lived in the days of l'aul, ard tis
cap. 44. probable, was acquainted with him, or with his Doctrine, and ſo might
come to a more refined Morality. But theſe remaining ſtill in unbelief,
as to the great Doctrines of Faith in Jeſus Chrift, could not ſee them-
ſelves, nor ſhew to others the true ground of love, or the great motives
to it. It was Jeſus Chriſt, who came to reconcile lis when enemies, and
died for the ungodly, and did with his own mouth, preach his own, and
his Fathers love therein, that brought to light fich I'recepts as theſe,
Love your enemies, and overcome evil with good. Not that theſe were new
Commandments, brought firſt into the world, when God was manifeſt
in the fleſh: No, they were old Commandments. Thus we read, Luv.
19. 18. Thou ſhalt not avenge, or bear any grudz againſt the children of thy
people
, but thou ſhalt love thy neighbour as thy ſelf., And John, ſpeaking of
love, ſays, 1 Fohn 2. 7. I write no new commandment unto you, best an old
commandment which ye had from the beginning ; tho in the next verſe, he
calls it a new Commandment, it being renewed by Chriſt, who may be
faid to ſet forth a new Edition of it, amplified and enlarged. A new com-
John 13. 34. mandment, ſays he, I give unto you,that you love one another, as I have loved
you; which is ſuch an as, as no tongue is able fully to expreſs
.
?
In ſpeaking to the Point, we ſhall ſhew,
1. That every Chriſtian ought to endeavour to overcomc evil with
good.
2. What good means ſhould be uſed to that purpoſe.
3. How they ſhould be uſed, that they may be the more effectualto that
end.
1. That we are to endeavour to overcome evil with good, doth appear
by this. We are called to be followers of God, Eph. 5. I. and to be of
the mind of Chriſt, and to follow his ſteps, Phil. 2. 5. and 1 Pet. 2. 21.
As every godly man is in ſome meaſure like unto God, and every true
Chriſtian, of Chriſt's mind and way; ſo he is to endeavour ftill to be more
like to both. Otherwiſe, to profeſs Godlineſs and Chriſtianity, is to take
the Name of God and Chriſt in vain. The Name which God proclaimed
as
Serm. XIX.
559
tho they do not theirs towards us.
as his, Exod. 34. 6. was, The Lord, the Lord God, merciful and gracionis,
long-ſuffering, and abundant in goodneſs and truth. Theſe are Attributes
which God delights to magnifie : He glories in this, Fer. 9. 24. I am the
Lord, which exerciſe loving-kindneſs. How often is it ſaid of him, That he Nehem. 9. 17
is flow to anger, and of great kindneſs? God did wonderfully exerciſe theſe Joel 2. 13.
his Attributes toward the old World. When the wickedneſs of man was Jonah 4. 2.
Gen. 6. S.
great on the earth, and every imagination of the thoughts of his heart, was on-
ly evil continually, how ſlow to anger was 'he then? He did not preſently
fend the Deluge, but his long-ſuffering is ſaid to wait, while the Ark was a
preparing, 1 Pet. 3. 20. And this time of waiting was no leſs than One
hundred and twenty years, Gen. 6. 3. His loving-kindneſs appeared al-
fo, in that he ſent Noah, who preached righteouſneſs, and called them all
this while to repentance, 2 Pet. 2.5. The like long-ſuffering, and great
kindneſs, he exerciſed toward the people of the fews, from Egypt, the
Houſe of Bondage, from whence he delivered them, to Canaan, and in
that good Land, which he fo freely gave them too. They were no ſooner
brought miraculouſly through the Red Sea, but they began to provokezand
not long after you may hear God complaining of them, Numb. 14. 11.
How long will this people provoke me? and ver. 22. he ſays, They have
tempted me now theſe ten times: Nor were they better after this; for he
was then grieved with them forty years long, Pſal. 95. 10. After the
fame rate they carried it, when they came into Canaan, as you may ſee
by reading the Hiſtorical Books of the Old Teſtament. You have a ſhort
fúm of the Kindneſſes of God to them, and their great Miſcarriages in
the 9th Chap.of Nebem. where you will find one yet, after another; and Nehem.9: 283
one nevertheleſs, after another. God was good to them, nevertheleſs they 30, 31.
fin and provoke : They ſin and provoke, nevertheleſs God is good to
them. The greatnes of their fin, and God's great goodneſs to them,
are both ſet forth in Iſa. 65.2. I have ſpread out my hands all the day to a
rebellious people, a people that provoke me to anger continually to my face.
Their fin is here called Rebellion, which was not only once or twice, but
continually, and that to his very face. And the goodneſs of God to them,
is ſet out by the ſpreading out of his hands; which ſhewed great defire.
of their coming in, and a readineſs to embrace them in ſo doing; and this
is ſaid to be not once or twice, but all the day. That this Scripture is to
be underſtood of the. Fews, we have the Apoſtles Warrant, Rom. 10. 2. I.
To Ifrael he faith, All the day long have I ſtretched out my hand to a diſebe.
dient and gain-laying people. Thus matters ſtood between God and thiem,
all the days of old, Ifa. 63. 9. Neither was Gods goodneſs to them, nor
their ſin againſt him leſs, when God was manifeſt in the fleſh. Oferufa- Mat.23.37
lem, Ferúſalem, thouthat killeft the prophets, and ſtoneſt them which are ſent
unto thee: how often woald I have gathered thy children together, even as a
hen gathereth her chickens under her wings, and ye would not
! Their fin was
great, they killed and ſtoned Prophets: It was their Fathers work for ma-
ny Generations, and they take up the fame. Trade, and uſe it againft Chrift
himſelf; Thou that ftoneftithe Prophets, in the Preſint Tenſe. They 013-
deavoured to ſtone Christ himſelf more than once, John 10:13. Now
}
560 How we ought to do onr duty towards others, Serm.XIX
Mat. 5.44.
fee what good he would have done them notwithſtanding, and with what
affection. O Feruſalem! Jeruſalem! He was inwardly moved when he
uttered theſe words. You have the like expreſſion, 2 Sam. 18.33. The
King (David) was much moved, and wept (when he heard of Abſalom's
death), and ſaid, O my ſon Abſalom! my Son! my ſon Abſalom!
How often would I have gathered thee, even every hour
of the day, as a ben
gathereth her chickens under her wings! earneſtly and affectionately clocking
them together, that they might be ſafe, and out of danger. Obſerve how
he carried toward them that would have ſain him for curing an impotent
man on the Sabbath-day, John 5. 16. He to abate their fury, ſpeaks ma-
ny
words to them, and at laſt tells them, ver. 34. Theſe things I ſay unto
you, that you may be ſaved. Here is ſalvation endeavoured, for deſtru-
ction intended. They would have killed him, but he would have given
them life. And a little after, ver. 40. he ſpeaks, as one bewailing, that they
would not come to him, that they might have it: Ye will not come to me that
ye might have life.
Now if there be ſuch rich goodneſs in God, there ſhould be, in all that
profeſs his name, an endeavour to be like him, that they may appear to be
the Children of ſo good a Father.
Chriſt chargeth his Diſciples to uſe the beſt means within their reach, to
overcome the worſt evils they meet with from others. Bleſs them that
curſe you, do good to them that bate you, and pray for them that deſpite
fully uſe you, and perſecute you. If ſuch evils as theſe muſt be over-
come with good, 'much more ſhould leffer evils, when they ariſe, as
ſometimes they will, from Friends, or near Relations, be overcome by
the like means : Which brings us to the ſecond thing mentioned
viz.
2. What good means should be uſed to this purpoſe : And they are
Three.
1. To do good to them.
2. To wiſh them well, and pray for them.
3. To uſe good words to them, and of the
Two of theſe are expreſly" mentioned by Chriſt, in the place
Ivaógnite, He aforecited, viz. to do good to them, and to pray for them; and they are
braica phrafis, all carried in that word, viuroytiri, bleſs, if it be taken in its largeſt
pro bene preca- ſenſe.
mini vel bene-
ficio afficite, do
When God bleſſeth men, he always doth them good: His Benediction is
lioquin iuné- a real benefit, becauſe his ſpeaking is doing. God ſaid, let there be light,
geiv idem va- and there was light. He ſaid to Abraham, Gen. 22. 17. in bleſſing I will bleſs
let quod iul- them; that is, I will ſurely and certainly do it. So Ifaac, ſpeaking of fa-
reiv, laudare, cob, ſays, I have bleſed him; yea, and he ſhall be bleſid: And ſo he was ;
but not ſo much becauſe Iſaac had ſaid it, as becauſe God had ſaid it before
him. For the Apoſtle tells us, That Ifaac did bleſs him by Faith: Now Faith
Heb. 11. 20. muſt have ſome Word of God to be the ground of it. It was God 1pake,
and it was done ; he commanded, and it ſtood faft.
When
Beza.
Gen. 1. 3.
Gen. 27.33.
Serm. XIX.
tho they do not theirs towards us.
560
+
thing that is in their power.
When men are ſaid to bleſs, they do it one of theſe Three
ways.
1. By being beneficial to others, in yeilding, or giving to them any good
brother Eſau, his Bleſſing, Gen. 33. 10, II. And Naaman, offering E-
liſha a Preſent, ſays, I pray thee take a bleſſing of thy ſervant, 2 King
5.15. And the Apoſtle, ſpeaking to the Corinthians, to make up
their bounty for the poor Saints, calls it evroglar, their Bleſſing, 2 Cor.
9. 5.
2. By wiſhing them well, and praying for them. So Faccb, ſpeaking
of foſeph's ſons, fays, In thee shall Iſrael bleſs, ſaying, God make thee Gen. 48. 20,
as Ephrain, and as Manaſſeh. And Deut. 24. 14. where charge is gi-
ven to deliver the poor Man's Pledg, before the going down of the
Sun; a Reaſon is added, That he may ſleep in his raiment, and bleſs thee :
That is, that he may find in his heart to pray to God for a Bleſling upon
thee.
3. By ſpeaking well of others, and praiſing them. So the wicked is ſaid
to bleſs the covetous, Pſal. 10. 3. That is, to commend him for a wife
Man, that will look, as they ſay, to the Main Chance : and ſo it falls in
with that in Pſal. 49. 18. Men will praiſe thee when thou doſt well to thy
ſelf.
1. Firſt then, We ought to endeavour to overcome evil in others, by Eft illaobliquž
doing all offices of love and kindneſs to them, in the capacity wherein we talionis for-
ſtand, according to our power. Are Friends unkind, or injurious to ma, ubi ab iis
us ? we ſhould not withdraw kindneſs from them, but be kind qui nos læſe-
runt benefi-
ſtill. Do our Relations not perform the duties of their place? we ſhould centiam aver-
be the more careful to perform all the duties of ours to them. Have we timus, Calv.
to deal with enemies, that would do us all the miſchief that lies in their
power? we ſhould not do as they would do to us; but on the contrary, be
beneficial to them in any thing we may. If thine enemy hunger, feed him ; Rom. 12. 20.
if he thirſt, give him drink. Theſe Expreſſions carry more in them than Juris periti,cui
a little bread and drink. When God is ſaid, Mat. 5:45. to make his Sun victus tefta-
to ariſe on the evil and the good, and to ſend rain on the juſt, and the un- ejtjei intelli-
juſt; more is meant than the meer ſhining of the Sun, and the deſcending
gunt veftitum,
of the rain upon them: All earthly comforts which are produced by the habitationem,
Suns influence, and the fructifying vertue of the rain, are comprehended le&tum, media
in them. So when you ask of God daily bread, in asking that, you ask cinus, alia
all other neceſſaries for your life. In like manner, when God ſays, Give efle, P.Martyr.
bread and drink, he intends any thing elſe that may do them good. Thus
did foſeph deal to his brethren, who had been very injurious to him; when Gen. 50. 21.
by the Providence of God he came to ſuch an eſtate, that he was able to
do them good, he not only gave them bread in their hunger, but nouriſhed
and comforted them, and was a ſhelter to them in a ſtrange Land, as long
as he lived.
As we ſhould do them all the good we can, lo we ought to prevent
any evil that might fall upon them. Saul had been very defective in his
duty to David, both as a Prince, and a Father. As a Prince, he ought
Bbbb
>
at
not
562 How we ought to do our duty towards others, Serm. XIX.
not only to have protected, but rewarded fo deſerving a Subject : As a
Father, he ought to have cheriſhed ſuch an obedient Son, who went whi-
ther foever Saul fint him, i Sam. 18. 5. But on the contrary, he not on-
ly encourages fome of his Followers to kill him, but endeavours to take
away his life by his own hand, i Sam. 19. 1, 10. Now how doth David
carry it in this caſe ? He endeavours to ſave himſelf as well as he could,
1 Sam. 24.6,7
by withdrawing, and giving place to Saul's wrath: And when he, in prir-
1 Sam. 26.8.,9. fiiing after him, falls into his hands more than once, he doth not only not
deſtroy him himſelf, but withholds thoſe that would. The tenderneſs that
was in him toward ſuch an enraged Enemy, appeared in this, that his
heart ſmote him but for cutting off the skirt of his Garment ; tho this
was done, only to ſhew that he was in his power, and that he could have
done him a miſchief if he would. What effect this had upon Saul, may
be ſeen in the Story. 'When David ſhewed him the skirt of his Gar-
ment, and ſpake a few words to ſhew his innocency, he, tho a King, and
mightily enraged againſt him, is melted into tears, 1 Sam.24.16,17. Saul
lifted up his voice and wept, ſaying, Thou haſt rewarded me good; whereas I have
rewarded thee evil.
There is nothing like to overcome the rough temper, and rugged car-
riage of others, ſooner than a kind and gentle behaviour toward them.
When Paul came firſt to Theſſalonica, he found them, or at leaſt, many among
Conſtat apud them, to be a rough and untractable people. The Bereans, Acts 17.11.
Græcos tran- are ſaid to be more noble, uy tv:spor, of better breeding, and more inge-
Matitiè Thu , nious than they, who upon Pauls preaching there, took unto them cer-
funérale ad
tain lewd fellows of the baſer fort, and gatheted a Company, and ſet all
the City in an uproar, ver. 5. Hence it is, that he faith, i Thef. 2. 1, 2,
commodari,
That at his entrance in unto them, he ſpake the Goſpel of God with much
contentiou ; that is, on their part : For, as for his own part, he was other-
wiſe diſpoſed. It was the Rule he gave to Timothy, 2 Epift. 2. 24. The ſer-
vant of the Lord muft not ſtrive, but be gentle unto all men, apt to teach, pa-
tient, in meekneſs inſtructing thoſe that oppoſe themſelves; if God peradventure
will give them repentance, to the acknowledging of the truth. This was his
own practiſe at this time : for ver. 7. he lays, We were gentle among you,
As a nurſe cheriſheth her children. Asa Nurſe bears with the frowardneſs and
peeviſhneſs of Children, and by all ways imaginable endeavours to quier
them, aud bring them to a good humour; ſo did the Apoſtle with them.
And it is probable, that thoſe of them that did believe, partly by the Apo-
ftle's Doctrine, and partly by his Example, were of the like diſpoſition
and carriage toward them that believed not. And what the effect of this
was, in that place where the Goſpel was ſo much oppoſed at firſt, we may
gather from what he ſays in his ſecond Epiſtle to them, Chap. 3. 1. Pray for us,
that the word of the Lord may have a free courſe, and be glorified, even as it is
mores, ad
animum ac-
Beza.
with you.
2. As we ſhould do them all the good we can, and prevent the evil that
might hurt them; ſo we ought to pray, that God would do them the
good, and prevent the evil we cannot Pray for them that deſpitefully ufe
you;
Serm. XIX.
tho they do not theirs towards us.
563
me,
you, and perſecute you:And if for ſuch,much more for ſuch, who, tho they may
be in ſome particular inſtances prejudicial to us, have a love to,and kindneſs
for us. David complains, Pſal. 57.4. That his ſoul was among lions, and that
he did lie among them that were ſet on fire, even the ſons of men, whoſe teeth
were ſpears and arrows, and their tongue a ſharp word. And of theſe, or
ſuch as theſe, he ſays, Pfal. 35. 15. They did tear me, and ceaſed not. What
did David now? Did he rend and tear as they did ? No, ver. 13. As for
when they n ere fack, my cloahting was fackcloth : 1 humbled my soul with
faſting, and my prayer returned into mine own boſom. What could he have
done more for his neareſt Friend, or deareſt Brother? So he ſays, ver. 14.
I behaved my ſelf as tho he had been my friend, cr brother. Take an inſtance
alſo of what was done for Friends, who in a day of tenptation did not
the good they ſhould. When Paul came to Rome, he preacht the Goſpel
among then for two whole years together, Acts 28. 30, 31. And no
doubt but that he, that was ſure that when he came, he ſhould come in the Rom. 15.29.
fulneſs of the bleſſing of the Goſpel, was kindly received by them. And we
niay
well think, that he who before he came to them, did ſo earneſtly be-
feech them, for the Lord f«[118 Chriſts ſaike, and for the love of the ſpirit, Rom. 15.30,
to ſtrive with him in prayers to God, that he might be delivered from them 31.
that did not believe in Judea ; did confidently expect, that they would uſe
not only that, but other good means, that he might be delivered from them
that did not believe at Rome. But it fell out otherwiſe ; For when a day
of tryal came, theſe Romans Faith did ſo far fail, that not a man of them
ſtood by him, when he was in that great danger to be devoured by the
mouth of the Lion, 2 Tim. 4. 16. At my firſt anſwer no man ſtocd with me,
but all men forſook me. This muſt needs greatly affect and afflict him: yet
in the next words he prays, that this ſin night not be imputed to them : I
pray God it may not be laid to their charge. You ſee this is the will of God,
and this hath been the Saints practiſe.
But if you find holy men (as ſometimes you may David and Paul) ut-
tering theniſelves in another manner, againſt God's and their enemies, as if
they deſired evil to fall upon them ; either the evil was 'Temporal, or
Eternal.
1. If the evil were Temporal, they cannot be thought to deſire it ab.
folutely, ſub ratione mali, as evil, but as it had a tendency to their good. Deliberata
As David, Pſal. 9. 20. Put them in fear, O Lord, that the nations may know mali Jub ratie
themſelves to be but men. They deſired evil no otherwiſe than good one mali con-
Men, that are in Place of Authority over others, may and ought to uſe tra homines,
it; viz. not to make others pená miſeros, ſed corre&tione beatos, miſerable qua eft formam
lis maledictio,
by putting them to pain, but happy by amendment
non poteſt non
2. If you find them ſometimes to have a farther reach, and to look be- elle mala, A-
yond time, to eternity; you muſt conſider, they were extraordinary per- ineſ. Caſilib.4.
fons, and by the ſpirit of Propheſie did foreſee what God had irrevocably Auguſtine de
determined concerning ſome men ; and upon this ſuppoſition they might Jer. D.in mon-
not only acquieſce in the judgment of God againſt them, but were obli-
ged to approve of it too. As all the Saints ſhall at the laſt day approve
of the Sentence of Chriſt againſt ſuch as they loved, and earneſtly pray,
Bbbb 2
ed
Pral. 59. 13.
2 Tim. 4. 14
te,
564
How we ought to do our duty towards others, Serm. XIX.
ed for, when here on Earth, before they knew what their final ſtate would
be. That theſe had ſuch a foreſight, is plain, by what David ſpake of
Judas many years before he was born. He ſaw plainly what Fudas his
curſed end would be, as you may ſee by reading the 1o9th Pſalm;
which Peter tells us , the Holy Ghoſt ſpake before concerning Judas, by
the mouth of David, Acts 1. 16. So that theſe, being Perſons and Ca
ſes extraordinary, are not to be drawn into example by ordinary per.
ſons.
It is good for us to mind wliat Chriſt ſays of great ſinners, Mat. 12.
31, 32. I ſay unto you, all manner of fin and blafphemy ſhall be forgiven un-
tomen. When Chriſt ſays, all manner of ſin and blaſphemy ſhall be forgiven
unto men, and excepts none but the blafphemy againſt the Holy Ghoſt;
no, not a word ſpoken againſt the Son of Man himſelf; we may well
think, a word ſpoken, or a deed done againſt our felves, may be pardon-
ed; and that it may be fo, ſhould pray for it, and we may hope fot a
Arts 7.6o. good effect of it. Stephen's prayer, when he was ſtoned, probably had
an influence on Paul's converſion. St. John tells us, i John 5. 16. If any
man ſee his brother ſin a fin, which is not unto death, he fhall ask, and he
Shall give him life for them that ſin not unto death. So that unleſs a
Man could be aſſured, that another hath finned that fin which is un-
to death, he may , nay, he ought to pray for him : He ſhall
ask, &c.
caſe where there is but an if ſobe, or a who can tell, or a perhaps,
there is room left for prayer. In that mighty Tempeſt that aroſe in the Sea
to arreſt fonah, as he
was going to Tarſhiſh, which was like to have broken
the Ship; he is called on to ariſe, and call upon his God, fonah 1. 6. If so
be that God will think upon us, that we periſh not. Their caſe was very doubtful,
yet they pray:
So when Jonah had delivered his Meſſage to the Ninevites, Yet forty days
and Nineveh ſhall be overthrown; they cry mightily unto God, ſaying, Who
can tell if God will turn, and repent? Jonah 3:9; Simon Magus was in a
very bad ſtate, In the gall of bitterneſs, and the bond of iniquity, and Peter
și fieri poffit, perceived it ; yet he bids him repent, and pray, If perhaps the thoughts
ab ipſis inferis of his heart might be forgiven him ; and can we think, that he who
bis funt homines put him upon praying for himſelf
, would not pray for him too, eſpecially
nes, Calvinus conſidering Simon requeſted it of him? Acts 8. 21, 24
in locum.
3. The Third good means to be uſed to overcome evil in others, is to uſe
good words in ſpeaking,
1. Of them, 2. To them.
To ſpeak well of them, ſo far as with truth we may. Peter Martyr
thinks this is required, Rom. 12. 14. Bleſs them that perſecute you; bleſs and
curje zot: Where by blofing, in the the former part of the verſe, he un-
derstands, ſpeaking well of them in the latter, praying for them. But
poilty the comight double the word, only for the greater Empha-
lis, it being a great neceſſity, and not eaſie to be performed.
However,
k 10wledged a duty to ſpeak well of them, for
what
In any
I.
Serm. XIX.
565
tho they do not theirs towards us.
what is praiſe-worthy in them. Indeed we may not call evil good, nor
praiſe any for the evil they do ; but muſt ſay in that caſe; as the Apoſtle
doth to the Corinthians, 1 Cor. 11. 22. Shall I praiſe you in this? I praiſe
yox not. On the other hand, we muſt not call good evil
. There being
none ſo bad, but have ſome good gifts, and commendable qualities in them;
we ſhould acknowledg them in them, and praiſe them for them. The po-
fitive part of the Ninth Commandment, requires this at our hands, to bear
a true witneſs to our Neighbour. Therefore, as Chriſt, when he blames
this, and the other Church, for the faults he found in them, acknowledg-
eth the good he found among them, ſaying to one, This thou haſt; and to
another, This thou haſt, Rev. 2. 6. and 3. 4. fo ſhould we do. And how
this tends to overcome evil, the Wiſe-man will tell us, Prov. 27. 21. As
the fining pot for ſilver, and the furnace for gold, ſo is a man to his praiſe: or,
as others, so is to a man bis praiſe : That is, it tries him, and refines him
too.
2. As good words of them, tend to overcome evil in others, ſo good
words to them. Reſpectful language, and modeſt anſwers, are of great
efficacy to allay and abate corrupt affections in others. It was fpiritual
wiſdom in Paul to anſwer Feſtus ſaying, he was mad and beſides himſelf
,
calmly and reſpectfully, I am not mad, moſt noble Feffus. With what re-Acts 26.25
ſpect and reverence doth David ſpeak of, and to Saul, when he was pur-
fuing him for his life? Speaking of him, he calls him the Lords anointed,
I Sam. 26. 16. and ſpeaking to him, he doth, as it were, in one breath
(for 'cis within the compaſs of the Three following verſes), call him, My
Lord tie King. And what he ſpake, as well as what he did at that time,
did for the preſent mollifie his heart towards him, as appears by his ſaying
to him again, Is this thy voice, my ſon David ? By long forbearing a Prince is
perſwaded, ind a ſoft tongue breaketh the bone. A Flint is ſooner broken on
a Fillow than on a Rock. We find the men of Ephraim very angry with
Gideon, Judy. 8. 1. becauſe he called them not, when he went out againſt
the Midianiies : for the Text faith, they did chile with him ſharply. He,
tho a mighty man of valour, gave them this modeft anſwer, What have I noza
done in compariſon of ycu? Is not the gleaning of the graves of Ephraim, bet-
ter than the vintage of Abiezer ? Intimating, that they had done greater
ſervice in purſuing, than he had done in routing of them. Then, ſays the
Text, their anger was abated toward him, when he had ſaid that. Grievous Prov. 15. I.
words might have ſtirred up anger, but his ſoft anſwer turned away
wrath
Prov. 25. 15
3. The Third thing propoſed, was, to ſhew the manner, how all this
good muſt be done, that it may be the more effectual. It muſt be
done,
1. Cordially: What you do, muſt be done as in the preſence of him by
whom actions are weighed. Your prayers muſt not come out of feigned lips. 1 Sam. 2. 3.
Pfal. 17.1.
What you ſpeak, muſt be as in the light of God. It is eaſie to uſe a few com-
2 Cor. 2. 17
plemental words, in ſpeaking to Men; or a few vain words in ſpeaking to
God for them, as all are that come not from the heart. When you are atout
this
566
Serm. XIX.
How we ought to do our duty towards others,
1
this work, you ſhould endeavour to draw deep, even from the bottom of
your hearts. Paul calls his prayer for the Jews,his greateſt enemies, his hearts
defire, Rom 10. 1.
2. Readily. Titus is charged to put Chriſtians in mind of this, To be ready
to every good work, Tit. 3. 1. Altho theſe good works be contrary to cor-
rupt Nature, Grace will make a Man ready to them. The holieſt Men
have been alway the moſt forward in them. When God had ſet that Mark
of his diſpleaſure on Miriam, for chiding with Moſes, how ready was be to
pray for her! Moſes cried unto the Lord, and ſaid, Heal her now, O God, I
beſeech thee, Numb. 12. 13. The Jews, before the Captivity, were grown
to a height of wickedneſs, 2 Chron. 36. 16. They mocked the meſſengers of
God, and deſpiſed his word, and miſuſed his prophets ;and among the reſt, fe-
remiah in particular, who was ſent to tell them of the approaching Capti-
vity: yet lie was far from deſiring that evil to overtake them,tho they ſaid,
Fer. 17. 15. Where is the word of the Lord? let it come now. He appeals to
God in the next verſe, That he had not deſired the woful day. He was ſo
far from that, that he prayed hard for that hard-hearted people. How his
heart ſtood this way, you may ſee by Gods telling him again and again,
that he ſhould not pray for them: Pray not thou for this people, Jer. 7. 16.
So again, chap. 11. 14. and once more, chap. 14. 11. till he tells him at laſt,
tho Moſes and Samuel ſtood before him,yet his mind could not be toward that people,
chap. 15. I.
Such an admirable readineſs was found in the Man of God, againſt whom
feroboam ſtretched out his hand, ſaying, lay hold or him, for his crying in
the Name of the Lord, againſt his idolatrons Altar at Bethel. God had dri-
ed up that hand which he ſtretched forth againſt the Prophet, which brought
him to intreat the Man of God to pray for him; And the man of God befought
the Lord, and the Kings hand was reſtored again, and became as it was before,
1 Kings 13. 6.
3. Conſtantly. It is not enough to uſe theſe means once or twice, for a
fit, or when you are in a better frame than ordinary; but it muſt be your
conſtant courie. You find that when your bodies are full of evil Humors,
the uſe of a good Medicine once or twice doth not remove your Difteni-
per ; therefore you ſteer to a courſe of Phyſick. So muſt you do to re-
move or alter the tough Humors that may be in others; you muſt uſe the
Means conſtantly. There muſt not only be a well-doing, but a patient con-
tinuance in it. If you find no good effect for a while, be net weary of well-
doing: Say not, I will recompence evil, but wait on the Lord, Prov. 20.22.
Thus did David for a long time, when Saul was his enemy; he waited
on the Lord, and kept his way, cho he was put to many a hard ſhift the
while. And God put a ſweet ſong into his inouth at laſt, when he had deli-
vered him out of the hands of all his enemies, and the hand of Szul, Píal.
18. 20, 21. The Lord rewarded me according to my righteouſneſs, according to
the cleanneſs of my hands bath he recompenced me ; for I have kept the ways of
the Lord.
Rom. 2.7.
Gal. 6.9.
Uſe
Serm. XIX. tho they do not theirs towards us.
567
Uſe 1. If theſe theſe things be fo, have we not cauſe to take up a lamen-
tation, when we ſee Men profelling themſelves Chriſtians, make ſo little
account of ſuch ducies as Chriſt hath by Precept enjoyned, and by Exam-
ple led them to? how unſuitable to Chriſtian-Doctrine is the practiſe of
fuch as cannot, or will not forgive the leaſt injury! This is far from en-
deavouring to overcome evil with good. How can ſuch fay, Forgive us
our treſpaſes, as we forgive them that treſpaſs againſt us? Some of old are
faid to leave out theſe words, as we forgive, &c. fearing, it's like, that doom,
Out of thiue own mouth will I judg thee, thou wicked ſervant. If any be
more hardy in our days, they may know one day, That God will not be
mocked.
Nor is this all: Are there not ſome that account it neceſſary to avenge
themſelves for a ſmall offence, it may be only for a word, tho to the ha-
zarding, nay, the lofs of their own and others blood? And to do thus, is
by many accounted to be of a brave ſpirit ; and he that will not do ſo, is
by fome not thought worthy of the name of a Gentleman; as if the name
were allied to Gentiliſme, rather than Gentleneſs. Indeed a Learned Dio
, Dr. Jackson of
vine, ſpeaking of this matter, faith, Gentility, according to the vulgar, and Juſtifying
moſt plauſible notion, retains the ſubſtance of Gentiliſm, with a light tincture Faith,chap.13
of Chriſtianity. But the Learned and Pious Biſhop Davenant, ſpeaking of parag. 8, 9.
the ſame, ſays, Hæc cpinio eft plafquam Ethnica; This opinion is more than
Heatheniſh. For ſeveral Heathen Philoſophers have given better counſel in
the caſe, than theſe Chriſtian Gentlemen think fit to take ; and if it be
more than Heatheniſh, think what it muſt be. There are others, and too Eft illa diabo-
many too, who altho they dare not go about to wreſt the ſword of Venge invafit mentes
ance out of the hand of God, who ſays, Vengeance is mine ; to commit omnium ferè
ſo great an evil as is the forernentioned; yet they will be adventuring to qui ſegeneroſis
ſhoot their arrows, even bitter words, againſt ſuch as do in the leaſt offend Jomniant', nia.
them, or ſtand in their way. And Othat we could ſay, that ſuch as make mirum, non
a greater profeſſion than others, and are in moſt things of good and
exem- poble de Salve
plary Converſations, were altogether free in this matter! But this evil is E- nominis
. ſui
pidemical; and the beſt, I fear, are too much infected with it. The ſad conſe- exiſtimatione
quences of this we partly ſee already, and may ſee more in time, if God in ferre vel ver-
bum contume
Mercy prevent them not. So that it is for a lamentation, and like to be for a
lamentation.
liofum, ſed te-
neri ad ultiom
nem quæren-
Uſe 2. Look about you, and take heed that you be not overcome of dam etiam
evil.
1. Let not imaginary evils overcome you, as they will be like to do, as
nantius in Color
well as thoſe that are real,if they be ſo apprehended. There is no obſerving
man, but may ſee what miſchief hath come heretofore, and doth come eve-
ry day by ſuch. There always have been, and ſtill are fome, who being
weak or malicious, do go about telling ſtories of this and that Man, or
Party; and by leaving out, or putting into their tale ſome circumſtances,
or by ſetting an Emphaſis upon a word innocently ſpoken, do raiſe in others
the higheſt Paſſions, which hurry them away. to ſpeak and do things very
finfuland unjuſt
. If Doeg had fairly repreſented the matter of Abimelech 1.Sam. 225.
>
duello, Dave-
3.
568
How we ought to do oår duty towards others, Serm. XIX,
to Saul, there would have been found ſuch Circumſtances in the Cafe,
as might probably have excuſed him, in Saul's own judgment, and have
kept hini from that barbarous Act, of ſlaying ſo many innocent
fouls.
If David, upon hearing what Ziba had told him of Mephiboſheth, had
ſtaid a while, and heard what he could have ſaid for himſelf, he would not
25 m. 1.26. fo foon have forgot the paſſing love of Jonathan his Father, nor the Oath
1 Sam. 20. 15.
he made to him, not to cut off kindneſs from his houſe for ever. But being
then in ſuch Circumſtances as made him credulous,upon a feigned ſtory;
without more ado, he preſently gave away all that belonged to poor Me
phibopheth, to that falſe Man. And how many that are, or would eaſily be
made very good Friends, are ſeparated, or kept at a diſtance at this day,
by ſuch means as theſe ; he is a ſtranger to the World that doth not
fee.
2. If the evil be real, yet be not overcome by it. It may be it is
not ſo great as it is apprehended : But if it be, it may be the Author
of it did not think it would prove ſo offenſive, and hard to be born,
as you find it to be; and then it would be a greater evil in you to
return that to another which you find ſo hard to be born your
felf.
Chriſtians ſhould be more ready to receive one injury after another,
than to return one for another. This I take to be the meaning of Chriſt,
when he ſays, Mat. 5:39. Whoſoever ſhall ſmite thee on the right cheek, turn
to him the other alſo "Fulian the Apoſtate, did blaſphemouſly object againſt
Chriſt, that he did not obſerve his own Laws; becauſe when he was ſiit-
ten by one of the Offenders with the palm of his hand, he did not turn
the other cheek, but did expoftulate with him that did it, in theſe words,
If I have ſpoken evil, bear witneſs of the evil; but if well, why ſmiteſt
thou me ? John 18. 23. But Chriſt is the beſt Interpreter of his own
Laws; and by his practiſe hath told us what his meaniug was in this.
He was ſo far froni avenging himſelf by word or deed, that he was ready
and prepared to ſuffer farther at their hands; ſo as not only to be ſmitten
again, but to be crucified. And in this he is propoſed to us, as an Exam-
ple, i Pet. 2. 21, 22. Chriſt alſo ſuffered for tis, leaving us an example, that
we ſhould follow his ſteps. Who did no fin, neither was guile found in his
mouth; Who when he was reviled, reviled not again ; when he ſuffered,
he threatned not ; but committed himſelf to him that judgeth righte-
ouſly.
Object. Will not ſuch as are injurious, grow more infolent, and go from bad
to worſe, if they be not dealt withal in their own kind?
Anf. 1. If any have humanity or ingenuity in them, they will be aſhamed
by your forbearing of them; if they be void of theſe, they will be more
irritated and provoked, by rendring evil for their evil; and conſequently,
you are like to endure more from them.
2. If
8
Serm. XIX.
tho they do not theirs towards us.
569
2. If they ſhould go from bad to worſe, yet you may not avenge
your ſelves: This were to take upon you to be Judges in your own
Caſe. God hath ſet up the Ordinance of Magiſtracy for this pur-
poſe, Rom. 13. 4. He is a revenger, to execute wrath upon him that
doth evil
. Therefore in greater injuries you are to make applica-
cion to him for a Compenſation; as Paul appealed to Cæfar ; Acts
3. Altho a private perſon may not avenge himſelf, yet in caſe he be
afſaulted by another that would take away his life ; if no Magiſtrate
be at hand, he may ſtand upon his own defence by the Law of Na-
ture, which Chriſt;came not to deſtroy : Provided, that he endea. 2 Sam. 3.33,
vour to avoid his Adverſary, by flying, if he may. But if he preſs
ſo hard upon bim, that he cannot, he may defend himſelf; where-
in he ſhould be as willing to ſave the others life, as to preſerve his
25. II.
34.
OW11.
4. God himſelf, when other means fail, doth often appear to vindi-
cate the wrongs of ſuch as ſuffer with meekneſs and patience. He will
not ſtand by as one unconcerned, eſpecially if his Name be intereſted in
the matter. When Rabſhakch came againſt feruuſalem, he made a railing
Oration to the People, threatning what he would do; but they anſwer
him not a word : for the King had ſaid, Anſwer him not, Ifa. 36. 21. A
while after Hezekiah himſelf receives a Letter, ſtuft with the like railing
matter: he reads it, but turns from the Meſſenger, and goes to the Houſe
of God; and ſpreading the Letter before the Lord, leaves the matter witlı
him, Iſa. 37. 14.. Then the Angel of the Lord went forth, and (mote in the
camp of the Aſſyrians, One hundred and fourfccre and five thouſand ,
ver. 36.
God commanded feremiah to put a Yoke upon his neck, as a ſign,
That the fews ſhould be brought under the Yoke of Nebuchadnezzar : Jer. 27.2, 12.
Hananiah, a falſe Prophet, comes and takes the Yoke off his neck, and Jer, 28. 10.
breaks it before his face. What doth the good Prophet do the while ?
Doth he ſtrive with him about the Yoke, that he might not break ic? Or
doch he uſe any undecent words when he had done it? No: 'tis
ſaid, ver. 11. Jeremiah went his way : but God ſent him to Ha-
naniah with this Meſſage ; That for his Rebellion he ſhould die that
Year ; which accordingly came to paſs in the ſeventh Month ,
ver. 17.
Chriſtians that would keep a due Decorum in their words and actions
when they are injured, ſhould look well to their hearts, and keep them
with diligence; for all ſinful Miſcarriages begin there. When the heart
is difordered by corrupt Affections, the tongue, and other Members, will
hardly be kept in any good order. Therefore the Apoſtle willing the Co- Cor felle livoris
lofjians to put off the evil of the tongue, Blaſphemy, which is evil-ſpeaking, amarum, per
bids them firſt put off the evils of the heart, anger and malice, chap. 3. 8. lingue inftru-
Whether the heart be inditing a good, or a bad matter, the tongue will be
mentum fpar-
gere, niſi ama-
as the pen of a ready-writer. If Choler be ſuffered to boil to a height in Ya non poteſt,
the heart, the ſcuni will be like to run over at the mouth. If the heart Bernardus.
сҫсс
be
570
How we ought to do our duty towards others, Scrm. XIX,
Ifa. 57. 20.
be as the the troubled Sea, which cannot reſt, it will be caſting out the
Nullum vindi- mire and dirt which before lay at the bottom. The evil of the heart is
te genus tam uſually vented firſt at the mouth; but it will ſoon appear in the other Mem-
in promptu ha-
bet, quam hoc
bers. When once the mouth is full of curſing and bitterneſs, the feet will
maledicendi,
be ſwift to ſhed blood, till deſtruction and miſery be in mens ways, Rom.3.
Davenantius. 14,15,16. He that will not be overcome of evil, muſt take care to rule his
Prov.25. 28. own ſpirit: He that hath no rule over his own ſpirit, is like to a city broken down,
and without walls; eaſily overcome. Nothing can conduce more to the
calming of our ſpirits, when they begin to riſe againſt ſuch as are offenſive
to us, than to conſider how obnoxious we have been, and ſtill are to the
2 Sam. 16.6, great God. David's patience towards Shimei was admirable, when he caft
ſtones at him, and curſed him ſtill as he went. No doubt the conſideration
of the fins whereby he had provoked God, made him the more calm toward
that vile wretch.
Pfal. 103. 10.
Pfal. 130.3.
7, jo.
amda
Uſe 3. Reſt not in this,That you are not overcome of evil;but endeavour,as much
as you can, to overcome evil with good. Do not your Relations perform the
duties of their place to you ? be you the more circumſpect and diligent to
perform the duty of yours to them. Are Neighbours unkind to you? let
the law of kindneſs be in your mouth, and acts of kindneſs in your hands
Vis ut ameris? to them. Doany hate you ? let your love work to overcome that hatred.
1. Keep your hearts in a conſtant awe of God commanding you. When
they draw back, as they will be apt to do, think of God ſtanding by you,
and ſaying, Have not I commanded you? If others make no great matter of
finning againſt God, do you ſay, as Nehemiah, But ſo will not I, becauſe of
Neh. 5. 15.
the fear of God. This was it that kept Samuel to the duty of praying for a
people that had dealt very unworthily by him: As for me, ſays he, God
Sam. 12. 24. forbid that I should ſin againſt the Lord, in ceaſing to pray for you.
2. Have much and often in your eye, the great example of all goodneſs,
Chriſt, whoſe name you bear." He met with a great deal of evil from an
unthankful World: yet he went about doing good Itill, fifts 10.38. How
kind was he in word and deed to his greateſt enemies to the very laſt!When
Judas came to betray him, the worlt word he gave liim was, Friend, Mat.
26.50. Friend, wherefore art thou come? And when Peter, in zeal for his Ma-
ſter's ſafety, had drawn, and cut off the ear of one of the Officers that
came to take him, he touched his ear, and healed him, Luke 22.51. Conſider
him therefore who endured ſuch contradi&tion of finners againſt himſelf, left ye
be wearied, and faint in your minds. If he whoin you call Lord and Maſter,
did thus, ſhould not you do ſo much rather?
To further you in this work, take theſe few Conſiderations.
1.By doing thus, you will finew your ſelves to be genuine Chriſtians, and
Sam. 3. 14, 15. truly ſpiritual
. To render evil for evil, is deviliſn; good for good, fome-
thing humane, but no more than Publicans uſed to do: but to render good
for evil, tiiat is Chriſtian. What do ye more than others ? Mat. 5. 46. The
fruit of the ſpirit is in all, goodneſs, Eph.5.9. If then there be found in you
ſuch fruits of the Spirit as are mentioned, Gal. 5.22. Love, joy, peace, long-
ſuffering, gentleneſs, goodneſs, &c. it will be a token, that the good Spirit of
Chriſt is in yoll.
Heb. 12.3.
2. IE
Serm. XIX.
tho they do not theirs towards us.
571
Aretius.
2. It will tend very much to amplifying of the Kingdom of Chriſt, and Hec illa virtus
the bettering of the World. One great reaſon why Chriſtianity, hath made eft, qua primia
no greater progreſs in the world in latter times is, becauſe Chriſtians have excelluit, ac
not been ſo much converſant in this duty as they were in the Primitive times. crevit ferendo,
The rendring evil for evil, makes the World a doleful place; an houſe, a non reſiſtendo,
Bedlam for fury and diſorder: A City,a Wilderneſs for rapine and confuſion: ad hanc quia
A Kingdom, a Land that eateth up the Inhabitants thereof; as was ſaid of redditi Jumus
inhabiles res
that, Numb. 13.32. But to render good for evil, tends to make the World a
Chriſtianiſini
peaceable habitacion, where God and Men may delight to dwell. If this in deterius
duty were more practiſed, the Wolf would ſooner dwell with the Lamb, ruunt in dies,
and the Leopard lie down with the Kid, as is propheſied, Iſa. 1 1. 6.
2 Cor. 13. 11,
3. It's a ſign that God hath more bleſſings in ſtore, when he hatli given a
Man a heart to perform this duty.His labour ſhall not be in vain in the Lord.
Beſides the eternal reward in Heaven,God doth uſually give a temporal re-
ward on earth. There is this encouragement given to afford bread to an
hungry enemy, That God will reward it, Prov.25.21;22. Saul was among
the Prophets when he preſaged good to David for not ſuffering him to be
hurt when his Spear was taken from him, while he lay ſleeping, 1 Sam.
26.25. Bleſſed be thau, my ſon David; thou ſhalt both do great things, and alſo
Shall ſtill prevail
. It hath been obſerved, That ſuch children as have been,
without cauſe, diſcouraged by their parents, ſo as not to have a like ſhare
in their favonr, nor a portion of their ſubſtance with the reſt, and yet have
continued every way dutiful to them, have been bleſt by God above the
relt. And ſuch Servants as have had hard and froward Maſters, and yet
have continued diligent and faithful in their Service, have been wonderfully
proſpered when they have ſet up for themſelves.
4. This is the moſt glorious way of overcoming others. It's God's, and
Chriſt's way, Hofea 11.4. I drew them with cord's of a man, with bands of
live. What glory would itte to a man, that it ſhould be ſaid of him, as
Pſal. 9. 6. Thou haſt deſtroyed cities, if he himſelf be in the mean time de-
ſtroyed by his own luſts? To be flow to anger is better than the mighty; and “Eauzdy via
be that ruleth his own ſpirit, than he that taketh a city, Prov. 16. 32.
nay nagisn
5. Hereby you will keep a ſweet ſerenity in your own fpirits. There
is not only glory and honour, but peace to every one that worketh good,
Rom. 2. II. How was David tranſported with joy, when Abigail bad
been a means of keeping him from avenging himſelf with his own handon
Nabal and his houſe? His mouth was full of bleſſings : He blefferb the
Lord God of Iſrael that ſent her; he bleſſeth her, and bleſſeth her advice,
I Sam. 25.32, 33. Much more joy will flow in upon you, if you go
farther, and overcome evil with good. You will bleſs God heartily, who
hath enabled you, againſt all temptations, and your own natural inclinati-
ons to the contrary, to perform this excellent and moſt Chriſtian duty,
when you find in your ſelves the joy that will attend it.
Vinn, Plato.
Cccc 2
Queft.
572
Queſt. How may the well diſcharge of our pre-
ſent duty, give us aſſurance of help from
God for the well diſcharge of all future du-
ties?
1
*
SERMON XX.
3
1 Sam. 17. 34, 35, 36, 37.
Pfal. 27. 14.
Prov. 10. 29.
2 Chron. 15. 2.
:
UR Reverend and Worthy Brother, who hath the
ordering of the Morning-Lectures in this place,
hath both now, and heretofore, in great wiſdom
ſingled out many choice ſelect cafes, relating to
the myſtery of practical godlineſs, and of fingu.
lar uſe to all thoſe who defire to know, and feel
more in themſelves of the power of inward expe-
rimentat Chriſtianity. Surely 'tis not for nothing
that God ſhould ſend to this Auditority ſo many
of his Meſſengers, one after another, Morning by Morning, riſing early,
and ſending. To whom much is given, of them much will be required.
See that you improve theſe extraordinary means of grace.
The caſe that is fallen to my. lot this Morning is this; vizi
How may the well diſcharge of our preſent duty, give us aſſurance of help
from God, for the well diſcharge of all future duties?
This
Serm. XX. Hom
the well diſcharge of our preſent duty, &c.
may
573
This Queſtion hath Two parts in it, and cannot be ſo well grounded
upon a ſingle Text; therefore I ſhall name Three or Four: you may have
your eye upon all: viz.
..
1 Sam. 17. 34, 35, 36, 37. And David ſaid unto Saul, Thy ſervant kept
his fathers Sheep, and there came a lion, and a bear, and took a lamb out of
the flock. And I went out after him, and (mote him, and delivered it out of
his mouth: and when he aroſe againſt me, I caught him by his beard, and more
bim, and ſlew him. Thy ſervant new both the lion, and the bear : and this
uncircumciſed Philiſtine ſhall be as one of them, ſeeing he hath defied the armies
of the living God. David ſaid moreover, the Lord that delivered me out of the
paw of the lion, and out of the paw of the bear, he will deliver me out of the
hand of this Philiſtine. And Saul ſaid unto David, Go, and the Lord be with
thee.
Pfal. 27. 14. Wait on the Lord: be of good courage, and he shall ſtrengthen
thine heart: wait, I ſay, on the Lord.
Prov. 10. 29. The way of the Lord is ſtrength to the upright: buz deſtruction
Mall be to the workers of iniquity.
2 Chron. 15. 2. And he went out to meet Aſa, and ſaid unto him, Hear ye
me, Aſa, and all Judah and Benjamin, The
Lord is with you, while ye be with
him: and if ye ſeek him, he will be found of you: but if ye forſake him, he will
forſake you.
I do not name theſe ſeveral Scriptures, as ſo many Texts which I in-
tend to preach upon; but as ſo many Proofs of the truth of the Point,
That it is a Cafe very agreeable to the Scriptures, and to the Analogy of
Faith and ſo I ſhall take it up, and for once preach common-place-wiſe
npon it; which was a way of preaching much in uſe in the laſt Century,
and upwards, by many eminent Divines, and not without great ſucceſs.
Now we tie our ſelves to fingle Texts: Then they preached upon ſuch and
ſuch Subjects, proving what they ſaid by Scripture : and in this good old
way I ſhall walk for once: Pray follow me with due attention.
;
This Caſe or Queſtion may be refolved into two:
1. What our preſent duty is.
2. How the well diſcharge of that, may encourage us to hope in God for his help
and alliſtance in all future duties.
Firſt, What is our preſent duty. Before I define this, it will be neceſſary to
fpeak ſomething previous to it, which may help us much in this Enquiry;
and lead us, as it were, by the hand, into a right underſtanding of our pres.
ſent duty
The ſteps I'ſhall go by are theſe, ſhewing you,
1. What Duty is, in the general nature and notion of it. 'Tis an Act of
Obedience to the will of our Superiors God being our Soveraign Supreme:
Lord, Maſter and Lawgiver; our duty lies in ſubjecting our ſelves irt all
things to his will. Duty is that which is due from Man to God : : 'Tiss
Jose
574
How may the well diſcharge of our preſent duty, Serm. XX.
Juſtitia erga Deum, Cic. de Nat. de lib. 1. 'Tis Juſtice towards God: We
don't do God right, we rob him of his glory, if we don't do our duty :
God knows indeed, how to recover his right; and the wrong we do in
ſinning againſt him, will in the end redound to our own ſouls, Prov. 8.36.
Every ſinner deals injuriouſly with God: he does not give unto God the
things that are Gods; he withholds the obedience that is due unto God;
he will not be ſubject to his Law; he does not do his duty.
2. Something is our preſent duty. God hath hitled up all our time with
duty; not one Moment left at our own diſpoſal : We muſt give an account
to him of every thing we do in the body, from firſt to laſt; every day hath
its proper works, the things of it felf, Mat. 6. 34.
3. Nothing that is ſinful, and in itſelf unlawful, can be our duty at any
time; and therefore, to be ſure, not our preſent duty. This needs no
proof.
4. Every thing that is in it ſelf lawful, is not therefore our duty : All
things are lawful, but all things are not expedient, 1 Cor. 6.12. Whatfo-
ever is not forbidden under a penalty, is lawful; i. e. whatſoever is
not contrary to the rectitude of the Law, and in the doing of which, we
incur no penalty from the Law, that is lawful; but nothing properly is
our duty, but what is commanded : What we have a command to do, or
not to do, the
doing, or not doing of that, is our duty, as the command
runs in the Affirmative, or Negative. The Law ſtrictly injoyns ſome things,
does tollerate and allow of fome others of a more indifferent nature,
which in intimo gradu juris, in the loweſt degree of legality, may be call-
ed lawful; and yet Circumſtances may render our doing theſe things un-
lawful, when God is not glorified, nor our Neighbour edified: All things
edifie not, 1 Cor. 10. 23.
5. Every thing that is commanded, and is in its time and place ourdu-
ty,may not be our preſent duty.Affirmative commands do bind ſemper,but
not ad ſemper, as Negatives do: Affirmatives bind always; i. e. we can
never be diſcharged from that obligation that lies upon us to worſhip God;
but we are not bound at all times to the outward acts of worſhip; for
then me ſhould do nothing clſe: Neither indeed are we bound at all times
to inward acts of worſhip: for in our ſleep we do not act our Grace: A
diſpoſition fo to do from an inward habit and principle, is all that God re-
quires, when we are not in a capacity to act either Grace or Reaſon.
Beſides, poſitive commands muſt give place to a moral duty, becauſe they
will not juſtifie our neglect of that. Hence on the Sabbath-day we may
and
ought to lift our Neighbours Ox out of the pit, Luke 14. 5. and to perform
any other act of neceſſary charity, notwithſtanding that poſitive command
to worſhip God upon that day.
6. That which God now requires of you, and in doing of which you
may moſt glorifie God, and edifie your Neighbour, that is undoubtedly
your preſent duty.
Queſt. How ſhall we know this?
Anp. 1.
2
Serm. XX. give us aſſurance of help from God, &c.
575
it.
Anſ. 1. Always look within your Calling for your preſent dury; for
there it lies. Don't go beyond your line. Do your own buſineſs, í Thef.
4. II.
We have different gifts, and different talents, according to the
Grace that is given unto us. Let every one attend to that which God
hath fitted him for, and called him to, Rom. 1 2. 6, 7, 8. 1 Pet. 4. 10,11.
The wiſdom of the prudent is to underſtand his way, Prov. 14. 8. God hath
appointed to every one his way of living in this World, from the Smith
that blows the coals, Ifa. 54. 16. to the King that fits upon the Throne.
That cannot be our duty which we are not called to. We are not abfo.
lute Lords, to do what we liſt: No, we are under command, and muſt
obey. I am one in authority, ſays the Centurion, I ſay unto my ſervant, do
this, and he doth it, Luke 7. 8. God hath the Supreme Authority over us:
We ought not to move one ſtep but by his direction.
Our Calling is twofold.
1. General. As we are Chriſtians, ſo all Saints are of the ſame Calling,
Rom. 1. 7. called to be ſaints. We are all equally obliged to the duties of
our Chriſtian Calling, i.e. to ſerve and worſhip God, to believe in him, to
love and fear hin, o'c.
2. Particular : So we differ in our Callings: Some are called to the
Magiſtracy, ſome to the Miniſtry; ſome are Maſters, ſome Servants; ſome
called to this, fonie to that Trade, or Occupation.
We are called to Chriſtianity by the preaching of the Goſpel of Chriſt.
We are called to ſome outward worldly Calling, by God's ſpecial ap-
pointment in his Law. Six days shalt thou labour and do all thy work, Exod.
20.9. Every man hath his work; a full buſineſs which he muſt not neglect:
He muſt do all his work. They walk diſorderly who work not at all, 2 Thef.
3. 11. living in pleaſures and wantonneſs, Jam. 5. 5. having nothing to do.
Let all idle voluptuous Gallants conſider this, who ſpend their days in
mirth and jollity, fcorn the thought of bufineſs; they muſt needs be far
from their preſent duty, who are imploy'd in nothing, or that which is
worſe than nothing.
We are called to this or that Imployment by Providence. That we
ſhould be of ſome Calling, is from the Word ; that we are of this, or that
Calling, is from Providence. Providence follows the Word, and is a ful-
filling of that, ſome way or other.
Much of the ducies of our Chriſtian Calling, do follow us into our.
particular Callings; as duties of worſhip muſt be performed in our Fa-
milies every day, let our particular Calling be what it will. So the ſame
Graces muſt be exerciſed in our particular Callings, which were required in
our general Callings: The ſame Graces do follow us into our particular
Callings, and into all the works of our hands.
They who do not keep up duties of worſhip in their Families, will be
as remiſs in all duries of practical holineſs in their lives. They who are
not frequent in prayer, are never eminent in holineſs. And as no acts of
worſhip, publick or private, do pleaſe God, that are not performed in
Faith, and in the fear of God; So no common acts of our lives are
pleaſing to God, if not done in Faith, and ſeaſoned with that inward ex-
srcile
+
576
Serm.XX.
How the well diſcharge of our preſent duty,
erciſe of Grace that belongs to all the common actions of a Chri-
ſtian.
In ſhewing you your preſent dury in your particular callings, I ſhall not
inſiſt fo much upon duties of worſhip, you know 'em, That Prayer,
reading the Scriptures, Meditation, and diſcourſe of what you hear out
of the Word, are all duties; and you know when they ſhould be perform-
ed, Morning and Evening, and as oft as your neceſſary occaſions will
permit : Whether you do them, I muſt leave that to God, and your own
Conſciences But the preſent duty I would fix you in, is that of
Practical Holineſs, which is your conſtant duty every moment of the
day. I would clear up this to you, and ſhew you what it is, and
where it lies, that if it be the will of God, you may be always found in
ir.
I ſay then, That your preſent duty lies in a preſent exerciſe of Grace,
ſuitable to the preſent work and buſineſs in all its circumſtances which you
are at any time imploy'd in. If you buy or ſell, it muſt be in the fear of
God; if you marry, it muſt be in the Lord. Whether you eat or drink, or
whatſoever you do, you muſt do it to Gods glory; which cannot be, if you
do not act Grace in every thing you do. The true Goſpel-holineſs of an
action, lies in that Grace that goes along with it. 'Tis Grace only that
turns an action Heaven-ward, and God-ward; you have no other way to
fence your felves from the temptations, ſnares and fins that border upon
all the works of your calling, but by keeping your ſelves in a due exer-
ciſe of Grace, being in the fear of God all the day long, that is the way to
eſcbew evil, and to do good, 'tis the beginning of wiſdom. He acts like a
Fool who acts without it. The fear of God in Scripture, is put
for all the Graces of the Spirit ; and in that ſenſe I now preſs it upon
you.
You ſee your preſent duty lies in your preſent work, in the daily buſi-
neſs of your particular callings. I lippoſe your callings are lawful, that
there are no Stage-players, Conjurers, Diviners, Aſtrologers here. Thoſe
who are of ſuch callings, their duty is to leave them, and to betake
themſelves to ſome honeſt Imployment conſiſtent with Grace; and then
Grace will help you out in it wonderfully. I could name ſome other
callings that I would hardly adviſe a Chriſtian to
But whatever
lawful Calling you are of, whatever Office you bear, whatever Relation
you ſtand in, as Husbands, Wives, Parents, Children, Maſters, Ser-
vants; whatever your Trade, Occupation, or Imployment is, there are
particular Duties proper to your Callings, which cannot be performed
but by a ſuitable exerciſe of Grace, by which you ſhew the reſpect you
have to God, in doing what you do, regulating and moderating your
ſelves, and all your actions, by that rule of the Word. You may do
the works of your calling, and yet not do the duties of your calling; if
you ſeek only your ſelves, your own profit, pleaſure , cc. this is not
to ſerve God, but your ſelves. You muſt do what you do, in Faith, as
to the Lord; and then every thing you do, will be an act of worſhip,
be
:
Serm. XX.
577
give us aſſurance of help from God, &c.
..
becauſe it carries in it a religious reſpect to the will of God. Herein lies
the nature of all Practical Holineſs, to do every thing after a godly fort;
whatever you are doing, be ſure you be in the exerciſe of fome Grace.
There can be no Godlineſs without Grace. Grace in exerciſe, confifts in
the gracious actings of a holy ſoul, ſuitable to the matter or occaſion that
is before us, for the exerciſe of ſuch or ſuch a Grace. Or thus
Grace in exerciſe, lies in the various emanations of ſpiritual life, ſhewing
it ſelf in ſuitable and ſeaſonable actings, as the matter requires. The
Spirit of God dwelling in Believers, hath a hand in every thing they do,
as Saints, and doth ſhape himſelf in 'em, into that frame, into thoſe holy
paſſions and affections that may beſt become a Saint in ſuch circumſtan-
ces; i. e. the Spirit does act theſe things in and by our ſouls, makes uſe
of our faculties, lets out himſelf through our hearts, makes us to act ſo
and ſo. The Spirit is ſaid to cry Abba, father, becauſe it makes us to do
fo. For inſtance, If the matter between God and a Soul, be ſin, the
Spirit works Faith in the Blood of Chriſt, for our juſtification and pardon;
works repentance and humiliation, brings us to ſelf-denial, in order to the
mortification of ſin in our hearts and lives. If the matter be any law-
ful buſineſs that we are called to, in the place and relation we ſtand in,
the Spirit directs us how to do it in the beſt manner, ſo as God may be
moſt glorified. Grace in the heart guides the hand. The heart is the ſeat
of all affections. The Spirit knows that man will act fo or fo, as he
ſtands affected; and therefore the Spirit ſets the affections right for God,
works in the heart a true love to God, a holy fear of God, a zeal for his
glory. Theſe gracious diſpoſitions towards God, follow a Saint into all
his Imployments, inclining him to holineſs in all his ways.
Object. Do you Miniſters take upon you to tell us what we muſt do in our
Callings ? We have ſerved an Apprentiſhip, and know better than you what be-
longs to our buſineſs.
Anl Miftake me not ; for the myſtery of your Craft, what-
ever it is, I meddle not with that: God has left you to your own reaſon
and underſtanding, and ſo dol: The directions I give you, relate only
to the religious manner of doing what you do; tho Iinuſt tell you, it is
God that inſtructs you to diſcretion in all worldly buſineſs, Iſa. 28. 26.
Whatever your skill and inſight is in your calling, prayer may make you
wiſer: you may obtain a more excellent fpirit in your way, than you
now have, if you ſeek it of God, Exod. 35. 31, 32. Tho you are left
to the uſe of your reaſon, as men, yet' Faithmuſt go along with it, as you
are Chriſtians. Therefore I ſhall ſhew you how to put forth an act of rea-
ſonin Faith.
Some think they are never to make uſe of Faith, but when Reaſon
fails them. 'Tis true, in ſuch caſes Faith is of ſingular uſe ; Abraham found
it ſo; yet God expects that in the ordinary courſe of our lives, in all com-
mon matters that paſs thợrow our Hands, Reaſon and Faith ſhould go
together ; for both have their diſtinct parts in all our ordinary underta-
Dddd
kings:
578
Serm. XX.
How may the well diſcharge of our preſent duty,
kings: And Faith is always Superior to Reaſon: Reaſon is fubfervient to
that, as a hand-maid, putting forth its utmoſt ſtrength in all humane en-
deavours, ſtill leaving room for Faith, to deal with God for a bleſſing, that
all may iſſue well at laſt.
Object. How may we know when Reaſon and Faith go together ?
Anf. 1. When at our entrance upon any buſineſs, we ſeek wiſdom and
underſtanding from God, ſtirring up our Reaſon by our Faith, looking
up to him from whom comes every good and perfect gift, that he would
inſtruct us unto diſcretion.
2. When in anſwer to Faith and Prayer, thoughts do come in that clear
up our way to us, and do put us into a right method, pointing out ſuch
probable means, inclining to ſuch appoſite counſels, as in a rational way
tend to the expediting that buſineſs we are about. In this caſe Rea.
fon owes its light to Faith, and aſcribes all its skill and diſcerning to God,
who opens the eyes of our Natural Underſtandings, and cauſes the Spi-
rit of a Man to move aright, in giving a true judgment of what is before
us. Such a one can ſay, The race is not to the ſwift, nor the battel to the
ſtrong. 'Tis not in him that wills, nor in him that runs, but in God that
Theweth mercy : Therefore let not the wiſe man glory in his wiſdom
nor the ſtrong man in his ſtrength; but only in this, That be knows
>
me.
3. When under the greateſt aſſurances of our own Reaſon, we yer live
in a humble dependance upon God, for ſucceſs, knowing that God can
come between us and our Reaſon, and diſappoint us: He can diſ-joynt
our councils, and let in his own will upon us, when we have laid things
never ſo well together: God can ſpy a flaw in the beſt humane contri-
vances, to overthrow all ; he can finite us between the joynts and the
harneſs, 1 Kings 22. 34. and give us a mortal wound, when we think
we are ſhot-free. Thus does God ſometimes fruſtrate all mans prepara-
tions, turning his wiſdom into fooliſhneſs, diſappointing him in the
height of his expectation; he looks for good, and behold evil comes :
he puts forth an act of Reaſon in Faith, who truſts to God, and not to
his own Reaſon. 'Tis our duty to make uſe of it as men, tho as Chri-
ſtians we ought not to truſt in it.
2. Conſider preſent Providences. Tho 'tis Precept, not Providence, that
makes Duty; yet Providence points to Duty, to the time and ſeaſon of
it. Much of our duty lies in complying with the opportunity and occa-
fion that Providence gives for the doing of this or that good work: to
every thing there is a ſeaſon, Ecclef. 3. I. and every thing is beautiful in his
time, ver. 11. The beauty of holineſs lies in timing our duties aright.
The godly man bringeth forth his fruit in his ſeaſon, Pfal. 1. 3. Boláva
Eulelor
Heb. 6. 7. meet fruit ; i. e. appoſite fruit , fruit well-placed.
What is done out of its place and proper ſeaſon, is not fu comely and
beautiful. Do good as you have opportunity, Gal
. 6.9, 10.
If we
would reap in die ſeaſon, we muſt fow in due ſeaſon. There is a fit fea-
2
#
fon
Serm. XX. give'us aſſurance of help from God, &c.
579
fon for both. We are never more obliged to our duty, than when we
have the fitteſt opportunity to perform it: and we muſt eye providence in
this : 'Tis the Prerogative of God to appoint times and ſeaſons, not only
for his own purpoſes, but for our duty: He appoints the day, and the
things of the day, what, and when it ſhall be done. Should you order
a Servant to do a buſineſs to day, and he ſhould not do it till the next day,
would you not count ſuch an one, a diſobedient Servant, becauſe he obſer-
ved not your time?
Thoſe in the Goſpel (Mat. 20. 1, 2, 3, 4.) came into the Vineyard at
the ſame hour they were called. They who were called at one hour,
did not come in at another hour. A call of God to repentance, loſes
much of its efficacy, if it be not preſently complied with; the heart is
hardened under it. 'Tis true, God can renew his call; but the firſt is
quite loſt, if it be not preſently obey’d; ſtraightway ikey left their nets,
and followed him, Mat. 4. 20, 22. This was a converting call. There
are many calls to converſion that are not converting calls : Man calls in
God's Name; but till God ſpeak inwardly to the heart, all the Preach-
ers in the world cannot prevail with a ſinner to come to Chriſt. Convert-
ing Grace is a ſpecial Providence towards the Elect. -- I am now
ſpeaking of the call of common Providence to common Duties: I mean,
ſuch Duties as God by his Word hath annexed to ſuch Providences, fames
5. 13. Is any affliéted? let him pray ? is any merry? let him fing pſalms. Do
the duty of thy preſent condition : keep time with God, becauſe he keeps
time with thee: he gives thee thy daily bread; then perform thy daily duty
towards him.
3. Conſult thy conſcience : 'Tis a proper Judg of what thou haſt
done, and what thou ſhouldſt do at this inſtant. Fofeph found it ſo,
Gen. 39.8, 9. Conſcience in thofe who are enlightned, cannot eaſily
ſtep over a plain duty; ’t will ſtumble at it, and demur about it, does
caſt a look towards'it : tho by the violence of luſt, a man niay be hur-
ried another way; yet conſcience looks behind : there is a mil giving
heart, that tells him, Thus and thus you ought to do. Hear thy con-
ſcience ſpeak; it may ſhew chee che right way, and turn thee into it. He
is a profligate wretch indeed, who has no reverence for his own conſci-
ence: A wiſe man's heart diſcerneth both time and judgment, Eccleſ.
8.
5.
Conſult thy conſcience in what thou art going about ; if that ſtartle,
ſtop there, and conſider well with thy ſelf : don’t miſtake a carnal Obje-
ction for a ſcruple of conſcience-Under the light of the Goſpel,conſcience
is better inſtructed than to doubt of plain duties: All caſes of conſcience
lie in more abſtruſe matters.
4. Conſider what preſent temptation thou art under; in the light,
a preſent temptation, we may ſee what is our preſent duty. The Devil
ſets againſt that might and main: He cares not what we do, if he can
keep us from our preſent duty: He will ſuffer us to put any thing in the
room of that: you may read, pray and meditate ; the Devil will al-
low of any thing but what we ſhould do. He knows 'tis in vain to
tempt ſome men to grofs fcandalous fins; therefore he will reach a du-
Dddd 2
ty
579
How may the well diſcharge of our preſent duty, Serm.XX
ty over the ſhoulder to them, to juſtle out the preſent duty that lies
before them. Take this for a Rule, viz. 'Tis always our duty to act
in oppoſition to any preſent temptation ; If finners entice ibee, conſent
thou not, Prov. I. IO. We do never more effectually reſiſt any preſent
evil, than by ſetting about that good thing that is contrary to it. When
the Devil ſees his temptations have this contrary effect, to awaken our
zeal for God, and to ſtir us up to a more vigorous proſecution of our
duty ; 'tis not his intereſt to go on in that temptation which he fees is
ſuch a provocation to holineſs, and ſpurs us on the faſter to our duty. The
Devil knows not this before-hand : His temptations are but tryals and ex-
periments that he makes, to ſee how we ſtand affected, and how they will
take.
5.
Conſult with the Word of God, eſpecially thoſe Scriptures that
ſpeak to the ſtate and condition thou art in in the world, whether Ma-
ſter, Servant, Parent, Child, Rich or Poor ; gather up thoſe Texts,
and be often reading them over to thy Faith ; Mingle them afreſh every
day with Faith ; carry them about you in your Memory, or in a Book
fair written, that you may often have your eye upon them; they will
be a light to your fáet, and a lanthorn to your paths : You can never walk
exactly in your place and ſphere, if you do not walk by this rule, often
coming to the light, that you may ſee whether your works are wrought
in God. Some Chriſtians do niany things, many good things in the
dark; or at leaſt, by a general Scripture-light. Some confuſed Noti-
ons they have, but no clear diſtinct underſtanding of their duty. In
converſion there are general principles laid in, inclining us to all Chri-
ftian duties, which for want of ſearching the Scriptures, we take up by
gueſs : but a diſtinct particular knowledg of theſe duties, is an after-
work, diſtinct from our firſt converſion : 'tis called Edification, or build-
ing up, which makes us expert skilful Chriſtians. The Scriptures are able
to make the man
of God perfect, throughly furniſhed unto every good word
and work, 2 Tim. 3. 17. Beg's täregon eyald impliquér@ ad omne
opos bonum perfe&tè inftruétis, vel omnibus numeris abfolutus. A man fo
skill'd in all things appertaining to his duty, ſo exact in it, that nothing
is wantiug, nor nothing redundant; he does neither more nor leſs
than God requires , he keeps cloſe to the Rule, puts in all the
ſpiritual Ingredients chat may give a duty its right ſeaſon and fa-
6. Devote thy ſelf in ſincerity to the fear of God, through the whole
courſe of thy life : Let it be the full purpoſe of thy heart to cleave
unto God, and to do whatever God ſhall convince thee to be thy du-
ty. Labour to bring your hearts into ſuch a holy frame, before you
make a judgment of your preſent duty. Sincerity towards God does
wonderfully enlighten ns; it clears up the eye of the ſoul, breaks tho-
row all prejudices, makes us judg impartially, according to truth : In-
tegrity and uprightneſs will preſerve iis, Pſal. 25. 21. and direit our way,
Prov. 21. 29. This 1 ſay ; That man whoſe mind is thus ſet upon his
duty, will not find it fo difficult a matter to diſcern what is his pre-
lenc
your.
serm. XX.
give us affurance of help from God, &c.
581
ſent duty; ordinarily he will not ; in ſome extraordinary caſes there
may be more difficulty ſometimes ; but ordinarily 'cis otherwiſe.
There is a ſecret guidance of God in this caſe : The integrity of the
upright fhall guide them, Prov. 11. 3. There is a voice behind thee,
a whiſper from Heaven, ſaying, This is the way, walk in it. David
took this courſe: firſt he reſolves upon univerſal obedience, Pfal. 119.
8, 30, 32. I have ſaid, ver. 5, 7. 'Tox; dixi; i. e. in animo statuto
apud fe. So ver. 106, 112. and then begs of God to order his ſteps,
and tell him which foot he ſhould put formoſt; what he ſhould do
firſt, and what in the next place, ver. 5, 35, 135. how he ſhould or-
der his converſation aright. If the Devil finds you unfixed and unreſol-
ved, untruſty and wavering, he will aſſault you with more violence :
Reſiſt him, and he flies from you; give back never ſo little, and he'l
come upon you with double force. Till we are thus ſincerely fixed
upon our duty, ſtanding perfe&t and compleat in all the will of God, Col.
4.12. reſolving to do our duty wherever" ir lies; Till then, we ſhall be
partial Judges of our duty, very apt to ſingle out the eaſieſt and
fhorteſt duties, ſtepping over all the reſt; we ſhall ſeek rather to
pleaſe our felves than God, in the duty we performi; and leaning to
a carnal judgment, do what ſeems right in our own eyes, and then to be
ſure we are wrong.
Object. Tho by theſe dire&tions given, I may diſcern duty from downs-
right fin; yet I am at a loſs, how to diſtinguiſh between duty and dis-
ty ;
between duty in ſeaſon, and duty out of ſeaſon. When two dutie's
come together , and preſent themſelves at once to my Conſcience, I can-
not deny but they are both duties; but which to do firſt ; I know .
not.
ve
Anf: If this be the doubt, conſider whether the Scripture hath
not decided it ; in ſome caſes it hath , and upon fuch grounds as
may help us in other caſes, to know our preſent duty; as Mat. 5. 24.
Firſt be reconciled to thy brother, and then come and offer thy gift. So
Mat. 7.5. Firſt caſt out the beam out of thine own eye, and then ſhalt thea
fee clearly, &c. When the duty poſtponed by you, does hinder the
right performance of that other duty which thou are going about,
and render it unacceptable to God, then the ſecond duty, as you
have ranked them, muſt take place of the firſt, and be firſt done.
Acts of worſhip cannot be done in Faith towards God, where Chari-
ty towards our Neighbour is wanting. He doth not believe in God, who
løves not his brother, I John 3. 10, 23. And ſo in the other caſe menti-
oned, 'tis grofs hypocriſie to reprove another, when thou thy ſelf art guilty
in the ſame, or a higher kind : Thou hypocrite, first cast out the beam, &c.
Beſides, he cannot underſtand how to reprove another, who doth not firit
reform himſelf: the caſting out our own fins, gives us light how to deal with
others; tben ſkalt thou ſee clearly, &c.
Object.
582
the well diſcharge of our preſent duty, Serm. XX.
Home
may
Object. But what if after all this, it should go fall out, what two duties
ſhould preſs upon my conſcience for preſent performance, and I cavnot, either by
Reaſon or Scripture, determine which to do firſt, but do hang in ſuſpence, am in
a ſtrait-between two?
Anſ:--This is hardly to be ſuppoſed; but admit it to be thy caſe, ac-
cording to thy preſent judgment --Then,
1. Sit down once more, and conſider, weigh them both well, and
hold the ballance with a ſteddy hand: I am perſwaded you may perceive
ſome preponderancy on one ſide, that may direct you what to do,
from Tome over-bearing circumſtances that turn the ſcales. God is
the God of Order, and not of Confuſion : He does never command
two inconſiſtent duties at the ſame time : The Covenant is ordered
in all things, and ſo muſt our Converſations be too; elſe we walk dil-
orderly : Therefore conſider well, what pleaſes God moſt, and for
once leave out the relation to the preſent time, which thou art fo
much puzled about, and conſider the nature of the duties themſelves,
which of them is moſt ſpiritual, which of them the Scripture lays moſt
'weight upon; for there is a difference between duty and duty, all are
not alike ; as Pſal. 51. 16, 17. a broken and a contrite heart, is beyond
all other Sacrifices. God did require them too, but not without this;
both together do beſt ; but of the two, he had rather have this alone,
than the
other alone without this. Outward Offerings are never pleaſing
to God, when the heart goes not along with them. Be ſure to mind that
moſt, which God is moſt pleaſed with.
2. If of two duties you cannot reſolve which is moſt your duty at pre-
ſent, then reſolve upon both, and begin where you will; God will not
be extreme in that caſe; do one, and leave not the other undone, but
be ſure to find time for that alſo. When one duty doth quite take us
off from the performance of another neceſſary duty that ſtood in
competition with it, 'tis greatly to be ſuſpected that there is a tempta-
tion then; but if you do both, one after another, you can err only in
point of time and order, and God will over-look that in a ſin-
cere Chriſtian, who acts according to his preſent light, and
would do that which God likes belt, if he could underſtand his
mind ; but being not able to judg of that, he reſolves upon both ſuc-
ceſſively.
3. Beg of God to reſolve thee : 0 tbat my ways were directed to keep
thy ſtatutes, Pfal. 119. 5. Shall I go up to Hebron, or ſhall I not? 2 Sam.
God will teach thee what to do, Pſal. 25.12. He shall direct thy paths,
Prov. 3,5,6.
2. I.
APPLICATION,
In ſome moving Conſiderations, to quicken you to your preſent
duty.
I. All
Serm. XX.
583
give us aſſurance of help from God, &c.
1. All the fins of your lives break in upon you, through the omiſſi-
on of your preſent duty. Do but ſtop that gap, and keep it ſtopt, and
then there will be no room for ſin. I ſpeak not of thoſe unavoidable in-
firmities that cleave to the Saints under their moſt conſcionable walking
with God; but of wilful neglects that lie heavy upon the conſcience, when
God awakens it.
2. Whatever you do in the room of a preſent duty, is not accepta-
ble to God. Not acceptable, did I ſay ? that is too ſoft a word ; 'tis
an offence to him; 'tis diſobedience, and rebellion : tho it be a duty
yet becauſe it is not that duty that God now requires, you ſin in
doing it : Not that I would have Chriſtians live always diſtracting
in fear left what they do, ſhould not be their preſent duty : My
meaning is, when we neglect a known duty, which we are convin-
ced of: but if we uſe means to know our duty, and do act according
to our preſent light in what we do, we may have peace, and hope for ac-
ceptance.
3. If you don't now perform your preſent duty, you can never
perform it , unleſs you could recall time, and make that preſent
again which is paſt : Time paſſes away, and repreſents a Man to-
God as he was at that inſtant : what he is the next , is another
thing ; but that hour, that day, week, or year, which thou haſt
ſpent in the neglect of thy duty, ſtands upon record againſt thee, is irre.
coverable: you muſt account for that; and without a pardon, you
cannot eſcape the judgment of God. Mil-ſpent time is the treaſury
of Gods wrath ; and what a fiery day of wrath will that make at
laſt, when God ſhall put all together, and ſum up the ſins of eve-
ry day of thy life, and reckon with thee for all at once, in the great
day of his wrath; ſo much for ſuch an idle hour, and ſo much for
ſuch an idle hour; ſo much for ſuch and ſuch a day ſpent in an Ale-
houſe, Tavern, or Brothel-bouſe; ſo much for ſuch a year and ſuch a year,
it may be for many years ſpent in open profaneſs, and all manner of
debauchery. As you fill up your time with ſin, God fills it up with
ſecret wrath, which will be revealed one day. Time carries along with
it all the things, good or evil, that are done in that time, the neglect of
a preſent duty. Leave that time void of the duty that belongs to it, and
there is no going back to fill it up: As for inſtance, If your Prefent dury
be Prayer, if you don't pray now, you can never pray now: You may.
pray afterwards, but that does not anſwer to the preſent now: You may
do the ſame duty for ſubſtance at another time, but it does not bear the
ſame date: That hour in which thou doſt omit any duty proper to it, will
witneſs againſt thee; when that part of thy life comes under examina-
tion, have à care that time does not carry an evil report of you to
God. There is a voice in time, Day unto day utteretb ſpeech, and night uto
night ſheweth knowledg, Pfal. 19. 2. Time paſt is preſent with God: he ſees
how it ſlips thorow thy fingers, how it is ſtained by thy fins. Time is: illi
beſtowed upon thee; it may provoke God to ſhorten thy days, and.cdcut:
thee off in the midit of thy years, Pfal. 550 237
4 You
584
may the well diſcharge of our preſent duty, Serm.XX.
How
4. You can have no tryal of your ſpirit, nor of the truth of your
ſtate: 'Tis impoſſible you ſhould ever prove your ſincerity, but by a
conſcientious diſcharge of your preſent dury. The power of godlineſs
lies much in this, in having a reſpect to God in all our common actions.
There can be no Religion without this; and in this there is peace, true
hearts eaſe, Pfal. 1 19.45. anna in ipf& latitudine. When a man ſo
walks, that his conſcience meets with nothing that offends it, that ſtrikes
againſt it, the way is broad enough, a plain path of duty, which is very
ſatisfactory to conſeience : But when the buſineſs is dark and doubtful,
looks as much like ſin as duty, a man cannot be at eaſe in this caſe ; the
way is very narrow,there is a grating upon the conſcience; and after all the
tricks, falves and diſtinctions that may be uſed to juſtifie what we do, we
cannot have inward peace, whilſt ſomething always rubs againſt the conſci-.
ence as we go.
5. You cannot walk evenly with God, if you do not your preſent du-
ty. One would wonder to ſee what broken forms of godlineſs ſome men
reſt in: They pick and chuſe here a duty, and there another : this they
will do, and this they will not do: Their Religion is but a voluntary Re-
ligion, what they pleaſe, pure will-worſhip, Col. 2. 23. They will ſtint
themſelves, and ſtint God; fo much he ſhall have, and no more: They
draw up to themſelves a ſcheme of Religion, ſuch as they think will
ſerve the turn, and on they go in this round of duties: Here they are
now, and here you ſhall find them Seven years hence. I am not againſt
a method of Practical godlineſs, provided it be comprehenſive enough;
but 'tis very dangerous tying up our ſelves to theſe narrow ſet.forms of
practical holineſs, which ſome men place all their Religion in: a ſtep far-
ther they will not go. Alas! the Providence of God may lead you to ſuch
duties which you thought not of, in doing or ſuffering for him, John
21.18. Therefore you ſhould be in a readineſs to comply with every
call of God, ſtanding compleat in his whole will. Preſent obedience
gives underſtanding for the future; A good underſtanding have all they that
do his commandments, Pfal. 111. 10. Let it be the purpoſe of your heart
to walk before God unto all well-pleaſing, Col.1.10. and then your hearts
will not reproach you while you live, fob 27.6.
Some men walk very unevenly: there are ſo many gaps in their obedi-
ence, they move from duty to duty, per faltum, quite leaping over ſome,
and lightly touching upon others, as if they had no great mind to any:
They act Grace ſo abruptly, that it gives no continued ſenſe; we know
not where to find them: There are ſo many vacant ſpaces, ſo many blanks
of omiffion, fo many blots and blurs of commiſſion; they drop'a duty
here, and another half a Mile off, that you cannot ſay, A man
went this way. This is not even walking; their way is crooked, in and
out; ſometimes they wander on the right hand, and ſometimes on the
left; they never touch upon the right path, unleſs it be in croſſing the
way from one ſin to another, which is rather to break thorow a duty,
than to perform it. Here is no beaten path of holineſs, no continued tract
of godlineſs: They don't always exerciſe themſelves to keep a good con-
ſoience.
of God
Serm. XX. give us aſurance of help from God, &c.
585
ſcience. They who are not frequent in duty, are never exact in duty;
their hearts cool fo much between duty and duty, that there is no fer-
vour of ſpirit left; they are key-cold; now and then they take up a Bi-
ble, read a little, dipping at a venture, but are no way concern'd in what
they read; they heed it not : now and then they hear a Sermon, now
and then pray, but without any life and ſpirit
. They wiiv pray but ſel-
dom, never pray well. A&tus perficit babitum; Frequent acts beget a lia-
bit, and frequent acts maintain it. We can never perfect holineſs, but by
a conſtaut tenor in holineſs, going on from day to day in the practiſe of
it. Some trees, tho they bring not forth much fruit; yet that as is, is the
bigger and fairer; but 'tis not ſo in a Chriſtian: The leſs you are in duty,
the more lank and lean are your duties. As all Graces grow up toge-
ther in the heart, in an apt difpofition to actual exerciſe, when occaſion
is given to draw them forth: And as no grace in the heart grows up alone;
ſo no duty thrives in the life alone; one duty borrows ſtrength from ano-
ther, is bounded within another: as ſtones in a wall do bare up one ano.
ther; foa Chriſtian is built up of many living ſtones, many graces, ma-
ny duties. There is the ſame reaſon to do thy duty in one thing, as in ano-
ther ; the ſame authority commands both : Unleſs you have reſpect unto
all the Commandments, you truly reſpect none.
6. You muſt begin ſomewhere, at ſome preſent duty: Why not at this ?
It will be as difficult, nay, more difficult to come to Chriſt to morrow,
than 'tis to day ; Therefore to day herken to his voice, and barden not your
heart. Break the Ice now, and by Faith venture upon thy preſent duty
wherever it lies : Do what you are now called to: You'l never know how
eaſie the Yoke of Chriſt is, till 'tis bound about your necks; nor how
light his Burthen is, till you have taken it up. While you judg of holi-
neſs at a diſtance, as a thing without you, and contrary to you, you'l
never like it. Come a little nearer to it: do but take it in, actually en-
gage in it, and you'l find Religion carries Mear in its mouth : 'tis of a
reviving, nouriſhing, ſtrengthning nature: it brings that along with it,
that enables the ſoul chearfully to go thorow with it. Enter in at the
ſtrait gate: You cannot judg of the way on this fide the gate: Moſt men
ſtick at the ſtrait gate. Beg of God to draw thee thorow, to lift thee
over the Threſhold, and ſet thee in the narrow way ; as narrow as it is,
yet none who enter in at the ſtrait gate, by a true and thorow con-
verſion, did ever periſh in the way: God will lead thee and ſuſtain thee,
and carry thee on to the end of thy Race : Therefore be ſtrong, and ſhew
thy ſelf a man, and keep the charge of the Lord thy God, to walk in his
ways, and to keep his ſtatutes , and his commandments, and his judgments,
and his teſtimonies, as it is written in the law of Moſes, that thou mayſł proſper
in all that thou doſt, and whitherſoever thou turneft thy felf, 1 Kings 2. 3.
Secondly, How the well diſcharge of our preſent duty, may enccurage us to
bape in God for kis help and aſſiſtance in all füture duties.
Eeee
I. 'Tis
}
}
586
may the well diſcharge of our preſent duty, Serm. XX.
Hom
25. 21.
1. 'Tis promiſed, 2 Chron. 15. 2.
The cauſe of defertion is from our
ſelves: God ſhews mercy for his own fake, without any reſpect to any
thing in us : But all acts of judgment and wrath take their riſe from ſome-
thing in our felves that provokes God to ſuch feverities. Therefore let
us keep cloſe to our preſent duty, and truſt God, who has promiſed never
to leave us, nor forfàle us, Heb. 13.5, 6. vide Iſa
. 40, 31. vide Pfal.84.1 1.
and Fr. 41.10. There is a ſpecial promiſe to the ſeed of Abraham, of help
and ſtrength.-But they who neglect their preſent duty, are great.
ly threatned, Prov. 1. 24. and Pfal. 52. 7. vide.
2. Preſent Grace is a pledg of future Grace : To him that hath, more
Shall be given, Luke 19. 17, 26. Where God begins a good work, he
will finiſh it, Heb. 12. 2. Phil. 2. 6. So Pſal
. 25.3, 10, 14. Mat.10.19,20.
vide Fudg. 13. 23. The Lord is faithful, who ſhall-ſtablifh you, and keep your
from evil, 2 Thef. 3. 3.
3. The experience of the Saints confirms this, Pfal. 18. 26, 30,
31, 32. vide. 'Twas fonie ſuch thing as this that David had, Pſal.
119.56.
4. "The Saints made this an Argument in prayer , Pſal. 38. 20,
21, 22. vide. * Pſal. 119. 30, 31,-94, -121,-173. vide. Plal.
3. A conſcientious diſcharge of our preſent duty, fits and diſpoſes our
minds to the next duty. As there is a concatenation of fins, ſa of duties;
as one fin leads to another, ſo one duty leads to another: the breach of
one Commandment, is virtually the breach of all, James 2. 10. I John
4, 20.
As there is a revolting more and more, Iſa. 1.5. a proceeding from
evil to evil, Jer. 9. 3. waxing worſe and worſe, 2 Tim. 3. 13. fo a godly
man goes from grace to grace, from faith to faith, from ſtrength to
ſtrength, fob 17. 9. vide. Therefore in all thy ways acknowledg him,
and he shall direct thy paths, Prov. 3.6. A man cannot act his Faith up-.
on God for future preſervation, but in the diſcharge of his preſent duty
Commit the keeping of thy ſoul to him in well-doing, 1 Pet. 4. 19. and
then you'l find grace to help in time of need, Heb. 4. 16.
6. By the well diſcharge of our preſent duty, we may attain aſſurance
of ſalvation, Col. 3. 23, 24. vide. 'Tis Pauls motive to Timothy, when
he ſtirs him up to his preſent duty, 2 Tim.4. 1, 2, 5, 8. vide. q. d. I am
Paul, the aged, who have one foot in the grave, ver. 6. but you are a:
young nian, Timothy ; you are putting on your Armour, but I am put-
ting off mine : I have finiſhed my courſe, and kept the faith : I have dif-.
charged the duty of my place, and by that means gained affurance of
my ſalvation-Henceforth is laid up for me, &c. He dates his full
aſſurance from that time, as the happy reſult of a well:fpent life, and ex:
horts Timothy to tred in his ſteps, to make full proof of his Miniſtry.
Fight on, Timothy, and fear nothing, that in the end of thy days thou maiſt
have a comfortable ſight of that Crown of righteouſneſs which I am ſure of.
Therefore let us all, by patient continuance in. well-dping, wait for eternal life,
Rom. 2. 7
There
Serm. XX. give us affurance of help from God, &c.
587
Theſe are the Scripture-grounds of hope for the time to come, that God
will help us, and ſtand by us, and ſtrengthen us with might in our inward
man, giving us a ſufficiency of grace anſwerable to all the occaſions we may
have for it.
Object. May not Saints fail in future duties?
Anſ. They may and do fail; and when’tis ſo, their former neglects have
no ſmall influence into their preſent miſcarriage : But tho they may fall,
yet God upholds them with his hand, that they don't fall utterly, Pfal. 37.
23, 24. God gives them a heart that cannot totally depart from hin, fer.
32, 40.
APPLICATIO N.
You ſee how the way of the Lord is ſtrength to the upright. He that
is a doer of the word, is like a houſe built upon a Rock, which may be ſha-
ken, but will never fall, Mat.7.24, 25. In thee fear of the Lord is ſtrong con-
fidence, Prov. 14. 26. A Saint when he relies upon God for help to per-
form his preſent duty, does not ſay, as Sampſon did, Strengthen me only this
once, Judges 16. 28. but promiſes to truſt in God at all times hereafter,
Pſal: 62. 8. to come again and again for help, as often as there is need.
Every ſingle act of Faith, implies a univerſal truſt repoſed in God for all
things at all times. He chat doth not truſt God for every thing, cannot
truſt in him for any thing, becauſe there is the ſame reaſon for one act of
Faith as for another. You muſt bare upon God's Infinite Power, Wiſdom
and Grace, in every act of Faith. God is always the ſame in himſelf. If
you can believe in him now, why not for ever? What ſhould diſcourage you
hereafter, that may not be objected now ? You have nothing now to object;
therefore conclude with David, That
goodneſs and mercy ſhall follow thee all
the days of thy life, Pfàl. 23. 6. He that hath delivered, will deliver.
Not that the doing a preſent duty, does merit aſſiſtance for the future
but God for our encouragement in well-doing, hath graciouſly promifed it.
This is a great motive to quicken us to our preſent duty.
O that every one of you would go home from this Sermon, and ſet upon
your preſent duty. You that are Maſters of Families, take up Fofhuah's
reſolution, and ſay every one of you in the preſence of God this day, Thar
I and my houſe will ſerve the Lord. Fly all appearance of evil; declare
againſt every thing that looks like'ſin; let there be no lying, ſwearing,
drunkenneſs, or any ſort of profaneneſs countenanced by you. Be zealous
reprovers in your own gates, aud walk within your houſes with a perfect
heart; live in a continual
fear of offending God; beg of him upon your knees,
to put you into ſuch a daily exerciſe of grace, as may be moſt fuitable to
your preſent circumſtances. Grace will help you at every turn: If you
thrive in your calling, grace will teach you to give God the praiſe, and to
be thankful; if you fink and go backwards, grace will teach you quietly
to ſubmit, how to bear with chearfulneſs all diſappointments and loſies
Eeee 2
you
588
How may the well diſcharge of our preſent duty, &c. Cerm.XX.
j
you meet with; how to receive evil as well as good from God.
Truly a
man without grace, is a burthen to himſelf
, and to every body elſe; he
knows not how to receive good or evil, is in danger to be undone by one
as well as the other : The proſperity of the wicked ſlays them, Prov.1.3.2.
their Table becomes a ſnare to them; and that which ſhould have been
for their welfare, a trap, Pfal. 69. 22. They will run themſelves a
ground, one way or other, and come to nothing at laſt : God will turn
their way upſide down, and bring confuſion upon them: But verily there
is a reward for the righteous. What I am preſſing you to, is your
preſent dury; what is paſt
, cannot be recalled : Your preſent duty is to
repent of pait fins, and to walk with God in your Callings for the time
to come. Be upright in your way; admit nothing into your particular
Callings, that is inconſiſtent with the Principles of your general Calling,
as you are Chriſtians : So carry your ſelves every one of you, that all
that deal with you, may know you are a real Chriſtian. Were there a
greater favour of grace, and of the power of godlineſs in your. Shops,
did you buy and ſell in the fear of God, doing all things in Faith, as to
the Lord, as in his fight, converſing with others in the fear of God,
what a comely ſight would this be! what a Sermon would this be! you
would be living Epiſtles of that, ſeen and read of all men; and ſuch Ser-
mon-Notes gathered out of the Lives of Profeſſors, may make deeper
impreſſions than thoſe that are gathered out of the mouths of Preach-
Godlineſs exemplified in practiſe, ſhews it ſelf more clearly in
che thing, than 'tis poſſible for us to do in words. Words convey Noti-
ons of things to our ears; but a holy life holds forth the things them-
ſelves to our eyes. Nothing is ſo like a man as himſelf. Godlineſs in
practiſe, is godlineſs it ſelf, extant in the thing , in its own ſubſtance and
nacure, 'tis viſible grace, 'tis the very matter and ſubject of our Ser-
mons, ſtanding forth in the Lives of Profeſſors. I wiſh we had more
of this Divinity. walking about our Streets, more of theſe living Epiſtles
ſeen and read of all men. Theſe are the Books that will convince gain-
layers, and provoke them to real holineſs. You hear good Sermons,
and read good Books ; but Doctrines without Examples edifie little.
You don't fee and read that in the men of this Generation, that agrees
with Goſpel-principles. The truth is, Saints are not ſo viſible, ſo legi-
ble as they ſhould be. We can hardly ſpell out any thing that ſavours of
true Chriſtianity. "Twould poſe a diſcerning Chriſtian, to pick out
Grace out of the Lives of fome Profeſſors: 'Tis couched under ſuch
fimful niixtures, is in ſuch a worldly dreſs, that it does not look like it
felf. Hence it is, that many real Saints go for Hypocrites in this World,
are fufpected by good men, and hated by bad men upon tliis ac-
count. Let your light ſhine out more; away with the Buſhel that keeps
in the light, and take the Lantborn of Prudence, that only keeps our
the wind. Chriſtian prudence will direcť us in the right performance of
our duty; but true Chriſtian prudence never takes us quite off from
our preſent duty; that is Helliſh policy, not Chriftian prudence, that
diſtinguiſhes a man quite out of his duty, and pretends to give fuffi-
ei's.
cienta
Serm. XXI.
The ſinfulneſs of ſirange Apparel.
589
:
cient Reaſon for it too. But God will catch that man in his owă crafti-
neſs, and turn his wiſdom into fooliſhneſs. There can be no Reaſon
given againſt a preſent duty; if it be duty, and thy duty now, Reaſon
cannot countermand it: You may go to Hell with all your Reaſons, in
a wilful neglect of it.
But if God incline your hearts every day to
make conſcience of your preſent duty, you will be always found in
a holy frame, and the bleſſing of God will be upon you: you will
flouriſh like the Palm-Tree, and grow like a Cedar in Lebanon, bringing
forth fruit in old age : you will always be fat and flouriſhing, to fhew the
Lord is upright; Pſal. 92. 12, 13, c.
Queſt. What diſtance ought we to keep, in fol-
lowing the ſtrange Faſhions of Apparel
which come up in the days wherein we live?
SERMON XXI.
cafeteria
ZEPH. I. 8.
And it ſhall come to paſs in the day of the Lords ſacrifice,
that I will puniſh the Princes, and the Kings chil-
dren, and all ſuch as are clothed with ſtrange apparel.
HAT this Prophecy was ſynchronal with the Reign
of good fofiah; appears,v.1. And a heinous aggrava-
vacion it was of Judah's ſm, That they were unre-
formed under a Reforming Prince. Of him it was
laid, That there was no King before him; that turned
to the Lord with all his heart, and with all his ſoul, and 2 King. 23,031
with all his might, according to all the law of Mole's ;
neither after him arcfe there any like him. Of thein it
may be ſaid, That there was no Generation that turned from the Lord,
that departed from the Law of their God, before them; tho afterwards:
there were that equalled, or exceeded their wickednets -
The...
590
Serm. XXI
The finfulneſs of ſtrange Apparel.
*
.
The Prophet therefore, without the folemnity of a Preface, inmediate-
ly proceeds to ſentence, ver. 2. I will utterly conſume all things out of the
ly the abſtract and epitome of final and total diſolation.
To filence all Objections that might be made againſt this righteous ſen-
tence of God, the Lord commands, ver. 7. Hold thy peace at the preſence
of the Lord, for the day of the Lord is at hand; he hath prepared his facrifice,
be hath invited his gueſts. 1. 'fudah was to be the ſacrifice. They that would
not offer a Sacrifice of Righteouſneſs, ſhall be made a Sacrifice to Juſtice.
2. The armed Babylonians were to be the Prieſts. 3. And the Rabble of their
Enemies were to be the hungry Gueſts, who would not ſpare, but glut them-
ſelves with the ſpoil of Judah, to teach them (and us in them), That if God
be not fanétified in the hearts, he will be on the heads of a People profefling
his Name
Now in this day of the Lords facrifice, however the main of the ſtorm and
Hericane would fall on the heads of the Idolaters, and thoſe that ſware by
the Lord and Malcham, ver.5. upon all the Apoftates, and ſuch as shook off the
.worſhip of God, ver. 6. yet ſome drops of the ſtorm, a skirt of the ſhower of
vengeance would light on a fort of ſecond-rate finners, ſuch as were cloathed
with ſtrange apparel. Or if the finners were the fame, yet this ſin would be
Accumulative; and when the Ephabis trim-full, one fingle drop more will
shake it run over.
Lev. 10.3.
3
In the words you may obſerve, 1. The Crimimals. 2. The Crime. 3.
The
Puniſhment.
(1). The Criminals: And they were either, 1. the Principals : The Prin-
ces, and the Kings children; or as the Septuagint render it, i'pxoytas iš Tôn
orxon 78 Barlass; the Rulers, and Kings houſhold; i.e. the Magiſtrates, No-
bles, and Judges of the Land, who as they were lifted up above the level
of the Commonalty, ought to have gone before them in all examples of
ſobriety and gravity : whereas now their levity, in what was decent and
grave, and their affectation of what was novel and vain, had drawn the
People into a participation of the ſame fin, and obnoxiouſneſs to the fame
puniſhment with themſelves. 2. The Acceſlaries were all ſuch (of what
order, rank, degree foever they were) shat were cloathed with ſtrange appa-
rel.
Whoſe fin was the greater, and whoſe puniſhment ſhould be the heavier,
was of more difficult determination : For the Grandees would plead, that
ſome Latitude was to be indulg’d there, in reſpect of their Quality and
Character; and the inferior fort would argue, That they did but write af-
ter the Copy ſet them by their betters. But leave we them to quarrel and
debate the point among themſelves, both are included in the ſame con-
demnation; and it may ſafely be referred to the Divine Juſtice, to admea-
fure out vengeance in proportion to their reſpective aggravations.
(2). The
Serm. XXI.
The ſinfulneſs of ſtrange Apparel
591
.
(2). The Crime: To be cloathed in ſtrange apparel. 93) W1250. The
Septuagint render it, ásvuata emórgia; which may denote, either 1. Exo-
tick and foreign apparel , ſuch as they fetch far, and bought dear in the
price, and muſt pay much dearer for in the puniſhment, when Juſtice
İhall call them to a reckoning. The fews are noted for a People exceed-
ing fond, even to dotage, of foreign Vanities, foreign Wives, foreign Wor-
ship, and foreign gods too. We read, That Abaz chanced, to ſpy an 2 King. 16.10.-
Altar at Damaſcars that hugely pleaſed his humour.(Gods Altar at Jeruſalem
was a plain piece; but this, a rare Specimen of curious Art), and he ſends
to Urijah, the Prieſt the fashion of the Altar, and the pattern thereof, accord-
ing to all its workmanſhip. For if a Prince has an itch to innovate in, or
make a change of liis Religion, a Prieſt will eaſily be found that ſhall juſti-
fie it, That the Pattern of Damaſcus is far beyond the Pattern in the Mount;
and tllat a Model fecundum ufum Syria, is more decent and auguſt than
one ſecundum ufum Salem. Or 2. It may denote ſuch as they had newly in-
vented among themſelves : For they had fruitfulinventing heads, tho barren
hearts, which could conceive a Vanity, and bring forth a Lie, as ſoon as
the moſt fickly foul could long for it.
This ſtrange Apparel ( whether native or foreign) might be ſo for che
matter, or for the form. Lightminds, conſtant in nothing but inconſtan-
cy, would always be varying, either the Stuff or the shape, the Ground
or the Trimming. And it had been as eaſie to make a Coat for the Moon,..
as to have fitted the fickle humour of that unſtable Generation. And in-
deed, at laſt they had got their 'I 1770, round tyres like the Moon, the Ifa. Z. 16
livelieſt Embleme of uncertain deſultory Fancies that could have been in.
vented.
(3). The Puniſhment: which is indefinitely expreſſed, I will puniſh : but
how, or in what way, degree, or meaſure he will puniſh, he reſerves to him,
fell As there is not a greater threatning, than for God to promiſe an
impenitent people, That he will not puniſh them ; ſo it looks very an-
grily, when God threatens to puniſh, but conceals the manner of the
executian : As if it muſt needs be ſome ſtrange puniſhment that God
would invent on purpoſe for Strange Apparel; or ſome Curſe not written
in Gods Book, that muſt fall on the heads of fach a vertiguous and giddy.
people;
..
The Crime then you have heard, the Criminals you have ſeen, the Puniſha
ment muſt be underſtood. In the mean time from this Text, a fair occafi-
onis offered to propoſe, and anſwer this Queſtion.
What diſtance ought we to keep in following the ſtrange faſhions of Apparel
which come up in the days wherein we live?
That the preſent Generation is lamentably intoxicated with Novelties,
and as ſadly degenerated from the gravity of ſome former Ages, can nei
ther be denied, nor conceald, nor defended, nor, I fear, reformed. And
what is more deplorable, fome that wear the Livery of a ſtricter profeffiz.
592
7:e ſinfulneſs of ſtrange Apparıl. Serm. XXI.
Ia. 3. 16.
on, are carried away with the Vanity; and even the Daughter's of Zion have
caught the Epidemical infection. And this has made this Queſtion (tho in
re tenus) to be of great importance. To which yet, before I can give a direct
and diſtinct Aniwer, I muſt crave your patience, that I may lay down theſe
Preliminaries.
6. 1. That it is exceeding difficult to fix and determine upon the minimum
quod fic, the loweſt degree of Conformity to theſe rew faſhions, which is
jinful; and the maximum qucd non, the higheſt degree of Conformity to
them, which is not finful; and that becauſe the deciſion of the Point de-
pends on many nice Circumſtances, which muſt all be duly weighed;
and
if the Scales be not exact, and true, the hand that holds them, ſteddy ; the
eye that judges, .clear; it will be impoſible to form a judgment in the
caſe..
6. 2. That therefore Satan bas herein the gåeater advantage to over-
reach 11s, our own hearts to betray and deceive us, Becauſe 'tis eaſie to
ſlide inſenſibly from the lawful to the unlawfi:l, when 'tis ſo hard to dif-
cern to a hairs-breadth, where the one ends, and the other begins.
9.3. That Pride will be ſure to perplex and entangle the controverſie. For
ſeeing a haughty heart will never confine its licentiouſneſs to the narrow
Rule of God, it muſt widen the Rule, and ſtretch it to its own Extrava-
gancies. That Luft which ſcorns to bow its crooked practiſes to the ſtraight
rule, will not fail to bend the rule (if poflible) to its own crooked pra-
&tiſes: For it's very uneaſie to ſit in the Stocks of a man's own Confci-
ence.
0.4. That there may be fome danger, as well as much difficulty in the dem
t:rmination, ſince the Univerſality of the Corruption, like a deluge, has
overſpread the face of the Earth, and Intereſt is taken into the Confederacy,
with whom to combate, is an unequal contention. Pride and profir, glory
and gain, have their diſtinct concernments in this controverfie. And
to decry the ſilver ſhrines of Diana, by which ſo many Crafts-men get their li-
vings, muſt raiſe a heavy outcry againſt the Opponent: And when obtain-
ing Cuſtom ſhall ſecond and back theſe corruptions, he muſt have Robur
& æs triplex circa pectus a very hardy ſpirit, that ſhall dare tocrofs the ſtream,
or ſtem the current of a prevailing luxuriancy. So that to have a finger in
this ungrateful debate, muſt engage him in Ilhmael's fate, to have every man's
band lifted up againſt him, ſeeing it's unavoidable, that his hand muſt be ſet
almoſt againſt every man.
8.5. That yet Charity will lend us one ſafe Rule, That we impoſe a ſeverer
law upon our ſelves, and allow a larger indulgence to others. The Rule of our
own converſarion, ſhould be with the ſtricteft; but that by which we cenfure
others, a little more with the largeſt. For thus has the Apollit, Rim. 14.
taught us to proceed in things which in their own nature are indifferent.
9.6. Pru-
.
Serm. XXI. The ſinfulneſs of ſtrange Apparel.
593
ܪ
6.6. Prudence will alſo afford uis another excellent Rule; In dubious car
fes to take the ſafer fide: Not to venture too near the brink of a Preci-
pice, when we have room enough to walk ſecure at a greater di-
Itnce. For ſeeing the beſt that can be ſaid of, and pleaded for many of
our Faſhions, is, That in themſelves they are Adiaphorons, which yet in
their common uſe are ſinful; it becomes a Chriſtian to be cautious, and pra-
d'ife only that which is confeſſedly innocent and inoffenſive:For he that will
always do what may lawfully be done, ſhall ſometimes do what is unlawful to
be done.
6.-7. An humble heart, crucify?d to the World, and making a conſcience of
its baptiſmal Covenant, whereby it ſtands engaged to renounce the pompis and
vanities of a wicked World, with all fomentations of, and incitations to the
fleſh, will be the beſt Caſuiſt. Mortification would cut up the controverſie
by the roots, cure the diſeaſe in the cauſe, and cleanſe the ſtream in the
fountain. Nor can any determine for another, ſo well as he that is true
to his ſoul might for himſelf.
9. 8. That yet there are ſome modes of Apparel, which fo notoriouſly croſs
the ends of all Apparel, fo inconſiſtent with the Rule of Decency, ſo apparently
tranſgreſſing the bounds of Modeſty, that no pretence of an honeſt intention, no
uprightneſs of heart can atone, or excuſe the evil of wearing them. ' As if
('for inſtance ) a Garment was made of Silk, wrought in ſuch Figures as
did imitate the Pictures of Aratine, and repreſent Nakedneſs in all the
moſt obſcene and filthy poſtures, the uſe of fuch Raiment would be a groſs
abuſe ; nor could any internal chaſtity alleviate the guilt of the outward. im.
modefty.
6.9. Tho ſome modes of Apparel can never be well uſed, there are none
but may be ill uſed : None ſo good, but they may become bad; tho ſome
ſo bad, that they never can be made good. And the reaſon of the diffe-
rence, is, becauſe Bonum oritur ex integris, malum è quolibet defectu. All
Circumſtances muſt concur to render a practiſe lawful, when the
want of any one ( which ought to be preſent ) is enough to render it
finful,
Q. 10. Tho fumptuary laws may juſtly be made, to retrench the excelles,
yet none can lawfully be enacted to coinpel men in the defects of Apparel. A
Law may ſay, Farther thou ſhalt not go: but not; Thus far falt thou
go.
And the Reaſon is, They that can reach the Standard aſſigned by the Law,
may lay fully abate at the command of Authority, when perhaps fome
cannot reach the loweſt pitch, without entrenching upon their Purſes or
Conſciences.
.
Having premiſed theſe things, I reaſſume the Queſtion.
Ffff
That
594
The Junfulneſs of ſtrange Apparel. Serm. XXf.
What diſtance ought we to keep, in, following the ſtrange faſhions of Apparel
that come up in the days wherein we live?
The Reſolution of which Queſtion will depend,
1. On an impartial Inquiry, Wherein the finfulneſs of Apparel does
Lye?
11. On fome Directions, How to walk at a due diſtance from theſe ſtrange
faſhions, that we partake not of the fin that may be in them?
[1.] Let us then in the firſt place inquire, Wherein the ſinfulneſs of Apa
parel daes lye?
And that difficulty will be beſt affoiled by a further inquiry into theſe
Four Particulars.
Gen. 2.25
.
1, For what ends God appoints, and Nature requires Apparel.
2. What is the Rule of Decency
, to regulate Appozrel?
3. From what inward Principles theſe outward modes are taken
up?
4. Wibat effects theſe faſhions have, or may have on our felves or others?
(1). Let us then enquire, for what ends God appoints, and Nature requires
Apparel
. In the ſtate of Innocency, and Primitive Integrity, Nakedneſs was
mans richeſt cloathing: No Ornament, no Raiment, was ever ſince ſo de-
cent, as then was no-Ornament, no-Raiment : For as there was then no
irregular motion in the ſoul, fo neither was there any in the body,that might
die the Cheeks with a Bluth, or cover the Face with ſhame : They were both
naked, the Man and his Wife, and were not aſhamed.
But when they had once violated the Covenant, and broken the Law
of their Creator, Shame, the Fruit and Daughter of ſin, ſeized their
fouls, and that in reſpect of God, and of each other; which latter, chiefly
( as I conceive) to hide, the beſt expedient their confuſed and diſtracted
thoughts could pitch upon, was, to ſtitch together a few fig-leaves, to make
themſelves Aprons;till God, commiſerating their wretched plight, provided
better coyering, more adequate to the neceſſity of Nature, more com-
porting with decency; i. e. coats of skins, Gen 3. 21.
Wherein the Divine Wiſdom fo admirably contriv'd it, That their Ap-
parel, 1. might ſerve as a ſtanding Memorial of their demerits, that they
might carry about them the continual conviction of their ſin, and the de-
ferved punifhment: For what leſs could they infer, than that they deſer-
ved to die the death, when the innocent Beaſts muſt die, to preſerve and
accommodate their lives? 2. That their Apparel might direct their weak
Faith to the promiſed feed, in whom they might expect a better covering, and
from a greater ſhame, that of their filthineſs in the fight of God: In him
(I ſay) whom thoſe Beaſts probably ſlain in facrifice, did typifie: For that
any were ſlain merely on the account of food before the Flood, is not pro-
bable, when yet the diſtinction between the clean and unclean, on the ac-
count of facrifice, is demonſtrable, Gen, 2.7.
Now
Serm. XXI. The finfulneſs of ſtrange Apparel.
595
Now God appoints, and Nature (frail, faded Nature) requires Appa-
rel.
2
6.1. To hide ſhame, to cover nakedneſs. That our firft Parents, and
their Poſterity, in their Exile from Paradiſe, might not become a perpe-
cual covering of the eyes, and ſhame to each other. Whence it will fol-
low,
1. That whatever Apparel, or faſhions of Apparel, do either
croſs, or not comply with this great deſign of God, muſt be ſinfully uſed.
2. That as any Apparel, or faſhions of Apparel, do more or leſs
croſs, or not comply with this end, they are proportionably more ordels
ſinful.
But our Semi-Evites, aware of danger, from theſe concluſions, to their
naked breaſts, will readily reply, That this will be of no great uſe to
decide this controverſie, becauſe it is not clear, 1. what parts of the body
'tis God has appointed Apparel to cover; nor 2. which of them may be
uncovered without fhame, feeing that fome, as the bands, the face, the
feet, may be naked, withoutſin to our felves, or offendeto others. To which
I anſwer,
1. That the uſe of the parts, and their deſtinated ends, are to be well con-
ſidered in this caſe. The uſe of the Face, is chiefly to diſtinguiſh, 1. the Sex,
the Male from the Female ; 2. the Individuals, one perſon from another :
the uſe of the hands, is, that they may be inſtruments for work, buſineſs,
and all manual operations.
2. That to cover, or muffle up thoſe parts ordinarily, whoſe ends and
uſe requires to be uncovered, is to croſs Godsend and deſign, and by con-
fequence, fitful.
3. That to uncover thofe parts promiſcuouſly, and expofe them ordi-
narily to open view, for which there can be no ſuch good ends and uſes
aſſigned, is ſinful : For the general Law of God muſt always take
place, where the ſpecial uſe of a particular part requires not the con-
trary.
4. And therefore all Apparel, or faſhionis.of Apparel, which expoſe thoſe
parts to view, of which expoſing God and Nature have aſſigned no uſe, is
ſinful...?Tis true, I cottfeſs, our firſt parents it thar hafty proviſion which
they made againſt their ſhame, took care only for Aprons: but God, wlió
had adequate conceptions of their wants, and what was neceſſary to ſupply
them; of the Rule of Decency, and what would fully anſwer it, provided
for them conts, that ſo the whole body (except as before excepted) might be
cover'd, and its ſhameconcealed.
9.2.Another end of Apparel was to defend the body, 1. from the ordining
injuries of unſeaſonable feafons; 2. the common inconveniencies of labour and
travel ; 3. the emergent accidents that might befall them in their Pilgrimage:
For the Fall of Man had introduced exceflive heats and colds: They were
driven out of Paradiſe, to wander and work in a Wilderneſs, now over-
grown with briars, thorns and thiſtles, the early Fruits of the late Curſe;
Ffff 2
and
596
The ſinfulneſs of ſtrange Apporet. Serm.XXI.
and Cloaths were aſſigned them in this exegency for a kind of defenſive Ar-
mour. Hencei we read, i sam. 17. 38. That Saul armed David with his
own armour, and he arm’d him with a coat of mail. In the Hebrew it is, Saul
cloath'd David with his cloaths, and he cloath'd him with a coat of mail.
of mail. And
the word there uſed, wall, is of near cognation with that in my Text,
'was. Hence therefore,
11. Whatever modes of Apparel comply not with this gracious end of
God, in defending our bodies from thoſe inconveniences, are ſinfully worn
and uſed.
2. That it is a horrid cöuelty to our frail bodies, to expoſe them to thoſe
injuries againft which God has provided a remedy, to gratifie pride, or to
humour any Vanity. And however our Gallants hope to keep themſelves
warm, and to ſhelter their ſin under the skreen of their own fooliſh Pro
verb, Pride feels nö cold'; yet God has oftentimes made their fin to be-
come their puniſhment, whilſt by an obſtinate ſtriving with the inconve-
niences of an ill contrived Mode, they have hazarded, if not loſt,
their Healths, if not their Lives, by a ridiculous Complement to ſome
new faſhion. But how they will ſtand before the righteous Judgment-
Seat of God, when he ſhall arraign, and try them as Guilty of self-Mur-
der, in the great day of ſcrutiny, they may do well timely to adviſe upon,
and confider.
!
...
9. 3. To theſe I may add, That when God made Man bis firſt ſuit of
Apparel, he took mea)ure of him by that Employment which he had cut
out for him. Man's aſſigned work was labour; not to eat the bread of
idleneſs, but firſt to earn it in the ſweat of bis face; which tho at firſt it
was a Curſe, is by Grace converted into a Bleſſing. And accordingly
God ſo adapted, and accommodated his cloaths to his body, that they
might not hinder readineſs, expedition, induſtry, diligence, and perſeve-
rance in the works of his particular Calling. Hence theſe things will be
exceeding plain
1. That God having appointed Man to labour, cannot be fuppoſed
to have made any proviſion for, or given the leaſt indulgence to idle-
neſs. ' Intervals for reſt, to redintegrate the decay'd Spirits, ceſſation for a
feafon from hard labour, God allows, and Nature requires; but exemption
from a particular Calling, or any diſpenſation for ſloth in that Calling, we
find none.
2. That God having fuited cloathing in all its forms and ſhapes, ſo to the
body, that they prejudice him not in the works of his particular Calling ;
whatever faſhions of Apparel do incomniode him therein, and render him
unfit, or leſs fit to diſcharge the duties of it, are ſo far ſinfully uſed.
3. That therefore they who by unmerciful lacing, girding, bracing, pinch-
ing themſelves in uneaſie garments, can ſcarce breathe,leſs eat, and leaſt of
all labour, do apparently offend againſt this end of God; and it is but juſt,
that they who will not, or create an impotency that they cannot work,
ſhould not eat,nor long breathe in the earth, whereof they are unprofitable
burdens.
Flato
!
*
Serm. XXI. The ſinfulneſ of ſtrange Apparel.
597
Plato calls the Body, the Priſon of the Soul, sällece quaſi o ñues, and ſome
have made the cloaths the Priſon of the body, wherein they are ſo cloy-
fter'd, fo immured in the Cage and Little-eaſe of a pinching faſhion,
that the body is made an unprofitable ſervant to the ſoul, and both of
them to God.
In the declining times of the Roman Commonwealth, this vanity be.
gan to obtain, and is ſmartly noted by the Comedian, as the folly of Mo-
thers :
Tirent.eunuch.
Quas matres ftudent
Demiſſis humeris eſſe, vineto pectore, ist graciles liten",
Siqua eft habitior pauló, pugilem effe ajunt, deducant cibum
Famet fi bona eſt Natura, reddunt curafurd Junceas !
4
But thus has Pride brought many to their Coffins, who after an uneaſie
life, ſpun out in more pain with doing nothing, than they had found in la-
bour,after a few tedious days worn out in Aſthma's,Caiarrhs,Conſumptions,
and Ptificks,could never get freedom from the confinement of their cloaths,
till their fouls had procured a Gaol-delivery from their bodies. However
they cannot juſtly complain of Providence, who gave them their option,
and left them to their own deſires, Rather to be out of the world, than out of
the faſhion.
9. 4. There is yet another end of Apparel, viz. The adorning of the
body. 'And in this all our wanton Faſhioniſts take fanctuary. Out of
which, that I may force them, or (ſo far as is ſober and moderate) indulge
them, I ſhall firſt premiſe a few Obſervations, and then lay down ſome Con--
cluſions.
(1). Let theſe few things be premiſed.
1. That Ornamentals, ſtrictly taken as diſtinct from uſeful garments,
do not come under the ſame appointment of God, with neceſary cloathing,
For, 1. It is ordinarily finful to wear no Apparel; but not ſo, to wear no ſuch
Ornaments. 2. The neceſſity of Nature requires the one, but no neceſſity
or end of Nature requires the other. Gods ends, and Natures occaſions
may be ſecured, and anſwered to the full, without theſe additionals :
Ornaments then are rather matter of indulgence, than precept; of permiſſion,
than injun&ticn.
2: That plain ſimple Apparel, as it is a real, fo 'tis a fufficient Orna-
ment to the body: For if Nakedneſs be our ſhame, Apparel that hides it, is
ſo far its beautifying and adorning. When therefore we ſay, God gave
cloaths for an Ornament, we do not ſay, that he gave ornaments diſtinct
from cloathing
3. That Ornaments are either Natural, or Artificial: Natural, ſuch as
Nature has provided, as the hair, given by God and Nature to the woman,
! Cor. 11. I
to be her glory,and for her covering: Artificial,fuch as are the product of inge-
nuity, and witty invention. In which, as God has been not illiberal, fo Man
has
598
Tle finfuln?ſs of firarge Apparel. Serm. XXI.
Eccleſ. 7.29. has been very prodigal; and not content with primitive fimplicity, has found
out many in ventions
4
It is evident, that God allowed the Jews the uſe of Artificial Or.
naments, as diſtinct from neceſſary Apparel : Exodus 32. 2. Aaron ſaid to
the people, Bring us of the golden ear-rings that are in the ears of your wives,
your forzs, and your daughters. Ver. 25. And when Mofes saw that the
people were naked, for Aaron had made them naked to their ſhame, among it
their enemies ; That Mofes ſtood, c. It ſeems then, that to be ſtript of their
ear.rings, was in ſome ſenſe to be made naked, to be expoſed to shame in the
Sight of their enemies.
5. That yet there was ſome difference between the Indulgence granted to
Piſgah fight, the male, and that to the female" (ex : And this Dr. Fuller obſerves from
the order and placing of the words Wives, Sons, Daughters ; intimating,
that choſe Sons were in their minority (under Covert.parent, as he ex-
plains it); and ſo much ſeems to be implyed, ifa. 6 1. 10. where we
find indeed the Bridegrooms Ornaments, but onely the Brides Freuvels : as
if the Maſculine Sex was reſtrained to a more Manly and grave ſort of
Ornaments: when as the Female was allowed a greater degree of finery
and gallantry.
And when God permitted the Jewiſh Women to borrow of their
Neighbours, and Inmates, Jewels of Silver, and Jewels of Gold, the uſe
Exod. 3. 22.
was limited to their Sons and Daughters, and grown men not conſidered:
which is alſo evidently inferr’d from Judg. 8. 24. where the Army Con-
quered by Gideon are faid to have worn golden ear-rings, for they were Iſh-
maelites: clearly implying, That their Golden Ear-rings were an Orna-
ment peculiar to the Iſhmaelites, and not common to the Iſraelites.
6 That tho there might be ſomething Typical or Symbolical in the
Jewels wore by the Jewiſh Women, (as I conceive there was) that yet
the uſe of them was of common right to the Females of other Na-
tions, as indeed they were of ordinary uſe long before the "Fewiſh Po-
lity was ſetled: Gen. 24. 23. The man took an ear-ring of gold, of half a
fhekel, (a quarter of an ounce) and two bracelets for her hands (Rebec-
ca's) of ten thekels (five ounces.)
(2) Theſe things premijed, I lay down thefe Concluſions.
Concluſion 1. Whatever pretends to ornament, which is inconſiſtent
with Modeſty, Gravity, and Sobriety, and whatever is according to godlineſs,
is no Ornament, but à Defilement.
Modeſty teaches us not to expoſe thoſe parts to view which no ne-
ceflity, no good end or uſe will juſtifie: Humility teaches us to avoid
curioſity in decking a vile Body, which ere long muſt be a feaſt for
Worms: Good husbandry will teach us not to lay out on the Back, what
ſhould feed the Bellies of a poor Family. And Holineſs will teach us,
not to keep ſuch a ſtir about the Outward, when the Inward Man is
Naked. Charity will teach us, not to expend ſuperfluouſly on thy own
Carkaſe, when ſo many of thy Fathers Children want neceſſary Food
and Raiment. And. Gedly wiſdom will teach us, not to trifle out thoſe
precious
Serm. XXI. The finfulneſs of ſtrange Apparel.
599
precious Minutes between the Comb, and the Glaſs, (inter pectinum Tertul.
fpeculum) between Curling and Painting, which ſhould be laid out on,
and for Eternity.
Let me recommend one place from the Apoſtle, While they bebeld 1 Pet. 3.2,3,4.
your chaſte converſation coupled with fear; whoſe adorning let it not be that
outward adorning of plaiting the bair, and of wearing of gold, cr putting in
of apparel : but let it be the hidden man of the heart, in that which is not cor-
ruptible, even the ornament of a meek and quiet ſpirit, which is in the fight
of God of great price : Whence theſe things offer themſelves to your ob-
fervation. 1. That plaiting the hair, wearing of gold, or golden Orna.
ments, are not ſimply, and in themſelves condemned; but onely ſo far, as
they are either our Chiefeft Ornament ; or as we are too Curious, too
Coſtly, Exceſſive, or Expenſive in them: for other wiſe, the putting on of
Apparel, which is joyn’d in the ſame thred and texture of the Diſcourſe
and Sentence, would be condemned allo. 2. That the rule for Regu-
lating theſe Ornamentals, is, That they be viſibly conſiſtent with a chafte
converſation: I ſay, viſibly confiftent: It muſt be ſuch a chaſte Converſa.
tion as may be beheld, whilſt they behold
whilſt they behold your chaſte converſation.
Thar pure veftal fire of Chaſtity that burns upon the Altar of a Holy
Heart, muſt flame out, and fhine in chaſtity of words, actions, cloath-
ing, adorning ; for whenever God commands chaſtity, he commands
whatever may feed and nouriſh it, manifeſt and declare it; and forbids
whatever may endanger it ; wound, or weaken, blemiſh, or impair it.
3. That Godly fear muſt be placed as a ſevere Sentinel, to keep ſtrict
guard over the Heart, that nothing be admitted that may defile our own
hearts; nothing ſteal out that may polute anothers; we muſt keep
watch over our own Hearts, and other mens Eyes : Neither lay a ſnare
for the Chaſtity of another, nor a baic for our own. This chaſte Con-
verſation muſt be coupled with fear. 4. Which Holy Fear, and Godly
Jealouſie will have work enough about the matter of Ornament; that
we neither miſtake in our fudgment, as if theſe outward Adornings with
Gold, with Plaited Hair, were of ſuch grand concernment; nor were.
in our pratiſe in an immoderate care, and ſuperfluous coſt about them.
5. To render that Rule which he hath laid downl, Practicable, he gives
us a pattern, ver. 5. After this manner in tbe old time, the holy woren that
irufted in God adorni'd themſelves. Where note, 1. That they muſt be..
boly women that are the ſtandard of our imitation; not Painting Feza-
bel, nor Dancing Dinah, nor Flaunting Bernice; but Holy Sarah, Godly
Rebecca, Prudent Abigail
. 2. They muſt be ſuch as were in the old time,
when Pride was pin-feathered; not ſuch as now, ſince Luft grew fledg’d,
and high-flown : ſuch Examples as the old time afforded, when plain
cleanlineſs was accounted abundant Elegancy; ſuch as the Worlds In-
fancy produced; not ſuch as an old decrepit Age, grown twice a Child,
recommends to us. 3. They muſt be ſuch as could truſt in God to de-
liver them from evil, becauſe they ruſhed not themſelves into Tempta-
tion : for it's hardly conceivable how any ſhould truſt in God to give them
Victory, who tempt, and challenge the Combate : or low they can ex-
pect
600
The finfulneſs of ſtrange Apparel. Serm. XXI.
pit
pect that Divine Grace ſhonld ſecure them from being overcome, when
by their enticing Attire they provoke others to Aſfail their Chaſtity.
If then the Daughters of Zion will be the Heirs of Abrahams Faith, they
muſt approve themſelves clie followers of Sarahs modeſty.
Conchſica 2. Nothing can juftly pretend to be Lawful Ornament,
which takes away the Diſtinction which God has put between the two
Sexes : That Law Deut. 22. 5. is of Moral Equity, and Perpetual
Obligation; The Woman ſhall not wear that which pertaineth to the Man;
nor the Man put on the Wimans Garments, for they that do ſo are an Abo-
mination to the Lord : [ that which pertaineth] 199 The Word ſignifies,
any Veſſel, Inſtrument, Utenfil, Garment, or Ornament Military or Civil;
uſed for the diſcrimination of the Sex. (So Aynſworth) and the Rab-
In Pent. bins gloſs it thus, The woman ſhall not poll her Locks, nor put on a Helmet,
or a Tjara on her head : neither may a Man put on a Coloured Garment, or
Golden Jewels, where men uſe not to wear ſuch Fewels: God therefore
will have the diſtinction between the Sexes inviolably obſerved, in the
outward Apparel ; which is a fence about the Moral Law, to prevent
thoſe Murders, Adulteries, and promiſcuous Luſts, which under thoſe
diſguiſes would more ſecretly and eaſily be perpetrated. And yet ob-
fcrve :
1. That there may be a Caſe put, wherein in ſome Exigency it may
be Lawful for the Woman to wear the Apparel of the Man: and Afte-
rias gives us one, έγνων έγω,γυναίκα, και την κόμην κείρασαν και ανδρικών περιθε-
Homil. μένην έθήτα και ταύτην ανθείνην ινα ανδρός φεύγοντός, και κρυπτομένα μή χωeιθή.
I knezu a Woman (faith he) that polled her hair, and put on Mans Ap-
parel, and that a Flowered Garment too, that she might not be ſeparated from
her dear Husband that was forced to fly, and hide his head.
2. What particular form of Apparel ſhall diftinguiſh the one Sex
fron the other, muſt be determined by the Cuſtome of particular Coun-
tries ; provided, that thoſe Cuſtomes do not thwart fome general Law
of God, the Rule of Decency, the ends of Apparel, or the Directions
of Scripture.
3. Tliat yet there ſeems fome diſtinctive Ornanient to have been pro-
vided by God, that the difference between the Sexes might not be left
to the Arbitrary Cuſtoms, and deſultory Humours of Men : As in the hair
of the head, and the manner of wearing it; or at leaſt in the Beard, which
is ordinarily given to the one Sex, and denied the other : And hence it
Teems probable, That for Women to poll
, for Men to nouriſh the Hair at the
full length, is a Contravention to the diſcriminating badge and cognizance
which the God of Nature has beſtowed upon them.
4. That however, a prudent and cautilous Chriſtian will be well ad-
vis'd, how his Practiſe contravenes the plain Letter of a Law, when
the diſtinctions uſed to avoid the dint, and turn the edge of it, are
not very clear and ſatisfactory, but precarious, and ſuch as are contriv'd
1 Cor. 11, 14, to ward off the Force of an Argument.
As if an Inſtance ſhould be given in that of the Apoſtle; Doth not
15.
even
Serm. XXI.
The ſinfulneſs of ſtrange Apparel.
601
even Nature it ſelf teach you, that if a man have long hair, it is a ſhame to
bim, ver. 15. But if a woman have long hair, it is ber glory : cartoucē, if I Cor. 11. 14,
a man wears his Hair at the full length; Now the Evaſion uſed to eſcape 15.
the danger of this Text, is, That by Nature is meant no more, than the
Cuſtome of the Country; which being a ſecond Nature, is able to warran-
tize whatever is conformable to it, as alſo to render whatever is
oppo-
ſite, undecent, and uncomely; and ſince the Cuſtom of our Countrey
is altered, the Sin is baniſhed. But let it be conſidered, 1. That the
Phraſe, kurà i póon, even Nature it ſelf, ſeems to reſtrain the word to its
proper and primary ſignification. 2. That the Apoſtle could not well
argue againſt long hair, nouriſht to its utmoſt extent, from the Cuſtom
of the Greeks, ſince they of all Men are famous for wearing it promiſle:
which Homer notes as the common Epithete of the Grecians, xapixe-
Modytes exocos, the Grecians that nouriſht their hair; nor will it appear
that they from the Trojan War, to the days of the Apoſtle, had chang'd
heir Cuſtom, which they made much of, as that which rendred them
Formidable to their Enemies. 3. But ſuppoſing, that Cuſtom onely had
formerly taught the Men to wear their hair ſhort, and Women theirs at
the utmoſt length ; and that encroaching practice, in proceſs of time
ſhould introduce the contrary Cuſtom, for Women to Poll, and Men to
nouriſh their hair; yet how many Millions of ſins muſt be committed,
ere the new Cuſtom could prevail to joftle out the old, and legitimate
the new practice? ſo that they who plead this for themſelves, do but ac-
quit themſelves at the coſt of other Mens condemnation. 4. As the caſe
ſtands with us, the Cuſtom is not fo general, either for the number, or
quality of the perſons (if by quality we underſtand thoſe of a Pious and
Religious character ) as to juſtify the Modern deviation from a general-
ly received practice : but this I confeſs, if the commonneſs of the Cu-
itom be not extenſive enough to take away the fin, 'tis yet ſo prevailing,
that it has taken away the ſenſe of it in the Conſciences of very many
Profeſſors.
3. Concluſion. Nothing ought to be allowed for Ornament, which
croſſes the great end of all Apparel, covering of Nakedneſs. The Iſrae-
litiſh Women are ſaid to have been made Naked to their ſhame, when one. Exod.32.25.
ly deprived of their Ear-rings, which were one part of their Apparel :
but amongſt us,our Engliſh Ladies will not acknowledge it any nakedneſs,
any ſhame, to have their Breaſts expofed : And they will pretend, 1. That
the parts which decency requires to be covered, and in whoſe nakedneſs
ſhame doth lie, are onely thoſe which the Apoſtle calls étiuótes, leſs bo-
I Cor. 12.23.
n urable, and amuort, uncomely. To which I Anfwer, 1. That no parts
of the Body are in themſelves diſhonourable and uncomely. 2. That yet
the uncovering of any will be ſo, when no bonourable uſe requires the un-
covering : thus the Prophet
calls the
uncovering of the clocks of the legs
the Ifa. 47.2; Ž
a neceſſitated nakedneſs, which may be a reproach, but not a ſin; yet
when that is done voluntarily, which then was done neceſſarily, it will be-
G ggg
come
602
The ſinfulneſs of ſtrange Apparel. Serm. XXI.
come both the fin and the reproach. 3. It is pleaded, That what they
do is not out of Pride, to glory in the beauty of the skin; nor out of Luſt,
to inveigle others to become enamoured at their beauty ; but onely to
avoid the reproach of a moroſe fingularity, and a little perhaps to comply
with what has the vogue among the more Gencile and well-bred perſons :
To remove this: 1. It is a branch of Holy fingularity, rather to be ſober
alone, than mad for company:What Chriſtian would not rather chuſe to
lag behind, than ſtrain himſelf to keep pace with a hairbrain'd Age in all its
endleſs and irrational uſages ? And, 2. Compliance with a vain hu-
mourſom generation, is ſo far from being an excuſe, that 'tis an aggra-
vation of the vanity of the practiſe : But theſe are onely the caufæ ju-
ftifica, the umbrages invented to palliate the extravagancy : the cauſa
fua fociæ, lie much deeper, which becauſe we cannot in all make a Judge
ment of, we muſt leave them to the cenſures of their own Conſciences.
I dare not ſay, 'tis to allure or invite Cuſtomers : tho what does the open
Shop and Sign at the Door ſignify, but that there's ſomething Venal?
Nor ſhall I tax the practiſe of Ambition, to ſhew the fineneſs, clearneſs,
and beauty of the skin; tho if it were fo, I would ask, Who are concern'd,
I pray, to know what hew, what colour it is of, but either their lawful
Husband's, or unlawful Paramours? In the mean time this too plain is,
That Arrogance and Impudence have uſurpe the place, and produced the
effect of Primitive ſimplicity; and Women are now almoſt naked, but not
at all aſhamed.
4. Conclufion. What ever pretends to be an Ornament which ab-
fucres that Natural Ornament which God has beſtowed, is not an Or-
'nament, but a Defilement.
Theoph.
The Harmony and Symmetry of the parts each to other, made and
poſited conveniently and proportionably to their proper ends, and re-
ſpective uſes, is the real beauty of the outward man: xóou o iš nenos
a puovia, upon the front of this is Engraved in Capital Letters, Deus fe-
cit, God is not, we ſhould not, be aſhamed of it, much leſs ſhould we be
a ſhame to it : The throne of this beauty is the countenance, which, 'tis
the will of God ſhould ordinarily be uncover'd, that the Workman
may be ſeen in his Wormanſhip. And yet this Frontiſpiece, this Portal
of the Fabrick, which ſhews ſo much of Divine Art, God will have co-
ver'd, when the expoſing it to view, ſhall expoſe the Soul to temptation:
God would have us turn away our own eyes from beholding Vanity;
and has provided a nimble covering, that with one twinkle we may pre
vent a Dart ſhot at us out of the Devils Bow, by whatſoever Hand, or
from whatſoever Quiver : and ſo would he have us curn away the eyes
of others too, when they may wound themſelves, and ſuck Poyfon from
the Flower of Lovelineſs and Beauty. Now if God would have the
Face covered, whoſe great end requires the open view, when the un-
covering would do harm; how much more would he have the Breaſts
covered, whoſe uncovering may do harm, but can do no good, having
no
Serm. XXI.
The ſinfulneſs of ſtrange Apparel.
603
no, Lawful end or uſe aſſigned for ſuch laying open? And if God would
have the Face, the ſeat of Beauty, to be viſible, what ſhall we ſay of
thoſe who by Patching disfigure it, who by Painting diſcolour it, that we
may now ſeek God in his Workmanſhip, and his Workmanſhip in the
Face, and find neither ?
How had theſe Wantons repin'd at their Creation, and perhaps
blafphem'd their Creator, had he made them as they have marrd them-
felves ? They had no doubt got a room in the Chronicles amongſt the
prodigious and monſtrous Births, had they been born with Moons, Stars.
Croſſes, Lozenges upon their Cheeks, eſpecially had they brought in
the World with them a Coach and Horſes. But here we ſhall be attacqued
with ſome Queſtions.
f
2.
1. Queft. Is it not Lawful to conceal a groſs deformity ?
1. Anſ. Yes, no doubt; but not a Natural deformity, with an Arti-
ficial vanity. He that gave thee thy ordinary Cloathing, expects thou
wilt uſe them to hide thy blemiſhes; but will nothing ſerve thy turn,
but a fantaſtick vanity?
It is Lawful to hide a deformity, but not with a greater than that
thou wouldſt conceal: a black Patch ( forſooth) is pretended to hide a
blemiſh, either natural, or it may be accidentally contracted:, well, be
it fo : I demand then, what if God had branded thy Cheek, or ſtigmatiz'd
thy Forehead with an Eſcar of the ſame figure and colour with that
which thou haſt invented to hide what thou now haſt? Would not ſuch
a mark have been accounted a greater blemiſh than what thou now
complaineſt of? Why then doſt thou, vain Woman, hide a blemiſh with
a deformity? All the quarrel I perceive thou haſt againſt the Natural, is,
that it was of Gods making : and all the fancy thou haſt for the Artifici-
al, is, becauſe it was of thy own.
3. Much leſs is it Lawful to hide a Natural beauty, with an Artifi-
cial deformity : for what is this but to be aſhamed of what God has
done exceeding well, and then to glory in what thou haſt made a thou-
fand times worſe?
2. Queſt. Is it not Lawful to conciliate beauty where it is not, or to en-
creaſe it where it already is?
1. Ans. An humble ſubmiſſion to the Divine good pleaſure is the beſt
Remedy for imaginary or real defects : Has God made any of us vef-
ſels of courſer earth? Who ſhall ſay to the potter, wby haſt thoa made me Iſa. 45.9.
thus ? Let the potſheard ſtrive with the potſheards of the earth. The
beſt covering for the defects of the Face, is to lay our hand upon our
mouth, and our mouth in the duſt, and to be dumb with ſilence, be-
cauſe the Lord hath done it: wherefore then doft thcu contend with him, who Pfal. 39. 9.
gives not account of any of his matters?
Job 33. 13.
True Grace is the moſt excellent Receit for beautifying your
Face : wiſdom makes the face to fine. There is ſomething (tho hard to ſay Eccl. 8. 1.
what it is) in an unaffected gravity, an unforced modeſty, in an ingeni-
Gggg 2
2.
OUS
604
The ſinfnlnefs of ſtrange Apparel. Serm. XXI.
I.
ous affable deportment, free and natural, without ftarch, and pedantry,
that recommends and endears more to the acceptation of the judicious,
than all the curious mixtures of Artificial fading colours.
3. Perhaps the evil of thy ſuppoſed defect and Nortneſs, is more in
fancy, than in reality : thou art well enough, very well, if thou couldſt
think fo: when we conſider our Moral blemiſhes, we deceive our felves,
that we are good, becauſe not ſo bad as the woriti; but when we reflect
on our Natural defects, we are apt to repine, becauſe we are not as good
as the beſt : and whilſt we pore only on what we want, we loſe the con
atment, and our God, the Glory of what we have.
4. And it ſhould be conſidered, that as ſome deſigning to make it
burn the clearer, ſnuff the Candle too long, and ſo near, till they quite
extinguifh it: and as others are always Carining the veſſel of the Body
with Phyſick, waſhing and tallowing with External applications, till they
ſink it: ſo are many tampering continually to mend the Feature and
Complexion, which God made very well, becauſe it pleaſed him to make
them no other, till they utterly ſpoil them.
5.
But yet we muſt know, that there is a mid-ſiz'd Beauty, & mo-
derate rate of comelineſs, which the Ancients called, formam ftatam, ſuch
a mediocrity as is below envy, and above contempt : concerning which I
obſerve,
That this moderate aſize of beauty is the ſafeſt poſture, and moſt
fecure from doing or receiving miſchief ; from tempting; or being tempted,
that we could be placed in. It is ſo in all outward concernments. The
Cedar of Lebanon is expoſed to ſtorms: The Thiſtle of Lebanon liable to
be tranpled on, and trodden down by the infolent foot of every wild
Beaſt of the Foreſt. And when we come to caſt up our Accounts in a
dying day, or to give up our Accounts in the laſt day, we ſhall find, and
acknowledge it to have been ſo.
It is Lawful by Natural means to recover what preternatural acci-
dents have taken away. If ſickneſs has impair'd thy complexion and
beauty, health will reſtore it; let the Phyſician do his part, and reſtore
health and health will not be wanting to hers, and reſtore decay'd come-
linefs better than the Painter. That the Phyſician is Gods Ordinance,
primarily to prelerve life,and reſtore health, I know; but whoſe the Pain-
ter is, whenemploy'd about the redintegrating of faded beauty, you were
beſt to inquire of fezabel, for I confefs my ignorance.
3. It is not lawful to aſpire after, nor endeavour to procure the high.
eſt pitch of beauty that is attainable by Art, when Nature has denied it
in things of greater value and nobler uſe than periſhing complexon. God
has fet due bounds to our towring thoughts: I cannot conceive it
lawful for me to deſire Paul's gifts, unleſs i had his employment; and
we may poſſibly overſhoot our ſelves in begging for the higheſt meaſures
of fone Graces, unleſs what God calls us to, ſhall need them.
4. Nor is it lawful to endeavour to reſtore by Art what the ordinary
courſe of time and age has deprived us of: It ſeems to me that we ſhould
acquieſce in the devaſtations which time has made upon our Bodies,
otherwiſe,
2.
Serm. XXI. The ſinfulneſs of ſtrange Apparel.
605
Prov. 20. 20.
ape.
otherwiſe, than as a rate of health ſuitable to that declining,may make us
more lively, active, chearful and vigorous in Gọds work.
The hoarý head is a crown of glory. And the beauty of old men is the gray Prov. 16. 31.
head. And are we aſham'd of our Glory? Do we deſpiſe our Crown?
Will nothing ſerve but juvenile hairs on an aged head; muſt we needs
try concluſions to fetch back the Spring in Autunın? the former is indeed
more pleaſant, the latter niore fruitful and proficable; who would ex-
change the Harveſt for the Seed-time? Yet ſuch is our frowardneſs, youth-
ful Perukes muſt (if not make ) yet counterfeit black hairs, where age
has made them gray j and thus not ſeeking true Glory in the way of
Righteouſneſs, we affect and purſue a falſe, an imaginary honour,in a way
of unrighteouſneſs.
Let this fuffice for the firſt inquiry : What are the ends for which God
points, and Nature needs Apparel ?
(2). Come we to the ſecond: What is the true rule of decency in Ap-
parel?
That all indecent Apparel is a tranſgreſſion of a general rule, Let all
things be done decently, čugmóvws, in a right Scheme, in a decent ha-
bit, is eaſily granted : but to fix and ſettle the rule of decency, will be a 1 Cor.14.42.
matter of greater difficulty : eſpecially ſince much controverſie has been
raiſed about it on another and greater occaſion : what influence it may
have upon our main inquiry, will appear from this confeſſed truth, That
the ſuitableneſs or unſuitableneſs, and by conſequence the lawfulneſs or
unlawfulneſs of all Apparel to the perſon that wearsit, will depend ve-
ry much on its agreeing or diſagreeing with this rule of decency.
There are ſix things. which in conjunction as I conceive, will compleat
this rule. 1. The outward condition. 2. The Age. 3. The Sex of the wear-
4. The Climate. 5. The Law of the Land. 6. The Cuſtoms of the
place where or under which Providence has caſt our balitation.
er.
g. 1.
The condition of the wearer, in outward reſpects, is of great confi-
deration: for tho all men are made of the ſame Metal and Materials by
Creation, yet all are not caſt in the ſame Mold by Providence ; one wears
a publick, and politick, another a private Character: God has placed one
on the Throne, whilſt he has ſet millions to grind at the Mill: ſome are
Rich, others poor : ſome cut out for Maſters, others ſhaped for Ser-
vants. And it ſeems to me, that there ſhould be fome diſtinction in the
cutward habit , proportionable to what Providence has made in the out-
ward condition : But to render this Obſervation ſerviceable to the main de
ſign, take theſe Propoſitions :
1: Propoſition. It is lawful, and in ſome reſpects neceſſary, that Kings,
Princes, and Magiſtrates, eſpecially in the Solemn exerciſe of their proper
and reſpective Offices, be diſtinguiſhed by their Robes from private per-
ſons, and from each other.
All civiliz’d Nations have ſo unanimouſly concurred in this diſtinction,
that we may receive it as the dictate of Nature, the Vote of Univerſal
reaſon ;
606
The ſinfulneſs of ſtrange Apparel. Serm. XXI.
!
Marth 6.
1 King. 22. reaſon; Fehoſaphat wore his Royal Robes, tho the wearing them once had
like to have coſt him dearer, that the matter and making : Solomon's out-
ward glory was the admiration of the Queen of Sheba ; and yet when he
ſhone in all his external Luſter and Splendor, was not array'd like the Lilly
of the field, which gloried only in the bravery of Natures own ſpinning
ſo ſhort are the fineſt Works of Art, of the courſeſt manufactures, and
Acts 12. 21. meaneſt pieces of the God of Nature ! And tho Herod in his Royal Ap-
parel was eaten by the Worms, who fell to, and ſpared not what vengeance
had ſet before them, before Death had ſaid Grace ; yet the ſin lay not in
the richneſs of his Robes, but the rottenneſs of bis Heart, who affecting to be
more than a Man, became leſs than a Worm; and becauſe he was ambiti-
ous of being a God, had not the civility uſually given to Men.
2. Propoſition. There is a Lawful difference of Apparel, ariſing from
the difference of Wealth, Titles, and Honours, tho diſtinguiſht by no
publick Office, which our Saviour ſeems to approve of: They that wear
Matth. 11. 8. ſoft cloathing are in Kings houſes: Courtiers then may aſſume a Garb
fomewhat above that of meaner perſons, ſuitable to the glory of the
Prince on whom they attend. And our Lord and Saviour, in his practiſe,
juſtifies fome diverſity, who uſed both a more liberal Diet, and agreeable
Matth 3.4. Cloathing than Fohn the Baptiſh, whoſe raiment was of camels hair, with
a leathern girdle about his loins, and his meat was locuſts and wild honey :
one Garb was decent enough in the rude Wilderneſs, which had been
uncomely to him whoſe habitation was much in the City.
. Luk. 16. 19.
Should I quote that rich man, who was cloathed in purple, and fared deli-
cicuſly every day; It would be anſwered, That he was a riotous Glut-
ton, a Swine out of Epicurus his ſtie; and he beſpeaks our indignation, not
our imitation; And yet I might rejoin, that his ſin lay in pampering his
Carcaſe in the Dining Room, when poor Lazarus could not get the
ſcraps and crumbs that fell from his Table. The truth is, 'tis a Parable
which always ſpeaks a truth, and is founded in a truth, though the manner
of teaching be artificial and feigned; nor do I doubt but our Saviour
Modelled bis Parable by, and Calculated it for the innocent and allowed
Cuſtoms of his own Countrey : Nor ſhall I make further uſe of that man,
jun. 2. 2. that came into the aſſembly with his gold ring, and goodly apparel, than to ob-
ſerve, that the ſin lay neither in the one nor the other, but in the partial
Idolizing a Grandee, meerly on the account of his External Habiliments,
when the poor good man was thruſt down to the footſtool, if not trampled
under foot,
3. Propoſition. No ability of the rich will warrant him in wearing any
Apparel inconſiſtent with the ends of Gods appointment : The purſe is
not the adequate meaſure of the Lawfulneſs of Apparel : Conſcience
may be ſtraitned, when the purſe is enlarged : I note this for the ſake
of thoſe who always defend themſelves with a Proverb as wicked as 'tis
dull, If my mind ſtand to it, and my purſe pay for it, what has any to do with
it? I will tell them who has ; Nature, whom thou haſt enfeebled; thoſe
Souls
Serm. XXI. The ſinfulneſs of ſtrange Apparel.
607
A man
Souls that thou haſt tempted; thy own, which thou haſt defiled ; and God
himſelf, whoſe ends in giving Apparel, thou haſt neglected, and
tranfgreſſed; each of theſe have cauſe of action againſt thee.
then may be civilly able, who is not morally able to follow the faſhions;
The purſe may bear the charge, when Conſcience cannot give theea
diſcharge for thy vanity.
4. Propoſition. No meaſure of Wealth can juſtify thoſe Garbs which
ſpeak pride, vain-glory, in the wearer: I grant that Argument niay in-
dicate no pride in one man, who out of his abundance can ſpare the
charge of, which it would ſpeak in another, whoſe incompetent Eſtate
cannot reach the expence, and yet his ambitious mind affects the Gal-
lantry : yet ſtil pride and vain-glory are abominable to God in the Rich,
as in the Poor; in the King, as in the Beggar ; difference then of Ap-
parel may be allowed, but pride and vain-glory have no toleration.
5. Propoſition. It is ſinful to aſpire after thoſe coſtly Garbs which are
above our Eſtates to maintain : A poor man may be as covetous as the
rich, and ordinarily are more, becauſe covetouſneſs lies not merely in
the having, but in the immoderate and inordinate deſiring to have what
he does not want. And. a mean man may be vain-glorious and proud
in his Rags, and ſometimes of his Rags, becauſe this humour lies not ſo
much in the wearing, as in the luſting to wear glorious trappings, beyond
what his Eſtate is able to ſupport. And this I note for the fakes of thoſe
aſpiring perſons, who when they cannot for their lives reach the charge-
able matter, yet ſhew their good will to bravery, in imitating the cheap
vanity of the form and ſhape.
6. Propoſition. Every man in the account of God, Cloathes above his
ability, who withdraws from works of neceſſity, juſtice, and mercy, to
maintain his pride : No man is ſuppos'd able to do a thing, till he be able
to do it, when God and man have their own: The rich mans conveniences
muſt be retrencht, by the duties of Juſtice : his ſuperfluities, by the acts
of Mercy: and when theſe are ſubftracted out of the total ſum of thy
income, the remainder is clearly thy own, only in the Lord.
There is a certain order of things which we muſt ſtrictly obſerve : If
food and raiment come in competicion, the belly muft carry it: food was
before fin, raiment brought in by it: If fuſtice and Mercy come in compe-
tition, Juſtice mult carry ic : we muſt pay. wlrat we owe, and then give :
what we can ſpare : If the neceſſities of another are competitors with
mine, mine own muſt take place, becauſe I am bound to Love my
Neighbour as, but not before ny ſelf; but if the neceſſity of a Chriſtian :
ſtands in competition with my own ſuperfluities, his exigence is to take
place of my abundance ; for no man is really able to be fine, till he has
paid allhe owes to God and Man, to Creditors and Petitioners.
L. 2. Tie
608
The ſinfulneſs of ſtrange Apparel. Serm. XXI.
9. 2. The age of the Perſon will allow fome diverſity of Apparel. One thing
may become little Children playing in the Market-place with their fellows,
which would be ridiculous in the grave Senator when he fits in the Gate of
his City: when we are Children, we think, we underſtand, we ſpeak as
1 Cor.13.15. children: when we become men, 'tis hoped we may put away, childiſh
things: but what was the reproach of the Grecians, "Erwesande täres,
may more juſtly be thrown in our diſh; the Engliſh, in the matter of Ap-
parel, have always been Children : Is it not nauſeous to ſee a Lady of
Eighty, ſmug and ſpruce up as if ſhe was in the flower of Lighteen? to
trick, and trim, as if they were new come in, when they are juſt going
out of the World ? to harneſs out, as if for a Wedding, when they ſhould
be preparing for the Winding-Sheet ? When the Coffin is making, and
the Grave a digging, and the Worms ready for them, but they ready for
neither. And hence I infer,
1. Inference. That for aged perſons by any habits or dreſſes to repreſemo
themſelves as young, and youthful, is ſinful : Their Glaſs tells them they
are old, but they believe it not: Time has firow'd gray hairs on their heads,
and they acknowledge it not: Would they have others believe they are
what they would ſeem ? Then they would have 'em believe a lye : A lye
may be told by viſible as well as audible ſigns: Or are they alhamd of
the hoary head ? Then are they aſham'd of what God has niade their
glory ? Or hope they to catch fome young Birds with that Chaff? Silly
Birds are they that will be ſo caught : But in the mean time, how abomi-
nable is the cheater ?
Å
2. Infer. All youthful Periwigs, and Paintings, which are ſinful in youth,
are doubly finful in the aged: Time has plow'd deep furrows in the face,
and they will fill'em up with Ceraſs and Vermilion. The Clock of time
has given warning for their laſt Hour, and they will ſet it back to Noon:
The Sun is almoſt ſetting in the Weſt, and they will oucvie Foſhuah, noc
content it ſhould ſtand ſtill there a while, but would force it back ten
degrees, as on the Dyal of Ahaz.
9. 3. The Sex may be allow'd a share in the deciſion of this point : for the
Female has a greater Latitude than the Male; it was ſo with Iſrael of old,
when the Bride was allow'd her fewels, but the Bridegroom muſt reſt con-
tent with an inferior fort of Ornaments. It would be a culpable effemi-
nacy for the Man to affect and imitate all the Lawful little Ornaments
of Women.
Nevertheleſs this Indulgence is clog’d with ſome humbling conſidera-
tions.
I. Has God indulg’d them a fairer liberty ? the very indulgence argues
the Sexes weakneſs: it ſpeaks her the weaker veſſel, becauſe ſhe needs it:
ſmall reaſon have they to glory in a priviledge, which is but a badge of
their infirmity! As if a Noble Mans ſervant ſhould be exalted for his
laced Livery, and Silver cognizance, which is but the mark of a more ho-
nourable ſervitude.
2. Has
Serm. XXI. The ſinfulneſs of ſtrange Apparel
609
.
2. Has God indeed indulg'd that Sex with a greater latitude ? How
ſhould it humble them, that they have tranſgreſs'd the bounds of Heavens
Indulgence ? God has given them a longer Tedder, and muſt they needs
break it ? Will nothing ſerve, nothing ſatisfie
unleſs they range
abroad in the boundleſs waſte of their own capricious wills and fan-
cies ?
3. Know therefore, That the fame Authority that has given the liberty, bas
asſigned due limits to it: which that they may be better underſtood, I
ſhall open that of St. Paul, I will that women adorn themſelves with modeſt 1 Tini,2.9,10,
apparel
, with ſhame-facedneſs, and ſobriety; not with broided hair, or gold or
coftly array;but(which becomes women profeſſing godlineſs)with good works:
A divine glaſs, wherein that Sex may contemplate both their glory and their
shame.
(1.)Here they may hehold their real glory, which conſiſts 1.in beingadorn-
ed in modeſt Apparel: év natasoaſ xoruíq; that no ſteam,
no ſmoak,no vapour,
flame of immodeſty without, diſcover a latent fire of luft burning within:
Τη αυτή συμβολή μηνυέση των ψυχών και σεμνότηα : That the very αρραrel thould
indicate the gravity of the foul ; So Theodoret. Fude 23. bating the garments In Loc. .
Spotted with the fleſh. A ſoul ſpotted with Luft, will ſtain the the gar-
ment. So Theophylact ſpeaking of ancient women; dis sj Sito Tš guetos, xj
$ natasoañs dã xoo uías poiveatur : They ought ( ſays he ) to appear modeſt by In Tit. 2. 3.
their very babit and cloathing: 2. In being adorned with ſhame-facedneſs,
peet'aides: The face will bear a proporion to the heart, and the habit to
both : Rolling eyes, wandring looks, out-ſtretcht necks, flearing ſmiles,
and lenocinating glances, diſparage the moſt modeſt apparel. Iſa. 3. 16.
The daughters of Zion (æquivocally ſo calld) were haughty in heart, and
it ſoon appear'd in the haughtineſs of their necks. An humble ſoul will a-
dorn its Ornaments, when proud geſtures and poſtures deform them.
3. In being adorned with fobriety, wità rappreou'uns. Moderation of affecti-
on towards outward things, is a Chriſtian's Holy-day-Suit; not to over-
prize them, or over-uſe them: This Temper ſhould ſhine through all
our garments. 4. With good works, die geregshwy. And there's no doubt,
had leſs been laid out in good cloathes, more had been expended in good
works': but rich cloathing has beggar'd charity; and ſince Women ſhone
in Apparel, their light has ſhone leſs bright to the glorifying their Father
which is in Heaven. 5. Here is the Rule by which all is to be regulated ;
as women profeſſing godlineſs: Godlineſs muſt be your Caterer and Cook for
the belly ; Godlineſs your Taylor and Sempſter for the back; Godlineſs
muſt be conſulted what to bliy, how to make up what you have bought";
and how, and when, and where to wear what you have made up: But did
Godlineſs adviſe to paint, or patch the face ? to curl, or criſp the hair ?
From what principle of Godlineſs can theſe Vanities proceed ? By what
Rule of Godlineſs are they order'd? or to what end of Godlineſs are they
deſign'd?
Hhhh
(2.). In
.
610
The linfulneſs of ſtrange Apparel
. Serm. XXI.
ز
miner.
(2.) In this Goſpel.glaſs they may view. their own ſhame: and it lies in
thar wherein they moſt of all glory, curioſity and coftlineſs: 1. In curiofin
ty, doing much to no purpoſe ; and nothing, with a world of pains ; plait .
ing the hair, fv Taoyiti, or (as St. Perer phraſes it ). euroxí. TPiXav
curling, criſjung, twirling, variegating into a thouſand ſhapes, into Rings,
into Mars, into Shades, Folds, Towers, Locks. Tertullian inveighs bir-
Die Hab. Mit- terly againſt this ſort of in pertinency ; Quid crinibus veſtris quieſcere non
lieb:
licet mida (ubftriétis, mudo relax:ıris, modo fuſciratis, modo eliſis? What
ailes you (ſays he), that you connot let your poor hair be quiet? but ſometimes
it muſt be bound up, by and by diſhevelled, and love about your ears? one while
Ibid.
ftaring up in Tuwers, and preſently polled and notched cloſe? Aliæ geſtiunt cum
cinnis coercere, aliæ ut volucres vagi elabantur : Some of you are all for
De cultu Fæ- curling it up into rings, cthers for a loc ſe mode. Nay (ſays he), Affigitis ner,
cio quas enormitatrs futilium atq; textilium capillamentorum: not content with
that you ſtitch,cr I cannot well tell what monſtrous extravagancies of falſe Locks,
and artificial Hair and Periwigs. O that I could give you a real proſpect of
a converted Magdalene, Luke 7. 38. She wiped our Saviours feet with the
bair of her head, as if ſhe would take a holy revenge on that which had
been the effect of her own pride, and the cauſe of enſnaring others; as if
the thought nothing too precious for him that had rid her ſoul of Seven
Devils; as if ſhe had found more honourable employment for her locks,
than when they were woven into Nets to catch poor ſilly ſouls; deckt
with Ribbands, to be a lure to gazing Youth. 2. Their ſhame lies in the
exceljive coſtlineſs of their Ornaments , in Gold and Pearl. O the reproach,
that a little refined Earth ſhould be accounted the glory of the rational
creature! that we ſhould eſteem that our treaſure, which came out of Oy-
fier-fhells! that we ſhould be at ſuch vaſt charge to paint a walking Sepul-
cher; to embroider à Tabernacle, whoſe cords e're long muſt be cut aſun-
der, whoſe ſtakes in a while muſt be plucke up, and whoſe Can-
ale-covering muſt ſhortly be fretted into Rags by the conſuming
Moth!
In a word: God has given the Woman ſome grains of allowance. She
that takes more, forfeits all the reſt. Look to it, left whilſt you adorn with
Gold, God ſhould call you Keprobate Silver; and when you load
your ſelves with Jewels, you be not found in Gods Ballance much too
light.
2
9.4. The Climate where we dwell may be of ſome conſideration to fix the
Rules of Decency. God has provided us wholſome Cloath, and expects
we ſhould cut our Ceat according to it. When the Soveraign Lord ap-
pointed the Nations the bounds of their habitations, he, as a careful and
common Parent, provided ſuitably for all the Inhabitants of the Earth :
Some he ordered to dwell under the Aquinoctial Line, others under the
Polar Circles. To theſe he gave numerous flocks of Sheep, that as they
needed more, and warmer cloathing, they might have it of their own
growth: To thoſe he gave the Silk-worm, that as they required leſs and
tighter Apparel, they might have anſwerable proviſion. But Luxury has
FO:
***
Serm. XXI. .
611
The ſinfulneſs of ſtrange Apparel.
romaged every corner of the Earth to fetch home fuel to feed the infatia-
ble fire of luſt, which the more it eats, the more it hungers. Alexander
Severus, and Aurelianns, thoſe great Emperors, are reported never to
have worn a garment of entire Silk all their lives; which is now become
the ordinary wear of every Nurſe of a Village. Emperors then were
not cloach'd as Servants are now. It was above 150. years after Chriſt,
that fome idle Monks brought into Europe theſe Silk Spinſters. And truly
it's no great credit to the wear, that they who firſt brought in ſtrange
Religions, and new faſhions of Worſhip, ſhould be the men who firſt in-
troduced ſtrange Attire, and new faſhions of Apparel. But ſo it is ; whilſt
we purſue Exotick lying vanities, we forſake cur own Domeſtick mer-
Jonaut
cies.
6.5. The Laws of the land ought to carry a great ſtroke in the deciſion of
what is decent. It were to be wiſht, that evil Manners might at length be-
get good Laws. But we are not ſick enough with this Surfeit, to make us
feel the need, and ſubmit to the preſcription of State-Phyſicians. Such
was once the extravagancy of this Nation, in the prodigious breadth of
their Shooes, that they were reſtrain’d.10 Six Inches at the Toes. O mon-
ftrous Exceſs ! where the Exceſs it ſelf was accounted Moderation! But
becauſe I find no fumptuary Laws in force ar preſent, let us look a
little back into former Ages, and ſtep a while into foreign Coun-
tries.
The Lacedæmonian Ephori, were exceeding punctual, xaQ'éxésnv Fonu-
Ælian. war.
πραγμογών τα πει ή σολω, εί έκασα αυτής μη πολύπηται το κόσμε τα δέοντα. it. 1. 14. C.ί.
That in daily inſpection ſhould be exactly made into the matters of Apparel, that
nothing herein might vary from what was decent, and of neceſſary comlineſs,
Julius Cæſar Lešticarum uſum, itım conchyliatæ veſtis, & margaritarum, niſi
,
certis perſonis & ætatibors ademit: Julius Cæſar prehibited the uſe of Sedansand Sueton in
Lifters, as alſo of Purple
, or Scarlet
, and Pearls, except to ſome certain per- vitâ 7. Cara
Sons of ſuch and ſuch years. And Tacitas, the grave Hiſtorian, highly com-
mends the prudence
and policy of that Law. Præclarè prudenterq; Cæfar, or-
dines civium veſte diſcriminavit ; ut ſcilicet qui locis, crdinibus, dignationibus
anteſtant, cultu quoq; ab aliis diſcriminarentur : Cæſar(ſays that Author ) with
admirable prudence, diſtinguiſhd the ſeveral ranks of the Citizens by
their Apparel ; so that they who were advanced above others in Offi-
ces, Degrees, and Honours, Should alſo be differenced by their proper ba-
bits.
9.6. That which compleats the Rule of Doency, is common Honeſty: By
which Iunderſtand the general received practice of ſuch who in all other things Phil. 4.8.
Are of a laudable converſation. The Apoſtle ſeems to proceed by this Rule;
Whatſoever things are comely, or boneft, ova osupn'; whatſoever things are of
good report, öva kupulace, think of theſe things; where he refers the deciſion
of what is decent, to their outward Senſes: 1. To their eyes:Whatever things
are comely. Firſt ſee how well the faſhion becomes the back of a ſober
grave Chriſtian, before you put it on your own. Firſt, conſider how a
Hhhh 2
dreſs
612
The ſinfulneſs of ſtrange Apparel. Serm.XXI.
dreſs fits on the head of a modeſt chaſte Virgin, before you try the Ex-
periment your felves. 2. He refers the matter to their ears; Whatever
things are of good report. We ſhould be like that famous Artiſt, who lay
cloſe behind his picture, to hearken what every man's judgment was of
it : So ſhould we liſten what the generality of Tober Chriſtians ſpeak, and
judg of the new Modes and Faſhions. Their cenſure is enough to create
· Theſ. 5. 22. « ſuſpicion of the appearance of evil; from which the Apoſtle commands us
Rom. 12. 17. to abſtain. Again, Provide things honeſt in the ſight of all men; Taxata
1 Cor. 8. 21. ſuch as carry a conviction of their comelineſs with them. Again, Provi-
ding for honeſt things, not only in the ſight of God, but in the fight of men.
Let the inward garb of your ſouls, the frame of your hearts, be ſuch as
may approve it felf to God; the outward garb and deportment of your
bodies, ſuch as may have a good report of good men,
Only here I muſt recommend to you theſe Cautions.
Caution 1. All cuſtoms that will authoriſe and warrant your imitation, muſt
be rationabiles conſuetudines, reaſonable Cuſtoms; ſuch as claſh not with, of-
fend not againſt, any Maxime of right Reaſon.
It's a Maxime of Reaſon, That the particular modes of Apparel ſhould
anſwer the general ends of all Apparel. No Cuſtom will juſtifie that Mode
which expoſes ſhame and nakedneſs to publick view. Another Maxime
of Reaſon, That what was appointed to preſerve life, ſhould not be per-
verted to deſtroy it. A Maxime of Reaſon; That none ſhould glory in that
which ſin and ſhame brought into the World: And therefore no Apparel
ſhould make us proud, fince all Apparel was thus introduced. If an in-
veterate Cuſtoni ſhall plead time out of mind, and bolſterup it ſelf with
Antiquity, let it know, That nulla conſuetudo occurrit Rationi ; no Cu-
ſtom, how ancient ſoever, can preſcribe againſt the Law of right Rea-
fon.
Caution 2. All faſhions of Apparel that will juſtifie themſelves by Cuſtom,
muſt be able to plead univerſality among them that in other things make a Con-
Science of their ways and actions. The Cuſtom of e few good men, or of
many wicked men, will be an unſafe Rule by which to judg of Decency:
One ſpeckled Bird will not warrant us all to be Fayes and Magpyes. A
fingle Cato would abhor thoſe Garments which Varro calls Veſtes Vitreas,
Glaſs-Cloaths, and which Suidas terms, Tunicas interlucentes, laticed Gar-
ments ; wherein, under the pretence of covering, the Debauchees of Rome
diſcovered their Nakedneſs." Nor ſhould a thouſand precedents encou-
rage one fober Chriſtian to herd with thoſe in this, who in many other
things give a demonſtration, That they are under no ties of Conſci-
ence.
Caution 3. Not only Cuſtoms which croſs the ends of Nature, and the Rules
of Scripture, but ſuch as are vain, and trifling, contribute nothing to the
Mat. 12. 36. Rule of Decency. Our bleſſed Saviour has left us a ſmart word, That every
idle word that a man hall Speak, he ſhall give an account thereof in the day
of
Serm. XXI. The ſinfulneſs of ſtrange Apparel.
613
of judgment, wãp sõnes digzór
And if of every idle word, no doubt of eve-
ny
idle action and practice. If we could then certainly tell what an idle
word is, we might with the ſame labour learn what an idle action is. If in-
deed an idle word in that Text, denote a falſe, or blafphemous speech, I
fee not how we can make any uſe of it here : But with the leave of that
learned Paraphraſt, who thus gloſſes it, I conceive an idle word is ſome-
what below that, and does ſignifie whatever ſpeech is not deſigned for
ſome good end and uſe, either Natural or Moral; Diſcourſe, that has no
rendency to any thing that is good, or uſeful : And if ſo, what may we judg
of vain Apparel, which complies not with any end of God, of Nature; which
neither hides, nor warms, nor adorns the body. But thus much of the Se-
cond Inquiry
.:
(3.). I come to the Third; From what inward Principles theſe outward für
fhions of Apparel are taken up?
As is the Heart, fo is the Man ; and as is the Man, ſuch cominonly
will the Garb, the Apparel, all his outward Behaviour and Deportment
be. An evil mind will give an evil tincture to every thing he uſes : Unto Tit. 1. 15.
them that are defiled, is nothing pure. Only we muſt here remember (what
was before obferved), That tho an evil Principle will make the action that
proceeds from it, ſin; a good one will not ſerve to convert an indifferent
action into good, if there be not a concurrence of all other circumſtances
which ought to be preſent. But hence we ſhall gain one general Rule:
All faſhions of Apparel, however lawful in themſelves, that Spring from, or
give indications of an evil heart, are ſinfully uſed. Auguftus Cæſar was Suet. "
wont to ſay, That Rich and gay cloathing was either the ſign of Pride, or the
nurſe of Luxury. Perhaps he might be miſtaken: Nor can any ſuch ne-
ceſſary connexion between Pride and coſtly Apparel be demonſtrated, as
ſhall infallibly prove them ſinful. Nevertheleſs when at any time they do
ſo ſpring from an evil Principle, they may without violating the Law of
Charity, be doomed as evil
. It was an Argument of the fobriety of that
great Emperor, what the ſame Author reports of him, That he never
wore any Apparel but ſuch as his Wife, bis Siſter, or Daughter made for him.
Nor indeed do we read of any ſuch Trade as that of a Taylor, in all the
Scripture; which argues 'the ſimplicity and plainneſs of their habits, that
they needed little art and skill, little labour and pains to make them
up
There are four main Principles, amongſt ſome others, from whence theſe
frange uncouth faſhions may, and (I fear ordinarily) do ariſe; levity of Mind,
Vain-glory, Flattery, and Idleneſs.,
9.1. Lévity of Mind is certainly an evil frame (if that may be called a
frame, which never abides ſo long as to forni an acquired habit). This
various humour has thus much of good in it, that if it chops on an evil and
incommodious faſhion, it will never continue long in it. Aliquifq; malo
fuit ufus in illo ! Perhaps there is no faſhion fo fooliſh, as the folly of men,,
that they will not abide in any, if it was evil, why did you take it up?
If.
614
The ſinfulneſs of ſtrange Apparel. Serm. XXI.
If good, why did you lay it down ? sós vi sætter. I could wiſh they
would, or could tell us where they will fix. 'Tis ſtrange to hear our
Gallants cry up, and cry for tħat Mode to day, which they will decry,
and throw away to morrow; and yet more ftrange, to hear a new-born
Faſhion extolled for the moſt commodious, convenient, uſeful, that ever
appear’d; and yet when a newer Mode ſtaręs up before them, to decry
it as abſurd, ridiculous, and inconvenient ; and all the Epithetes which ye-
ſterday were ſtudied to adorn-it, are transferred to the latter. Remem-
.
Ha. 45.8.
ber this (ſays the Prophet), and few your ſelves men. Will you always
be children, toſſed up and down with every wind of Novelty that blows
from every quarter of the Compaſs ? Nay, herein worſe than children,
who in time will out-grow their toys and trifles; whereas our yegastore del
old boys, and old girls, of Fifty, Sixty, or more, grow more moroſe in
their inconſtancy. And if we would have a Stuff that ſhould ſuit theſe va-
rious ſhapes, and alſo agree with their levity, it muſt be all of changeable
Taffata.
6.2. Whatever modes of Apparel do indicate, or proceed from a ſpirit of
Tolet. inftr. vain-glory, are ſinfully uſed. Vain:glory is nothing but appetitus gloriæ in-
Sac. lib.8. c.6. ordinatus ; an inordinate. deſire of glory. When a perſon not content
with a Moderate Repute, ſuch as may vindicate him from Contempt,
and render him ſerviceable in his ſtation, muſt be mis hégas, aut Cæjar,
aut Nullus, either All, or Nothing. And the Malignity of it lies, either, 1.In
hunting after applauſe for ſome Excellency that he would be thought to
have in him, when he has it not: Or 2. In aſpiring after glory on the ac-
count of ſome little worth, far more than the thing deſerves : Or
3.
In
being ambitious of glory from that which really deſerves reproach and
contempt. Hence we have theſe Rules:
Rule 1. It argues a vitious frame of heart, to affect the appearance of
being rich by coſtly Apparel, when one is really poor. 'Tis no very com-
mendable quality, to deſire to be thought rich, tho a Man be what he
would be thought. We ſhould rather give the Donor his glory of them,
and glorifie hin with them, than make them Matter of Oftentation.
But to affect the Appearance without the Thing, is ſomewhat that de-
ferves a harder Name than I ſhall give it. What a deſpicable thing
was the poor 'faye in the Fable, when every Bird had re-aſſumed
her own Feathers, and ſtript the filly Creature naked of its Fools-
Coat! What folly, to be accounted rich, when thou are poor ! and
by that which makes thee fo! What Vanity, to deſire the ſhadow,
when thou haſt nor the ſubſtance, and when the fhadow eats out
the ſubſtance! which is the caſe of too many amongſt us who
hang their whole Inheritance on their backs, and even that is not
yet paid for, but muſt be ſet on the back-ſide of the Mercer's
Book
***
Rule 2.
: -3
Serm. XXI. The finfulneſs of ſtrange Apparel.
615
ܪ
Rule 2. It argues a proud ſpirit to affect admiration and applauſe from
cloaching. They that have no ſolid Excellency, commonly court the
notice of the World by ſome exterior adventitious bravery. How do our
Gallants expect reverence, if not adoration, for their whiſtling Silks, and
rufling Periwigs; and that all ſhould riſe, and bow to their ſtate, port,
and grandeur! Thy Silks and Periwigs are but Excrements; and the
latter, perhaps of one that died of the Foul Diſease, or at the Gal-
lows. Tertullian nips this Humour ſeverely: Nè exuvias alieni, forfan De Cult. Fæa
immundi , forſan nocentis, & Gehenna deſtinati, ſancto ojo Chriſtiano
Capiti Suppares
. 0 ! do not ( ſays he ) wear on thy ſacred and
Chriſtian Head, the hair of another, perhaps ſome foul diſeaſed Fel-
low, perhaps one that was a Malefactor, and is now in everlaſting burn-
ings.
min.
Rule 3. It argues the moſt wretched forlorn ſpirit that can be imagin’d,
to hunt for applauſe from ſuch faſhions as are a ſhame to thy Profeſſion,
to thy Perſon, Family, Age, Sex, and Species. If it be ſinful to affect
glory from beauty, what is it then to affect it from a borrowed, a coun-
terfeit beauty ? If from thy own curled, criſped hair, what then from
falſe hair ? If from ſo mean a thing as thy own red and 22:hite, what then
from painting, patching, and an adulterate Complexion ? In Deum de- Tertul.de culi.
linquunt quæ cutim medicaminibus unguunt, genas rubore maculant, oculos Fæm.
fuligine collinunt, diſplicet illis nimirum plaſtica Dei. They grievouſly offend
God,i hat dawb their skin with oyntments and Slibber-faucesthat be-/mear their
cheeks with Vermilion, that black their eye-brows with Stibium : It ſeems they
are aſhamed (forſooth) of Gods handy-work. Quod naſcitur op:is - Dèi eſt, Idem
ergo quod fingitur Diaboli negotium eft. That which is natural, is Gods own
ibid.
work; and therefore that which is counterfeit and artificial, is the invention of
the Devil
-
6. 3. That Apparel that proceeds from, or indicates a fawning adulato-
ry ſpirit
, is worn with the ſon of the wearer. This was Judah's fin; in
her ſtrange Exotick Attire, ſervilely crouching, and accommodating her
ſelf to their potent Neighbours Faſhions, that they might infinuate, and
fcrew themſelves into their favour and affections. Norbing paſs’t for
gentile, and gallant, but what was A-la-mode, after the Mode of Babylon:
which ſeems to be the collogueing humour of Frenchified Engliſh; whoſe bu-
ſineſs it is to lie watching for the firſt Poſt that may bring them the bleſſed
News, in what Dreſs the Queen, and Court appeared in the last Mask,
Ball, or Play at the Louvre.
Some Miſchiefs have always fatally attended this frenzy: one, Thac
we ſeldom imitate the Modes of Apparel of another Nation, but
we learn their. Immoralities, and commonly; their Idelatries
. A Se«.
cond is, That the Divine Juſtice commonly plagues a People by
that Nation they moſt dote on. A. Third is, That it?s veny feldom
that any Nation is fond of the Vanities of another, but they barter:
..
away Realities to purchaſe thoſe. Vanities. For when Luſtis Cleok of the
Market,
616
The ſinfulneſs of ſtrange Apparel. Serm. XXI.
Marketing all ſhall go, rather than forego the dearly beloved Vá-
-nity. ..
0. 4. Whatever Faſhions, or Modes of Apparel, are the reſult of Idlem
neſs, are juſtly condemned as finful. There are a ſort of male feriata in-
genit', brains, whoſe employment it is to do nothing, with a world of ſtudy;
who do Magno cenatu magnas agere Nugas: well noted by the Divine
Poet:
Herbert Ch.
Por,
Much curiouſneſs is a perpetual wooing;
Nothing with labour ; folly long as doing.
How many mifemploy their ſouls only to undo them? As if God
had given them Immortal Spirits, capable of ſerving him, and they
Moitidule themlonly in contriving how to adorn, but indeed pollute the
.body. 47
(4.) Proceed we now to the laſt Inquiry : What are the conſequences or ef-
feets which theſe Modes and ſtrange Faſhions of Apparel have upon our ſelves or
others?
Every Chriſtian is bound to conſider his ways, whither they tend, and
in what they are like to iſſue ; not only that his ends and aims be right,
but that his actions be ſuch as may reach them. There is, 1.The end of the
work : Finis operis: And 2. The end of the workman: Finis operantis. The
end of the work is either, 1. ſuch as follows neceſſarily, or naturally
fromi it;' Finis per fe : Or 2. that which accidentally, or contingently fol-
lows thereupon; Finis per accidens. Thus far then we may deter-
mine.
ܪ
V. 1. For ſober perfons to imitate the Faſhions of the looſe , ſo as to
take away all external diſtinction between the vertuous and debaucht, is
į Pet. 3. 2.
culpable. The Apoſtle would have chaſtity viſible in the converſation, and
particularly in the Apparel; which is one thing that fills up our converſa-
tion. God would not have the World huddled up in a Miſt; that all
outward difference between the precious and the vile, ſhould be taken
De cult. Far away. Tertullian is very earneſt with ſober women, that in their viſiting
min. the ſick, going to the publick worſhip, in all their civil viſits and congreffes,
they should apparel themſelves so, ut fit iwter Ancillas Dei, & Diaboli di
crimen; that there be'a viſible diſcrimination between the Servants of God,
and the Handmaids of the Devil. . 'Tis pity there are any ſuch profli-
gate wretches: but ſeeing there are, and will be fo, it's a thouſand pities
but they ſhould be known by their Attire. It was fo of old: We read of
Prov.7. 10, a yoding man, met by a woman in the Attire of an Harlot ; and ſhe was
no Hypocrite, her Heart was as Whoriſh as her Habit. fudab took Ta-
Gen. 38. 14. mar upon fufpicion for one of the fame character, partly by her veil
,
but more by her ſitting in an open place by the high-way-ſide. But we may,
now take up a lamentation, As is the profané, To is the profillor; and as is
the
Serm. XXI. The ſinfulneſs of ſtrange Apparel.
617
the Harlot, ſo in this particular are many whom we hope to be chaſte.
If a wiſe man would not willingly be ſeen abroad in a Fools-coat, why
ſhould a modeſt Virgin walk the ſtreets in the garb of the debauched
and proſtitute ? Or, if they will needs do it, let them not be angry if
others judg them as bad as thoſe whom they are ambitious to imitate.
I could with therefore, tho with ſmall hopes to ſee it take effect, That as
once there was a Proclamation, That all Curtezans should be known by their
Ariped Veil; ſo we had the ſame, or ſome like Law revived, That there
thould be a viſible Mark of Diſcrimination between two ſuch contrary
Parties.
6.2. That Apparel which we find to gratifie, or awaken corruption in
our own ſouls, tho it may be no ſin in it ſelf, nor in another, to whom it
is no ſuch temptation, is a ſin for us to wear. We are commanded to
Rom. 13. 14;
make no proviſion for the fleſh to fulfil the lufts thereof. In vain do we
complain that the fire burns and rages, if we pour Oyl into the flame to
feed it. Take away the fuel, and the fire goes out of it ſelf. If we ,
were true to our own fouls, we might find how difficult, if not impoſſi-
ble it is to wear gorgeous Apparel, and not be proud of it ; to wear
gaudy Apparel, and not to feel fome Vanity awaken within us : that God
who forbids any fin, forbids all fomentations of it, all incitements to it. If
then any Apparel, or Mode of Apparel, ſhall cheriſh, or excite Luſt
in the heart, whatever it is to others, it is fin to him to whom it becomes
ſuch a provocation. What comfort is it to ſee another drink a Poti-
on without harm, when thou already feeleſt thy ſelf poyſoned by
it ?
6.3. Whatever becomes a bait to ſin in another, ought to be worn with
great caution ; and the ends of the wearer, and the wear it ſelf, to
be duly conſidered. In order to which I lay down theſe Propofi-
tions :
i
Propoſition 1. To deſign evil, tho the effect follow not, is ſinful. The
heart is often criminal, when the hand is not, cannot be fo. He that
hunts for the precious Life , is a Murderer, tho God break the
neck of, and defeat the Murder. A Man may conceive Miſchief,
which he cannot bring forth, becauſe Providence makes it abor-
tive. And by this Rule all they are caſt, who uſe, or abuſe law-
ful Apparel 'for unlawful ends, tho they happily miſcarry in
them.
Propoſition 2. An evil that is the effect of its proper cauſe, is imputed to
him that gave, or laid the cauſe, t'ho he deſigned not actually the ef,
feet. We are reſponſible to God for all the evil that naturally and
neceſſarily flows from our actions, whatever our deſigns are, or may
be. And the Reaſon is, becauſe it is ſuppoſed that we do know, in as
much as we ought to know all the natural and neceffary Moral
liii
Pro-
618
Serm. XXI.
The ſinfulneſs of ſtrange Apparel.
Products of our own actions. And this will condemn ſome of our
filthy Faſhions, which of themſelves produce theſe accurſed ef-
fects. And tho God can bring good out of evil, or reſtrain the
evil, that it follow not from that which otherwiſe would pro-
duce it ; yet becauſe we cannot, it is evil in us not to pre-
vent it.
Prepoſition 3: An evil which we ordinarily know hath follow'd, and
probably will follow any action of ours, will be charged on us, if we yet
ball adventure upon it.
For what if there be no natural and neceſ-
fary connexion between that evil, and that action? yetif we ſee the event
to be evil, we are bound to prevent it, if it be in our power. He that
knows the damning nature of fin, and what it coſt to atone and expiate
it, the worth and price of ſouls, and whatit coſt to redeem them, would
not be an accidental inſtrument of the Devil, to lead into the one, or de-
itroy the other by any action of his which he may well and conveniently
refrain.
+
9.4. To be an accidental occaſion of ſin to another, in the remoteſt order of
contingency, tho it may not be fin in us, yet will be ſome part of our affliction
and trouble : As he that ſhould kill a Man accidentally, beſides and againſt
his intention, and it ſhould be found Chance-Medley by the Verdict, would
be deeply concern'd that he ſhould ſend a Soul, it may be unprepared, into
Eternity.
[Il.] Having now diſpatch'd the Firſt General Inquiry, viz. Wherein
the finfulneſs of Apparel does lie? I proceed to the Second, What Directi-
ons God has given us to walk at a due diſtance, that we partake not of the
fin that may be in them? To which, when I have ſubjoyn'd a few Conſide-
rations to preſs you to ſuch a cautelous walking, I ſhall conclude this Dil
courſe.
Direction I. Be not ambitious to appear the firſt in any Faſhion. Affect
not to take the Mode by the fore-lock. Keep ſome paces behind thoſe
that are zealous to March in the Front of a Novelty. When the danger
is finning, it's valorous enough, tutus latere, poft principia, to bring up
the Rear. When Cuſtom has familiariz'd the ſtrangeneſs, when time
has mellow'd the harſhneſs, and common uſage has taken off the fierce
edg of Novelty, a good Chriſtian may ſafely venture a little nearer,
provided he leap not over thoſe bounds preſcribed by God, by Na-
ture, and Decency. It is time enough to think of following, when
the way is well beaten before us. A modeſt Chriſtian, in Conſcience,
as well as Courteſie, will not think ſcorn to let others go before
him.
Direftion II. Strive not to come up to the height of the Faſhion. Study not
the Criticifms, the Niceries, the Dunctilio's of it. You may be Modiſh
enough
Serm. XXI. The ſinfulneſs of Arange Apparel
619
.
enough in all Conſcience, without ftraining to reach the exgißesinaror of
thoſe ſuperfineries, which ill-imployed Wits have teem'd and ſpawn'd
amongſt us.
A general Conformity, without forwardneſs, or froward-
neſs, is one Branch of that great Rule laid down by the Apoſtle, Let Phil. 4. 5.
your moderation be known unto all men; the Lord is at band. There is a
golden Mean (had we the skill to hit it) between the peeviſh ſingu-
larity of ſome , who moroſely admire obſolete and antiquated
Garbs, ſuch as came in with the Conqueror, or perhaps were worn
by Evander's Mother; and the preciſe exactneſs of others
make it Religion to depart a hairs breadth from the newelt Faſhi-
who
ons,
He that expreſſes the general uſage of the Nation, without curioſity in
the finer ſtrokes, and ſmoother touches of elegancy, is the Man whom I
would take, and propound to you for a Pactren.
Direction III. Follow no Faſhions ſo faſt, ſo far, as to run your Eſtates 0146
at the heels: Tuo te pede metire! Coſtly Apparel is like a prancing Sceed :
He that will follow it too cloſe, may have his brains knockt out for his fol-
ly; or rather his empty skull ſhattered; for the brains are ſuppoſed to have
gone long before. Adviſe firſt with Conſcience, what is lawful; then with
your Purſe, what is practicable. Conſult what you may do, and next what
you can do. Some things may be done by others, which you may not do;
and there are ſome things which you might lawfully do, if you could
conveniently do them. All things (indifferent) are lawful in themſelves;
but all things are not expedient to ſome, under fome Circumſtances; and
what is not expedient, so far as it is not ſo, is unlawful.
If you will drink by another Man's Cup, you may be drunk when he
is feber; and if you will cloath at another Man's rate, you may be a beg-
gar, when he feels not the charge. But how many have run themſelves out
of their Eſtates, into Debt; and from the height of Gallantry, ſunk to the
depth of Poverty; forced either into a Gaol, or out of their Countrey,
whilſt they would ſtrain to keep pace with a Faſhion that was too nimble
and fleet for their Revenues ?
Direction IV. Follow lawful Faſhions a-breaſt with your Equals : But be
ſure you get right Notions who are your Equals. Some may be leſs than
your Equals in Birth, who are more than ſo in Eſtates. Pedigrees and Ti-
tles will not diſcharge long Bills and Reckonings. And fome may be your
Equals in both, who are not ſo in that wherein equality is moſt valua-
ble.
Walk then hand in hand with theni who are Heirs together with you of the i Per. 3.9,13
Grace of Life, who are partakers with you of the ſame precious faith; with 2 Pet 1. 1.
thoſe who have the same hopes with you of the commin ſalvation. Why Jude 3.
ſhould we zealouſly affect a Conformity to them in Apparel, from whom
we muſt ſeparate in a liccle time for Eternity ?
.
Iiii 2
Abraham
620
The ſinfulneſs of ſtrange Apparel. Serm.XXI.
Heb. 11.9.
Rom. 4. 13.
Abraham was a great Prince, and yet he dwelt in tents, with Iſaac and
facob,the hea's with him of the ſame promiſe.And ifa Tent would ſerve him,
and them, why make we ſuch a-do for Palaces? Abraham had a promiſé
that he fhould be heir of the World; and yet he confeſs’d he was but a
ſtranger, a pilgrim, s ſojourner , even in the Land of Promiſe ; and
was always in a travelling Garb and Habit , ready at an hours, a
minutes warning to diſlodg, and follow whither God ſhould call him.
Why then do we cloathe as if we were at home, Citizens of this World,
when we are but Tenants at will, and have here no certain dwelling-
place?
Direction V. Come not near thoſe Faſhions whoſe numerous implements,
trinkets and tackling require much time in dreſſing and undreſſing. No coft
of Apparel is ſo ill beſtow'd, as that of precious time in apparelling. And
if common time be ſo ill ſpent, what is the ſolemn facred time, laid
out in ſuch curioſity? How many Sabbaths, Sermons, Sacraments
Prayers, Prailes, Pſalms, Chapters, Meditations, has this one Vani-
ty devoured? Let me recommend the counſel of holy Mr. Herbert to
you:
>
Currik-porch.
O be Dreſs't!
Stay not for t’other Pin! wby, thou haft loft
foy for it, worth worlds! Thus hell dotb jeſt
Away thy bleſſings, and extremely flout thee,
Thy cloathes being fast, but thy foul looſe about thee !
$
O the wanton folly of our Times, when (as one expreffes it) its al-
moſt as eaſie to enumerate all the Tackling of the Royal Soveraign,
as the Accoutrements of a capricious Lady! and perhaps it requires
not much more time to equip and rig out a Ship for the Indies, as a
whimſical Madam, when ſhe is to ſail in ſtate with all her Flags,
Streamers, Pennons, bound for a Court-Voyage. With leſs labour
did Adam give Names to all the Creatures in Paradiſe , than an
Attire-Herald ſhall give you the Nomenclature of all the Trin-
kets that belong to a Ladies Cloſet. And yet all this is but to con-
fume a whole Morning to put on, which muſt waſte the whole Evening to
.
put off.
Direction VI. Suit your Apparel to the day of Gods Providence, and to
the day of his Ordinances. There is a day wherein God calls aloud for
Ha. 22. 12, 13. baldneſs: and do we croſs his deſign with ranting Periwigs? Does he be-
ſpeak Sackcloath, and are we in our Silks and Sattins? How abſurd is it
to appear in che high Rant, like Zimri, with his COSBI, when the Church
of Chriſt is mourning before the Lord ? And yet more incongruous, when
God calls, and they that fear his Name anſwer his call; in a day of fo-
lemn faſting, and Prayer, afflicting their ſouls before hin, and accept-
ing the punishment of their fins, for a Gallant to come ruffling into
the
Serm. XXI.
The ſinfulneß of ſtrange Apparel.
621
름
​3
parel.
the Aſſembly as if he deſign’d only his diverſion, and to trifle out a
tedious painful hour, till he may adjourn his little ſelf, with all his fplendid
Equipage, to the Devotion of the Play-houſe. Thus did the builders of
Babel anwer each other, when Vengeance had poured confuſion on
their Hearts and Tongues, reaching the Hammer when his Fellow call-
ed for the Axe: and thus do we anſwer our God, who calls for Weep-
ing and Mourning, and we return Mirth and Jollity, and gorgeous Ap-
God by an expreſs Law, granted this Priviledg to the new married man,
That for a Twelve Month he ſhould be exempted from the Wars : And Deut. 24. 5.
yet tho this Indulgence held good when the Country was in danger of In-
vaſion, no exemption was to be pleaded when the Church was expos'd to
Gods Indignation: Then call an aſſembly, ſanctifie the people, let the bride- Joel 2. 14.
groom come forth of his chamber, and the bride out of ber cloſet. There was
no difcharge in this War.
But how well was it reſented by Heaven, when at the denunciation of the
Divine difpleaſure againft Iſrael, that he would not go up with them, the peo- Exod. 33. 334. -
ple mourned, and no man put on his ornaments?
Direction VII. In all Apparel, keep a little above contempt, and ſomewhat
more below envy. He that will vere nigh either extreme, ſhall never avoid
offence, either for fordidneſs or ſuperfluity. Let not your Garments
Tmell either of Antiquiry or Novelty. Shun as much an affected Gravi-
ty, as a wanton levity. There may be as much pride in adhering to the
antick Garbs of our Anceſtors, as there is in courting the Modern Fool-
eries. A plain cleanlineſs is the true Medium between fluttiſhneſs and
gaudinefs." Truth commonly lies in the middle between the hot con-
tenders; Virtue in the middle between the extreme Vices; and Decen-
sy of Apparel in the middle between the height of the Faſhion, and
a more running Counter and oppoſition ; only becauſe our cor-
rupt hearts are more prone to the Exceſs than the Defect, I laid
the Rule , to keep a lictle more below Envy than above Con-
tempt.
Direktion VIII. Let the Ornament of the inward man be your Rule for the
adorning the outward. Take meaſure of your bodies by your fou's: That?
is. Conſider well what Graces, Excellencies, and Virties will adorn a
foul, and lec foniething Analogical be made the Trimming for the bo-
dy. The Apoſtle will have Women adorn themſelves in modeft Apparel ; 1 Tim. 2:9.7%.
and eſpecially the graver fort, that they be in behaviour as becometh heli- Tit. 2. 3.
neſs; kitishwatı ispompenas; which the Tigurine Verſion renders, in habi-
tu qui Religionem deceat ; in ſuch a habit as becomes Religion : and Beza,
in habitu qui fanétimoniam deceat ; in ſuch a habit as becomes holineſs. Now
it may be enquired, what? is Apparel capable of modeſty, orimmodeſty?
of holineſs, or unholineſs? But the meaning is, the Garment, the manner
of dreſling, or wearing, muſt be ſuch as indicates and diſcovers ſuch qua.
lities lodging in the ſoul. And indeed if we could get the foul fuitably
adorned,
622
Serm. XXI.
The ſinfulneſs of Jirange Apparel.
i Per. 5. 5.
#
adorned, it would cut out, make up, put on, and wear ſuitable Orna-
ments. The Apoſtle Peter conimands us all to be cloath'd with humility:
Huraility is a very proper wear for a. finner: and if the ſoul be thus cloath-
ed, you may truſt her to cloath the body. When the Inward Man is new-
framed, and new-faſhioned, let it alone to frame and faſhion the outward-
Attire. The Platoniſts ſay, That Anima format ſibi Domicilium ; 'Tis the
Soul that forms its houſe to dwell in: And the that is ſo rare an Archi-
rect as to build the houſe, will take care that it be conveniently ti-
led.
7
· Direction IX. Get the heart mortified, and that will mortifie the habit. Let
Grace circumciſe that, and that will circumciſe the long hair, and ſweep-
ing Train, with all the impertinent ſuperfluities that wait on Vain-glory.
Heal the heart of its inward pride, and
that wiil retrench the exceſſes of the
outward. I do not wonder that we find it ſo difficult to convince idle
women, that theſe Gayecies and Extravagancies of curled hair, painting
and patching, are ſinful, when we cannot convince them of the evil of im-
penitency and unbelief.
The moſt compendious way of reforming Perſons, Families, Nations,
and Churches, is to begin at, and deal with the heart; as the ſhorteſt
way to fell the Tree, is by found blows at the root. Could we lay the
Axe to heart-pride, the Branches would fall, the Leaves wither, the
Fruit fade, with one and the ſame labour. 'Tis an endleſs labour to de-
moliſh this Caſtle of Pride, by beginning at the top: Undermine the
Foundation, and all the glory of the ſuperſtructure falls with it. As a
pure living Spring will work it ſelf clean from all the accidental filth
that's thrown into it from without; ſo the cleanſing of the heart will
cleanſe the reſt. And when the Spirit of Chriſt ſhall undertake this work,
to convince the foul effectually of ſin, of the fin of Nature, and the Na-
ture of ſin, all theſe little appendices, and appurtinances of Vanity, will
fall, and drop of courſe. For this was our bleſſed Saviour's me-
Mar. 23. 26: thod, Cleanſe the inſide of the cup, or platter, and the outſide will
Mat. 12. 33. be clean alſo. And if we could' ( as ſupernatural Grace only
can ) make the Tree good, the Fruit would be good by conle.
quence.
Direction X. Whatever faſhions of Apparel you have found a temptation
to your own ſouls, when worn by others, in prudence avoid them. You may
reaſonably ſuſpect, that what has been å ſnare to you, will be fo to
another : For tho all are not guilty of the ſame actual fins, yet all-
have the ſame ſeeds of ſins in theni. And what has awakened your
Pride, and Luft, may awaken the ſame Corruptions in your Neigh-
bour
:
Direction XI. Let all your indifferences be brought under the government
and guidance of Religion. Indifferent things in their general Natures, are
neicher good nor evil; but when Religion has the main ſtroke in managing
and
Serm. XXI. The finfulneſs of ſtrange Apparel.
623
and ordering them, it will make them good, and not evil. Adviſe with
Gods Glory what you ſhall eat, what you fall drink, and what
put on : That will teach us to deny our felves in ſome particulars of our
Chriſtian Liberty: Whether you eat or drink, or whatſoever you do elſe, do iCor. 10:31
all to the glory of God. Than which, all the Maſters of the Art of Eating, all
the Miſtreſſes of the Science of Dreſſing, cannot give you a more approved
Directory.
you shall
Dire&tion XII. Uſe all theſe indifferent things with an indifferent affection
to them, an indifferent concern for them, and about them. Treat'em, value
'em as they deſerve. Cloathes commend ers not to God, nor to Wife and Good
Men : Why are we then ſo ſolicitous about them, as if the Kingdom of
God lay in them? The Apoſle in conſideration that the Time is ſhort,
would have us uſe this World as not abuſing it, becauſe the faſhion thereof
paſſes away. Yet a little while, and there will be no uſe, becauſe no need of 1 Cor. 7. 31.
them. But God, and the World, are commonly of contrary Judgments;
and that which is highly eſteemed among men, is (oftentimes) an abomination Luke 16.
I go
to bim. Lukewarmneſs is a Temper hot enough for what is neither good
nor evil. How great then is our fin, who are ſtone-cold in thoſe matters
wherein God would have us fervent in Spirit; but where he would have us
cool and moderate, all of a flame?
Direction XIII. Laſtly, Seek that honour chiefly which comes from God only.
The World is never ſo wiſe,or ſo good, that we ſhould much value its good
word, or approbation; but oftentimes ſo bad and fooliſh, that its com-
mendation is our reproach. What evil have we done, that an evil World
flould ſpeak well of us? To be accounted honourable by bim, and made
beautiful by him, is true Honour, real Beauty. In his Judgment ſtands our
abfolution, or condemnation; in his Sentence, our life, or death; to him,
and by him we ſtand or fall. What a wretched honour is it, that we receive
from it Apparel, which is no part of our ſelves, and for which we are behol-
den to the trivial skill of a Taylor, or Attire-woman? but the true Reafon of
the affectation of theſe Vanities, lies in that of our Saviour, How can ye be-
lieve that ſeek boncur ene of another, and ſeek not the honour that comes from God. John 5.444
only?
Conſiderations to preſs to ſuch a cautelous walking, that we par.
take not in the finfulneſs of ſtrange Apparel.
1. Let us ſeriouſly conſider How Apparel came into the
World. Sin brought in Shame, and Shame brought in Apparel, and
Apparel has at lalt brought in more Sin and Shane, The old Riddle
has liere found an Oedipus; Mater me genuit , peperif mox filia ma-
trem,
Ito
624
The finfulneſs of ſtrange Apparel. Serm. XXI.
In the ſtate of Primitive Integrity, Man was cloath'd with Original
Righteouſneſ. He wore the glorious Image of him that created him in
knowledg, righteouſneſ, and true holineſ. "But ſin has now ſtript him of
his glory, and expos'd his ſhame to the view of God, his Judg. How
great then is that Pride, when we are proud of what ſhould abafe us ?
How vile that glory, that glories in its ſhame? It was good advice of Chrys
Homil. 18. in Softome, si te ination weiboni variurnous humo gerbata dinuexis, of TI TÄYdya
Gene)
θών εκπώσεως, και τιμωρίας διδασκαλία, ήν δια την παρακοήν το των ανθρώπων
360 idizato. Let the wearing of our Apparel, be a perpetual Memorial to
is, of the good things we have loſt, and an inſtruction what penalties mankind
is liable to by diſobedience. For as Gregory Nazianzene reaſons ; 'Espais ñuer,
όπερ εξ αρχής γενόμεθα, έκ άν πάντως τη δερματίνα χιτώγος προσιδεώθημεν, επι-
Orat.de Mort. nauréons suños apos td Ofior duasai osas : If (ſays he) we had continued the
Same we were at firſt created, we had bad no need
of a coat of skins, the divine
Image ſhining in our ſouls
. And therefore Chryfoftom's Inference is very
clear: τα ματια εχ' ένα καλλωπιζώμεθα δίδοται,αλλ' ίνα την από τγυμνότητα
Tom. 6. p.241. al gúrny rzurlausy. Cloaths were not given us to ſet forth our beauty, but
to cover that ſhame that proceeded from nakednejš
. But Tertullian excel-
lently proſecutes this argument: Si tanta in Terris moraretur fides, quanta
in Cælis merces ejus expeétatur, nulla omnino veftrum forores)! ex quo Deum
De bab. Mali- cognoviſſet, á de ſua, id eft fæminæ conditione didiciſſet, lætiorem habitum
initio.
nè dicam gloriofiorem appetiſſet, ut non magis in fordibers ageret, & ſquallorem
potius affectaret, ipſam circumferens Evam lugentem, & pænitentem, quo ple-
nius quod de Evå trahit, (ignominiam dico primi delitti
, & invidiam perditi-
or.is humana), omni ſatisfactionis habitu expiaret
. If there was as much
Faith on Earth, as there is reward for it in Heaven, there's none of you,
ſince the time ſhe knew God, and underſtood her own condition, that
would have affected a joyful, much leſs a ſplendid Garb; but rather have
lien in ſackcloath and aſhes, carrying about her an Eve within that la-
ments and repents, that ſo ſhe might compenſate with the moſt mortified
habit, that ſhe derived from the firſt Eve; I mean the ſcandal of the firſt
ſin, and the odium of having been the Ruin of Mankind. Alas! what
pleaſure could we take in theſe Vanities, did we conſider them as the
Effect of fo fad a Cauſe? And what would the Gold of Ophir, the Pearls
of the Ocean, the Jewels of the Indies, ſignifie to a ſoul that was taken up
with Reflections on its Exile from Paradiſe, and the loſs of God's
Image?
11. It deſerves to be laid to heart, how we came into the World, how we
muſt go out, and how we ſhall riſe again. Holy Fob confeſſed, that when
he was reduced to beggary, he was ſomewhat better than when he was
Job 1.21. born: Naked came I out of my mothers womb, and naked ſhall I return
thither : i.e. to the Earth, the common Mother of us all. And we may
add, Naked ſhall I riſe again. I ſhall ſee my Redeemer at the laſt day
with theſe eyes, but I hope not in theſe cloathes. And ſo the Apoſtle ; We
1 Tim. 6.7. brought nothing into the world, and it's certain we can carry nothing out :
And why then all this a-do to ſpruce up a rotten Carcaſe for the ſhort
time
Serm. XXI. The ſinfulneſs of ſtrange Apparel.
625
time that we are to tarry here? We brought nothing in; bue filth and guilt;
and if we carry out theſe, we had better never have come in. Naked we
came hither; and if we go naked hence, it had been better to have ſtaid
behind. To what end then all this waſte ? and all this fuperfluous coft is
but waſte. A little will ſerve Nature, leſs will ſerve Grace;
but nothing
will ſatisfie Luft. A ſmall matter would ſerve him for his Paſſage and Pil-
grimage, that has God for his portion : Any thing would ſuffice for this
ſhort Parentheſis of time, were we but well harnaſſed out for Eternity. Con-
lider Chriſtians! God has provided meat for the belly, and the belly for meat;
cloathes for the body, and the body for cloathes: But God will deſtroy them
all, as for thoſe low ends and uſes for which Nature', or Vanity, does
now employ them. Therefore (ſays the Apoſtle, ver.8.) having food and
raiment, let us therewith be content. Simple Food, plain Apparel, will an-
ſwer all the demands of Nature: and what is more than this, is either evil,
or comes of evil, or leads to evil. If it be Food, Nature is fatisfied, en-
quire no further; acknowledg God in it, crave his bleſſing on it, bleſs him
forit, and glorifie him with it. If it be Raiment, enquire no further, God
fent it, he indulged it; own his bounty, and bleſs the Donor. Neither
the length of life, nor the comfort of life, conſiſts in the abundance of
what thou enjoyelt. And how do you expect to riſe again at the laſt day?
It was an affectionate ſpeech of Tertullian; Atq; utinam miſerrimus ego, in De cult. Fæ-
illo die Chriſtianæ exultationis, vel inter calcanea veftra, caput elevem, videre min.
an cum cerufa, & purpuriſo, ec croco, & in illo ambitu capit is refurgatis; an de-
pićtam Angeli in Nebula ſublevent obviam Chriſto. I would to God ſuch a min
ferable finner as I, might riſe up in the day of the Chriſtians general triumphing,
to ſee whether you will riſe again with your white, red, and yellow painted
faces
, with your Curls
, Towers, and Periwigs; or whether the miniſtring Angels
will take up in their arms any painted Lady, to meet the Lord Jeſus Chriſt in the
Clouds.
III. And let it have a juſt place in your conſideration, to humble you,
That God once borrow'd man's greateſt bravery from the beaſts: He made
them coats of skins. That he cloath'd them, ſpoke his Mercy; that he Gen. 3. 28.
cloath'd them with skins, intimated their Vileneſs. Now have we ſince
that, mended the Matter, who borrow our choiceſt Materials for cloath-
ing, from the Excrement of a Worm? If Man himſelf (in the notion of the
Philoſopher), and his Life, be but oras oxids, the dream of a ſkalow; and his
cloaching the Excrement of a Worm; I wonder how he can be proud of it,
or draw matter of pride from it. A ſhadow is nothing; a dream of a ſha-
dow, is ſomething leß than nothing; and yet ſuch is Man A Worm is vile,
but the Excrement of a Worm, is the vileſt vileneß: and ſuch is all the glory
of Man in his Ruff and Pageantry. Nay, Man himſelf is no better, Fob
25.6. Min that is a worm, and the ſon of man that is a worm : non DIR.
70910 Here are two words rendred Man; the one ſignifies
Sickneſ, and Miſery, the other Earth, and Duft. And here are two
words rendred Worm; the one comes from a Root that ſignifies to lift up
tbe head; the other ſignifies Purple and Scarlet ; to teach us, That Man at
Kkk k
his
626
The ſinfulneſs of ſtrange Apparel. Serm. XXI.
his beſt ſtate, when he lifts up his head higheſt, is but a wretched worm. Some
are longer, ſome are brighter Worms than others : fome perhaps may be
Glow-worms, but all are Worms, Earth worms cloathed by the Worms,
and at laſt ſhall be a Feaſt for Worms. Art thou proud of thy make?Remem-
ber thou art but a Worm:Art thou proud of thy outward ſhape?Remember
thou art a debtor ſtill to the Worms, and be proud if thou canſt ; only
know, that Man that is in honour, and underſtands not who made him, why
he made him, and that anſwers not the ends of his Creator in his Creation,
Pfal. 49. 20. is like the beaſt's that periſh.
13.
IV. Let it have its due weight in your hearts, That you have another man,
A new man, an inner man, to cloath, to adorn, beautific, and maintain. Think
not with the Atheiſt of Malmsbury, that you have enough to do to main-
tain one man well; for you have two. And ſhall all the care, all the coſt,
be beſtow'd on the Caſe, the Cabinet, the Shell, when the Jewel is negle-
cted? Think with your felves, when you are harnaſſing out for ſome
fumptuous Feaſt, when the Gold Ring, and the gay cloathing goes on, to
conciliate Reſpect in the eyes of others; Have lon my Wedding-garment?
Am I ready for the Marriage of the Lamb ? Have I on the White Garment,
Rev. 3. 18.
that the ſhame of my nakedneſs appear not before a pure and holy God?
Look into the Goſpel-Wardrobe; Chriſt has provided compleat Apparel to
cloath you, as well as compleat Armour to defend you : and he commands
you to put on both. Would you have a Chain for your neck, which out-
ſhines the Gold of Peru; or a Tiara for your head, which ſhanies that of
Prov. 1. 8, 9.. the Perſian Kings? Hearken to the inſtruction of your father ; forget not the
law of your mother; and you have it. Would you have cloathing of
Pfal.45.11,12, wrought Gold? and wear thoſe Robes the King's Daughter glories in, when
ſhe is brought in to the King of Glory, that he may take pleaſure in her
beauty ? Would you wear that Jewel which in the fight of God is of great
price, beyond thoſe celebrated ones of Auguſters
, or Tiberius? Then get the
1 Pet. 3. 4.
Ornament of a meek and quiet ſpirit. Would you have that which dazles
the Diamond, and diſparages the Orient Pearl? Adorn your ſouls with mo
1 Tim. 2.9,10. deſty, ſhamefacedneß, fobriety, and good works, as women profeffing godline.
Would you have the whole Furniture of the Goſpel ? You have it provi-
Col. 3. 8.
ded by the Apoſtle; Firſt put off all theſe,anger,wrath,malice,blafphemy,lying.
Anger ferments to wrath, wrath boils up to malice, malice (wells up ro blafphe-
my, and all theſe break out into lying. And put on, as the Ele&t of God, boly,
and beloved, bowels of mercies, kindneß, humbleneſ of mind, meekneß, long-
ſuffering, forbearing, and forgiving one ancther. And for an upper garment,
1 Pet. 5. 5.
Be cloathed with Humility: And that your cloathes may not ſit looſe and
Eph. 3. 14. indecently on you, but cloſe, and faſt, Gird your ſelves with the girdle of
Rom. 13.14. truth. And would you have all in one? Then put on the Lord Jeſus Chriſt.
Hom. 106.de This is the counſel of Eloquent Chryſostome; EINE Tùo orxxuírny youpony, sto
Chrifto. σώματι γυμνήν, αλλ' αρετής γεγυμνωμένων. δδε το πλάσμα, θ έπλασε, και ήλfn-
• στη, 8 εποίησε, και δίδωσιν ένδυμα τους γυμνούς εαυτόν. God looked down from
Heaven, and ſaw the whole World naked :: mot naked as to the body, but de-
puild of Virtue. He ſaw the finithat they had committed, and he bad mercy
12.
Serm. XXI. The ſinfulneſs of ſtrange Apparel.
627
on them in the tranſgreſſion they had tranſgreß'l; and to theſe miſerable naked
ones he keſtow'd a garment, even himſelf.
Here then is your real Ornament, your truly gorgeores Apparel; if you
have but faith to apply it, skill to uſe it,decently to put it on,and comely to
wear it. Ina word:Would you have the faithful Mirrour, that will impartially
diſcover all your ſpots, all your ſtains, and help you to judg, whether they
be the spots of his people, ſuch as are conſiſtent with the truth and power of Deut. 32. 4.
godlineſs; and which will not only reveal them, but waſh them away
Ş
Then take the Glaß of Gods Word, therein view, and dreſs your ſouls every James 1.22,23.
day: but be ſure you forget not what manner of perſons that Glaß has repre-
ſented you to your own conſciences; but be duers of the Wird, not hearers only, de..
ceiving your ſelves
.
V. Nor let it be forgotten, who they were in all Ages, recorded for the
moſt curious and profuſe in the myſtery of Ornamentals. We find Fezabel
painting her face, and attiring her head, and immediatly eaten by the Dogs; 2 Kings 9. 30.
only out of civility,or loathing,they left fome Fragments of her abominable
Carcaſe. Amongſt the reſt, I could wiſh her Scull were ſet in a Ring, to
ſerve as a Deaths-Head, to mind our painting Ladies of their Mortality. The
Prophet Ezekiel repreſents the ſpiritual Whoredoms of Judah, under the
Terms of their Corporeal Luxury: For whom ſhe painted her eyes, waſhed Ezek. 23.40.
her ſelf, and decked her ſelf with Ornaments. That great Nothing, Be-
renice, had got a ſtock of Impudence, that ſhe durft face a Court of Ju-
dicature , and came, usta romñs part usic, with abundance of Pomp, Acts 25. 23.
and fantaſtical bravery. We muſt not forget that great Strumpet, Cleo-
patra , who wore an Union, or Pearl, worth Fifty thouſand pound; which
in a prodigal Frolick, and Bravado, ſhe diffolved in Vinegar, and in a
Glaſs of wine drunk off at one draught. And it might cool the fervor
of our Ladies, to their Braveries, when they read of a Woman array'd in Rev. 17. 1.
Purple and Scarlet, decked with Gold, precious Stones, and Pearls, and pre-
fently hear that ſhe was the Mother of Harlots. And when Platina, their
own Hiſtorian informs us, that Pope Paul the 2d. painted his face (a ſhame
in a Woman, a greater in a Man, and yet greater in him that would be
ſtiled the Head of the Catholick Church), I hope they will not condemn the
Proteſtants of incivility, if they now and then ſtile his Succeffors, The
Whore of Babylon. St. Hierome tells us, That Maximilla, the pretended Pro-
pheteſ, but really the Whore of Montanus, painted her eyes with Stibium. And
Hiſtory rings with the Effeminate Luxury of the Monſter of Men, Helio-
gabalus, who never wore one Suit twice, and ſtudded his Shooes with
Pearls and Diamonds. Puppæd, the Infamous Wife of Execrable Nero, had
the Bridles, and all the Furniture of her Mules, of pure Gold; and
with the fame Metal, or at leaſt, Silver, were they fhod. But
let theſe be Patterns,not to provoke your imitation, but ſtir up your indig-
nation.
S
1
을
​VI. And how heinous is that ſin, to endeavour to procure the accepta-
tion of Men, by that which is an abomination to God? And muſt it noc
Kkkk 2
highly
628
. Serm.XXI.
The ſinfulneſs of ſtrange Apparel
a
highly provoke His Majeſty, to ſee the Criticks of artificial Beauty, put
out Gods Work in a Second Edition, auctiorem, non emendatiorem; as if it
had been incompleat as it came firſt out of Gods lands? Yet fuch is the
operoſe ſtudy of our Faſhioniſts; what Nature made black, they will
make white; what Age has made white, they will have black. Time
has made them bald, but by falſe hair they will reſtore Youth: as if they
would commit a Rape upon Nature, alter her courſe, make Rivers run
up to their Fountains. God gave thee ſhort hair; but thou, perverſe Man,
wilt croſs him, and make it long; and what thou canſt not really do, yet
thou wilt pretend to do, and counterfeit at leaſt contradiction and op-
poſition to his will; the worſt fort of Hypocriſie certainly in the World,
when Men would ſeen more wicked than they are; nay, than they can
be; and becauſe neither Nature gave, or God allows this extravagant
length of Main, they will ſupply Nature by Art, to the affront of God!
St. Hierome ſmartly rubs theſe painted Butterflies : Hæc ad fpeculum pin-
gitur, & in contumeliam Creatoris conatur pulchrior eſſe quam nata eft: Here
is a Lady (ſays hie) that paints her face by the advice of ber Glaß; and to the
reproach of her Creator, would appear fairer in the eyes of men, than ever
Nature made her. How diſpleaſing is it to God, to be diſpleas’d with
what he has done, that they may pleaſe the worſt of Men ? Difplicet illis
nimirum plaſtica Dei: They are angry with, or aſhamed of Gods handy-
work, who, in Cyprian's Language, may diſown theſe wretches for any of his
handy-work. Hæc non funt membra quæ Deus fecit, ſed quæ Diabolus infecit :
Theſe are not the limbs, the members which God made, but ſuch as the Devil
bas marr'd and metamorphoſed.
Contra Hela
vid.
Tert.
Cypr.
Rev, 9. 8.
I know both Painting and Periwigs have their Palliations and Excu-
ſes.
1. They that ruſe in their waving Perukes, and look like the Locufts
that came out of the ſmoak of the bottomleß pit, whoſe faces were as the faces
of women, and had their bair as the hair of women; do plead that they wear
them upon good advice, for their healths.fake, to divert Catarrhs, to prevent
Conſumptions
.
Anf. 1. And is it indeed ſo, that the Nation is becomie almoſt one great
Hoſpital? Are the generality of Men among us juſt dropping into Conſump-
tions? Then what other Luſt, what Debauchery has introduced a ſinful
Neceſſity, and then taught them to plead it? But is it not evident, that the
corruption is much larger than the pretended occaſion? 2. But if cutting
off the hair be in ſome degree uſeful for that end, are Periwigs therefore ſo?
Can no other thing ſubſtitute the place of hair, but ſuch a Vanity ? 3.But if
this Vanity be any ways uſeful, what does the curling contribute to it? and
what does the change of the colour conduce to that effect? Is it no colour:
but one contrary to the natural, that will do the deed? Or if it muſt be fo,
what does the immoderate length ſignifie to that end? How much more.
ingenuous had it been, to have confeſſed the fin, and yet perhift in it, than
to palliate it with ſuch flender, thin excuſes ?
2. They
Serm. XXI.
1629
The ſinfulneſs of ſtrange Apparel.
7
2. They that are for painting the face, do plead, They, good Women,
do it only to pleaſe their Husbands, that they may keep a room in their
affections, now grown old, and not fo taken as in their youthful and flo-
rid days. And they think they have a clear Text that will juſtifie their pious
intentions : She that is married, careth for the things of the world, and how ſhe 1 Cor.7.34.
may pleaſe her husband. To which I anſwer with P.Ilartyr,Curent ut velint pla- Loc.com. p.:
cere maritis,modo id faciant citra ficticnem o men lacium,& de ſeipſis cogitent,an
383.
vellent decipi o falli, ut pro vire pulchro formoſo, ducerent fædum, defor-
mem: Ler 'em do ſo with all my heart ; let 'em ſtrive to pleaſe their Huf-
bands : but be ſure they do not cheat and abuſe him, whilſt they pleaſe
him. For let them make it theit own caſe; Would they be ſo chouled, as
to marry a deformed, ill-looked fellow, whom they took for a handſome
and beautiful perſon? An underſtanding man (as Chryſoſtome) would ſee bis
Wives face as God made it: And (fays he) when Women have once taught
their Husbands to be in love with painted faces, they will rather ſend them to
profeſſed Whores, than tie them cloſer to themſelves; becauſe common Harlots
are a thouſand times more expert in theſe Adulterations than honeſt Women.
And if it be a ſin tofophiſticate and adulterate Wares, and Merchandiſe,
how much more to paint the Face? And Auſtin in expreſs, Fucari pig- Epiſt. ad Pof?
mentis quo mulier
vel candidior, vel rubicundior appareat, Adulterina fallacia fid.
eſt, quä ctiam ipſos maritos, non dubito nolle decipi : For a Wiman to paint
her face, that flse may appear either more fair, or more ruddy, is an adula
terating fallacy; and I am confident Husbands would not willingly have
ſuch a tričk put upon them. To conclude: If the Husband be a wicked
Man, he will ſuípect his Wives honeſty the more, and be tempted par pari
referre: If a good man, he will need none of theſe Artifices to ſecure his
affections, but out of Conſcience will acquieſce in his own choice, and the
Law and Will of God.
VII. And weigh it ſeriouſly, what a long train of ſins wait s upon this ſtately
Lady, Vain-glory. Pride núver walks the ſtreets alone, nor without a valt
Recinue of Luíts to adorn her Paykantry. He that will be profuſe in one
inſtance, muſt be covetous in another. Riotous ſpending is accompanied
with penurious fparing. A great fire muſt have great ſtore of fewel to feed
it; and an open Table requires abundance of Proviſion to maintain it.Pride
muſt be maintained by Oppreſſion, Fraud, Couzenage. If the Tradeſman's
Wife laſhes it out in the ſtreets, the Husband muſt fetch it in one way or
other in the Shop. They that ſpend unmercifully, muſt gain unconſci-
onably. The Mill will not grind, unleſs ſome Luſt brings Grift unto it.
A Gentleman anticipates his Rents in the Countrey: he comes up to Town
to vamp his Lady and fine Daughters with the neweſt Faſhion. He
ranſacks the Court and City for the Faſhion, ſearches the Shops for Ma-
terials to furniſh out the pomp: He returns home, and then his poor Tenants
go to rack; the ſweat is ſqueez'd out of their Brows, the blood fcrew'd out
of their Veins, the Marrow out of their Bones, that they may pay the un-
conſcionable Reckonings and monstrous Bills that his own prodigalicy has
drawn upon hiin.
630
The ſinfulneſs of ſtrange Apparel.
Serm. XXI.
Noris it one ſingle ſin that fills the Train of Pride. God is robb’d of
his Worſhip, the Poor of their Charity, the Creditor of his juſt Debts,
Poſterity of thoſe Portions which Parents are bound to lay up for their
Children. Pride drinks the Tears of Widows and Orphans, revels with
the hard labours of the Indigent, feeds on the fleſh of Thouſands. Ele-
De hab. Mu- gantly Tertullian ; Breviſſimis loculis patrimonium grande profertur : Uno
lino decies ſeſtertium inſeritur; ſaltus e inſulas tenera Cervix fert; Graci-
les aurium Cutes Calendarium expendunt: A vaſt Eſtate is incloſed in one
Small Locket; A Necklace of alm: 8000.l. hangs on one ſingle ſtring : A
Nender Neck carries Lordſhips and Mannors; and the thin tip of the Ear wears
a fewel or Pendent that would d.fray the charges of Houſe-keeping for a
Twelve month. This is the evil of what the Apoſtle calls iuatiouăś minutends
,
coſtly. Apparel.
VIII. And how many precious ſouls hath this one Vanity deſtroy’d, or en-
danger’d? not with meat, but which is more ſinful, becauſe liß neceſſary,
with ſuperfluoris Apparel. How oft has thy own cloathing been thy own
temptation? as the proud Horſe is made more proud with his Bells and
Trappings. Is it not enough we have a Devilto tempt us, but we muſt
be ſo to our ſelves ? How often has Apparel drawn out the ſeeds of Cor-
ruption, which elſe had lien under the clod, and never ſprouted ? How
often has it blown up the ſparks of Concupiſcence, which elſe had lien
buried under the aſhes? Is not Satan malicious enough, ſubtil enough,
but we muſt do his work for him, or render it more feiſible? And how
do you endanger the ſouls of others? Wicked men are hardened in their
pride by your Example: they triumph in you as their Converts and Pro-
ſelytes: they glory, that the Profeſſor is now become as one of them. Others
are tempted to think all Religion a cheat, when it cannot prevail with
thoſe that pretend to it, to deny cne Vanity, when it profeffe's to deny all.
Who can expect a Man ſhould deny his profit and gain, that cannot deny
an expenſive and chargeable foolery ? Or how will that Man deny bimſelf in
the bulk, when he cannot refuſe the blamdiſhment of ſo ſmall a branch of
it ? And how many poor innocent fouls, perhaps a little inclinable to en-
tertain better thoughts of Religion, have been ſeduced to unchalte
thoughts, deſigns and actions ? Nay, how many may be in Hell, whom
thy bewitching, whoriſh Attire hạth firſt drawn into ſing and then ſent down
to Hell? Say not (if thou art a Chriſtian thou wilt not ſay it), I will uſe
my liberty, and wear what I judg convenient : if others will take offence, and
ſtumble, 'tis their fin, not mine , the offence is taken, not given : If they
took an occaſion, I gave them no cauſe; and therefore let them be damn'd
at their own peril. But didſt thou know, or ſeriouſly conſider what thou
knoweft, the price of a ſouls Redemption, thou would'ſt not hazard its
i Per. 1.18.
Damnation. Silver and Gold, and corruptible things, may damn a fou),
but could not ranſom and recover a ſoul. What a cut would it be to thy
heart, could'ſt thou lay thine ear to the Gates of Hell, and hear the
Roarings, Curſings, and Blaſphemies of that miſerable Crew, how they
blafpheme Divine Juſtice, curſe themſelves, and amongſt others, thy
ſelf,
3
Serm. XXI.
The ſinfulneſs of ſtrange Apparel.
631
to fear.
ſelf, that waſt an occaſion to ſend them thither, with thy tempting Brave-
ries Hear Tertullian : Quid igitur in te excitas malum illud, &c. Whythen De cult. Fæmi
doft thou provoke Luft in tby own heart? Quid autem alteri periculo fumus, &c. in initio.
Why do we endanger the ſouls of others? Qui præfumit, mindes veretur, minus
præcavet, plus periclitatur: timor fundamentum ſalutis eft
, preſumptio impe-
dimentum timoris: He that preſumes, fears little, uſes little precaution, and runs
into great danger. Fear is the original of fecurity, but preſumption the
I eaſily grant, that there is a great difference between a Cauſe, and 492
Occaſion of evil: A Cauſe is much more than an occaſion; yet is not the latter
ſo ſmall and light a matter, but that many of God's weighty Laws were
grounded on this, that the Occaſion of ſin in themſelves and others, might
be avoided.
The Civil Law determines, That if Archers shooting at rovers, ſhould kill
* man paſſing on the Road, they ſhall make ſatisfaction: That they who dig
Pitfalls to catch wild Beaſts, if accidentally a man falls into them, they ſhall
be puniſhed : and that he shall be ſeverely puniſhed, that being ſet to watch
Furnace, falls aſleep, whence a ſcarefire ariſeth. But the New Teſtament
is very full. We are not to lay a ſtumbling-block, nor an occaſion of of-
fence, nor to uſe our liberty in that wherein our weak brother is of
fended.
IX. Laſtly, Let us lay it to heart, That Pride is the forerunner of deſtruction,
whether Perſonal, Domeftical, or National, Prov. 16. 18. Pride goeth before
deſtruction, and a haughty ſpirit before a fall: a Truth ſo obvious to the obo.
fervation of Heathens, that Seneca could ſay,
Quem dies videt veniens fuperbum,
Hunc dies vidit fugiens jacentem.
There is the pride of the rich who boaſt themſelves in the multi-
tude of their Riches: there is the pride of the ambitions, who ſwell with
Titles and Dignities; and there is the childiſh pride of Women, and effeminate
Men, who glory in Apparel. And tho this laſt may ſeem below the no-
tice of the Divine Nemeſis; yet theſe light and ſmall things, draw down great-
and heavy Judgments. What more trifling and ludicrous than thoſe Fop-
peries mentioned Iſa. 3. 18. The tinkling Ornaments : as if they would imi-
tate Morrice-dancers, or Hobby-horſes: their round Tires, like the Moon, an
Embleme of their lunacy and levity: The Noſe- fewels, very uncomely ſure
in-ſuch Epicurean Swine. And tho many of them ſeem to be innocent, as
Bonnets, Ear-Rings, and Mantles; yet God threatens, v. 24. That inſtead of
Sweet ſmells, there ſhall be a ſtink; inſtead of a girdle, a rent; inſtead of well-
ſet hair, baldneſ; and burning inſtead of beauty. All which threatnings were
punctually accomplifht in the Babyloniſh Captivity, whither God ſent them
to ſpare the coſt and trouble of fetching home their new Faſhions, their
frange Apparel.
Arcus
632
The finfulneſs of ſtrange Apparel. Serm. XXI.
..
Archbiſhop Uſher, and Mr. Bolton, Two great Lights of our Church,
have long ſince forewarn’d us, That God would puniſh England by that Na-
tion which we were ſo ambitious to imitate in their Faſhions of Apparel
. And
how much is the ground of fear encreaſed ſince their days? The Plague is
never more eaſily convey’d,than in cloaths. And it's to be feared, that with
their ſtrange Apiſh Faſhions, we have imported their vitiores Manners, if not
-their Idolatries.
The Degeneracy of the Romans in this point, prognoſticated their de-
clining greatneſs. And there's no more eaſie obſervation, than that when
a People ceaſe to be great in generous and noble Archievements, they be-
gin to affect this Trim way of glory by Apparel.
But I muſt conclude. The Uſe and Application muſt be your own.
This Sermon will never be compleat, till you have preach'd it over
to your Souls hy Meditation, and to the World by a thorough keforma-
tion. And if you flight this advice and counſel, yet rememer the Text
however, That
God in the day of his facrifice, will puniſh all ſuch as are cloathed
with ſtrange Apparel.
SER-
**
633
Queſt. How may Child-bearing Women be
moſt encouraged, and ſupported againſt
,
in, and under the hazard of their Tra-
vail,
SERMON XXII.
I Tim. II. 15.
Notwithſtanding ſhe ſhall be ſaved in child-bearing,
if they continue in faith, and charity, and holineſs, .
with ſobriety.
I
HAT I may with all Chriſtian tenderneſs, give a
ſatisfactory Anſwer to that Practical Cafe, of Con-
cernment to be reſolv'd, for the ſake of fruitful
pious Wives, whoſe manifold ſorrows call for the
beſt aids, viz. How may Child-bearing Women be
moft encouraged, and ſupported againſt, in, and under
the bazard of their Travail ? I ſhall by Gods aſi-
ſtance, according as I am abte, with ſome reſpect to
the time allottel for this Exerciſe, open, and apply
this not able Text I have read to you.
To find out the true importance of which words, it will be reqniſite to
caſt an eye upon the foregoing part of the Chapter; wherein the Apoſtle
exhortetb all Chriſtians to pray for perſons of all Ranks, a and particularly a Ver
. 1, 2, 8.
Chriſtian Women, to practiſe anſwerable to their profeſſion of godlineſ, b in- 6 Ver. 9, 10,
ſtructing them about their deportment in Church-Aſſemblies, and at home;
both in reference to their habits, that they be modeſt, without exceſs in
their Apparel and Dreſs; and to their Actions, which they are (1.) injoy
L111
ned,
:
634
How Child-baring Women may be beſt Serm. Xxir.
d Ver. 13.
& Ver. 14.
ned, viz. to hear with ſilence and ſubjection: (2.) forbidden, viz. to teach;
c Ver. 12.
becauſe that were to uſurp authority over the man c, which the womans
pofteriority in the creation d, and priority in the tranſgreſſion e, doch not allow
of, but on the contrary brings Her, by whom her Husband was deceived,
into ſubječtion and Child-Bearing forrow with the Fruit of her Womb.
For tho” Adam was firſt formed, Eve firſt ſinned, and fo infeſted all with
$ Teſtard de Original ſin. However (as one notes f) the Oppoſition is not to be con-
Nat.& Gratia. [ider'd of the Thing, but in reſpect of the Order, that the ſenſe might be,
Tbef. 20. Adam was not firſt feduced, but the Woman, agreeing with the ſcope
foregoing. Yet that the Female Sex at home, may not deſpond under
the ſenſe of that ſuffering which Eves forwardneſs to ſin had more eſpe-
cially brought upon them; the Apoſtle here in theſe heartning words,
prepares a moſt ſweet and ſtrengthning ſpiritual Cordial, for the chearing
up of all good Women, and the clearing of their eyes from fumes in
fainting fits. And therein it eminently concerns Child-bearing ones, to co-
py out the moft approv'd Receipt in the comfortable Expreſſions of the
Gentile Doctor, That tho they breed and bear children with much trouble,
which may argue God's diſpleaſure in his Sentence, and is indeed a con-
ſequent of the firſt ſin, which they are very ſenſible of in the Antecedents,
Concomitants, and Conſequents of their ſore Labour, that may ( as it
ſometimes hath done in Rachael, and Phineas his Wife, &c.) bring their
bodies, or their Babes, if not both to the Grave; yet the Pains ſhall be
fanctified, and be no obſtacle to their welfare; their ſouls ſhall be ſafely
deliver’d.
The ( Notwithſtanding ] in the front of the Text, doth, my thinks,
Rhetorically uſher in a comfortable Anſwer to a tacit Objection which
might ariſe in the minds of thoſe women who were without ſufficient
Reafon but too much addicted to a ſingle life, or over-fearful of a mar-
ried ſtate, partly from the ſorrow upon Conception, and in Child-bearing,
and partly from that kind of ſubjection in converſation, which ( with
more reluctancy) the apoſtacy of the Woman, and thereupon the Sen-
tence denounc'd againſt her, did introduce. For the Wiſdom from above,
according to the Tenor of the new Covenant, thus ſweetly and graciouſly
reſolves the doubt, That if a Womans fubjection in converfation be fan-
ctified, her forrow upon conception ſhall be ſweetned; if her life be ho-
ly, tho her throws and pangs be grievous, yet ſhe ſhall have ſurpaſſing joy
that a child is born ; and if ſhe dies in child-bearing, her foul will be eter-
nally happy. So that in the doleful ſtate, and hard condition of child-
bearing pain, whereinto the Apoſtacy of Eve hath brought her (whoſe Sex
Levi 12,5,8,
the Levitical Law e ſuppoſeth to be under greater weakneſs and unclean-
neſs); which makes even Chriſtian married Wives more ſuſpicious and
fearful upon their conception ; here is a ground of good hope, All ſhall
go well with them, who may hence take encouragement as to
their Temporal ſafe deliverance ( even as to any other Temporal
good thing) in the due exerciſe of Chriſtian Graces. Yea , and
* Danæus in here's matter of great ſupport, and ſtrong conſolation
which
toe. Fun.
may alleviate thoſe pinching forrows, conſidering that their eter-
Tremelo
nally
Serm. XXII. fupported againſt, and in their Travail.
635
by.
nally ſafe deliverance cannot be hindred, but rather promoted there-
*Tis plain then we have in theſe excellent words (imply'd and expreſs’d)
theſe two things : as,
1. A Womans weakne by the Fall imply'd to be, a more uneaſie ſubječtion,
and child-bearing. So,
II. Her ſupport and ſtrength, as to the ground of it, by Grace expreß'd,
both in reſpect to the end, by removing the impediment: the shall be
pre-
feru'd, and ſav'd notwithſtanding; and way or means, by continuance in
or keeping her Ornament, to evidence her Title ; and that
ſhines with the four Jewels of Faith, Charity, Holineſs, and so-
briety.
Grace,
maximo perio
1. That the Womans weakneſ by the Fall, is here implied to be, a more
uneaſie ſubjection, and painful child-bearing, may be apparent from the
precedent verſes. For it ſhould ſeen before the Fall, when there was an
admirable Harmony in the whole frame of Nature, Woman ſhould have
bred and brought forth with eaſineſs, and her ſubjection to the au-
thority of her Husband ſhould have been more liberal, without any re-
mittency, or diſcomfort. Whereas now ſince that ſaddeſt accident, by
reaſon of the imperfection which ariſeth from fin, the woman is, as it
were, untun'd, and enclin’d to account this inflicted ſubjection to her
Husband, grievous to her, who had given the worſt counſel, and doth
find the many illneſſes which occur in breeding, very troubleſome; as al-
ſo the pangs of the approaching birth, very terrible; yea, and ſometimes
* Miferima
from the fearful apprehenſions ſhe hath of the Curſe, next to intollerable*
miſeria quod
Yet,
culo tanti:
II. The Apoſtle exprefly mentions the Wimans ſupport and ſtrength by non moribunda
grace, in that condition, both with reference to the end, preſervation enititur fa-
and ſalvation [. She shall be saved in child-bearing ]; and the way or tum, Luth
, in
means to attain it, if they continue in Faith, and Charity, and Holineſ, with
Sobriety. Here,
1. As to the end : Leſt any Chriſtian Woman ſhould conceit that thoſe
Notes of the Divine Sentence, legible in the pains which fruitful Wives
underwent in breeding and bearing of Children, made the ſtate of Mar-
riage leſs acceptable to God; the Apoſtle, who elſewhere h determines it h Heb. 13. 4.
to be honourable in all, and the bed undefiled, doch here labour to prevent
ſuch a miſconceit, by ſhewing, that child-bearing was ſo far from being
any Obſtacle to the ſafety and ſalvation of good Women, that inſtead of
fuſtaining loſs, they ſhould reap great benefit, if they did demean them-
felves Cliriſtian-like, with patience in bearing thofe forrows, and pru-
dence in diſcharging the duties of their Relation and abiding in
their converſation , çnly as it becometh the Goſpel The words i Phil. 1.27
are, swathonto de dois roktogo ías; Notwithſtanding the shall be ſaved by
L1112
child
(35
How Child-bearing Women may le beſt Serm.XXII
bearing: Wherein for explication, ſomewhat is to be fard of the
Term Salvation, the Particle in, and the Compound word child-
bearing
1. Somewhat is to be ſaid of ſalvatin [fe fall be ſaved], which is
variouſly expounded of Timporal and Eternal Jalvation. And if I take
it in the latitude moſt comprehenſive’y, as including both in due Circum.
ſtances, yet the former in Subordination to the latter, I hope I ſhall be leſs
obnoxious to an over-haſty cenfure.
ved m.
7 Mat. 8. 25.
and 14.30,31
(1.) There is ſalvation Temporal : We find the Original word ſignify-
ing ſhall be ſaved, fo taken in Scripture, as connoting temporal preſerva-
tion, keeping alive in ſafery, and deliverance from ſicknels, trouble and
σωθήσε), danger, as the woman of the bloody ifliue, and Lazarus 'k, the Diſciples,
ķLuk.8.43,50. and Peter in a ſtorm I, and the Paflingers in the Ship with Paul, were fata.
John il. 12.
(2.) There is ſalvation Eternal, which is the moſt famous fignification
m Acts 27.31. of the word in the New Teſtament, being moſt frequently ſo uſed in the
Future Paſſive (as here ), connoting deliverance from ſin and miſery,
n Mat. 10. 22. and aneſtating in everlaſting felicity n. So the believing Woman ſhall ob-
tain the ſame ſalvation and Heavenly Glory, that her believing Husband
Mar. 13. 13. ſhall. Yet that I may more clearly determine the import of the wornans
being ſaved here in the Text, will be neceſſary to find out the meaning
John 10.9.
Acts 2.21.
of,
Rom. 9.27.
2. The Particle, or Prep-fition, fred, which we do well tranſlate [in],
1. Cor. 3. 15. ſith upon ſearching into Authority, I meet with it, by ſome or other
rendred Four ways; viz. by, for, from, and (the moſt, as we do )
in.
and 24. 13.
and 16, 16.
and i 13.
A 368.
Tom. 2.de Man 1. There be who would conſtrue it [by], as I find amongſt ſome of the
grim.
*Signif. bie Papifts (thu Bellarmine thinks fit to render it as we do), and that as
sanjam & me- noting the Cauſe and Merit of ſaving married Wonen *, while they
ritum, Scil.
ſtrain to have Matrimony accounted a Sacrament conferring Grace #: As
laborum quos if the meaning were, She ſhall be eternally ſaved by child-bearing, reckon-
patitur mulier ing this good work as Cauſal of falvation. But how can child-bearing,
in partu.AL- which is a natural thing. either effect or deſerve eternal ſalvation? Then
pide.
Catech. Rom. every Strumpet by child-bearing, tho ſhe remain’d impenitent and un,
mortified all her days, would put in her claim ; which were moſt abſurd
to conceit. And as ſome of the Papiſts would carry it to advance the Me-
rit of good works, if the bearing, yea, and religious bringing up of chil-
dren, were the cauſe and means by which Women ſhould be ſaved, what
would become of thoſe pious Virgins, yea, Wives and Widows, who have
either prov'd barren, or through ſome other defect have brought forth
no children? It would follow, according to this fuppofition, That they
would be excluded ſalvation; which yet could not be confiftent with
Aquin. firm
Theol. 2da, 24. what their great School-man * aſſerts en celebrating the praiſes of Virginity,
& 152.4
which he extoks above Matrimony.; tho elſewhere he concludes Matri-
meny
Serm. XXII. Supported againſt, and in their Travail.
637
rills.
mond.
mony to be meritorious; and in his Comment on the Text, faith, The Wiman Virginitas cst
excellentior
shall be ſaved, altho flie golygı Heratiin: 1. e, if ſhe marry, and be not a
Matrimonio,
Virgin. Where'ipon le adds, This [by.) implying a Repromancy, imperts suppl. 2:41.
the augmentation of Salvation, q. d. by the generation of Children ; for the A.4. Actus ma-
Word of God ſhe ſhall rather, er be more ſaved. Eur be ſure however it be trimonialis
difficult to reconcile the Popiſh Authors with themſelves : all that come ſemper merito-
to Heaven are truly of Gods meer grace meritoriouſly ſaved by Chriſt,
In whom there is no diſtinction of Sex oc condition : but all believers,
male or female, are one in him (, through whom there is no difference of
o Gal. 3. 28.
Col. 3. II.
married or unmarried as to juſtification and Salvation. Some in deed
learned Prot: ftants * do interpret [by] with relation to Child-bearing; as if *D.N. Knatch-
the Apoſtle did mean by the bearing, or generation of a ſon, the child bull, follow'd
birn; i. e. the ſeed of the woman, namely, feļus , who ſhould bruiſe
by Dr. Ham-
the Serpents head, by whom alone Adam and Eve, and their poſterity + Luke 1. 35.
ſhould be fav’d, if they continue in Faith, &c. And ſo (to paſs by Gen. 3. 15.
what ſome of the Ancients | have written allegorically, and leſs ſolidly 11 Origen in
upon the word) Theophylałt reports fome to have underſtood it of the Mut. & Rom.
Virgin Mary, whom he would not have it reſtrained to, but rejects that 1.12.6.7,80
Auguft.de Tint.
Expoſition. However ſome Papiſts * would have it underſtood of her, * Tirinus, 30.-
whom they worflrip # as finleſs, contrary to Scripture and right Reaſon. # Clarus Bo-
For then the comfort from this Scripture would have been appropriated sirſçius, al.
to the Virgin Mary, and to no other woman. But the Apoſtle ſpeaks in Scribanius.
this verſe of that which is future, and not paſt, as he had conſtantly
done in the forgoing verles; which will evince alſo, that the above faid
Proteſtants do not fully reach the ſenſe of Paul here, when they inter-
pret it of the womans bearing the ſeed that had been promiſed, and
which was the mean foretold and fulfilled for bruiſing the Serpents head,
and ſo for reſcuing the woman from that eternal puniſhnient which
was juſtly deſerved by her fin: However rhey imagine they have a
colour for their opinion, from the Context: viz. Ver. 12. The woman,
i. e. Eve, being deceived, was firſt guilty of eating the Forbidden Fruit,
but was reſcued from the puniſhment by the promiſed ſeed, i.e. by the
Meſſiah born of her, to redeem that Nature he aflum'd: yet not abſo-
lurely, but on condition of Faith, &c. and continuing in all theſe: So
thie advantage ſhould not only accrue to Eve her felf, but to all her
poſterity. It muſt be granted as an undoubted truth, that Chriſt is :
the feed of the Woman meant in the firſt promiſe; the Son (tho nor
immediately ) of Eve, the Mother of all men o: he is the Saviour, by oGen.3.16.203
whom alone falvation to eternal glory is attainable. Yet to reltrain
this child bearing in my Text, only to the bearing of Chriſt, as it is
niore Novel, lo it ſeems too narrow to reach the Apoſtles meaning;:
lith, as one p notes, this ſtate is beſt accommodated to every faithful
p Zanch. Tt :)!
Woman (as well as Eve, and the bleſſed Virgin ), continuing 2017- 3.14. P.777;
ſtant in the exerciſe of Faith and Love of Chrilt, to promote her
own ſalvation; as anon we ſhall ſee the Plural in the next clauſe doth
import; and that we may clearly underſtand the Apoſtle dathy here
fpeak of conjugal converſation, le doch exprefly name child-bearingoje
638
Serm. XXII.
How Child-bearing Women may be beſt
3
mag. Xeno.
ceni
not ſignifying the child born , but the act of bearing children
P 1 Tim: 5.14. as 'tis uſed elſewhere in this very Epiſtle p, and alſo in prophane Au-
il Hippocrat.in thor's ||.
Epiſt. ad De-
phon.
(2.) There be who render this Particle [ for ], as noting the final
* des propter cauſe *, Wherefore ſhe ſhall be ſaved ; unto this end, namely, that ſhe
Epifcopius.
may procreate, and bear children, and conſequently if ſhe continue in
Scharpius, Fi-
nis fèrvate
the holy Exerciſes following in my Text, ſhe ſhall be eternally ſavd. But
mulieris. this conceit, ſo far as I apprehend, wants a ſufficient ground for the uſe
of this particle elſewhere in the New Teſtament, in ſuch a contexture
with a Genitive caſe. And the Apoſtle cannot here be eaſily under-
ftood of the end wherefore the woman is fav’d, ſich he makes ſalvation
it ſelf the end, and ſpeaks here of the Graces with which Chriſtian Wo-
men are qualified, and their Exerciſes to which they are engaged, as in.
cumbent on them to the attaining of that great end, which is with a
non obſtante, or notwithſtanding, oppos’d to the ſad conſequent of that de-
ception which the woman was firſt guilty of, and ſo brought her ſelf and
* In locum.
poſterity to be obnoxious to. As for Henfius * his conjecture, that child-
bearing liere notes marriage, which (he faith) for the ſcarcity of the
Greek, he would have ſo called from the principal end of it, child-bearing,
'tis a meer fancy, without probable ground, being the Apoſtle uſerh the
ſanie compound word in this Epiſtle verbally, as diverſe from marriage,
tho no doubt bearing, and bringing up of children, is a very proper and lig-
nal Office of a married woman.
-
T I
*
(3.) Some would have it rendred ( from ], as noting the term from,
which, out of, or through which, the eſcape or deliverance is made:
as 'cis faid of thoſe in the Ark, they were ſaved from the Deluge, out
2 1 Pet. 3.20. of, or through the waters q ; we in our Tranſlation read, by the waters;
udalos. and elſewhere r, He ſhall be ſav'd fo as by fire; i. e. as thoſe from, or
1 Cor 3.15. out of the fire, connoting the difficulty of eſcaping, and not being con-
ως διπυρός.
ſumed:
9. d. She ſhall paſs ſafe from, or out of child-bearing, and be
s Amos 4. 11. delivered as a fire-brand out of the burning s. Yet as a learned man
Dr. Ham thinks this doth not fully reach the Apoſtles meaning here, becauſe that
mond.
which follows in the Text doth not ſeem to be a condition of free-
dom from the ſharp and hazardous pain of Child-birth , wherein the
viſible accidents are common to believing and Pagan women ; and be-
* Gen. 3. 16.
cauſe ſince God's ſentence of the womans bringing forth in forrow *
there hath been no promiſe, upon any condition, that the pain ſhould
be abated. But experience hath taught us, That choice holy wo-
nien, who have been the Lords moſt dear Servants, have taſted of the
denounced forrow, as deep as any others; and ſome of them, as Ra-
chel, and Phineas his Wife, expired with their pangs. Another Learned
# Gat akerCin- Critick, mighty in the Scriptures II, thinks, that to ſay, The woman ſhall
nus, C. 15. p. be fav’d, altho she be compellid to bring forth, and bring up children with
330.
forruw: which thing ſeems to be an argument of the divine wrath, is
an unuſual conſtruction, and more forc'd Reſolution. But if by being
ſaved
Serm. XXII. ſupported againſt, and in their Truvail.
639
ſaved from, or out of that hazardous condition of child-bearing, tho it
otherwiſe carry the ſignatures of Gods diſpleaſure upon it, import only,
that it ſhall be no impediment to pious womens either temporal or eter-
nal ſalvation, however difficult that office of breeding and bearing may
ſeem to be (as the faithful Minifters not ſtop'd in their hard Province, by
honour or diſhonour t); but ſhe ſhall be delivered with Gods favour for the e 2 Cor. 6.8.
beſt. Then it agrees upon the matter with,
yand 7.4.
Luke 8.4.
b. I Tim. 5.15-
3
(4.) Our tranſlating of it [in], conſonant to the moſt Orthodox Ex. Soco proès.
poſitors, as not ſignifying the cauſe, or means here, but only the bare or-
der, or way to the end, or wherein the iſſue is attainable. So it is fre-
quently uſed in the New Teſtament; as of going in th.lt way u: Believers u Mat. 2. 12.
continuing faithful in many afflictions antecedent to their entring into the and 7. 13.
Kingdom of God w, in the letter, and circumciſion, and in uncircumci- tv Acts
14.22
fion x, in the body of Chriſt ), in a Parable z, building the Temple x Roin.2. 27,
in Three days a, &c. I might alſo produce many Teftimonies from 29. and 4. 11
Ethnic Authors, to the frequent uſe of this particle in them (as well as
z
Scripture), to ſignifie in * 'Tis plain here in my Text, the Apostle doth a Mar. 26.01.
not diſcourſe of the cauſe of womans ſalvation, but ſuggeſts that bear. Rom. 14. 14,
ing, and (taking the word more largely b) bringing up of children, is the c.
* Plat.in Ces
ordinary way wherein pious Wives, ape to be ſuſpicions and fearful, si app'eucares.
ſhould meet with ſaving-help from God, who would lead them on Sic dra vehre,
therein to falvatian, which of his Free Grace through Chriſt he had Plat.Sed code.
deſigned them to , and prepared for then, who ſenſible of the ſignal Xenop!. dece
Marks of the Divine ſentence, in their child-bed forrows, are appallid
éris, .
under the dreadful apprehenſions of the firſt womans guilt, and the
TEXyo voy
fad conſequent thereof to all of the fame Sex, ready to ſwound away
in deſpair. For as Abraham was of Gods good pleaſure, father of the
faithful in uncircumciſion c, which could be no cauſe of begetting faith, Rom. 4. !l.
or any obſtruction to juſtification. So any, yea, every godly Wife di arpa.bus iis
.
whatever, tho not permitted to teach in the Church (as a little before
my Textd), yet in her honeſt Function, Employmet, and good work of d 1 Tim.1.12,
child-bearing travail, allotted to her by the righteous Governor of the
World e, ihould in due circumſtances be either temporally fav’dl; i. e. e Mar. 13:34
comfortably delivered from thoſe pains, ſo that ſhe ſhould no more re-
member the anguiſh, for joy that a man (or one of Mankind ) was
born into the world f, if God in his all-wiſe diſpoſal of perſons and f John 16.21..
things, ſees this to be beſt for her : or elſe eternally ſav’d by God in
Chriſt ( who commandeth light to fliine out of darkneß g), being found 8 2 Cor. 4-6.
in her Journey Heaven-ward, wherein ſhe goes on with ſubmiſſion Non itu.7.c..
to Gods diſpoſal, in her proper Vocacion, Office and Duty, for the
Jixws, fed
¿UUTA limona
propagation of Mankind. It's ſtrange then, that any ſhould take this
cauſally, as if bere the Apostle were opening the cauſe by which wo-
men ſhould be ſaved; when rather the cauſe ſhould have been ex-
plain’d, why he chiefly mentioned this condition of ſtate *, not by * Beza,
wwhich, but in which the woman might be ſaved. For he had touch'd
011 the ſpecial puniſhment wherein the TVman was amercd for de-
ceiving
**
640
Serm. XXII.
How Child bearing Women may be beſt
ceiving the Man; and now lie would ſubjoyn a Cordial to the im-
poſed penalty, or give ſupport under it, leſt tremulous Wives ſhould
faint in their child-bearing pangs, which however they might have the
fignature of Divine wrath upon them, did not exclude them from
happineſs; but as other Chriitians, in a way of Tryal, do paſs into
glory, fo religious Wives fhould not fall from the hope of falva-
tion; becauſe through Chrift, in their Feminine ſtate, and Fun-
ction of child bearing , tho they be not free from all ſpot of fin
they have a bleſſed Cordial in their ſanctified ſufferings, and ſhall
by a comfortable ſeparation of Mother and Babe, be Safely delive-
red of their burden, in their appointed time, if that be beſt for
them; and at the end of their peregrination in this life, ſhall
be eternally fav’d, ſuppoſing they have ſuſtained thoſe troubles in
Faith, Charity, Holinß and Modesty
. Having thus, as well as I
could ( making my paſſage clear through ſome difficulties ),
weighed the import of the Particle ded, in theſe Four Reffects, 'twill be
convenient to ſay a little for the explaining of the compcund word it relates
to, viz.. Temyogevízs.
loc.
i
3. Child-bearing, or bringing forth Children, as expreſſing the
moſt proper ačt of a good womans parturition, rather than the
child brought forth. Yet fonie do not only take it more ſtrictly, as
noting the very act of a womans being in Labour, or Travail
wherein are ſharp throws and pains, antecedent, concomitant, and
ſubſequent ; but alſo more largely from the Apostles uſe of the
Dancus in word afterward in this Epistle (as hath been hinted b); as com-
prehending alſo the nurſing and educating of Children in the nurture
Tim.3.14. and admonition of the Lord i; which is alſo very painful; as Augu-
i
stin's Mother Monica experiencd, when ſolicitous for his conver-
fion, till Chriſt was formed in him. Theſe burdens will then be
born in a Chriſtian acceptable manner, if the woman be out of the rich
grace, and bountiful gift of God, to qualified, that ſhe is endow'd with fa-
ving grave: which is,
2. The ſupport and strength expreſs'd, as the way and means by
keeping her Ornament, to evidence her Title, or obſerving the
Duties required , abiding in the Exerciſe of Christian and con-
jugal Graces, wherein they continue to be employ'd. Here ,
ſpeak diſtinctly, we are to look upon the Perjans, and their' Ex-
erciſes.
Gagneius Eft- (1.) The Perfons : Some ( following the vulgar ) would have
the word rendred ſingularly [ if she continue, or remain ], as conceit-
ing there is nothing Antecedent to agree with a Plural Verb: But it is
cerrain that the Original word is in the Plural Number, by the fut
conſent of all Copies (as Beza notes ): ſo that there can indeed be no
ground for that conceit. The generality therefore render it Plasin
rally,
Serm. XXII. Supported againſt, and in their Travail.
641
rally, according to truth , as we do ( If they continue, abide, remédio usipaotr.
main, perſiſt, or perſevere ), noting the neceſſity of being con-
ftant in holy duties. But then of thoſe who render the word
thus :
!
11. ) Some, as the Ancients, &c. *. refer it to the children brought * Syriae,
forth, expounding it of their abiding in the exerciſe of the following Æthiopic.
Graces. But this doth no way pleaſe the moſt judicious modern
Hierom , &c.
Eſtius, &c.
Expoſitors, any more than ſome of the Ancients, as not ſo conſonant
to the Context, wherein we have nothing of children. And therefore
a Learned Proteſtant || doth juſtly wonder it could come into the il Chamier.
mind of any who underſtand Greek. Be-like they took it to reſpect
the generation of children, if they, by the Mothers care, did continue
in the faith, &c. But theſe did not well conſider, that the compound
werd, Fexroyoria , child-bearing, is of the Singular Number. When Waltheri Har-
therefore this Verb Plural hath Two Nouns going before it , i. e. the monito
Woman, and child-bearing, we ſhould look to which of the Two [con-
tinue ] may be beſt accommodated. If to the word child-bearing, what
more uncouth? Then the Paraphraſe would thus trip, The Women ſhall
be fav’d in child-bearing, if child-bearing continue in the faith, &c. Who
then that duly weighs the thing, would refer the Verb continue, unto
the Perſon, namely, the Wiman, and not to child-bearing, which is her
allotted work or Function ? Beſides, if it ſhould be expounded of
her childrins perſeverance in Grace, it would follow, That a godly
Mother, who had faithfully done her duty towards her children,
would endanger her own ſalvation, ſhould her children prove unto-
ward and impenitent. Whereas this were contrary to Scripture, which
doth engage both Parents, Fathers as well as (if not more than )
Mothers, in the pious Education of their children ; and doth clear
godly Parents , having done their own duty, from being chargeable
with the guilt of their children, when they periſh through their own
perſonal default k. So that tho too often the wickedneſs of children k Ezek 18. 3.
may be imputed to the Parents neglect; yet certainly the righteous Calvin.
God will accept of the faithful Mothers diſcharging of her own duty,
tho her children do wickedly miſcarry. Wherefore 'tis moſt rational,
yea, neceſſary, to refer it (as moft do),
[2.] To the woman, and not to her children ; to pious Mothers,
and not their Off-ſpring. Nor is there ſufficient warrant, conſidering
it is in contexture with the Womans proper Office of child-bearing,
to take in both Parents (as Chryfoftome thinks *). And however the * rei govétor,
Verb [continue] be of the Plural Number, that is eaſily underſtood 1.3.Adv.vitup.
by an Hebraiſm frequent in the New Teſtament , or a Figure very uit. Monaftic.
uſual in ſacred and civil Authors , both Greek and Latin , lud- Enallagen Nie-
denly to paſs from one Number to another, when there is an agree-
ment in the Structure, with ſomewhat underſtood. So here from the
Singular to the Plural; as before, in this very Chapter , from the
Mmmm
Plus
meri.
642
How Child-bearing Women may be beſt Serm. XXII.
Sacra.
ܪ
+
*
Plural to the Singular , ſpeaking of Women, ver. 9, 10. to ſpeak of
1 Tim. 5.4. Woman, ver. 11. and again in this Epiſtle l, from a Widow in the Sin-
See 1 Cor.42. gular, to ſpeak of Widows in the Plural. Let them learn to shew piety at
Gal 6. 1, &c. home. Where in like Conſtruction, a Noun Collative ſingular is joyned
to a Verb Plitral; Woman noring the Sex, may be conjoyned with ei-
Glafii Gramat. ther Number : it being a Grammar-Rule
, That a Verb of the Plural Num-
ber is joyned to a Noun of the fingular , be ſure, when the Noun is Colle-
Elive, or Indefinite ; and the reaſon of the Conſtruction is of it ſelf plain,
becauſe the Singular Number doth indeed comprehend in it the plura-
licy of the Collective Noun. And the reaſon of the Apoſtles ſudden
tranſition here, might be, becauſe he had briefly diſcourſed of the Office
of all Chriſtian Women , ver. 9. But Collectively under the Noun
Woman, he faith emphatically of Chriſtian Wives, if they continue con-
ftant, noting the whole body of Chriſtian Wives, who paſling through the
pangs of child-bearing, as the allotment of God, do,
(2.) Exerciſe the Graces proper to ſuch who mind their eternal welfare,
by perſevering in their Chriſtian walk, ſuitable to their high Calling, and
holy Profeſſion; being qualified and adorned with Faith, Charity, Ho-
lineſ, and Sobriety, thoſe rare Jewels, which in the ſight of God are of
great price. And the last of theſe, which fome render Modeſty, or
Chaftity, as a Species of Temperance, the Apoſtle makes neceſſary to
Beza, Chas married Women, as well as to Virgins * Tho not (as the Papists do
ridiculouſly imagine), thar Matrimony is a Sacrament, and doth confer
Grace: or that (with the Papists) we are to reſtrain the Graces in my
Text only to the four Matrimonial Vertues, oppoſite to the four Evils
Il Belarm. To.2. too often incident to a married ſtate ll, viz. Fidelity, in oppoſition to
de Nhutrint. Adultery; Charity, to Enmity (chiding and brawling); Sanctity, to
Diſhonesty (or Laſciviouſneſs, and Rebellion of the Members); Sobrie-
ty, to Intemperance and Incontinence. But I know no warrant we have
to ſpeak thus narrowly, when 'tis moſt rational to conclude, that the
Apostle doth reſpect Faith in Chriſt for Justification and Salvation
and not on the Faith of Matrimony ; Charity, or Love to Christ, and
bis: and not only Conjugal Love; Holineſ, which becomes all Chri-
ftians; i. e. fančtification of the whole Inward and Outward Man":
and not only the peculiar fanctity of the Marriage-bed; Sobriety, no-
in Gal. 5. 24. cing that Moderation all who are Christs ſhould be endow'd with
and not only the continency of a Wife. So that I ſhall take theſe
Graces in their Exerciſes , comprehenſively as relating to a Chri-
stian Converſation in the general , and a Marriage-ſtate in ſpe-
cial.
Thus having been took up much longer than I wiſh's, in obvia-
ting the difficulties which ſome caſt in the way to the clearer ex-
planation of the Terms in my Text; I ſhall be ſtraitned in ſpeaking
to the Deductions from it, as to the preſent ſolution of the caſe pro-
pounded, by reaſon I want that dexterity ſome others might have
uſed. I beſeech you bear with me a while, to touch upon Two or
Three
mier.
Saci ain.
.
m;
Serm. XXII. ſupported againſt, and in their Travail.
643
Three Doctrinal Obſervations, which my thinks do clearly reſult from the
words thus explain'd, with reſpect to what went before in the chapter;
viz.
Obf. I. Not teaching in the publick Aſſemblies, but a patient breeding,
bearing, and bringing up of children (when God opens the Womb ),
is the commendable Office of a good Woman in a marriage state. 'Tis
clear from the Apostles diſcourſe in the foregoing verſes, that he might
take off ſuch Women, who from the pride of their Gifts, were apt to
take a liberty in publick Church-meetings (which doth in no wiſe
appertain to them ): he enjoyns them filence ; and enforceth itfrom
this reaſon of the Womans ſubjection, and certain forrow inflicted for her
forwardneſ in the tranſgreſſion. And that ſuch a temporal penalty might
not obſtruct their eternal felicity, he ſhews it doth not become the weak-
er Veſſel n, to be fo puft up, as to be talking publickly about Church- n 1 Pet. 3. 7
matters in the Aſſemblies, where they ought to behave themſelves
modeſtly, and not indecently o; but rather by a patient demeanor, o Cor:14,35.
ſuitable to their condition *
to glorifie God 'in the Parturition and * L. Viv.de
Chriſtiana
Education of an holy feed to ferve him. If ſo be the Lord hath.called
Fam. p. 21.
them into that eligible and honourable eſtate of Marriage, qualified
them with an ability to conceive , and bleſſed them with a power of
bringing forth ; and if he is pleaſed to exerciſe them with the many
troubles of breeding, but yet gives them a miſcarrying Womb for
ends be known to himſelf p, they are more eminently called p Hoſ. 9. 14.
to patience, quietneſs, and meekneß of spirit, which in the fight of God
of great price q, not deſponding of Gods mercy in that doleful con- q 1 Pet. 3. 4.
dition.
Some Improvement of this First Point may be made in a ſhort Application Applicat.
for the Reproof,
1. Of ſuch malapert Women, who mind not their own buſineſ, the duties
properly appertaining to their Sex; but contrary thereunto (as the Apostle
peaks in this Epistle r), will be Buſy-bodies, ſpeaking the things they ought r 1 Tim. 5.13,
orig as the Pepuzens of old *, thruſting themſelves into Church-Affem- 14.
blies, and invading the Miniſterial Function. Yea, thoſe, who tho they
* Τεπεξηνδι
do not (as fome have done) contradict the pure Doctrine of the Goſpel,
γυναίκας ως
προφητίδας
in the faces of Chriſtian Congregations; yet at leaſt in their Conferen- fx80i, Pan-
ċes do imagine, that all their Teachings, and conceited Opinions, de&. Can.Tom..
ſhould paſs for uncontrollable Dictates and Doctrines. If Women pro- 2. p. 5º.
feſſing godlineſs, did really labour more after thoſe things which the
Apostle here looks upon as moſt commendable for their Sex, Chriſtians
in our Age had not had ſo many ſad Experiments of the inconveniencies
which have riſen from the liberty of ſpeech in Church-matters, which
ſome who would be reputed godly Women, and of great artainments, have
ufurped to themſelves. And if preaching in a fixed Church, do not belong
unto Women, then be ſure baptiziug doth not. Both are to be performed
Mmm m 2
only
644
How Child-bearing Women may be beſt Serm. XXII.
ad an.160
See Mr. N.C. only by Men called, and ſolemnly fer apart for the Miniſterial Office.
on Tit. 1.5. Hence thoſe Women, who from an unwarrantable Indulgence of ſuch as
made Baptiſm abſolutely neceſſary to the ſalvation of all, did uſurp a li-
berty and power to baptize weakly children, did evidently contradict the
Apostolical Canon ; as may be gathered from what in the Hampton-Court-
*
Fuller Ch. Conference *, againſt the Arguings of fome of the then Biſhops, for the
Hift.lib. 1o. permiſſion of Midwives, in caſe of neceſſity, to baptize Infants ; King
Fames did allert, from our Saviours Commiſſion S, Go preach, and baptize,
Mat. 28.20. &c. Twat it was effential to the lawful Ministration of that Ordinance, that
it ſhould be performed by a Minister duly called. Again, it is for the Re-
proof of,
2. Such ſoft and delicate Women, who like the pleaſure, but are impatient
of the pain which ordinarily attends thoſe in a married ſtate. To ſay now
thing of thoſe bad Women, who from a luftful cruelty, or cruel lustfulneſ,
* D2 Nupt. & as Anguſtin ſpeaks *, do with that thcir iffue ſhould periſh rather than live;
conj. l. 1.c.15. and therefore do uſe ill Arts, either to prevent Conception, or procure
Abortion; which muſt needs be very diſpleaſing to God, who in his.
+ Exod. 21.15. Law t, hath breeding-bearing Women much upon his heart, to provide
for their ſafety. There be ſome; who from pre-apprehenfions of their
u i Cor. 7.3,4. own pains, forbear to render their Husbands their duet, not well weigh-
ing the ill conſequents of ſuch forbearance. Others are ready to con-
ceit, 'tis a diſcouragement to them to take pains, when very well able,
about the nurſing and education of their children. 'Tis true hey are
not of ſuch Nun-like diſpoſitions, as ſome others, idolizing a lingle life
for their eaſe, regarding not to be ferviceable to God in their Generation,
according to their capacities, when called. For our Apoſtle in this Epi-
i i Tim.5.14. stle w, wills young Women to marry, bear children (not as too many in
our Age, to bear children when not married), guide the houſe, give mone
occaſion to the adverſaries to ſpeak reproachfully. Yet they are lo greatly
addicted to ſenſual pleaſures in the married ſtate, that they like not to
take pains in going through their appointed time with their child-
breeding , and child-bearing ; but do ſo over-eagerly purſue their
Appetites, Frolicks, and Fancies, that they too often forget the
condition into which God hath brought them, and ſo deprive
themſelves, and their Husbands, of thoſe bleſſings, which if they did
behave themſelves ſoberly, and Chriſtian-like, they might well hope
for at Gods hands, ſuppoſing them to continue duly careful (as
they fhould be) to forbear exceſs in Dier, and violent Recreati.
ons, and to ſuppreſs vehement Paſſions, uſing that moderation in all
things which their condition notably calls for. Which leads me to
the
&
k
Obſ. 1!. That the forrows of child-led ſhould not diſhearten Chrifi iar
Women from ewering into a marriage-state.
Wc
Serm. XXII. Supported againſt, and in their Travail.
645
We plainly ſee here, left the pains of child-bed ſhould deter good
Women from enjoying the comfort of the Marriage-bed , Paul doth in
my Text introduce the great benefit of Womens Temporal and Eternal
fafety, that they might not defpond under the
Temporal chaſtiſement
of child-bearing forrows, if they were true Believers, and liv'd in
fubje&tion to God and their Husbands (wherein their Husbands act
agreeably to Gods Word ) : fo that through Gods gracious vouch-
fafement, they fhould receive no final damage by their Grand-
Mother Eves being firft ſeduced : but upon their unfeigned returning
to God, and reſigning entirely to him, they ſhould find in his favour
life x. The penalty of their ſorrows being converted into a bleſſing x Pfal. 30.5;
by the ſanctifying Spirit, they ſhall receive comfort in their ſharp
and tedious throws and the thouſand pains they ſuſtain in breeding,
bearing, and religiouſly bringing up their children, ſhall work together by
Gods infinite wiſdom, and benign influences, for their Temporal ſafety, lo
far as God ſees that good for them y; and in the iſſue, for their Eternal y Romn. 8. 286.
Salvation.
Hence I infer, to make a ſhort Application of the Doctrine,
1. That goed Women', when they are call'l to it ( for all are not Applicat.
call'd to it at all, and ſome not at all times, upon ſeveral accounts),
they are ſo far from hindring, that they may forward their own ſalvation
by entring into a marriage ſtate. And tho they may think Sinagestion
to their own Husbands z, only in the Lord, as is fit à (for the Goſpel z 1 Pet. 3. 5.
requires no other ſubjection, but in the Lord Chriſt), to be fome a Col. 3.18.
obftruction to their comfort and happineſs; yet they are much de-
ceiv'd in ſuch apprehenſions. For this Doctrine, reſulting clearly from
my Text, ſhews, that this kind * of willing ſubmiſion and obedience to * Admonentur-
their own Husbands b, is a better thing than they deem of (accompa. hoc genus obfe
mying, ſalvation), and acceptable to God; being Marriage is honourable qui & fibi effe
Salutare & Dey":
in all c; an Ordinance inſtituted by him, who brings ſo many
acceptum,
good Wives to Heaven, to enjoy moft contenting ſweets there, Calv. in Tex-
from their afflicting forrows in Child-bed here. Further I in- tum.
b Tit. 2.50
fer,
Heb. 6.9.
C-13. 4.
2. That hypocritical pretences of Sanctity, and unwarrantable vows of
perpetual Virginity, ſhould not bring a diſparagement upon the honourable
State of marriage, from the pains and perils which child-bearing Women
paſs through. The Diſciples of Christ were over-hafty in ſaying d,
"Tis not good.- to marry. Buc theſe of Antichriſt , who embrace the d Mat. 19. 70**
Doctrines of Demons and forbid marrying e to their Priests, whether e 1 Tim.4.1,2. -
they have the gift of Continency, yea, or no; and to fuch Virgins,
which for their gain, they decoy into an irrevocable Vow (as chey call it),
is deteſtable. Yet this is the common practiſe of the Papists, how
odions foever it be, and in the conſequentes pernicious * , as well as * Bernhardizzo si
the practiſes of thoſe before reproved, who either to cherith cove- in Roſario. --
touſneſs,
646
Serm. XXII.
How Child-bearing Women may be beſt
here
Senten.
touliefs, or cover their wantonnefs, keek to prevent Conceptions, or
procure Abortions, are enemies to the propagatien of Mankind; and
|| Eſtius in when the fubtilties of School-diſtinctions are laid aſide, will be found
culpable of Homicide. God deliver us from that mystery of iniquity,
f Rev. 13. 3. which they who go a wondring after the Beaſt f, in contempt of
Syric. Di
ſtinct. 82.
Marriage, labour to bring in, following a wicked Pupe *, tho they
iConcil.Gangr.
incur the Anathema of a Council |; and tho, as we may fee fome
of our first Reformers detecting the Acts of the Engliſh Votaries *, caſt
* Bale Myft.of it out with abomination; in that they ſaid, the Whoriſh Papal Syna-
Iniquit
. p. 17, gogue was a great blemiſh to godly marriage ; which hath already
in our days been ridiculd by ſome Atheiſtical Debauchees, whoſe
Engl. Votar.
monltrous Immoralities make them contemptible. Whereas Marriage
derives its honourable Pedigree from the firſt pair, when innocent
in Paradiſe here below, and is no way obſtructive to an happy en-
trance into the Paradiſe of God above. Hence I am at laſt come to
the
C. 10.
18.
D. 18.
!
Ob, 111,
IIId, and Principal Obſervation from the words, which will directly
anſwer the Enquiry before us: viz.
By perſeverance in Chriſtian and Conjugal Graces and Duties, child-bearing
Wives may be beſt ſupported againſt, in, and under the bazard of their
Travail.
Roni. 2.7.
This doth clearly reſult from the Text, as I have explain’d it, and needs
not much proof.
By patient continuance in well-doing, thoſe who ſeek for glory, and ho-
mour, and immortality, have eternal life
, faith the Apostle elſewhereg:
g
and a prudent Wife abiding in faith, charity, holineſ and fobriety,
may have ſuch ſupport from the ſtrengthning-word of Promiſe
here, and elſewhere, that travailing in birth, and pained to be deliver-
b Rev. 12. 1. ed h (as the borrow'd ſpeech expreſſeth the Churches forrow), ſhe
may have good hope of being preſerv'd, and ſeeing a comfortable
feparation 'cwise her and the burden of her belly, when her loins are
i Ifa. 21.3, filled with pain, and pangs have taken hold on her i; * The Lord will ſay (as I
*Ifa. 43. 6.
may allude to that in the Prophet) to the loins, give up, and to the womb,
keep not ta k; ſo that all ſhall be ſanctified to her ; and in a proportion ſhe ·
may rejoyce in hope, as Elizabeth from her own experience hearined her
& Luke 1.45, Couſin Mary k ; il fjed is she that believeth; for there ſhall be a performance of
thoſe things which were told her from the Lord; if not in kind, yet in
Equivalency, or that which is better. For tho, as the moſt beloved Wife
4 Gen. 35. 17, Rachel, in her hard labour, ſhe ſhould dye l; or tho the fad eſtate
of the Church ſhould multiply her groans, as Fhineas his Wife's
m i Sain. 4.. were, for the the taking of the Ark m; yet ſhe may have good evi-
dence from the clear thining of her Jewels and Chains (which Chriſt,
* Cant: I. ic. her Husband, hath put upon her, as his Spouſe *); I mean the ex-
erciſe of her Graces, that the ſhall be eternally ſav'd; her ſoul ſhall
* Heb. 4. 9. paſs into that reft which remains to the people of God n, where there
ſhall
18.
20, 21.
Serm. XXII.
: 647
ſupported againſt, and in their Travail.
ſhall be neither forrow, nor crying, nor any more pain ; for the former
things ſhall be paled away o; and that may be written on her o Rev. 21. 4.
Tomb-Itone, which a Learned Doctor wrote on that of pious Mrs.
Wilkinſon*, who with her child went to Heaven from her Child-bed ; * Dr. Reynolds
in her Life.
viz.
She and her
Child were bu.
Here lyes Mother and Babe, both without fins.
ried together:
'Next Birth will make her and her Infant Twins.
1. Faith
Thoſe neceſſary and eminent Graces, to perſeverance or continuance
wherein, the promiſe of ſalvation is made by the Apoſtle unto child.
bearing Women, on which they live for ſupport againſt, and in their Tra.
vail, are, as you have heard, theſe Four ; viz. Faith, Charity, Holineſ,
Sobriety.
which we may diſtinctly conceive of, as compre-
Πίσις.
hending both that which is Divine and Moral, or Christian and Con-
jugal.
(1). A Divine Faith, which is precious and ſaving p; a Grace of p2Pet.I.I.witii
the Holy Spirit, whereby the enlightn'd heart being united to Chrift, Heb. 10.39.
doth receive him, and reſigns up it ſelf to him as Mediator ; and
fo is espouſed to that one Husband q, depending entirely upon him. 9 2.Cor. 11.2.
By this Faith, receiving the Son of God, who is alſo the Son of
Man, born of a Woman, is the good Wife to live in ſubjection to
Chriſt, her ſpiritual Head; and then, tho her pains be never ſo ma-
ny, her throws never ſo quick and ſharp, ſhe may be confident
that all ſhall go well with her, either in being ſafely delivered of the
Fruit of her Womb , as the Lord's reward, out of his free love
go ;
or having her Soul, and that of her Seed, eternally ſaved, being
taken into covenant with the Almighty God ſ: ſo that in the iſſue, / Gen. 17.1,7.
ſhe will at laſt with all humble adoration, yeild that it could not
have been poſſibly better with her, than to have been in that condition of
ſubjection and ſorrow, in breeding, bearing, and bringing up of children.
'Twas this Faith, for the ſubſtance of it, which the pious childing Wo-
men, mentioned in the ſtory of our Saviours Genealogy, did exerciſe ;
a continuance wherein is required of every juſt Chriſtian Woman,
that ſhe may live by it in the pains which threaten death. For by this
Principle ſhe may be the beſt ſupported, and derive Vertue from her Savi-
our, for the ſweetning of the bittereſt-cup, and ſtrength for the ſtaying
her up, when the anguiſh of bringing forth her firſt child is upon her t; t Jer. 4. 31.
as Sarah, the notable pattern of pious Womeir, in this caſe did,
concerning whom it is recorded u, By faith Sarah her ſelf receiv’d u Heb. 11. 11-
ſtrength to conceive feed, and was delivered of a child when ſhe was
paſt
, age, becauſe the judged him faithful who had promiſed. A ſtaying,
and living by Faith upon Gods Providence and Pronziſe, will revive
the drooping ſpirits of otherwiſe weak and fearful Women, in their
good
r Pfal. 127. 3
648
How Child-bearing W’omen may be beſt Serm. XXII
*
0ne
good work of child-bearing, for the multiplying of the Church with
thoſe whom God will fave. So that tho impending danger to Mo-
ther and Child, may make even good women to quail, when their
pangs, as ſo many touches of Gods diſpleaſure againſt fin, are upon
them; yet by Fa!th they can fetch relief out of the faithfulneſs of
the Promiſer, as Sarah did ; and out of this good word he hath re.
corded in my Text; or that more general by the Prophet David w,
- w Pfal. 55. 22. He will ſtain, or take care of thoſe that caſt their care and burden
with 1 Pet.5.7. 11pon him, with the like. Hereupon the upright woman
tho frail,
can reſign up her ſelf to God, being fully perſwaded with the Fa-
* Rom. 4. 11. ther of the Faithful x, That what he hath promiſed, he is alſo able to
perform in his own time and way, which is ever the beſt. And
* Mr. Oliver, , now with God, ſpeaking largely to this matter, in his Pre-
chap.13.p.139. sent to Teeming Women, hath very well obſerv’d, 'Twas bis will
, that
in their Travail there ſhould ever be, while the World ſtands, that
most éminent instance of his power. Indeed, that ( I may ſay ) which
Galen: made the great Heathen Phyſician, after a deep ſearch into the Cau-
fes of a womans bringing forth a child, to cry out, ob miracle of
Nature! Hence in her low eſtate, the pious Wife who lives by
Faith above Nature, when she ſpreads her hands, and utters her doleful
groans before the Almighty, concludes, It is the Lord, let him do
Jer. 4.31. what ſeemeth him good y. If it feems good unto him then to call
1 Sam. 3. 18, for her life, and the life of her Babe, ſhe can ſay, Lord, bere am I,
2 Sam. 15:26. and the child which thou haft given me (as the Prophet ſpeaks upon
z Ifa. 8. 15. another account z). She truſts to chat good and great promiſe a,
à Gen. 3. 15. That the feed of the woman ſhall break the ſerpents head: and therefore
comforts her felf, that the Serpents fting is took away by him that
is born of a woman. And tho the Birth of her child may coſt
her much more forrow than it doth her Husband; yet as Manaoh's
b Judges 13. 3, Wife, ſhe may have a ſecret intimatiom b from the Angel of the Co-
9, 23. venant, of, and in her fafe deliverance, one way or other, which her
Husband knows not of, and which will abundantly compenſate all her
forrows. If ſhe hath been in ſuch a condition before, he can ſay c,
Pfal. 63. 7.
Tribulation worketh patience, and patience experience, and experience hope:
and ſo by Faith conclude, Becauſe thou haſt been mine help, therefore
will I truſt in the shadow of thy wings. This ſaving Faith I might farther
ſhew, doth preſuppoſe and imply Repentance, and expreſs it ſelf in Medi-
tation and Prayer.
c Rom. 5. 4.
1. It doth preſuppoſe and imply Repentance, which from a true ſenſe
of fin, and an apprehenſion of the mercy of God in Chriſt, doch
d Ezek. 20.43. cauſe a loathing of our felves for our iniquities d, which is a very
and 36. 31. proper exerciſe for a child-bearing woman, who is eminently concern'd
e Mar. 3. 8. antecedently to bring forth fruit meet for repentance e, that God may
receive her, and the Fruit of her Womb graciouſly, upon her hearty
turning from ſin, and returning to, and truſting in him. Child-bearing
Women ſhould fruitfully remember the Sentence , acknowledg rightly
Gods
Serm. XXII. ſupported againſt, and in their Travail.
649
:
Gods diſpleaſure againſt fin; and humble themfelves very particularly
before him, who doth in mercifulneſs infinitely ſurpaſs all the Kings
of Iſrael; that he may thew ſpecial favour to them. For as a woman
newly delivered of her Child, is not out of peril, whilſt that Phyſici-
ans call the Secundine , and the Placenta , or part thereof, remains ;
fo neither if there ſhould be remaining any known fin unrepented of,
could ſhe upon good grounds expect to be ſaved from her groan-
ings.
One of the Ancients * doth ſet forth Repentance, by comparing * Nazianz.
the Soul to a pair of writing Tables , out of which muſt be. waſh'd
whatſoever is written with ſin; and inſtead thereof muſt be entred
the characters of Grace
. And as this ſpiritual waſhing is very necef-
ſary for all f; fo be ſure it is ſpecially neceſſary for thoſe women who f Jo. 3. 3, 5.
are apt to be over-curious in the waſhing of their Linnens for their lying Tit. 3. 5.
in, that the purity of the outward be not preferr’d to that of the inward
Man.
2. This faving Faith doth uſually expreſs it ſelf in thoſe women
who are really eſpouſed unto Chriſt, and in whom he dwells by
Meditation and Prayer, which are alſo very requiſite for the
fupport of child-bearing ones, at the approaches of their appointed for-
rows.
( 1.) Faith doth expreß it ſelf in Meditation ; and ſo by bringing the Soul
to contemplate upon God, doth (as Wax is ſoftned and prepared for the
(Seal make the heart ſoft for any ſacred characters or Signatures to be im-
printed upon it. Hereby an Hand-maid of the Lord, when he awakes,
is ſtill with him g in heartning Soliloquies. The good woman ferig Pfal.139.18.
ouſly thinking on the Sentence of the Almighty, That ſorrow ſhould
be multiplied in her conception, and bringing forth children h, reflects h Gen. 3. 16. .
upon her ſelf, and conſiders well, how her portion of afflictions in
a Federal ſtate, is allotted to her by divine diſpoſal ; and thereupa
on tafts fome ſweets in their bitterneſs, and reſolves to ſubmit there-
unto, as her duty : and finding her ſelf to have been barren and un-
fruitful in the knowledg of the Lord Feſus Christi, to bring forth fruit unto 12 Pet. 1.8.
holineſ, which ends in eternal life k. Inſtances of ſuch fruitful Meditation, k Rom. 6. 22:
may be ſeen in Mr. Oliver's Preſent forecited, chap.5. Further, Faith doth
exerciſe it ſelf,
( 2.) In Prayer to God, that being the Mouth of Faith in God through
Chriſt; in whoſe prevailing Name Chriſtians are concern'd to lift up
their hearts unto him for relief in all their ſtraits. Thoſe good Wives
who own the Religion of the Bible, ſhould not with the Heathen in
their pains, make their Prayers to Lucina; or with the Papiſts, to the
Virgin Mary, or their S. Margaret; but unto him alone in whom they
believe l, and who alone beareth prayers m. Cbryfoftome did greatly ! Rom, 10.14
m Plal. 65. 2.
complain in his time, that the tender mind of a Virgin on her Marriage-
Nnnn
}
day,
say
650
How Child bearing Women may be beſt Serm. XXII.
148, 149.
day, ſhould be diverted from minding the things of Chriſt, with
immoderate ſports, and devices of Mirth, and from eying of God, who
* L.Viv. de
Chriſtian.
alone could effectuially give joy toa married couple * And therefore ſhe
Fam. 1. 2. P.
1hould then rather implore his aid, as the hath need to do all along
in a married ſtate; buit much more peculiarly and fervently, when
having conceiv'd, and grown big, the hour of her child bed
pangs
is approaching, that her heart is fore fained within ber, and the
Pful. 55.4. of death are fallen upon her'n, ſhould her precious Faith fervently utter
· her moſt neceſſary and affectionate requeſts unto him, who hath
freely given by his Apoſtle, the good word of ſupport in my Text,
with thofé of the like import elſewhere; and is able to fave to the
utterinolt, deliver effectua'lly, and keep in perfect peace all that fly
to him, and ſtay themſelves upon him in that good work he hath appointed
them unto. Thus of the principal Grace, a Divine or Christian Faith.
There is alſo,
[2.] A Moral, or Conjugal Faith, which is more diſtinctly called
fidelity, or faithfulneſs; a Grace much ſtrengthned from the former ;
and in a Wife doth more peculiarly reſpect her Husband; as we may
01 T.m.5.12. particularly gather from our Apoſtle in this Epiſtle o (compar'd with that
Tit. 2. 10.
which he ſpeaks more generally of it elſewhere p, for the adorning of the
doctrine of God our Saviour in all things). The Wife hath plighted
her Troth to her Husband, according to the fleſh, unto whom the
Lord hath in the Marriage-Covenant joyn'd her, and ſhe is obliged to
be conſtantly faithful in all conjugal duties to him, with whom ſhe
hath truſted her felf, and that by Vertue of the Covenant of her
God. Neither is it enough to be really faithful, but alſo to ſeem ſo,
* Tertull
.
or be ſeen as much as may be, ſo to be *. Not that any Chriſtian
Il Purchas Pil- woman ſhould be like ſome of thoſe in the Great Moguls Countrey ll,
grim.l.1.p.225. wlio to gain the repute of modeſt, loving, and faithful Wives, will
have their own Corps burnt together with their deceaſed Husbands:
but ſhe ſhould ſhew her real fidelity, as in an honeſt and prudent
concealment of her Husbands ſecrets, ſo in avoiding all juſt fufpici-
on, by any familiar converſe with others, of being falſe to his Bed
and religiouſly keeping till death, the Matrimonial Obligațion, not
deſerting her dear yoke-fellow when reduced to ſtraits. For ſo 'tis
ſtoried of the King of Pontus his Wife, that ſhe diſguiſed herſelf to
follow her baniſh'd Husband, ſaying, There ſhe reckon'd was her King-
dom, her Riches, and Countrey, wherefoever the could find her Hus-
* L. Viv. de band * The Wife of a certain Count of Custile, when the King had
Chriſt. Fæm. detained her Husband in Priſon , went to viſit him, whom ſhe per-
1.2. P.157,15€. Twaded to put on her cloaths, and leave her there in his ſtead of
which Fact the King hearing, did much wonder at the 'fidelity of
the Counteſ, and ſent her to her Husband, wiſhing he had ſuch Wives
for himſelf and Sons. I might produce more Inſtances, but I ha-
ften. If Chriſtian Servants ſhould perform the Offices of their Re-
lation,
3
Serm. XXII. Supported againſt, and in their Travail.
651
lation, as unto the Lord, with all good fidelity q; much more ſhould 9 Tit. 2. 10.
the Chriſtian Wife, who hath ſolemnly entred into the Covenant of Col. 3. 22.
the Lord with her Husband, in all faithfulneß fill up her Relation towards
him, with whom ſhe is become one fleſh. Yet in too many, what a
defection is there from this Faith? Wat a violation of this good fidelity
in our degenerate and decrepit Age? which unleſs God give timely
repentance of, may not only hazard the Temporal, but will alſo the
Eternal ſalvation of many adulterous childbearers, whu (yet leſs im.
pudent than ſome others) wipe their mouth, it may be, and (unleſs their
Tharp throws face them to confeſs their falſity ) would be thought to be
moſt genuine Daughters of the Church, when indeed they haſten
its ruine
in a ſpurious brood.
The next Grace required here in my Text, is,
2. Charity, or Love. This in a good Wife, I take as I did Faith, for dyern.
that which is Chriſtian and Conjugal, reſpecting Chriſt, and her Husband.
Be ſure every Chriſtian Wife ſhould,
1. Love the Lord Jelas Chrift, conſidered both perſonally and mystically.
She ſhould ſincerely love Chriſt in himſelf, and in his members. Her Faith
towards him ſhould work by Love r.
ge Gal. 5. 6.
rzis t.
[1.] It Hehoves her to give the Primacy of her affection unto Chriſt
himſelf
. She is oblig'd above all, moſt entirely and heartily to love
the Lord Jeſus Chriſt, her ſpiritual Husband. For they come rinder
the Apoſtolical Benediction, who love our Lord. 'feftes in ſincerity, or
with incorruption S; Our Lord Jeſus loves fuch, and is much affe. S Eph. 6. 24.
¿ted with their doleful condition, as with that of his friend Laza .
This indeed is a good evidence of a genuine Faith , and t John 11. 3,
fhews it ſelf to be of a right ſtamp, when there is an holy care to 11;35:
keep all Chriſts Commandments u. Hence Charity is compared by one,
u John 14.15
to an ever-turning fq, always providing, and labouring for him in
whom the reſtech. Let this be the chief care of the Chriſtian Wife,
and ſhe may upon good, grounds conclude Christ is hers, and she is
his w; and ſay in all trouble, as the good woman, when bloody Bonner w Cant. 2. 15.
threatned her in the Popiſh perſecution, to take away her Husband
and Son; Chriſt is mine Husband, and better to tban Ten
Sons i you cannot ſtrip me of bim, Now if the good Wife hath
Christ preſent with her in her Travail ( as they who love him
with a prevailing love , certainly have in all their affliction ) ,
the hath All,
, having him who will command deliverance for
her, and
a bleſſing upon her * ; who being indeed Chriſt's x Pfal. 44. 4.
Friend, as she is to love him in' himſelf , fo alſo in the next Lev. 25.21.
place,
me than
Nnnn 2
[2.]
!
652
Serm. XXII
How Child-bearing Women may be beſt
Tit. 2. 4.
[2.]: She is concern'd to love him in his members. Her Christian
Charity is to be manifeſted unto thoſe that are Chrifts, for Chriſts
y I Tim. 1.5. fake; and as the Apoſtle writes in this Epistle y, is ſuch, namely, which
anſwers the end of the Commandment, out of a pure heart, a good com-
ſcience, and faith unfeigned. We certainly prove our love to Chriſt,
by keeping his Commandment , in loving thofe that are his , fin-
: John 13. 34. cerely and conſtantly 2. Love to the Brethren goes along with
a 1. John 5.1,2. our love to God a: and the continuance of it, may well diſpoſe to
b Heb. 13.1,2. Angelical comforts b. However it may be very advantageous to a
child-bearing woman, to endear Christian brethren, who are much in
doing of Gods will, and prevalent with God, to aſſiſt her more affe-
Ĉtionately with their Prayers, having ſeen her real Charity to promote
Gods ſervice, and advance piety. It will no doubt argue her abiding
c 1 John 2. 10. in the light c, and ſure paſage from death to life d, and Gods dwelling,
d and 3. 14. or conſtant preſence with her, which will be abundant fupport to her in
the greateſt pains, when ſhe bringeth forth with the moſt difficulty, as the
* Hippocrates Phyſician * finds fome to do. Then as ſhe ſhould love Chriſt in himſelf, and
Tix1801 Xane- in his members; fo
war, Aph. 55.
2. Next to Chriſt, the good Wife is above all other, dearly, and con-
ftantly to love her own Husband, and that with a pure heart fervent-
e 1 Cor. 7. 2. ly e. Yea, and ſhe ſhould never entertain low thoughts of him in
that Relation, whom ſhe could once think worthy of embracing for
1 Pet. 1. 22. her Husband and whom by the Covenant of God, in all Offices of
f 1 Cor. 7. 34. Love, ſhe, is oblig'd to pleaſe f: without this bond of Perfectneſs,
all will be looſe, uneaſie; and unpleaſing ; yea, the Laws and Com-
mand of God, who by his wife Providence ordered the Match, will
* Lud. Viv. become tedious and irkſome * But where this conjugal love is con-
P. 104. fequent upon the foregoing Chriſtian love, there all will become
eaſie. This is the very life of perfect Friendſhip; and where it refides
in power, no diligence will be wanting to facilitate all other conju-
I Fabr. Bar. gal duties 11. For never-failing, Charity, eſpecially in this Relation,
de re Uxoria, will enable the good Wife to bear all things, to believe all things, to
1.2.C.I.
bope all things, to endure all things g: This holy flame therefore (as
Cor13:7,8. the Veſtal fire *) ſhould be ever-cheriſh'd, that it go not out. Indeed
Alex. Alex,
bas. C, 126
Love being as the Soul of Society, and of it ſelf Immortal, it would
argue it were not fincere at firſt, if it ſhould ceaſe. Dr. Goad re-
commending the mothers Legacy to her child unborn, written by pious
Mrs. Foceline, when big with child, preparing for her approaching child-
bed, faith, What eyes cannot bebold her true and unſpotted love to her
deareſt Husband? In her affectionate Letter to him, prefix'd to that
little Book, ſhe declares, with thankfulneſs to God, her fears of child-
bed painfulneſ were cured with the remembrance, that all things
ſhould work together for the beſt to thoſe that love. God (which cannot
be right in a Wife without this true love to her own Husband), and
a certain aſſurance that God would give her patieuce according to her
pain.
Serm. XXII. ſupported againſt, and in their. Travail.
653
pain. And ſhe bare all patiently. So did Mrs. Wilkinſon, a poolt lo-
ving Wife *, whoſe patience was remarkable in the midſt of very fore * Dr. Harris
pains , 'which frequented her in the breeding and bearing of children. in her Life.
Yet then her ſpeech was, I fear not pains; I fear my ſelf, leſt through
impatiency I ſhould let fall any unbefitting word. 'Tis a blefied frame
(ſaid that grave Divine, who recorded it), when pais ſeems light, and
fin heavy. So on the other hand, for want of this prevalent conjugal
love, in conjunction with Chriſtian love, a Daughter of King Ethel-
red having found the difficulty of her firſt birth, ſhe did afterwards
perpetually abſtain from her Husband's Bed ( againſt the ripostle's
Kule b), proteſting from a Principle of unaccountable felf-love, Thai h : Cor. 7. 3.5
it was not fit a Daughter of a crowned Head, ſhould commit her Self
any more to ſuch perils. 'Twas far otherwiſe with a young Woman
in Eubwa, who being married to a Man fhe lov'd dearly, becanie
Mother and Grand-Mother to an Hundred Children.
The Story
of Mrs. Honywood, in our Age, is not leſs famous. I might produce
many other Instances, but'tis more than time I come to the next mentioned
Grace; viz.
3: Holineß ; which I take as the former, for that which is Chriſtian and oylasuisa :
Conjugal, more general and ſpecial.
1
1. There is Holineſ which is conſidered more generally, being an
univerſal Grace agreeing to a Chriſtian as ſuch, wrought by the Spirit
in the new creatures from the peace made by Chriſt; whereby the ſoul
being chang'd into his likeneſ, there is an abiding in a ftate of gracious
acceptation with God, and a striving in ſome meaſure to be holy as he
is holy, in every particle of our converſation, both towards God and Man,
publickly and privately in some degrees
. As all Chriſtians are to mind
their fàlyation in the holineſ of the Spirit, and to follow after it by
Christ i: So Chriſtian Wives in a child-bearing ſtate, that they may comm' i 2 Theſ. 2.13.
fortably bring forth the Fruit of their Wombs, are highly concern'd for 1 Pet. 1. 2.
that good work, to have their fruit unto holineß k. Then be ſure all ſhall Heb. 12. 14,
go well with them, both here and hereafter. Bleſſedneß belongs to the pure k Rom: 6.22.
in heart, and the undefiled in the courſe of their lives l What knows the i Mat. 5. 8.
boly Wife, whether (if ſhe ſhould besmarried to a bad Man, by Parents Pfal. 119. I.
diſpoſal ) ſhe may ſave her Husband m? We read of ſeveral Christian mi Cor 7.16.3
Wives,whoſe Husbands have been brought to real.godlineſs, by their zealous
Endeavours; as Clemens by Domitia, &c. * For the holy converſation of * L. Vivis de
a Wife, hath ſometimes a great force upon the mind of the Husband, who Chr.Fæm.I.2.
is thereby diſpos’d to entertain good: and if a work of Grace be wrought 0.253, vide 63 -
upon him, then he will be more fervent in prayer for his child-bearing Wife; P-271.216, ---
who, as ſhe ought through the whole courſe of her life, to be daily dying
to fin, and living to righteouſneſ; ſo in her approaching forrows, the is more
eſpecially concerned,
[1.] To
654
Hom Child-bearing Women may be beſt Serm.XXII.
ts
[1.] To conform to the preceptive, or commanding will of God, in all
the actions of her life, that the may preſent her body a living ſacri-
fice, holy, acceptable unto God; which is ber reaſonable ſervice : and ſo
by univerſal 'obedience, prove what is that good and acceptable, will
in * Rom.12.1,2. of God n, in the prevailing deſires of her ſoul to pleaſe God, who
hath called her into a conjugal Relation, and enabled her therein to
conceive; and fo in her proper Office, to ſerve her own generation by
· Acts 13. 36. the will of God 0, waiting upon him with chearfulneſs in filling up
her Relation, to give her in due time an holy feed for his glory, and the
enlargement of his Church; as boly Mrs. Foceline, above mentioned, ear-
* Mothers Le- neſtly defired of God, that ſhe might be a mother to one of his children *.
Sacy, p. I. Then,
[2.] To ſubmit to the effecting and diſpoſing will of God, who works
p Eph. 1. II. all things according to the counſel of his own will pi in preparing for
death ; not to neglect, but make ready for ſo great Salvation as is
purchasd by Chriſt, and offered in the rich and precious promi-
Heb. 2. 3.
ſes q. If all ſhould hearken to the charge our Saviour gives to his
7 Mat: 24. 44. own Diſciples r, Therefcre be ye alſo ready; then it eminently concerns
a big-belli'd woman, to be in a readineſs for her departure, that ſhe
may not be ſurprizd, fith the pangs are perilous that ſhe is to paſs
through; and the more, if ſhe be but of a weak, and not of an hail
* Mrs.foceline. conſtitution. * The laſt mentioned pious Gentlewoman , when ſhe felt
her ſelf quick with child ( as then travailing with Death it felf), the
ſecretly took order for the buying a new Winding-ſheet ; thus pre-
paring and conſecrating her ſelf to him who reſted in a new Sepulcber,
wherein was man never get laid; and privately in her Cloſet", look-
ing Death in the Face, wrote her excellent Legacy to her unborn
child.
None ever repented of making ready to die. And every Chriſtian is
ready, who can entirely ſubmit to Gods diſpoſal in Life or Death.
Yea, and then a good woman is likeſt to have her will in a fare
temporal deliverance, when ſhe is moſt ſincerely willing that God ſhould
have his in dealing with her as ſeemeth beſt to himſelf. When the
Yoke of Chriſt is eaſie, and his Burden is light, then is the good Wife
in the faireſt way to be moft eaſily delivered of the burden of her belly, fo
that ſhe ſhall have the trueſt joys afterwards. Thus of Holineſs conſidered
more generally, and how the child-bearing Wife is concernd to exer-
ciſe it.
2. Holineſs may be confidered more pecially, as it is conjugal; and
more peculiarly appropriated to the marriage-ſtate. This being a niore
particular exerciſe of Chriſtian htlineſ in the Matrimonial band; where-
in as every one, both Husband and Wife, in that Relation, are concern-
ed; fo the childing-woman is obliged to be fingularly careful to por:
ſi Thef.4. 4. feß ber Velel in ſanctification, or ſanctimony, and honour s, in a ſpecial
kind
Serm. XXI. ſupported againſt, and in their Travail.
655
kind of conjugal cleaneſ and chaftneß, which is oppoſite to all turpi-
tude, and luft of. Concupiſcence in the very appearance of it; that
there may be, as much as poſſible, no ſhew or tincture of unclean-
neſs in the Marriage-bed; but that there may be an holy ſeed, and
she may. keep her ſelf pure from any, tajnt of Laſciviouſneſs. "Twill
chear up in the hour of ber Travail, if ſhe can ſincerely ſay in the
ſight of God, as it is ſaid in the Apochrypbal story *, Sara, the Daugh; * Tobit 3. 14.
ter of Raguel, did ; Thou knoweſt. Lord, I am pure from all ſin with
man, and that I never polluted my name, nor the name of my father.
This is the true Eagle-ſtone to be conſtantly, worn for the preventi-
on of miſcarrying, that there may nat indeed be labouring in vain, cro
bringing forth for trouble, ; but her feed may be the blefing of the Lord; t Ifa. 65 23.
and her off-ſpring with her t; who may ſolace her ſelf in her Integri- with 21.
ty, and unſpotted Reputation, having her chast converſation coupled 11 1 Pet. 3. 2a
with fear u; that all fhall iſſue well with her, and the Fruit of her womb.
But this is ſo much of the fame Nature with the laſt Grace menti-
oned here in my Text, that the Apoſtle annexeth that to Holineſ,
IS.
with,
σουφρόσυνα. .
4. Sobriety. So we render it; others. Temperance, others Modefty, as
in our old Tranſlation; others Chaſtity. And taking it largely, the word
feems to ſpeak that gracioses habit which may beit become a prudent,
for
grave, temperate, moderate, or modeſt Mother of a Family
that ſeems to reach the Apostles ſenſe , comparing it with what he
w Tit. 2.4, 5..
hath in the 9th Verſe of this chapter, and elſewherew. I might conſider Acts 26.-25.
this like the former Graces, more generally and pecially.
*
* Bima.
*
j
.
ܪ
I Cor. 9.25.7.
a I Cor. 1.3!
1. More generally, as Christian, every one that nameth the name of
Chriſt, being under an obligation thereby to depart from iniquity w, x 2 Tim.2.19.
is engag’d to labour after a ſound mind y, to be modeſt, ſober, and tem- y 2 Tim. 1. 7;
perate in all things %, learning to uſe this world as if we uſed it not; 7 Tit. 1.3. and
minding that which is comely, and attending upon the Lord without di-
2. 2, 4, 6.
ſtraction a. Yea, we ſhould let our moderation be known unto all
men, as thoſe that are Chriſt's, who have crucified the flesh with the 35.
affections and lusts b. Certainly then a Chriſtian Wife, and that in a b Phil. 4. 5.
child-bearing condition, is concern'd to ſeek, that ſhe may be endew'd Gal. 5.24.
with Sobriety, which purgeth the Mind from Diſtempers, and putteth the
affections into an orderly frame, acceptable to God; and fo.dcth morally
give the beſt enſurance to the promiſes of temporal and eternal ſafety. But
more particularly,
2. The ſpecial conjugal Grace of Temperance and Modefty, is to be exerciſed
by the child-bearing woman in ſobriety, chaſtity, and gracefulneſs
, both
with reference to her affections and ſenſes. I have warrant from the Apo-
Atle, as well as the Philoſophers *, to take the word fo largely, as to compre- *Willaje: bic..
hend both Modeſty and Temperance. . Whereupon I conclude,
Arift, l. 4.
[1.] Wirb
ma
.is
656
Serm. XXII.
How Child bearing Women may be beſt
I
IO.
* Mrs. Eliz.
[1.] With modesty she is to govern her paſions and affections ; ſo that
there may be only an humble appetition of due reſpect, and an abſti-
nence from thoſe unbecoming. An holy care, as to avoid pride on one
hand, ſo ignominy and contempt on the other', as well as to give
check to boldneſs and indecency in her geſture., ſpeech and behavi-
our, as to lightneſs and wantonneſs in any of theſe. So that ſhe may
by a graceful deportment, as much as ſhe can, in minding things ve-
c"Phil. 4. 8. mirable, just, pure, lovely, and of good report c: not with the outward
adornings of plaiting the hair, and of wearing gold, or of putting on of
d. 1 Pet. 3. 3. appareld, ſhew her ſelf to be a vertuous Wife, who is not carried away
with an affectation of glorying ſplendor, and artificial handſomeneſs;
but with the ornament of a meek and quiet ſpirit , which in the fight
e and 4.
of God is of great price, e.
Then her heart will not upbraid or re-
f Job 27.6. proach her f with the glittering of her Pendants, when her pangs in
g Micah 4.9, travail have taken her g; as a penitent Gentlewoman on a dange-
rous ſick-bed, once with much forrow told me, That her foregoing
priding her ſelf in. hers did, and greatly wound her ſpirit : But her
inodesty, humility, and diſcretion, will be Evidences of her unfeigned
For as an excellent big-bellied woman * once wrote to her
Joceline.
Husband, with reference to her Daughter; ſhe would not have her bold,
modeſty and humility being the ground-work of all vertue. Again ſhe is to
govern her felf,
[2.] With Temperance;
ſhe ſhould moderate her ſenſes ; eſpecially take
care to govern well thoſe of Tast and Touch. For Temperance indeed
is ſuch a Vertue, as doth keep a mean in defiring and avoiding ſuch
bodily pleaſures as are perceived by thoſe ſenſes, about the proper
uſe of creature enjoyments; ſo that in eating and drinking, as well
as other actions, a Chriſtian may be kept in the beſt temper for the
h 1 Cor.1031. glorifying of God b. And in looking upon Temperance as a fruit
i Gal. 5. 23. of the Spirit i. Here may come under conſideration, more strict-
l; and particularly, the good Wifes Sobriety and Chastity in her conjugal
Relation.
(1.) Sobriety; which more strictly reſpects the moderation of the
Appetite, and ſenſe of tasting, for the deſiring of that which is con-
venient, and the avoiding of Riot. Whileſt exerciſed about meat
and drink, for the ſhunning of Intemperance in either, the breeding
and big-bellied Woman is highly concern’d to take ſpecial care for her
*L.7. de leg. own, and the child's ſafety. Plato determin’d*, That big-bellied Women,
dar Ta's cops- above all, ſhould ſo govern themſelves during that ſpace, that they may
o asin yaspi, be neither carried away to many and furious pleaſures, nor oppreſs'd
.
with grief ; but live a mild, quiet, and pacate Life. Many have mif-
carried by an inordinote giving way to their Appetites, and feeding
immoderately upon various Dainties. So that ſuch ſhould not def-
k Judges 13:4, piſe the divine direction given unto Manoah's Wife by the Angel k.
ut, 12, 13, 14.
For
*
Serm. XXII. ſupported againſt, and in their Travail.
*657
For tho that was given in an extraordinary caſe; yet as to the equi-
ty of the thing in ſome proportion, it certainly ſuggeſts moderation
in that which is ordinary. 'Tis true, in caſe of a lingring appetite,
there is a conſiderable allowance to be made unto pregnant women;
yea, after conception, before the growing big , leſt they ſhould miſ
carry (as too many modeſt ones have done ) by a not diſcovering
of it in due ſeaſon. But out of that caſe, childing-Wives, who
have put on the Lord Jeſus Chriſt 1, they are to eat and drink for Rom. 13. 14.
health, and not for pampering of the fleſh, which is done by exceſs
in the quantity, rather than in the quality of the Food. 'Tis odi-
ous in men to be given to immoderate drinking ; but in women, and
thoſe profeſſing godlineſs, it is abominable. Exceſs in Meats and
Drinks, puts Violence upon Nature by Intemperance, and may cauſe
the Death of the Mother, or Child, or both at once, to the defpe-
rate woundnig of the Conſcience, when God makes inquiſition
for blood m ; yea , and may too often precipitate into Im- m Pſal. 9. 12.
modeſty. Whereas the Chrißian Wife ſhould indeed be adorned Acts 16.43.
with,
( 2.) Chaſtity (which for the matter was partly hinted before in
conjugal fidelity and ſanctimony). This strictly reſpects the other ſenſe
afore-mentioned, and requires a keeping of the heart and body from
n Prov. 4. 23.
uncleanneſs n. It may be granted, Men, yea, Husbands, are gene- Mat. 5: 28.
rally more prone to Incontinency. And were I diſcourſing to them, i Thef. 4.4.
I might remember them (as well as their Wives) of that famous ſay-
ing of the Roman Orator * That in the predominancy, or Kingdom of * In voluptatis
fenſual pleaſure, men can have no commerce with vertue : and therefore Regno nullum
omnino effe
are concern'd to be watchful and moderate, eſpecially conſidering poſſe homini-
what the great Philoſopher hath ſaid, That of all the deſires of the bo- bus cum vir-
dy, men are apt to be faulty this way . Yet fith the Command of tute comercia
God reaches thoſe of each Sex, both are under á reiigious band in um, Cicero de
the marriage-state; and (as one faith # ) the pleaſure therein muſt be 1.Tür dei ta
mingled with ſome ſeverity; it muſt be a wiſe, and conſcienable de- sme Dunedouais
light o. It much concerns the Chriſtian Wife , to give check to any a15a axons
ſuggeſtion, much more to any parley which is in a tendency to vio Onlerće ciori
late her matrimonial contraét; or to bring her into any carriage serie zij exfa-
unbecoming that honourable ſtate ſhe is brought into; or the undue Jois Taulás,A-
uſe of the undefiled bed o. So that however ſome of the Papists in riſt.Rhet.c.14.
magnifying a ſingle Life, would appropriate chastity unto 'Virgins # Charron of
Wild.l.3.C.126
(whom they themſelves do debauch in their Nunneries ); Yet we
o Heb. 13. 4.
find from Scripture, and the Ancient Fathers, that there is chastity 1 Cor. 7.5.
and continency in a marriage-ſtate, as oppoſed to thac in a Jingle and 2.2.
life * In the Exerciſe of this
, with the precedent Graces; the good *See Chameir.
Wife having well learned the leſſon of self-denial, can bear her burden Tom. 3. d.16.
in huinble confidence of aids from above, in the hour of her child-bed for- cap. 14.
row, and a ſafe deliverance in the beſt way. For being thus qualified,
Oooo
ſhe
.
658
:-
Hum Child-bearing Women may be beſt Şerm. XXIC
fhê hath from the precious promiſe in my Text, a ſure ground of a comfort-
able exemption from the curſe in child-bearing, and of the removal of that
Original Guilt, which otherwiſe greatens the ſorrows of women in ſuch a
cale.
Real.
I might now (could I have ſtaid) have ſhew'd to you the Reaſonableneſ
of all this I have been diſcourſing.
1. From the fidelity of God, who hath paſſed his word for the preſer-
vation, in due Circumſtances, of all thoſe thus qualified, as you have
heard. Which indeed was Sarahs Support, with reference to her child
p Heb. 11. 11. bearing, becauſe the judged him faithful who had promiſed p. He who is
molt faithful, and cannot lye, hath ſaid, They who are not weary of well-
doing, shall reap, if they faint not.
2. From the evidence of their own ſincerity. The continuance in theſe
Chriſtian and Conjugal 'Exerciſes of Faith, Charity, Holineſ, with So-
briety, ſhews, notwithſtanding their Frailties (which are no other spots
9 Deut. 32. 5. than thoſe may be on Gods own children 9), that they are in a ſafe
ſtate ; which muſt needs be great ſupport, fuppoſing the worſt that
can befall them by their pains. And as by abiding in Christ, they
7 Jo. 15.4.
are fpiritually fruitful r; ſo they niay well hope, that in bringing
forth their natural fruit, they thall be evermore kept under Gods be-
nign influence and blelling. The promiſe in my Text is enſur'd upon
Gods fidelity to all thoſe good women who are intereſſed in it. But ait
choſe, who have evidence of their fincerity, may be well ſatisfied as to
their intereſt therein; and the continuance in the exerciſes of the Gra-
ces of Faith, Charity, Holines, and Sobriety, doth clearly demonſtrate they
are perfons qualified with ſincerity, who in and through Chriſt, in whom
ſ 2 Cor. 1.20. the promiſe is yea, and amen, ſhall certainly inherit it ſ.
Heb. 6. 12.
I may not enlarge, having ſtaid over-long already; yet would crave a
little further leave to make ſome uſe of what hath been ſaid.
Applicat
The Application of this laſt and chief Obſervation, viz. That perſeverance
in Chriſtian and Conjugal Graces and Duties, is the beſt support to child-bearing
women against, in, and under their Travail; may briefly ſerve to teach care,
and administer cumfort.
men.
1. This teacbeth an holy care, and that to Men as well as to Wor
We ſhall find they of either Sex, may hence learn inftru
Etion.
1. It may teach a leſſon to Men, whether they be in a ſingle, os a married
ftate.
(1.) They
Serm. XXII.
Supported againſt, and in their Travail.
659
How
(1.) They who are not yet married, but are waiting to meet with good
Wives of Gods giving, they are concern’d to be careful, as nigh as
they can, to chooſe ſuch as are ſo qualified, as to be intereſſed in the
promife here of preſervation and ſalvation in their child-bearing
. Plato * *Crazyl.p.284.
derives the Greek word for a Woman, from that which ſignifies fruitful, Turid do gord,
and a beinger forth. And he that ſeeketh ſuch an one to marry with, &c.
only in the Lord t, that things may go well with her in her child-t 1 Cor. 7.39.
bearing condition, ſhould conſult well, how ſhe is endowed and ſto-
red with the Graces I have been diſcourſing of, both for the good
of her felf, and the ſeed ſhe may have by him. 'Tis certainly of
great importance to make choice of ſuch a Yoke-fellow, as may be
aſſuredly entitled to this good and comfortable word that we have here
before us, for the ſupport of child-bearing Wives, in whoſe forrows and
joys, good-natur'd and conſcientious Husbands, cannot but have their
Ihares.
9
(2.) They who have Wives already, ſhould take ſpecial care upon this
account, to diſcharge the duties of good Husbands towards their child.
bearing Wives, with all good fidelity ; viz. (1.) To dwell with them
according to knowledg, giving honour into them as the weaker veſſels, and
as being heirs together of the grace of Life, that their prayers be not
hindred u : yes, and to labour daily with them, both by their Chri. U 1 Pet. 3. 7.
ftian Advice, and Holy Converſation, to engage their fruitful Wives
more and more to the conſtant exerciſe of theſe Graces and Duties,
that their forrows may be fanctified to them, and they may ſee the
falvation of God in their breeding and bearing of children. And if the
great and holy God, ſhould in his wiſe Government, think it beſt to
take them hence from a child-bed, they may learn to ſubmit to his
diſpoſing will, and reſt the better ſatisfied, as having good evidence
of their souls eternal welfare. [2.] To endeavour as much as may be,
to diſcharge the parts of good Chriſtian, and tender Husbands, towards
their dearest Toke-fellows in ſuch a travailing condition; laying much to
heart thoſe antecedent, concomitant, and conſequent pains a ſtate of
pregnancy involves them in ; which theſe Husbands themſelves, in ſuch
a kind, cannot have experience of. That as it becomes them for the
fake of their good and godly Wives, they may, as is ſometimes ſaid
of ſome Sympathizing ones, in a fort, breed with them, and for them,
by putting on, as the ele&t of God, bowels of mercies, kindneſ, humbleneſs
of mind, meekneſs, long-ſuffering, &c. w and fulfil all the Duties of the wo Col. 3. 12.
Relation they are in, readily and timely providing for them, not only
neceſſaries, but conveniencies, as they can, for their longing appetites;
and for the heartning of their dear and ſuffering Wives, apt to be caſt
dowh under apprehenſions of their approaching Torrows, and call in aid
of faithful praying Miniſters, and pious Friends, to make requeſts known
uito God for them. And if God hears prayers, [3.] To be heartily
thankful to God upon his giving ſafe deliverance to their gracious Wives,
00002
from
.
660
How Child bearing Women may be beſt Serm.XXII.
pains and perils of child-bearing. When the kind Husband hath
from the .
been really apprehenſive of the ſickneſſes, pains, throws and groans
of his dear Wife, in her breeding and bearing a child to him, by aids
from above; nothing can be more neceſſarily incumbent on him, than
to adore, and be thankful to God, who hath made a comfortable ſe.
paration betwixt her, and the Fruit of her Wonib, and that as a re-
turn to prayer, and hearkning into her groanings. If he who was
a Samaritan, found himſelf healed of his Leproſie, upon crying unto Chrift
for mercy (tho the other nine likely Fews remained unthankful for the
Yame benefit), came and fell down on his face at feſus bis feet, giving
x Luke 17,15him thanks , and returning to glorifie God with a loud voice
" x , as ex-
16, 17, 18.
preſſive of his heartieſt ſenſe of the Divine Favour in the mercy recei-
ved: then certainly the Chriſtian Husband having ſeen his loving Wife
in the exerciſe of the Graces I have been diſcourſing of, to paſs through
the peril of child-bearing, and admirably preſerved therein by Gods
power and goodneſs , is greatly obligʻd to return his hearty thanks
to God, who hath made good his word wherein he cauſed them to
hope, in granting fo ſignal a mercy. This giving thanks is accepta-
* Nullum offi-ble unto God, and a Duty indiſpenſably incumbent on us
cium magis charged y, to give thanks always for all things unto God, and the Father,
quam referen-
da gratia ne-
in the name of our Lord Fe215 Chriſt. Much more for a ſingular Fa-
cellarium. Se-vour earneſtly ſought for, and granted through difficulty and peril. Thus
briefly I have touch'd upon the care of married men, with reference to their
Eph. 5.4,20.child-bearing Wives, in the fore mentioned Particulars. Again this Doctrina
teacheth,
who are
Reca.
2. A Lofon of care to Women. Conſider them, as the Men, either in a
ſingle, or a married state.
(1.) If yet in a ſingle, or unmarried fate, and by the fair Providence of
God, called to the change of their condition, They are concern’d to take
care they may be furniſhed with the above-mentioned qualifications; to
covet earneſtly, not only the best Gifts, but to be found in the more excellent
2 Cór.12.31.way z.
This ſacred ambition, or holy covetouſneſs, is lawful to Virgins,
and may commend them to good Husbands ; 1. c. to covet earneſtly thoſe
excellent Graces of Faith, Holineſs, Charity, and Sobriety, that if they are
brought into the honourable štate of marriage, and in due time God do bleſs
them with blooming hopes of the Fruits of their bodies, and the unknown
a Gen. 38. 27. pains of a woman in travail come upon them a they may live by faitb upon Gods
Pfal. 48.6.
power and promiſe, and expect ſalvation in an happy ſeparation’twixt them
1 Sam. 4. 19.and the Babes God hath enabled them to conceive in the appointed ſeaſon.
Yea, and then tho their pains fhould come as ſharply upon any of them
as they did upon Rachel, and Phineas his Wife, cauſing a ſeparation betwixt
their own ſouls and bodies; their ſouls may go in a very ſure way, out
of a great croſs bere, to receive a Crown of Glory hereafter. Believe it,,
Virgins! Theſe Graces are the neceſſary qualifications to fortifie your treniu-
lous
Micah 4. 10.
B 동
​Serm. XXII. Jupported againſt, and in their Travail.
661
in Medea
:
A:
lous ſouls (apt to be full of fear *) againſt all Occurrences; if you have * gorì póba
the real Ornaments of Chriſt's Spouſe, you need not torment your ſelves rasa, Eurip.
with carking thoughts ; your mystical Husband will take care of you, to
make what you greatly fear, the matter of your joy.
(2.) If you are already married, and that in the Lord, who hath opened
your Wombs, and given you power to conceive ; it behoves you, as righ-
teous Hand maids of the Lord, [1.] To continue in the constant exerciſe of
theſe Graces. Certainly you who are bleſſed in being inſtruments for the
propagation of Mankind, when you find you have conceivd, and grow
pregnant, are highly concern'd to put on, and uſe theſe Ornaments.
great work you are uſually buſie about, in preparing your child-bed-lin-
nen; And I ſhall not diſcourage, but rather encourage you to make neceſſa-
ry proviſion for your tender ſelves and babes. I eaſily yeild, according to
the inſtinct of Nature, as other Females (and with the help of their Mutes);
you ought to be ſomewhat indulg'd to make ready, and feather your Nefts,
wherein to iay your ſelves and your young b. But the Modeſty and Modera. b Luke9.58,
tion you have heard of, will not allow you above your rank to be coſtly
in fuperfluous fine Feathers, when Chriſts poor Miniſters and Members,
up and down, do expect your Charity. Oh! I beſeech you, good Chriſtian
women, let your chief care be (left you ſhould die in your forrows).to.be
array'd in that truly ſpiritual fine linnen, clean and white, which is the righ-
teouſneß of the Saints
, wherewith the Lamb's wife maketh her ſelf ready c. c Rev. 19. 81
This, this is the principal thing; the Grace of Faith, Charity, Holineſs and
Sobriety, ſpeak true Chriſtian prudence. And if you therefore take care .
to put on theſe, you will be the moſt ſurely guided in a ſubordinate care
about other circumſtances. And if God hath given any of you real proof.
already of performing his promife in my Text, by vouchſafing temporal fal-
vation to you, it behoves you to take care, [2.] To record the Experiments
he bath given you of making good bis word to you in particular. Hath God
vanquiſh'd your fears, wip'd away your tears, and heard your prayers?
Engrave the Memorials of his goodneſs and faithfulneſs upon the tables of
your hearts. You have the great Example of our dear Lord and Maſter,
Feſars Chriſt, who when he had been greatly troubled for Lazarus, whom
he loved, groaned in ſpirit, and wept, making his requeſts known to his Fa-
ther on his behalf; which was graciouſly anſwered; he with great devotion
of heart, lift up his eyes, and ſaid d, Father, I thank thee that thou haſt heard d John 11:47
me. Let
with ver. 3,350 $
every ingenuous and grateful Mother, whom God hath ſafely
delivered from her child-bearing pains and peril
, imprint a grateful remem.
38...
brance of fo ſignal a mercy with indeleble characters in her mind. Lord,thon
haft regarded the low estate of thine maiden ; when I was in an agony, and well-
nigh spent with repeated pains, thou didſt ſtand by me and my babe; yea, thou.
didft admirably help us, making way for it to paſsike bars into this world. Safely,
keeping us both alive; yea, and it may be, when our friends vcrily thought with
ſadneſs, that my child could not have ſeen the light, and I ſhould fortly have.
ſhiut mine eyes upon it, being ready to deſpair of bringing it fortb's then did!
.
662
Hor Child-bearing Women may be beſt
Serm.XXII.
Cor.10;13.- thou find a way for us both to eſcape e. When the above-noted Gentlewoman *
* Mrs.foceline, was made a Mother of a Daughter, whom ſhortly after being baptiz’d,
Oct. 12. 1622.
and brought to her, ſhe bleſſed, and then gave God thanks that her ſelf bad
lived to ſee it a Chrsſtian; Having dedicated it to the Lord in his Ordinance,
ſhe accounted it an additional mercy to her bringing her forth, and ſo
would have it communicated to others ſupport. As Paul, when he was
made ſenſible of great mercy in his deliverance, by ſuperadded Favours,
f Acts 28.15. be thank'd God, and took courage f; fo ſhould every joyful Mother thank
God, and be of good courage for the time to come: and good, becauſe
by how much the more common, the better it is : She ſhould communicate
her rare Experiment to encourage others, who are apt to look
upon
them-
* louer à Jae- felves as a moſt miſerable Off-ſpring *, when their pangs come upon them,
ωτατον φυ-
that they may be helped. For well ſaid the Greek Tragedian |, "It becomes
zóv, Eurip. in
Med.
one woman to be at hand to help another in her labour. Thus we briefly ſee
Η γυναίκα
this Doctrine teacbeth care to men and women, both in a ſingle and a married-
98 outorady ſtate. It doth alſo,
γυναικί χρώ,
Id. in Helen.
2. Administer comfort, as to the good Wives themſelves, ſo likewiſe to
the Husbands of ſuch good Wives.
1. To good Wives themſelves, who are qualified, as you have heard; but
" yet in an hour of temptation are apt to walk very heavily from pre-ap-
prehenſions of grievous pains; yea, and it may be from great fear of
Death in their appointed forrows that are coming upon them,grown weary
with their heavy burthens.Whereas a conſtant abiding in the fore-mention-
ed Graces and Duties, is a ſure ground of good hope that you ſhall paſs well
through your child-bed ſorrows,which be ſure ſhall be no obſtacle at all to
your eternal welfare. And if you be eternally fav’d, 'twin be better for
you
than to be only temporally deliver'd. Yes : But you'l ſay, You ſhall have a
rough paſage. And if, as Sabina, a Chriſtian Martyr, when the travaild,
being in Priſon, you ſhall cry out, as ſhe was heard to do in her child-bearing
throws: whereupon ſome asked her, how ſhe would endure the torment's
her perſecutors had prepared for her, if he ſhrunk at thoſe ? To whom ſhe
ſaid, I now bear the punijhment of my fin; but then I ſhall ſuffer for my Saviour.
It may be anſwered : Notwithſtanding, be of good chear; The Apostle cer-
tainly brings in my Text, as an Antidote againſt diſcouragement, and to
chear up ſuſpicious and fearful women. They are heart-reviving words to
every drooping woman,and ſhould lead her, with Sarab, to judg him faith-
8 Heb. II. 11. ful who hath promiſed g: whereupon ſhe may, notwithstanding her ſtate of
fubje&tion and Sorrows, be humbly confident in this great work of ſerving
her Generation according to the will of God, in child-bearing, of preſervati-
on and ſalvation; and God willlay no more upon her, than he will enable
her to bear; and find a way for her eſcape, either by a comfortable fanctified
deliverance here, or a bleſſed tranſlation to Heaven, to reap in joy what
was ſown in tears; and thoſe but temporary, when the joys are eternal.
Further, it doth administer comfort,
2. To
Serm. XXII. ſupported againſt, and in their Travail.
663
ز
2. To the Husbands of ſuch good Wives ; i.e. ſuch as continue in the Graces
and Duties before, and in their pregnancy, or growing big, hoping in Gods
word, that Root and Branch ſhall do well, being under the bleſſings of the
New-Covenant. When they cannot but ſympathize with their Wives in
their ſorrows, they may chear up in humble confidence, that the ſting be-
ing took out of the puniſhment, their Wives joys fhall be encreaſed by the
pains they undergo; and that God will deliver them, and hear their pray-
ers, and they ſhall glorifie him h. And if after prayers and tears, their deareſt b Jolti 16. 21.
conforts ſhould deceaſe, and depart from them, out of their child-bearing Pral. 50. 15.*:
pains: Tho this be a moſt cutting, and heavy croſs in it ſelf ; yet comfort
may be gathered from it in the iſlüc. For indeed that's the comfort of com-
forts, which affords Life in Death: that's the Honey which is taken out of the
dead carcaſe
. That, ſuppoſing the worſt which can befall us in temporals,
gives better ſecurity in thoſe things which are eternal. The Fruition of God
in Glory, is the higheſt end; and when we and ours attain that, after the
ſerving of our Generation here, according to the will of God, and thereby
glorifying his moſt ſacred Majeſty, there is matter of geateſt conſolation, and
trueſt joy to holy ſouls. In expectation of which, let pious Hersbands, and
gracious Childing-Wives, in their mutual Offices wait upon God with ſub-
miſſion for a ſanctified ſupport, when they ſtand in moſt need of divine aids.
Then ſuch Hand-máids of the Lord may humbly hope they ſhall receive
help in and uniler their child-bearing travail
, and in due time, even a temporal
deliverance(ſuppoſing that to be beſt for them)from thoſe pains and perilsta-
king comfort from that gracious word of the Lord by the Prophet (tho ſpo-
ken upon another account)i,with which I ſhall conclude; Fear thou not for i Iſa. 41. 10
I am withthee : be not diſmaid, for I am thy God : I will ſtrengthen thee ; yea,
I will belp thee; yea, I will uphold thee with the right hand of my righteouſneß.
:
SE R.
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Serm. 25.
913
I
SERMON
XXV.
Queſt. How may we beſt know the worth
of the SOUL ?
MATTHEW 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?
N the Twenty firſt verſe of this Chapter, our Saviour foretels
his ſufferings, together with many conſiderable Circumſtances;
as the place where, at Jeruſalem : The Perſons from whom, the
Elders and chief Prieſts, and Scribes : The Degree unto which he
muſt ſuffer; not only that he muſt ſuffer many things, but that he
was to ſuffer unto death, and be killed : by which enumeration of ſo
many particulars, he ſpake more plainly, and preached to them the
unwelcome Doctrine of the Croſs.
A Doctrine ſo ſtrange unto them, as they had ſhewn themſelves of a
quite contrary Opinion, expecting a worldly Kingdom, and hoping
for conſiderable advancement in it.
Peter, in the name of the reſt, therefore cavils at it, and enveighs
againſt it; and was probably ſuffered to be tempted himſelf, and to be-
come a Tempter to our Saviour, that he might not be exalted above
meaſure for what our Saviour had ſaid, ver. 17, 18. Thou art Peter,
and upon this Rock I will build my Church.
But our Bleſſed Saviour, who had overcome the Devils temptati.
ons, when they came immediately from himſelf, Matth. 4. could not
be overcome by them, now they are ſuggeſted to him by another ; but
Thews that he continued his Reſolution of ſuffering the utmoſt for us,
by his fevere check given unto Peter under a ſmart compellation, Satan.
This is that very ſame Apoſtle, who but a few verſes before, had
his Name chang’d from Simon to Peter, and preſently after here from
Peter to Satan, to ſhew how much he and all other differ,when mighti-
ly aſſiſted by Gods Grace and Spirit, from themſelves, when left to
themſelves, and become as other, if not worſe than other men.
Ааааа
And
.
may we beſt knom
914
How
Serm. 25.
And how eaſily do we ſlide into ſin at unawares, and how carefully
need we to watch over our very zeal for Chriſt, and Goodneſs, wben onr ve-
ry beſt Affections are ſubject to fo groſs miſtakes, and may deſerve ſuch fe-
vere reproofs?
Upon this occaſion it was that our Saviour in ſtead of retracting his
former reſolves, declares that he was not to be alone in them, but
they ſhould all come to be of his mind; and be conformed to his Will.
Nay, that if they would be his Diſciples in deed ver. 24. If any man
will come after me, i. e. be in deed my Diſciple; (alluding to the man-
ner and cuſtom of the Eaſtern Countreys, when the Maſter, or Rabbi
was wont to go with his Scholers attending after him) he muſt not
only forego his Eaſe, and reſign his Will, but leave his life in thefe
things denying of himſelf, as if his preſent pleaſure, or advantage
were to be conſidered no longer of) when they ſtood in oppoſition to
Gods Glory, or our Souls good.
And this is not only, or barely aſſerted, but convincingly proved ;
leaſt the Diſciples ſhall cry again, this is a hard ſaying, (as if ever they
had cauſe to ſay ſo, they had on this occaſion :) Our Bleſſed Saviour
is willing to abide the Tryal upon this Iſſue, and to have it judged and
determind by themſelves. Appealing in the words of the Text to
their rational and wife faculties, for what is a man profited if be ſhould
gain the whole world, and loſe his own Soul ? ar what jball a man give in
exchange for his Soni?
In which words, as to the form of them.
1. Our Judgment, and Conſciences are called upon, (being wedo
ſo often vilifie our Souls, and preferr the little things of this world,
now one thing, then another ; before them) to fhew cauſe for our ſo
doing, and to bring forth our ſtrong Reaſons.
Of all ſorts and ways of arguing, this came moſt home, and is clo-
feft: when we are allowed to be as it were both Judge and Party; and
yet muſt condemn our felves.
This manner of Speech is only uſed when the caſe is very plain and
obvious: And we care not who hear it, or determine it.
Thus God calls upon the Inhabitants of Jeruſalem, and men of Judah
to judge betwixt him and his Vineyard. Ifa. 5. 3.His Vineyard were them-
felves in a Figure, and God is willing the caſe ſhould be referred to their
own determination; if they would give themſelves time and leiſure to
think of it: So Amos 2. 11. Is it not even thus Oye Children of Iſrael faith
the Lord? as if God had ſaid, I call your own Conſciences to witneſs,
and let them but ſpeak, they will teſtifie both my Mercies to you, and
your ſins againſt me; or as elſewhere, Ezek. 18. 25. Are not my wayes
equal, and your wayes unequal?
And oh that men would conſider how ſelf-condemned they muſt needs
be for all their ſins againſt God, and all their neglects of Salvation,
and diſregards of their Souls; their fins uſually go thus beforehand
unto Judgment, and men cannot but condemn themſelves, who can
think but that a humble, uſeful, temperate, pious Life is far better
than
4
Serm. 25.
915
the worth of the Soul.
i
than a proud, uſeleſs, luxurious and prophane Converſation? Would
we but new our ſelves men in the concerns of our Souls, as we do in thoſe
of our Bodies or Eſtates, a&ting with that caution, and concern in the
one, as we do in the other; what a vaſt change ſhould we ſoon diſco-
ver for all Gods Commandments are for our good, and his ways are
pleaſantneſs, would we but ſeriouſly view and conſider them.
Howſoever this is that which will make the Worm to gnaw, and
the fire to burn the ungodly in the other World; in that they have
ſinn'd againſt thoſe notices of good and evil which they had, or might
have had ; and in that they have put no difference between their vile
bodies, and their precious Souls; whereas our Saviour here appeals to
them concerning the worth of their Souls, and the worthlefneſs of
all things comparatively beſides.
2. From the form or manner of expreſſion here uſed by way of a
poſitive interrogation, or Expoftulation: What is a man profited ?' or
what shall a man give? We obſerve that the Negation is intended to be
more vehement. It being uſuål not only in Scripture, but in common
ſpeech ; by a poſitive queſtion vehemently to deny, as by a negative
queſtion vehemently to affirm any thing, as by theſe Scriptures before
quoted, Amos 2. 11, 18. Ezek. 25. amongſt many other places may
appear: ſo that the ſenſe of theſe words amounts to this.
1. It is moſt evident, and undeniable that if any man could gain the
whole World (not that ſuch a thing was ever done, or is indeed polli-
ble, but) upon that ſuppoſition, he would be a vaſt loſer by it, if he
loſt his Soulfor it. Becauſe
2. There is nothing of worth or value ſufficient to exchange for a
Soul with all
Now this Text is as it were a ballance, or pair of Scales, in which
the Commodities therein ſpoken of, are weighed.
1. In the one Scale is layd the whole world; here you may take in i Jo. 2. 16.
the luſt of the Fleſh, the luft of the Eye, and the Pride of Life,
or whatſoever ferves for Pleaſure, Gain, or Honour, (the worldly
man's Trinity.) Abate nothing, make good weight, more than was
ever weighed out to any one; but ſuppoſed or granted only for Argu-
ments ſake: Yet here is a Mene: Mene writ againſt it, it is weighed,
and found too light. It is touched, and found under value.
2. In the other Scale only a ſingle Soul, is put (yours, or mine ;) and
that doth fo far præponderate, and outweigh, or outvic the whole
World, as that there is no compariſon betwixt them, nothing is of va-
lue to be given, or taken in Exchange for any of them. As to the for
mer of theſe, the World, and the Glory of it: Our preſent purpoſe is to
take no further notice of it.
Sic tranſit gloria mundi.
The Moon is not worth the looking after whilſt the Sun appears,
nor all theſe fading changeable things, when the Soul comes under
Ааааа 2
conſide-
?
916
Serm. 25.
How may we beſt know
Gal. 6. 14.
conſideration. It is now expected that the World ſhould be crucified
to us, and we to the World, and then only we ſhall be able to hear,
i. e. to underſtand what our Saviour here ſays concerning our Souls,
which being my intended Subject : I ſhall take occaſion from his words
to ſpeak to theſe following Particulars.
Soul.
1. What is meant by the Soul here ſpoken of?
2. What this Soul here ſpoken of, is ?
3. In what (more particularly) the worth of this Soul does appear?
As to the firſt of theſe, viz.
1. What is What is meant by a Soul, in the Text? To mention no other ac-
meant by the ceptions of the word than ſuch as may be accommodated to this place,
and our preſent purpoſe.
(1.) Soul (or fugn the word here uſed) is put for Life ; by a Meto.
nymy of the Efficient for the Effect, becauſe our Life depends upon the Soul;
thus Matth. 6. 25. take no thought for your Lives; when the ſame
word is uſed, which is here tranſlated Soul; which well conſidered,
will give a great light into the meaning of this place.
For theſe words are looked upon as a proverbial Speech taken out of
Job 2. 4. All that a man hath will be give for his Life. As if our Savi-
our had from thence inferr'd, if a man being in an apparent danger of
a corporal Death, would give any thing, or do any thing to prolong
or redeem his Life ; how much more ſhould a man do or part with to
prevent an Eternal Death, or to procure an Everlaſting Life?
(2.) The word Soul is put for the Whole Man (Synecdoche Partis)
frequently in Scripture; thus Gen. 46. 26. The number of Perſons
that came with Jacob into Egypt are reckon'd by ſo many Souls, as alſo
A&t. 2.41. They that were Converted by St. Peter's Sermon are coun-
ted three thouſand Souls.
This if conſidered, furthers our preſent purpoſe, and muſt needs
add to our eſteem of our Souls; for the Soul is the Man. Our Souls
are our felves; and what by this Evangeliſt our Saviour calls loſing of
the Soul: in Luk: 9.25. That Evangelilt relating the ſame thing, calls
loſing of our ſelves. The Body is but the Houfe or Cabinet, the Soul
is the Jewel in it; the Body is but the cloathing 7è riñs augasinet, Joov, that
the Soul for a while is cloathed with, and muſt put off.
(3:-) This word Soul is taken moſt properly and ſtrictly for the
Form, conftituent, and better part of Man ; that Breath that is brea-
thed into him from God, when Man becomes a Living Soul. And in
this acception we ſhall take this word here in our following Diſcourfe;
and are come to enquire what it is.
2. What this But we ſhall not be throughly able to ſatisfie our inquiry ; for being
Soul is. all our knowledge ariſeth from our Sences, and there is nothing in our
Underſtanding, which was not firſt in one of then. Our Souls not
incurring into our Senſes, Our underſtanding is at a loſs to frame any
adæquate conceptions of them:
There
Gen. 2. 7.
Serm. 25.
917
the worth of the Soul.
There are three things reckoned amongſt the ayvargosa rejädessas ſuch
things as cannot be known, and by conſequence be defined, and they
are 1. God, 2. Angels, 3. Humane Souls: and this does very much fet
forth the Excellency of our Souls; that they are only to be known as
God himſelf, or the Angels are to be known; that is,
1. By way of Eminency : When we affirm that Being is in a more
excellent manner in them, than in any viſible thing.
2. By way of Negation : When we deny thoſe Imperfections to be
in them which are in matter; as Corruptibility,
3. By their Effects: VVhich are manifeſt even to our Sences ; ſo that
it is as certain that we have ſuch Souls, as it is not ſo demonſtratively
certain what they are. Yet we may ſo far define a Humane Soul, as to
expreſs the Conception which we have of it. I ſhall only ſet down
St. Auſtins definition of ſuch a Soul. Eft ſubſtantia quadam rationis libr. de immor-
particepss, regendo Corpori accommodata. It is a rational ſubſtance, fitted talitate animdo.
for the government of the Body.
But becauſe as it is ſaid of God, it may be ſaid of the Soul ; None
bath ſeen a Soul at any time: and therefore as there are many that ſay
there is no God. So there are as many which ſay there is no Soul
(both having the ſame Friends and Enemies, the very fame affir-
mers or denyers) I lhall be more particular in ſeveral conclufions con-
cerning this ſubject, our Souls.
I. V Ve allert that the Soul is a diſtinęt ſubſtance from the Body, which I. The Souto
will appear if we conſider that ſuch things as are proper to diſtinct is a diſtinct
fubſtances (as to dwell in the body whilſt a man lives, to leave the fubftance from.
the Body.
body when he dyes,) are attributed to the Soul ; and this is not the
faying or opinion of ſome one, or a few perſons, who though emi-
nent, might be ſingular and opine according to their fancies or preju-
dices ; but it hath been at all times, and in all Nations (as an univer-
fal tradition) held undeniably by all conſidering, and thinking men,
and they ſpeak accordingly.
2. That the Soul is a ſubſtance and diſtinct from the Body, appears
in that it does fubftare, i, e. is the Subject of Accidents, ſuch as are
Vertue, and Vice, Arts and Sciences, which cannot inhere in bare
matter. It is not from the Body that a Man is Learned or Ignorant,
but from his Mind,
3. The Soul is thus diſtinct from the Body, in that it was made
after the Body. Thus Moſes ſpeaks of the Creating of the Soul di-
ftinctly after the forming of the Body: Gen. 2. 7. And the Lord God
formed man of the duft of the Earth, that is, his Body, which was duſt,
and fhall return to duft; and then he adds, he breathed into his Noſtrils
the breath of Life. His Body or Noſtrils were made before the Soul
was breathed into him ; and his Soal was breathed into him by a di.
ſtinct Act of Divine Power from that which made his Body.
4. The Soul of Man is a different ſubſtance from his Body, be-
cauſe it does exiſt ſeparately from the Body. Though I will not fay.
with the Platomiſts, that the Souls of Man had a being before their Box
Aaaaa 3
dies:
918
may we teſt know
How
Serm. 25.
dies : Yet it is certain they continue their being after that they
have left their Bodies; this the wiſer Heathen were not wholly igno-
rant of, whoſe Teſtimonies (as all things of that Nature upon this oc-
caſion I forbear to meddle with) are full, and plain in this caſe. It
fuffices us Chriſtians that our Lord and Maſter ſuppoſes this as moft
certain in the Parable of the rich Glutton, (Luk. 16. 19, 20.) in
which there are no leſs than three inſtances to prove the Souls ex-
iſtence after the Death of the Body Abrabam, Dives, and Lazarus,
and though this is indeed a Parable, and Symbolical Scripture is not
Argumentative. Yet ſo far muſt be granted true, as may make a foun-
dation for the ſcope and intent for which it was ſpoken.
But what is beyond any cavil or exception. Our Saviour tells the
Thief upon the Croſs, Luk. 23. 43. Verily to day thou ſhalt be with me
in Paradiſe. It is certain his Body was not with our Saviours; that it
might appear our Saviour (not any other) did ariſe, God ſo provided,
that he was laid in a new Tomb, in which none ever was laid before ;
Neither could our Saviour mean that he ſhould be with his God-head
in Paradiſe that day ; for at that very inſtant in which he ſpake, in
that place, and in all places Chriſt as God is preſent. Had thisman
gone to Hell, the words in this ſenſe had been true, but not comfor-
table to this dying Confeſſor. They can only therefore relate to his
Souls going to the place of the Bleſted, when it ſhould that day leave
its Body
2. The Soul
2. We may advance a little further towards the knowledge of our
is a Spiritual Souls, in aſſerting that they are Spiritual, or Spirits, freed from that
ſubſtance.
compoſition, and thoſe druggs that are in matter, which clogs, and
debaſe it; and it is no ſmall perfection of the Soul that it is freed
from them: My meaning is, The Soul of man is not the Tempera-
libr. de im- ment, or Craſis of the Body. St. Anſtin thinks that every one may
mortalitate ani- eaſily be convinced of this in himſelf, Quis bene ſe infpiciens, &c. Whó,
ſays he, conſidering himſelf, does not find that be underſtands any thing be
ponders on the better, the more he can withdraw his thoughts from Senſible
Objects. Quod ſi temperatio corporis eſſet animus, non utique id poſſit accidere.
If the Soul were the Temper of the Body, it would not fall out thus,
for bodily or ſenſible things would help them, rather than hinder the
Underſtanding.
But I ſhall be ingaged to a further proof of it which theſe follow-
ing Arguments may evince. VVere it only that the Soul is ſo often
called a Spirit (by God himſelf in his word.) It were a very conſide-
is av Tá byó- rable Argument to prove that it is a Spirit. When Adam gave all
ficele din - the Creatures Names, who doubts but that thoſe Names were ſuita-
Blou xe Table to their Natures? And could that Nomenclature be retrived, it
πραγματα might tell us more of Beaſts and Fowls than is yet, or it may
be
now ever will be known.
But when God ſpeaks ſo often of a Soul under the notion of a Spi-
rit; and in many places where a Metaphorical ſenſe will not ſerve the
turn, we cannot but know that the Soul is what God calls it, as well
as the Creatures were what Adam called them.
To
Piato in Crat.
Serm. 25.
the worth of the Soul.
919
.
To name but a few Texts : The wife man ſpeaking of the Soul,
Gal. 12. 7. Calls it the ſpirit, and ſays it returns to God that gave it, in
contradiſtinction to the Body, which he calls there duft : and if Solo-
mon knew the ſeveral Creatures, from the Cedar to the Hyſope, ſure-
ly he was not ſo ignorant of the nature of his Soul, as to ſpeak ſo
impertinently if it be not a Spirit.
Nay it is one of Gods Titles, Zecb. 12. 1. ult. That he formeth the
Spirit of man within him: Which proves its diſtinction from the Body,
and its ſpiritual Nature too: and if mans Soul were only as the Soul
of a Bealt, the forming of it would not deſerve to be reckoned up
with thoſe ſtupendous Acts of Aretching out the Heavens, and laying the
foundations of the Earth ; as we ſee it is in the forecited place.
Add to this that when our Bleſſed Saviour dyed, the Evangeliſt ſays
he gave up the Ghoſt. Matth. 27. 50. that is, his Spirit or Soul: And
St. Stephen dyed with theſe laſt words, Lord Jefu receive iny Spirit.
Acts 7. 59.
2. That the Soul is a ſpiritual ſubſtance, is evident, in that it is
not produced out of matter; as the Body of Adam was, and all our
Bodies are; as is obſerved in the Relation we have of mans Creation:
Gen. 2. 7. and in Solomons Obſervation upon it, Ecclef. 12. 7. ſpeak-
ing of Death, (after his moſt admired deſcription of Old Age) then
ſays he shall the duſt, i. e. the body, return to the Earth as it was ; there
is the Original of that aſſign'd, and the ſpirit ſhall return to God that
gave it. The Spirit or Soul is as certainly made by God out of no
præexiſting matter, as the Body is made out of matter, and if we Gen. 2. 23.
grant the one, why ſhould we doubt of the other ? To be ſure, when
Eve was brought unto Adam, he ſays ſhe is now bone of my bones, and
flelh of my fleſh, but he does not ſay ſhe is a Soul of my Soul..
Whether the Soul be made by God, mediante Generatione, or by an
immediate Creation, (though I am perſwaded of the latter, yet) I
ſhall not peremptorily determine, finding St. Auſtin in a plainer cafe
Nec tum ſcie
bam, nec adhuc
concerning the Soul, modeſtly profelling his Ignorance.
Scio Auguft.
3. My third Argument to prove the Soul is a Spirit, is, becauſe libr. I. Retsem
in it man bears the Image of God. God is a Spirit, John 4. 2:4. and no-
thing corporeal, as ſuch, can be ſaid to be in his Image or Likeneſs::
Neither is any bodily thing as bodily, capable of Wiſdom, Holineſs,
Righteouſneſs, by which man reſembles his Maker.
Now though theſe Scripture-proofs are ſufficient to any that be-
lieve undoubtedly the verity of Scripture, (and fuch I ſpeak to) yet
to name one or two of another Nature; Therefore,
4. Fourthly, The Actions or Operations of the Soul are ſuch, as
cannot proceed from any bodily Being; as intellection, and volition;
To abſtract and reflect. upon its ſelf, and its motions. In one thought
to meditate on Hell, in the next on Heaven. No Corporeal Agent
can in leſs than the twinkling of an Eye, or turn of a hand move, or
act on things fo vaſtly diſtant. The Opinion of the motion of the
Orbs of the Planets and of the Firmament is antiquated, and almoſt
laught
T
920
How may we beſt know
Serm. 25.
laught at becauſe no Bodies can be conceived to move fo ſwiftly : and
this motion of the Soul incredibly exceeds theirs.
5. And laſtly, The Soul is a Spirit, in that it is in the Body, and
one Body cannot be in another, non datur penetratio corporum. The Soul
takes up no place as bodies do, 'tis tota in toto or at leaſt negatively.
It is not by parts in the Body, as material things are; part here, and
part there; whereas the Soul is ſo in any part, that it is not the leſs
in the other: Thus theſe being premiſed
I come now to that which is mainly intended, viz. to Shew whence we
the Souls Ex- may know the excellency of the Soul ; For as to fome other particulars
cellency does which may tend to the further explaining the Text. . As
appear.
1. How a Soul may be ſaid to be loft. And
2. What this Phraſe, giving an exchange for the Soul; imports, I ſhall
take occaſion to ſpeak to them as they will fall with what we are yet
to ſpeak unto, For I would not make the Porch or Entry too large or
wide.
3. In what
>
.
Though I may ſuppoſe that in what I have ſaid enough may be
diſcovered to prove what Iam upon, and that I have laid down ſuch
Principles as the worth of the Soul may eaſily be inferr'd from them.
Yet it will not be amiſs to be minded of the force of them, with the
addition of ſuch things as will abundantly ſerve our preſent pur-
poſe.
1. In its 0 The firſt thing that ſpeaks the Souls Prerogative, is its original.
riginal. It is accounted no ſmall priviledge to be nobly born, to be de-
ſcended from Princes, or Perfons Eminent in any kind, yet man in
his beft Eſtate is altogether vanity. Pf. 39. 5. Man is a worm, Job. 25. 6.
and the Son of man (be he who he will) is but a Worm, his Gene-
ration is univocal, and like begets its like. But the Soul is the Off-
Spring of God. Acts 17. 29. In that fenfe the Heathen Poet, and St.
Paul from him is to be underſtood, there is no pretence for the Body to
be the Off-ſpring of God, who is a Spirit. If it be warily under-
ſtood, we may admit of what is ordinarily ſaid of the Soul, that it is
divinæ auræ particula, I am ſure'tis this part only in man that may be
ſaid to partake of the Divine Nature. (2 Pet. 1. 4.)
?Tis remarkable that the Soul at its Creation was not made accor-
ding to any pattern, or fampler taken from amongſt the herd of the
viſible Creatures, but 'tis a kind of an Idea of God, as true, and as
full a one ; as in matter can be borne, and though man be lower than
the Angels by reaſon of his Body which is as a clog upon the Soul, or
a flaw which this precious Jewel appears with. Yet in ſome reſpect
the Humane Nature may vy with the Angelical Nature, and man is the
Crown and Topſtone of the Creation; being added laſt of all by the
all-wiſe Architect to his building of the World.
in the End 2. The Excellency of our Souls appears from the End they are de-
"tis deſign’d ſigned for. It cannot but ſpeak the dignity of the Soul, that it alone,
of
for.
robe
Serm. 25.
921
the worth of the Soul.
..
of all the Creatures is choſen and ſet apart by God for ſuch great pur-
poſes. As
1. To glorify him.
2. To enjoy him.
Men though otherwiſe of the loweſt rank are ennobled when their
Prince appoints them to Honourable Employments. Now
1. The Soul of Man is made for to bring glory to God; Not as the
body of Man, only as an Inſtrument, which moves as the Soul would
have it, as the Ax in the hand of the Workman, nor as the other viſi-
ble Creatures who glorifyed God only as they afford us matter for
Gods glory; but all the Glory that God expects, or can reap from
all and every one of the Corporal Beings is entruſted with Man.
Man is the Creatures High Prieſt, and by him they offer up all their
Sacrifices of Praiſe and Thanks. When in Pfai. 148. the Sun and
Moon, nay, Storms and Tempeſts are call’d upon to praiſe God, Man
is cited to meditate on, and to glorify God for his Wiſdom and Po-
wer which appear in them. And indeed were it not for the Soul of
man, God ſhould have made all the reſt of the Creatures for nought;
Man is only concern'd in them, and benefited by them; and his Soul
only able to bleſs God for them.
All Gods works of Creation, nay, and of Providence too, are mat-
ter of praiſe, ſo done, as they ought to be bad in remembrance. (Pſ. 111.4.)
When we contemplate or meditate upon them, they afford our
Souls great cauſe to be enlarged in our praiſing of ſeveral of the Attri-
butes of God : All things are Deo plena. All things have a voice as
well as day and night. The Heavens and the Firmament, Pf. 19. 1, 2.
They ſpeak God to be Almighty, and abundant in goodneſs; they tell
us, as often as we view or conſider them, that God who made and pre-
ſerves them is worthy of all our Fear, and Love, Service and Obedi-
ence. It is only the Soul of man that is able to read, hear, or
underſtand theſe things, and therefore man for his souls fake (as the
Prieſts had) have many priviledges allotted to him by God. (PS. 8. 6.)
who hath put the other Creatures (generally) under his feet.
It is fadly true that men rob God of his Honour they are entruſt-
ed with.
Ah whoſe Soul is a faithful Steward of Gods manifold gifts? What
Sacriledge do not men commit dayly? And may we lay it to heart?
For God will call Heaven and Earth elſe to witneſs againſt us. Eve-
ry Creature, and Providence can teſtifie they contained matter enough
to excite our praiſes, and to perſwade our Obedience.
13:2. Again the Soul of man is made capable to enjoy God, to ſee God,
thatis, to know him, and love him, in whoſe preſence there is ful-
neſs of joy. (Pf. 16. 11.) The Sun and Planets, with the reſt of the
ſpangles of Heaven know not their Maker, nor what they are, nor
to what end they ſerve; they, (how bright foever) are not recep-
tive of that light that ſhines into the hearts; and upon the Souls of
B bbbb
the
022
Serm. 25
How
may we beſt know
care o
.
the Children of Men ; if compared with which, their brighteſt beam
is thick darkneſs, were it only for our viaticum (the repaſt we have on
the road towards Heaven.)
The Soul indeed ſees here as through a glaſs darkly, 1 Cor. 13. 12. and
knows but in part, yet this very taſte is better than the full meal that
any other Creature can make : Yet it muſt be confelled that anima ma-
le habitat, the Soul is uneaſie in this World, not only with grieves and
cares, but becauſe'tis out of its place, as a bone out of joynt. It was
made to be with God, and cannot be ſatisfyeď when it is from God.
But wliat an excellent Creature muſt that be, whom the King of Hea-
ven, and God of Glory ſhould thus delight to honour: which God
ſhould (may I ſpeak ſuch a word) chooſe for his Companion : I am
ſure we are ſaid to have fellowſhip with him. I John 1. 3. V Vhatſoever
the Soul was before, by chooſing and admitting it into his preſence,
God makes it glorious.
Hence it is that inferiour Creatures are ſatisfyed with food ſuitable
to them; they have ſaved their End, and have gone to the utmoſt of
their line, according to the Law of their Creation, to their Creators
praiſe ; But the Soul of man is upon the Rack, and hath a thouſand
torments till it anſwers his end, Irrequietum eft cor meum donec venit ad
te ; until it brings actively fome Glory unto God, and comes in ſome
meaſure to the enjoyment of God.
That Life, or Soul, which inferiour Creatures have, keeps indeed
their bodies from putrifying ; but man hath not animam pro Sale :
His Soul only as ſalt to keep his Body from ſtinking ; but to act and
govern it that it may be an Inſtrument in the ſervice, and to the
praiſe of God, and by reaſon of this, his Tongue, and every
. Member
may be made his Glory, when 'tis imployed to the Glory of God:
It is certainly a debaſement of the Soul to buſy it about Eating and
Drinking, Dreſſing, or Undreſling (further than what is neceſſary to
our preſervation and our pallage through this world as Pilgrims and
Strangers.) as we think Children to imploy their Souls ill whilſt they
make Pyes of dirt; or run after gay pubbles made up of froth or
Nime: Only here is the difference, young ones are ſcarce capable of
knowing or doing better, the wings of their Souls ſeem not. fledged,
hut afterwards God juſtly expects that we ſhould fly higher, and we
are able to foar above the third Heavens ; and in our Thoughts, Me-
ditations and Affections to go to God; to taſte and ſee how good that he
is, Pf. 34. 8.
y the Eu-
The Pretiouſneſs of the Soul appears in the great Endeavours that
ievours that are uſed to get it ; This is the ſtandard that we value all things by :
are uted for to What is given for them? VVhat is done to obtain them? Inſomuch
that many think there is a great indifferency in Metals and Stone, ÓT.
and that opinion ſets the rate on them; by this, Gold and silver are
eſteem'd before Lead; or Iron, &c. Now though the Soul hath an ef-
fential innate worth, as appears by what hath been ſaid: Yet this, if
I may call it extrinfecal conſideration does further proye it 'Fan,
'Tis
10 Souls.
Serm. 25.
the worth of the Soul.
923
A
'Tis mainly deſired by God on the one hand, and by Satan on the
other; and though the Nevil be a fallen Angel, yet he hath the
grea-
teſt knowledge of the Nature and worth of things; and is from
thence called Δίμων. But,
1. God endeavours to win Souls ; this he condeſcends to woo and in 1. Gods Eu-
treat for. My for give me thy heart. Frov. 23. 26. But to be more par-
deavours.
ticular (though we are not able to apprehend all the means Goduſes
for our Souls: Yet ſo many will eaſily come into our view, that if we
were not the moſt ingrateful and inſenſible Creatures in the VVorld;
we could not deny our Souls to God, he foloves and values them; he
hath done, and doesdayly ſo much for them. Above all
1. God's parting with his Son, and Chriſt with his Heart-Blood
and Life for them. Behold how he loved him, could they ſay when
our Saviour ſhed but a few tears for Lazarus, but much more when he
ſhed all the blood in his Body for our Souls : VVe may well ſay, behold
how he loved them. VVhen man by fin had incurr'd the diſpleaſure,
and deſerved the Curſe and V Vrath of God; and that the blood of Bulls
and Cattle, or a thouſand Bulls were too mean to atone for the leaſt
Tranſgreſſion : God requiring a greater price for the Redemption of
a loſt Soul. Our Bleſed Saviour cryes, L. I come to do thy Will. (Heb.
10. 7.) that is, to give ſatisfaction, and to bring in Everlaſting Righ-
teouſneſs, that theſe pretious Souls may not periſh.
Chriſt never interpoſed to ſave the Bodies, ſo many Thouſands or
Millions of ſuch as periſhed in the deluge of the old World, or to
keep the bodies from deſtruction of thoſe wretches that periſhed by
fire in Sodom and Gomorrab, but when Souls were in danger, and rather
than they ſhould periſh ; he comes, náy, he delights to do God's
Will in ſuffering for them. And what did he ſuffer, what did he not
ſuffer ? Here we muſt draw a vail as that Painter did, who could not
expreſsgrief enough to the life.
Go with Chriſt a little, (cannot ye. watch an hour with him) to
contemplate this ; go into the Garden, to the Judgment feat, to Gol-
gotha; behold him on the Croſs, hear his ſtrong fighs and groans. ;
they will break thy heart if any thing will; and broken it muſt be ; and
why did God ſuffer his beloved Son in wliom he was well pleaſed to be
thus tormented? Why? God would rather afflict hiin for a time,
than loſe our Souls for ever : And why did Chriſt, who might have
choſen otherwiſe, ſo freely give his cheeks to the ſmiters? Why? On-
ly he had ſet his love upon our Souls, which he would not ſuffer to
perilh.
Indeed the Text ſuppoſes that there is no evtánnayud or exchange
for a Soul; 'tis a Phraſe borrowed from former times, when men did
not pay in coin for what they bought, but did exchange Commodity
for Commodity, (as yet in ſome of our Iſlands &c.) and it does imply,
that there is nothing, no, not the World, that bears a parity of va-
lue with the Soul. Now though this be moſt certainly true, that our
B bbbb 2
Soul
924
Serm. 25.
How may we beſt know
A
t
Soul 'out-vyes in worth the whole World: (1 Pet. 1. 18, 19.) Yet the
Blood of Chriſt,which is the Blood of God (by reaſon of the Hy.poſtati-
cal Union of his Humane Nature with the Divine)is a ſufficient ranſome
for all the Souls that ſhall believe in him ; nay 'tis ſufficient, were it
but applyed, for the whole World.
But how highly does God prize a Soul, ſeeing that when they were
to bepurchaſed, heask'd, and would receive no leſs a rate for it, from
his own Son, than his Life-blood, and yet men barter it away (as Ju.
das and the Prieſts did our Saviour for thirty pence) at what rate, how
low ſoever the Devil and the World will give for it.
2. I might add unto God's giving of his Son for our Souls; his giv-
ing of his ſpirit to the Soul; and this too that it might not periſh, but have
Everlaſting Life, that he who dwelt in the higheſt Heavens, and whom the
Heaven of Heavens is not able to contain, ſhould dwell in the Soul,
or Heart of man after a more excellent manner, than in the
moſt gloricus Temple that ever was made ; and therefore it muſt as
far exceed it. It is true, our Bodies are ſaid to be Temples of the Holy
Ghoſt, (1 Cor. 3. 16. i Cor. 6 19.) but they are only Temples of the
Holy Ghoſt as they are the Bodies that are animated by ſuch Souls,
otherwiſe they had been no more dignifyed than any other clay or
earth.
That God ſhould come, and knock, and ſtay, and wait for entrance
into our Souls until (to ſpeak with Scripture after the manner of men,)
his head is wet with the dew of the morning, and be grieved at any
repulſe, unkindneſs, or denyal he meets with. Nay that God, where
he is entertain’d, ſhould never leave or depart from a Soul: Nay, with
his good will would not abfent himſelf for one moment from it; It
muſt needs declare his great love unto it, and.eſteem of it: Nay, by
thus loving of it, he makes it worthy, and valuable, whatſoever
it might otherwiſe have been.
3. God's valuing of our Souls appears in the care and pains which
he takes for our Souls dayly.
1. In that he hath inſtituted means whereby he might come to ob-
tain our Souls, nay, to ſtrengthen, and comfort them, and have
communion with them. Theſe are his Ordinances, the Word, Sa-
craments, and Prayer. He is brought in by the Prophet as one riſing
up early, and ſending his Meſſengers, and Miniſters: (fer. 7. 13, 25.)
He neglects no time, with the very firſt he is as it were, ſeizing upon
us, and crying to us, return, why will ye dye?
2. Nay fecondly, He bears with us, and exerciſes a great deal of pati-
ence towards us; if fo be he might at length gain our Souls; and ſays,
when ſhall it once be ? Every ſin we commit preſleth God, as a Cart is
preſſed with ſheaves. All the patience and meekneſs in all the beſt of
Creatures if joyn'd together, could not endure ſuch an indignity as eve
ry ſin offers to God, but they would eaſe themſelves of ſuch a burden,
which yet God endures multitudes of, only that his Long-ſuffering
inight be Salvation to our Souls. (2 Pet. 3.15.)
.
3. Yet
Serm. 25.
925:
the worth of the Soul.
Plaintina
3. Yet further, His bearing with the whole World of wicked men; not-
withſtanding their Blaſphemies, and open defyances of him, is only
out of Love to ſome few Souls who ſerve, and fear him: Hence the
Pfalmiſt ſays concerning the World, (Pfal. 75. 3.) I bear up the
Pillars of it. A gracious Soul is the true Atlas that keeps the World
from falling. God, out of reſpect unto ſuch, withholds that deſtroy-
ing fire that ſhall (when their number is made up) conſume it.
4. And laſtly, All the Providences of God, in which he worketh hi-
therto, are intended by him for the good of our Souls, and done by
God out of reſpect unto them.
1. By his Mercies God would allure our Souls to love and ſerve him;
Hoſea 1 1. 4.) theſe are the Cords of a man (quo magis extendas co aſtru-
gunt arctirss) by theſe God would oblige and tye our Souls the cloſer
unto himn.
Mercies are: vocal, they all have a Language or Speech
(which we ought to learn to underſtand) whereby they recommend God
unto our Souls, and as they came from God; ſo for this purpoſe they
came from him, that our Souls might by their means go to God, who
indeed ſent them on that very errand to bring our Souls unto him.
2. Nay the very Judgments of God in the World prove his value
for our Souls, who rather than miſs of them, does this his ſtrange
work. (Iſa. 28:21.) God does not afflict willingly, but rather than to
be deprived of mens Souls, he will do that which he is ſo loath to come
Thus he does not only afflict the wicked, who obſtinately re-
main ſo, to caution and inſtruct the Souls of his people, (as Princes
Children are leſſoned when their Proxyes are whipd) but he corrects
his deareſt Children and Servants, though it goes to his heart, and
he himſelf is afflicted in all their afflictions, (Iſa. 63. 9.) Yet rather than
their Souls ſhould periſh with the world, he is ready to do, nay to
ſuffer any thing
But when all is ſaid, there are but a few Threds of what might be
layd before you. God's Love to, and prizing of our Souls need not
ſo much to be proved, I would hope that it is felt.
unto,
2. But on the other ſide as God does endeavour, so does Satan to gain 2.- Endeas
the Soul; fas eſt co ab hoftes doceri. We may learn this from our greateſt yours uſed by
Enemy, that our Souls are worth all our care and pains in keeping ; Satan for ouk**
Souls.
being our Adverſary the Devil thinks no pains too great to get them;
1 Pet. 5. 8. He goeth up and down, ſeeking whom he may devour. He
compaſſes the Earth as we may read in the book of Job. (Fob: 1. 7:
Job 2. 2.) He had conſidered Job, and fo conſiders all others, what
temptation is likeſt to prevail ; what their tempers, and diſtempers
are: what traps will take ſome, and what ſnares others. He knows
our beloved lins, and dreſſes them up, ſo as we might be loath to part
with them. He did not deſire to go into the herd of Swine, that he
might deſtroy them; but that by that means he might tempt their
owners, as indeed it took effect (the Gadarens preferring their Swine
before their Souls or their Saviour.) When our Saviour came to cart
B bbbb 3
him:
926
Serm. 25.
How
may we beſt knom
1
him out of any one, the Devil was tormented: Why art thou come to
torment us they cry; it was not becauſe they were forced to leave their
Bodies, but becauſe by that means he ſhould have no ſuch opportunity
to miſchief their Souls: (Matth. 8.29. Luke 8. 28.) Oh this is a tor-
ment to Satan to be deprived of our Souls.
There is not a Sermon we hear, but this Evil One is ready to take
away the feed as foon as ever it is fown; (Matil. 13. 19.) there is
not a Prayer we make, but theſe fawls of air attend to light upon the
Sacrifice, and hardly can they be driven away. (Gen. 15. 11.) Where-
ſoever we are, whatſoever we do, the Devil attends and waits for ad-
vantage againſt us, that he might but gain our Souls.
And oh that men were but ſo induſtrious to preſerve their souls as
Satan is to ruine them. The Philiſtines are upon thee, and doeſt thou .
ſleep? The Thieves are up that intend to rob thee, and doeſt not
thou ariſe ?. Satan does not do all this for nothing,or for that which
is worth but little : This Eagle does not catch at Flyes, he hunts for
the precious Soul.
4.
Souls.
The du 4. There is one Argument more to prove the Excellency of our
ration of our Souls, and that is, if you conſider their duration or laſting. It is as a dead
colour upon all the beauties and glories in the World that they are
fading ; there is a worm at the root of the Gourd which men de-
light in, and ſet with greateſt content under: Inſomuch as 'tis not
yet reſolved whether our comfort is greater whilſt we have theſe
outward things, or our grief when we part from them; to be ſure the
one muſt needs bear proportion unto the other; and the more any thing
is loved, the loather we are to leave it.
Now that the Soul tranſcends in this reſpect the World and all that
is in it. (It being to remain when they ſhall be no more,) may appear
from the nature of the Soul, which admits not thoſe contrary quali-
ties, which acting upon one another, deſtroy their ſubject in which
they are. There are many Treatiſes to prove the Immortality of the
Soul ; which I will not ſo much as mention, only one Argument Ber-
Libro de Anira, nard uſes, becauſe I find it not elſewhere, I ſhall ſet down here. Im-
mortalis anima eft, quoniam cum ipſa fibi vita fit, ficut non eſt quo cadat à ſe,
fic non eft quo cadat å vita. The Soul of man being life unto its ſelf, as it
cannot part with its felf, ſo it cannot part with its life; the body there-
fore dyes, becauſe it hath its life not in its ſelf, but from the Soul;
which it may be ſevered from ; but the Soul lives not by vertue of its
union with the Body, but the Body lives by vertue of its union with the
Soul. I am the leſs intent upon my proving of this, becauſe all think-
ing men do grant it. Nay, it is an Antecedent verity to the Chri.
ftian Religion, unleſs our Souls be immortal, our faith is vain: and
all thoſe abſurdities will follow which the Apoſtle reckons up, 1 Cor.15.
as the conſequents of denying the Reſurrection of the Body.
Nay unleſs the Soul be immortal, all Religion is but impoſture, and we
are delign’d upon and abuſed when we are call'd upon, and perſwaded
to
V
Serm. 25.
the worth of the Soul.
927
to the worſhipping and
ſerving of God; ſo that it is indeed as neceſſary
forus to believe our Souls to be immortal, as it is neceſſary for us to be-
lieve that there is a God;and either a good man's hope,or a wicked mans
fears are fufficient Evidences of both. That there is another life, or
a future ſtate after this life : a good man would not but believe, and a wick-
ed cannot but believe : They are only inconſidering debauched men, whole
Lults and Sins have made it greatly their Intereſt, that they might
dye like Beasts, as well as they have lived like them: Who did ever
ſeem to queſtion it? I ſay, ſeem to queſtion it, for their furda vulnera,
tlie wounds that conſcience makes in them, would not pierce ſo deep,
nor look fo fadly, if they had ſuch a lenitive as the thoughts that they
might not be felt in the other world.
But oth Eternity, Eternity? What a ſhrill and diſmal noiſe do it
make in a wicked man's ear (or heart rather) when heard or thought
on, and on the contrary what melody is it to a gratious man, to hear
that his Soul is immortal, and his Crown incorruptible.
But the Text ſuppoſes the Soul may be loft, and what is that elſe, but Osje£tion.
that it dyes?
The Soul indeed may be loft, and dye in a figurative fenſe : There is a
re is a. Anſiver.
great reſemblance betwixt the death of the Body, and that of the
Soul. The Body dyes when it is ſeparated from the Soul, by which
it lives : And the Soul dyes when it is ſeparated from God, who is its
life. Sicut anima vita eft corporis, fic Deus vita eſt, anime. Take a Soul Bern, Libro
from the Body, the Body fèirrs, breathes, lives no more. So if Gods de Anim.de
Grace and Spirit be not in the Soul, it moves not, but is dead in tref-
paiſes and ſins. Sin does that to the Soul, which Diſeaſes, and Mor-
tal Wounds do to the Body. In the day that thou eateſt thereof; i. e. when-
foever thou finneſt, thou: Malt dye. (Gen. 2. 17.)
I ſhould here have concluded my Arguments for the preciouſneſs of
the Soul ; but I will add one or two more, (ad hominem) which may
affect men moſt according to what they are uſually taken with, and
perſwaded by. And therefore
5. In the fifth place. The Soul is the cauſe of that life which we foi 5. The Caucen
prize, and it preſerves that body which we lo value, and certainly then, of onr Life.
if
ye may be Judges your felvess
, it is molt conſiderable :- What is the
Body of the moſt beloved-Perfort without the Soul? a ſtench, and an
abonaination. Oh bury her out of my fight, fays Abrahamof his belo-
ved Sarah. (Gen. 23. 4.)
What do men take pains and care about? What are they at coll:
and charge upon? riſing early, and going to bed late, but only for
ſuch things as may ſerve and pleaſe the Body? VVhich very Body
múlt.be beholden to the Soul far to keep it from becoming worms
-Deatg and rottennafar W Vo miglat value our Bodies and their con-
cerns
928
Serm. 25.
How may we beſt know
concerns as much as we do, or as we liſt to do, would it but cauſe us
ſo much the more toeſteem our Souls as they deſerve for keeping our
Bodies in a capacity for our care and kindneſs.
on.
6. Our Bo-
6. It is in the laſt place very conſiderable as to us, to enhance our
dies follow
their Condici- opinion of the Soul, that our Bodies follow the condition of our
Souls. As our Souls are, so shall our Bodies be, when raiſed up to all
Eternity: and therefore St. Stephen when he was a dying, commends
only his Soul to our Saviour, (Ačts 7. 59.) and our Saviour himſelf in
his laſt breath commends his Spirit or Soul to his Father ;(Luke 23.46.)
neither making any mention of their Bodies : as knowing that their
Bodies by conſequence would be happy, that they would be cared
for by God, and raiſed up in Gods time, to be bleſſed with their Souls
to all Eternity
If our Souls be found unbelieving and impenitent, without Gods
Image and favour, all the rich attire, and ſumptuous fare will not keep
our Bodies, no more than they did Dives his body from being tor-
mented in thoſe flames that ſhall burn, and none can quench them; on
the other ſide, if our Souls be fanctified and accepted, notwithſtand-
ing any preſent poverty, diſeaſe, or miſery, they ſhall hereafter fit
with Abraham, Iſaac, and Jacob in the Kingdom of Heaven. Shall I
carry this a little further, it may be more home and cloſe unto you.
The welfare of the Body even in this life depends upon the Soul. As the
caſe of thy Soul is, ſo are all thoſe very things that befal thy Body,
even in this world. VVe judge amiſs, and call good evil, and evil
good; take all things together, and ſtay till the concluſion, and you
will then ſee that all the proſperity that befel a man, his riches, health,
friends, reputation, óc. were all evil, if his Soul be evil ; (that is,
unpardoned, unregenerated,) oh very evil. (Ifa. 3. 10,11.) Pfal. 7. 11.
God is angry with the wicked every day. In his healthful proſperous days
he hath the wrath of God; the leaſt drop whereof will imbitter all
his ſweets ; and this is mixt in the Cup, and is as death in the Pot :
But one that hath his Soul pardoned and purged from ſin by the
Blood and Spirit of the Son of God. All his vely torments and Mi-
feries, if any ſuch befall him, are, what God in wiſdom hath choſen
for him, (Rom. 8. 2, 8.) and in faithfulneſs hath layd upon him ; they
are the very beſt providences that God could find out for him; thus
to the pure, all things are pure, etc. Titus 1. 15.
And now I hope that the pretiouſneſs of the Soul being manifeſt,
although I have all a long enforc'd my Argumenes as practically as I
could ; I may yet have room for the remaining Application which I
am now come unto.
APPLICATIO N.
1. Informa 1. If the Soul be ſo pretious, we have heard enough to make us abhor
üɔn.
fin for ever. Sin muſt needs be the moſt miſchievous thing to us. It
being
Serm. 25.
the worth of the Soul.
929
being that only which can ruine our Souls, whereby only we can loſe
aur Souls: Other Evils can but bereave us of our Eſtates, or at moſt of
qur Lives, but they have no more miſchief which they can do; bat
ſin does deſervedly caſt Body and Soul into Everlaſting Fire, (Ifa.59.2.)
they are only our iniquities which ſeparate betwixt God and us ; not
tribulation, and anguiſh, &c. no loſs or croſs, theſe can and do work
for good, but ſin is ſuch a bitter root, that it can bring forth nothing
but bitter fruits. Sin is the Souls ſickneſs, nay, its death; cauſing a
divorce betwixt it and God, the fountain of its life. Hence it is faid
to war againſt the Soul, (.1 Pet. 2. 11.) and to pierce the Soul through,
(1 Tim. 6.10.) I appeal to any whether they would not deteſt and op-
pofe thoſe that ſhould do ſuch things to their Bodies. O fools, and
Low of heart to believe. (Luk. 24. 25.) If ye will not believe God who
hath faid there is no peace, nothing truly good, (no Salvation to be
fure) to the wicked; believe at leaſt your felves, who cannot but
find, that as ſin grows ſtronger, your Souls grow weaker, and that by
it you forſake your own Mercies, and get Boiles and Ulcers, nay the
Plague in your souls.
2. This does recommend and endear our Bleſed Saviour to us, who is
the Saviour of our Souls, and the Shepheard of our Souls, and there-
fore only it is that they do not want, he waſhed them in his blood,
(1 Pet.2.25.) and quickens them by his Spirit,and keeps them by his power and
crowns them with his glory; to them which believe theſe things, he is prets-
Qus, (1 Pet. 2. 7.) If ye value your Souls above the World, ye will value
our Saviour above all the world too; for had it not been for his love
and care, your Souls had been the miſerableſt things in it.
3. This commends Holineſs in all its parts to us : Holineſs is nothing
elſe but the right Temper, and Healthful Conſtitution of the Soul;
'tis the beauty of the Soul, without which 'tis moſt deformed and
loathſome in God's fight.
To be Heavenly and Holy, is to be as God is, and to have the Spi-
rit of Glory reſt upon you ; (Heb. 12. 14.) nay, without Holineſs, none
ſhall ſee God; For though there was no defect in the price that Chriſt
pay'd; he did and ſuffered till all was fulfilld ; yet if we be wanting in
our applying of it, we may periſh; and it will be our fore condemnati-
on that light is come into the World, and we love darkneſs : (Colof. 1. 27.)
'tis Chriſt within us that is our hope of Glory.
I nuſt not take occaſion to commend thoſe comprehenſive Graces,
Faith and Repentance unto you ; butin a word, as ye love your Souls,
value and eſteem them ; they are to you as tabula poft naufragium, a
plank to get ſafely to ſhoar withal: If you do not make timous uſe of
it, your Souls will be drowned, and periſh Everlaſtingly.
Godlineſs is the Souls food, ye cannot live a day without it, or your
Souls will be weak and faint; nay, expire and dye. It is indeed the
Souls Life ; as Jacobs Life was bound up in Benjamins life,fo is the Souls
Life bound up in Godlineſs ; where Godlineſs decays, there the Soul
goes down with ſorrow to the Grave, nay, to Hell: Where Godli-
Ccccc
lineſs
+
A
930
Serm. 25
Hom
may we beſt knom
neſs thrives, the Soul exults and cryes out, Lord now letteſt thou thy
Servant depart in peace: (Luk. 2. 29.) nay, in this world, What a
Feaſt does Godlinels make for the Soul; whilſt it may be the Body
hath only a diſh of Herbs.
2. Repre-
henfion.
thy ſelf?
I may then in the next place blame and bewail the folly and madneſs of
moſt men; who live as if they had no Souls, or as if their Souls were
fit only to be placed with the Dogs of the fold: Like a woman I have
heard of, who when her houſe was on fire, was very buſie in ſaving
of her ſtuff, carrying out with all her might as much as ſhe could ; at
laſt ſhe bethought her felf of her Child which was left in a Cradle ; but
when ſhe returned to look after that, ſhe found that the fire had de-
ftroyed it; and there ſhe was firſt aware of her præpofterous care for
her Goods before her Child, running up and down as one diſtracted,
crying my Child, my Child, as David for his ſon Abſalom.
So alas,
when’tis too late, all that neglect their Souls in this life, will howl
out in the midſt of their ſcorching flames. (2 Sam. 18. 33.) Oh my
Sonl, my Soul, I would I bad dyed for thee my dear and pretious Soul.
We would have nothing bad by our good Will; we would not
have bad Relatives, Children, or other, no, not ſo much as a bad piece
of Coin ; and how comes it to paſs that men can be ſo content with
bad Souls ? Thy Soul is thy ſelf, and if thy Soul be bad, thou art bad
thy felf, and how haſt thou deſerved fo ill of thy ſelf, that thou ſhoul-
deſt neglect thy felf, and care not what become of thy Soul, which is
Xerxes when he beheld his numerous Army, wept; Ob (fayd he)
what a many here are that in a very ſhort ſpace, muſt yield to Death,
and be devoured by VVorms. It is a far fadder conſideration that ſuch
multitudes of mens Souls are loſt, and periſh Eternally ; and let the
abounding of ſin ſpeak whether this be a cauſeleſs fear : When the
Apoſtles heard that one of them, though but one, was the Son of Per-
dition, and ſhould loſe his Soul: Every one of them was jealous over
his Condition, and cryed out, Is it I, Is it I? (Matth. 26.22.) I can-
not tell who particularly it is ; yet. I cannot but know there are many
fins that ſpeak men ripe for judgment; and many other ſins, which
though they be not ſo notorious and viſible; are yet certainly as truly
deſtructive and damnable. A leak in any part of the Ship may ſink it :
And now oh that my words might reach your hearts. I ſpeak in the
behalf of your pretious Souls. Theſe words are not about trifles,
which you may conſider or neglect as you pleaſe, but as Moſes ſaid in
the like caſe, Theſe words are your Life, and no leſs than Liſe or Death
Eternal depends upon your receiving of them.
When your Bodies are diſtemper'd, what ſending is there for a Phy-
fitian? How are the ſymptoms of the Diſeaſe conſidered? Or if an
Eſtate be doubtful, what counſel do we not take? What coſt and
charge are we not at to enſure it? Yet we let our Souls run all ima-
ginable, yea, and uninaginable hazards without the leaſt care, to be
ſure
Serm. 25.
931
the worth of the Soul.
i
fure without ſuitable care to their worth or danger: and how can we
any longer go for Chriſtians, or the Diſciples of him, who taught us
here the pretiouſneſs of our Souls, and himſelf valued them according-
ly? Whatſoever we may flatter our felves with, only ſuch as are of the
fame mind with hiin, ſhall have Salvation by him.
It is high time then to be Exhorted, and prevailed with to ſuit able af 3. Exfor-
tation.
fečtions, and diſpoſitions ſhall I ſay, or rather to ſuitable Lives and con-
verſations unto what ye have heard; The truths that have been ſpoken
unto, are not ſo much ſpeculative, as practical; they meet with little
or no controverſie in the Theory, but in the practice of them. The
Devil knows that, let men believe what they will concerning their
Souls, he is ſure enough to obtain them, and that with great advan-
tage to a more ſore condemnation, if they do not pra&ice according
to what they are convinc'd of.
Shew then that thon doeſt value and eſteem thy Soul, according to the
worth and dignity. Children or Fools, or Barbarous Africans, pre-
ferr Beads and Toyes before Gold and real Pearls, but it were folly and
madneſs if we ſhould do ſo, and yet I am afraid we do worſe every day.
Whatſoever is the price the tempter offers, or perſwades to ſin
with, remember that it is for thy Soul, if thou conſenteſt and yieldeſt
the bargain is ſtruck, thou doeſt what in thee lies to give thy Soul,
for the pleaſure or advantage of the ſin. Judas had an ill bargain,
that loſt his Soul and his Saviour for thirty pence; though many fell
their Saviour, and their Souls too, cheaper every day, a goodly price,
be it what it will. God gave his Son for thy Soul, and entruſted thee
with it, and thou ungrateful, and vile wretch, doeſt barter it away
for trifles. You know Nathan's Parable of the Ew-Lamb, (2 Sam. 12.)
fo tenderly beloved by the right owner of it, and yet it was ſlain to
entertain a ſtranger. That Parable reſpects more than David. Thou
art the Man. Thy Soul is the beloved Lamb, and the Devil is the
Stranger (whom to be ſure thou art no way concern’d to entertain)
when thou finneſt, thou ſlayeft this Ewe-Lamb to entertain and grati-
fie this ſtranger. Oh that the Parallel might be carryed a little fur-
ther, and that ſome or other upon the reading of this would cry out
with David, I have ſinned.
And if thou wouldeſt indeed value thy Soul, be perſwaded from
what thou haſt heard, that all thoſe things which concern thy Soul,
are far more excellent, than thoſe which concern thy Body, as for
inſtance ; That,
1. Thy Souls riches are the beſt riches, call'd by our Saviour true riches, Confiderati-
(Luk. 16. 11.) Ah that any ſhould be contentedly without them! ons to facilitate
2. The Souls pleaſures are the choiceſt pleaſures : True Joy is not a ſuper-
this duty.
ficial thing that affects the countenance, and produces ſmiles or laugh-
ter; many poor wretches in Bedlam are thus merrily mad ; but res fe-
vera eft verum gaudium. The Heart is the feat of all our Affections,
and ſo of our foy; and nothing can rejoyce that, but the favour of
God to the Soul.
CCCCC 2
1
..
3. The
932
How may me beſt know
Serm. 25.
3. The Souls honour is the trueſt honour, if honour be in honor ante, what
honour is it to have the applauſe or homage of forry, ſinful men?
But it is God that delights to honour the Soul, and will put off his
own glory upon it.
I hall ſay nothing to vilifie the Body which is the other part we
conſiſt of, and we overprize and value: it is enough to ſay with Ber-
nard, quantumcunque excolatur Garo eft. Trim thy Body, pamper it, be-
ſtow all thy care and pains upon it, 'tis but flefh ſtill, twill be wormes
meat, and by all thy carking and caring for it, thou art but prepa-
ring to feaſt thoſe contemptible Creatures more delicately, or if that
will be ſome while firſt, yet I may ask you as Plato did one of his Schol-
lars, (who minded his Table and cheer) what he did mean to make bis
Priſon so ſtrong ? Alas the Body is but the Priſon of the Soul; the
Soul is at liberty only when it gets out of it : Let theſe things fre-
quently come into your minds : To which add,
1, If the miſeries and wants which concern the Body.be ſogreat, as indeed
we efteem them, and ſometimes feel them to be; what then are the new
ceſſities and calamities of the Soul? (The Soul being ſo excellent) nay, the
meaneſt humane Soul being more worth than all theBodies in the world.
Is there any pain which torments thy Body; how intolerable will the
pain be that will torment thy Soul; the biting of a Scorpion, and the
raging of fireare but faint reſemblances of it. If bodily hunger. be fo
Sharp, (what did it not cauſe the poor Women in the fiege of Sama-
ria to do, or to part with 2 Kings 6. 26.) how intenſe is the hun-
ger and thirſt in the Soul, whilſt yet we are under the diſpenſations
of mercy ; but if once God's offended Patience turns to Anger, who
can endure to be ſcorched with the flames of it.
2. If the Pleaſures and advantages men have for the Bodies be fo déſirable;
Oh what are thoſe Pleaſures and advantages we have or may have for our
Souls: For God hath provided for all his Creatures ſuitably to their
Natures. The Herbs and Plants have Earth and dung; Beaſts have
grafs to nouriſh them with. The Body of man is plentifully provi-
ded out of the ſtore-houſe and ward-robe of the Creatures with food,
and rayment; but there is nothing amongſt them all found good
enough for the Soul: The Soul can only be ſatisfyed with the good
things of Gods houſe, even of his holy Temple. Pſal. 65. 4. Oras David ſays
elſewhere, PS. 17. 15. I ſhall be ſatisfyed with thy likeneſs.
Particulars But that I may not be only. in generals, perſwading you to a pra-
in which we étical valuation for your Souls; let the eſteem you have for your souls
of practice
duis duty.
appear in theſe particulars.
1. Value thy ſelf upon the account of thy Soul: How do men ſtand upon
their tip-toes, if they may by any means over-top others. This will
almoſt make, thy. Pride commendable, if thou glorieft only that thy
Soul is. ſo near akin, ſo much alike to God; thou art not ſo far re-
mov'd as tertius a Jove. Oh Reverence thy ſelf more, and think thy
ſelf too good for the moſt faſhionable or creditable ſin. Should ſuch
this one: as thou fin. (Neh. 6. 11.) Should any whoſe Souls are Spiritual
were parten
$
in:
Serm. 25.
the worth of the Soul.
933
you; Buty
in their Original, be ſenſual in their Converſation ? Far be it from
2. Uſe your Souls well, if they be ſo excellent, do not ſet them upon
trifles. A meaner Soul than ours would ſerve to do thoſe Offices we
put our Souls upon, viz. to eat, and drink, and ſleep. A Kings Son
fent to a Philoſopher his Governour to know whether he might not
take ſuch paſtimes as other Young men did, he only returned for An-
fwer that he ſhould remember that he was a King's Son. Oh remem-
ber who it is you call the Father of your Spirits, and pick not ſtraws
(you may eaſily know what I mean) with thoſe very Souls which are
given thee for higher and better purpoſes.
Remember that known Maxime, Corruptio optimi eft peſſima. A de-
generate, filthy or ſinful Soul is worſe than any Body can be. A de-
generate Soul is ſo much worſe than a blind, or lame body, or ulce-
rous; as the Soul otherwiſe is in its ſelf better than the Body.
We cannot uſe our Souls well; unleſs we give them their due füperio-
rity over our Paſſions and affections; and indeed over all the things rela-
ting to the Body ; God did make theſe Souls for to rule in man, and
he ſet up our Underſtanding in the Throne, and commanded our other
faculties to obey it, as his Vice-Roy, and Deputy.
When men pre-
fer ther Humours or. Lufts, they make their vile Bodies to Lord it over
theſe precious Souls, and imploy their Souls as purveyors, nay, as
drudges for the Body. The Servant rides on Horſeback, and the
Prince goes on foot; nay there is a greater diſparity where the Soul is
made to truckle to the Body.
3. Thirdly, And above all, have a care that ye do not loſe theſe Souls :
that are ſo valuable. I have. ſhewn you how that they may be loſt; let:
me now leave fome.confiderations to be enlarged upon by you.
1. The danger your Souls are in, is very great. The Philiſtines:are:
upon thee; thou doſt not only run a hazard, and it may be, or may
not be, but unleſs thou doeſt mightily, and in time (even to day,
whilſt it is called to day) beſtirr thy felf, thy Soul is certainly, and:
may be inevitably loſt. As David ſaid to Jonathan in another caſe con..
cerning himſelf, As the Lord liveth, there is but a ſtep between thee and
Death: 1. Sam. 20.3. So there is but a ſtep between thy Soul and
Death : Nay, your Souls are dead in treſpaſſes and fins, (Luk. 19. 10.).
they are loſt, but God hath ſent his Son to ſeek, and to fave.
2. The loſs of your Souls is very great. It is much to loſe an Eſtate',
or Wife or Child, but if thou loſeſt thy Soul, thou doft not loſe only
much, but thou loſeſt all. For the whole World cannot now profit :
thee, and though the clatter and noiſe that worldly things make about
our Ears will not ſuffer us to hear or mind this, yet dare but to be:
alone, converſe with thy ſelf, ask thy Heart and Conſcience, and it.
will tell thee as much ; eſpecially when thou art in affliction, or on a.
ſick bed, &c.
3. The loſs of thy Sont is never to be repaired. Men may meet-with
lokes, which yet they may otherwiſe recover, or may have ſomething
CCCCC3
elle:
4
934
Serm. 25.
Hom
may we beſt knom
-
elſe that may countervail them, but not only nothing can countervail
this loſs, (no more than drofs and dung can Jewels of the greateſt
price :) but if thou doeft once loſe thy Soul, nothing can retrieve, or
regain it; in this cafe non licet bis peccare. If thou once lofeft thy Soul
in this life, there is no means hereafter whereby thou mayeſt recover
it, but as the tree falls, ſo it lyeth. Thou that readeſt this, upon
this moment (for ought either you or I know) depends thy Eternity:
nunquid aut alter Chriſtus an idem iterum crucifigi habet pro anima, as
Bainard Epift. Bernard asks the queſtion, is there ſays he another Chrilt? Or do you
54.
think that he will be crucifyed again for thy Soul?
4. Shall I add, that this Soul is thine own, and thou haſt not,
nor never ſhalt have another, and therefore it ſtands thee
upon to
keep it ſafe. The Text calls our Souls okrs, his own Soul, what ſhalla
man be profited, if he ſhould gain the whole world, and loſe his own
Soul. Chriſt does not call the World, or any thing in it ours, but he
calls our Souls ours; and certainly they are ours ſo as nothing elſe is,
for we muſt forego all other things, and be parted from them; and
have been, and may be without them; but without our Souls we ne-
ver were, nor cannot be.
And 'tis thy only Soul, thou haſt to make thy darling, and to be fond
and careful of. Moſt of other things we have double of, as two Eyes,
two Hands, and Feet, e. but God hath given thee but one Soul.
Omnia Deus dedit duplicia animam vero unam. If thou loſeſt one of the
members of thy Body, the other in a great meaſure ferves in its ſtead,
but thy ſoul muſt needs be more carefully looked to, than thy right eye,
or thy right hand, for nothing to be ſure can ſtand in ſtead of it, if it
be once loft. Oh remember this is the one thing neceſſary.
5. You muſt anſwer for the loſs of your Souls, God hath entruſted
them with you. A great truſt, a great charge, we muſt account for
this Talent when our Lord comes. David's Brethren asked him with
whom he had left their Sheep : God will ask every one of you, with
whom ye did leave your Souls? Are not your Children, nay, are not
your Goods, (many a man's Swine) more cared for, and look'd after
than your Souls?
Kopdraivey and There are two words in the Text that are obſerved to be forenfical,
Inquistar and relate to a Court of Judicatory, which the gaining and loſing in
the Text refers to. The loſs of his Soul will be as a Mulet or Penalty
inflicted by the Juſt, and righteous Judge upon every one that hath
been careleſs of his Soul. He that does not earneſtly endeavour to
keep his Soul whilſt he lives, the evil Angels when he dyes ſhall require
it of him, as you know the Soul of the Covetous wretch was adjudged
to them. How unconcernedly do we read or hear of ſuch things? But
mutato nomine de te, &c. Yet but a little while, and it may be thy caſe:
It may be, the divertiſements of the World will not let thee have the
while to attend to what you hear : but what are all the pleafures and
enjoyments you can have, might they be continued to thee, as long as
cyter they were into any, but as the ſinging of a little longer Pfalm
before
beza.
B
Serm. 25.
935
i
the worth of the Soul.
before thy Execution; Oh that my words therefore might be accep-
table unto you. I have ſhewn you the excellency of Souls, as when
the Diſciples ſhewed to our Saviour the coſtly ſtones, and curious Fa-
brick of the Temple. (Matth. 24. 1, 2.) Our Bleſſed Lord told them,
the time was a coming, in which not one ſtone should be left upon another,
but all ſhould be thrown down. The Application (be not to all that
hate us) but to all that implacably hate God.
Oh awake, ariſe, beftir your ſelves, watch and ward, and above all,
call in the aſſiſtance of the Keeper of Iſrael, that not only with all thy
keeping ; but with all his keeping thy Soul may be kept by his power through.
faith unto Salvation. 1 Pet. 1.5.
$.
(
SERM.
***
:
܀
:
;
晓
​;
--
*注​:
年
​Serm. 26.
939
SERMON XXVI.
3
:
promote Mortification. Such who are led by the Spirit thereunto; barur.'Ephy,
The Leading of the HOLY SPIRIT
opened: With fome Practical Enqui-
ries reſolv'd about it.
ROMANS 8. 14.
For as many as are led by the Spirit of God, they
are the Sons of God.
UR Apoſtle, in the cloſe of the preceding Verſe, had made
uſe of a very powerful Motive to excite theſe Romans,
+ Probutia
(and in them all others,) unto Mortification ; [if ze ; et ejus quod
through the Spirit, do mortifie the deeds of the Body, ye ſhall
proximè preces
live.] In this Verfe, he backs that Motive with an Argu- ſit
. Calv. Pro-
ment to p evince its Truth and Certainty. Such as are the Sons of bat quod dixit,
God, Mall live: ſuch who are led by the Spirit, (viz. to mortifie the deeds:
* EITECTE
of the Body) are the Sons of God : therefore ſuch ſhall live.
ev 779 is us-
Others conſider theſe Words, not fo much as a Proof of the forego- asiv, erizada,
ing Motive, but rather as * another diſtinct Motive in themſelves to cool 38 244-
they are taken into the high and glorious Relation of being the Sons of
γείλατο ανω-
God, (or the Children of God, as 'tis v. 16.) Now, what an induce- show on Choo.
ment is this to Chriſtians to live under, and comply with the Spi- te, &c. Nüy
rits Leading; as it directs and excites unto the mortifying of the deeds of usilove stoc
the Body, Both of theſe Connexions are good, but I preferr the firſt. νον και μιντ,
σε
If we take them apart, and as they lie in themſelves, ſo they contain there
προτερα τίθησι, ,
theſe three things in them:
Trivlačen you get
Ddddd
I. A Glo- sav. Theophyl.
O
viactis. Efth.
doc.
.
940
Serm. 26.
The Leading of the spirit of God
1. A Glorious Priviledge ; the being [the Sons of God.]
2. A Deſcription of the Perſons to whom this Priviledge belongs ; they
are ſuch, who are [led by the Spirit of God.]
3. The Adequateneſs or Commenſurateneſs,between the Perfons deſcrib'd and
the Privileare affertee! ; [tis many as are led,] juſt ſo many, and no more ;
all ſuch, and none but ſuch, are the Sons of God: 'Tis incluſive or Ex-
tenlive to all of them, Excluſive and Limiting to all obers.
The words are an entire Propoſition; As many as are led by the
Spire of God, they are the Sons of Cod.
The Subject hereof, [they that are led by the Spirit, ] I am to ſpeak un-
to; as to the Predicate, (they are the Sons of God, that I ſhall not inliſt
upon, (further than as 'tis reducible under the Subject.)
As
many as are led by the Spirit of God,] 220972l. Some render it by
* TAROVTAL, Aguntur, as many as are acted by the Spirit ; Some, by * Impelluntar,
1. imun- az inany as are impe!ld, vigorouſly urg'd and mov'd by the Spirit:
3 by Matrs The moft, by Ducuntur ; as many as are led by the Spirit. We have
Altruesl'iícat
the ſame Phraſe, (with another Priviledge annext,) Gal. 5. 18. If ye
be led [0745E] by the Spirit, ye are not under the L ww.
It's evident, the Expreſlion is alíuſive and Metaphorical. And it al-
ludes either to Guides, (ſuch as lead the Blind, or thoſe that are in the
Dark, or Travellers that know not their way :) Or to Mothers and
Nurſes; who take their Children by the hand, ſuch as cannot goe,
and therefore they lead, uphold, and help them. Anſwerably to
- both of theſe, Believers are led by the ſpirit of God: with reſpect
partly to their Spiritual Blindneſs and Darkneſs, and partly to their
ſpiritual Weakneſs and Infirmity. The Holy Ghoſt, is both their Guide
and Director, (to keep them from wandring ;) and alſo their Opholder
and Strengthner, (to keep them from falling.)
..
obr.
The Point to be diſcourſed of, is this; That
Gods Spirit is a leading ſpirit to, and in, all Gods Children. The Acts
and Operations of this Spirit are various and multiform. Several of
which, are inſtanç't in in this Chapter: the Law of the ſpirit of Life in
Chriſt Jefus, hath made me free from the Law of fin and death; (v. 2.)
If ye through the ſpirit do mortifie the deeds of the body, ye ſhall live;
(v. 13.) The Spirit it ſelf beareth witneſs with our Spirit, that we are the
Chilereit of God; (v. 16.) Likewiſe the ſpirit alſo helpeth our informities;
v. 26, 27.) But I muſt confine iny felf to that one in the Text, the
shellováci, Leuding, Conduct, Manudučtion, - which this Bleſſed Spirit
vouchſafes to the people of God.
He is the Saints Leader, their Aºgwges, Dux vi&, the Guide of their
Life. Look as by Chriſt, they have regouzwill, Leading, Acceſſe, Ad-
miſſion to God the Father in Prayer; (Eph. 2. 18. and 3. 12.) So by
the Spirit, they have a partive Leading and Guidance in their whole
courfe of Life.
In
Serm. 26.
941
Expluin'd and Operi’d.
In the diſcuſſing of this weighty Point, I will
1. Open the nature of the sit; the Leading of the Spirit.
2. Propound and anſwer fonie practical Enquiries about it.
For the better opening of it, I muſt
1. Lay down ſome things more Generally concerning it.
2. Then come to the cloſer and ſtritter Explication of it.
th
:
X
Under the Firſt, I ſhall cominend the following Particulars to you. Diſtin ons
1. The Leading of the Spirit, is either General and Common, or emais dabout
the Spirits Let
Peculiar and Special. If we coniider him n God, (in his joint participation
ding.
of the Deity with the Father and the Son, and in his joint Operati-
ons with them according to their Divine Ellence;) ſo, there is a
Leading by him which does extend to all Creatures whatſoever. For all
of them, by his Divine Power and influxe, in their ſeveral Beings, Aai-
ons, Motions and Tendencies, are diſpoſed, ordered, governed, and
overrul'd to the Glory of the Creator, and the good of the Univerſe.
Take them in all their Faculties, and in all their Operations, they are
all excited, directed, afinated, by this Spirit. And fo, in a general
Sence,) they all come under his Guidance and Regency.
This alſo, may be ſaid to extend to all men; to the Linregenerate,
as well as to the Regenerate. How? why as they all doe alt and
move * in and by him ; as He, in a Common and Providential way, A&S 17. 28.
does order and regulate all their ſeveral Actions and Motions ; (For
this he does in all, as he is the firſt cauſe and the ſupream Soveraign.).
So that as there is his common illumination, common Conviction, com-
mon Reſtraints, common Gifts, (which even the Graceleſs partake of;)
ſo there is too a common Leading by Him which they alſo have.
Now moſt certainly, this is not that Leading which the Text ſpeaks
of; for this cannot be the Foundation or Evidence of the Priviledge
mention'd. A common Act will never entitle to a ſpecial Relation. How
Dudas fpiri-
many are thus led by the Spirit who yet are far from being the Sans of ius quo filij
God! That Leading therefore muſt be here intended, which is fpe- Dei agurtu, noz
el Generalis Dzi
cial and peculiar to Gods people, ſuch as will amount to the making of
ACUS, 9H0 oin-
the Propofition here Reciprocal and Convertible ; thus, All the Sons of nia miventer" ;
Cod are led by the Spirit and All that are led by the Spirit, are the Sons of id et specialis
God.
Gratia, quâ Fi.
lii Dei Santifi-
Canti!), i cili
Salutis diriguntur ad Deum. Pareus. Obſervare convenit elle multiplicem Spiritus Adionem. Et enim Universalis,
quâ omnes Creaturæ (utinentur ac moventur ; ſunt & peculiares in Hominibus, ille quidem variæ ; fed hic ſzilia-
cationem intelligit, quâ non nifi Electos ſxos Dominus dignatur, dum es fivi in Filios fegregat. Calv. izor,
2. The ſpecial Leading of the Spirit, is Extraordinary or Ordinary.
The former, was confin'd, to fome Perſons, and to ſome Times, and
was not to extend to all Saints, nor to continue in a'l Ages. Thus the
Holy Prophets, the Apoſtles were led by the Spirit ; as they were imme-
diately inſpir’d, guided, and moved by Him, in the diſcharge of their
Ddddd 2
Extra
042
The Leading of the Spirit of God
Serm. 26
Extraordinary Work and Office. Theſe in the penning of the Holy
Scriptures, and in all that they revealed of and from God,) were
+ Depinevoi acted and f moved by the Holy Ghoſt
. 2 Pet. I. 21. (and hereupon they
or 'sig'óuerol
. were infallible in what they reveaľd.) But this was extraordinary; and
ſo Limited and Temporary. The latter Leading of the Spirit therefore
muſt be that which is here ſpoken of; that, which appertains to all
Gods Children, and at all times. Did the Apoſtle, when he ſays, [As
many as are led by the Spirit, are the Sons of God,] inean, that as many
as have Extraordinary Vifions, Revelations, Inſpirations, Impulſes, from
the Spirit of God, are thus related to God, and none Other? ſurely
no! Should we carry it thus high, we ſhould exclude all but the fore-
mention’d Prophets and Apoſtles, from being Gods Children; (which
would be both fad, and alſo falſe.) Wherefore 'tis unqueſtionable, that
the Ordinary, Abiding, and Permanent Leading of the Spirit, and that
which reaches to all Believers ; is here intended.
;
ܪ
3. This Act of the Spirit may be conſider'd, eitber as 'tis exerted
at the firſt Converſion, or after. For as we diſtinguiſh the Grace of God,
into Prevenient and Subſequent ; ſo we may alſo diſtinguiſh of the Lead-
ing of the Spirit. He leads at, and in order to, the firſt converſion;
as he then does irradiate the Mind, incline the Will, ſpiritualize the
Affections; (and ſo, lead or guide the whole Soul to God, and Chriſt.)
Then he leads after Converſion; as this is done by him all along in the
whole courſe of a. Chriſtians Life ; (for it is a continued Act.) The Gui-
dance of the Sprit to bring a man into the ſtate of Grace, that's done
but once ; but the Guidance of the Spirit, in the ſtate of Grace, that's
done Daily and Renewedly. The firſt, imports the infuſing of a Liva
ing, Vital Principle into the Soul; the latter, ſuppoſes this Principle,
and makes uſe of ity, in the Conduct of a Child of God in the way of
Holineſs. Both are here to be taken in; (yet I conceive,) the laſt may
be moſt proper. And Obſerve, theſe two Leadings of the Spirit have
a different reſpect to our Sonſhip with God; For the former Conſtitutes
it, the latter only Diſcovers and Evidences it : The Spirit, as leading
me to God at the firſt converſion, makes me a Child of God; the Spirit,
as leading me after Converſion, cauſes it to appear that I am a Child of
God.
4. There is the Having of the Spirit, and there is the Leading of the
Spirit. We have both in this Chapter; the One, v. 9. [if any man
have not the Spirit of Chriſt, he is none of his ; ] the other, in the Text.
Now, although theſe two be conjunct and inſeparable, (whoever have the
Spirit, they are led by the Spirit); yet they are diſtinct things. To have
the Spirit, is to be made a Pollefor of Him in hiš Indwelling in us: To
be led by the Spirit, is our partaking of his Directive Influence after we
are made Poſeſfors of him." The Firſt, ſuppoſes the receiving of the
Agent or Principle; the ſecond, imports the Operation from that Agent
or Principle.
The
.
Serm. 26.
Explain'd and Open'd.
943
il cî nav,
The Greek Expoſitors do much inſiſt upon this; (but with that
Explication of it which I do not drive at.) Obſerve (fay They, Ocul aveữues
'tis not faid [as many as have received the Spirit] are the Sons of God; my Liven
but [as many as are led by the Spirit.] For; (as they gloſle upon it,) Oe6 zey tree
many
receive the Spirit at Baptiſm; who yet afterwards, not being Chryf. (Whom
led by the Spirit to and in an Holy Life, their Sonſhip to God ceaſes, Oecumenius
and Theophy.
(But this ſtating of the Having of the Spirit, I meddle not with.) í
laĉt follow.
conſider the Reception of the Spirit, not only in an external, Baptiſmal Ideo-nm dicit,
way; but in that which is inward, real, and ſaving. And even this, Qui fpiritum Dei
I make to be diſtinct from his Leading : For although theſe are never acreperunt, fed
disjoyn'd, and ſeparated; but do always coexiſt and accompany cach the mai spiritu Dei
other, (all Circumſtances concurring :) yet, in themſelves they dif- qui illius alius
fer, both as to Order and Precedence, and alſo as to Nature and Éſ- obtemperarzt
.
ſence. The Having of a Sout, and then the having of the ſubſequent Muſc.
Acts of that Soul, are different things; ſoʻtis in that which I am upon.
Theſe things, (that are more general,) being premis’d, I come to a
more ſtrict, and particular Explication of this Leading of the Spirit.
What is it to be led by Him?
It notes, ſomething on the Spirits part, and ſomething on the Crea-
tures part.
Both muſt be taken in, in the opening and ſtating
of it.
1. Something on the Spirits part. So it imports
1. His Special Guidance.
2. His powerful Inclination.
3. His Cooperation and Corroboration:
4. His Regency and Gubernation.
2
1. His fpecial Guidance. To be led by the Spirit, 'tis to live under the
The ſpecial
blefled Guidance and Conduct of the Spirit. (This is the Notion which Acts included
does moſt obviouſly comport with Leading.) How is theBlind man in the Spirits <3
Leading.
led? why, as he has one to direct and guide him to and in the way
wherein he is to go : So here,
Of this act, (as done by God and his Spirit.) the Scripture often
ſpeaks. And the Lord ſhall guide thee continually ; 11:58. 11. I am
the Lord thy God which teacherh thee to profit, which leadeth thee by the way
that thon (mouldſt go. Ifa. 48.17. Thou ſhalt guide me by thy Councel, and
afterward receive me to Glory; Pfal. 73. 24. Teach me to do thy Will
,
for thou art my God ; thy Spirit is good, lead me into the land of
uprightneſs : Pfal
. 143. 1o.' Lead me in thy truth, and teach me, for thou
art the God of my Salvation; Pfal. 25.5. I will direct their work in
truth; and I will make an everlaſting Covenant with them; Iſ. 61.8. The
ſteps of a good man are ordered by the Lord. Pfal. 37. 23. 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 , Ifa. 30. 21. Here's
the Leading of the Spirit. What the Cloud was to the Iſraelites in the
directing of them in their Motions; what the Guide is to the Tra-
Ddddd 3.
veller
944
Serm. 26.
'The Leading of the Spirit of God
veller who knows not his way; that the Spirit of God is to Belie-
vers, their Guide and Director in this their journeying and Wilderneſs
ftate.
II. His powerful Inclination. He leads; not only by a naked Guidance
or Directive Light beam'd into the Underſtanding ; (whereby Belie-
vers are brought to know God's Will and what they are to do :
Quid efl din- Col. 1.9 - that ye might be filled with the knowledge of his Will, in all Wiſ-
ci privien Dei? dom, and ſpiritual Underſtanding : Eph. 3. 10. Froving iphat is accepta-
El is firith
lili, foris
ble to the Lord :) But he leads alſo, by the Efficacious Inclining of the
Vrh, intens !l- Heart, the bowing and bending of the Wil, the overpowring of the
luninatiora
, do- Affections, to cloſe with, and follow his Guidance in the doing of what
ceri de Dei vo is good, and in the ſhunning of what is evil. Divines bring the whole
efficaciter Hecti of the Spirits Leading under two words, Monendo, 6 Movendo ; he
2. Regi, ad vor firſt counſels and direits as to what is to be done, and then he .excites
len dan in faci- and effettually enclines to the doing thereof. Pfal. 119. 33. teach me o
edium ta. qu.? Lord, the way of thy ſtatutes ; (here's the Informing and Directing Act
Dag placent.Par.
of the Spirit : ) 0.35, 36. make me to go in the path of thy Command-
menits, Enciine my heart unto thy teſtimonies, and not unto Covetouſneſs;
(here's the Efficacious and Powerful Act of the Spirit.) They who
feel and experience This in themſelves, they are the Perſons that
are led by the Spirit. (I ſhall have occaſion to ſpeak more of it in what
will follow.)
II. His Cooperation, and Corroboration. When one leads another
both the perſon leading, and the perſon led have their proper Action
+ Dicet mihi and Motion, and both unite and concurr therein. And fo'tis in the Saints
o'i quis,erga agi- being led by the Spirit, (as to what is Holy and Good.) He Acts, and
är non agi- They Act too; fomething there is done on His part, ſomething on
*4s. Reſpordea, Theirs too; and there's a mutual, conjunct efficiency (or Agency) in Both.
inio agisch
ageris; ex tunc
He acts, then they act ; alti agunt; And the Act is Theirs, and His
verè agis
, li a too; theirs, Subjectively and Formallý, His, in reſpect of Excitation to
bano ageris. Sni- it and Affiftance in it: They do the thing, but’tis by his Influxe, If. 26.
ritus enim Dei 12. thou haft wrought all our works in us : Philip. 2. 12, 13. Work ont
tibus adjutor end
, your Salvation, for it is God that worketh in you both to will and to do of his
Ipje nenen adi- good pleaſure. In ſhort, we move, we act, and the Spirit concurrs, and
toris præfcribit cooperates with us therein; and ſo, we are led by him. | Auſtine, when
tibi quia do t'u he is proving the Neceſſity of the latter, from my Text, does alſo prove
ipfe aliquid agis
. the Reality and Verity of the Former.
Serm. 13. de
Verbis Ap.
The other Act of the Spirit, (Corroboration, or Strengthning,) falls in
Non modò duy with this, (in part.) So, his Leading reſembles the Mothers or Nur-
6jt ipiritus, sed fes leading the Child: it being weak, not able to go alone, they take
etiair adjuvat it by the hand, hold it up, joyn their ſtrength with its weakneſs; and
vires ambulantis ſo they enable it to go. In like manner, the ſtrong and mighty Spirit
faatuin rith fine
of God, does (as it were) take weak Chriſtians by the hand, and
ilo Nutricia ni- communicate his ſtrength to them; by which, they are enabled to do
bit nolint. what is required of them. As it follows in this Chapter, (with reſpect
to
Conez.
}
Serm. 26.
Explain's and Open'u..
945
to Prayer :) (likewiſe the Spirit alſo helpeth our infirmities ; ]ouvern dauberstal,
lifts with 34s, and againſt w at the other end of the Burden: And ſo it
is in all the Duties of Holineſs; the Spirit lifts with, helps the infirmi-
ties of Believers, and ſtrengthens them thereunto. I can do all things
through Chriſt ſtrengthning of me; Philip. 4. 13. That he would gran: you
according to the riches of his Glory, to be ſtrengthned with might by bis Spirit
in the inner man ; Eph. 3. 16. I may allude to that of Èliſhi, 2 Kings
13. 16. He ſaid to the King of Iſrael, put thine hand upon the bow; and
be put his hand upon it, and Eliſha put his hands upon the Kings hands': So
we put our hands upon the bow, attempt to believe, pray, mortific
lin, (and the like; ) and then, the Holy Spirit puts His hand upon
Ours to confirm and ſtrengthen us in all theſe. Was it not for this,
we could do nothing ; Joh. 15. 5. was it not for this Leading we could
not move one ſtep in the path of Holineſs.
IV. A Fourth thing included in this Leading of the Spirit, is his Re-
gency and Gubernation.
Where he Governs there he Leads. So vice
verſa; and his Leading is ever attended with Rule and Authority, Tis
like a Generals Leading an Army , who Authoritatively diſpoſes and
orders all its motions ; like Moſeshis leading the People of Iſrael, who
had the Rule and Government over them. As to Chriſt, they are put
together : Behold I have given him for a Witneſs to the People, a Leader
and Commander to the People ; Ifa. 55. 4. Such a Leading is this of the
Spirit in Gracious Souls; He has the Regiment of them. He Com-
mands and Orders them in their Courſe as he pleaſes; they.are ſubject
to his Will, ſteer'd by him in their Motions, (as the * Ship is by the
¥'Oudheden
Pilot, or the Chariot by him that drives it.)
aws 7, COM
Theſe are the Things, on the Spirits part, which do conſtitute his mueremo, Pet
ζώσιν, αλλ'
leading.
όσοι πνεύμα
Δεικνύς, ότι έτω βέλεται αυτον κύριον είναι της ημετέρας ζωής και ως η κυβερνήτης το πλοιά, και η
vive'gon F8 Edigës twv in Tör. Chryr. IIcytes To Bet nuirogov vej vizquóve Fessticovtal. Oecum, "A20v-
ται, τετές, κυβερνώνται και ηνιοχώνται. Τheophyl.
ge8 d.gov Tat:
11
Remains.
2. (To fill this up) there is ſomething on the Creatures part. And
that is, their yielding up of themſelves to the Guidance and Conduct of the
Spirit. Their free, willing, ſpontaneous following of him in what he Biſhop Hills :
moves and dictates to them. Without this, 'tis not Leading; for that
imports Motion after ſomething that goes before
. And that Motion too Hollingſworth
muſt be Voluntary, or elſe tis being Hal’d, and Dragg’d, not Led. of the Spirit,
This is the Diſpoſition and Carriage of the Sons of God towards the Do 65.
Spirit: He excites them to be Holy, Heavenly-minded , to reſiſt
and mortifie Corruption, to Pray, Hear Gods word, perform other
Religious Duties ; yea, to take up their Croſs: in all they readily
comply with him. As David (in that particular Caſe,) vihen thou
ſaidt feek ye my face, my, heart said, thy face, Lord will I feek: Pfal
.
27. 8. He will teach us his ways, and we will walk in his paths: lfa. 2. 3.
Draw me, we will -rån after thee; Cant. 1.4. Here's the Spirits Leading
#
and
946
Serm. 26
The Leading of the Spirit of God
and the Believers following of him. It's ſet forth, v. 1. by walking
after the Spirit: it ſuppoſes a Principle of Life ; dead things may be
drawn but they cannot properly be ſaid to be led; where the Spiri-
tual Life is , ' ſuch do willingly conform to what the Spirit di-
rects thenı unto. (But this I ſhall ſay no more of in this Explanatory
part; it being a thing that requires our Practice rather than any large
Explication of it!)
Thus I have opened the Nature of the Spirits Leading. But it being
a point of great importance, and the due ſtating of it being highly
Neceſſary, (upon fundry Accounts ;) I will further ſpeak to theſe
Four things about it.
Four things
opened about
the Spirits
Leading
1. The Matter or Terminus, what the Spirit leads unto.
2. The Rule, by which he leads.
3. The Way and Manner, wherein he leads.
4. The Extent and Meafure of it.
The matter
1. The Matter, what the Spirit leads unto. This is of great Extent ;
of it. but all may be reduc'd to theſe two things, Truth and Holineſs. Truth
is ſeated in the underſtanding, and ſpeaks the Spirits Leading of that
Faculty : Holineſs reaches to the Heart within, and Converſation with-
out; and ſpeaks the Spirits Leading of Both (in their utmoſt Com-
prehenſiveneſs.) Theſe, he leads and guides unto; but not in the leaſt
to their Oppoſites, Error and Sin. Every Agent is for that which
comports and ſuits with his own Nature, and againſt that which is
contrary thereunto: Therefore, the Spirit being a Spirit of Truth
and of Holineſs, this determines him to lead to theſe ; and to theſe
only. So his Conduct is ſtated in Holy Writ; John 16. 13. When he
the Spirit of Truth is come, he will guide you into all Truth. Eph. 5.9. The
fruit of the Spirit, is in all goodneſs and righteouſneſs, and Truth. Pfal. 23. 3.
He leadeth me in the paths of righteouſneſs
for his Names ſake. This Holi-
neſs includes in it Holy Affections, the Exerciſe of the ſeveral Graces,
and theſe the Spirit guides unto: 2 Theſ. 3.5. The Lord dire&t your
hearts into the love of God, and into the patient waiting for Chriſt. The
avoiding and mortifying of fin; and this, the Spirit guides unto ; If
ye through the Spirit mortifie the deeds of the body, ye shall live ;
immediately it follows, As many as are led by the Spirit: ſhewing, that
the Mortification of ſin is one ſpecial thing which the Spirit leads to.
Gal. 5. 16. walk in the Spirit, (after his Guidance,) and ye ſhall not
fulfil the Luft of the flesh; why? becauſe, he always makes this the
matter of his Guidance to keep men off from the Luft of the Fleſh,
from all ſinful ways and Courſes. He's a Good and Holy Spirit in him-
felf, and therefore all his Motions tend to what is Good and Holy.
As Satan, he being the Evil Spirit, ſuitably to his Nature does ex-
cite and urge to what is Evil ; (Afts 5. 3. John 13.2.) So e contra, the
Spirit of God, He being the Good Spirit, does excite and urge to what
is
Serm. 26.
Explain'd and Open'd.
947
is Good; and to nothing elſe. How do they blaſpheme this Holy Spi-
rit, who do wicked things, and yet preſume to ſay, the Spirit leads
them thereunto ! This muſt be laid down as a Principle (of undoubted
verity,) that the ſole and whole tendency of the Spirits Leading is to
Purity, Obedience, Univerſal Holineſs; and in no caſe to ſin and wick-
edneſs.
The Rule of
II. The Rule by which he leads. And that in ſhort) is the Written
it.
VVord. God guides by the Spirit, the Spirit guides by the VVord.
He is our Guide, and the Word is our Rule. The Spirit himſelf, as to
his own Actings, has no External Rule) to act by; (His Internal Holineſs
and Perfection being his ſole Rule. But as to Us, in our Actings, we
have an External Rule, by which all that we do is to be ſquared :
and therefore by, and according to this Rule, the Spirit guides us.
And our Conformity thereunto, is both the Meaſure, and alſo the
Deſign and End of the Spirit in his Guidance of us.
The Word it ſelf, carries in it a leading and directive Property:
Prov. 6. 22, 23. VVhen thon goeft , it shall lead thee --- For the Com-
mandment is a Lamp, and the Law is light : Pfal. 119. 105. Thy word is
a lamp unto my feet, and a light unto my path: 133. Order my fteps in thy
VVord: Mic. 6.8. He hath shewn thee O man, what is good -- The writ-
ten Revelation of God's Will is the Chriſtians great Rule; the Com-
paſs by which in all things he muſt ſteer his Courſe, the Star that
muſt direct him in all his Motions : 'Tis to the Law, and to the Teſtimo. Iſa. 8. 20.
nys, that we muſt have our continual Recourſe for the regulating of us
in all matters of Faith and Practice. Now this Leading of the word,
and that of the Spirit; are never to be ſever'd: As that is in ſubordina-
tion to This, fo This is ever in Conjunction with That.
This Word we muſt in all things keep cloſe unto, or elſe we run
our ſelves upon moſt dangerous Rocks. The Enthuſiaſt is for a Light
within, for immediate Revelations, Inſpirations, Impulſes from the Spi-
rit; (and I know not what : ) But are theſe Præter-Scriptural? much
more arethey Anti-Scriptural? Oh then they are nothing but mens own
Fancies and Deluſions, and not at all the leadings of the Spirit of God.
When any, upon the pretence of theſe, go off from the written Word,
what wild Opinions and Practices do they run themſelves upon!(Of
which we have had too many inſtances both at Home and abroad.)
The Spirit and the Word are our full and compleat guide : The Spirit,
gives Light and Life to the Word ; and the Vyord gives Evidence
that the Guidance is from the Spirit.
But it may be ask'd, Does the Spirit guide only in this mediate way? Questo
Is there not an immediate Leading by him ? (at leaſt) pro hic & nunc ?
No, unleſs you ſtate it thus; That, although he may not always, Anfw.
in an Expreſs, and in an Explicit manner, guide by the Vord; yet, his
Guiding always is according to the VVord and Conſentaneous to it
. The
Eeeee
Word
948
Serm. 26.
The Leading of the spirit of God
Word, evermore is in the matter, though ſometimes it may not be in
the manner of the Spirits Guidance. He may,without making uſe of the
Word, by an immediate Divine Light and Excitation, lead me to this
or that duty ; but he never leads me to any thing but what the
Word firſt makes to be Duty. Take it in that other Act of the Spirit
(which follows here, v. 16.) The Spirit it ſelf beareth witneſs with our
Spirit, that we are the Children of God. This witneſſing of Adoption
is uſually Mediate, and by the Word; yet 'tis not always ſo, ſometimes
itis Immediate and without the VVord. That is, the Spirit aſſures of
this, not only in a ſyllogiſtical way, by ſuch and ſuch Scripture-ſigns,
Marks, Qualifications, Difpofitions, which evidence Son ip to God:
(as He that is led by the Spirit, is the Son of God; Thou art one who art led
by the Spirit; therefore thou art the Son of God: ) But he ſometimes may,
and does, directly and immediately ſay to a perſon, Thou art a Child of
God: But now, though here he thus witneſles, Abſtractly and præciſive-
ly, without making uſe of the marks and ſigns of the Word concern-
ing this Relation ; yet, he never fo witneſſes, but according to the Word,
(i. e.) where thoſe marks and ſigns are. In like manner 'tis as to his lea-
ding; this, is not always managed by an expreſs Revival upon the
Heart of this, or that paſſage in the Word; yet, for the matter of it,
'tis ever done in a way, confonant and agreeable to the Word.
And ſo long as we keep to this, I think there will be no great dan-
ger of Enthuſiaſm, or Fanaticiſme, (rightly ſo called.) )
The manner III. The manner of the Spirits Leading Concerning which, (not
vſ ir, to run out into all the various Explications that occur about it,) l'le
confine my ſelf to theſe two things: The Spirit leads,
1. With Tower and Efficacy.
2. With Sweetneſs, and Gentleneſs. Fortiter e Suaviter.
1. With Power and Efficacy. The Spirit leads ſo, as that the Perſon
led ſhall certainly follow him. For in this Act, he does not only illumi-
nate the Vnderſtanding, or barely dictate to the Mind and Conſcience
what way is to be taken ; but he does alſo, Inwardly, by a Secret Po-
wer upon the Heart, incline and bend the Will, to cloſe with what he di-
rects unto.He leads with a ſtrong Hand; fo, as that the Soul ſhall not be
able to reſiſt him;(I mean,adVictoriam.) I ſpeak,not of his Guidance which
is common and general, but of that which is peculiar and ſaving ; of that
which is put forth either in thoſe that are regenerate already, or in thoſe
whom God deſigns to make ſuch : This leading of the Spirit, in ſuch Per-
fons, is ever carryed on with Power and Efficacy. I will put my Spirit within
you, and cauſe you to walk in nry Atatutes, and ye ſhall keep my Iudgments and
do them: Ezek. 36.27. (here's not only an Informing Light, but an
Overpowering Influence ; [ile cauſe you] to walk in my Statutes.) Turn
thou me, and I ſhall be turned. 'Tis leading in the Text, (to ſhew the
Mildneſs of the Spirits Operation; elſewhere’tis Drawing, (to Thew,
the
Serm. 26.
949
Expluind and Open'd.
the Power of the Spirits Operation :) 'tis Drawing as to the depraved
Will
, 'tis Leading as to the Sanctified Will. The Evil Spirit leads to
fin; How? Why he moves, perſwades, ſolicites to fin; and further than
that he cannot go: But the Holy Spirit, in his leading to Grace and
Holineſs, purſues this with a Determining and Overcoming Power; ſo as
that the Effect (which he aims at) ſhall certainly be produced. This
we muſt grant, or elſe we muſt hold a parity of Operation betwixt the
two Spirits, that the Holy Spirit has but the ſame cauſal Influx upon what is
good, which the wicked Spirit has upon what is evil; (then which nothing
can be more abſurd!)
2. Yet 'tis Power acted and exerted with all .ſweetneſs, mildneſs, and
gentleneſs. Here's leading, but no Force, Conduit, but no Compulſion,
no Coaction ; vehemens Inclinatio, non Coæltio ; (Ghorran :) The Will is
determin'd, but ſo as that not the leaſt violence is done to it, to the in-
fringing of its Liberty. How Spontaneouſly does the Perſon led follow
Ne arbitreris
him that leads him ! fo'tis here. This, (and all the other workings iftam afperam
of the Spirit,) are admirably ſuited to the Nature of Reaſonable and moleftamq; viou
Free Agents. Efficacious Grace does not at all deſtroy Natural Liberty. lentiam; dulcis
eft, fuavis eft,
Where the Spirit does not find ſinners willing, by his ſiveet Methods he
ipſa ſuavitas te
makes them willing. Pſal. '110. 3. Thy people mall be willing in the day trahit. Aug.
of thy power ; (a day of power, yet willing:) Even the Spirits Drawing,
is managed with all .conſiſtency to the freedom of the will; eAvÚt ó Osos,
d'ar' Boaćuevov enda, (Chrys.) he draws, but 'tis one that he makes willing
to follow. Hof. 2. 14. Behold I will allure her -- ; (ay, there's the Spi-
rits leading !) This being the conſtant and avowed Doctrine of the Pro-
+ Ductus in
teſtants, and f(particularly) their Explication of the Spirits leading in the ritus, non eſt im-
pulfius violentas,
Text; how injurious and invidious are the Popiſh Writers, in their tra-
quo rapimky ina
ducing and calumniating of them, as if they aſſerted the Spirit in viti ut flipites ;
This, or any Other Act, to work with Compulſion, or in a way deſtru- ſed eſt efficax
ctive to mans Eſſential Liberty : 'Tis a vile ſcandal! And yet how do perfuafi0, quà
ex nolentibus ef-
Esthius, Salmeron, Contzen, (upon the Words,) charge our Divines
ficimur volantos.
with it! We perfectly concurr with Bleſſed St. * Auſtin, (in that ex- Par. (with ma-
cellent paſſage of his cited by the Rhemiſts :) As many as are led by the ny others.)
Spirit, he meaneth not, (ſays he,) that the Children of God are violently
* Enchirid.
compelled againſt their Wills, but that they be ſweetly drawn, moved, or indú- Cap. 64. de
verbis Apoftol.
ced to do good. (But no more of this !)
C. II, 12.
IV. The Extent of this Leading of the Spirit. A threefold account The Extent
may be given of that.
of it.
1. In regard of the Subject or perſon led. So it extends, to the Whole
Man ; Firſt to the Interior Acts of the Soul in its ſeveral Faculties, (Un-
derſtanding, Will, and Affections ;) And then to the Exterior Afts of the
Body; yea, to the whole Converſation: (For all theſe are comprehended
within, and fall under, the Spirits Leading.) For as his Sanctifying Ope-
ration extends to all of theſe ; (the God of Peace San£tify you wholly, and I
pray God your whole Spirit, Soul and Body, be preſerved blameleſs unto the
Eeeee 2
coming
Serm. 13.
950
Serm. 26.
The Leading of the Spirit of God
coming of Chriſt; i Thef. 5. 23.) So does his Guiding Operation alſo;
(theſe two being Commenfurate and Coextenſive.) This might be made out
in Particulars, was I not afraid of too much prolixity.
2. In regard of the Object or Matter that the Spirit leads unto. So
it extends to the whole Dury of a Chriſtian; to all that he is to Know,
Believe, and Do. Look as the Word (in its External Leading,) guides
us in all things that concern Faith and Practice ; (it being a compleat
and perfect Rule, 2 Tim. 3. 16, 17.) fo'tis with the Spirit in his Internal
Joh. 14. 26. Leading too. For Knowledge and Faith, the Promiſe is; But the Com-
forter, 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, what-
John 16. 13. foever I have ſaid unto you. And again, Howbeit when hethe Spirit of Truth
is come, he will guide you into all Truth: (ſee 1 John 2. 20.-27.) And ſo
'tis as to Holineſs alſo; this Spirit directs thoſe (who have him,,) to,
and in the Pračtice of Holineſs in its full and utmoſt Extent and Lati-
Tit. 2. 120
tude. As the Grace of God (the Goſpel Without) teaches us, that denying
ungodlineſs, and worldly Lufts; we ſhould live foberly, righteoufly, godly in
this preſent world; (which is the ſumme of all Duty towards God, to-
wards Men, and towards our felves :) So the Spirit Within, teaches,
guides, inclines to all theſe. His Gracious Conduct is not confin'd to,
does not terminate in this or that particular Duty of Religion, no,
but it extends to every Dury, to the whole Obedience of a Chriſtian.
3. In regard of the Degree and Meaſure of it. Concerning which
'tis clear, that this Leading of the Spirit (in the Directing, Inclining,
Governing Notions of it,) is not as to Degree equal in all God's Chil-
dren. All have the Thing in the Neceſſary and Subſtantial part of it;
yet, ſo as that there is a Gradual Difference in their having of it ;(Some
having more, and ſome leſs.) He being a Free and Arbitrary Agent,
does proportion this Act of his Grace to different Perſons as he pleaſes.
And he making Some more ductil to his Leadings than Others, accor-
dingly he vouchfafes more of Them to Thoſe, than he does to Others.
But in None does it reach ſo high, as to render them perfect here.
For although we ſhould grant, (which I do noty) that the Spirit
fhould advance his Guidance, (conſider'd in it felf, and as it comes from
Him,) to ſuch a Degree and Pitch, as to lay the Foundation of Per-
fection in Saints here below; yet conſidering, what the Capacity of the
Subjects of this Act is here, (they being Fleſh as well as Spirit;) 'tis
not imaginable that de Facto and in Eventu, they ſhould ever here be
perfect
" upon it. Wherefore it muſt be bounded and limited, though not
from what the Spirit could do, yet from what he is pleaſed to do in
Believers in their preſent imperfect ſtate: He shall guide you into
[all Truth ; ] what, ſo as to make Saints · Omniſcient or Infalli-
ble? He guides unto all Holinefs, what, ſo as to render them ſinleſs
and impeccable here on Earth? we muſt by no means carry it
thus high! It therefore muſt be qualified thus; He fhall guide you
into all Truth, (i. e.) into the Knowledge of all Neceſſary and Fun-
damental Truths : And he ſhall guide you into all Holineſs ,. ...
ſo
3
:
Serm. 26.
951
Explain's and Open'd.
ſo far as your preſent ſtate admits of, and ſo far as is neceſſary
future Glory. Beyond this Meaſure we muſt not extend or
heighten the Spirits Leading; For the truth is, if we take it in this
bounded Notion, we fecure the Thing ; but if we go higher, we totally
undermine and nullifie it, (as all Experience proves.)
And (by the way) Obſerve, that this Guidance of the Spirit in the
General, and that Guidance of His in Particular, (in the Duty of
Prayer,) do much ſtand upon the ſame level. Inſomuch, that as the
Former, (the Spirits immediate Guiding of Believers in the Matter and
Manner of their Actions) does not thereupon render Them or Their
A&tions perfectly Holy and free from all mixtures of fin: So neither does
the Latter, (the Spirits immediate Guidance and Afiftance in the Matter
and Manner of Prayer,) render the Prayers of ſuch infallible, or of equal
Authority with the Scriptures ; (as ſome Object.) Becauſe as to Both, this
Agency of the Spirit is to be limited, partly from the Conſideration of
the preſent State of the ſubject in whom it is exerted; and partly, from
the Spirits Aim and End therein. 'Tis true, (to obviate a bad Inference
that may be drawn from hence,) the Apoſtles themſelves conſidered
as but Men, and as men in the State of Imperfection, ſo they were fal-
lible as we are. But as they had in matters of Faith and Doctrine for
a ſpecial End, that Extraordinary Guidance and Direction from the Spi-
rit, which no common Believers now have ; fo They, (and They
only) became Infallible.Wherefore, although Saints now are partakers
of a Special Aſſiſtance and Guidance from the Spirit in Prayer, and in
their General Courſe of Life, quoad veritatem rei; yet this does not make
them infallible in the One, or impeccable in the Other; it being vouch-
ſaf'd to them but in ſuch a Degree, as is conſiſtent with their preſent
ftate, and ſubſervient to the End of the Spirit in his preſent Operations
în them; Which is but to guide them to neceſſary Truth and Holineſs,
to help them in their Infirmities, and the like ;) but not to advanee
them to Apoſtolical Endowments; Of which now, the Evangelical Do-
Etrine being publiſhed and ſealed, there is no Neceſſity.
And thus I have gone over the Doctrinal Explication of the Leading
of the Spirit. I come now to reſolve ſome Practical Enquiries about it;
(which will be in ſtead of the Application.)
2.
The Firſt is this; How may We, as to Our ſelves or Others know, whe 1. Enquirys
ther We, or They be led by the Spirit of God?
It highly concerns us to be very inquiſitive about this. Both be-
cauſe our Sonſhip to God muſt be evidenc'd by it ; (for the Text is ex-
preſs, As many (and no more then) as aro led by the Spirit, are the Sons of
God:) and alſo becauſe there are great Miſtakes-in Men about this. The
Moſt lay claim to it, when yet (God knows) but very few partake of it
in truth and reality. How many pleaſe themſelves with the thoughts
of their being led by the Spirit, when 'tis moſt obvious they are not
Every man in the World is acted by Some-Spirit or Other, Now Omnes Homines:
there being different and contrary Spirits, (fome Evil, and ſome Goods) aguntur aliquo
Еееее 3.
the Spiritu.. Origi
952
Serm. 26.
Practical Enquiries
Jan 4. 5.
the Queſtion is, what that is which we are led and acted by? There's the
Cor. 2. 12. Spirit of the World, (by which the Men of the World are led :) There's
the Corrupt and Sinful Spirit , ( Do you think that the Scripture faith
in vain, The Spirit that dwelleth in us, lufteth to envy?) by this all in the
Unregenerate ſtate are led: There's the Spirit of Whoredom, Hof.-4. 12.
the Spirit of perverſeneſs, 11. 19. 14. the Spirit of ſeduction ; 2 Tim. 4. 1.
(under the Conduct of which, too many are.) Theſe are the Evil Spi-
rits within lls, which influence Men in their Actings. And then there's
the Grand Evil Spirit without, the Devil; the Spirit that worketh in the
Children of Diſobedience, Eph. 2. 2. And Oh what an Heart-piercing,
Soul-afflicting thing is it to conſider, how the Generality of Men are
led by this wicked Spirit! All theſe Spirits are Evil.
In Oppoſition to which, there are Other Spirits that are Good. And
they are either the Renewed Spirit in Gods people ; (the Heart as fančti-
fy'd, as having a Vital, Supernatural Principle infus’d into it, which
leads and inclines to Holineſs :) Or the Renewing Spirit, Gods own
Spirit; (of whom the Text ſpeaks.)
Theſe Spirits are contrary to the Former, both in Themſelves, and
alſo in their Leadings. For as They are all for what is Evil, fo Theſe
are all for what is Good. And the Contrariety is ſuch betwixt them,
as that they are s'ousato, incompatible in the Jame Subject ; (in their full,
entire Power and Strength.) So as that a perſon can be led but by One of
them; Both cannot lead together; (I mean, as to a Mans General Courſe,
and as to their Abſolute Power and Dominion in Him.)
The Text ſpeaking of the Leading of Gods Spirit, the Enquiry muſt
be confin’d to that: And ſo its laid down, How may we know whether we
be led by the Spirit of God?
For the Reſolution of which, I muſt refer you to what I have been
upon. Having ſaid ſo much in the Opening of the Thing it ſelf, by the
comparing of your ſelves with that, you wiĩl be able to determine your
own Caſe ; whether it belong to you or not? It would be ſuperfluous for me
to enlarge again upon thoſe Heads in the Application, which I have al-
ready been ſo large upon in the Explication. Only therefore, (to give
ſome brief Direction,) I would deſire you to look back.
1. To the Eſential and Conſtitutive Acts included in the Holy Spirits Lead-
ing : (viz. Guidance, Inclination of the Heart to Good, Corroboration, Gun
bernation.) Art thou One that art guided by this Spirit to and in the great
Duties of Chriſtianity ? One who art ſtrongly inclined to what is good?
One;that feeleſt an inward Divine ſtrengthning for Doing and Suffering ?
One, that art ruled and governed by this Spirit? Surely, thou art led by
Hin! But if it be otherwiſe, thou art led not by This, but by ſome
Other Soirit.
2. Toibe Matter or Terminus of the Spirits Leading; Truth and Holi-
nej. Dothy Opinions carry Truth in them? thy Praćtices, Holineſs? Oh
then do ant led by the Spirit. Bui what ſhall we ſay to thoſe, who are
camvay source au déves) with the error of the wicked; (2 Pet. 3. 17.) or
led
.
's
953
Serm. 26.
al out the Spirits Leading.
led away ogópavea) with divers luſts, 2 Tim. 3. 5. why 'tis a concluded
Caſe, theſe are not led by the Spirit. The Courſe diſcovers the Guide.
The Fruits of the Spirit ever accompany the Leading of the Spirit.
Principiat a reſpondent fuis Principiis : If the Action be Holy, Spiritual, and
Good, ſuch as ſuits with the Holy Spirit ; it then proceeds from Him;
but if it be ſinful and wicked, Satan and thy own evil Heart are thý
Leaders in it, and to it. Whoever doth net righteouſneſs, is not of God, 1 John 3. 10.
(nor ied by his 'Spirit.) What live in Drunkerneſs, Uncleanneſs, Senſuali-
ty, Injuſtice, Malice, Hatred? And yet, pretend to the Conduet of the
good Spirit? What a Deluſion is this to thy ſelf, what a Reproach and
Injury to the Bleſled Spirit !
-
3. To the Rule, by which the Spirit leads; the written VVord of God.
He Indited this Word, and he Guides by it. The Spirit, and the Word
go hand in hand together. Is your Faith regulated by this? Your Coma
verſations ſteer'd by this? hereby you may know, that the Spirit/cads
you. But if any Believe, Live, Speak, not according to this VVord, 'tis
becauſe there's no light in them; II
. 8. 20. He that knoweth God, heareth us;
he that is not of God, heareth not us ; hereby know we the Spirit of truth,
and the Spirit of Error: 1 John 4. 6. Oh let all take heed of fathering
any thing upon the Holy Spirit, which does not comport with, nor is
founded upon the Holy Scriptures. The Enthuſiaſt is very bold with
the Spirit, but his Arrogance and Folly ſhall be made manifeſt (at one
time or another.)
4. To the manner of the Spirits Leading ; He leads with Power and
Efficacy. Well, what do you find of this? what have you inore than
a bare directive Light? is there a Power working in you, effectually to in- Eph. 3. 20
cline and draw you to what is Good? To beat down and ſubdue the
innate Renitency and Reluctancy of the Will? Oh here's the Leading of
the Spirit! To find out which two things muſt be ſearcht into:
1. Whether it be the Spirit of God that leads us ?
2. Whether he leads us in a peculiar and ſaving, or only in a common
and generalway? Now the firſt muſt be found out by the foregoing Heads :
the laſt, by that Head which I am now upon. If the Spirit work in
me as a Spirit of Power, as well as of Light and Direction; I may con-
clude I am led by Him.
I beſeech you, lay theſe Tryals and your Hearts cloſe together, and
the Deciſion then will be eaſie and ſafe. And pray conſider, as the
Spirits Leading muſt evidence your Divine Sonſhip, ſo the Things ſet before
you muſt evidence the reality of that Divine Leading.
A Second Enquiry is,
What Inducements are there to excite and move men to endeavour, to attain
and live under this Leading of Gods Spirit ?
2. Enquiry
Anſw. Many and Great! Oh, how ſtrong are the Motives that are
proper for the urging of this !
I. As
954
Serm. 26
*Practical Enquiries
1. As Firſt, The Excellency of the Thing. The Perſon leading, he is
excellent ; (the great Spirit of God:) The Act, (Divine and Superna-
tural Leading) that is excellent; The Object, (which this tends unto
and terminates ing) that is excellent; (as the Loving of God, De-
lighting in God, Conformity to God :) all carry a tranſcendent Glo-
ry and Excellency in them. Oh did but ſinners know what this vizquonia,
this Conduct and Guidance of the Spirit is? what a blelled thing 'tis to
poſſeſs and feel it ? how earneſt would they be in their Delires and
Purſuits after it! I'me ſure, The Saints that have it, would not be with-
out it, (no not one Day,) for Millions of Worlds.
2. The Neceſſity of it. The Leading of the Spirit? Oh how highly ne-
cellary is it! who can be without it! What becomes of the poor blind
Man that has none to guide him? Of the weak Child, that has none
to uphold it? Alas the poor ſinner, in both reſpects, does more need the
Spirits Leading inwardly, than either of Theſe need external Leading.
Such is our Spiritual Blindneſs, our Aptneſs to wander, our Ignorance of
our Way, our lyableneſs to fall into Precipices, (and the like;) as
that without a Divine Hand to guide us, weare loft. And ſuch too
is our Spiritual Debility and Weakneſs, as that if the Spirit of God do not
hold us iap in our Going, (taking us by our arms, Hof. 11. 3.) we fall im-
mediately. How abſolutely neceſſary therefore is the Spirits Leading,
both for Direction, and alſo for Suſtentation ! 'Tis true, God has plan-
ted in Mana Natural Faculty, to guide and direct him in his Actings;
the ti racorixòv, Underſtanding, Řeaſon, Conſcience, to be his Director
and Monitor as to what he is to do: And this, in things of a meer Na-
tural and Moral Conſideration, may be of great uſe to him ; Prov.
20. 27. the Spirit of man is the Candle of the Lord: Ah, but as to things
of a Spiritual Conſideration, (the matters of Evangelical Faith and Pra-
Etice) he muſt have an higher Guide and Leader, even the Holy Ghoſt,
or elſe, in theſe things he'lbe at an utter loſs. Jer. 10. 23. O Lord, I
know that the way of man is not in himſelf; it is not in man that walketh to di-
rect his fteps : Prov. 16.9. a mans heart deviſeth his way, but the Lord
directeth his ſteps. The Natural Light ſeparate from what is Supernatu-
ral, is a very incompetent and inſufficient Guide ; (which evinces the New
cefſity of the Spirits Guidance.)
3. As the Natural Guide is defe&tive and inſufficient, ſo there are other
Guids which are deſtructive and damnable ; (fuch as Satan, Deprav'd
Nature, Indwelling Sin, the Fleſh, the World.) Oh what dangerous
Guides are theſe! If they be our Leaders whither will they lead us?
why firſt to fin and wickedneſs here, and then to Hell hereafter. 'Tis
Frov. 7. 29. with them as with Solomons Whore; Her houſe is the way to Hell, going
down to the chambers of Death. Can the Courſe be good when the Guide is
bad? and can the End be good, when the Courſe is bad? (neither can
be expected !) The Converſation, Naturally comports with the Leader ;
aud the End judicially comports with the Converſation. So that if theſe
Lead you, this will inevitably follow upon it, you'l be very wicked in
this Life, and very miſerable in the Life to come.
And
***
#
Serm. 26.
955
about the Spirits Leading.
*
And beſides this, pray conſider what a baſe thing it is for ſuch a Crea-
ture as Man, to be under the Conduct and Government of ſuch bale
things as Theſe ! Oh what a Debaſement is it, to him who is of ſuch
a Divine Extract and Original, to be at the beck and ordering of ſuch
vile Things as Satan, Sin. (and the reſt!) Yet this is the miſery of
the Falne State ; upon Adams Fall, Man has fadly loſt his way, and has
put himſelf under woful Guides; And one great thing done in his Re-
Itauration to his Primitive State, is to reduce him to God as his Firſt
and Beſt Guide and Leader.
To drive this a little further, (in a word) know that where 'tis not
the Leading of the Good Spirit, it is the Leading of the Evil Spirit. For
One of theſe it muſt be ; not a Man in the World but he's led by
One of them. Now do you not dread the thoughts of being led by Sa-
tan? Ch it will be fo, unleſs you be led by this Holy Spirit of God.
What the Devil thy Leader? Oh dreadful ! What comes after a Devil-
leading, but a Devil-tormenting!
4. Weigh the Way and Manner of the Spirits leading. You ſee, how
the Conduět of the Oppoſite Leaders is ſtated; well how does this Leader
mannage his Conduct? with great exactneſs and Wiſdom; he ſo leads, as
never to miſlead; ſo as always to direct with the deepeſt Judgment;
(For, as in all his Other Acts, ſo in This, he is the Spirit of Wiſdom and
Underftanding, the Spirit of Counſel, the Spirit of Knowledge - Iſa. 11. 2.
I will inſtruct.thee (ſays God) and teach ihee in the way which thon ſhalt go ;
I will guide thee [with mine eye ;] (i. e. with great care and accuracy:)
Pfal. 32. 8. Thus the Spirit leads. And He does this, with infinite
Truth and Faithfulneſs allo; As the wiſe man, (perſonating his Father,)
fays, I have taught thee in the way of wiſdom, I have led thee in right paths;
Prov. 4. Il. And as Abrahams Servant, (in the Particular Caſe before
him,) Bleſſed be the Lord God of my Maſter Abraham, which hath led me
in the right way-Gen. 24. 48. And as the Pſalmiſt, (with reſpect to
Gods Conduct of Iſrael in the Wilderneſs,) He led them forth by the right
way; (Pfal. 107. 7.) Such a Leading is this of the Spirit as 'to Belie.
vers in their whole courfe; he always leads them in the right way. And
then, he leads Safeh ; (in reference both to the Way, and to the End.)
He led them on Safely, Pfal. 78. 53. (I do but allude to it:) Here's no
ſuch Leader as Thoſe the Prophet ſpeaks of; IS. 9. 16. The Leaders of
this people cauſe them to err, they that are led of them are deſtroyed. Oh who
then would not be deſirous to be led by him. The skilfulleſt, faithfulleſt,
ſafeſt Guide the Traveller pitches upon : 0 Chriſtian, wilt not thou
do the ſame for thy precious and immortal Soul?
5. The Advantages, Benefits, Bleſſings, that attend and reſult from this
Leading of the Spirit, are great, and glorious. A's (to inſtance in a Few,)
inward Peace and comfort : whereever the Spirit is a Leading Spirit, there
he is (or will be) a Comforting Spirit. A Readineſs to all Durys of Holineſs;
ſo as to do them ſpontaneouſly, and with Delight: Gal. 5. 18. If ye
be led by the Spirit, ye are not under the Law ; (i. e. fo as in your obedi-
ence to act from a ſervile Spirit, and from the meer External Compulfions
Fffff
of
} 적
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Serm. 26
Practical Enquiries
3. Enquiry
of the Law; but having the gracious Conduct of the Spirit, this will
make you do all Freely, with the greateſt Promptitude and Alacrity.) Sox
Ship to God:: (ſo it here comes in,) as many as are led by the Spirit, are the
Sons of God: As it leads to Converſion, it makes us the Sons of God; as it.
leads after Converſion, it evidences us to be the Sons of God; (as has
been already ſaid.) I the Spirit be thy Leader, God is thy Father :
(And what a Priviledge is this !. John 1.12. i John 3. 1.) And then,
(as the Conſummation of all,) comes the Glory and Bleſſedneſs of Heaven,
as the certain portion of ſuch who are led by the Spirit. Death and Hell,
are not more ſure upon the leading of Sin and Satain, than Life and Hea-
ven are ſure upon the leading of this Spirit. God ever ſaves in Heaven
Gal. 6. 26. fuch whom he leads on Earth. As many as walz according to this Rule,
Pfal. 73. 24. mercy and Peace be upon them ---Thou ſhalt guide
Thou ſhalt guide me with thy Corsnfel,
and afterward receive me to Glory.
All being put together, and ſeriouſly weighed, have I not faid
enough and enough to excite you all, to attain and cloſe with this Bleſſed
Leading of the Spirit of God? (Much more might have been added by
way of Motive; but if what has been ſaid, will not prevail, I deſpair of
ever prevailing with you.)
A Third Enquiry follows,
How may this Leading of the Spirit be attained? What is to be done by
15, that we may be thus led by Him?
Anfiv. In order to this, take the following Directions.
1. There must be the having of the Spirit, before there can be the Lead-
ing of the Spirit; This Order is founded in the Nature of the Thing;
We cannot expect to participate of the Spirits Operations, (ſuch as are
fuving,) before we participate of the Spirit Himſelf. Therefore, pray
attend upon the Goſpel, (by which He is convey'd to Sinners;) and
* Non eft fpi- then, when you have once received him, he will not be * Idle, and
ritus fanétus
Ineffective, but an Operative and Leading Spirit in you.
Nantes et ducit. 2. The Antecedent, Firſt leading of the Spirit muſt be had; before there
can be the having of his Subſequent and Secondary Leading. That is to ſay,
He muſt Firſt lead you to God by Converſion; firſt bring you into a
ſtate of Grace; and then way is made for his ſubſequent. Leading and
Direction. When he has been a quickning Spirit, (in the infuſing of a
vital Principle into the Soul,) then ſucceeds this Act which I am upon.
And not till then ;; for who will attempt to lead a thing that is dead?
This Method of the Spirit therefore muſt be regarded, and comply'd
with. 'Tis firſt Sanctification, then Manuduction, (in the ſeveral Things
contained therein.)
3. Be willing to follow the Leading, the Motions of the Spirit. He gives
again and again his ſecret Guidance to you ; (ſhewing what you are to
do, what not :-) if this be followed and comply'd with, he'l continue
it; if not, he’l-withdraw, and leave you to follow the Conduct of your
awn Inclinations ; (a ſore Judgment !) Pfal. 81, 11, 12. My people would
Bizolius movet
not
Serm. 26.
957
about the spirits Leading.
4.
not hearken to wy voice, and Iſrael would none of me: So I gave them up unto
their own Hearts Luft, and they walked in their own Counſel: (Oh dreadful
Word ! ) The ſame will the Spirit do, upon our rejecting or reſiſting
of his Leading. He may long ſtrive, but he will not always ſtrive ; ( Gen.
6.3.) If the perſon led ſhall once begin to ſtruggle with him that leads
him, and ſhall refuſe to follow his Guidance ; what is then to be done,
but to leave him to himſelf? Continued, rooted, allowed Reſiſtance to
to the Spirit, makes him ſo to caſt off a perſon as to lead him no more.
His Initial Workings in this are to be cloſed with, or he goes no further.
That one Act in the Leading of the Spirit, (viz. his Fowerful Inclining of
the Heart to comply with what he leads unto ;) ſecures all the Reſt.
If thou art an Oppoſer of the Spirit, he will not be thy Guide: Yield to
Him, and cloſe with Him, and he will not withhold this Grace from
thee.
Let your dependance be upon God and his Spirit, for Guidance and
Direction. Would you have Him to lead you? Oh let your Truſt and
Relyance be upon him; and ſee that you renounce all confidences in
your felves. He that thinks he has Wiſdom or Grace enough in him-
ielf, to order his Converſation aright; ſhall never find the Spirit to be a
Guide to him. The meek will be guide in Judgment, the meek will be teach
his way; Pfal. 25.9. VVhen a man is brought to this meek, humble
Frame, then he is in the way of the Spirits Leading. Prov. 3.5, 6.
Truſt in the Lord with all thine heart ; and lean not to thy own underſtanding.
In all thy ways acknowledge him, and he shall direct thy paths. Chriſtian
Prudence, Caution, and Circumſpection, is our Duty; but do we lay
the ſtreſs of our Confidence upon that? The ſteps of our ſtrength ſhall be
ſtraitned, andour own Counſel ſhall caſt us down ;(as he ſpeaks, Job 18.7.)
Mans goings are of the Lord, how can a man then underſtand his own way ?
Prov. 20. 24. so long as thou thinkeſt, thon canſt go by thy ſelf,
the Spirit will not take thee by the hand to lead thee.
5. Pray much for this Grace of the Spirit. It being a free and Arbitra-
ry Act on his part, he will be fought to for it; and give it forth in
that way which beſt ſuits with his Soveraignty. How much was Pfal. 25. s.
David in Prayer to God for this! Lead me in thy Truth, and teach me : Pfal. 5. 8.
Lead me Lord in thy Righteouſneſs-Make thy way ſtrait before Pfal. 31. 3.
For thy names ſake, lead me, and guide me : Lea
Pfal. 143. 10.
the way Everlaſting: - Teach me to do thy will, for thou art my God; thy
Spirit is goodlead meinto the land of uprightneſs. Oh what a deſirable Mercy
is this Leading Mercy! And Sirs, will you not pray and pray fervently
for it? Yea, will you not every day make this your requeſt? Blesſed
God and Spirit, let me be led by thee this day. Firſt he works as a Spirit
of Prayer in the Drawing forth of the Souls Deſires after this Mercy,)
and then as a Guiding and Leading Spirit. And the Former is a good Plea
for the latter ; Pfal. 143. 8. Caufe me to know the way wherein I ſhould
walk, for I lift up my Soul unto thee. Oh that we might all follow theſe
Directions, and then we thould have not the Thing only, but a large
Meaſure thereof!
Fffff 2
It
Lead me in
Pfal. 139. 24.
my face:
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Serm. 26
Pradical Enquiries
It may in the Fourth place be quæry'd,
What Duties are incumbent upon thoſe who are led by the Spirit ?
4. Esquiry.
Anſiv. Such as theſe.
1. They ſhould more and more follow the Leadings of the Spirit. I hope
! ſpeak to fome of you who have Thefe, and live dayly under them;
if ſo, what is your Duty? Why, in an Higher Degree, to obey, and
fall in with them. The Following of them, (as that is simply and Ala-
ſolutely conſidered,) is to be ſuppos:d and granted from your being led
by the Spirit; (for the Former is neceſſarily included in the Latter:)
And therefore, 'tis not This, as conſidered in itſelf, that I am fo much
to preſs upon you, as the Manner, Degrees and Meafure of it. And,
in this reſpect, the Beſt ſtand in need of Counſel and Quickning; for
who do ſo follow the Spirits Leading as they ought ? VVe have an
excellent Guide, one that leads us with infinite Wiſdom and Faithfulneſs;
that directs us to nothing but what is Good, and Good for us : Ah, bat
here's our ſin and miſery, we do not carry our felves as we ought, in
ſuch an Obeying and Following of his Conduct as that requires.
As to this therefore I would excite you to follow the Spirits Leading
thus.
(1.) More Exactly; So as to act juſt as he would have you a&, to
move juſt as he would have you move; to keep pace with him ftep
by ſtep in all his Holy Motions. VVhat Ifrael did to the Cloud, [At
the Commandment of the Lord they journyed, and at the Commandment of
the Lord they pitched; as long as the Clond abode upon the Tabernacle, they
reſted in the Tents : And when the Cloud was taken up in the Morning,
then they journyed; whether it was by day or night that the Cloud was taken
up, they journyed : Numb. 9. 18.] that we ſhould do to the Holy Spirit
in the exact Ordering of all our Motions by and according to his Gui-
dance. This, ſhould be the Aim and Endeavour of every one of us,
though through weakneſs and infirmity, we cannot Actually and
Vniverſally come up to it.
(2.) Follow the Spirit more fully: God gives this high Character
of Caleb, that he followed him fully; Numb. 14. 24 Art thou one that
art led by the Spirit : Oh follow him fully! Whatever Truth he would
have you believe, let it be believed; Whatever Duty he would have
you practice; let it be practis'd; whatſoever Sin he would have
you
mortifie, let it be mortifyed. As the Scribe ſaid to Chriſt, (Main
ſter, I will follow thee whitherfoever thon goeft;) fo do you ſay to the Spi-
rit, I will follow thee whitherfoever thou leadeſt me ; Excite me to Good,
I'le do it; reſtrain me from Evil, l'le ſhun it. Bleſſed are they who
thus follow this Leader!
(3.) Do this more Uniformly and Conftantly: in being more eaven,
Fixt and Steddy, in holy walking.
4. More Readily, and Freely : Oh there ſhould be no Demurring,
Diſputing, Conſulting with Fleſh and Blood, hanging back in the Cale;
but a Willing, Ready, Chearful Complyance with whatever the Spi-
rit
Matth. 8. 19.
Sermi. 26.
959
about the Spirits Leading.
rit leads us unto! How well does this comport, as with the Nature
and Effence, fo with the Matter and Manner of his Leading
(5) Follow him, ſo as to make further Progreſs in the way wherein he
guides you; fo as continually to be getting nearer and nearer to the
End of your Journey.
6. And Laſtly, Follow him with ſtronger Reſolution and Pærpoſe of
Heart : whatever Difficulties, Diſcouragements, Dangers, you meet
with, yet refolve that nothing ſhall make you leave your Guid, or the
Holy Courſe that he has led you to. (And thus I would perſwade you
to riſe higher and higher in your Following of the Spirit.)
2. Let it be your great and conſtant care and endeavour to get the
Spirits Leading continued to you. You have it, pray koep it. Can it be
well with a Chriſtian when This is fufpended or withdrawn from him?
How does he Wander and Bewilder himſelf when the Spirit does not
Guid Him! How backward is he to good, when the Spirit does not
bend and incline him thereunto! How unable to go when the Spirit
does not uphold him! What vile Luſts and Paſſions rule him, when the
Spirit does not put forth his holy and gracious Government over him!
Oh'tis of infinite concern to all that belong to God to preſerve and
fecure to themſelves the Spirits Leading ! Take a good Man without
this, and he's like a Ship without a Pilot, a Blind Man without a Guid,
a poor Chlid that has none to ſuſtain it, the rude Multitude that have none
to keep them in any Order. What a fad difference is there in the fame
Perfon, as to what he is when the Spirit leads him, and as to what he
is when the Spirit leaves him! Oh therefore let us always keep him
with us ! I may allude to that paſſage of Moſes to Hobab, Numb. 10. 31.
And he ſaid, leave us not I pray thee ; foraſmuch as thou knowejt howe we are
to encamp in the Wilderneſs and thou mayſt be to us in ſtead of Eyes
. So let none
of us let the Spirit depart, or occaſion his Leaving of Us, for inthe Wilder-
neſs he willóe as Eyes to win to direct and fhew us our way. How diſmal
would the ſtate of the Ifraelites in the Wilderneſs have been, if there
they had not had the Clond to guide them ! So'tis in the thing before us.
But does the Spirit at any time do this to Gods People? does he ever fu- Objeći.
ſpend and withdraw his Guidance from Perſons who once liv'd under it?
Anſw. Yes, too often! 'Tis what he uſually does, when his Lea- Anſw.
dings are not followed. This is a thing that grieves him; and when
he is Grieved, he Departs, withholds, and recalls his Former Gracia
ous Influences ; (though not Totally and Finally, yet for a time, and in
fuch a Degree:) As a Guide, that is to conduct the Traveller
3
if this
Traveller
ſhall refuſe to follow him, or ſhall give unkind uſage to him;
what does the Guide then do? why he recedes and leaves him to ſhift
for himſelf: 'tis thus in the Caſe in hand: If we comply with the Spirit
in his Motions, and uſe him tenderly, he will hold on in his Leading
of us; but if otherwiſe, he'l concern himſelf no more about us. Oh
take heed how you carry your ſelves towards him ! Not only upon
Fffff 3
Inge-
ܝܕ ܗܿ
960
Serm. 26
Practical Enquiries
ART
lead us
Jer. 2. 17. Ingenuity; (its baſe to be unkind to our Guid; [Haſt thou not procured
this to thy ſelf, in that thou haft forſaken the Lord thy God, when he led thee
by the way?] But alſo upon the account of ſelf-Love: for as we behave
our ſelves to him, so he will bebave himſelf to us; Ita nos traétat, ut a nobis
tractatur.
3. Labour after the having of the Leading of the Spirit, in an higher
Degree and Meaſure, than what as yet you have attained unto. 'Tis not
enough meerly to keep it, but there muſt be a Getting more of it. As
there ſhould be a Rife in our following, ſo we ſhould preſs after a Riſe in
the Spirits Leading of us : And that in a threefold reſpect ; that he
1. More Extenſively, as to the Object.
2. With greater Light and Clearneſs, Power and Efficacy, as to the
Manner :
3. With more Eavenneſs and Conſtancy, as to the Duration and Conti-
nuance of it. He guides you to Truth, but does he guide you to all
Truth? He guides you unto Truth, but does he guide you into Truth?
and is this his Conſtant and Continued working in you? Oh this high
Meaſure of it we ſhould aſpire at and pant after taking up with no-
thing ſhort of it. (And ſo as to Holineſs and Practical Godlineſs, the
fame is to be endeavoured after.) There is indeed much Mercy in the
loweſt Degree of this Act ; and they that have the left ſhould be thank-
ful: but yet a fuller Proportion may, and ought to be deſired by every
Child of God. And ſurely, they who experience what this Leading
of the Spirit is, never think they have Enough of it.
4. So live, as that it may appear to others, that you are led by this Spirit.
Chriſtians, your Actions and Converſations ſhould be fuch, as may
fuit with the Spirit that leads you ; Such, as may evidence to the
world, that you are not in pretence only, but in truth and reality,
under a Divine and Supernatural Conduct. Do we lay claim to this ?
Oh then what Good do we do more, whạt Evil leſs, than Others do!
VVhat, live in ſin, do Evil things ? (be Proud, Worldly, Covetous,
Paſſionate, Unclean, Malicious, Fraudulent? ) and yet pretend you
are led by the Holy Spirit? Lord, what an Indignity and Afront do you
put upon Him! what a Cheat and Fallacy upon your own Souls ! Pray
never talk of This unleſs your Lives be Holy and Good: For ye who
are real Saints, oh that you would oft think of this, and look upon it
as one of the higheſt Engagements to Circumſpect Walking! You that
are Guided, by ſuch a Word without, and ſuch a Spirit within, What man-
per of perſons ought ye to be in all holy Converſation and Godlineſs!
5. Be very thankful for tbis glorious Mercy. Led by the Spirit ? admira-
ble Love! V Vhat Thankfulneſs is due to Father,. Son and Spirit for it!
(for all Theſe have an hand, though the laſt be more Immediately con-
cerned in it.) VVhen you know not your way, this Spirit ſhews it to
you ; when you are weak and feeble, not able to go, this Spirit ſtreng-
thens you ; (I taught Ephraim alſo to go, taking them by their arms --
Hof. 11. 3.) y Vhen Others are left to the Conduct of their Own Light,
Under-
Serm. 26.
about the Spirits Leading.
961
Underſtanding, Inclinations, (which lead them to Sin and Death;) you.
are under the Conduct of this Gracious Spirit, (which leads you to
Grace and Glory :) what cauſe have you to admire this Diſtinguiſhing
Grace ! How great is the Fathers Love in this ! who, as Fathers here,
when they ſend their Sons into Foreign Countreys, and they them-
felyes cannot be with them; they ſend a Tutor or Governour with them
in all their Travels to inſtruct and govern, and take care of them ;
Juſt ſo does your Heavenly Father do for you, in, and by his Spirit
in this ſtate of your Pilgrimage and abſence from him. How great is
the Love of the Son in this ! for he has Purchaſed, and now does Aet stand
ally ſend this Spirit to be your Teacher, Monitor, and Guid. And how
great is the Love of the Spirit too in this! All his Operations carry
infinite Goodneſs and Condeſcenſion in them; but none more than
this, his tender and patient Guiding of us. Should not all the perſons
therefore be heartily, ſincerely, and with the greateſt enlargedneſs
of Heart, bleſſed and adored for it? Eſpecially conſidering how they
deſign and aim at the exalting of Themſelves by this very AEL. As in
the Miraculous Leading of the People of Iſrael out of Egypt, through
the Red Sea, (and ſo on;) ſet forth Ifa. 43. V. 12. that led them by
the right hand of Moſes, with his glorious arm, dividing the Water before
them. --V. 13, 14. that led them through the deep, as an Horſe in the
Wilderneſs, that they ſhould not ſtumble : As a Beaſt goeth down into the Valley,
the Spirit of the Lord cauſed him to reſt, sa didſt thou lead thy people ; (for
what end?) to make thy ſelf a Glorious Name. Surely fo-in that Spiria
tualand Gracious Leading that I am treating of, the great God, (whe-
ther Eſſentially or Perſonally conſidered) deſigns much Glory and Ador se
tion to Himſelf. And let him have it, (for he well deſerves it) from
all that have any Experience of this Grace.
of God.
A Fifth Enquiry
May ſuch, who are led by the Spirit; fetch comfort from .it ? Is this a. s. Enquairyo .
ſolid Bottom for any to build Holy Foy upon ?
Undoubtedly it is! You who have it, may rejoyce, and that great-
ly: Fors
1. It's a clear Evidence, a deciding Argument of your being the Sons
And what a Soul-rejoycing Priviledge is that ! Sons of God?
this aſſures of dear Affection, tender Care, ſtrong. Protection, conſtant
Proviſion, free. Acceſs to God, ready Audience of Prayer, a gracious
Preſence in every Condition, a favourable Acceptance of all Duties, a
good Inheritance and Portion ; and what not?' All Theſe Bleſſings are
yours, if ye be the Sons of God; and ſo you are, if led by the Spirit. .
Oh then what a Ground of Comfort is this !
2. As 'tis a certain Evidence of Sonſhip here, fo 'tis a certain Pledge of
Heaven and Salvation hereafter. And that, both upon the account of
the Relation which it initates in ; (For if Sons, then Heirs; Heirs of
God, and Coheirs with Chriſt; Rom. 8. 17.) And alſo upon the account
of
962
Serm. 26
Practical Enquiries
q
of the Leading it felf. For whereever thar is, as ’tis in order to Salva-
tion, ſo this Salvation by it ſhall certainly be obtained. Never did any
periſh that liv'd under the Spirits Guidance and Conduct. God ever
ſaves where the Spirit leads. All that he guids, come ſafe to the End of
their Journey, to their Eternal Reſt.
3. Beſides the Things which are wrap'd up in this Leading, beſides
the Matter and Manner of it, (all of which carry in them Ground of the
higheſt Joy ;) conſider but two things Further about it.
1. That it is Abiding, Permanent, Continuing. The Spirit does not
lead and then leave, (as ſome Guids do with poor Travellers, deſerting
them in the midſt of their Dangers;) no, but he holds on, repeats and
lengthens ont this Act to the very laſt. True, this depends upon Conditi-
ons on our part, (as ye have heard :) but yet theſe do not make the
thing Uncertain and lyable to Interciſion ; becauſe 'tis part of the Spi-
rits Leading, to direct, encline, and overpower to the performance of
thoſe Conditions. So 'tis fecur'd, as to the Continuance of it to all the
Elect of God. Every upright Chriſtian may triumphantly ſay with
Dávid, This God is our God for ever, and ever, he will be our guid even un-
to death ; (Pfal. 48. 14.) The Cloud never left Iſrael, till it brought
them to the land of Promiſe; ſo tis here.
2. That it is managed and carryed on all along, with Mixtures of all
other Grace: i.e. with the beſtowing of inward Peace and comfort, and
of all ſupplys neceſſary to the believing Soul. 'Tis not a bare, naked
Leading, but ſuch as is attended with the Conveyance of all Other Mer-
cies. (According to that encouraging Text, iſai. 49. 10.-He that
hath Mercy on them, mall lead them, even by the Springs of water shall be
Heb. 6. 18. guidthem) is not here, igupe magánamors, ſtrong conſolation for all who are
led by Gods Spirit ?
In the Sixth and laſt place, it might be enquir'd,
6. Enquiry Since this Leading of the Holy Spirit is a Special and Diſcriminating Ac;
what Inferences may be drawn from it, as being ſuch ?
I might inſtance in ſeveral, (if I had not already exceeded the
Bounds of a Sermon.) Therefore take but this One ; That 'tis not a thing
much to be wonder'd at, that Saints and Sinners do so much differ, and that
Saints and Saints do fo little differ.
The Difference 'twixt the two Former, is great ; Lightand Dark-
neſs, Heaven and Hell, do not more differ than they. That which
the One Loves, the Other hates; in their viſible-Practices, there's little
but Sin in the One, there's Holineſs (though imperfect) in the other:
The One Curſes, Swears, takes Gods Name in Vain, lives a brutiſh
Life, minds not God; the Other fears God, avoids Evil, deſires to
order Words, Thoughts, Actions by the Rule of the Word, Prays,
Sanctifies the Sabbath, does Good : 'is not here a vaſt Difference? There
is indeed! but can it be expected it ſhould be otherwiſe; they being
led by Different and Contrary Spirits? Oh upon this no wonder that
their
Serm. 26.
963
about the spirits Leading.
their Actings and Courſes are ſo different! Men will, and muſt Be,
and Do according to the Spirit which Guides and Governs them :
Therefore the Unregenerate and Wicked being under the Guidance
and Power of the Evil Spirit, they will do what ſuits with that Spirit:
e contra, the Renew'd and Sanctifyed being under the Guidance and Po-
wer of the Holy Spirit, they will do what ſuits with that Spirit. And
upon this Foundation there muſt be an Everlaſting Difference and Contra-
riety betwixt them.
But then for Saints and Saints, they do not thus differ. As to leſſer
Matters, there may be too much of Differences even amongſt Them ;
but as to the Fundamentals of Faith and Practice, ſo there is an admira-
ble Harmony, Vnity, and Conſent amongſt them. Some live in one Age,
ſome in another ; ſome in one Place, ſome in another: yet there is a
bleſled Oneneſs and Agreement amongſt them all. They believe the
ſame Truths, performe the ſame Duties, attend upon the ſame Worſhip,
walk in the ſame path of Holineſs, have and act the ſame Graces, groan
under the ſame burdens, drive on the ſame Deſigns : as Face anſwers to
Face ſo do they to one another. And whence is this? why from this,
they are all led by one and the ſame Spirit. Hence it is that they do
ſo concurr in all the Neceſſary and Vital parts of Religion. We having
the ſame Spirit of Faith~ 2 Cor. 4. 13. There is one Body, and one Spi-
rit, (which actuates and animates all that Body ;) Eph. 4. 4. 'Tis
One and the ſelf ſame Spirit which worketh in all; (as the Apoſtle ſpeaks in
reference to Gifts, i Cor. 12. 11.) As many as are led by the Spirit of
God---- ; here are many that are led, but 'tis but One Spirit that leads
them all. This is that which cauſes ſuch an Onanimity and Harmony in
Gods people, both in Matters of Faith and Practice. Oh that the
World might ſee more of the thing! and then, the Reaſon thereof
would be obvious !
+
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Serm. 27.
965.
.
SERMON XXVII.
Quell
. What advantage may we expect from
CHRISTS PRAYER for Uni-
on with HIMSELF, and the Bleſſings
relating to it?
!
JOHN 17. 20, 21.
Neither Pray I for theſe alone, but for them alſo
which ſhall believe on me through their word:
V. 21. That they all may
be
one, as thou Fa-
ther art in me, and I in thee ; that they alſo
be one in us : that the World may be-
lieve that thou baft fent me.
ܪ
may
>
N this Chapter we have the admirable Prayer of Chriſt offered
up to the Father, a little before his laſt and greateſt Sufferings.
In this Prayer we may obſerve the deſign and the contents of it.
The deſign of it is to encourage his Diſciples, ver. 1. Theſe
words Spake Jeſus, &c. He had ſpoke much in the former Chapters
for their comfort and encouragement, and in purſuit of the ſame deſign
he lifts up his eyes to Heaven and pours forth this Heavenly Prayer in
their hearing. The contents, that which he prays for, is Union with
him and the Father, and the bleſſings relating thereto, of which
G 888.8 2
more
?
966
Serm. 27
What advantage may we expect from Chriſts Prayer
}
more particularly afterwards. The words conſidered joyntly with
the deſign and contents of the Prayer, offer us this Obſervation:
Obſerv.
The People of Chriſt have great encouragement from his Prayer in reference
to Union with God, and the Bleſſings relating to it.
In the proſecution hereof,
1. I ſhall give ſome account of the ſeverals he prayed for, And
2. Shew what encouragement we have to expect what he prays for.
For the firſt, he prays for Onion with Himſelf and the Father, for
Faith the bond of this Union, for Holineſs the effect of it; for Perfe-
verance, that it may continue, and not be diſſolved and interrupted,
laſtly for Glory, the Confummation of this Union.
1. For Faith, that thoſe may have Faith who did not, or do not
yet believe, ver. 22. That the World may believe that thou hafa lent me.
He prays, that thoſe who were choſen to Glory as the end, and ſo to
Faith as the means, may be brought to believe on Chriſt, as ſent of
the Father to be the Mediator, and ſo accept of him as their Prophet,
Prieſt and King.
2. He prays for Holineſs, the growth and increaſe of it, ver. 17.
Sanctify them through thy truth, thy word is truth. The word of Truth
through the Spirit working with it, and making impreſſions by iton
the Heart, is the inſtrument and mean, both to begin Holineſs in re-
generation, 1 Pet. I. 23. James 1. 18. and to promote it where it is
begun, 1 Pet. 2. 2. He praies that the Lord would make his word
effectual to cleanſe and fanctifie them more and more. He would have
thoſe who are given to him to be ſanctified, truly ſeparated from Sin,
the World, and carnal Self, truly conſecrated and appropriated to
himſelf, truly offer'd up and imploy'd for him, as thoſe who are
wholly his, and cannot without Sacriledge be converted to other
ends and uſes than thoſe that are his.
3. He prayes for perſeverance, that thoſe who are given him, may
hold out and continue to the end, in Faith, and Holineſs, and Union
with Him and the Father; that they may not fall away to unbelief,
or profaneneſs, nor be ever ſeparated from him with whom they are
once united, ver. 11. Holy Father, keep through thine own name, thoſe
whom thou haſt given me, &č. keep them in all dangers, in all affaults, in
all tryals; ſecure them from Sing from Satan, from the World, that
they may be neither frighted, nor enticed from me. Through thine
own name, the name of God is that by which he is known, as we are
known by our names, all thoſe glorious perfections, whereby he hath
made known himſelf unto us, his Power, Wiſdom, Goodneſs, Faithful-
neſs, Sovereignty, Allſufficiency, ác. He would have all the infinite
Excellencies and Perfections of God, all by which he is called and
known, engaged for the ſecurity of his people, that none of them
may fall away, and be loft. Keep them by thy Power, by thy Wif-
dom, Goodneſs, Sovereignty, Allſufficiency, &c. Or if we take theſe
words
Serm. 27
for Union with Himſelf, and the Bleſſings relating to it?
967
words for an argument wherewith he urges this Petition, it is of no
leſs force, Keep them for thine own names ſake, for the honour of thine
own name, ſo he engages the honour of God for the ſecurity of his
people that none of them may fall away ; and that is the greateſt,
the ſtrongeſt engagement in the World, and gives the beſt ſecurity
that poſſibly can be. The Lord will do more for his own Names
fake, than for all the works of his Hands, than for all that is in
Heaven and Earth beſides. His Honour is his Intereſt, ſo that the In-
tereſt of God is thereby engaged to ſecure the Eternal concerns of
his people. Thoſe men in the World that we are not ſecure of, and
can have no confidence in otherwiſe ; yet if their Intereſt do engage
them for us, we think our felves ſo far ſure of them. Intereſt amongſt
men is the ſtrongeſt obligement, if they underſtand it, and have but
ſo much reſpect to themſelves as to be true to it. Chriſt by his Prayer
engages the Intereſt of his Father, his Name, his Honour, for the ſe-
curity of his People, that they may not fall away, and be loſt; and,
if we acknowledge him to be God, we cannot in the leaſt ſuſpect,
either that he knows not what his Intereſt is, or that he will not be
true to it. When it is for his Names ſake, or his Honour to ſecure
his people, it ſhall certainly be done, and this is that which Chriſt
urges in this Petition.
4. He prays for Glory, ver. 22, 24. And the glory which thou gaveſt
me, I have given them. It is the Glory of Chriſt that he is the son
of God, his only Son by Eternal Generation, and Heir of all things,
Heb. 1. 2, 3. Joh. 1. 14. Now ſuch a Glory will Chriſt have for his
people, ſomething like it, though in a way below it; he will have
them to be Sons and Heirs of God, Co-beirs with himſelf. A wonder-
ful Glory indeed, and ſuch a degree of it as could never have entred
into the Heart of man to expect or believe, if the Lord himſelf had
not given aſſurance of it, Rom. 8. 17. And if Children, then Heirs,
Heirs of God, and joynt-Heirs with Chriſt, All that are given him, he
will have to be adorn'd with his own title, and be accounted and cal-
led Sons of God, and all that are Sons, he will have to be Heirs, and
joint-Heirs with himſelf, not of ſome meaner part of his Fathers pof-
ſeſſion, but even of his Kingdom, Jam. 2. 5. Hath not God choſen the
poor of this world rich in Faith, and Heirs of the Kingdom, &c. being
Heirs, they have hopes to inherit, Tit. 3.7. They have a Title upon
this account, and ſo hope ; but Chriſt not ſatisfyed with this prays al-
ſo that they may have pofleffion, ver. 24. Father I will that they alſo whom
thou haſt given me, be with me where I am, that they may behold my glo-
ry, which thou haft given me; that they may behold it, ſo as to par-
take of it, this ſight will be the higheſt, the happyeſt enjoyment, it
will be an enhappying, a glorifying fight, a light that will make them
who behold it happy, perfectly fo, eternally ſo. The ſight of Chriſts
Glory will make them glorious, 1 Joh. 3. 1,2. Beloved, now we are
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. We
Gg8883
are
968
Serm. 27
What advantage may we expect from Chriſts Prayer
.
are Sons, that is a great Glory indeed, but there is a Glory to come
which is far greater, ſo great, that no expreſſion can fully repreſent it
to us, or make it appear to be ſo much, ſo great, as indeed it is, but this
is the ſum of it, we ſhall be like him in Glory, for we ſhall ſee how glori-
ous heis. The ſight of our Glorious Redeemer, will make us glorious
like him. When we are in the fight of that Glory wherewith he
now ſhines at the right hand of the Throne of the Majeſty on high, (to
which the greateſt brightneſs of the Sun is leſs than a ſpark) we
Mhall be adorned with his beams, and ſo made glorious. A hint here-
of we have in what is recorded of Moſes, who when he was admit-
ted to a nearer converfe with God, it is ſaid his face fined, Exod. 34.
29,35. His face was horned, (as the word imports) it appeared in ſuch
a form as the raies of the Sun appear to us, his face ſent forth beams
like the Sun, there was ſuch a radiant Luſtre, ſuch a Glory in his
face, as the weak eyes of mortals could not bear, could not look on.
When we are where Chriſt is, and ſee him in the brightneſs of his
Glory (which is that he prays for) the ſight of it will transform
our Souls from Glory to Glory, as the Apoſtles expreſſion is in reference to
that of Mofes, 2 Cor. 3. 18. a Glory will be derived upon our Souls
from his Glory, and upon our bodies too; that Glorious Viſion will
be a transforming fight, and change vile Bodies, ſo that they shall be fa-
fbioned like unto his own { lorions Body. Phil. 3. 21.
5. He prays for Union, That they all may be one, as thou Father art
ir me, and I in thee, that they alſo may be one in us. This Union is a My-
{tery, a great depth, ſuch as I was loath to venture on, if it could
have been avoided; wiat my ſhallowneſs can ſay of it briefly, I ſhall
comprize in ſome few particulars.
1. It is ar: Union of Believers with God, with the Father and the
Son, not an Union of Believers among themſelves, at leaſt not this
only. For the Union expreſſed in thoſe firſt words (that they may
one) is declared or illuſtrated in theſe following, as thou Father art
in me, and I in thce, and ſo is the fame Union with that in the laſt
words, which is taken to be an Union with the Father and the Son
(that they may be one in or with us :) or elſe the words here uſed to
illuſtrate one thing would not illuſtrate that, but another. That
they may be one, how? as thou Father art one in me, and I in thee, ſo they
may be one in rus.
Beſides the fame words in effect are uſed, ver. 22.
hat they may be one, even as we are one, and the ſame explained imme-
diately, Ver. 23. I in them, ver. 26. 1 in them, by which without
queſtion Chriſt both here and elſewhere expreſſes the Union of Belie-
vers with himſelf; though I will not deny that the Union among
Believers themſelves may be included, being a conſequent of the
other, and that which Unites them with Chriſt, unites them among
themſelves.
2. This Union hath ſome reſemblance of that between the Father
and the Son, that they may be one, as thou Father art in me, and I in thee,
you sais, as, denotes not any thing of equality, but only ſomething of
likeneſs
be
Serm. 27. for Union with Himſelf, and the Bleſſings relating to it?
969
1
likeneſs.
That we may know what of reſemblance there is, we muſt
inquire, (but very modeſtly, as becomes thoſe who are ſo much in the
dark,) how the Father is faid to be in the Son, and be in the Father.
For this purpofe Chriſt may be conſidered, either as God, or as Man.
As God he is in the Father, and the Father in him, or which is the fome,
he is one with the Father, becauſe they are of one and the fame Nature
and Elence, the fame Infinite Excellencies, and Efential Perfections
that are in the Father, are alſo in the Son ; upon this account the Son
is ſaid to be in the Father, and the Father in him, Joh. 14. 10, 11. Bea
lievest thou not that I am in the Father, and the Father in me? Believe me,
that I am in the Father, and the Father in me, ſo that he that hath ſeen the
Son, bath ſeen the Father, ver. 9. and he that hath known the Son, hati,
known the Father, ver. 7. becauſe they are one and the ſame in Nature
and Eſſence, the very ſame as to all divine perfections. And thus the
Father and Son with the Spirit are ſaid to be one, I John 5.7. For
there are three that bear record in Heaven, the Father, the Word, and the
Holy Ghoſt, and theſe three are one ; one in Eſſence, and all the perfecti-
ons which are Eſſential to God, though diſtinct in perſonality and manner
of ſubſiſtence. There is an Ejential Union between the Father and
the Son, as he is Ged; no ſuch Union muſt be imagined between them
and Believers, the diſtance is no leſs than infinite, and if there can be
any reſemblance, it muſt be very remote.
If we conſider Chriſt as Man, he may be ſaid to be one with the Fa-
ther, and is ſo, becauſe the ſame Spirit, which is called the Spirit of
God, and the Spirit of the Father, dwells in the Humane Nature of
Chriſt, Matth. 12. 18. Joh. 3. 34. And this may help us better to
apprehend, how we may be ſaid to be one in or with the Father and
the Son. Therefore,
3. The moſt intelligible way of expreſſing this Union which I meet
with, is this, believers are ſaid to be one with the Father, becauſe that
Spirit which proceeds from him, and is called his Spirit, is in them.
They are ſaid to be one with the Son, not only becauſe that Spirit which
proceeds from the Son, and is called the Spirit of Chriſt, relides in Be-
Tievers; but becauſe the ſame individual Spirit, which dwels in the
Humane Nature of Chriſt, dwels alſo in them, i Cor. 6. 17. He that
is joyned unto the Lord, is one Spirit, he that is one with the Lord, hath
one Spirit with him, he is quickned and acted by the Spirit of the Lord
dwelling in him. They are not one eſſentially as the Father and the
Son are one, being of one and the fame Eſſence; nor one perſonally, as
the Divine and Humane Nature of Chriſt, being united in one per-
ſon; nor one mor ally only; as he whoſe Heart cleaves to another by
love, is one with him; but one ſpiritually, or one Spirit, becauſe ore
and the fame Spirit is in both. So elſewhere our Union with God and
Chriſt is ſaid to be by the Spirit in us, Eph. 2.22. In whom you alſo are
builded together for an habitation of God, through the Spirit, We are in
Chriſt, and God is in us as bis habitation, as thoſe in whom he dwels,
how? through his Spirit. By his Spirit dwelling in win as it is expreſſed,
Rom,
970
Serm. 27
What advantage may we expect from Chriſts 'Prayer
3
Rom. 8. 9, 10, 11. But ye are not in the Fleſh, but in the Spirit, if so be
that the Spirit of God dwell in you, now if any man have not the Spirit of
Chrift, he is none of his, and if Chriſt be in you -- and if the Spirit of him
that raiſed up Jeſus from the dead dwell in you, &c. Ye are Spiritual, if
the Spirit of God dwell in you, but if any man have not the Spirit of Chriſt,
he is none of his ; none of his Members, not united to him, but if Chriſt
be in you, (as is before ſignifyed,) by the Spirit of God dwelling in you, &c.
So that this Union by the Apoſtles account, conſiſts in the Spirits dwel-
ling in us, and it will be farther cleared by ſhewing how the Spirit
dwels in us.
4. The Holy Spirit, by virtue of whoſe inhabitation Believers are
ſaid to be united unto the Father and the Son dwells in them as a Prin-
ciple of Spiritual Life and Motion, quickens them to a new Life, and
all the acts of it. There are ſome who will not have the perfon
of the Holy Ghoſt to be in the Saints, but I know not how this can be
denyed, without denying either the immenſity or perſonality of the Di-
vine Spirit. For if he be a perſon, and if he be every where, his perſon
will be preſent, and reſide in them. It is true upon this account meer-
ly, nothing ſingular is aſcribed to them, for his perſon is not with
them only, but every where. The peculiarity of this priviledge lies
here, that he is in them as a principle of ſpiritual Life and moti-
on (and thus he is not in any other Creature on Earth) he quickens
and acts them as a vital Principle, like as an Humane Soul united
uinto the Body, gives it Life and Motion ſuitable to its Nature;
ſo does the Spirit of God, taking poſleſſion of the Soul of a Believer,
enliven and act it with the Life and Motions of a Divine and Spiritual
Nature. Not that the Spirit is united to the Soul, as the Soul is with
the Body; for theſe united make one perſon, whereas-the perſonali-
ty of the Spirit is incommunicable; but that, the Holy Spirit per-
forms ſuch Offices in a believing Soul, as have ſome reſemblance, and
are ſome way correſpondent to what the Soul does in and for the Bo-
dy, and which the Scripture expreſſes in like terms, and this we find
frequently, the Spirit is ſaid to quicken and act thoſe in whom he
dwells, they have new life and motion by his inhabitation, Rom. 8.
11. But if the Spirit of him that raiſed up Jeſus from the dead dwell in
1 you,
he that raiſed up Chriſt from the dead ſhall alſo quicken your mortal Bodies
by his Spirit that dwelleth in you. The Apoſtle having ſignify'd in the
former verſes, that our llnion with God and Chriſt is by the Spirits
dwelling in us, he expreſſes what may be expected from this inhabita-
tion, Chriſt's Spirit dwelling in us will quicken our mortal bodies, will be
a principle of Life in them, quickning them to a new Life, a Life of
Holineſs
. The fame Spirit, as he quickens, fo he acts thoſe in whom
he dwells, who are therefore ſaid to be led by him, ver. 14. For as
many cu are led by the ſpirit of God they are the ſons of God, they are excit-
ed, directed, enabled to act like the Children of God by his Spirit
dwelling in them : fo Ezek. 36. 27. And I will put my ſpirit within you
and cauſe you to walk in my Statutesand ye ſhall keep my judgments, and da
imeline -
them;
Serm. 27. for Union with Himſelf, and the Bleſſings relating to it? 97 I
ekem-; the Spirit which I will put within you, ſhall make you active
in my wayes. So much for the firſt Propoſal.
II. What encouragement have we from Chriſts Prayer, that this Union, II. Obferv.
and the Bleſſings relating thereto fhall be vouchſafed?
1. Joh. 5. 14
Anſw. Our encouragement in general is the full aſſurance given us
that his Prayer is prevalent for what he deſired; the particular
grounds of this allurance, are more particular encouragements.
There are ſeveral things requiſite to a Prayer, which when they
concurr, the Word of God aſtures us that it will prevail.
(1.) When the things deſired are according to the Will of God,
(2.) When the Perſon praying hath a ſpecial Intereſt in God, and
duly improves it. There are ſome whom the Scripture declares God
will not hear, Job. 9. 31. Pfal. 66. 18. Prov. 28. 9.
(3.) When the perſons prayed for are ſuch as the Lord hath ſome
particular favour, or reſpect for. There are ſome for whom the Lord
will not hear the beſt of his Servants interceding on their behalf, Jer.
7. 16.-Il. 14.-14. II. Now in the Prayer of Chriſt there is a
concurrence, and that in a tranſcendent manner, of all thoſe things
that render a Prayer undoubtedly prevalent.
1. The things that he prayed for were confonant to the Will of God
in every inſtance. He knew what was the Fathers Will in its full ex-
tent, and diſcerned it with the greateſt clearneſs and certainty; for as
he is God, he is one with the Father, of one and the fame Ellence and
Will, and as he is man, he had in him all the treaſures of Wiſdom and Know-
ledge, a fulneſs of the Spirit of Revelation, ſo that he did perfectly
apprehend what was the good, and perfect, and acceptable Will of God.
He did not only know this in particular inſtances, by general rules of
Scripture, as we do; but had the conduct of an Infallible Spirit, and
that alwaies ; not ſometimes only, and in ſome things, as holy men of
God, the Prophets and Apoſtles had it; but in every Act and Word.
And as he perfectly and infallibly underſtood what was agreeable to
the Will of God in all points, ſo he gave himſelf up intirely to the
moſt exact obſervance of it, without varying, without the leaſt ſha-
dow of miſtake or deviation: This was the end why he came into
the World, Joh. 6. 38. This was his conſtant practice, Job. 5. 30.
in his Sufferings, and Actings, and in his Prayers; this was his delight,
Joh. 4. 34. Now ſince he preſented nothing in his Petitions, but what
was his Fathers own Will, deſired nothing but it was his Fathers Will
to grant, we may be as certain that his Prayer was granted, as we are
ſure that the Lord will comply with his own Will.
For the Second, It will be apparent by fhewing who it was that pray.
ed, and how he prayed, of which take an account in ſome particulars.
Hhhhh
I. This
972
Serm. 27
What advantage may we expect from Chriſts Prayer
1. This was thě Prayer of the Man Chriſt Jeſus, who was Holy,
Harmleſs, and ſeparate from Sinners ; he was a Lamb without ſpot or
blemiſh, and ſo was this Offering, the pure Eye of God could ſee no
blemiſh in him or it. His requeſts were not prejudiced by any antece-
dent guilt, nor tainted with any impure mixture, either apparent or
ſecret, nor chargeable with the leaſt defect in Fervour, Faith, Affetti-
onateneſs, &c. It was a finleſs Prayer in all reſpects, and ſo, ſuch a
Prayer as was never offered to God on Earth, ſince the Foundation of
the World, and Sins entring into it. It was not liable to the leaſt
exception, 110 not at the Tribunal of ſtrict Juſtice, and ſo could not
but be acceptable and prevalent.
Nay, it was not only clear from every the leaſt ſpeck of ſin, but
was the product of admirable Holineſs, ſuch as is not to be found in
the Holyeſt Soul or Spirit, Saint, or Angel. He had it in larger mea-
ſures, in an higher degree, and in a more excellent way. Some tell us
that if all the Holineſs that is in all the Angels and Saints were united
in one ſubject, it would fall ſhort of that which is in Chriſts Hamane.
Nature. However it is taken for granted, that the capacity of his
Soul was wonderfully enlarged, by its perfonal Union with the God-
head, far beyond the capacity of any other finite Being; and all this
capacity was wholly filled with Holineſs, it pleaſed the Father that in him
should all fulneſs dwell, and God gave not the Spirit by meafure unto him.
Joh.
Saints and Angels receive it as Veſſels of ſmall meaſure, but in Chrift
it is unmeaſurable. Now all this Holineſs was exerted in this Prayer,
and diffuſed through it. Grace in him was not acted ſometimes in-
tenſely, fometimes more remiſly, (for remiſneſs ſeems to import ſome
calpable effect) but was put forth on proper occaſions, and particular-
ly in this Prayer, in its full power and vigour. Upon this account this
Prayer was the Holyeft offering that ever was preſented to the moſt
Holy God, either on Earth, or in Heaven, and therefore could not but
be moſt acceptable to him, and accordingly prevalent and fuc-
cesful.
3:34.
2. It is the Prayer of him who is God, of him who is God and Man in
one perſon. As the Blood of Chriſt is ſaid to be the blood of God,
Act. 20. by the fame reaſon, the Prayer of Chriſt may be faid to be the
Prayer of God. And though it be properly the Act of Chriſt's Hu-
mane Nature, yet this Nature being perſonally united with the God.
head, it is upon that ground duly aſcribed to the Divine Nature and
Perſon of Chriſt; which being infinite an anſwerable value and excel.
lency is derived upon this Prayer. So that though it bé bạt finite in
it ſelf, as it is the proper Act of a finite Being, yet it is of infinite ex-
cellency and value relatively, and fo far of infinite efficacy. Let us
luppoſe, that all the Angels and Saints in Heaven and Earth, ſhould
agree to proſtrate themſelves before God, and joyn together in one
Prayer for us, and that influenced with all the Holineſs, inforced with
all the fervour and importunity, that thoſe Heavenly Spirits and Holy
Souls
Serm. 27. for Union with Himſelf, and the Bleſſings relating to it ?
973
Souls are capable of; we would conclude ſuch a Prayer would be un-
doubtedly prevalent : and yet we may believe upon unqueſtionable
grounds, that this one Prayer of our Bleſſed Redeemer is incompara-
bly, yea, infinitely more prevalent and effectual. In Short, this Prayer
is nothing elſe, but the Will and deſires of him who is God, offered
in manner of a Supplication, and there can be no queſtion, but that
Will and thoſe Defires ſhall be fulfilled to the utmoſt.
3. This Prayer was founded on merit, He prayed for nothing but
what he was worthy to obtain, fought nothing on our behalf, but
what he did purchaſe for us, and deſerve of his Father, He might pre-
ſent this Supplication for his own righteouſneſs (as the beſt of his people
could not, durft not do, Dan. 9. 19.) he might expect to obtain
what he asked from the hand of Juſtice; not as we, only from meer
bounty and free mercy. Chriſt's obedience unto Death it was meri-
torious, and did deſerve for his people all that he prayed for. All
the ingredients of ſtrict and proper merit concur in the Obedience and
Sufferings of Chriſt, as I might ſhew particularly, but that I haſten,
they were of equal worth with the recompence which he prays for
in the behalf of his people; he thereby fully ſatisfyed the demands
both of Law and Juſtice, and though it was the Life and Pardon and
Happineſs of a World of condemned Perſons that he prays for, yet
his Obedience and Blood is of more worth than all theſe ; for they are
of infinite value, being the Obedience and Blood of him who was God.
So that Chriſts Obedience, Active and Paſſive is meritorious, not only
ratione pačti, by reaſon of the agreement betwixt the Father and Hin,
he having performed all the Conditions required in order to our Re-
demption ; but ratione pretiig by virtue of the intrinſick value of what
he paid and performed. Now, to uſe the Apoſtles expreſſion, Rom. 4.
to him that this worketh the reward is reckoned, not of Grace, but of Debt:
It is Grace to us, but 'tis Debt to Chriſt, and ſo the plea on our be-
half being for a juſt Debt, it cannot but be moſt effectual with the
righteous God.
4. It is the Prayer of him for whoſe fake all other Prayers were
heard. We have direction, if we would have our Prayers not fail
of ſucceſs, to preſent them in the Name of Chriſt, i.e. to beg what we
defire for his fake ; and he gives aſſurance that what we ſo pray for (in
his name or for his ſake) ſhall be granted, Joh. 16.23. and 15. 16.
and 14. 13, 14. Now if the Prayers of his people will prevail for his
fake, there can be no queſtion but his own Prayer will be prevalent;
all our Prayers are accepted through him, upon his account, nor can
they be acceptable otherwiſe, i Pet. 2. 5. There is that corruption in
our Natures, which depraves and vitiates our Spiritual Sacrifices, our
Prayers particularly; there is more or leſs of a ſinful tincture in them;
they cannot be well-pleaſing to that Holy of God, who is of purer
Eyes than to behold Iniquity, till they be purged, and the guilt expia-
Hhhhh 2
ted;
974
Serm. 27
What adrantage may we expect from Chriſts Prayer
1
ted, nothing is fufficient for expiation but the great Propitiatory
Sacrifice, by virtue whereof this guilt is expiated, and we are ſaid to
be Santifyed in a Sacrificial Senſe, that is, purged from guilt, Heb.
10. 10. Thus himſelf purged our ſins,. Heb. I. 3. and thereby, that
which was occaſion of Offence to God being removed, our Prayers be-
came acceptable through Jeſus Chriſt, in this fenſe he faith, ver. 19.
and for their fakes I ſanctifie my ſelf, that they alſo maybe ſanctified: I fan-
Etifie, that is, I offer my ſelf an expiatory Sacrifice, that they may be
truly ſanctifyed, that is, freed from guilt, and ſo render'd well-plea-
ſing and acceptable. Now the Prayers of others being acceptable
through the Mediation of Chriſt, the Prayers of the great Mediator
himſelf will undoubtedly be moſt acceptable, moſt prevalent.
3. As to the Perſons prayed for, they are ſuch as on whom the Fa-
ther is no leſs willing to beſtow what is here deſired than Chriſt was
to ſeek them on their behalf. This appears by ſeveral Expreſlions in
this Chapter.
Firſt, They belonged to the Father in a ſpecial manner, Thine they
were, ver. 6. and thine they are, ver. 9. They were his in deſign and
purpoſe, before the Foundation of the World, chofen Veſſels, ſet
apart for him, as his own peculiarly. 2 Tim. 2. 19. And his Actually,
by. Effectual Calling, they reſigning up themſelves unto him, and he
taking poſſeſſion of them as his own, ver. 8. and Rom. 9. 24., 25.
Now, to whom is the Lord willing to grant theſe favours, if not to
thoſe who are ſo much his own ?
Secondly, Thoſe whom he prayes for, are given to him; as is many
times expreſled, ver. 2, 6, 9, 11, 12, 24. and given to him that he
might redeem and ſave them, or as it is expreſſed, ver. 2. that he
fiould give eternal Life unto them: this comprizes all that he prays for
on their behalf, and that is the end why they are given him ; now the
Father is as willing to promote his own end and deſign as the Son ;
and ſo no leſs willing to grant what is deſired in order thereto, than
the great Interceſſour was to pray for them..
Thirdly, Thoſe for whom he prays are ſuch as the Father loves,
with a tranſcendent, a wonderful love, ver. 23. and haſt loved them as
thou haſt loved me : not with the same love which the Father hath for
the Son nor with a love equal to it, but a love ſo great as comes neareſt
to it of all others. A greater love than any Creatures, Men or Angels
have for them, or for one another; a far greater love than he hath
for any other Creatures in this. World. A demonſtrative inſtance
hereof we have, in that he gave his Son for them, which was the
greateſt expreſſion of love that ever the World faw or heard of, and
greater than could ever have been believed, if truth it ſelf had not
declared it ; that he ſhould ſend his Son to reſide on Earth, not glo-
riouſly, like himſelf, but to take the form of a Servant, and live as a
man of ſorrows and ſufferings, and die as a Sacrifice under the Sin and
Gurfe of thoſe for, whom he was offered, oh what manner of love
was this! Now as the Apoſtle argues, Rom. 8. 32. He that ſpared not
bis
Serm. 27. for Union with Himſelf, and the Bleſſings relating to it?
975
his own Son, but delivered him up for ous all, how ſhall be not with him alſo
freely give us all things ? how can he hot be freely willing to give us
any thing at his Sons requeſt, when he loved us ſo, as to give the Son
himſelf for us?
Uſe. Since it is thus, What greater encouragement can we have
for our Faith and Prayers, than this Prayer of Chriſt? What can be a
firmer ground of hope, or more effectually raiſe our expectations,
of what is here prayed for? that.is, of all wherein our happineſs is
concerned, for the Prayer doth comprize all that is requiſite to make
us happy here, and for ever.
I: What ſupport is there that Faith doth need, or can have, which
it may not here meet with? Is it the infinite Mercies and Compaſſions
of God? Why, this Prayer not only engages the Mercy and compaſ-
ſions, but the Juſtice and Righteouſneſs of God; it is a Righteous
thing with God to grant the requeſts of Chriſt. Is it the Covenant of
Grace, or the great and pretious promiſes? Why, he that here prays
is the Mediator of the Covenant, in whom all the promiſes are rea, and
Amen. Is it the Humiliation of the Son of God? Why, this is a fig-
nal inſtance of his Humiliation, where he who hath Heaven and Earth,
and all Creatures at his Command, offers himſelf in the form of a Ser-
vant, and preſents theſe particulars in the poſture, with the voice,
and in the Words of a Supplicant. Is it the Obedience and Righte-
ouſneſs of Chriſt ? Why, this was in him a meritorious Act of Obe-
dience; he prayed as one made under the Law, and this was one way
whereby he fulfilled the Righteouſneſs of it. Is it the Death and Suffer-
ings of Chriſt? Why, this is the ground upon which his Prayer pro-
ceeds, ver. 19. For their fakes I ſanctifie my ſelf that they alſo might be fan-
Etified; thoſe for whom I offer theſe requeſts, are no other than thoſe
for whom I offer my ſelf a Sacrifice. Is it the interceſſion of Chriſt at
the right hand of the Father? Why, his Prayer on Earth, and Inter-
ceſſion, differ but circumſtantially; and the Circumſtances which make
the difference, make no leſs for the ſupport of Faith: he prayed for
the ſame Perſons, and for the ſame things too, for which he intercedes,
and it is the ſame Perſon that both prayed and intercedes, he is in both!
the Son of God, and the Son of Man too. The difference is that in his
Interceſſion, his Sacrifice is preſented as already offered, in his Prayer it
was prefented as ready to be offered; but it was no leſs effectual before
it was actually offered, than after. Beſides he prayed in the ſtate of Hu-
miliation, he intercedes in the height of his Glorious Advancement, but
his Exaltation in Heaven is the effect of his Prayer on Earth, ver. 5. Now,
O Father, glorifie thou me with thine own ſelf, with the glory which I had with
thee before the World was : in ſhort, his Prayer was his Interceſſion
begun, and his Interceſſion is the continuing of his Prayer; for it hath the
Elence of a Prayer, being the preſenting of his Will and Deſires to
the Father on the behalf of his people. Laſtly is the Word of him
Hhhh'h 3
w.ho
976
Serm. 27
What advantage may we expect from Chriſts 'Prayer
who is Truth it ſelf a ſupport of Faith? Why, this we have alſo in re-
ference to Chriſts Prayer, Fahn 11. 41, 42. Jefus lift up his eyes,
and ſaid, Father, I thank thee, that thou haſt heard me, and I know that
thou heareſt me alwaies. You ſee what ſupports Faith hath from this
Prayer, even all that is requiſite to raiſe it to a full aſſurance, if not all
that is poſſible.
II. What qualifications would you deſire in one that pleads for you,
to make you confident that his plea will be ſucceſsful and prevalent ?
You may find a concurrence of all theſe, and that far more tranfcen-
dently than in any, in whom you would have the moſt confidence; For,
Firſt, He hath Power, no leſs than all : all power is given him in Hea-
ven and Earth, Matth. 22. 18. He háth power to prevail with the
Father; and power to order all Creatures in Heaven and Earth into
a ſubferviency to what he deſires. He is willing, and earneſtly deſires
the happineſs of his People, and all that tends to it; and theſe deſires
flow from the wonderful Love of an Infinite God, and the greateſt
compaſſions of a perfect man, united in one perſon; and ſo from an :
affection altogether unparalleld, ſuch as cannot be found in Heaven or
Earth, ſave only in the Lord our Redeemer and Advocate. Farther,
he hath Authority, he was called to be an High Prieſt, Heb. 3. and ob-
liged by that Office to pray for his people, Heb. 5. 197. and being
faithful in the diſcharge of it, could not but be ſucceſsful threrein :
his Honour is engaged, and depends both upon the Execution of his
Office, and the ſucceſs of it. The Father called him to be an High
Prieſt, and ſo to pray for his People ; he would not have called him to
it, but with a deſign to comply with him in it, and to be prevailed
with by it. Beſides he hath right, and pleads for nothing but what
he hath right to obtain ; pleads for nothing with the Righteous God
on our behalf, but what he hath purchaſed with that which is of in-
finite value. Alſo he hath Intereſt, the greateſt imaginable, as much
Intereſt as is poſlible; he makes not this addreſs to a Stranger, or a
Friend, or a common Relative, but to his father, one who loves him as
himſelf, Joh. 1. 20. He hath as much Intereſt in him, as in himſelf, and
can prevail as much with him, as with him felf, and can no more he
denyed by him in what he deſires, than he can deny himſelf, for they
are both one, Joh. 10.30. I and my Father are one: they have not only
one Intereſt and Deſign, but one Elence and Will : What Chriſt wills,
the Father wills; Chriſt directs us to fay to the Father when we
pray, thy Will be done, and the Father faith to Chriſt praying for us,
thy will be done; for it is no other than his own Will; and Heaven
and Earth ſhall paſs away, rather than one jot or tittle of it ſhall not
be fulfilled. Laſtly, He had a perſonal, a particular refpelt, for every
of his Servants in his Prayer. It is as comfortable, and will be as ef-
fectual, and gives as much aflurance of ſucceſs, as if now in Heaven he
did pray for every of us by name.
us by name. The High Prieſt under the law
carried the Names of the Twelve Tribes upon his Breast when he
Went
Serm. 27.
for Unton with Himſelf, and the Bleſſings relating to it?
977
vent into the Holyeſt, to intercede for the people ; he was herein a
Type of Chriſt the great High Prieſt, and his people were ſo in his
Mind and Heart while he made theſe requeſts, that his Prayer reach-
ed every individual, no leſs effectually, than if he had petitioned for
each of them by Name. Theſe ſeverals duly conſidered are enough
(if any thing in the World be ſo) to advance Faith unto the height
of Confidence, that thoſe for whom Chriſt prayed, ſhall obtain au
the rich and glorious things which he deſired.
Finally, Here is the greateſt encouragement for our Prayers that
can be deſired, for hereby it is manifeſt, that whatever we can beg of
God, which is needful for our Happineſs here, or hereafter, it hath
been already prayed for on our behalf by Chriſt Himſelf, who was not,
who could not be denyed. When we pray for our Relatives or others,
who are given to Chriſt, but do not yet believe, that they may have
Faith. When we pray for Union with the Father and the Son, for
the comfort, improvement, and continuance of this Union. When:
we pray for pardon of fin, and the purging of guilt by the grand Sa-
crifice of Expiation; when we pray for Holineſs, the increaſe and ex-
erciſe of it; when we pray to be kept from the evil of the World,
(which is all in the World we need to fear) from the evil of Suffer-
ing, or whatever may be deſtructive to our Souls; in a word, when we
pray for Eternal Glory: it is evident by the premiſles, that all theſe,
and what elſe is neceſſary for theſe purpoſes, were on the behalf of
thoſe that do, or ſhall believe, the requeſts of the great Mediator,
who was God and Man in one Perſon, and could no more be repulſed
than God can deny Himſelf, in a Prayer that was not lyable to the
leaſt exception from Juſtice or Holineſs it ſelf, that was in all points
exactly agreeable unto the Will of God, and infinitely acceptable to
the Divine Majeſty; therefore praying for any, or all theſe things
expreſſed or included in this Divine Prayer, as we are required, we
may be as fully perſwaded that they will not be denyed us, as we may
be confident that the requeſts of our great Advocate, Jeſus Chriſt the.
Righteous will be granted.
SERM
Serm. 28.
979
SERMON XXVIII.
Queft. How we ſhould Eye ETER
NITY, that it may have its due In-
fluence upon us in all we do?
.
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.
E
Ternal ! What a ſound doth this word Eternal make in my
Ears ? What workings doth it cauſe within ny Heart?
What cafting about of Thoughts, what word is next to be
added to it? Is it, Eternal World? Where? For this is
Temporal: Oh! that Eternal World is now by us unſeen,
and as to us is yet to come. But yet my trembling Heart is ſtill ſoli-
citous to what other word, this word Eternal might be prefixed as to
my felf, or thoſe that hear me this day, when they and I (who through
the long ſufferance of God are yet in this preſent and temporal) ſhall
be in that Eternal World. Shall it be Eternal damnation in that Eter-
nal World? How ? after ſo many knockings of Chriſt? Strivings of the
Spirit? Tenders of Mercy ? Wooings of Grace ? Calls of Miniſters?
Warnings of Conſcience, Admonitions of Friends? Waitings of Pa-
tience ? All which put us into a fair probability of eſcaping.Eternal
I iiii
damna
980
have Serm. 28
How we should Eye Eternity, that it may
2. W
ters
damnation. O dreadful words! can more terror be contained, can
more miſery be comprehended in any two words, than in Eternal dam-
nation? But wcin time are Praying, Hearing, Repenting, Believing,
Conflicting with Devils, Mortifying Sin, Weaning our Hearts from
this World, that when we hall go out of time, we might find Life or
Salvation added to Eternal. Eternal Salvasion! there be words as
confortable, as the other were terrible, as ſweet as they were bit-
What then? This word Eternal, is the horror of Devils, the
amazement of damned Souls, which cauſeth deſperation in all that Hel-
liſh Crew, for it woundeth like a Dart, conti ually ſticking in them,
that they most certainly know that they are damned to all Eternity.
Eternal! it is the Joy of Angels, the Delight of Saints, that while
they are made happy in the beatifical Viſion, are filled with perfect
Love and Joy, they lit and ſing, all this will be Eternal. Eternal !
this word it is a lond alarm to all that be in time, a ſerious caution to
make this our grand concern, that when we muſt go out of time, our
Eternal Souls might not be doomed down to Eternal Damnation,
but might obtain Salvation that ſhall be Eternal, of which we have
hope and expectation, while we look not at the things which are ſeen, but
at the thinis which are not ſeen ; for the things which are ſeen are temporal,
but the things which are not ſeen, are Eternal.
The Conſideration of theſe words may be twofold,
I. Relative, As they are a reaſon of ſtedfaſtneſs in ſaking troubles,
as a Cordial againſt fainting ufder the Croſs. ver. 16. For which
Cauſe we faint not, but though our outward man periſh, yet the inward man is
renewed day by day. v. 17. for our light affliction which is but for a moment,
irorketh for us a far more exceeding and eternal weight of glory. 18. While
ire look, &c. Not only the experience of preſent ſpiritual good in the
inward, by the preſing afflictions on the outward man, in weakning
of fin, in purging away our droſs, in weaning us from the World, in
humbling us for our miſcarriages, in reducing is from wandring, in
emptying us of ſelf-conceit, in trying our Faith, in exerciſing our Pati-
ance, in confirming our Hope, in awakening of Conſcience, in bring-
ing as to examine our Ways, in renewing our Repentance, in proving
our Love, in quickning us to Prayer ; but alſo the clear and certain pro-
fpect of Glory after Affliction, of a Weight of Glory after light Af-
fiction, of Eternal Glory after fort Affliction, of a Weight of Glo-
ry, far more exceeding all our prefent Sorrows, Burdens, Calamities,
than Tongue can expreſs, or Pen deſcribe, or the Mind of Man con-
ceive; being more than Eye hath ſeen, or Ear hath heard, or have en-
tred into the Heart of Man, muſt needs be an alleviation of our Sør-
rows; a lightning of our Burdens, comfort in our Grief, joy in our
Groans, ſtrength in our Weakneſs, though we are troubled on every
ſide; yet not diſtreſſed: though perplexed, yet not in deſpair, though
under Affiliations both felt and feen, yet we faint not while we keep
our Eye fixed upon the Glorious things in the other World that are
unſeen, and Eternal too.
ܐ
2. A
Serm. 28.
981
its due Influence upon us in all we dle?
2. Abſolute, As they ſet before us the mark and ſcope we ſould have
in our Eye, all the while we are in time, viz. unſeen Eternal things ;
you ſtand in time, but you ſhould look into Eternity : you itand tot-
tering upon the very brink of time, and when by Death thruſt out
of time, you muſt into Eternity: and if in any caſe the old Proverb
ſhould prevail, it ſhould not fail in this, to lock before you leap. The
Analyſis of the Text breaks it into theſe parts.
1. The Objects that are before us. {2: Things not feen.
2. The Aet exerted on theſe objects. Looking expreſſed
1. Negatively. Not at things which are ſeen. The Men of the
World ſtand gazing at theſe, till their Eyes are
dazled with them, and their Souls dainned for
them.
2. Affirmatively. But at the things which are not ſeen. Men in this
World minding another World ſtand look-
ing at theſe, who have an Eye to ſee thoſe
things that are not ſeen : There is a Myſtery
in Godlineſs.
3. The Perſons exerting this Act upon theſe objects, We that have
the Spirit of God: Who have our Eyes opened, who conſider we are
haſting, poſting out of time into Eternity: Theſe things are ſet be-
fore the Men of the World, who have Eyes, but they do not ſee.
4. The Property of theſe Objects.{2. Things not ſeen are Eternal.
5. The Reaſon moving Believers to keep a ſtedfaſt Eye upon Things
unſeen, and to look off from things ſeen is the Eternal duration of the
one, and the ſhort continuance of the other: While we look - for, or
becauſe the things that are ſeen are Temporal -- not ſeen, Eternal. The
good things in this world that are ſeen, as Riches, Pleaſures, Ho-
nours, are things of time, and only for time ; therefore we are not
much concerned whether we win or loſe them: and the bad things in
this Life, which are ſeen, as Poverty , Impriſonment Perſecu-
tion-are at longeſt but for a ſhort ſpace, and therefore we are not
much concerned whether we endure them, or be freed from them :
But that which addeth Weight to the things in the other World now
not feen by the Men of this VVorld, and draws our Eyes towards
them, and keeps them fixed thereon, is the Eternity of them.
6. The Influence that this looking upon things not ſeen hath upon
the Beholders of them in keeping them from fainting under any Af-
flictions while we look, óc.
Iiiii 2
Three
982
How we should Eye Eternity, that it
Serm. 28
may
have
Three words require a little Explication.
Looking.
Temporal.
Eternal.
.
1. While we look ExoTVtWy: The Verb is uſed lix times in the New
Teſtament, and is variouſly tranſlated.
1. To take heed; Luk: I'l. 35. Take heed therefore that the Light in
thee be not darkneſs: have a care, fee to it; in this ſenſe it is as if the
Apoſtle had ſaid, We take not ſo much heed, nor are we ſo full of care.
about theſe viſible tranſitory things, as we are of the Eternal Joys of
Heaven, and the unſeen Happineſs of the Saints above.
2. To Conſider, Gal. 6. 1. Confidering thy ſelf, left t bon alſo be temp-
ted:
g. d. We ſeriouſly conſider and weigh in our Minds the Vanity,
Inſufficiency, and ſhort Continuance of all viſible things both good and
bad, whether Profit or Poverty, Honour or Diſgrace; and the ful-
neſs, excellency and everlaſting Nature of things unſeen, and there-
fore prefer theſe before them.
3. To mark, obſerve, and take notice of. Rom. 16. 17. Mark
them that cauſe diviſions among you. Phil
. 3. 17. Be followers of me, and
mark them that walk ſo, as ye have us for an example. It is the Obſerva-
tion that Believers make that all ſeen things are Temporal, unſeen
Eternal, which worldly men take no notice of, to influence them in
what they do.
4. To look. Phil. 2. 4. Look not every one on your own things :: To:
look with a diligent Eye, as the Archer to the mark whereat he
ſhoots, to make a thing our fcope and aim ; and ſo the Subſtantive is
uſed. Phil. 3. 14. I preſs towards the mark. In this reſpect the ſenſe is,
the thing that we do aim at in all we do, is to get a Title to, and here-
after the poſlefion of Eternal things, to ſecure our Everlaſting hap-
py ſtate : to have treaſures not for a while, but for ever: to have
Honour, and Glory, and Joy, not in haſłytime, but in abiding Eterni.
ty : Believers are lowly in Heart, but they look high: the Men of this
World are of an haughty Spirit, but they aim at low things.
II. Temporal. Tipógroleg. Ufed four times in the New Teſtament ;
twice concerning temporary Believers : Matth. 13. 21. but dureth for
awhile. Mar. 4: 17. dureth but for a time: Once concerning the plea-
-fure of fin. Heb. 11. 25.--then to enjoy the pleaſures of ſin for a ſeaſon;
and in the Text comprehenſively of all viſible things: take then a fum-
mary. account of all, that wicked, worldly men have, and all is but
for a while. What the richeſt among them have, their grandure dureth-
but for a time, and then is part and gone, and hath no more exiſtence.
What the merrieſt among them have, Pleaſures, Mirth, carnal De-
lights and Joy, and this is but for a ſeaſon ; their merry bouts will be
quickly.
Serm. 28.
its due Influence upon us in all we do?
983
quickly over, and then ſucceeds weeping and wailing for ever. What
the beſt among them have; even their Faith is but for a time, and their
Hope but for a ſhort time ; at longeſt ’tis Death ſhall cloſe their Eyes,
and then ly down in Everlaſting deſpair ; that all their comings in,
whether profits from the World, or pleaſures from their Sin, or ſup-
poſed happineſs from their ſuppoſed Graces have their goings out';
that upon all they have, you may write, all is temporal : They had
Riches, but they are gone. Honours and Pleaſure, but they are gone:
Many good things in time, but at the end of time, all have an end,
and then when their endleſs miſery comes, this will be their doleful
tune, all our good is paſt and gone.
III. Eternal. 'Aravis, quafi de öv; alwaies exiſting: all duration,
(even time it ſelf taken metaphyſically) is nothing elſe but the perma-
nency of Eſſence. Time External in ſenſu Phyſico, is but ens rationis, or
nothing. Therefore according to the manner of Beings, muſt be the
manner of their Abidings. All Beings may be ranked into three forts,
whence ariſe three ſorts of Duration.
1. Some things have both beginning and end, as Beaſts, and other
corruptible Creatures, and their duration is time, which hath both
beginning and end.
2. Some things have a beginning, and no end; as Angels, and the
Souls of Men, and the ſtate ofboth in the other World; and the du-
ration by which theſe are meaſured in Philofophy to diſtinguiſh it from
Time and Eternity ſtrictly taken is called Aviternity; which im-
ports only an Initial defectibility of the things in themſelves, though
by the abſolute power of God there might be a period put unto their
being once begun, but there is no principle of corruption in their own
Nature, which ſhould cauſe a ceſſation of their exiſting Eſſence : nor
is it in the verge of any created Power or fecond Cauſe to take that
Being from them, which was given to them by the firſt; and theſe
things becauſe they have no end, are Eternal.
3. One only Being hath neither beginning nor end, nor can have; and
that is God; and his duration is Eternity, properly and moſt ſtrictly
taken, which is a duration inferring ſimple interminability of Eſence-alt
at once exiſting without ſucceſſion. Eternity in the moſt proper accepta-
tion doth exclude not only actual beginning and end, but all poſſibility
of both, and denotes indefectibility of Eſence a parte ante, ca a parte
poſt, exiſting all at once in one continued immoveable inſtant, without
conſideration of any thing in it paſt or to come, though it alwaies
was and will be ; plainly to every capacity might this be thus adapted:
if you look backwards, you cannot think of any one moment, where
in God was not: if you look forwards, you cannot think of any one
moment when God ſhall not be ; for if there had been one moment
when God was not, no thing could ever have been : neither God nor
Creature, unleſs that which is nothing could make it ſelf ſomethinga
which is impoſſible; becauſe Working ſuppoſeth Being, and a contradicti-
Liiii 3
on,
984
How we ſhould Eye Eternity, that it may have Serm. 28
on, becauſe it infers the Being of a thing before it was ; for in order
of time or Nature, the Cauſe muſt be before the Effect : Neither can
you conceive any one moment beyond which God ſhould ceaſe to be;
becauſe
you cannot imagine any thing in God, or diſtinct from him,
that ſhould be the cauſe of his ceaſing to be.
The Object then of Believers looking is the unſeen, Eternal God, as
their Happineſs objectively conſidered, which is fo Eternal as to be with-
out beginning and end; and the enjoyment of this unſeen Eternal God
in the inviſible Heavens, which fruition being their happineſs formally
conſidered, hath a beginning, but no ending.
Should I follow the ſignification of the Greek word, as looking at a
mark we aim at, or an end which we deſire to obtain, I ſhould li-
mit my Diſcourſe only to unſeen Etrnal good things, but if it be ta-
ken in a more extended ſenſe, to take heed, to mark, and diligently
conſider, I might bring in the unſeen enils in the World to come:
and indeed to keep our Eye fixt upon inviſible things, both good and
bad, that make Men Eternally miſerable, or Everlaſtingiy Bleſſed :
Would have a powerful influence upon every ſtep we take in our day-
ly travels to the unſeen Eternal World.
To look at unſeen Eternal Evil things, that we might not fall into
them :
To look at unſeen Eternal Good things, that we might not fall
ſhort of them: Which is the deſign of the queſtion propounded from
this Text, viz.
50
How we frould Eye ETERNITY, that it may have its due influence
upon us in all we do?
Which queſtion will be more diſtinctly anſwered by refolving theſe
following queſtions contained in it.
l. 1. Whether there be an Eternity, into which all men muſt enter,
when they go ont of Time. That we might not only ſuppoſe what too
many deny, and more doubt of, and ſome are tempted to call into
queſtion, but have it proved that no man might rationally deny the
Eternity of that ſtate in the unſeen World ; for upon this lyes the
ſtrength of the reafon in the Text, why Believers look at things un-
ſeen, becauſe they are Eternal: and the object muſt be proved, be-
fore we can rationally urge the exerting of the act upon that object.
Q: 2. How we ſhould Eye Eternity? or look at Eternal things? For if
they be unfeen, how ſhall we ſee them? And if they be to us in this
World inviſible, how fhall we look at them?
.
Q. 3. What infinence will ſuch a light of, and looking at Eternity have
upon our Minds, Conſciences, Wills, and Afections in all we do?
2. When
Serm. 28.
985
its due Influence upon us in all we do?
Q. 1. Whether there be an Eternity of Happineſs that we ſhould look at to
obtain, and of Miſery, to eſcape?
Doth any queſtion this ? Look at Mens Converfations, fee their nega
lect of God and Chriſt, their frequent, yea, conſtant refuſals of re-
medying Grace; their leading a lenſual fleſh-pleaſing Life, their ſel-
dom thoughts of Death and Judgment, their careleſneſs to make pre-
paration for another VVorld, their minding only things Temporal,
and then the queſtion may be, who do indeed believe that there is ſuch
an Eternal ſtate? Yet the real exiſtence and certainty of Eternal things
may be evidently manifeſted by Scripture, and by Arguments.
1. If you give aſſent to the Divine Authority of the Scripture, you can
not deny the certainty of another World, nor the Éternal ſtate of
Souls therein, though this be now unſeen to you. Luk. 20. 34. Jen
fuis ſaid, the Children of this World marry ----35. but they that shall be ac-
counted worthy of that World, and the Refurrection from the Dead, neither
marry; nor are given in marriage. 36. Neither can they dye any more,
for they are equal to the Angels-- Is not here plain mention of This and
That World? and the different ſtate in both? In this, Men marry and
die; in that, they neither marry nor die; yea Chriſt himſelf affirms,
that in That World they cannot die; and whatſoever words the
Scripture borrows from the beſt things of this world to help our
conceptions of the Glorious ſtate of Holy ones in the other World,
fome word denoting the Eternal duration of it, is annexed to them all.
Is it called a Kingdom? It is an Evertaſting Kingdom, 2 Pet. 1. -IT.
a Crown? It is a Crown incorruptible, i Cor. 9. 25. that fadeth not
away. 1 Pet. 5. 4. is it called Glory? is it Eternal Glory. 1 Pet. 5. 10.
2 Cor. 4. 17. an Inheritance? it is incorruptible : 1 Pet. 1.4. Eter-
nal: Heb. 9. 15. an Houſe? it is Eternal in the Heavens: 2 Cor. 5.1.
Salvation? it is Eternal 'Salvation : Hebo s. 9. Life? it is Eternal
Life. Matth. 25. 46.
No leſs certain is the Eternity of the ſtate of the Damned, by the
Scriptures adding fome note of Everlaſting duration to thoſe dread-
ful things by which their miſery is ſet forth; is it by a Furnace of firez.
Matth. 13. 42. by a Lake of fire? Rev. 21. 8. it is fire Eternal, and
Unquenchable: Matt. 3. 12. Matt. 25. 41 by a Priſon I Pet: 3. 19.
from thence is no coming forth : Matth.5.25,26 by darkneſs and
blackneſs of darkneſs ? it is for ever : Jude ver) 13. by burning? it is
Everlaſting burning. If 33. 14. by torment? Luk. 16.23. the
fmoak of their torment afcendeth for ever and évèr : Rev. 14. II.
ard 20. 10. by Damnation? it is Eternal Damnation: Mar. 3. 29.
by Deſtruction? it is Everlaſting Deſtruction: 2: Theff. 1. 9. by Pu-
nilment? it is Everlaſting Puniſhment : Marib. 29646. by the gnaw-
ings of the Workp it is kith that'never dyeth: Mari 9. 44. 46, 48.
by wrath tharas torceme? Mata 317. Thefl1. to. When it comes,
itu
986
How we ſhould Eye Eternity, that it may have Serm. 28
it will abide : Joh. 3. 36. Is any thing more fully and plainly aſſerted
in the Scripture, than that the things in the other World, (now un-
ſeen) are Eternal things ? thoſe that enjoy the one in Heaven, and
thoſe that now feel the other in Hell, do not, cannot doubt of this:
and a little while will put all thoſe that are now in time, quite out of
all doubting of tủe certainty of the Eternity of the ſtate in the un-
feen world.
1
2. The Eternity of the unſeen things in Heaven and Hell, the Ever-
laſting Happy, or Everlaſting Miſerable ſtate after this Life may be
evidenced briefly, yet clearly by theſe following Arguments.
1. God did from Eternity choſe fome to be fitted in time to partake of happi-
neſs to all Eternity. Eph. 1. 4. According as he hath choſen us in him be-
fore the Foundation of the World, that we fh uld be 'zoly and being made
holy, ſhall be happy in obtaining that Salvation to which he choſe us,
2 Thefl. 2. 13 - God hath from the Beginning choſen you to Salvation ----
i Theff. 5. 9. For God hath not appointed us to wrath, but to obtain Salva-
tion--which Salvation doth include abſence of all evil, and preſence of
all good; and this Salvation being Eternal, Heb. s. 9. infers the
abſence of all evil for ever, and the preſence of all good for ever, and
whoſoever is delivered from all privative Evils, and poſſeſed of all po-
ſitive Everlaſting good, and that for ever, can not be denyed to be
happy for ever.
II. Chriſt hath redeemed ſome to be infallibly brought to Eternal Glory.
What reaſon can be given of the Incarnation and Death of the Son of
God, if there be no Eternal mifery for men to be delivered from, nor
any Eternal happineſs to be poſſeſſed of? For,
(1.) Did Chriſt dye to deliver his Followers from Poverty and Pri-
fons ? from Sorrow and Sufferings, from Trouble and Tribulation ?
What! and yet his Holy, Humble, and Sincere people lye under
theſe more than other Men that are wicked and ungodly; why was
Paul then in ſtripes and impriſonments, in hunger and thirſt, in cold
and nakedneſs, in perils and jeopardy of his Life continually : and ſuch
as Pilate, Falix, and Feftus in great worldly proſperity ? Or can it be
imagined, that Men perſiſting in Sin ſhould be more partakers of the
frụits of Chriſts Death, than thoſe that forſake their ſin, repent and
turn, and follow him?
(2.) Did Chriſt ſuffer and dye to purchaſe only Temporal good
things, as Riches, Honours, for his Diſciples ? Were theſe worth his
precious Blood? V Vhatever Chriſt dyed for, it coſt him his moſt Sa-
cred Blood: Was it then, for Temporal enjoyments only, which
Turks and Pagans may and do poſſeſs more than Thouſands of his true
and faithful Followers? Did Chriſt intend the benefits of his Death
for theſe in more eſpecial manner, then for ſuch as remain finally impe-
mitent, and yet fall ſuch reap the fruit of all his Sufferings, and
thoſe
Serm. 28.
987
its due Influence upon us in all we dos
thoſe that believe on him, go without them? Sober reaſon doth abhor
it, and all the Scripture is againſt it. Would Chriſt have humbled
himſelf to ſuch a contemptible Birth, miſerable Life, lamentable,
painful, ſhameful Death only for tranſitory, temporal, fading Mer-
cies? If we conſider the variety of his ſufferings from God, Men and
Devils, the dignity of the Sufferer, I profeſs I cannot imagine any rea-
ion of all Chriſts undertakings and performances, if there be not an
Eternal ſtate of Miſery in ſuffering of evil things, by his Death that
Believers might be delivered from, and of Glory in enjoying of good
things, to be brought unto.
III. The Spirit of God doth ſanctifie fome that they might be made meet to
be partakers of the Eternal Inheritance of the Saints in light : As all are not
Godly, ſo all are not Ungodly : Though moſt be as they were born,
yet niany there be that are born again : there is a wonderful diffe-
rence betwixt men and men: the Spirit of God infuſing a principle of
ſpiritual Life, and making ſome all over new, working in them Faith
in Chriſt, Holy Fear and Love, Patience and Hope, longing Deſires,
renewing in them the Holy Image of God, is as the earneſt and firſt
fruits alluring of them in due time of a plentiful harveſt of Everlaſting
Happineſs. Faith is in order to Eternal Life and Salvation. Joh. 3. 16.
Love hath the promiſe of it: 1 Cor. 2. 9. 2 Tim. 4. 8. Jam. I. 12.
Obedience ends in it : Heb. 5. 9. Hope waits for it. Rom. 8. 25.
and becauſe their hope ſhall never make them aſhamed, Rom. 5. 5.
therefore there muſt be ſuch an Eternal Bleſſed ſtate they hope for.
IV. The Souls of all men are immortal : though they had a beginning,
yet ſhall never ceaſe to be, therefore muſt while they be, be in ſome
ſtate, and becauſe they be Eternal, muſt be in ſome Eternal ſtate.
This Eternal ſtate muſt be either in the Souls enjoyment of God, or
in ſeparation from him; for the wit of Man cannot find out a third :
for the Soul continuing to be, muſt be with God, or not with God;
ſhall enjoy him, or not enjoy him; for to ſay he ſhall, and ſhall not ;
or to ſay he ſhall not, and yet ſhall, is a contradiction; and to ſay he
neither ſhall, nor ſhall not, is as bad : if therefore the Soul be Eter-
nal, and while it ſhall be, ſhall perfectly enjoy God, it ſhall be Eter-
nally happy. If it ſhall for ever be, and that without God, it ſhall
be Eternally miſerable, becauſe God is the chiefeſt good, the ultimate
end, and perfection of man: The great work in this then is to prove
that the Soul is Eternal, and ſhall for ever be : For which offer
theſe things.
1. There is nothing within, nor without the Soul, that can be the cauſe of
its ceafing to be: (here except God, who though he can take away the
being of Souls, and Angels too, yet he hath abundantly aſſured us
that he will not.) Nothing within it, becauſe it is a Spiritual Being,
and hath no Internal Principle by contrary qualities, cauſing a ceſſati-
on of its Being, and becauſe it is ſimple and indiviſible, it is immor-
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have Serm. 28
How we should Eye Eternity, that it may
tal, and incorruptible, for that which is not compounded of parts,
cannot be diſſolved into parts, and where there is no diſſolution of a
Being, there is no corruption or end of it, there is no Creature with
out it; that can cauſe the Soul to ceaſe. Matth. 10. 28. Not able to
kill the Soul. Luc. 12. 4. Fear not them that will the Body, and after that
have no more that they can do: if they would kill the Soul, they cannot,
when they have killed the Body, they have done their worſt, their
molt, their all.
2. The Soul of man hath not dependance upon the Body, as to its Being and
Exiſtence. It hath certain actings and operations which do not de-
pend upe: the Body, and if the operations of the Soul be indepen-
dent from the Body, ſuch muſt the principle be from whence ſuch ope-
rations do ariſe : and if it can act without dependance on the Body,
then it can exiſt, and be without the Body, In the Body without de-
pendance on the Body ; it hath the knowledge of immaterial Beings,
as God and Adgels, which were never ſeen by the eye of the Body,
nor can, becauſe there muſt be ſome proportion between the object and
the faculty, and the Soul doth know it felf, wherein it hath no need
of the phantafie, for when it is intimately preſent to it ſelf, it want-
eth not the miniſtry of the phantaſie to its own intellection. Befides
it can conceive of univerſals, abftracted from its fingulars, in which
it doth not depend upon the phantafie, for phantafmata funt fingularium,
non univerfalium; therefore ſince it can act in the body without depen-
dance on the Body, it can exiſt without the Body, and not dye when
the Body doth; which yet is more plain and certain from the Scrip-
ture; which telleth us that the Soul of Lazarus, after death, was car-
ryed by Angels into Abrahams bofom, Luc. 10. 22. but they did not
carry it dead or alive, but alive, and not dead. Stephen when dying
expected the continuance of his Soul in being, and its entrance into
Bliſs. A&t. 7. 59. ſaying, Lord Jeſus receive my Spirit. The Thief up-
on the Croſs had a promiſe from Chriſt, that that day he ſhould be
with him in Paradiſe : in his body he is not yet, therefore in his Soul
without the Body; therefore the Soul doth exiſt without the Body.
Paul believed the Immortality of his Soul, and its exiſtence after the
death of his Body. Phil. 1. 23. I am in a ſtrait, having a defire to depurt,
and to be with Christ, which is far better. If his Soul had not exiſted,
he had not been a moment ſooner with Chriſt, nay, his Soul in the
Body had ſome communion with Chriſt, if it dyed with the Body, it
had none, and that was not far better, but worfe.
3. The original of the Soul by immediate Creation is uſually brought as
an argument of the Immortality and Continuance of it to Eternity :
to allert.the Creation of the Soul hath this difficulty attending on it,
how to clear the propagating of Original Sin : to affirm the Soul is
ex traduce propagated by generation, hath this knot to be untied, how
it doth conſiſt with the Immortality of the Soul ; when that which is
generable is corruptible; but I for preſent ſhall take their arguing
which prove it ſhall exiſt for ever, becauſe it is created immediately
by
Scru 28.
939
its due Influence tipon us in all we de?
by God according to the worne axiom whatſoever is ingenerable, is al-
incorruptible : The Soul cannot be from the Matter or Bodies of the
Parents, becauſe that which is Spiritual and Immaterial cannot be
pro-
duced out of that which is a Corporeal and Material Subſtance, for
then the effect would be more noble than its cauſe, and the cauſe would
give and impart ſomething to the effect which it ſelf hath not, but
Chat which any thing hath not, it cannot give to another; as in a
Spiritual, ſo in a Natural ſenſe, that which is born of the fleſh, is fleſh;
but the Soul is a Spirit.
Nor are the Souls of the Children from the Souls of the Parents,
cither ty Multiplication, or Diviſion ; not by Diviſion; that part of
che Souls of the Parents ſhould be communicated, and paſs from the
Parents to the Children, becauſe it is a Spirit, and therefore indiviſi-
ble into parts becauſe it hath none, being 'without matter, therefore
without quantity, therefore without diviſible parts.
Not by multiplication, for this muſt be by participation of ſomething
from the Parents Souls, or not: if not, then it inferreth Creation,
for that which is brought out of nothing into being is created; if by
participation of ſomething of the ſubſtance of the Parents Soul, this
infers Diviſion, which before was ſhewed cannot be.
4. That the Soul ſhall never dye, but abide to all Eternity: I argue,
either God, neither can, nor will maintain the Soul in Eternal duration, or
he would but cannot, or he could but will not, or he both can and will. If he
cannot, then God is not Omnipotent, for the Soul being a Spirit, it no
more implies a contradiction that the Soul ſhould live for ever, then
that Angels and Devils ſhould live for ever. If he can, and any ſay he will
not, I deſire a reaſon of this aſſertion: how ſhall any man know Gods
Will, by but what he hath revealed ; and God hath not revealed that he
will not maintain the Souls of men in Eternal Being, but the contrary.
It follows then that God both can and will, and therefore they muſt
live to all Eternity.
V. The certainty of an Eternal State in the other unſeen world is
evident from the innate appetite univerſally in all men after Eternal happi-
nefs. There is no man but would be happy, and there is no man that
would have his happineſs ceaſe: a man might as ſoon ceaſe to be a man,
as caſt away all deſires of Happineſs, or Will to be for ever miſerable,
though moſt miſtake what their happineſs is. This innate Appetite
cannot be filled with all the good things in this World ; for though
the rational appetite be ſubjectively finite, yet it is objectively infinite.
God therefore and Nature whịch do nothing in vain, hath put unſa-
tisfied, reſtleſs deſires after happineſs into the hearts of men, which .
cannot be any thing among things ſeen, and Temporal, there muſt be
fomething that muſt be the object of this Appetite, and able to quiet
and fill it in the other world, though moſt by folly, blindneſs, and
floathfulneſs miſs of it.
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VI. The
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Serm. 28
How we should Eye Elernity, that it muy
bare
VI. The abfurdities which follow the denyal of an Eternal ſtate of men
(though now unſeen) demonſtrate the certainty of it:
1. For then the lives of men, even of the beſt, muſt needs be uncom-
fortable, and the life of reaſon would (as ſuch) be ſubject to more
fears and terrors than the life of ſenſe, which is againſt all ſenſe and
reaſon; for Beaſts muſt dye, but do not foreſee that they muſt dye ;
but the rational foreſight of Death would imbitter all his ſweeteſt de
lights of Life ; if there were no reaſon to hope for another after this;
and the more the Life of Man as Man is more noble than the Life of
Beaſts, the more the forelight of the certain loſs thereof without
another after this, would affright, afflict, torment : Now it is not ra-
tional to think, that God who made Man the chiefeit, and the choiceft
of all his viſible works, ſhould endue him with luch powers and facul-
ties, as Underſtanding and Will to make his Life (as man) more bur-
denſom, by being filled with fretting fears, wracking griefs, and
tormenting terrors, more than any Beaſts are liable to, or capable of.
Nay, andadd, that the more any Man did improve, exerciſe, and uſe
his reaſon in the frequent Meditations of Death, the more bitter his
Life would be, to conſider that all the preſent good he doth enjoy,
muſt certainly and ſhortly be loſt by Death, and he not capable of any
good after Death in the ſtead and room thereof.
2. Then the condition of many wicked, yea, the worſt of men would be
better than the condition of the godly that are the beſt ; if the wick-
ed have their good things here, and no evil hereafter ; and the peo-
ple of God their evil things here, and no good hereafter; i Cor.
15. 19. If in this life only we bad hope, we were of all men moſt miſe-
rable.
3. Then the chiefeſt and greateſt encouragemetns to undergo Sufferings
and Loſſes for Gods ſake were taken away. Why did Moſes refuſe the
Honours of Pharaoh's Court: and choſe to ſuffer Afflictions with the
People of God; but becauſe he had his Eye to the recompence of re-
ward. Heb. 11:25, 26. Why did Paul endure ſuch Conflicts, but for
the hope of Life and Immortality which the Goſpel had brought to
light: 2 Tim. 1. 10, 12. and well might he ask what it would advan-
tage him that he fought with Beaſts at Epheſus, if the Dead riſe not
to Eternal happineſs. 1 Cor. 15. 32. Might not then the Suffering
Saints repent when they come to dye, that they had been ſo imprudent
and unwiſe, to endure ſo much, and loſe ſo much, and ſay they have
been loſers by obeying God, and by their holy walking, for there is
no happineſs after Death to be hoped for: wherefore I do repent that
I did not take my pleaſures while I might; but did you ever here a ſeri-
ous godly man, when dying, utter ſuch words? But on the contrary
on their dying beds do grieve and groan; mourn and lament, that
they have been no more holy and obedient; and in ſuffering times, if
they had Gold as Duſt, they would count it all as Droſs; and if they
had a thouſand lives, they would loſe them all to keep in the favour
of
Serm. 28.
its due Influence upon us in all we do?
991
$
of God, and to gain the Crown of Everlaſting Life.
4. Then would the Floodgates of ſin and profaneneſs be plucked up, to
let in an Inundation of all manner of groſs abominations; for if men
will not be afrighted from their ſin with all the threatnings of the fo-
reſt pains of Hell, nor allured to leave them with all the promiſes of
the Tweeteſt pleaſures of Heaven; if they were ſure there were no tor-
ments of Hell to be adjudged to; nor Glory in Heaven to be rewarded
by, they would run with greater greedineſs to the commiſſion of the
worſt of fins that the Devil ſhould tempt them, or their wicked
hearts incline them to.
Queſt. 2. How should we Eye Eternity? or look at unſeen Eternal things ?
They are ſaid to be unſeen, as they are not the objects of our exter-
nal ſenſe ; for in this ſenſe they are not to be ſeen: but we muſt look at
Eternal things that are unſeen, with an Eye that alſo is unſeen ; and
the ſeveral things denoted by the Eyes in Scripture, will give ſome
light to ſee, with what Eyes we muſt look at unſeen Eternal things;
viz. with an Eye
Knowledge
Faith,
of Love:
Delire.
Hope:
Our looking at Eternal things comprehends theſe acts of the Soul.
1. It includes a ſure and certain Knowledge of them : as things not
underſtood are ſaid to be hid from our Eyes ;. fo what we know, we
are ſaid to ſee. Ecclef. 2. 3: I fought in my heart-till I might ſee what
was that good for the Sons of men.-taking away of Knowledge is called
the putting out of the Eyes, Numb. 16. 14. and the inlightening the
Mind, the opening of the Eyes, Acts 26. 18. and Looking is put for
certain Knowing, Job 13.27. 1 Pet. 1, 12. and expreſſed by See-
ing ; Act. 7. 34. ſo that the Looking at, and Eying of Eternal things
with the Eyes of the Underſtanding, includes
1. The bending of the mind to ſtudy them; as when a man would
look at any Object, he bends his Head, and turns his Eyes that way.
2. The binding of the mind to them, as a man, when he looks
earneſtly at any thing, fixeth his Eye upon it.
3. The Exerciſe of the mind thus bent and bound to Eternal things,
that it is often thinking on the unſeen Eternal God, Chriſt, Heaven,
and the Life to come.
2. This Iooking is by an Eye of Faith. Looking is believing,
Numb. 21. 8. Make thee a fiery ſerpent, and ſet it upon a pole : and it
fall come to paſs, that every one that is bitten, when he looketh upon it, shall
live. The Object and the Act are both expounded by Chriſt, Johns
Kkk kk 3
3. 343
है
992
Hom we ſhould Eye Eternity, that it may hate, Serm. 28
3. 14. As Moſes lifted up the Serpent in the Wilderneſs, even ſo muſt the
Son of man be lifted up. 15. That whoſoever believeth in him, ſhould not pe-
rish, but have Eternal Life.
3. This Looking is with an Eye of Love. Though in Philofophy the
Affections as well as the Will are blind Powers; yet in Divinity the
Eyes are put for the Affections. Prov. 23. 5. Wilt thou ſet thine Eyes
upon that which is not ? and the Eye of the Lord denotes his Love.
Pſal. 33. 18. and Believers that love the coming of the unſeen Saviour.
i Tim. 4. 8. are ſaid to look for it. Phil. 3. 20. ubi amor, ibi oculus.
We love to look at what we love.
4. This Looking is with an Eye of Deſire, which is expreſt by the
Eye. Numb. 15. 39. That ye ſeek not after your own Heart, and your own
Eyes. 1 King. 20. 6. 7. 8. TOMO73 every thing deſirable in thine eyes.
Job 31. 16. If I have withheld the poor from their deſire, or have cauſed
the eyes of the Widow to fail. The Eye is an Index of the deſires of the
Heart.
5. This Looking is with an Eye of Hope. The Eye is put for Hope,
Job 11. 20. Lam. 4. 17. 2 Chro. 20. 12. Pfal. 145. 15. and 25. 15.
and things not ſeen are looked for by Hope. Rom. 8. 24, 25. and things
hoped for are the Objects of our Looking. Tit. 2. 13. Looking for the
bleſſed Hope In ſhort, the ſum is, as if it had been faid, While we
have a certain knowledge of unſeen Eternal things, a firm belief of
them, fervent love unto them, ardent deſires after them, lively hope,
and patient expectation of them, we faint not in all our tribula-
tions.
Having opened the Eyes with which we are to look at Eternal
things, I proceed to the manner of our Looking: There is a Look-
ing unto them. Pfal. 34.5. Mic. 7. 7. There is a Looking into them,
by ſtudying the Nature of them, to know more of the reality, necef-
lity, and dignity of them, i Pet. I. 12. Which things the Angels deſire
to look into. If Angels do, Men ſhould. There is a looking for them,
either as we look for things that we have loſt, look till we find, as the
Man for his loft Sheep, or the Woman for her loft Silver. Luc. 15.
4
8. or to look for a thing that is yet to come: Tit. 2. 13. Ifa. 8. 17.
and there is a looking at them, which is not an idle gazing at the un-
feen Eternal World, but a practical lively, affecting look in this man-
ner following
1. We ſhould look at Eternal things with ſuch an Eye of Faith, that
mhould preſentiate them unto us, though they are yet to come. Hence Faith is
ſaid to be the ſubſtance, or ſubſiſtence of things not ſeen, and the evidence
of things hoped for. Heb. 11. 1. Faith ſo looks at things that are far
off, that they have a kind of mental, intellectual exiſtence; though
abſent as if they were preſent: being promiſed as ſure, as if they
were
Serm. 28.
its due Influence upon us in all ure do?
993
*
:
were already poſſeſſed : Faith convinceth and aſſureth the heart of a
Believer moſt ſtrongly of the truth of a thing, while it looks to
the Revelation and Teſtimony of God, than any argument brought
forth from Natural reaſon could do; and doth give as firm aſſent to
the certainty and reality of Eternal things (though unſeen) as to any
thing he beholdeth with his eyes, or perceiveth by the apprehenſion of
any Senfe; becauſe our Eyes may be deceived, but God neither can de-
ceive, nor be deceived.
Look then, e. g. at the coming of Chriſt with ſuch an Eye of Faith,
as if with your bodily Eyes you ſaw him deſcending from Heaven, in
flaming fire, with glorious attendance; as if you heard the Trumpet
founding, and the Cry made, ariſe ye Dead, and come to Judgment:
at which command, as if you faw the Dead quickned, and peeping
out of their Graves, to ſee why they are raiſed : as if you ſaw the
wicked come forth, fearfully amazed, with vile and filthy Bodies,
like Toads from their holes, with pale and gaſtly countenances, with
trembling hearts, and their knees for horrour knocking one againſt
another, tearing their hair, finiting on their breaſts, and crying out,
what is the matter! What meant that loud Aların, that thundring
Call that áwaked us out of the deep ſleep of Death? Oh! the Lord
is come, the ſlighted Chriſt is come : Come! how doth he come?
How? cloathed with vengeance, with fury in his face, and his wrath
like fire burns before him : becauſe of his Indignation, the Heavens
melt over our heads, and the Earth burns under our feet, and all is in
ftames round about us. Oh terrible day! fuch as this we never faw.
Oh the ſtorms! the ſtorms! Oh ſuch burning, ſcorching ſtorms we
never ſaw, nor felt before! We have been ſleeping all the night of
Death, and the morning is come, the day doth dawn: Dawn ! Oh it
is broad day all about, we were wont to wake, and go to work, and go
to fin, to ſwear, and lye, to drink and take our pleaſure, but now we
wake, and muſt to Hell, to Pain, and Puniſhment. Now we muſt go
from God to Devils, from the only Saviour, to Eternal Torments.
Oh what day is this! What day! it feems to be rather night than
day, for it is a day of wrathi, a day of trouble and diſtreſs, a day of
waſtneſs and deſolation, a day of darkneſs and gloomineſs, a day of
clouds and thick darkneſs; a day of the trumpet and alarm againſt
us all Impenitent Sinners, and to us all it would prove the great Dam-
nation day. When our Souls and Bodies by Death were ſeparated, it :
was a forrowful parting, but this is a forer meeting : the Body with
doleful groans doth ſtrangely greet its reunited Soul. Oh thou cur-
ſed Soul! muſt I be tyed to thee again with a faſter knot than ever?
Death did heretofore part theeand me, but all the pains of Hell here-
after cannot do it: thou waſt Commander over me, and ſhouldſt have
managed thy Government better: thou ſhouldſt have uſed this Tongue
to call upon thy Maker : thou ſhouldeſt have ufed theſe Ears to have
hearkned to the calls of Chriſt, to the wooings of Grace; to the en-
treaties of Mercy: theſe feet to have carryed thee to the means of
Grace:
994
Serm. 28
How we ſhould Eye Eternity, that it may have
Grace : theſe hands to have been Inſtruments of good, they were all
at thy command, what thou biddeſt them do, they did, and whither
thou commandeſt them to go, they went: Oh that I might have lyen
rotten in my Grave, for then I had been at reſt! for though in the
Grave I had no pleaſure, yet there I felt no pain : but ſince I have been
again united to this before-damned Soul, I feel intolerable puniſhment,
and I now perceive it is paſt doubt that it will be Eternal; the Soul
will give no better falutations to the Body. Oh curſed fleſh! what,
alive again! Muſt I be linked to ſuch a loathſome lump, worſe than
any Carrion ? thou didſt rebel againſt the conimands of reaſon, and
thy Appetite was pleaſed, and thy Luſts were obeyed, and all the time
of Life on Earth was ſpent, and fool'd away, in feeding, clothing,
and adorning thee; and as I was led away, and entic'd by thee to live
with thee a ſenſual, felh-pleaſing life, ſo formerly fowing to the fleſh,
now of the fleſh we reap that Damnation that ſhall be Eternal.
For the Judge is come, his Throne is ſet, and all the World is ſum-
moned to appear, the ſeparation is made, the Books are opened, all on
the right hand are acquitted, and called to the poſſeſſion of an Ever-
laſting Kingdom, while we are doom'd down to Eternal Torments.
Lo! they are going with their Bleſſed Glorious Lord unto Eternal
Glory: and we with curſed Devils, like curſed Wretches to Everlaſt-
ing ſhame, and pain, and baniſhment from God and Chriſt, and Saints
and Angels for ever.
Look thus believingly on theſe unſeen things, as if you ſaw all
theſe, anda thouſand times more terrible and more joyful, tranſacted
now before your eyes.
2. Look directly at unſeen Eternal things. Many do look indirectly at
things Eternal, but directly at things Temporal; pretending things
not leen, intending things that are ſeen; in praying, preaching, and
profeſſing ſeem to have an eye to God, and Chriſt, and Heaven, but
they look aſquint to their worldly profits , credit and applauſe :
Should pray that they might ſee God, but it is that they might be
feen of Men: Mat. 6. 5. Mat. 23. 14. But this is to look awry, con-
trary to Solomons adviſe. Prov. 4. 25. Let thine Eyes look right on, and
let thine Eye-lids look ſtraight before thee.
3. Let unſeen Eternal things be the firſt that you
Look at.
Do not firſt
look at Riches, Honours, Pleaſures, and pleaſe your felves with pur.
poſes after that, to look after God and Chriſt, and the happineſs of
Heaven, when ſickneſs-cometh, and Death approacheth, and when
near the end of time, begin to make preparation for Eternity. Men
ſpend their days in getting a viſible ſtate, while the unſeen Eternal
God, and Glorious Saviour, and Heavens Happineſs is neglected by
them; but it would make a conſidering man to tremble to think what
a fight theſe Sinners ſhall have after Death hath cloſed their eyes,
when the ſeparated Soul ſhall ſee an angry God, a condemning Judge,
the
M
Serm. 28.
995
its due Influence upon us in all we do?
the Gates of Heaven ſhut againſt it, and its ſelf in Everlaſting miſery.
Unteen Eternal things are firſt in order of duration, for the inviſible
God was, when nothing was beſides himſeli; and firſt in order of dig.
nity, and ſhould have the priority of our thoughts, care, and diligent
endeavours. Matth. 6. 33. Seek ye firſt the Kingdom of God, and his righ-
teouſneſs, and all theſe things shall be added unto you. When we firſt take
care about Eternity, the things of time ſhall be given to us over and
above : but the Eternal happineſs of Heaven ſhall never be given over
and above to thoſe that primarily look at, and ſeek the things of
time, for amongſt men, the overplus doth not exceed in worth the
things contracted for.
But this damnable preferring things Temporal, and curſed poſt-po-
ning things Eternal, is the ſetting of God in the room of the Crea-
ture, and the Creature in the Throne of God, as if they would fet
the Heavens where the Earth doth ſtand, and the Earth where the Hea-
vens are, and ſo fubvert the order of things which God hath ap-
pointed to be obſerved in the Nature of things.
4. Look heedfully at Eternity. All the things that are only for time,
are toyes and trifles: the things for an Eternal World are the grand
concerns we ſhould narrowly look to in time ; the gathering of Riches
in time to the getting of Grace, and an intereſt in Chriſt for the eſca-
ping of Damnation, and obtaining of Happineſs to Eternity is buſio
Idienefs, Careful Negligence, and laboricus Sloth. If God that inhabi-
teth Eternity looks narrowly to all our actions done in time, Job 13. 27.
how narrowly ſhould we look to our own, when every one is a ſtep to
Everlaſting Happineſs, or Eternal Miſery? We ſhould look narrowly
that we do not walk in the broad way that leads unto the one, but in
the narrow that will bring us to the other. Matth. 7. 13, 14.
5. Look Earneſtly with a longing look at unſeen Eternal things. Let
your Hearts be filled with greateſt intenſe deſires after them, as one
that looks and thinks it long, till the deſire be accompliſhed : as the
Mother of Siſera looked out at a Window, and cryed through the
Lattice, Why is his Chariot ſo long in coming ? Why tarry the Wheels of his
Chariot ? Jud. 5. 28. Why doth time make no more haſte to be gone,
and flee away, that when it is gone and paſt, I might enter into Eter-
nal joyes, that never ſhall be paſt and gone? Why doth the Sun, that
by its alternate preſence and abſence, is the meaſure of my nights and
dayes, make no ſwifter ſpeed in its diurnal Motion? If it be as a Bride-
groom coming out of his Chamber, and rejoyceth as a ſtrong man to
run a race, why doth it ſeem to my longing Soul, (as in the days of
Joſhua) to ſtand ſtill ? If the Sun in the Firmament be ſo ſlow, let the
Sun of Righteouſneſs make more haſte, and come, and lighten my
paſſage to the other Eternal World, that I might ſee him as heis, and
be more like unto him, then at this diſtance I can be ? Return, Return,
O Shulamite, return, return, that I might look upon thee : Make haſte my
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How we should Eye Fternity, that it may
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Beloved, and be thou like unto a roe, or to a young hart upon the Mountains of
Spices, that my looking for, and after thee might be turned into look-
ing upon thee. Didſt thou ſay a little while, and ye ſhall ſee me, and
again, a little while, and ye ſhall not ſee me? Why deareſt Lord!
ſhall I count that a little while, in which I do not ſee thee? haſt thou
left it upon record, yet a little while, and he that ſhall come, will come,
and will not tarry? Sweeteſt Saviour! to my thirſty, panting Soul, it
ſeems a great while, while thou doſt tarry, and not come: time ſeems
long till I do fee thee, but when I ſhall ſee thee in looking on thy
lovely, glorious Self, Eternity ſhall not ſeem long. I will mind thee
of thy promiſe, ſurely I come quickly, and make it matter of my prayer,
and in confidence of the performance of thy promiſe, and audience of
îny Prayer will ſay, Amen, even ſo, ſo quickly come Lord Jeſus: for accor-
ding to my earneſt expectation, and my hope, I groan, and am tra-
velling in pain, until I ſee thee who to me art now unſeen, that then
I might live by light, and no longer walk by Faith.
6. Look though with Earneſt, yet with Patient expectation, at unſeen
Eternal things. He that walketh now by Faith, that he ſhall hereaf-
ter live by ſight, will not make undue, untimely haſte; though what
he ſeeth by Faith in unſeen Eternal Joyes and Glory, doth fill his Soul
with longing deſires after them, yet hope doth help with Patience to
wait for them. Rom. 8. 25. For the beatifical Viſion is yet for an ap-
pointed time, but at the end of Temporal Life it will be given,
though it tarry, wait for it, becauſe it will ſurely come, it will not
tarry though it tarry beyond fome Moneths or Years that you de-
fire to be there, yet it ſhall not tarry one moment beyond the time,
that God hath appointed to take you to it, therefore in the mean time
live by Faith, and fee in things unſeen, what can be ſeen by Faith,
till things unſeen, ſhall clearly, and with open face be ſeen by you.
7. Look with a fixed, ſtedfaſt Eye at unſeen Eternal things, if you
give a glance, or caſt of the Eye towards things ſeen and temporal ;
the Eye and Heart too is ready to fix upon them : if you would fix
your Eye upon Eternity, upon God and Chriſt, and the Joyes above,
Satan, Sin, the Flelh and World will be diverting of it, that now
in time, comparatively, you can but glance upon Eternity: If you
look that way, many Objects will interpoſe themſelves, to hinder
your light, and to turn your Eyes from things Eternalto things
Temporal, from God to the Creature, from things above, to things
below: But yet if we were full of the Holy Ghoſt, as Stephen was,
we might look up ſtedfaſtly into Heaven as Stephen did, and though not
with the fame Eye, yet to the ſame effect and purpoſe, ſee the Glory of
God, and Jeſus, ſtanding on his right hand. At. 7..55. Though the
thoughts are immanent, yet in this reſpect they are too tranſient,
that they do no longer dwell upon Eternity: But if the Devil and
dhe World find your thoughts tyed to this ſubject, and go about to
loofen
Serm. 28.
its due Influence tipon us in all we do?
997
:
looſen them, ſay, why do ye this ? for not my Lord, but I have need of
them: Or if you are at any ſeaſon ſeaſonably got up into the Mount,
viewing Eternity, and they ſend Meſſengers to you to come down,
reply (for they think to do you miſchief) I am doing a great work, ſo
that I cannot come down: Why ſhould the work ceale, whileft I leave
it, and come down to you? And though they ſend more than four
times after this fort, yet anſwer them ſtill after the ſame manner,
ately
8. Look unweariedly at unſeen Eternal things. The Eye might be
fixed for a while upon an Object, and after a while be weary in looking
at it; can you look unweariędly at the vanities of this World, and
will you be fo foon tired in beholding the Glorious things in the
other World? Do you look on things Temporal, where ſeeing is not
fatisfying, and yet are never ſatisfyed with looking? And will you
not look on things Eternal, where ſeeing would be ſuch a filling of
your heart with ſatisfactory content, that looking would not be tedi-
ous to your eye? There is ſo much in God, in Chriſt, in all Eternal
things in Heaven; ſo much Beauty, Glory, Fulneſs, that methinks we
might ſtand looking at them night and day, without any irkſomnefs
at all. But alas, when the Spirit is willing, the Fleſh is weak; and
whileft the Soul muſt look out of Fleſh to ſee thoſe Glorious things,
and ſo clogged with Corruption, that is like duft within its Eyes,
that makes it weer, becauſe it can look no longer : but yet in time
we ſhould endeavour to be more like to them that are already in that
Eternity, where they look at God and Chriſt unweariedly: and though
their looking is not meaſured by Days, or Moneths, or Years, but by
immenſurable Eternity, yet they ſhall never be weary of looking at
them to all Eternity.
9. Look with a joyful pleaſant Eye at unſeen Eternal things. Look
till you feel your Heart to leap for joy; look till you find your
Spirit is reviv'd within you ; look till the ſight of your Eye affect your
Heart. Is Chriſt unſeen? yet not unknown: Do not you now ſee him with
bodily Eyes, yet you do with an Eye of Faith and Love, and there-
fore may rejoyce with Joy unſpeakable, and full of Glory. 1 Pet. 1.8.
When you look up unto the Heavens, and ſee and ſay, yonder is the
place of my Everlaſting abode, there I muſt dwell with God, there I
muſt be with Chriſt, and joyfully joyn with Angels and Saints in prai-
fing of my Lord and Saviour; the foreſight of this will make you joy-
ful for the preſent, and pleaſant in your looking at it.
10. Look fiducially at unſeen Eternal things, with an Holy, Humble
Confidence by Jeſus Chrift upon the performance of the conditions of
the Goſpel, they ſhall be all your own; that by turning from all your
Sin, by Repentance and Faith in Chriſt, you truſt, you ſhall be pof-
feſſed of them; that when you ſee there are Manſions now unſeen,
there are Eternal Joyes, an Immoveable Kingdom, an Incorruptible
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How we ſhould Eye Eternity, that it may have Serm. 28
Crown, the Eternal God to be enjoyed, and for all this you have a
promife, and you know this promiſe is made to you, by the perfor-
mance of the Conditions annexed to the promiſe, you truſt in time to
come unto it, or rather when you go out of time into Eternity, you
ſhall be bleſſed in the Immediate, Full, Eternal Enjoyment of all the
Happineſs that God hath prepared in Heaven, to give you wellcome,
joyful entertainment in that unſeen Eternal World ; that you ſo eye
that World while you live in this, that when by Death you are going
out of this World, into that, you might have this well-grounded
confidence to ſay, I have fought a good fight, I have finiſhed my courſe,
henceforth there is laid up for me a Crown of righteouſneſs, which the Lord,
the righteous judge ſhall give me at that day ---2 Tim. 4. 7, 8.
If you get ſuch a light as this, as now hath been ſet forth before you,
upon ſuch Eternal Objects as before were propounded to you, you will
be able from your own experience to anſwer the third queſtion con-
tained in the general caſe ; but yet I will proceed unto that branch.
Q. 3. What influence will ſuch an Eying of Eternity have upon us in all
we do?
In all we do? Will its Influence be fo Univerſal ? Will the efficacy
of ſuch a fight be ſo extenſive to reach forth its virtue in all we do?
yes, in all we do. Whether we Eat
Whether we Eat, or Drink, or go to Sleep,
whether we Trade, or Work, or Buy, or Sell. Whether we Pray,
or Hear, or ſearch our Hearts, or Meditate, or Receive, or Study, or
Preach, or Sin, or Suffer, or Dy, it will have a mighty influence up-
on us in any thing wherein we are active, or paſſive, culpable, or
praiſe-worthy ; in any condition, be it Poverty, or Riches, Health,
or Sickneſs; in any Relation, be it of Husband and Wife ; of Parents
and Children, of Maiters and Servants : In any Office and Imploy-
ment, Sacred or Civil ; out of ſuch an heap (becauſe I am limited)
I will take an handful, and becauſe I have not room to ſpeak of all,
I will not caſt them into method, according to their nature, con-
hexion, and dependance one upon another, but take them as they
come in ſome few particulars only.
1. Such an Eyeing of Eternity in all we do would make us careful
to avoid Sin in any thing we do, or however we might fail in all we do
yet that we ſuffer it not to Reign, or have Dominion over us. Look
at Eternity with a believing Eye, and you will look at lin with an
angry Eye: you will caſt a deadly look at Sin, when you have a lively
look åt Eternity of Joy or Miſcry.
1. Sin would deprive me of Eternal Life, therefore I will be its Death;
it would keep me from Eternal Reſt : therefore I will never reſt, till
I have conquered and ſubdued it; nothing in the World would bring
upon my Eternal Soul, the Eternal loſs of the Eternal God, hís Glo-
rious Son, and Holy Spirit, of the Company of his Holy Angels and
Saints,
Nga: 1.?"
999
Serm. 28.
its due Influence upon us in all we do?
Saints, of Eternal Treaſures, of a Bleſſed Kingdom, and Incorruptible
Crown; but curſed Sin : Poverty, Sickneſs, Men, Death, Devils can-
not; nothing but Sin: therefore I will be its bane, that ſhall not
Reign in me, that would not ſuffer me to live in Everlaſting Hap-
pineſs.
2. Sin would plune me into unſeen Eternal Torments, into Endleſs
Flames, and Everlaſting Burnings: If you could ſpeak with a Soul de
parted but a Moneth ago, and ask him, what do you now think of
the delights of Sin, of ſporting on the Sabbath day, of your plea-
fant Cups, and Delightful Games; of pleaſing of the Fleſh, and gra-
tifying of its Lufts? What a ſad reply would he return, and what a
doleful anſwer would he make you? Sin! Oh, that was it that was
my ruine; that was it, which hath brought me (miſerable wretch)
to Everlaſting Torment ; that was it, which ſhut me out of Heaven,
that funk me down to Hell. Oye fooliſh Sons of Men, that are yet
in time, be not mad, as I was mad; and do not do as I did: let not
the feen pleaſures and profits of the World, which I have found, were
but for a time, deceive you, and bewitch you: the Devil ſhewed me
the feen delights of Sin, but concealed from me the Extremity and
Eternity of the pain that it hath brought me to; the pleaſure is paſt,
and the pain continues, and I am loſt for ever; and all this Sin hath
brought me to Let your eyeing of Eternity whilſt you are ſtanding
in time, be inſtead of ones ſpeaking to you in time, that hath been in
Eternity, for the Eternal God doth tell you, as much as any Damned
Soul can tell you, and would you believe one from Hell, and not the
Son of God that came from Heaven? Oh look and view Eternity in
the Glaſs of the Scripture, and firmly believe it, and it will make
Naughtering work amongſt your Sins, and deſtroy that which would
damn you.
2. Such Eyeing of Eternity would be a mighty help to quiet your hearts
under the diſpenſations of Providence here to Men on Earth. When you
look at the feen Afflictions, Diſtreſſes, Diſgrates, Stripes, Impriſon-
ments, Perfecutions, and Poverty of the People and Children of God,
and the Riches, Eaſe, Honours, Pleaſures, and the feen fouriſhing
proſperity of the worſt of Men, that by the Swearing, Drinking,
Whoring, hating of Godlineſs, being patterns of wickedneſs, proclaim
themſelves the Children of the Devil, and you are offended, and your
Mind difquieted, except in this you have a better heart than fob,
cap. 21. 6; to 16. or David, a Man after Gods own heart; Pſal. 73,
2, t6 16. or Jeremiah, cap. 12. 1, 2. Or Habakkuk, cap. 1. 13, 14.
Now amongſt the many helps to allay this Temptation, the eyeing
of the laſt, yea, Everlaſting things is not the leaſt. Look upon theſe
two ſorts of Men, (which comprehend all in the World) as going to
Eternity, and lodged there, and then you will rather pity them,
becauſe of their fatare Mifery, then envy them for their preſent Pro-
fperity What if they have their Hearts deare for a moment, and muſt
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How we ſhould Eye Eternity, that it may
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be tormented for ever. What if they have Pleaſures, and carnal
Delights for a ſeaſon, they muſt be under the heavy wrath of God
for ever.
You might ſtand and ſee all their mirth at an end, but
their ſorrow never will have end; all their joy is but for a mo-
ment, as the crackling of Thorns under a pot, but their miſery will
be endleſs miſery. Let them laugh a while, they ſhall weep for ever :
let them rejoyce for a ſeaſon, their mirth ſhall be turned into heavi-
neſs ; their Temporal rejoycing into Everlaſting howling; and the
Eternity of Joy will be more than a recompence to the afflicted Saints,
whatſoever their Sufferings for Chriſt, and Conſcience be in this
World.
A ſuppoſed cafe might be an help in this Temptation. Suppoſe then
that you were poor, and full of pain for ſo long time, or rather for
ſo ſhort, that you ſhould fall alleep, and after you awake, ſhould
be poor no more, nor afflicted any more, but have a Life of manly de-
lights afterwards. Suppoſe again, another man were compalled about
with all manner of accommodations; coſtly Diſhes to pleaſe his Pa-
late, beautiful Objects to delight his Eyes, all manner of Muſick grate-
ful to his Ears; many Servants to attend him; all ſtanding bare be-
fore him, and bowing the knee in Honour to him; and all this, and
much more, he were to enjoy as long as he could abſtain from ſleep-
ing; but alloon as he doth fall afleep, he ſhould be taken off his Bed,
and caſt into a Furnace of boyling Lead, or ſcalding Pitch. I demand
which of theſe two Mens Condition you would chooſe ; I know it
would be the condition of the former, and not the latter ; this, and
infinitely beyond this is the caſe in hand; you are afflicted till you fall
aſleep, and then you ſhall be afflicted no more, but live a life of Joy
for ever! the Wicked proſper till they fall aſleep, and they cannot
long keep open their Eyes, but Death will come and cloſe them, then
the juſtice of God will arreſt them, and then Devils will ſeize
upon
them, and they ſhall be caſt into a Lake of burning Brimſtone, where
they ſhall have no reft, night, nor day; but the ſmoak of their Tor.
ment Thall aſcend for ever and ever. Exerciſe your thoughts in this
manner, and have an Eye unto Eternity, and you will more eaſily and
ſucceſsfully overcome ſuch Temptations to murmuring and diſcon-
tent, from the different diſpenſations of the Providence of God here,
in time to good and bad.
3. Such eyeing of Eternity would have great influence for the well im-
provement of our time. Time is to be valued in order to Eternity, be-
cauſe we go out of time into Eternity, (and that which ſhould make
every Man in time moſt concerned) out of time into Eternity of Miſe-
ry or Glory. Oh! what a pretious thing is Time! it is beyond the
worth of Gold or Silver, becauſe we might do more in time in refe-
rence to Eternity, than we can do by all our Gold and Silver : Jewels
are but Toyes in compariſon of pretious Time. Many are ſaving of
their Money, but are prodigal of Time; and have more of Time
than
Serm. 28.
its due Influence upon us in all we do?
ICOL
then they know what to do with, when others find ſo niuch to do,
that they know not what to do for time to do it in. Oh Fools, and
blind, what were an Hundred years to make preparation for Eternity ?
Oh ſluggiſh careleſs Sots! Do you ask, how ſhall we paſs away the
time? Might ye not with more reaſon ask, how ſhall we prevent
haſty time from paſſing away with ſuch winged motion? Or if that
cannot be prevented, How ſhall we improve our time that is fo faſt a
poſting from us? Blind World ! Do any Men in thee enquire, How
Thall we ſpend our time? It is eaſily anſwered, in Praying, Repent-
ing, begging for Grace, the pardon of Sin, the favour of God, and
peace with Him, and fitneſs for Eternal Life. Had the Damned in
Hell the time that once they had, and you now have, do you think
they would ask what they ſhould do to paſs away the time? Their
cry rather is, Oh hafty time, whither art thou fled? Why didſt thou
move ſo faſt while we fate ſtill? Or why in time did we ſo fwiftly run
in
ways
of Sin, as if we could not have finned enough before time was
paſt and gone? When we had a God to ſerve, and Souls to ſave, and
an Everlaſting State to make preparation for, we like Fools did ſay,
How ſhall we ſpend our time? But now our time is ſpent, and paſt, and
gone; and now the queſtion is, which never can be anſwered, How
ſhall we ſpend Eternity? which never can be ſpent, no not in enduring
Ten Thouſand Thouſand Millions of Years in pain and puniſhment;
for when they are paſt, it is as freſh, and as far from ending, as it
was the firſt moment it began ; then Eye Eternity, and you cannot
but improve your time.
4. Such Eyeing of Eternity would make us careful how we die, becaufe
Death is our palling out of time into Eternity: Death is dreadful to
the ungodly, becauſe it opens the door into Everlaſting Miſery ; gain-
ful to all endued with ſaving Grace, becauſe it lets them in to Everlaſt-
ing Happineſs. Did you that are yet Chriſtleſs, Impenitent, and Unbe-
lieving, ſee whither you are going, and where you muſt within a lit-
tle time take up your Everlaſting Lodgings; what fear and trembling
would ſeize upon all your joynts, and when by fickneſs you perceive
Death to be approaching, you would cry out, Oh Death, forbear,
forbear, ſtay thine hand; and do not ſtrike, for if thou cut me down
in this condition, I drop into Eternal Miſery: there is nothing but
this ſingle thred of my frail Life between me and endleſs wo, and if
“ this be cut or ſnapt aſunder, Iſink into irrecoverable Miſery, without
all hope of ever coming forth : Could you but ſee a Soul the next
hour after its ſeparation from the Body, what a taking it is in, what
wo, what deſpair it is filled with; would you then live without Chriit,
go to bed without Chriſt, and riſe and trade, and ſtill remain with
out an Intereſt in Chriſt? What inean ye firs, to make no proviſion for
Death that is ſo near,ſo very near;when you are as near to going intoan
Everlaſting World, as you are to going out of this Tranſitory World?
and your Souls be dragged fooner by Devils into Hell, than your
Bodies
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How we ſhould Eye Eternity, that it may
Bodies can be carryed by Men unto your Graves. Awake, ariſe, re-
pent, and turn unto the Lord, for if you ſleep on in ſin, till you ſleep
by Death, you will be awaked by the flames of Hell ; and then though
you be under the power of Eternal Death, you will ſleep no more,
and reſt no more for ever.
And Death is as gainful and deſirable to a Gracious Man, as it is
terrible to the Ungodly, for it lets him into unſeen Eternal Glory,
to the light of Chriſt unſeen to us on Earth: How willing would you
be to go a Thouſand Miles to ſee Chriſt, and converſe with him, if
he were on Earth, it is better to ſee this pretious Chriſt in Eternal
Glory : it is worth the while to dy, to have a view of your Lord-
Redeemer in the higheſt Heavens. Oh the wonderful tranſporting
Joyes the Soul is filled with, when it firſt cometh into the unſeen, but
happy World! when it hath the firſt Glorious view of its deareſt
Lord. Do you think it would deſire to return to live in fleſh
upon
Earth again? Do you know what you do, when you are ſo loth to dy?
Do you underſtand your felves when you are ſo backward to be taken
out of time? It is to be loth, to go into Everlaſting Happineſs, to go
and take poſſeſſion of unſeen Eternal Glory.
5. Such an Eyeing of Etermiy would make us more patient, conſtant, joy-
ful' in all our ſufferings for Chriſts fake. When we poar upon our feen
troubles, and do not look at reſt after trouble, when we ſee and feel
what is inflicted upon us, but do not look what is laid up in Heaven for
us ; when we ſee the rage of men, and do not look at the love of God,
our Hearts and Fleſh do fail; but if we fet unſeen Eternal things over
againſt things ſeen and Temporal, it will be ſtrength unto us. Againſt
the power of Men which is Temporal, ſet the Power of God, which
is Eternal ; and then you will ſee their power to be weakneſs: Agairft
the Policy of Men which is Temporal, ſet the Wiſdom of God,
which is Eternal, and then you will ſee all their Policy to be Fooliſh-
neſs Againſt the Hatred of Men, which in its effects to you is Tem-
poral, fet the Love of God, which is both in its ſelf, and in its effects
to you Eternal; and you will ſee their hatred to be no better than
raging, unreaſonable madneſs. Keep your Eye upon the unſeen Tor-
ments in the other World, and you will rather endure Sufferings in
this, than venture upon Sin, and expoſe your ſelves to them: Keep
your Eye upon the unſeen Eternal Crown of Glory, and it will car-
ry you through Fire and Flames, Priſons and Reproaches for the fake
of Chriſt. Heb. 11. 26. Eſteeming the reproach of Chriſt greater riches
than the treaſures of Egypt ; for he had reſpect unto the recompence of the
reward, 27. by Faith he for fook.Egypt, not fearing the wrath of the King :
for he endured, as ſeeing him who is inviſible.
6. This Eyeing of Eternity will be a powerful preſervaiive againſt the
temptations of Menor Devils, a Sovereign Antidote againſt the Poyfon
of Temptation. I ſee the Inviſible God looks at me, ſhall I then yield
to
Serm. 28. its dne Influence upon us in all we do?
1003
to the fuggeſtions of the Devil, or the follicitations of men to ſin ?
I ſee there is an Everlaſting ſtate of Joy or Torment that I muſt be
ſhortly in, as ſure as I am in this place, and Satans deſign is to bring
me to that ſtate of Torment; and if I follow him, I ſhall be excluded
from yonder glorious place; from God, and Chriſt, and Saints above:
therefore by the Grace of God I will not yield to this Temptation;
but ſtrive I will, and Watch and Pray I will againſt the aſſaults of this
deceitful Adverfary : for why ſhould I be fo fooliſh to loſe Eternal
Glory for momentary Pleaſures ? and run my Immortal Soul into Eter-
nal pain for fort delights? I do plainly ſee what will be the end, if
I do yield Damnation without end, baniſhment from God without
end: I do clearly ſee that Stealing and Murder is not a more ready road
to a place of Execution upon Earth, than yielding to a tempting Devil
is to Everlaſting Miſery.
7. Such Eyeing of Eternity would wean our hearts from the things of
time. A ſight and view of Heavens Glory would darken the Glory of
the World, as looking at the ſhining Sun over your Head, doth ob-
ſcure in your Eyes the things under your Feet; after a believing view
of the inviſible God, and the Glory of the place above, this World
would appear as a very Dunghil in your Eyes : Phil. 3. 7, 8. as where
we love, there we look; ſo the more we look, the more we ſhall love ;
and the more we love the Eternal things that are above, the leſs we
ſhall love the Temporal things that are below.
8. Such Eyeing of Eternity would make us more like to God and Jeſus
Chrift: it will be a transforming and aſſimilating look. 2 Cor. 3. 18.
But 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. Therefore when we ſhall ſee Chriſt who is now out of ſight, we
ſhall be perfectly like unto him. I Joh. 3. 2. But we know when he ſhall
appear, we ſhall be like bim, for we ſhall ſee him as he is.
9. Such an Eyeing of Eternity would fill our Souls with Holy admirations
of the Goodneſs, Grace, and Love of God to us : When Paul had a light
of ſuch unſeen things, he was in an Holy Extaſie and Divine Rapture.
2 Cor. I 2, 2, 3, 4. When weconſider the Eternal Happinels of Heaven,
we ſhall ſtand as Men amazed, that God ſhould prepare ſuch things for
ſuch men, and bear ſuch Love, and ſhew ſuch Mercy to ſuch as we that
are fo vile and fuil of ſin, and ſay, Lord what am I that might for ever
have howled in the loweſt Hell, that I ſhould hope to praiſe thee in
the higheſt Heavens ! Lord, what am I that might have been in Ever-
laſting Darkneſs, that there ſhould be prepared for me Everlaſting
Light and Joy! Why me, Lord, why haſt thou deſigned me,
and wrought upon my heart, and made me in any meaſure meet to be
partaker of ſuch Eternal Glory. Oh! the depth of the Riches, both
of the Wiſdom and Knowledge of God! How unſearchable are his
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How we should Eye Eternity, that it may have Serm. 28
judgments, and his ways paſt finding out ! Rom. II. 33. How pretions are
thy thoughts to me, how great is the ſum of them. Pfal. 139. 17. Ob how
great is thy goodneſs which thou haſt laid up for them that fear thee, which
thou haft wrought for them that truſt in thee. Pfal. 31. 19.
10. Such an Eyeing of Eternity would have this influence ſure
upon
us, to let our felves under a painful, skilful, ſerious Miniſtry: It doth
much concern you, for you are going to an endleſs Life, and Preach-
ing is the appointed means to fit you for an endleſs happy Life ; then
do you chooſe the moſt lively, ſearching, powerful Preaching, it is
for the life of your Souls; for the Everlaſting life of your Ever-
laſting Souls. If you were ſick, and in danger of Death, when your
Lifelies upon it, you would have the advice of an able Phyſitian, that
is ſerious and afraid that he no way become guilty of your Death?
Would you like that Phyſitian that ſeems to be unconcerned, and
cares not whether you live or dy, if he might but have his fee? Or
that ſhould merrily jeſt with you when you are ſick at Heart, and
near to Death, if you be not cured? Would you take Pleaſure in his
witty ſayings, and be jeſted into your Grave? Or if you go unto a
Lawyer about your whole Eſtate, though it were in Leaſes that will
expire, would you chooſe one, that you think did not care, whether
you win or loſe your cauſe? Would you be pleaſed with fome witty
fayings, impertinent to the pleading of your cauſe? Would you not
fay, Sir, I am in danger of loſing all I am worth, my Eſtate lyes at
ſtake, deal plainly with me, and be ſerious in your undertaking for
me, and tell me in words that I can underſtand the plain Law by
which my caſe muſt be tryed. And will you be more careful about the
Temporal Life of a Body that muſt dy? and about a Temporal Eſtate
which you muſt leave when you dy ? and not about your Soul that muſt
ever live, and never dye? No! not ſo much as to let your ſelves une
der faithful Preachers, that ſhall in words that you can underſtand,
plainly tell you the Laws of Chriſt by which you muſt be tryed for
your Life, and according to them be Eternally damned or ſaved?
11. Such an Eyeing of Eternity would make you ſerious and lively in all
your ſpiritnal duties in all yoñr approaches unto God: If you have no Grace,
the ſerious thoughts of the unſeen Eternal World, would ſtir you up
to beg and cry, and call for it; if you have to deſire niore, and to
exerciſe what you have ; to confeſs your fins with ſuch contrite bro-
ken penitent hearts, as though you ſaw the fire burning, which by your
fins you have deſerved to be caſt into : To beg for Chriſt, and San-
ctifying Grace, and pardoning Mercy with that lively Importunity,
as if you ſaw the Lake of boiling Brimſtone, into which you muſt be
caft, if you be not fanctifyed and pardoned; to hear the Word of
God that ſets this Eternal World before you, with that diligent at-
tention, as Men hearkning for their Lives; to commemorate the
Death of Chriſt with ſuch life while you are at the Lords Supper,
while
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its due Influence upon us in all we do?
you
while do as it were ſee the Torments you are delivered from, and
the Eternal Happineſs by Faith in a crucifyed Chriſt you have a Title
to, it will cauſe a fire and flame of Love in your Hearts to that Lord
that dyed for you, ardent deſires after him, complacential delight in
him, thankfulneſs, hope of Heaven, hatred to ſin, reſolution to live
to, or dye for him that dyed for you: If your Hearts are dead and
dull, and out of frame, go and look into the unſeen Eternal World ;
take a believing view of Everlaſting Joyes and Torments on the other
ſide of time, and you ſhall feel warmth and heat, and lively actings to
be produced in you.
Particularly this Eyeing of Eternity would make Miniſters ſenſible of
the weightineſs of their work; that it calls for all poſſible diligence
and care, our utmoſt ſerious ſtudy and endeavours, our fervent Cryes
and Prayers to God for ability for the better management of our work,
and for ſucceſs therein ; for as much as our imployment is more Imme-
diately about Eternal matiers : to ſave (under Chriſt) Eternal Souls
from Eternal Torments, and to bring them to Eternal Joyes : When
we are to Preach to people that muſt live for ever in Heaven, or Hell,
with God, or Devils, and our very Preaching is the means appointed
by God to fit men for an Everlaſting ſtate; when we ſtand and view
ſome Hundreds of Perſons before us, and think, all theſe are going to
Eternity; now we ſee them, and they ſee us, but after a little while
they ſhall ſee us no more in our Pulpits, nor we them in their Pews;
nor in any other place in this World, but we and they muſt go down
unto the Grave, and into an Everlaſting World: when we think it
may be ſome of theſe are hearing their laſt Sermon, making their laſt
publique Prayers, keeping their laſt Sabbath, and before we come to
Preach again, might be gone into another World ; if we had but a
firm belief of Eternity our felves, and a real lively ſenſe of the morta-
lity of their bodies and our own, and the Immortality of the Souls of
both, of the Eternity of the Joy or Torment we muſt all be quickly in,
how pathetically ſhould we plead with them, plentifully weep over
them, fervently pray for them, that our words, or rather the word
of the Eternal God might have Effectual Operation on their Hearts ?
This Eyeing of Eternity ſhould
1. Influence us to be painful and diligent in our ſtudies to prepare a meſſage
of ſuch weight as we come about, when we are to Preach to men about
Everlaſting matters, to ſet before them the Eternal Torments of Hell,
and the Eternal Joyes of Heaven : Eſpecially when we conſider how
hard a thing it is to perſwade Men to leave their ſins, which do en-
danger their Immortal Souls; when if we do not prevail with them
to hearken to our meſſage, and obey it ſpeedily, and ſincerely they
are loft Eternally; when it is ſo hard to prevail with men to accept
of Chriſt the only and Eternal Saviour on the conditions of the Go-
ſpel. You might eaſily ſee that Idleneſs either in young Students that
are deſigned for this work, or in Miniſters actually engaged in it, is
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Serm. 28
How are ſhould Eye Eternity, that it may have
an intolerable fin ; and worſe in them than in any men under Heaven;
Idleneſs in a Shop-keeper is a ſin, but much more in a Miniſter; in a
Trader, much more in a Preacher; bear with nie, if I tell you an idle
Cobler that is to mend mens Shooes is not to be approved, but an Idle
Preacher that is to mend mens Hearts, and ſave their Souls ſhall be
condemned by God and Men: for he lives in dayly diſobedience of
that charge of God. 1 Tim. 4. 13 -- Give attendance to reading', to ex-
hortation, to doétrine. 15. Meditate upon theſe things, give thy ſelf wholly
to them. 16- continue in them -
2. It would provoke us to be faithful in delivering the whole counſel of
God, and not to daub with intempered mortar; not to flatter them in
their ſin, or to be afraid to tell them of their evils, lealt we ſhould dif-
pleaſe them, or offend them: Is it time to footh men up in their Igno-
rance, in their neglect of duty, when we ſee them at the very door
of Eternity ; on the very borders of an Everlaſting World, and this
the fruit, that they ſhall dye in their fins, and their Blood be required
at our hands? Ezek. 3.3. 1. to 10. but ſo to Preach and diſcharge the
Miniſterial Function, that when dying, might be able to ſay as A&t.
20. 25. And now behold, I know that ye all, among whom I have gone prea
ching the Kingdom of God, shall ſee my face no more. 26. Wherefore I take
you to record this day, that I am pure from the blood of all men. 27. For
I have not ſhunned to declare to you all the counſel of God.
3. To be plain in our ſpeech, that every capacity, of the weakeſt in
the Congregation that hath an Eternal Soul that muſt be damned,
or ſaved for ever, might understand in things neceſſary to Salvation,
what we mean, and aim, and drive at; it hath made me tremble to
hear ſome foar aloft, that knowing men might know their parts,
while the meaner fort are kept from the knowledge of Chrift: and put
their matter in ſuch a dreſs of words, in ſuch a ſtile fo compofed, that
the moſt ſtand looking the Preacher in the face, and hear a found,
but know not what he faith: and while he doth pretend to feed
them, indeed doth ſtarve them; and to teach then, keepeth them in
ignorance. Would a Man of any Bowels of compaſſion go from a
Prince to a condemned man, and tell him in ſuch Language that he
ihould not underſtand, the conditions upon which the Prince would
pardon him, and the poor man loſe his Life, becauſe the proud and
haughty Meſſenger muſt ſhew his knack in delivering his meſſage in
fine Engliſh, which the condemned: Man could not underſtand; but
this is courſe dealing with a Man in ſuch circumſtances that call for
pity and compaſſion : Paul had more Parts, and Learning, but more
felf-denyal than any of theſe, when he faid 1 Cor. 2. 1. And I Bree
thren; when I came to you, came not with excellency of ſpeech, or of wiſdom,
declaring to you the teſtimony of God. 4. And my speech, and my preaching
WAS. not with enticing Words of mans Wiſdom, but in demonſtration of the
Spirit, and of power. 2 Cor. 3. 12. Seeing ther we have ſuch boipios we uſe
great.
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its due Influerice upon us in all we do?
.
great plainneſs of Speech. 13. and not as Mofes, which put a vail over his
face, that the Children of Iſrael could not ſtedfaſtly look to the end of that
which is aboliſhed. Some put a vail upon their words that people of
mean Education, that yet have Souls that muſt be damned, or ſaved :
cannot look into thoſe truths that ſhall never be aboliſhed: but what
is this but a curſed preferring their own parts and praiſe, before the
Salvation of Eternal Souls : and the preaching themſelves, and not
Chriſt: which will not be their praiſe, but ſhame, at the Eternal
Judgment, when ſome ſhall plead they ſtand there condemned, becauſe
the Learned Preacher would not ſtoop to ſpeak to them of Eternal
matters in Language that they might have underſtood.
4. This Eyeing of Eternity would ſtir us up to improve our Intereſt in:
God and Men for a continual ſucceſſion of Men in the Miniſterial Function :
In God, by Prayer, that the Lord of the Harveſt would ſend forth
Labourers into his Harveſt : In men, whether ſuch as have Children of
pregnant parts, ſtudious and bookiſh, ſerious in Religion, and inclined
to this Inıployment, that they would give them to God, and give
them Education in order to it, which would be the Honour of Parents
to have ſuch proceed from their loins that ſhall be Embaſſadors to
call the blind ungodly World to mind Eternity, to eſcape Everlaſt-
ing Damnation, and obtain Eternal Life; or whether they be ſuch as
have no Children ſo qualifyed, or diſpoſed, yet have riches to be
helpful to ſuch as have ſuch Children, but not an Eſtate to bring them
up; for there is a neceſſity of a ſtanding continued Miniſtry: Men in
all Ages are haſting to Eternity; thoſe that were our Anceſtors in
former Ages are already there, and have taken up their Lodgings
where they muſt for ever dwell ; and we are following after them; and
what a mercy is it, that we have the Goſpel preached unto us, wherein
we have directions how to eſcape Everlaſting Torments, and obtain
Eternal Joyes in the other Eternal World to which we are a going ;
and thoſe that ſhall live after us; when they have been upon the ſtage:
of this World awhile, ſhall follow us and our Fathers into Eternity,
and give place to thoſe that follow after them; thus this World doth
often change its Inhabitants > What is the Life of Man, but a coming
into time, and a going out into Eternity: Oh how needful is it then,
that while they make their ſhort ſtay on Earth, they ſhould have prea-
ching Miniſters to warn them of Eternal Miſery, and teach them the
way to Eternal Glory: Thoſe that are now engaged in the work,
will ſhortly be all ſilenced by Death and Duft: and how deſirable is iť
that your Children and poſterity fould ſee and hear others preaching
in their room! and the Honourableneſs of the Office might allure
young men to encline unto it: is it not an Honour to be an Emballas.
dor of the great Eternal God, to propound Articles of Everlaſting
peace between him and Everlaſting Souls? What is buying and ſelling
Temporal, Tranſitory things in comparifon of a calling, wherein it
is niens work and buſineſs to ſave Souls from Eternal Miſèry, and to
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How we ſhould Eye Eternity, that it Serm. 28
have
may
may bring them to the Eternal Enjoyment of the glorious God. Thus in
ſome few particulars we have ſhewed the Influence that the Eyeing of
Eternity will have upon us in what we do. Do you ſo Eye Eternity,
and the reſt here for want of room omitted, you ſhall by experience
find out, which will be better than knowing of them in the notion on-
ly, becauſe they are told you.
The Concluſion of this Diſcourſe ſhall be ſome particular uſes,
omitting many that it would afford.
1. Is there an Eternal State : Such unſeen Eternal Joyes and Tor-
ments? Who then can ſufficiently lament the blindneſs, madneſs and
folly of this diſtracted World, and the unreaſonableneſs of thoſe that
have Rational and Eternal Souls to ſee them buſily imployed in the
matters of time, which are only for time, in preſent Honours, Plea-
ſures and Profits, while they do neglect Everlaſting things ? Everlaſt-
ing Life and Death is before them, Everlaſting Joy or Torment is
hard at hand, and yet poor ſinners take no care how to avoid the one,
or obtain the other. Is it not matter of lamentation to ſee ſo many
Thouſands bereaved of the ſober ſerious uſe of their Underſtandings?
That while they uſe their reaſon to get the Riches of this World,
they will not act as rational men to get the joyes of Heaven? and to
avoid Temporal Calamities, yet not to eſcape Eternal miſery? Or if
they be fallen into preſent Afflictions, they contrive how they may
get out of them: if they be ſick, reaſon tells them they muſt uſe the
means, if they would be well : if they be in pain, Nature puts them
on to ſeek after a Remedy ; and yet theſe ſame Men neglect all duty,
and caſt away all care concerning Everlaſting matters: they are for
ſeen pleaſures and profits which are palling from them in the enjoy-
ment of them, but the unſeen Eternal Glory in Heaven they pray not
for, they think not of: Are they unjuſtly charged? Let Conſcience
ſpeak, what thoughts they lye down withal upon their pillow; if they
wake or ſleep, fly from them in the ſilent night, what a noiſe doth the
cares of the World make in their Souls? With what thoughts do
they riſe in the Morning? of God, or of the World? Of the things
of time, or of Eternity? Their thoughts are in their Shops before they
have been in Heaven ; and many deſires after viſible Temporal gain;
before they have had one deſire after the Inviſible, Eternal God, and
Treaſures that are above. What do they do all the day long? What
is it that hath their Endeavours all their labour and travel ? Their
moſt painful Induſtry, and unwearied diligence? Alas! their Conſcien-
ces will tell themſelves, and their practices tell others, when there is
Trading, but no praying, Buying and Selling, but no Religious Duties
performed: the ſhop-book is often opened, but the ſacred book of
God is not looked into all the week long.
O Lord! Forgive the hardneſs of my Heart, that I can ſee ſuch in-
ſufferable folly among reaſonable Creatures, and can lament this fol-
ly no more : Good Lord forgive the want of compaſſion in me, that
can
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its due Influence upon us in all we do?
can ſtand and ſee this diſtraction in the World, as if the moſt of Men
had loſt their wits, and were quite beſides themſelves, and yet my
Bowels yearn no more towards immortal Souls that are going to un-
ſeen miſeries in the Eternal World ; to ſee diſtracted men bulie in do-
ing things that tend to no account is not ſuch an amazing ſight, as to
fee men that have reaſon for the World, to uſe it not for God, and
Chriſt, and their own Eternal good : to ſee them love and embrace a
preſent Dunghil World, and caſt away all ſerious, affecting, and ef-
fectual thoughts of the Life to come to ſee them rage againſt the
God of Heaven, and cry out againſt Holineſs, as fooliſh preciſeneſs,
and ſerious Godlineſs, as Madneſs, and Melancholy.
Alas! Theſe Men are Brutes in the ſhape of Men; for like the very
Beaſts they live by ſenſe, and are led away by a ſenſitive appetite:
The Brute takes pleaſure in his preſent Provender, and feels the ſmart
of the preſent Spur, or Goad, and ſo do ſenſual Sinners find ſweet-
neſs in their preſent pleaſures, and profits, and do complain of pre-
fent pain and ſickneſs; but of pains to come, and joyes to come that
are Eternal, they have no care, nor ſerious thoughts. Better ſuch
had been Toads and Serpents, than rational Creatures; for as they
mind no future things in the other World, ſo they are not Subjects
capable of Eternal Puniſhment, or Everlaſting Happineſs; they are
not ſo provident as the Ant, that in Summer lays up for Winter, and
while the warm Sun doth ſhine, provides for a cold and ſtormy day :
but Men that have Immortal Souls are only for this preſent World,
but do not provide for a ſtormy day that is a coming, nor for an
Eternal ſtate to which they are haſting.
Let us call the whole Creation of God to lament and bewail the
folly of Man that was made the beſt of all Gods viſible works; but
now by ſuch wickedneſs is bad beyond them all, being made by God
for an Everlaſting ſtate, and yet minds nothing leſs than that for
which he was principally made.
O Sun! Why is it not thy burden to give light to men to do thoſe
works, and walk in thoſe wayes that bring them to Eternal Darkneſs ?
O Earth!Why doſt thou not groan to bear ſuch burdenſome Fooles that
dig into thy Bowels for Gold and Silver, while they do neglect Ever-
laſting Treaſures in the Eternal World ? Oye Sheepand Oxen ! Fiſh and
Fowl! Why do ye not cry out againſt them that take away your preſent
Life to maintain them in being, but onlymind preſent things, but forget
the Eternal God that gave them Dominion over you, to live upon
you while they had time to mind Eternal things, but do not? Oye
Angels of God, and Bleſſed Saints in Heaven, were ye capable of grief
and ſorrow, would not ye bitterly lament the ſin and folly of poor
mortals upon Earth ? Could ye look down from that Bleſſed place
where do dwell, and behold the Joy and Glory which is to us unſeen,
and ſee how it is bafely ſlighted by the Sons of Men, if ye were not
above ſorrow and mourning, would not ye take this up for a bitter
lamentation ? Oye Saints on Earth! whoſe Eyes are open to ſee what
the
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How we ſhould Eye Eternity, that it may have
Serm. 28
the blind deluded World doth not ſee, do ye bitterly take on, let
your Heads be Fountains of Water, and your Eyes ſend forth Rivers
of Tears for the great neglect of Eternal Joyes and Happineſs of Hea-
ven. Can you ſee Men going out of time into Eternity in their Sin,
and in their Blood, in their Guilt, and Unconverted ſtate, and your
Hearts not moved? your Bowels not yearn? Have ye ſpent all your
tears in bewailing your own ſin, that your Eyes are dry when ye be-
hold ſuch monftrous madneſs, and unparallel folly of ſo many, with
whom dayly ye converfe? Ye fanctifyed Parents, have ye no pity for
your ungodly Children? nor fan&ifyed Children for ungodly Parents?
O my Father, my Father, by whom I had my Being, is going to Eter-
nal Darkneſs! Alas for my Mother, my dear Mother, that carryed
me in her womb, that dandled me upon her knees, that fuckled me
at her breaſts, that did delight to break her ſleep to quiet me when I
was froward, to look to me when I was ſick, that bound my head
when it was pained, that wiped mine eyes when I did weep, and my
face when I did ſweat; becauſe of my Diſeaſe, this my Mother is for-
getful of her own Immortal Soul; was more troubled for me when
The thought I was near my Grave, than for her ſelf, though near to
Hell: when I was young, ſhe took care for me, for things Tempo-
ral, but for her ſelf neither young nor old, for things Eternal. Ere
long ſhe will be dead, and I am afraid, and damned too: Ere long
ſhe muſt go out of time, and for any thing I can perceive, being Igno-
rant, and fearleſs of God, and unmindful of Eternity, her Soul will
go into Eternity of Torments. O how loatham I to have ſuch thoughts
of one ſo near, ſo dear unto me? Oh it is the cutting of my Heart,
it is bitterneſs to my Soul. I had rather dye, than ſhe be damned ;
and yet it is my feares, ſhe is haſting to Eternity of Wo; for to my
obſerving Eye ſhe is taken wholly up with the cares, and pride, and
vanity of this Life, and apparently regardleſs of that Eternal
World.
Why do not alſo ye that are Parents, that have a belief of an
Everlaſting State, take on, and bewail the doleful ſtate of your ungodly
Children, that in their ſinful courſes are poſting to Eternal pains.
What my Son! the Son of my Loins! the Son of my Womb! Did I
bear him with ſo much ſorrow, and ſhall he be a caſtaway? Did I tra-
vail with him with ſo much pain, and brought and nurſed him up with
ſo much labour, and muſt he be for ever fuel for the Flames of Hell?
Have I brought forth a Child to be a prey to Devils, and a Compa-
nion with them to all Eternity? Oh my Son, my Son, what fhall I
do for thee my Son, my Son. Thus whatever Relation, Neighbour,
Friend, or Acquaintance you have, or others that you ſee go on in
ſin, let it be your grief, trouble, lamentation. when there is an Eter-
nity of Joyes, and they will loſe it, an Eternity of Torments, and
they be cast into it.
i
uſe II.
Serm. 28.
101I.
its dne Influence upon us in all we do?
uſe II. Do ſomething every day in preparing for an Eternal ſtate. If
any thing of weight lyeth upon your hands, this is it. if I could
prevail with you in any thing; Oh that it might be in this ! if in any
thing I am to preach, I had need to have gone unto my knees, to beg.
that my meſſage might be regarded, this is it. If in any thing I
ſhould be ſerious in Preaching, and you in Hearing, ſtill this it: The
longer your abode ſhall be, the greater preparation you ſhould make ;
When we exhort you to prepare for other Duties, it is but in order
unto this, that you might be prepared for the Eternal World:
When we exhort you to Repent, Believe, be Holy, or prepare for
Death, in all, we have an Eye unto Eternity: But if my words be
ſlighted and rejected by you, will you do ſo by the word of the Eter-
nal God himſelf, that hath given you this in charge? If I ſhew you
expreſs commands from God, that will ſhortly take you into Heaven,
or judge you down to Hell; that will quickly call you out of time into
Eternity, will you promiſe you will do it then? then read, and do.
what you ſhall read. Marth. 6. 18, 19, 20, 33. Luc. 13. 24. John 6. 27.
I Tim. 6. 12. 2 Pet. I. 10, IJ. To theſe. Scriptures I will add theſe
following Arguments to perſwade you.
Is God hath ſet you in this world for this very work to make ready for :-
Eternity. Conſider I beſeech you, and demand an anſwer of
your.
felves, Why hath God brought you out of Nothing, and given you a:
Being more noble than all his viſible works, in making your Souls Im=
mortal, induing you with Reaſon and Underſtanding? Do you think
it was that you thould look after, Riches, and not Grace ? things Tem,
poral, not Eternal? to buy and ſell, and eat and drink, and Neep?
Do you in your Conſcience think that God hath appointed you no
higher things to mind, no more laſting things to get? Reaſon will
convince you, and Conſcience will prove it to your face, and the Im,
mortality of your own Souls conſidered, doth undeniably argue that
God hath made you for more noble Ends, higher Imployments, and
greater Concerns. Why then do you not mind the end of your Crea.
tion, and do the work that God hath ſet you in time to do, and look
after that Eternal ſtate that God hath made you for? I have read of
a devout Pilgrim travelling to Jeruſalem, and in his way paſſed through
many Cities, where he faw many ſtately Buildings, rare Monuments,
and delightful things, but he was wont to ſay, but this is not Jeruſalem ;
this is not the end of my coming hither: I am ſure that you are Pil-
grims, but whether devout or no, let Conſcience ſpeak: and you ſhould
be travelling to the Heavenly Jeruſalem, and if not, you are to Eter-
nal Torments, why then do you ſtand gazing at the Temporal things
you ſee in your Journey, and your Hearts and Eyes ſo taken with them?
Sirs, this is not the Heavenly Jeruſalem, this is not the end of your
coming hither, be ſure the minding, loving, looking after things of
time in the neglect.of God, and Chriſt, and Heaven, is not preparing
Nnnnn
for
1512
Serm. 28
How we ſhould Eye Eternity, that it may
have
for Eternity, except it be for an Eternity of Wo, and Miſery, and
what need you be at ſo much pains and labour to get thither?
2. God doth give you your time in this World to prepare for Eternity. You
have time to repent, to get an Intereſt in Chriſt, to mortifie fin, to
pray for Grace, to make your peace with God, to get the pardon of
your ſins, and all this that you might be fitted for Eternity. Why
then do not you do in time that which God hath given you time for ;
Can you imagine that God doth lengthen out ſo long the day of his
Patience, only that you might labour for Temporal Riches? Or that
you
ſhould live a life of Carnal Pleaſure, or gratifie the Fleſh? Can
it enter into your heads that God ſupporteth you in Being, and keeps
you yet out of the Grave and Hell, that you might ſcrape together
things Temporal, and neglect the things that are Eternal. Doth he
make his Sun to riſe upon you every Morning, to give you light to
drudge for things that are but for a moment, and let alone the things
that are for ever? And if God hath given you time in order to Eter-
nity, why do you ſpend your time in getting things that are but for a
time, and not for Eternity ? Oh the years that you have had ! the
Moneths, the Weeks that God hath given you to be improved for
Eternity, and you ſpend it, ſome in things abſolutely ſinful in ſerving
of the Devil, and your Luſts; ſome in things in themfelves lawful,
but unlawfully, but none in the things abſolutely neceſſary that you
may be happy in Eternity: ſome in taking of your carnal Pleaſures,
ſome in Trading, ſome in Every thing but the one thing needful,
that none is left for an Everlaſting ſtate ; but when you wall be in
Eternity, you will repent, though then too late, that in this World,
you to ſpent your time.
3. As you go out of time, so you muſt in the ſame ſtate go into Eternity.
If you dye in your fin, you muſt in your ſin go down to Hell. This is
a Life of Tryal, here in time you are Probationers for Eternity, and
as you are found at the end of time, ſo your ſtate ſhall be determined
to Eternity of Happineſs, or Miſery without end.
4. You
Tox ſtand upon the brink of Time, you are near the Borders of Eter-
nity, ſo near, that you that are in Time to day, might be in Eternity
to morrow, or fooner; for you never yet ſaw that hour, that you
could ſay, you are ſure of the next : when you have drawn one breath,
you are not ſure to draw another. Time is ſhort, 1. Cor. 7. 29. fet
forth ſometimes by years, if Seventy, how much is already paſt ?
Pfal. 90. 10. Sometimes by Moneths, Job 14. 5. by dayes, Pfal.
90. 12. by one day, Job 14. 6. by a ſpan, and nothing, Pſal. 39. 5.
by a vapour; fam. 4. 14, 15. But what if you were to live a
Thoufand years in pleaſure upon Earth, and after that pafs into
Eternity of pain and torment; would you not when there, cry out
óf your own folly that you ſhould purchafe a Thouſand years of pica-
ſure
Serm. 28.
1013
its due Influence upon us in all we do?
ſure at ſo dear a rate, as to endure for them Everlaſting Burnings?
One would think you ſhould not get it out of your heads that you are
almoſt in Eternity. One would think you ſhould think on this when
you lye down, and when you do riſe up, or dream of this in your
ſleep, that you are as near to Heaven or Hell, to an Eternity of Joy,
or Miſery, as to your Grave.
5. When time is paſt and gone, and you are entred into Eternity, it will
be too late to prepare for it. Preparation for Eternity muſt be done in
time, not in Eternity. Now, or Never, if once Death 'ſtop your
Mouth, and cloſe your Eyes, dying in your fin, you muſt bid farewel
to God and Chriſt for ever. When time is gone, your hope and all
is gone. When time is gone, it will never come again : Yeſterday
you ſhall never ſee more; and the time that is going while I fpeak
and you hear ; when gone will never come, that which is to come,
will be preſent, but not that which is paft. If you loſe your Health,
you might recover it again; if your Eſtate, you might get it again;
but if you loſe your time, it is gone for ever.
6. If you go out of time unfitted for Eternity, better you had never been
in time. Better for you, if you had been alwaies nothing: Or if
Being, to have been a Dog, a Toad, or Serpent; for theſe do live in
time, but after time they do not live in Eternal Miſery, as they are
not capable of Eternal Happineſs; and when you lye in extremity,
and eternity of pains in Hell, this will be your judgment, that it had
been better never to have been, then to be for ever miſerable.
a
7. Multitudes have, and more ſhall come ſhort of Eternal Happineſs, and
go do down to Everlaſting Mifery, and yet doth it not concern us to be
preparing for Eternity? What means this fottiſhneſs of mind, that
when multitudes are going dayly out of time into Eternity, from ſeen
pleaſures, to unſeen pains, that we are thus fecure and careleſs, as if
we ſhould live ſo long in time, as pever to live in Eternity ? Or that
our Being ſhould end with time? Have not we deſerved Eternal puke
niſhment as well as they that in Eternity are now enduring of it?
and do you know you have deſerved it, and take po care to preventit,
not fo much as ask of God by feriaus Prayers and Tears, that you
might not be caft into Everlaſting burnings? Do you think you can
make as light of the wrath of God, when you fall feel it in Etemi-
ty, as: you do when you hear of it in time? Can you be merry in the
flames of Hell ? Can you jeft, and ſport, and play, when you shall be
filled with the Indignation of a provoked Gods ar when the Arrows
of the Almighty ſhall ſtick ſo faft, as never to be plucked:fcom you?
Why then do you in time cry out and roar, and bitterlycomplain
under the ſmarting pain that the Gout; ar Stone. or Chodick puts you
to ? why do you ſay if this were to continua for: one year, with-
out intermillion or mitigation, you had rathet dye than live? Do
Nnnnn 28
noti
1014
How we ſhould Eye Eternity, that it may have Serm. 28
not many walk in the broad way that leads to Eternal Damnation?
Matth. 7. 13, 14. Are not the Holy, Humble, Penitent ones ſaved
with much difficulty ? i Pers 4. 18. Are not many Profeſſors gone to
Hell? Matth. 8. iz. and Preachers too? Matth. 7. 22, 23. and
yet is it not time for you in good earneſt to niind your Eternal ſtate,
left there being an Everlaſting Kingdom, you ſhould never enter into
it, and Everlaſting Torments, and you ſhould feel them to all Eter-
nity?
8. God doth give you all the helps and means you have, that you ſhould
snake ready for Eternity. Have not you had Sermons and Sabbaths ?
Have not Gods Miniſters preached to you, and warned you from God
of the wrath to come, and charged you in the Name of God, to re-
pent, believe, and turn, and told you, you muſt turn from fin, or
burn in Hell ? And will you go from hearing on Earth, to howlings in
Hell? from the Light of the Goſpel to utter Darkneſs? with the
ſound of the voice of Mercy in your Ears? After a thouſand calls
to mind your Souls, to accept of Chriſt, and remedying Grace? Do
you mean to have the hotteſt place in that Infernal Lake? the heavi-
eſt load of Wrath in that Eternal Furnace? Read, and tremble when
you read. Matth. 11. 20, to 25.
9. This will be approved Wiſdom ere long by all the Sons of Men: Thoſe
that now do mock at Praying, and make a mock of Sinning, and de-
ride ſerious Godlineſs, ſhall quickly be of another mind ; ſhall con-
fefs and know that they were the wiſeſt Men, that in time prepared
for Eternity, and they were the Fools that ſpent their time in Sin and
Vanity. Some do ſay as much when they lye a dying, and wiſh, oh
that I had been convinced of this before my time had been ſo near an
end! before my glaſs had been ſo nigh out! Oh my Folly! Oh my Va-
nity ! that had Eternity to make preparation for, and yet of all the
time I had, I never ſpent one hour in hearty Prayer unto God to ſave
me from Everlaſting Torments. Wo is me! my ſtrength is almoſt
gone, my time is almoſt gone, and I in danger of Eternal Torments,
that never ſhall be paſt and gone ! or if they be blind or hardned on
their Death-beds, yet a moment after Death they ſhall be convinced
indeed, that it was worſe than madneſs to neglect Eternity. When
ſtept into the other World, ſhall be amazed and confounded, ſaying,
where am I now? what a place is this? what a ſtate is this? I heard
of ſuch a place before, but it is worſe than any Mans Tongue in time
could tell. What is time gone! this is not time. Here is no Sun to
meaſure it by its motion; here is no ſucceſſion of Night and Day.
Here is no turning of an Hour-glaſs, no ſtriking or telling of Clocks';
No Morning, Noon, and Evening: this is not time. I ſee nothing
like the things I ſaw in time. But a little while ago, I was among my
Friends on Earth: Did I ſay a little while ago? Alas, I am but lately
come, and this little while ſeems to me a Thouſand years: No
while
Serm. 28. its due Influence upon us in all we do?
IOIS
:
while in this place is little, and it will never be leſs, becauſe it doth
not go. Oh happy they that are in Eternity, but in another place
than I am in! they were wiſe indeed that have prevented their coming
hither, and are got into a place that is as light as this is dark : as
joyful, as this is forrowful: as full of eaſe, as this is of pain: and yet
this muſt laſt as long as that, and that makes this as bitter and dread-
ful, as that is pleaſant and delightful. Wiſe were they that did fore-
ſee while they were in time, but I like a blind Fool did not ſee before I
felt what I muſt endure for ever. I did not fee, but Death did draw
the Curtain, open the Door, and let me in to an Everlaſting State ;
but wo is me! it is of Miſery and Damnation. You are for being of
the mind of the moſt, and doing that which the Generality do approve;
take in but theſe words, firſt, or laſt, and then do fo: even that which
all firſt or laſt ſhall confeſs to be trueſt wiſdom; and the neglect of it,
folly and madneſs. God, Angels, good Men do all approve of this as
ſober Wiſdom; and the Devils cannot deny it, and all Damned Souls
in Hell, and all the Wicked upon Earth as faſt as they go down to
them, and feel what now they do not believe and fear, ſhall not deny
it, to be Wiſdom in them that eſcaped that, and got to a better place
in the Eternal World.
10. In Eternity there will be no mixture. In the other World there is
all pure Love, or all pure Wrath ; all Sweet, or all Bitter; without
all Pain, or without all Eafe; without all Miſery, or without all
Happineſs; not partly at Eaſe, and partly in Pain, partly Happy, and
partly Miſerable, but all the one, or the other. This Life is a middle
place betwixt Heaven and Hell, and here we partake of ſome good,
and ſome Evil: No Judgment on this ſide Hell upon the worſt of Men,
but there is ſome Mercy mixed with it, for it is Mercy they are yet on
this ſide Hell, and no Condition on this ſide Heaven, but there is fome
Evil mixed with it, for till we get to Heaven, we ſhall have ſin in us.
In Heaven all are good, in Hell all are bad; on Earth ſome good, but
more bad. In Hell Miſery, without mixture of Mercy, or of Hope ;
they have no Mercy, and that is bad; and they can hope for none,
and that is worfe; while they be in time, they are pityed; God
doth pity them, and Chriſt doth pity then, and good Men doth pity
them, their friends and Relations do pity them, pray for them, and
weep over them: but when time is paſt, all pity will be paſt, and they
in Miſery without pity to all Eternity. Rev. 14. 10. The ſame ſhall
drink of the Wine of the Wrath of God, which is poured out without mixture
into the cup of his indignation : and he shall be tormented with fire and brim.
ſtone in the preſence of the Holy Angels, and in the preſence of the Lamb.
11. and the ſmoak of their torment aſcendeth up for ever and ever, and they
bave no reft, day nor night- No! then for the Lords fake, for your
Souls fake, as upon my knees I beſeech you, if you have any dread of God,
any fear of Hell, any deſire of Heaven, any care whither you muſt
go, take no reſt night nor day in time, till you have ſecured your Ever-
Nnnnn 3
laſting
1016 How we should Eye Eternity, that it may have Serm. 28
Sin, and poft-
laſting happy ſtate, that you might have Everlaſting reſt, night and
Day in Eternity; or that you might paſs into that Eternity where it
is alwa'jes day and no night; and not into that, where it ſhall be al-
waies night and never day. Sirs ! what ſay ye? What are ye reſolved
upon ? to ſin ſtill, or to repent that ye have already ſinned, and by
the Grace of God to fin ſo no more?' To work in time, for things of
time, or in time to prepare for Eternity ? Will ye obey my meſſage,
or will ye not ? Speak in time, or I will not ſay, hold your peace for
ever, but repent in time, or ye ſhall cry and roar for ever. The time of
this Sermon is out, and the time of your Life will be quickly out, and I
am afraid I ſhall leave ſome of you as unfit for Eternity as I found you:
and my heart doth tremble, leaſt Death ſhould find you, as I ſhall leave
you, and the Juſtice of God, and the Devils of Hell ſhould find you as
Death ſhall leave you, and then vengeance ſhall never leave you, and
the Burning Flames, Tormenting Devils, and the Gnawing Worm
ſhall never leave you. Will ye then work it upon your Hearts that ye
came into Time, unfit to go into Eternity: that in time ye have made
your felves more unfit: that the only remedy is the Lord Jeſus Chriſt,
that in the fulneſs of time did dye, that Sinners might not be damned
for ever; that this Crucifyed Chriſt will not ſave you from Eternal
Miſery, nor take you to Eternal Glory, except ye do perform the
Conditions of the Gofpel, without which, his Death puts no Man in-
to an actual ſtate of Happineſs ; ye muſt Repert and be Converted, ye
muſt take him for your Saviour, and your Lord; ye muſt be Holy ſincere-
ly, Hate Sin univerſally, love Chrilt ſuperlatively, or elſe the Saviour
will not fave you; Mercy it felfwill not fave you from Everlaſting Miſe-
ry: Ye must perſevere in all this to the end of your time and then ye ſhall be
Happy in Eternity, to Eternity. Otherwiſe ye ſhall not give audience
Sirs, otherwiſe ye ſhall not be Happy. Happy! no ye ſhall be Miſerable.
If the loſs of God and Chriſt, and Heaven will make you Miſerable for
ever, ye ſhall be Miſerable for ever: If the pains of Hell, the company of
Devils, the ſtingings of Conſcience, the terrors of Darkneſs, total, final,
deſpair of having any end of your damned condition will make
ferable, ye ſhall be miſerable. Ifall that God can lay upon you, ifall that
Devils can torment you with, if all that Conſcience can for ever accufe
you for; if all that is in Hell can make you miſerable, except you re-
pent in time, and believe on Chriſt in time, and be fanctifyed in time,
ye ſhall be miſerable for ever. O my God! be thou my Witneſs of this
Doctrine. All ye that fear God, that hear me this day, bear me wit-
pels that I have publiſhed this in the Ears of all that hear me. Thou
ing with ſpeed to Eternal Miſery, bear the witneſs now, and at the
day of Judgnrent, that I told him what muſt be done upon him, in
him, and by him, if he would eſcape Eternal Torments. If he will not
hearken nor obey while he is in time; Conſcience, I beſpeak thy wit-
neſs againſt him, and that thou bring thy Accuſation againſt him, and
upbraid him to the Confuſion of his face, among all the Devils in
Hell
3
you mi
Serm. 28.
I017
its due Influence upon us in all we do?
Hell, and all that ſhall be damned with him, that he was told he could
not keep his ſins, and be kept out of that place when he dyed; he
could not reject Chriſt, and finally refuſe him, and be ſaved for ever.
Sinner! careſt thou not? wilt thou ſtill on? Good God! muſt we end
thus ? Muſt I come down without hopes of his Repenting ; and he dye
with fooliſh hopes of being laved, and after Death be caſt into that
Eternity where the Worm dyeth not, and the Fire is not quenched?
But in thoſe Endleſs Flames ſhall cry out and roar, oh curſed Caicif!
what did I mean all the while I was in time, to neglect preparation
for Eternity? Oh miſerable Wretch! this is a doleful, dreadful ſtate,
and ſtill the more, becauſe it is Eternal. Wo is me! that I cannot dye,
nor ceaſe to be! Oh that God would cut me off! Oh that Devils could
tear me into a Thouſand, Thouſand pieces; or that I could uſe ſuch
violence to my felf, that I might be no longer what I am, nor where I
am ! But alas ! I wiſh in vain, and all theſe deſires are in vain ; for
though the union of my Soul and Body in my Mothers Womb was lia-
ble to a diſſolution ; yet ſince this Body did ariſe out of the Boſom of
the Earth, and is reunited to its Soul, admits of no ſeparation for
ever ; and which ſtill is worſe, this Soul and Body now ſeparated
from God and Chriſt, and all that be above in that Bleſſed Eternity,
muſt Never, Never be admitted near unto them. Oh curſed be the
day that ever I was born! Curſed be that folly and madneſs that
brought me to this curſed place ! for here I lye under extremity of
pain, which if it were for an year or two, or many Millions, and then
end, would be in this reſpect exceeding heavy, becauſe it were to laſt
ſo long, but that then ſhould be no longer, would make it in the mean
while to be the lighter : but when Eternity is added to Extremity, no-
thing can be added to make me extremely, becauie in this extremity I
am eternally miſerable. Oh Eternity! Eternity! in my condition what
is more dreadful than Eternity? This Fire burns to all Eternity ; the
heavy ſtroaks of revenging Juſtice will be laid on me to all Eternity;
I am baniſhed from God and Happineſs to all Eternity. Oh Eternity!
Eternity! nothing cuts me to the heart, like the corroding thoughts of
this Eternity. I am an Object of the Wrath of God, of the contempt
of Angels, of the deriſion of Saints, of the mockings of Devils, and
curſed Fiends to all Eternity : I burn, but cannot be conſumed; I toſs
and rowl, and cannot reſt to all Eternity. Ob Eternity! Eternity!
thou art enough to break my heart, and make it dye, but that it can-
not break, nor dye to all Eternity. And if this ſhall be the doleful
Language, the direful Lamentations of Souls that went Chriſtleſs
out of time into Eternity, do ye while ye are in time Eye Eternity in
all you do, and get a Title to Eternal Happineſs, or elſe when ye are
in Eternity, ye ſhall remember that in time ye were fore-warned,
which warning becauſe ye did not take, ſhall be a vexation to your
Hearts to all Eternity.
SERM.
}
;
了
​:
}
1019
SERMON
XXIX.
A Diſcourſe of the right way of obtain-
ing, and maintaining COMMUNI
ON with GOD.
1
I have choſen this Text. My uſual courſe is to provide
Serm. 29.
LI
I
HE Subjeét I am to treat upon is Communion with God, how
to attain it, and how to maintain it, in as conſtant a courſe
as we may be capable of in this World: And for that end
matter for a Text, but in this Lecture I provide a Text
for the matter I am to treat upon; The Subject is high and copions,
much ſpoken of, but I fear not ſo well underſtood, and leſs experien-
ced; though the Subject mainly relates to Chriſtian Experience.
Before I come to the Subject, I ſhall ſpeak ſomething of the Text upon
which it is grounded.
The Author of this Epiſtle is St. John, John the Apoſtle, John the
Divine as he was anciently called ; and he writes this Epiſtle, (ſome
think) to the Believing Jews only, others think rather to the whole
Catholick Church; and the matter of the Epiſtle is partly to diſtinguiſh
the true and the falſe Chriſtian, and for that end layes down many lig.
nal Characters to diſtinguiſh, and partly to vindicate the Doctrine of
the Goſpel concerning Jeſus Chriſt the true Mesſiah, his Perſon, his Na-
00000
tures,
2
JOHN 1. 7.
But if we Walk in the light as be is in the light,
we have Fellowſhip one with another.
I320
A Diſcourſe of the right way of obtaining
Serm. 29
tures, and Salvation by him alone, from the many errors that were.
crept in by falſe Teachers and Seducers in his time; as Cerinthusa,
Ebion, &c. as he intimates in the 1 John 2. 26. Theſe things I ſpeak
concerning them that ſeduce you. He alſo vindicates the Holineſs of the
Chriſtian Profeſſion from the impure practices of the Nicolaitans; and
the Gnoſticks who began early to abuſe the true liberty of the Goſpel,
and to turn the Grace of God into wantonneſs. And laſtly he doth ear-
neſtly preſs them to the Chriſtian Love of one another, becauſe of the
Perſecutions he faw were coming upon the Church from the Roman
Empire, and the diviſions that would ariſe amongſt themſelves from
many falſe Brethren.
And hereupon to ſtrengthen their Faith and Profeſſion the more,
he ſhews forth the Goſpel in the beginning of this Epiſtle.
1. In the Antiquiry of it, That which was from the beginning, &c.
2. In the Certainty of it: as in the third verſe, That which we have
ſeen and heard, and our hands have handled of the word of Life, declare
me into you.
3. In the main Scope and End of it ; Theſe things have we written un-
to you, that ye may have Fellowſhip with us: with us the true Apoſtles of
Chriſt, and not go out from us; as he complains of ſome that did
in this Epiſtle : They went out from us, becauſe they were not of us: And
then tells them what their Fellowſhip was, "Truly our Fellowſhip is with
the Father, and with his Son, Jeſus Chrift. So that he propoſeth Fellow-
ſhip with God, and with Jeſus Chriſt, as the great ſcope and end of
the Goſpel; and he mentioneth Chriſt as well as God, becauſe all our
Fellowſhip with God is by Jeſus Chriſt. So that the Apoſtle doth
invite and perſwade the believing Jews to Fellowſhip with himſelf and
other Apoſtles in the Doctrine and Ordinances of the Goſpel diſpen-
ſed by them; or more generally the whole Catholick Church of God,
conſiſting both of believing Few and Gentile ; but all this was in order
to their haying Fellowſhip with God, and Jeſus Chrift.
***
4. He ſhews the way how to have this Fellowſhip with God; which :
he ſetteth down both Negatively, and Affirmatively.
1. Negatively in the ſixth verſe, If we ſay that we have Fellowſhip with
him, and walk in darkneſs, we lie, and do not ibe truth:
2. Affirmatively in the words of the Text? But if we walk in the
light as he is in the light, we have fellowſhip one witb another.
And this, the Apoſtle proves by an Argument taken from the Nature
of God in the fifth verſe, God is light, and in him is no darkneſs at all
and therefore they that would have Fellowſhip with him who is Light,
muſt walk in the Light; for what Communion hath light with darkneſs. But
by Light is not meant any viſible, material Light, either Natural or
Artificial, but a Light that is Divine, Spiritual, and Intellectual; For
though
Serm. 29.
102 I
and maintaining Communion with Ged.
though God expreſlèth himſelf to us by things Natural, when he is
call’d Light, or Life, &c. yet he is Ens tranſcendens , a tranſcen-
dent Being and it is a true rule, nothing can be predicated
univocally of God and the Creature; And he doth not ſay only of
God that he is in the Light, as verſe the ſeventh, Or that he dwelleth
in the Light, as the Apoſtle Paut elſewhere expreſleth it, But He is
Light. Light Eſſentially, Originally, Eternally ; Light it ſelf, and
in him he faith there is no darkneſs at all; He is a pure, ſimple, immixt,
and perfect Light: As we ſay of that which is perfect, it is plenum ſui,
full of it ſelf, without any mixture of the contrary.
Queſt. Why is God called Light without Darkneſs? And what is this
Light?
I Anſwer,
1. Wiſdom is Light, and Folly is Darkneſs.
2. Knowledge is Light, and Ignorance is Darkneſs.
3. Truth is Light, and Error is Darkneſs.
4. Holineſs is Light, and Sin and Wickedneſs are Darkneſs ; So that
when he ſaith that God is Light, he means that God is Wiſdom, without
mixture of Folly, Knowledge without Ignorance or Neſcience, Truth
without any Error, or any falfe Conceptions in his Eternal Mind; and
Holineſs without the leaſt mixture of Sin ; ſo that the way to have Fel-
lowſhip with God, is to walk in the Light, that is to ſay, to walk in
Wiſdom, and not as Fools; to walk according to Knowledge, and
not in Ignorance, to walk in the Truth, and not in Errour, to walk in
the way of Holineſs, and not of Sin and Wickedneſs. Now Light in
men, it is either Natural or Supernatural.
1. Natural, which is either the Light of the Body, which is the Eye,
Matth. 6. 26. Or
2. The Light of the Soul, which is the Light of Reaſon, and Na-
tural Conſcience; this we are to walk in according to the utmoſt
Sphere and extent thereof : But Supernatural Light, that ſhines from
Supernatural Revelation in the Scriptures, and the inlightning Spirit
of God in the Souls of Men, is the Light here meant in the Text, and
which Chriſtians ſhould walk in. Now this is the way to have Fellow-
ſhip and Communion with God, as the Text faith, If we walk in the
Light as he is in the Light, we have Fellowſhip one with another.
Now by one with another uit daanaw. Some ſay the Apoſtle means the
Saints to whom he writes, we and ye ſhall have Fellowſhip together,
we Apoſtles, and ye Believers. And the Vulgar Latine carries
it that way, and renders it ad invicem; But we muſt rather under-
ſtand that the Apoſtle here ſpeaks of the Fellowſhip that God hath
with his people, and they with him. And ſo Beza underſtands it,
mutuam habemus cum eo communionem. An Ancient Greek Manuſcript
hath in the Text Met' durš, with himn, that is, God and we ſhall have
Fellowſhip with one another. And the rather we are to underſtand it in
Ooooo 2
this
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A Diſcourſe of the right way wa
Serm. 29
of obtaining
this ſenſe; for the Apoſtle he is not ſpeaking here of the Communion
which the Saints have with one another, but of our Communion and
Fellowſhip with God, as in the ſixth verſe, If we ſay we have Fellow-
Ship with him and walk in darkneſs, we lie, and do not the truth: And then
he adds, but if we walk in the Light as he is in the Light, we baxve Fel-
lowflırp one with another.
I ſhall now proceed to ſpeak to the Subject it ſelf, and herein ſhall
diſcourſe of theſe four Generals.
1. Wliat this Communion with God is.
II. Give ſome Diſtinctions about it.
III. Shew how it is to be Attained and Maintained.
IV. Deduce fome Conſequences that follow from my whole Diſcourſe. .
concerning it; And then conclude with ſome practical Application.
I. General,
I. What this Commitrion with God is, The Word in the Greek
xorvavíc is from nośnes, which ſignifies common ; and ſo it imports fome-
thing that is common and mutual betwixt God and us, as Communi-
on among men imports ſomething mutual on each ſide, ſo that our
Communion with God, it is either Active or Paſſive: Active, in what
paſſeth from us to God, and Paſſive in what is Communicated from him
to us.
1. zitive on our part, which confifteth in the Divine Operations
of our Souls towards God, when the faculties of the Soul are tending
towards him, and terminated upon him; when the Mind is exerciſed in
the contemplation of him, the Will in chuling and embracing him,
when the Affections are fixt upon him, and Center in him, when by
our Deſires we purſue after him, by our Love we cleave to him, and
by Delight we acquieſce and folace our felves in him.
2. B'affive on Gods part, and ſo our Communion with God conſiſts
in our participation of him, and in his communicating himſelf to us;
and this Communication of God to us in our Communion with him, is
ſpecially in theſe three things, Light, L fe, and Love.
(1.) In Light, I mean the Light of Spiritual Knowledge and Un...
derſtanding, whereby we are inabled to diſcern Spiritual things Spiri-
tually ; This is called Gods ſhining into our Hearts by the Apoſtle,
2 Cor. 4.6. and ſeeing Light in Gods Light by the Pfalmiſt. Pfal. 36.
(2.) In Life, whereby we are made partakers of the Life of God,
though in a lower degree, and are no longer alienated from the Life of
God, as the Apoſtle declared the Gentiles to be : Eph. 4. And by this
Life of God we muſt underſtand, that which the Scripture calls San-
ctification; For Holyneſs is the Life of God in Man: For when Goth
Sanctifies a Man, he quickens the Soul that was dead in Sin, and makes
it partake of the Divine Life, or the Life of God; and which elfe-
where is called a partaking of the Divine Nature, 2 Pet. 1, 4. and a
renewing Man into the Image of God, Col. 3, 10,
(3.) in
*
:
Serm. 29.
1023
and maintaining Communion with God,
(3.) In Love ; God communicates his Love alſo in the ſenſe and
talt of it to the Soul, which the Apoſtle calls The Wedding abroad the
Love of God in the Heart. Rom. 5. So that in this Communion with
God, we have not only the Theory of his Love in our minds, but
ſome taſte and experience of it in our Hearts: And under this is coin-
prehended all that Peace, Joy and Confolation that ſprings out of this
to the Soul, and ariſing froin the Cominụnication of the fence of his
Love to us. The Apoſtle James expreſketh this Communion with God
in both the parts of it; James it. 8. when he ſaith, Draw nigh to
God, and he will draw nigh to you. And Chriſt expreſſeth them both al-
ſo in theſe words, John 14. 23. If a man love me, he will keep my
words, and my Father will love him, and we will come unto him and make our
abode with him. He expreſſeth the active part of Communion with God
by our loving him, and keeping his Cammandements; and the paſſive
part, by his own, and his Father's coming to us to make their abode
with us ; The Apoſtle John exprefleth them by our dwelling in God, and
Gods dwelling in us, i John s. 10. We dwell in God either by Faith in
him, whereby we make him the Object of our Trust, Confidence and
dependance ; or efpecially by our Love to him, as he there expreſieth
it, He that dwelleth in Love, dwe leth in God; And then Gods dwelling
in us is Communion with God in the other part of it, conſiſting in a
Communication of himſelf to us.
But this Communion with God we muſt think ſoberly of it : It is not
a transformation of the Soul of Man, into the Divine Ellence and
Being, as if Man was made God, ſwallowed up into him, and
loſt his own Exiſtence and Being in God; Neither is it a mixture of
Gois Peing, with the Being of the Creature, as Water and Wine
are canngled together, ſo that the Nature of them both is loſt in that
mixture. For it is not thus with Angels in Heaven, or the Glorifyed
Spiri's there, for they ſtill retain their own diftinct Nature and Being;
though they are in the Higheſt Communion with God. Neither is it
thus between the Humane and the Divine Nature of Chriſt, as if
theſe two were mingled together, and did loſe their proper and di-
ſtinct Natures, in each other, though the Humane and Divine Nature
of Chriſt have a moſt near Union and Cominunion with each other.
But this Comanmunion it is a Sacred and Mutual Intercourſe that is be.
tweeii God and his people, whereby they go forth and act in the
Divin exerciſe of their faculties towards him, and he comes forth in
the Coinmunication of himſelf in Light, Life, and Love to them.
.
II. 1 ext proceed to ſpeak of ſome Diſtirétions about Communion II. General,
with on
(1.) Communion with God may be conſidered either with reſpect:
to tits World, or the World to come ; the one is Imperfect, the
othc proti one is Mediate , the other Immediate the one is
Iner om aften interrupted, the other is conftarit, fixed; and uniform,
WIL
rruption for ever.
bu (2:45. This
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A Diſcourſe of the right way of obtalning
Serm. 29
(2.) This Communion with God hath higher and lower degrees
both in the Nether and Upper World; Both aniong the Saints here be-
low, and the Saints and Angels above : As there are Orders of An-
gels in Heaven, and ſome nearer to the Throne of God than others;
and receive higher Communications of God to them, ſo it is with the
Saints made perfect in that Heavenly State.
(3.) This Communion with God is either Internal, or External;
By Internal I mean that ſacred Intercourſe between God and the Soul,
which is managed only in the inward Man; And by External, I mean
this Communion with God managed in ſome External Ordinance of
his Worſhip in the Communion of Saints.
III. General. III. I next proceed to lhew how this Comniunion with God is at-
tained, and then maintained. I anſwer in General, It is attained only
in that way which God himſelf hath appointed thereunto. The
Heathen did aim at having Fellowſhip with their Gods, and therefore
they built them Temples to dwell in, Erected Oracles for them to ſpeak
to them by, and they built Altars to facrifice to them, and appointed
Prieſts to be their - Mediators, or asíteegol pirías, Miniſters of Friend-
ſhip between them and their Gods, they uſed ſeveral Charms to bring
their Gods to them, and keep them with them; they made uſe of
various Modes, and Rites of Worſhip which they thought beſt plea-
ſed their Gods, and whereby they might invite their favour to them,
and preſence with them ; Yea, they worſhipped ſeveral Creatures,
though not as Gods, but yet that in worſhipping them, they might
have ſome Communion with thoſe Gods that they thought did prelide
over thoſe Creatures they Worſhipt: as Vulcan over the Fire, Neptune
over the Sea, Ceres over the Fruits of the Earth, &c. But notwith-
ftanding theſe vain apprehenſions of the Heathen by ſuch means to
have Fellowſhip with their Gods, yet the Apoſtle ſays, they facrificed
to Devils, and not to God, and had Fellowſhip with Devils, i Cor.
10. 20. I would not faith he that ye ſhould have Fellowſhip with Devils.
But the ways of this Communion (as I ſaid) muſt be thoſe which
God himſelf hath appointed ; the principal whereof are Jeſus Chriſt
himſelf, and the Holy Spirit.
(1.) By Jeſus Chriſt, who was figured upon this account by Jacobs
Ladder that ſtood betwixt Heaven and Earth, as the Perfon wherein
Heaven and Earth are united ; God and Man have Communion with
each other, who was alſo figured by the Temple, whither the peo-
ple came up to meet, and have communion with God, and God with
them? And particularly by the Mercy Seat, where God promiſed to
meet his people, and commune with them; and therefore the Apoſtle
addeth here in the Text, Our Fellowſhip is with the Father, and with his
Son Jeſus Chriſt: for on our port, all our acceſs to God is by him.
Eph. 2. 18. Through him we both have an acceſs unto the Father.
(2.) All Gods approaches to us are alſo through him : All that Light,
Life, and Love; which God communicates to his people, is through
him alone. And we have this Communion through Chrift with God.
First,
Serm, 29.
1025
and maintaining Communion with God.
1
Firſt, By virtue of his Incarnation; He aſſumed our Nature into
Union and Communion with God, and ſo made way for our Per-
fons :
Secondly, By virtue of his Life he lived here in the World's conſi-
dered either in the Holy Example he hath left us to walk by, or the
Doctrine that he here preached; by both which he did guide and
lead Men in the right way to Fellowſhip with his Father.
Thirdly, By virtue of his Death, and making reconciliation for us
by his Blood; for if there had not been a Reconciliation, and an
agreement made between God and us, we could never have had com-
munion with him; How can two walk together if they be not agreed.
I. This Communion with God it is ſome lower entrance into the
Holyeſt of all in this world, and this is ſaid to be by the Blood of
Jeſus; as the Apoſtle ſpeaks, Heb. 10. 19.
Fourthly, By vertue of his Reſurrection, whereby Believers come to
be raiſed up to newneſs of Life, Rom. 6. 4. And it is only in this
New Life, that we have all our Communion with God; the Old Man
in us is not capable of it, nor the Powers of Nature, till they be re-
newed, raiſed, and quickned through the power of Chriſts Reſur-
rection.
Fifthly, By vertue alſo of his Aſcenſion into Heaven; from whence
deſcends upon Believers a Divine Influence and Power through Faith,
whereby they are carryed up above this Worlds and aſcend up to
Heaven, and into Communion with God; as the Apoſtle argues,
Col. 3. 1. If ye then be riſen with Chriſt, ſeek thoſe things which are
above, where.Chrift fitteth at the Right hand of God.
i
Sixthly, By virtue of his Interceſſion ; For this is one great thing that he
Intercedes for with his father in Heaven, that his People might have
Union and Communion with them; as appears by what Chriſt prays
for John 17. 21. in the behalf of his Diſciples, that they all may be one,
As thon Father art in me, and I in thee, that they may be one in us, and ſo
have Communion with us ; ſo that all theſe things I have ſpoken con-
cerning Chriſt, ye ſee tend to this great end, to bring up the Saints
of God into this Communion with him.
.
2. This Communion with God is alſo by the Spirit of God: as
the Apoſtle 2 Cor. 13. 13, 14. ſpeaks of the Communion of the Holy:
Ghoft; The Grace of the Lord Jeſus Chriſt, the Love of God, and the
Communion of the Holy Ghoft: The Grace of Chriſt, and the Love of
God are communicated by the Holy Ghoft$o that all our Fellow-
ſhip:
::
1026
A Diſccurfe of the right way of obtaining
Serm. 29
.
ſhip with the Father and the Son, are by the Spirit. Now the Spi-
rit doth effect this Communion with God
(1.) By Sanctifying our Hearts, and aſſimilating our Natures to
the Nature of God; for there can be no Communion where there is
no likeneſs of Nature. What Communion hath Light with Darkneſs,
or Fire with Water ? becauſe there is no fimilitude in their Natures
S;
As the Elements that have ſymbolical qualities, and ſome likeneſs in
their. Nature do eaſily pafs one into the other by a Natural tranſmuta-
tion. In this Communion with God, there muſt be ſome ſuitableneſs
and likeneſs between God and the Soul, and that enmity and contra-
riety: which is in our Natures to him, muſt be removed by the fancti-
fying operation of the Holy Spirit in us.
(2) By elevating, and raiſing the Soul above its Natural power
and reach. The Apoſtle diſtinguiſheth between the Soul and Spirit in
Man ; the Spirit is the ſuperior part of the Soul, and it is in the
Spirit that we have our Communion with God, who is a Spirit :
As the Union and Communion between the Soul and the Body in
Nature, is by the Superiour and moſt refined part of the Body, which
are the Vital, Natural, and Animal Spirits; ſo our Union and Com-
munion with God is by the Spirit the ſupreme part of the Soul, and
that elevated and raiſed by the Spirit of God above its own Natural
capacity or power.
Theſe are the principal wayes for Communion with God, but then there
are fabordinate wayes which are the Ordinances and Inſtitutions of
God for that end: For God hath in all ages been training up his peo-
ple to this, to have Communion with himſelf; and therefore he did
appoint Ordinances for that end under the Law; there were Sacrifices
and Altars and Solemn Feaſts appointed of God, eſpecially the Sabbath-
Day, and a Sanctuary erected, &c. and all for this end, that his Peo-
ple might therein draw nigh to him, and have Coinmunion with him.
And fo in the New Teſtament God hath his Ordinances alſo appointed
for this end; as Prayer, Hearing the Word, Singing of Pſalms, Baptifm,
and eſpecially the Lords Supper, which is therefore called the Commis-
nion, as that Ordinance wherein we have a more ſpecial Communion
with Chrift, and with God in him..!
Queft. But what is to be done more particularly on our part to ob-
tain it, and maintain it alſo.
Anfib. i. In general; weare to thefireits and pant after it as the moſt
beneficial and neceſſary thing in the World's Many have it not; be-
cauſe they deſire it not: They ſatisfie themſelves in their converſe with
things below, and the Communion they have with things ſenſible and
natural, and defire not this Communion with God!
#
Anfø. 2. You are to make it your ſcople and end in all the Ordi-
nances yon approach to, to have therdin Communion with God: Ma-
ny
Serm. 29.
1027
and maintaining Communion with God.
ny come to them out of cuſtome, fome out of curioſity, and others in
hypocriſie; and fo find not that Communion with God which elſe they
might obtain if they did make it their great ſcope and end. David
teſtifies his great longing that he had after the Sanctuary of God;
but it was for this end that he might there meet with God, and have
Communion with him; as he expreſſeth it in the Pfal. 27. 4. One
thing have I deſired of the Lord, to dwell in the Houſe of the Lord, that I
may ſee the Beauty of the Lord, and enquire in his Temple: And again,
Prál. 63. O God my God, early will I ſeek thee, my Soul thirſteth for thee,
that I may ſee thy Power and thy Glory as I have ſeen thee in thy Sanctuary,
which is in effect that he might there have Communion with God.
But to ſpeak to this more particularly.
1. If we would have Communion with God, we muſt keep up the
exerciſe of Faith in Chrift, for it is (as I ſaid) by him that we have all
our Communion with God; therefore Chriſt had his Name Immanuel
given to him, which fignifies God with us. Let Faith look upon God
as in Chriſt, and ſo we may behold him reconciled, we may behold
him coming down to us in our own Nature, we may behold him
upon a Throne of Grace, and as entred into a Covenant of Grace,
whereby we may with a greater freedome and boldneſs have acceſs
unto him, which is the active part of this Communion with God;
and through Faith in Chriſt, God alſo communicates himſelf by his
Spirit to his People in Light, Life, and Love, which is this Commu-
nion in the paſſive part of it. The Apoſtle 1 John 4. 15. faith to
this purpoſe, Whoſoever con feſſeth that Jeſus is the Son of God, God dwel-
leth in him, and he in God. This Confeſſion is an act of Faith, and if
it be not only from the Mouth, but from the Heart, it leadeth the
Soul into this Communion with God, expreſſed in our part, by our
dwelling in God, and on Gods part by his dwelling in us.
2. Keep up a dayly exerciſe of Repentance, that ſo no new Sin, nor the
Guilt of it in the Conſcience may hinder and interrupt our Com-
munion with God. For who can ſay his Heart is clean? He is pure
from ſin, and therefore there is need of dayly Repentance, that ſin
may not interrupt our Communion with God, which it will do,
if we abide impenitently under it. The Apoſtle ſpeaks in this
Chapter of Fellow-ſhip with God, and here in the Text, and after-
wards adds, If any man ſay he hath no fin, be deceiveth bimſelf : So that
this Communion with God may conſiſt with the Being of ſin, but
not with impenitence under it; and therefore adds, If we confeſs
our fin, he is faithful and juſt to forgive it; and we know that Con-
feſſion of Sin is one great part of Repentance; and when Sin is thus
confeſſed and forgiven, it need not hinder_our Fellowſhip with
God. The Apoſtle alſo mentioneth in my Text, Fellowſhip with
God, and the cleanſing of us from ſin by the Blood of Chriſt ;
both theſe are put together, ſo that to maintain this Fellowſhip with
God, we muſt be cleanſed from ſin, which is done meritoriouſly
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by the Blood of Chriſt, but on our part upon the Conditions of
Faith and Repentance.
3. Keep up a conſtant courſe of Prayer, and praiſing God. (1.) Prayer.
Prayer is a ſpecial Ordinance for Communion with God, and there-
fore ſo much commanded in Scripture. Pray without ceaſing, faith the
Apoſtle in one place, Pray all manner of Prayer in the Spirit, as he
ſpeaks in another place. For if it be not a Prayer in the Spirit, ac-
companied with Faith and fervour of Soul we may pray, and yet have
no Communion with God. Prayer is compared to incenſe, but it
doth not afcend to Heaven but in the Fire of Holy Affection kindled
by the Spirit. And Chriſt therefore propounded ſeveral Parables to
put men upon Fervency, Faith and Perſeverance in Prayer, which are
io well known, that I need not mention them. If the Soul draws
nigh to God in any Duty, it will be this; And ſo Gods drawing nigh
to the Soul is experienced to be much in this Duty of Prayer.
Chriſt himſelf had his Transfiguration from Heaven, and the Glory
of God ſhining forth upon him while he was praying, as you read,
Luk. 9. 29. And the experience of the Saints can much witneſs to
this, what viſits of Light and Love they have had, and transfiguring
views of Heavenly Glory in this Duty of Prayer. And then (2.) Keep
up a conſtant courſe of Praiſing God. Praiſe, it is the great Ordinance
of Heaven for Communion with God in a State of Perfection; and as we
are able to reach it in our preſent State, it will raiſe the Soul into
Communion with God. The Soul is in its higheſt Operations when
it is praiſing God, and the higher the Acts of the Soul are, the nearer
it doth approach to him who is the moſt High God.
4. Keep your ſelves pure ; Though by Purity, I mean not an abſo-
lute Purity, but watchfulneſs againſt all Sins and Temptations; Re-
ſifting every Sin, living in no ſin, and a continued endeavour to
mortifie all Sin in our felves : The Purer the Soul is, the fitter it is
for Communion with God. The promiſe of ſeeing God is by our Sa-
viour made to the pure in Heart; Matth. 5. 8. and with the pure,
God will ſhew himſelf pure, ſaith the Pſalmiſt, Pſal. 38. 26. And the
Apoſtle James ſpeaking concerning this Communion with God, James
8. which he expreſſeth by our drawing nigh to God, and his
drawing nigh to us adds this Exhortation, Cleanſe your hands
ye
Sinners, and purifie your Hearts ye double minded. And the Apoſtle
Paul ſpeaks to the Corinthians of the ſame thing, 2 Cor.6. 16, 17.
and thereupon adviſeth them to keep themſelves pure. What Com-
munion bath Light with Darkneſs, Righteouſneſs with Unrighteouſneſs, &c.
and therefore be you ſeparate, and touch no unclean things ſaith the Lord,
and I will dwell and walk in the midſt of you. Under the Law God ap-
pointed Porters to keep their Watch at the Doors of the Temple,
that nothing might enter in to defile that Temple, which was his
dwelling place. The Soul is to be Gods Temple for him to dwell in,
and
4.
Serm. 29.
1029
and maintaining Communion with God.
and therefore we ſhould watch againſt whatſoever may enter in to
defile our Souls, whereby we may be fitter dwellings for him, and
for Communion with him. And the Prieſts under the Law were com-
manded to purifie themſelves before they drew nigh to God in his
Temple ; Yea, and the People alſo before they came to the Paſſeover,
and thoſe ſolemn Feaſts wherein they did draw nigh to God, they
were to purifie and cleanſe themſelves. And the very Heathen before
they entred their Solenn Sacrifices would have their Cryer to proclaim
to the People d'716 Tois dizhoes, Holy things are for Holy Perſons. And they
would write this Inſcription over the Doors of their Temple, Nema
immundus huc ingreditor. Let no unclean Perſon enter in here. And
all their Luſtrations and waſhings they uſed to the Living, and their
purging Fires which they dream'd of for Souls after Death, and which
are ſtill kept up in the Holy Water, and Purgatory of the Romijh
Church do confirm the truth of this Notion, as that which is ingraf-
ted in the minds of all Men, that purity is required as neceſſary in
all our approaches to God, and Communion with him.
5. Let God be much in your Thoughts, and in the view of your
Mind; not only when you approach fome ſolemn Ordinance, but in the
whole courſe of your actions: when you go forth, and come in ;
when ye lie dowi), and riſe up. Let the Creatures you converſe
with, the ſeveral diſpenſations of Divine Providence towards you,
preſent God to your Thoughts, and the view of your Minds. For
how can Men that have ſeldom any Thoughts of God, maintain
any Communion with him. Our Communion with God is not
as it is with Creatures, in a ſenſible way, but it is by the inward
Thoughts and Exerciſe of the Mind; which therefore we ought to
be frequent in.
We ſhould with David, Pfal. 16.8. Set the Lord alwaies before our
face ; and not as he that he ſpeaks of, Pfal. 10. 4. of whom its ſaid,
God is not in all his thoughts. This is rather to live without God in
the World, than to live in Communion with him And theſe
Thoughts of God ſhould not be ſlight, and tranſient, but fixed and
ſerious, eſpecially at ſome times, which we ſhould more peculiarly
denote to Solemn Meditation. Meditation brings the Object nearer
to the Soul, and the Soul near to it, though locally diſtant; unites
the Soul to it, mixeth it ſelf with it, whereby it doth poſſeſs it, or
is poſſeſſed of it.
6. Practiſe Self-denyal, for he that abideth in himſelf, and liveth
in and to himſelf, liveth at a diſtance from God. God and Self are
as two Oppoſite Terms, we muſt forſake the one, if we would ap-
proach to the other. When Man firſt fell from God, he fell in
with himſelf, and therefore muſt forſake himſelf if he would return
to God, and have Communion with him.
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There is a twofold Self-denyal. One is Internal ; when we can de-
ny our felves in all high Thoughts of our felves, Confidence in our
felves, all ſelf-ends, ſelf-applauſe, felf-ſufficiency, and do even annihi-
late our felves; this is highly requiſite to our Communion with God.
Self is that Dagon that muſt fall before Gods Ark ; that Idol that muſt
be caſt out of the Temple of Mans Soul, that God may enter in, and
dwell there.
Then there is a Self-denyal that is external, which God fometimes
calls his people to in order to Communion with himſelf.
As to
forſake Father, Mother, Houſe, Land, Liberty, o^c. and all this in
order to the receiving the hundred fold in this Life, as our Saviour
hath promiſed, which they ſhall receive in this Communion with
God." An eminent inſtance of this we have in Galeacius Caracciolus,
who left his Countrey, Kindred, Eſtate, Honour, that he poſleit at
home, to enjoy Communion with God in the purer Ordinances of
the Reformed Church at Geneva; and being tempted by Gold and Sil-
ver to return, anſwered, His Money periſh with him that thinks all the
Gold and Silver in the World worth one days Communion with Jeſus Chriſt.
He found all that he had left an hundred fold in this Communion he.
had with God and Jeſus Chriſt.
6. Walk in Love. This I add, becauſe our Apoſtle doth ſo much
inſiſt upon it in this Epiſtle. Love is an Affection requiſite to all Com-
munion ; To Communion with Saints among themſelves, and to
Communion with God. For God is Love, and he that dwelleth in Love,
dwelleth in God, and God in him. 1 John 4. 16. And this mutual in-
dwelling is this Communion I am treating of.
The Philoſopher faith of Love, it doth transferr amantem in ama-
tum; it carries the Soul from home to live and dwell in the perſon or
thing beloved. It is vinculum Unienis, the band of Union; and all
Communion is founded in Union. And therefore where there is no
Love, how can there be Communion; and where Men do not walk in
Love, how can they walk in Communion with God. If Chriſtians
walk in Strife, Envy, Debates, Emulation, Contention, they will
not hereby be only hindred in their Communion with one another,
but with God alſo.
7. And Laſtly. Let the People of God walk in Fellowſhip with
one another : Let them be all united to ſome particular viſible
Church, where they may enjoy all thoſe Ordinances of Divine Wor-
ſhip which God hath inſtituted for Communion with himſelf: Be-
ſides the Catholick Church whereof Chriſt is the Supream Head and
Paſtor, there are particular Churches under the prælidency and care
of particular Paſtours, to ſome of which all profeſſed Chriſtians
ought to belong in order to their Communion with God, and one
another. But upon this third General I ſhall ſpeak ſomewhat fur-
ther in the Application.
IV. I Thall
Serm. 29.
1031
and maintaining Communion with God.
IV. I ſhall now come to the Fourth and laſt General I propofed to IV. General.
ſpeak to, and that is the Consequences or Confectaries that ariſe
from this whole Diſcourſe.
1. It follows hence that Communion with God is a very compre- Confect. 1.
henſive duty ; It comprehends much in it. It conſiſts not in one
ſingle Grace, or one ſingle Act of the Soul, or one ſingle Duty of
Religion, but it comprehends the Exerciſe of many Graces, reacheth
to manifold Duties of Religion, and confifteth of manifold Acts and
Operations of the Soul.
2. It is alſo a conſtant Duty, which we are to maintain in a con- Confect. 2..
ſtant courſe, and not only now and then at ſome folemn times, or
at ſome ſolemn Ordinance : Not as if we ought to do nothing elſe
but worſhip God, which is the Communion reſerved for Heaven, but
it is to be our dayly practiſe, and to ſet ſome time apart for it every
day, and as much as we can to carry this Communion with God
through the ſeveral Affairs, Conditions, and Actions of our Life.
Acquaint thy ſelf with God, faid Elihu to Job, chap. 22. v. 21. The
Heb. is, Accuſtome thy ſelf with God, which importeth ſome fre.
quent courſe of approaching to God, and converſe with him. And
when it is ſaid of Noah, and Enoch, that they walked with God: It
implies a conſtant courſe of Religion, and Communion with God.
And when the Apoſtle faith, Phil. 3. 20. our Converſation is in Heaven,
it implies more than the performance now and then ſome Religious
Worſhip, but ſome conſtant converſe with God, and the things of
Heaven, as Citizens of the ſame civil Body or Society have among
themſelves in their civil Commerce and Converſation with one ano-
ther ; as the Greek word there uſed doth import.
πολιτευμα.
..
3. No Creatures are capable of Communion with God, but Angels Confe&t. 3a
and Men. The Beaſts were not made for it, nor are capable of it,
not being rational, and intelligent Reings : This Communion with
God requires the exerciſe of Reaſon, and Underſtanding, and that in
the higheſt improvements of them. If we conſider it either in the
Active, or Paſſive part of it, the Beaſts are not capable of it.
Though God hath Communicated ſomething of himſelf to all his
Creatures, and as the Poet expreſſeth it, Jovis omnia plena, all things
are full of God, and his Infinite Being is in all Finite Beings; yet no
Creatures have communion with him, but Angels and Men: Other
Creatures have a Natural inſtinct or fagacity to preſerve and propa-
gate their reſpective Natures, or Beings, but have no ſenſe of their
Creator, no impreſſion of a Deity upon their Nature, nor no ratio-
nal faculties whereby they might be capable of Communion with God.
The Angels have communion with God in Heaven, they alwaies
behold the face of God, as our Saviour ſpeaks; So the Spirits of juſt men
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departed are with Chriſt; and in nearer Communion with God;
than when they dwelt in their Tabernacles of Fleſh. And the Saints
upon Earth alſo are not without it , though in a lower degree;
whereby the Church Militant hath Communion with the Church Tri-
umphant in this Communion that both have with God, Heb. 12.
which ſhews the excellency of rational Creatures above all others,
that they alone are capable of this high Employment, and Privi-
ledge.
Confect. 4.
4. The Supreme felicity of Angels and Men lies in Communion with
God: As they alone are capable of it, ſo their felicity conſiſteth in
it. God hath provided a good ſuitable to the Natures of all his Crea-
tures; in the enjoying of which is their chief happineſs; but the hap-
pineſs of rational and intelligent Creatures lies in himſelf. And there-
fore in their firſt Creation they were made happy in their Communi-
on with him.
And herein conſiſteth the chief miſery of fall’n Angels, and fall’n
Man; that they both fell from their Communion with God. The
Angels ſo fell, as never to be reſtored to it again: And man fo fell
alſo, as not to be able of himſelf to return to it.
But God hath pro-
vided a way for man by Chriſt to be brought back again to him,
which if he neglects or refuſeth, he will then be caſt into the ſame
hopeleſs Condition with the Devil and his Angels.
5. The higheſt improvement of the faculties of the Soul are to
Employ them in Communion with God. They are then in their
higheſt Operation upon the higheſt Object. Though they are Em-
ployed about things of this lower World, and ought ſo to be in their
proper bounds; yet theſe are not their higheſt Operations which they
are capable of. As the higheſt uſe that could be made of Beaſts under
the Law, was to make them Sacrifices to God; and when the Iſrae-
lites brought Gold, Silver, Purple, Scarlet, and precious Stones for
the uſe and ſervice of the Sanctuary, they devoted them to the
higheſt ſervice they were capable of. So when the faculties of the
Soul are made a Sanctuary to God, and employed in Communion
with him, they receive their higheſt improvement.
Confect, 5.
..
Laſtly, Communion with God is the Life of Religion : It is but a
dead thing without it. All Religion hath reſpect to a Deity, either
to confer Honour upon it, or to have Communion with it, eſpecially
the true Religion; without the former it finds no acceptance with
God, without the latter it is unprofitable to our felves, yea, we may
grow worfe under all our profeſion. What the Body is without the
Soul, and what the matter without the form, that is Religion, where
men find no Influence from Heaven upon their Hearts, and have no
Communion with God. I next proceed to the Application.
1. Take
Serm. 29.
1033
and maintaining Communion with God.
1. Take notice with an holy admiration of the condeſcending good- Ofe. I.
neſs of God; to admit any of the Sons of Men into fellowſhip with
himſelf. That there ſhould be fellowſhip where there is ſuch infinite
inequality, ſuch infinite diſtance, yea, with ſuch as had provok’t him,
and diſobliged him by their wilful departure from him.
To allume our Nature into Union and Communion with God was
great condeſcent ; and ſo it is to receive any of our perſons. Will
God indeed dwell on Earth faid Solomon, when he had built God an
Houſe for him to dwell in amongſt his people. For God to approach
in wayes of ſuch kindneſs to Men, as to communicate himſelf to
them as I ſaid before, and to admit men to make ſuch near approa-
ches to himſelf, both theſe manifeſt his great goodneſs.
Uſe. II,
II. Take notice wherein Chriſtianity excels Philoſophy, properly
ſo call'd. The one directs us the way to Communion with God,
which the other cannot do: Philoſophy ſpeaks nothing of the Media-
ter, the Man, Chriſt Jeſus, by whom alone we can draw nigh to God.
Philoſophy improves the Principles of meer Nature, but cannot confer
a new Nature ; doth not infuſe ſuch Principles as the Goſpel doth, to
lead men into Communion with God. Philoſophy, whether Natural,
or Moral, hath an excellency in it, in its proper Sphære, but yet falls
far ſhort of Chriſtianity, the Principles of the Goſpel, and the My-
ſteries of Faith, wherein Men are led to the true knowledge of God,
and fellowſhip with him.
III. This may be matter of Lamentation in this prophane and Apo- Oſe. III,
ſtate Age, that there is ſo little of this Communion with God to be
found among men. Some underſtand not what it is; fome defire it
not, nor ſeek after it ; ſome have loſt what once they had. And
ſome deride and Icoff at it as a fooliſh fancy, a dream, a deluſion of
ſome fanatick people.
Though ſome may pretend to it that have it not, yet God forbid
,
we ſhould deny it. The Apoſtle in the Text allerteth it, and the ex-
perience of real Chriſtians in all Ages bears witneſs to it. And if it
be not a fancy, but a real thing, I am ſure it is the moſt folemn and
important thing in the whole World.
Q. But why are there ſo few that attain it.
A. 1. Some are under an evil heart of unbelief, whereby they depart
from the living God. Heb. 3. 12. And what ſtands oppoſite to Commu-
nion with him more than departing from him?
2. Others walk in Hypocriſie, and have only External Communion
with the Church, and Ordinances of it, but for want of true Grace,
and
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Serm. 29
and ſincerity in their hearts have no real Communion with God.
3. Others walk in Pride, and God refifteth the proudy knoweth him
afar off, and all Communion with God is intercepted hereby.
4. Others are in ſuch friendſhip with the World, which as the Apo-
ſtlé faith, is Enmity againſt God; and where there is Enmity, there
can be no Communion.
5. Others are under the diſturbance of head-ſtrong Pallions, and
Communion with God, requires a quiet, ſerene, and fedate frame of
Spirit.
6. Others concern themſelves only about Diſputes and Controver-
ſies in Religion, and mind not that wherein the Life and Power of it
confifteth, which is Communion with God.
7. Others ſatisfie themſelves with notions and ſpeculations, with
fine Language, ſtrains of Rhetorick, well compiled forms of devoti-
on, and look no farther.
8. Others give way to wandring thoughts, and ſerve God with a
diſtracted mind, whereby their Hearts are carryed from God, even
while they are ſerving of him.
9. Others make Religion meer matter of Diſcourſe, pleaſe them-
ſelves to talk of it, and that's all.
10. And Laſtly, Others are fall'n into down right Atheiſm,
queſtion Gods very Being, and indeed are of no Religion at all, and
can have no Communion with the Deity which they doubt of, or
deny.
Now is not this to be lamented, for Men to have no Communion with
that God who gave them their Being ; that God, in whoſe favour
is their Life, that God, in whom is treaſured up the true felicity
of Man. God is a Fountain of Living water, a Spring of endleſs Plea-
fure, an Ocean of all Perfetion and Holineſs, but what is this to him
that hath no Communion with him ; and hath not a drop of all this
falling upon himſelf.
But in ſtead of this Communion with God, have not theſe Men
Fellowſhip with unrighteouſneſs, and the unfruitful works of dark-
neſs, which the Apoſtle forbids, Epb. 5. 11. Fellowſhip with the
Adulterer, or Adultereſs in Uncleanneſs, with the Swearer in Pro-
phane Oaths ; with the Unjuſt in Unrighteouſneſs, with the
deceiver in his frauds, the Lyer in falſe Speaking, the Drunkard il
riotous and intemperate Drinking, which Men call good Fellow
Tip
Serm. 29.
1035
and maintaining Communion with God.
ſhip, &c. And I could wiſh that the Fellowſhip that men call club-
bing at Taverns, and Coffee-houſes at unſeaſonable hours, whereby
the duties of their Families are neglected, were forborn at this day.
Certainly, a more circumſpect walking is required of us, eſpecially
ſuch as pretend to Religion in a day wherein God is viſiting the Na-
tion, and rebuking his own people for their Iniquities.
And many in ſtead of Fellowſhip with God, have Fellowſhip with
the Devil. I mean not ſo much, Witches, Sorcerers, or ſuch as
Confederate expreſly with him, but ſuch as do his Luſts, and carry on
his work in the World. What is the Devils great work? Is it not to
propagate Wickedneſs, to perſecute the Church, to obſtruct the Gof-
pel, to foment Diviſions, to corrupt the Truth with Error, and to
Tow Tares among the Wheat. And how many are there that have
Fellowſhip with the Devil in ſuch works as thoſe: But they little
think of the Fellowſhip they are in danger to have with him in his
Torments, who at preſent have this Fellowſhip with him in theſe
works of Wickedneſs.
IV. I ſhall next proceed to exhort men to ſeek after this Communi- vje. IV.
on with God.
And I ſhall firſt ſpeak to ſuch as are meer ſtrangers to it ; have
lived many years in the World, and in a Land where the Goſpel hath
been long preached, and yet know nothing of it.
1. Let me perſwade them that there is really ſuch a thing, and that
all that is ſpoken of it, is not meer canting, and vain pretence.
2. Let me perſwade them ſeriouſly to ſeek it, and to make it the
great work of their lives, and their great fcope and end in all Reli-
gion to attain unto it.
3. As the Goſpel invites ſinners to Chriſt, let them make haſte to
him, that in him they may have their peace made with God, and re-
ceive that Grace whereby they may be capable of Communion with
him.
4. Let them no longer walk in darkneſs: For if we ſay we have Fel-
lowſhip with him, and walk in darkneſs, we lie, and do not the truth, as
the Apoſtle ſpeaks in this Chapter. And here remember what I fpake
in the opening of the Text. Wiſdom is Light, and Folly is Darkneſs,
Knowledge is Light, and Ignorance is Darkneſs, Truth is Light, and
Error is Darkneſs, Holineſs is Light, and Sin and Wickedneſs are Dark-
nefs. Let Men then firſt walk wifely, and not as Fools. Wiſdom lyes
in chooſing to a Mans ſelf a good end, and in fitting means futa-
ble to that end, let Men do this: Wiſdom lies in preferring things
according to their true worth and value, let Men do fo. Wiſdom
lies in embracing of Seaſons, and redeeming of Time; let Men pra-
etiſe this; Wiſdom lies in looking to things in their End and iſſue,
and not only how they appear at the preſent, let Men do this alſo.
And fecondly I ſaid, Knowledge is Light, Ignorance is Darkneſs; Would
you then have Communion with God, you muſt not abide in Igno-
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Serm. 29
A Diſcourſe of the right way of obtaining
rance: but read the Scriptures, Enquire into the Myſteries of the
Goſpel, and know the way of coming to God, and Communion with
him by Chriſt Jeſus, and to an Everlaſting Communion with him in
Heaven.
And Thirdly, Truth is Light, and Error is Darkneſs ; Take heed
therefore of falſe Doctrines, eſpecially ſuch as may tend to the ob-
ſtructing this Communion with God. Take heed of Socinian Do-
ĉtrines in denying Chriſts ſatisfaction, the Trinity, and the Godhead
of Chriſt, c.
Take heed of Popiſh Doctrines, which tell you of other merits, be-
lides the merits of Chriſt, other ſatisfaction, other Mediation, and
other Headſhip of the Church beſides Jeſus Chriſt, &c. Take heed of
the Leaven of Quakeriſm, which ſets up the Light of Nature for
Chriſt, and caſt off the uſe of thoſe Ordinances which Chriſt hath ap-
pointed for our Communion with God.
Take heed of the old Pelagian Doctrines that ſet up the Power of
Nature, and are ſince revived under other Names, to the denyal or
neglect of that help of the Spirit which is neceſſary to our Commu-
nion with God.
And laſtly, I ſaid, Holineſs is Light, and Sin and Wickedneſs are
Darkneſs; He therefore that would have Communion with God, muſt
break off from his Sin, betake himſelf to a courle of Godlineſs, and
Holy walking with God. In the Apoſtles time roſe up a Sect of carnal
Profeſſors, who would talk high of Fellowſhip with God, and yet walk
after the Fleſh, and indulge their Luſts : Whom he is thought eſpecial-
ly to referr to in this Chapter, that they thus walking in Darkneſs,
cannot have Fellowſhip with that God who is Light.
The next branch of the Exhortation I direct to ſuch as are in the
practice and experience of this Communion with God.
1
Firſt, Maintain it in what Conſtancy you can. The fewer interrup-
tions are admitted therein, ſo much the better. Take heed of vio-
lent paſſions, take heed of diſtracting Cares, take heed of Diverſions
from Duties and Ordinances you ought to attend unto. Take heed of
the ſnares of bad Company, of the influence of bad Examples, of the
carnal Counſels of your own Hearts of any Complyances againſt your
Conſciences, of any doubts and diſputes in your Mind about the Fun-
damental Principles of all Religion, eſpecially that Chriſtian Religion
that you make profeſſion of. And watch over the Levity and inſtabi-
lity of your own minds, which of it ſelf alone may hinder our con-
ftancy in this duty. Yea, and the very lawful Affairs of our calling,
cſpecially if much incumbred, may interrupt us herein...
Secondly, Advance it to an higher degree ; That your Communion
with God may grow up into a greater intimacy, ſuch as the Church,
the Spowſe of Chriſt is repreſented to have in the Book of Canticles.
He, that can attain its let him attain it. In Jacob's Ladder which
Itood
Serm. 29.
1037
and maintaining Communion with God.
ſtood betwixt. Heaven and Earth, there were many rounds. In an
high Mountain there are ſeveral degrees of aſcent. At Mount Sinai,
the people ſtood at the bottom, ſome of the Prieſts, and the Seventy
Elders of Iſrael went up a little way, but Mofes was at the top.
Let us aſcend this Mount as high as we can, only know it is not
Mount Sinai, but Mount Sion we muſt aſcend to have Communion with
God.
And be not diſcouraged if you meet with ſome difficulties in your
aſcent through the Natural bent of your Hearts towards things be-
low, The ſweetneſs and advantage you will reap herein, will abun-
dantly recompence all the labour and endeavours after it.
And may not ſome eminent degree of Communion with God be ex-
pected of ſuch as do not only live in the times of the New Teſtament,
but have had a long ſtanding in the Church of God; that your growth
herein may in ſome meaſure be proportion'd to your time and ad-
vantages for it.
And that which fhould quicken you the more, is the preſent Com-
plexion of the times both at home and abroad. We know not what
dayes are coming, Mens Hearts are failing them for fear of what Evils
are coming upon the Earth; as our Saviour foretold, Matth. 24. now
nothing will ſo fortifie the Soul againſt an evil day, and an hour of
Temptation as this Communion with God. This will ſweeten a Pri-
ſon, ſweeten Poverty, ſweeten Baniſhment, ſweeten the
rows of Death.
This ſweetned the Martyrs ſufferings of old : that Fellowſhip they
had with God in thoſe ſufferings, wherein they had fellowſhip al-
fo with Chriſt in his Death.
Now let theſe things put you on to this great work: And be not
diſcouraged becauſe of the infinite diſtance betwixt God and us. He
is come down to us in our own Nature in Chriſt, that we may have
acceſs to him, and his terror not make us afraid. And hear what he
ſpeaks himſelf to our encouragement, Iſa. 57. Thus faith the bigb and
lofty one that inhabiteth Eternity, I dwell in the high and holy place with
bim alſo that is of a contrite Spirit, &c. The moſt high God thus hum-
bleth himſelf to men.
very for-
1
But God is inviſible, and how can I have. Communion with one
whom I ſee not.
Object
Anford
Its true, We cannot have a ſenſible Communion with Him, as Men
have with one another ; but Spirits that are inviſible, have converſe
together, as well as ſenſible Creatures. God is a Spirit, and the
Soul of Man is a Spirit, and ſo may be capeable of Communion with
that God who is a Spirit. Had not the Apoſtle Communion with
inviſible things, when he faith, We look not to the things which are ſeen,
büt to the things which are not ſeen? And doth not the Apoſtle Peter ſay,
Whom having not ſeen, you love : 1 Pet. 1. 8. And is noi Faith the Evin
Q.9999.2
dence
1033
A Diſcourſe of the right way of obtaining
Serm. 29
dence of things not ſeen? Heb. 11. 1. And though in himſelf he is inviſi-
ble, yet he made himſelf viſible in Chriſt, who is the Image of the
Inviſible God. Col. 1. 15.
Oje.
V. V. Having ſpoke of this Communion with God, I Thall add one
uſe about the Communion of Saints: We know it is one of the Ar-
ticles of our Creed: And that which the Apoſtle in this Chapter ex-
horts to ; Theſe things have we written to you, that ye may have Fellow-
ship with us : with us as Apoſtles, and with us as Believers. So that the
fellowſhip of Saints comprehends their fellowſhip with the Father, and
their fellowſhip with the Son, and their fellowſhip with the Apoſtles,
and from thence fellowſhip with one another.
All Saints and Churches that hold fellowſhip with theſe three,
ought to have fellowſhip among themſelves. To bring in new Do-
ctrines, or new Rules of Worſhip not delivered by the Apoſtles, is to
forſake Communion with the Apoſtles. The terms of Communion
laid by the Apoſtles for the Churches of Chriſt ought to be kept in-
violable in all Churches to the end of the World, and be the Founda-
tion of their Communion among themſelves. And for my part I can
hold Communion with any Church where theſe are maintained;
though there may be fome Circumſtantial differences either in Opini-
on or Practiſe ; eſpecially if they are not impoſed, as neceſſary. For
this hath made ſuch woful Diviſions in the Church, the making things
unneceſſary, and doubtful the neceſſary terms of Church-Communion.
Was the Church of Rome it ſelf the truly Ancient, Catholick, and
Apoftolick Church, as ſhe ſtiles her ſelf, I could have Communion
with it. They that leave the Apoſtles, ſhake the Foundation of the
Churches ſtability, and forſake the center of its Unity. The Lord
help us all to underſtand the way of Peace and Union in this miſerably
divided Age.
Uſe. VI.
Laſtly, And now from all that hath been ſaid, we may take a
proſpect of Heaven. Heaven is not a Turkiſh Paradiſe, it is Commu-
nion with God, that is, the very Heaven of Heaven, as the loſs of it is
the very Hell of Hell : And this makes Heaven not deſirable to the
Carnal Man, who hath no deſire after, or delight in Communion with
God; but it doth commend it the more to the Spiritual Man, that he
ihall then enjoy that in its higheſt perfection, which he hath been
purſuing, and had the fore-taſts of in this World.
܀
SER
905
Queſt
. What is the beſt way to prepare
to meet God in the way of his Judg-
ments or Mercies?
SERMON XXVIII.
1 John XII. 28. Beginning of the Verfe.
Father Glorify thy Name.
I
N this Chapter we find the Lord Jeſus under two very different
Exerciſes : in the one attended with much Solemnity, in the other
under great Perplexity : much Courted, much caft Down; high-
ly Honoured, and exceedingly Troubled ; and he beareth both,
with wonderful Equanimity. He is Feafted at Bethany V.1, 2. A-
nointed with Oyle of Spiknard very coftly, v. 3. Ridetb Tryumphantly
into Feruſalem, v. 12,13. &c. His Diſciples bleſs, and entertain him upon the
way with Hoſannas, V. 13. Matth. 21. 8, 9. Strangers deſire to ſee him
and give him their Acknowledgments, v. 20. And the
Multitude throng af-
ter him, V.12. And ftrow his way with Palm Brancbes, v. 13. But imme-
diately the Scene is changed. As our bleſſed Lord was not much affected
with theſe things ; fo contrary to all Expectation he enters upon a dif-
courſe of another Nature. The hour is come that tbe Son of Man ſhould v. 23.
be Glorified. Why ; Had he not been Glorifying throughout this Chapter ?
yea! But not comparably to what he here intends, q. d. my Feaſt, my
Tryumph, my applauſe; bear no Proportion tothe glory I am baſting to. Theſe
are but Duil, low Glories to what is at Hand, The hour is come ( i. e.) is
near, That the Son of Man ſhall be, &c. Glorified upon the Croſs, by Expi-
ating the Sins of his Élect; Glorified thereupon in Heaven at the right hand
of the Father.
Chriſt had his Eye upon an higher Glory which would redound to him
upon the Performing and Finiſhing our Redemption. And a true Chriſtian
frame, overlook's preſent Comforts and Honours from Men; and fixeth
mainly upon the Honour to be received from God in the way of Obedi-
ence, here, and hereafter.
Nor will our Lord Jeſus paſs over this Meditation till he have impro-
ved it.
Ааааааа
1. In
906
What is the beſt way to prepare to meet God
V. 24.
V. 25. 26.
V. 27.
legiming
1. Inferring thence the Fruitfulneſs of his Death. Verrily, Verrily, I lay
unto you, Except a Cern of Wheat fall into the Ground, and Dye, it abideth a
lone, but if it Dyo, it bringeth forth much Fruit, Alluding to the Propaga-
tion of his Church by his Death.
2. The Proportionable advantage of the Death of his Saints, for his
Sake, and Teſtimony : and the diſadvantage of forbearing and refuſing to
fuffer for his Name.
But paſſing thence to the conſideration of his Dreadful Agony, and
Pallion enſuing. His Thoughts are at a Stand, his Soul is Troubled; yea
the Extremity of his grief ſtopt his Mouth : fo Amazing, fo Aftoniſhing
was the Fore-light of his Sufferings.
At laſt Prayer breaks out. Father, Save me from this Hour : and is
prefertly Corrected. But for this cauſe came I to this Hour. q. d. I would
eſcape, but muſt not reſiſt thy Will. I'd ſave my ſelf,
I'd ſave my ſelf, yet not without
a Salvo to thy purpoſe and councel. I am in a Strait, between Nature
and Faith, between Fear and Subjection, between Death and Duty.
Firſt, Meer Troubleis no Sin. Chriſts Soul was Troibled e riport as Wa-
ter when it is Mudded, Jo. s. 4, 7. Not that thier was any mixture of
Sin in his Trouble: it was ſuch as might conſiſt with his pure unſpotted
Nature. If grief be not groundleſs, if not extravagant, no Sainted with
unbelief, or effected of diſobedience : 'tis but Natures Weakneſs,
Grace induceth no Stoical Stupidity: 'Tis no property of the Goſpel, to
make Men Senſleſs.
Secondly, Fear of Death, and
ſenſe of the Wrath of God, are of all things
meſt Perplexing. Now is my Soul Troubled. Now I am to conflict with the
Father's Anger,Mens Malice, and Death's Pains and Terrours : and now,
not my Fleſh only, but my Soul is Troubled.
Thirdly, Extream diſtreſs of Spirit is of an amazing Nature, Chriſt had
not the Freedom of Prayer. What shall I ſay ? and then what he did ſay,
was corrected, Matt. 26. 39, 42.
Fourthly, No Fxtremity can Ordinarily, or Mould really put an Holy Soul,
by the Plea of, or hope in his Relation to God, Chriſt calls God Fatber. My
God, my God, why haft thou forſaken me ? Matt. 27. 46.
Fifthly, Prayer muſt be ſuited to the Occaſion, Save me from the Hour, , &c.
A great Argument againſt moſt forms, is, that an Holy Soul cannot reliſh
them, nor can I ſee how God accepts them, becauſe they are impertinent,
or not full to the caſe.
Sixthly, In cur Extremitys, we may be importunate, muſt not be Peremptory,
with Gid in Prayer. Cur Saviour here Prayed not more Heartily, then
submiſſively, Matt. 26. 39.
Our Texris the Reſult of the Lords Wraſtling; both with his own Soul,
and with his Father.
Here is firſt Chriſts Prayer. Fæber, Gl rify thy Name. And the Fathers
Anſver in the next words:but I meddle not with that now.
- In the Text we have Two things, 1. The Compellation, Father. 2.
The Petition, Glorify. &c. 1. The Compellation Father. Prayer ought to
be
in the way of his Fudgments or Mercies ?
907
be Uſhered in with ſome Suitable Title of God, which is expreſſive of his
Supremacy, our Reverence of him, and Relation to him. All theſe ars
Couched in the Single word Fatber. Read, Matt. 6. 10. Malach. 1.6.
Rom. 8. 15.
1. This Title expreſſeth God's Authority, and Chirrt's Allegiance botti
owned by him in this little Word.
2. Relation. The Lords Petitioners muſt ask foas to aſſure themſelves
of Acceptation : which the Recognition of our Intereſt in God, as our 16
Read 14.63,
Father in Chriſt, is very proper to Effect. Hence the Rule of Prayer, en-
ters with Our Father. And it is moſt Suirable to the Spirit of the Goſpel,
that believers call God Father in Prayer, having the Spirit of the Son pou-
red out upon them to this End, Gal. 4.6.
2. The Petition Father, Glorify thy Name, q. d. Be thou rather Glori-
fied, then I Spared. If I dye, thy Glory will make amends for my Tora
ment and Death, where note,
1. His Submiſſion to the will of the Facher. He purs himſelf into his
Fathers hands, and Subjects himſelf to his pleaſure.
2. His deſign, the Fathers glory, Glorify thy Name. He doth not ſay ſimp
ly, let my Agony and Death come : but Glorify, &c. q.d. This being
the means of thy Glory, which thou haft fixt upon, here I am, do to nie
as ſeemeth good in thy Sight. Hence obſerve,
Firſt, The best way to quiet and compoſe our Spirits in time of diſtreſs, isthe
Prayer of Faith. Wraftle with God and you Conquer your own Tumul-
tuatings. 1. Sam. 1. 10, 11, 18.
Secondly, That Soul will be heard, who forgets or negle&ts himſelf in Cim-
pariſon, and Prayeth for the Accompliſhment of the Will, and Glory of God. So
doth Chriſt here, and God heard him, See. Heb. 5.7.
Thirdly, Our Exemption from ſuffering may ſometimes be inconſiſtent with
the Glory of God. Save me from this hour( faith Chriſt) but for this caufe came
I uxto this hour; Father Glorify thy Name. The Ground of the Point lyes in
his Correction of his firſt Petition.
Fourthly, The beſt and moſt Effe&tual means to prepare our felves to meet
God either in the way of Mercy or Fudgment, is to reſign our ſelves to the
Scveraign Will of God, to be diſpoſed of for bis Glory.
1. I ſhall prove the Doctrin.
2. Open the Nature of this reſigned Frame of Spirit.
3. Give fome Arguments, manifeſting that it is our Dury, eſpecially in
a Day of Diſtreſs.
4. Apply the whole.
Before I enter upon the firſt : I lay downthis Suppoſition, That believer
who is prepared for Amiction, is prepared for Salvation ; that the ſame
qualification fits for both theſe diſpenſations. I know fome are Veſſels of
Wrath fitted only for Dilruction, Ro. 9.22. If the Apoſtle did there Treat
of a Moral preparation, which I know he doth not, then we muſt Dif-
tinguiſh between Deſtruction and Affliction; and of the fitneſs of the Vef-
fels of Wrath for that, and Saints for this. But to decide this matter. Our
Ааааааа 2
Doctrine
90S
What is the beſt way to prepare to meet God
Doctrine and Queſtion, ſpeaks of an Holy, Gracious Preparation for
Sufferings, to bear them quietly and benificially,not ofa judicial Aptitude
for Ruin, much leſs an Eternal act of Preterition, which is the Apoftles
meaning there. This premiſed, I ſuppoſe, none will deny him who is ho-
lily qualified for Suffering : to be in a bleſſed readinefs for confortable
Diſpenſations and Providences.
Now that the above mentioned Reſignation to the will of God for his
Glory, Prepareth a Soul, both for Mercy or Judgment, Suffering, or De-
liverance, appeareth as follows.
1. In that we find Holy Men of Old, in this Spirit ready for either
Diſpenſation, Tribulation or Comfort, Adverſity or Proſperity.
Fob ſhall be our Firſt Infance, his Reſignation is notably expreſſed,
Chap. I. 21. Naked came I out of my Mothers Woumb, and Naked shall I
return Thither ; The Lord giveth and the Lord'taketh, Bleſſed bethe Name of
the Lord. The good Man upon the firſt guft of the Storm that beats Ter-
ribly upon him, falls down at the Feet of God, acknowledging his So-
veraignity, and Adoring bis Name. Well, in this Frame he met with great-
er, Tryals afterward, and how did he bear them, See, James 5. 11. Ye
have beard of the Patience of fab, and have ſeen the end of the Lord that the
Lord is very Pitiful
, and of tender Mer@yes. In this Spirit he bear Affliction
Patiently, and received Mercy Plentifully. God had two Deſignson Fob,
to Try, and Bleſs him; and Job's humble Spirit equally quallified him
for both. Take David for a Second Example. By Abfaloms Rebellion he
was brought to a great Strait, that muſt flye, to prevent the Surprize of
his Perſon. Now take notice of his Frame, 2. Sam.15.25,26. And the King
ſaid unto Zadack carry back the Ark of God'into the City: If I ſhall find fa-
Vour in the Eyes of the Lord, be will bring me again, and ſhew me both it and
bis Habitation. But if he ſay thus, I have no delight in thee, bebold bere I am,
let him do to me as ſeemeth good unto him. David was not without hopes of
being Reſored to his Throne, and yet he had fears of the Contrary : but
whether God would diſpoſe of him that way, or this; he Submits to his
Pleaſure, Reſigns himſelf to his Will. and this prepared him for Suffering,
and qualified him for Deliverance, Iſa. 41. 2. 'Tis ſaid that God call's
Abraham to his Foot.(i.e.) to an intire Subjection to his Will : He diſputed
nothing that God revealed, & refuſed nothing which he commanded, what
was this for? why! to fit him for great Tryalls & Mercies,Gen. I 2.1,2,3,4.
Cap.22.1,2,33---10---16,17,18.this was Pauls Frame, A&s 20.22,23, 24.
2. That Frame is moſt fit to meet the Lord in the way of Judgment or
Mercy which Chriſt choſe to ſuffer in, and foto enter into Glory. In the
Text this was his caſe, he was ſhortly to meet with two Contrary Dil-
penſations. He was to bear our Sin, and to Conflict with the Wrath of
God for it ; to Suffer the Violence of Hell, and the World, and to Dye
an accurſed Death, but with all immediately, he is to be Glorified at the
Right Hand of the Father. Both theſe he had in his Eye in this Chap. v. 23,
24. He expected a double Glory upon his Death : here, by the Propaga-
ein of the Goſpel, in Heaven, by the Exaltation of his humane Nature,
Chap..
ma
in the way of his Fudgments or Mercies :
909
Chap. 17. 15. and both theſe he looked for, Heb. 12.2. Well, how will he
prepare himſelf for Suffering and Glory ? even by lying at his Fachers
Foot in the Text. And now he can grapple with all his Enemys, and now
he can wait for his reward, Matt. 26. 39, 42, 44. 'Twas in this Spirit
that he went to meet his betrayer, 1.45, 46.' This all the Evangeliſts
mention for our Example. Certainly Chrift knew what was the belt
preparation, for Judgment or Mercy, and Choſe it for himfelf; and was
therein our Pattern.
3. Thats the beſt way to meet God in the way of his Judgments or
Mercies which himſelf preſcribeth, but a Religned humbled Spirit to his
Willand Pleaſure is commanded by himſelf to qualify us for fuch
Diſpenſations, 1 Pet. 5.6. Humble your felves therefore under the mighty
band of God, and be shall Exalt you ix due time. q. d. bear my Afflicting
hand, and you ſhall feel my Supporting Exalting hand.
4. That's the beſt Preparation for Mercy or Judgment which God
aimeth at in Afflicting, and Rewardeth in Delivering his People : and this
isaReſigned Frame, an Obedient, Submifs, Subdued Will to the Will of
God. If he afflict his Children, 'tis becauſe they are Froward, if he Cher-
riſh them cis for the Compliance with his Pleaſure, Esbram was Smitten
for his Stubborneſs, and Comforted for his Obedience, Jer. 31. 18, 19,
20. God hath no Contention with us,but our Crofneſs: becauſe our Wills
Thwart his, and our ways contradicts his; Firſt we refift his Command-
ing Will by Diſobedience and then his chaſtizing Will by Imparience, and
he in his Wiſdom and Love is reſolved to bring us to his Foot, Well! If we
Comply before hand when we ſee the Storm approaching, God's end is
Attained, and he either lay's down his Rod, or Mitigateth the Chaſtize-
ment, yea he will e're long Embrace and Comfort broken and humble
Ephraim. Indeed this Frame fuperfeed's Affliction : for Judgment upon
Saints are not to Deftroy, but Subdue them to their Fathers Will. And if
we meet our angry Father, in this Spirit ; he rnay Correct a little, but he
will certainly Comfort much.
5. Laſtly, a reſigned Soul meeteth God in the way of Judgments or
Mercies to great advantage. They are ſo far from doing hini harm, that:
they do good, therefore it muſt needs be a bleſſed Preparation for either...
Phyſick never works fo well as when the Body is antecedently prepared ::
nor is any Perfon fo certainly profited by Judgments or Mercies, as he
that is ready to entertain them. I know God can do an unprepared Soul
good by any Providence, but I am ſure none can come amiſs to ſuch as
be prepared. What then will prepare us to receive Chaſtizments Profi...
tably? The Apoſtle tells us, Be Subject to the Father of Spirits, and Live,
Heb. 12. 9. Comply with his Will, reſign yourſelves to his Pleaſure,
and whatever he doch ; will be a qnickning in proving Providence.
Qu. What is the Nature of this Reſignation to the Will of God for
his Glory ? Or wherein doth it conſiſt ?
Ans. I ſhall reply to this Quere, by laying down ſomething implya -
ed in it, and then ſpeak to the Proper Nature thereof. It im-
plies
+
910
What is the beſt way to prepare to meet God
plies many things, I ſhall Inſtance only in a few for Breviry's fake.
1. It ſuppoſeth a Lively exerciſe of Faith. For as no Unbeliever ever
did reſign himſelf freely to the Will of God: ſo no believer, if Faith be
not in Exerciſe, can do it. Yea, it muſt be an active Faith will enable als
to put our ſelves into the Hands of God (eſpecially in a Day of Afflicti-
on ) to deal with us according to his Pleaſure. I ſay, that Soul mutt
have a good Acquaintance with, and a blelled Confidence in him whom
he truſtech with his Life and All. Paul therefore tells us, in caſe of Suffer-
ing, he knew whom he had Truſted, 2 Tim. 1. 12. Therefore our Saviour
here, when he Referreth himſelf to God, exprelleth his Faith in that very
Reſignation. Father Glorify, &c. He believed God to be his Father, and
that his Father loved him, and now he is Satisfied that his Father diſpoſe
of bim, Pfal. 31. 14, 15. But I truſted in thee Lord, I ſaid thou art my God.
What then? my times are in thy Hands, q. d. 'cis not only thy Perogative
to diſpoſe of me and my Days, but I refer them Voluntarily to thee. He
put them into the bands of his God, and truſted them with him.
There be many. Perticulers that the Faith of a reſigned Soul is Ex-
erciſed in. As, That God is his God. Faith muſt have Intereſt in him whom
it Truſtech. Ifaac will Suffer his Father to Bind and Sacrifice bim, Why?
Abraham was his Father, and God who had given the command for it
was his God, Gen. 22. And it believes that all the will of God is Good.
Good in it ſelf and good for the reſigned Soul. A believer may know that
there may be Pain and Affliction in Suffering according to the Fathers
Pleaſure: but'tis withal aſſured, 'tis bis good pleaſure, Heb. 12. 10. And
ſuch a Soul believes, that it's God and Facher, is kind, loving and tender,
that he will not oppreſs, that he will not overwhelm. He believes that
God Glɔrifies not himſelf to the damage of his People ; but that his Glo-
ry and their Benifit are inſeparably Linkt together. Yea, it is in Chriſt, the
Redeemer of the Soul, putteth it ſelf into the Fathers Hands, and it ex.
peces Power and Strength from its God to bear the Sufferings and carry
through them. When Mofes forſook Egypt and his Intereſt there, and
choſe to Sutter Affliction with the People of God. He did this in Faith, Ey-
ing liim who is Invifible, Heb.12.24. dc. And David in the like caſe was
well Satisfied in the good will of God to him. 2 Sam. 15,25,26.Chap.25.5.
2. Conſequently, 'tis an high act of Love. He that loves bis Heavenly
Father will be diſpoſed of by him, but it muſt be above becoming the
glorious Objection, which it is fix, Matt. 22. 37. A Love that prefers liis
Will and Glory before all things elſe. A Love in Compariſon of which all
other Love is hatred, Luke 14. 26. A Conſtraining love, 2 Cor. 5. 13, 14.
Abrabam loved Ilaac well : why then did he offer him up at the Com-
mand of God ? O'twas becauſe he loved God better. This is the Love of
God, that we keep his Commandments, and none of his Commandments are
gruvous, i fo.s:3. What, no Command greivous ? Not Self-denial? not
bearing the Croſs! No! Thoſe Commands are not greivous, becauſe the
Soul loves God better then it ſelf. We have a great word, Rev. 12. II.
They luced not their Lives unto Death, why, becauſe their love of
Chriſt
2
in the way of his Judgments or Mercies ?
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IS
Chrift was ſtronger then Self-love, Rev. 14. 4. We Read
of fome that followed the Lamb where ever be went. Into Tribu-
lation of all ſorts they followed the Lamb, Why? Love conſtrained them,
Chriit therefore reſigned himſelf into the Fathers hands, for he loved his
Father. Love will lay the Soul at Gods Feet, Love will follow and Obey
the Fathers call in all things. Love will keep fredfaſtly in the way of the
Will of our beloved. It argues little Love to Chriſt, when we ſeek to e-
vade Suffering for his Name, by finding out Carnal Shifts. He that loves
the Father and Son is ( as to the main ) reſolved into their Will.
3. To come nearer to my Intendment. This reſignation of our Wills
to the pleaſure of God for his Glory, reſpect's Sufferings and Dutys Prin-
cipally. For there is no difficulty Ordinarily to comply with the good
Will of God in Diſtributing Mercy and Favour. But to have our Wills Re-
ſolved into his, in caſe of difficult Duty, and hard Sufferings, which Croſs
our corrupt Nature and preſs uponour Pamper'd Fleſh; is a great Work,
far above the Sphear, of an unregenerate Perſon, and a special Effect of
the Spirit of God, in and upon the Hearts of Saints, But becauſe our
Subject leads to conſider the matter, in caſe of Afflictions only : I ſhall
contine my Diſcourſe thereto, Only adding this by the way, that where
a Soul diſputech no Sufferings, it Submits to all Duty.s. If it. be reſign-
ed to the Will of the Lord in the one, 'tis Subjected to hinr in the other
alſo.
4. Therefore the Reſignation I ſpake of, conſiſts in ſeveral things.
1. in referring our ſelves to the Will of God in a Day of Tryal, in the
very things we fear. Our Lord Jeſus dreaded nothing like this Houir that
was coming upon him. It troubled and amazed, his very Soul, v.27. glad-
ly would he be faved from it, had it been conſiſtent with his Fathers Pur.
poſe and Honour : yer all this notwithſtanding he boweth li's Soul, and.
prayeth his Father to Glorify his Name, fo Matt. 26. 39, &c. His Soul.
trembled at the thoughts of the bitterneſs of that Cup; we find him not
Relucting at any foregoing Suffering, but this amaz'd him as Mark ex-
preſſeth yet lee his reſolve, nevertheleſs mot my Will, but thine be done.
Two things in times of Trouble we uſually ſtart at, yet a reſigned Soul.
will refer it ſelf therein to the Will of God.
1. The matter of the Tryal... Very oft we think we could be content:
to bear any. burden, but what Providence lays upon us : carrying it as if
God had pick’t out the very worſt of Pains, and Afictions for us. We'd:
bear Sickneſs if it pleaſed God, but cannot away with Death, we'd lay
down our. Lives at Gods Feet, but know not to be confined in a naſty
Goal. Let God. ſend any thing but Poverty, or Baniſhment,, or Slavery,
&c. The meaning of it is, we would Sutter according to our own Willj.
not Gods. For to corrupt Nature any Trouble is more Eligible, then what
Providence fixeth upon. Rachel could Die more quietly ( as ſhe ima-
gined) then endure the Afriction of Darrenneſs, Gen. 30.1. Though, poor
Woman, fhe found that firſt as hard a Task asche fecond, Chap. 35.18.
Was this Chriſts meaning when he prayed the Father to Glorify his
Name
wa
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What is the beſt way to prepare to meet God
its Submiſſion to the Fathers Will, ce
Name? doth he preſcribe the Suffring or cloſe with his Fathers Pleaſure ?
did Chriſt ſay any Cup Father, but this any Death, but this accurſed Crucifix-
tion. Nay, but if this Cup may not pals away, thy Will be done. O how far
arerwe from this Frame, when we Complain, our Lot is worſe then
any
Mans. We think God hath choſen the Smarteſt Rod in all the Bundle for
us. But where is our Reſignation all this while ?
2. The manner of the Tryal, this is uſually diſputed. Saul in his dif-
pare will Dye, but Scorns to be Slain by the uncircumciſed, 1 Sam.
31.
4. Abimeleck too, will Dye when he cannot help it, but not by the hand
of a Woman, Fudg. 9. 54. And we flatter our ſelves, as if we were will-
ing to Glorify God by our Death; only we would chuſe the way of
Dying. The meaning is, God ſhall be Glorified as we pleaſe, He ſhall
have the Honours but we'l prelcribe the manner. Indeed he owes us much
thanks for our kindneſs. Is this to Glorify God? No! He is not Glorified
but in the way of his Will.
2. This Frame carrieth in it a Reſolution of our Suffering, not only
into the Will of God,but his Glory alſo. O faith our bleſſed Lord, I'l Suffer
thy Wrath,and Mens Malice & Rage,and ſay thine be the Glory. I'l endure
the Shame, and thou ſhalt have the Houour. Father Glorify thy Name.
Chriſt ſtood not upon his own Credit, but the Fathers Glory, I Cor. 10.
31. Whether therefore ye Eat ir Drink, or whatever ye do, do all to the Glo-
ry of God. Ye, whether ye Live or Dye, Suffer or Proſper, do all, Suffer
all, for the Glory of God. A reſigned Soul counteth it worth his while to
bear any Affliction, fo God be Glorified. Our holy Lord here Ballanc't
the Glory of God againft his Sufferings; what a bleſſed Spirit was that of
the Baptift? 70. 3. 30. I mult decreaſe, but be mult increaſe, he began to
looſe his followers when Chriſt entred upon his Miniſtry: but inſtead of
grudging at it, or envying him; he's aboundantly Satisfied ; that his loſs
was his Lords gain. A reſigned Soul will be baſe in its own Eyes ; and
be content to be vile in Mens Sight alſo, fo God be Glorified. I know
nothing more contrary to the Spirit of the Goſpel, then Affectation of
Reputation to our felves: nor any thing more Chriſtian, then Zeal for,
and deſire of, the Glory of God, and our Lord Jeſus, 70. 5:44. Howy
can ye believe who receive Honour one of another? Chriſt aimed at his Fathers
Glory. Firſt, fo.17. 4. I have Glorified the upon Earth Here, both in do-
ing and Suffering we muſt deſign Gods Glory, our turn comes not to
have Glory cill we be in Heaven. Nay! We muſt not only aim at
Gods Glory in our Suffering, but be willing that he mannage our Suf-
ferings to that end. He always hath moſt Glory when he Orders the
whole affair. Chriſt doth not lay, Father Pl Glorify thy Name, but refers
himſelf unto the Father, do thon 0 Father Glorify thy Name. Our Suffer-
ings bring God no Glory, unleſs he order them, Heb. 10.7. Lol come to
do thy Wiù, there was nothing of the Will of Chriſt in the caſe, further then
of God, and deſire him to work out his own Glory in and by us.
2. We muſt alſo be willing that he make what Glory, for himſelf, he
pleaſeth
..
in the way of his Fudgments or Mercies :
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pleafeth of us and by us. Some think from Rev. 11. 7. The Witnelies
would have finiſhit their Teſtimony too foon, and laid aſide the Sackclothi
and Afhés before the time. What know we, when God hath got Glory
enough by our Sufferings ? Nay let's be content to bear as long and as
much as he thinketh fit, to be ſure we cannot Glorify him too much. Lec
him Carve for himſelf; when his Name hath had Glory enough by us,
himſelf will eaſe us. Did Chriſt hang back after his Agony in the Garden?
No! but thence he went to meet his apprehenders, thence to the Chief
Prieſt, thence to Herod, and thence to Pilate again, then to the
place of Execution, then to the Croſs, then to the Grave. He Suffered as
long and as much as it was his Fathers Pleaſure. His Prayer in the Text,
fixeth no meaſure nor Time, but leaveth the Stint to the Will of God.
Holy Fob, bare his ſeveral Amictions Patiently, not one but all till God
had done. Paul profeſſeth that he was not only ready to be Beund, but Dye,
for the Name of Jefus, AS 21. 13. And none of theſe things move me faith
he, Chap. 20. 14. If when God hath Glorified himſelf by my Bonds, he
thinks fit to get him Honour by my Death ; ISubmit. This ſhould check
our impatience and wearineſs in a Suffering Day, how can we ſay,
Father Glorify thy Name, when we would Stint him in the degree, and
time of our Sufferings ?
3. This Frame, Submits the Seaſon when we ſhall Suffer, to the Fa-
thers wife Determination. This was the diſmalleſt hour that ever Chriſt
law: the Hour and Power of Darkneſs : when Hell and the World ſeemed Luke 22. 53,
to have all poſſible Advantages againſt the Lord. And doch he ſay Father
fare me from this Howr? yea ! but he corrects himſelf, and with reſpect
to that Hour puts up his requeſt to the Father in the Text, Father Glori-
fy, &c.
Heis ſo far from contending about the Seaſon, that he came deſignedly
to Jeruſalem at that time to Suffer, fo. 12. 9, 10.
But we are apt to Reluct in this caſe. O Lord deliver us from this
and that Hour, and Glorify thy ſelf any time elfe. Some think Hezekiah
was loath to Dye, Iſa. 38. 23. Becanſe he was in the midſt of his Refor-
mation, and the work unfiniſht. He might poſlibly think it more for Gods
Glory to live then, than Dye. Let me out live this Sickneſs, eſcape this
Perſecution, avoyd this Judgment ? and Father Glorify thy ſelf ever af-
ter, is our Language. But wher's Reſignation to the Will of God all this
while? One would think, the Patriarks died very unfeaſonable,Heb.11.4.
When they expected the fulfilling of Proiniſes,bur however they died Con-
tentëdly. Many of us would gladly be fpard, to ſee the Refurrection of
the Memeſſes the fall of Antichrift, the return of the Jews, and the Deſcen-
fion of the New Jeruſalem, and then they think they could ſay with
Simeon, Luke 2, 29, 30. Lord now let thy Servant depart itt Peace, &c.
Theſe deſires are good, ifattended with Submiſſion to the Will of God,
otherwiſe Rebellious.
14 Tlough Nature fhrinke, our Souls be perpext, our Thoughts dif-
rünlyd fopfeap of the lour Approaching, yer our Wilts muſt be Religned,
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:-
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What is the beſt way to prepare to meet God
Pfal. 39.9.
our Reaſoning ſilence, onr Pallions Refilted, and all Submitted to the
Will of God. The Lord Jeſus was now ſtrangely Perplext, fear and a-
inazment ſtopt his Mouth for a while? yet as ſoon as he can Recollect
himſelf, this is the Language both of Heart and Lips. Father Glorify thy
Name. It may be we have Plauſible Arguments againit Drinking the Cup,
as our Weakneſs, our Fear, and poflibly, that to eſcape would be more for
Levit. 10.3. Gods Glory, that 'tisan hard caſe, that we are not Ready, &c. Well? but if
we would have God Glorify himſelf, Reaſon muſt be filent, and only
Faith ſpeak, as Chriſt doth in the Text, and Matt. 26. 39, &c.
5. This Reſignation is not only a Thought, but a Deliberate deſire.
'Tis Christs requeſt to God? Nay! he begs more Hartily that the Father
Glorify himſelf, then that he ſhould be ſaved from that Hour. Chriſti-
ans may now and then uſe ſuch an Expreſſion, by way of Ejacula-
tion; as a ſhort Prayer, the reſult of ſome cloſe Spiritual reaſoning in
our Souls, but can we ſettle our deſire this way?. can we ſay in time of
Plague, Perſecution, or other Diſtreſs, Father Glorify, &c. The Lord
Jeſiis knowing how much it conduced to the Fathers Glory, doth not on-
ly deſire to Suffer ; but deſires it earneſtly and paſſionately, Luke 12. 50.
I have a Baptiſm'to be Baptized with, and how am I ſtraitned, till it be ac-
compliſht. His Heart was bent, Bent to Glorify his Father, he was there-
fore Angry with Peter for diſwading, Matt. 16. 22, 23. He ſpaks; with
an Holy Paſſionateneſs and Indignation, fo. 18. 11. The Cạp that my Fa-
ther putteth into my Hands, Shall I not Drink it? And this is recorded for
our Imitation, Acts 21. 13. What mean you to Weep, and breake my Heart,
I am ready,&c. was Paul's Spirit. The Name and Glory of the Lord Jeſus,
are concerned in my Sufferings, and I will Suffer his Will. We ſhould en-
deavour not ony to be Content, but deſirous of Suffering, when it is for
the Glory of God..
6. Laſtly. This is Chriſts laſt and Final Reſolve, he was at firſt Re-
luctant, but now he fixeth, and Changed not till Death. Ah! many of
us may ſay now and then, Father Glorify thy Name, but our Spirit
alters, Our goodneſs is as a Morning Cloud, early dew, that foon Vaniſheth,
Hof. 13. 3. O buta reſigned Soul makes it his abiding Reſolve.
3. The next General is to Alledg fome grounds on which this Reſigna-
tion is Built, and reaſons for it.
1. We cannot preſcribe how God ſhould be Glorified, therefore 'ris
fit webe Reſigned. How have Men befooled themſelves and diſhonoured
God in the caſe of Worthip? They'l invent and preſcribe Forms and
Modes, when they have no ground to believe he'l accept them. No
thing pleaſeth God but his own Will
. Even in the caſe in hand we muſt
not diſpoſe of our Selves, and Suffer how, and when, and where, and by
whom we pleaſe; for this would rather diſhonour then Credit the cauſe
of God; becauſe it wholy depend's upon his Pleaſure. He hath laid the
Whole Platform and contrivance thereof in his own Councels and pur.
poſe : and therein all the ſeveral Spirits of the Myſtery anſwer, and add
Beauty to each other. Now any thing of our Will, would deform the
reft,
in the way of his Judgments or Mercies ?
915
reit,and take off from that Divine Symmatry and Concord which render
all, becomming the Wiſdom, Holineſs, Power, and Soveraign Grace
of God. And why do we not as well teach him? how he ſhould Govern
the World, as how he ſhould diſpoſe of us! would it be for Gods Hon-
our, if we ſhould direct when it ſhould Rain, and when Shine, when there
ſhould be a Storm, and when a Calm? Hethat underſtands not the whole
Councel of God, cannot direct any Fragment thereof, who hath known
the Mind of the Lord and who hath been his Councellor? Rom.11. 34. Nay
is it not moſt diſhonourable, that his Creatures ſhould adviſe him ? that
duſt and aſhes ſhould correct his Will,Iſa.45.9,10. The way of Gods Glo-
ry, is the way of his Pleaſure, Rev. 4. 11. Into which, unleſs we reſolve
our ſelves, we obſtruct his Honour.
2. Becauſe Gods Glory is moft Valuable ; Chriſt ſtood not upon his
Life, in Compariſon of his Fathers Glory, what then is our Life, or Eale
or Credit, to be laid in the bottom with it? Better the World Periſh, then
God not be Glorified ?It was made for his Pleaſure, Rev. 4. 11. for that
end is it continued, and if it be diſſolved, that will be the deſign, ſee how
magnificently the Prophet speaks of God, Iſa. 40. 15, 16, 17. And ſhall
nothing, fhall we ſtand between him and his Glory? Methinks we
ſhould Tremble at our unwillingneſs to Suffer according to his Will,
conſidering how it Eclipſes his Glory? Hofhua was more Solicitous for
Gods Name, than his own Life, or all the Camp of Iſrael, Jof. 7.9.
3. Becauſe Chriſt hath fhew'd us the way in this molt difficult caſe.
Learn of me (faith he ) for I am Meek and Lowly, Matt. 11. 29. Wherein
did he expreſs his Meekneſs, ſee Ifa. 5: 3, 7. He neither refuſed nor mur-
mured, complained, nor refifted. Hebehaved himſelf moſt Submiſly and
Obediently. Now learn of him : lay down Paſſion, and tumult in a Suf-
fering day, and lye at the feet of your Father, what did the Lord Submit,
and may the ſervant Rebel? Nay, the Diſciple is not above his Maſter, nor
the Servant as his Lord, &c. Matt. 10. 24. 'Tis enough to be like him. Eli-
ab was content to Dye if God pleaſed, why? Iam not better then my Fa-
ther, 1 Kings 19.4. Did the example of the Patriarcks move him? Be-
bold a greater then the Patriarks is here.
4. Becauſe God hath had his Will and Glorified his Name hitherto : ſo
he faith immediately after our Text.
And muſt Providence be put out of its Courſe for us ! did not God
Glorify himſelf upon,and by all our Predeceflors in all Ages? The greateſt,
the holyeſt of them, gave way to the Courſe of his Will
, they were lick,
impriſon'd, poor,ſtrangers, Perfecuted and Slain, when, by whom, and as
he pleaſed ; and what are we, a fooliſh Generation, arifen in this laſt and
worſt Age; that we ſhould reluct, or murniur, or tumultuate, or be
angry or impatient? 70.5.17.My Father worketh hitherto, &c. He had not
been impeded in his Providential will to that day ; nor is he yet. And is
it fic he ſhould alter his courſe for us, now at laſt? This is the Fathers
own Argument.
5. Becauſe do what we can, he will Glorify his Name, ſo himſelf faith
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in
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What is the beſt way to prepare to meet God
De
in the words following, I will Glorify it again. Friends, 'tis fit we conſider
this matter, when God call's to Suttering, this is the Language of non-
ſubmillion : We will not be perſecuted,we will not be Impriſoned,&c. but what
faith God, I will, &c. Yea, he will do it in ſpite of us.
He did not ask our Leave to make us, nor will he, to diſpoſe of us.
Nin-reſignation imply's a double Contradition.
1. To God, I will do all My Will, my Councel ſhall ſtand in his reſolve.
Iſa. 46. 10. No faith an unreſigned Soul, I will not, I cannot bear it, it muft
not be, at leaſt for this once. Vain man !what would become of the World,
yea of the Church ; if Gods Will were not fixt, Zach. 6. 1. The providen-
ces of God are repreſented by Chariots : fome Red,importing War, fome
Black, expreſſing Famine, fome Grizied & Bay, ſignifiing Vanity of difpen-
fations, others -White, denoting Peace and Comfort. Well, all this proceeds
from two Mountains of Braſs, denoting the irreverſible Councels of God.
Go to then vain Man, if thou will not bear War, or Famine, &c. ſtop
the Chariots, ſtay their career if thou canſt ; or lead them out of their
Hay, but know thou muſt firſt remove the Mountains of Brafs, and
change Gods Erernal unalterable Councells. Pray is it not better to Sub-
mit willingly, then ſtruggle in vain ? Take heed leaſt the more thou ſtri-
veſt, thou bethe inore intangled, Ifa. 51. 20. Never was any thing got
by Reſiſtance, of the Will of God, fave Blows.
2. To our felves, and this is as abſurd, as the other is Vain and A-
theiſtical. Have we Prayed allour Days that the Will of God be done?
If we have not, we are Strangers to Prayer, Matt. 6. 10. If we lrave then
by refuſing to Submit to the Will of God in Suffering times, we contra-
dict our felves. Now what an abſurdity is it to deſire God to do his Will,
and refuſe to ſubmit when he brings his good Pleaſure upon us? Is this
fair dealing, doth it become reaſonable Creatures, or Chriſtians, may we
ſay, and unſay, deſire, and deny, the ſame things?
Obj.But we did not think of Suffering, when we put up that Petition?
Anſ. And do we Pray we know not,or regard not what ? is this to pray
in Faith? Is it an Affront to God to vent a Prayer to him, without con-
lidering the ſenſe or meaning of it?
Obj. We were of that Mind then, but fear of Suffering hiach altered
our Judgments.
Anſ. And muſt God change his Will, as oft as we vary ours?
This were to make him rnoré chångeable than our félves, for whereas
we only alter our minds as we think fit, we would have God change as
we pleaſe, and ſo make our Wills, the rule of His.
Eeſides what we pray Diliberately we ought to reſolve for ever, or
elſe our Praying is Lightneſs. To which let me add ; that when Chriſt
gare that directory of Prayer, he left it as a ſtanding Rule never to be
varved.
6. Becauſe God is our Father, therefore we muſt acquieſs in his Plea-
fure. This is our Lords Argument Conchit in the Text. Father Glorify tby
Nam?, q. d. I Şubmit to my Fathers Will, jub. 17.11. The C#p thar
my
in the way of his Judgments or Mercies ai
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my Father giveth me, ſhall I not Drink it? Is it becoming our Relation to
withſtand our Fathers Will and Glory? Would you take it well, if your
Children ſhould Rebel, and refuſe your Correction ? And how do you
think your Heavenly Father will take your Reliſtance againſt his ? Poor
Worms that we are, there's no Proportion between their Diſobedience to
us, and ours to God. When Saul, though a King, Rebelled againſt the
Command of God, 'tis compared to the Sin of Witchcraft, 1 Sam. 15. 23.
See how ſtrickt the Law was in this caſe upon Rebellious Children, Deut.
21. 18, 19, 20, 21. What then ſhall otir Father do to us, when we refuſe
his Correction ? To inforce this Argument, confider, we artiſt Submit to
our Farhers Will. For,
1. He gave us our Deing, Lives, and all we have, and ſhall lie not
diſpoſe them ? may he not do what he will with his own, Matt. 20, 15.
can we, or any thing we injoy, be better improved then for our Fathers
Glory. Of him, and from him, and to him, are all things; to him be Glity,
&C Rom. 11. 36.
2. Our Father is our Superiour, 'tis fit therefore we be reſigned to his
Will, Exod. 20. 12. Honour tby Father and thy Morber. How much more
our Heavenly Father, Heb. 12, 9. See Davids Spirit in the caſe, Pfal. 131.
12. q. d. l'l keep within my own Sphear, I'I not ſtretch beyond my line,
in preſcribing to God,but Submit to his Willjas a weaned Cbild taken from
its dear Breafts; intimating,he'd Weah bimſelf from what ever God diipo-
fed from him. How patiently did Ifaac permit himſelfto be bound and
Sacrificed by Abraham, Gen. 22.9. And yet he was of Age and Strength
Şufficient to have ſtrugled for his Life, being Twenty five years old. But
that holy young man abhorred the thoughts of ftriving with his Father.
And ſhall not we reſign our ſelves to our God and Father in Jefiis.
Chriſt.
3. Our Father is Wifer then we, therefore we ſhould reſt in his Plea-
fure, ſhall we who are but of Yesterday and know nothing , contradict
the wiſe diſpoſal of the Ancient of days, the only wiſe God? my Father
( faith Iſaac, ) heres the Word and the Fire, but wheres the Lamb? O faith:
Abraham, God fhall Frovide himſelf a Burnt-offering, Gen. 22. 7, 8. He
declares not his deſign, but Ifaac is to confident of his Fathers Wiſdom,
that he replied ro more. It becomes the Children of God to eſteem their
Fathers Will moſt Sacred. Nay, but O Man who art thcs that replieſt againft
God, Rom. 9. 20. What though we ſee not how our Suiſerings can Con-
duce to our Fathers Glory? Remember, bis thoughts are not as our thoughts,
- 4. We may well reſign our ſelves to the Will of our Father, for to be
fure as ſuch he'l be tender of uis Heb. 12. 5,6.&c. we indeed may Judg
our Afflictions dreadful, and inſupportable, but our Father knows what
we can bear, and how he'l carry us through Comfortably. He'l not
break the bruiſed Reed, nar, &c. Matt. This is the reaſon why he Mannag--
eth the Corrections of his Children, that they may 110t be oppreit, Read,
1a. 49. 14, 15, 16.
Qbij
&c.Ija. 55.
918
What is the beſt way to prepare to meet God
**
:
Obj. This is an hard ſaying who can hear it. Anſ. 1. 'Tis hard to
untamed, wanton, Proud Nature, to make the Willof God our Rule,
and deny our own Wills, but then how hard will Suffering be without it?
An unreſign?d Soul in a day of Affliction is like a wild Bull in a Net full of
the Fury of the Lord, and the troubled Sea that cannot reſt, but caftet)
forth Mire and Dirt.
2. But it is eaſie to a gratious Soul, as ſuch. Grace in the Heart is the
Image of God, and this Image mainly conſiſts in the Conformity of the
Will, to Gods VVill. The Scripture call's it, writing his Law in the Heart
and putting it in the inward parts, Jer. 31. 33. VVell? and what is the
proper natural Effect, or reſult hereof, Pſal. 40.7, 8. It makes the Soul
not only Obedient in Suttering, but to Submit with Delight. Now none of
Gods Commands, nothing of his Will, Scriptural, or providential, is
greivous, 170.5: 3:
I. Hence 1 infer that God is not Glorified but in his own way, for our
VVills muſt be religned to, and reſolved into his. If he will that we Suffer,
'cis vain to dream of Honouring him otherwiſe, ſuppoſe we reſove to
ſave our felves, and make him amends by double and treble Dury, we
decieve our ſelves. Obedience is better then Sacrifice, and to bearken then the
fat of Lambs, 1 Sam. 15. 22. All the Manifeſtative Glory of God, depen-
deth on his VVill, Rev. 4. 11. VVe may extol his Power, Grace, Juſtice,
Holineſs, &c. and not give him Glory, if in the interim we relift his VVill
,
tis vain to think of Honouring God, and doing our own VVill, give him
all but his VVill, and we give him nothing. For,
1. His great deſign is his VVill, Rev. 4. 11. He both contriveth, and
Executeth according to it, Epb. 1.11. All his word is but his VVill
,
Colloſ. 1. 9. Truth is the Analagy of perſons, things, word and thoughts
unto the V Vill of God. And this is his great Contraverſy with men in the
VVorld, they'd have their VVill, and he will have His. And indeed Sin
is only (and that's enough and too much ) a Contradiction of his VVill,
i 70. 3. 4. And the accomplſhment of his VVill is his Glory.
2. In relucting againſt his VVill, we contend againſt all his Name and
Leing. 'Tis a denial of his Soveraignty and perogative, for what is that buc
his Ploaſure. We thwart his decrees, for they are the Purpoſe of his Will.
VVe contradict his Power thereby, as if he were not able to do his Plea-
ſure, many are our oppositions, we thereby Disbeleive his Holineſs, as
if his Will were not good, and his Wiſdorn as if he had not
ordered his matters accurrately,
we deny his Juſtice by
refifting his VVill; as if he required more then his due. Indeed his VVill
is the hinge upon which all his Attributes move, diſappoint it, and yon
ſupplant them all, lo abſolutely doth his Glory depend upon his Will.
2. I infer, that Gods Glorifing his Name by our Sufferings is not incon-
fiftent with his Parternal Relation. Father Glorify thy Name. If he be our
Father, then he Loves, then he Carech for us, when he Afflictech us. For
nothing can deprive us ofthe Comfort of this Relation, which is conſiſtent
with that Relation. Chriſt in his Agony calls him Father, Mat. 26. 39.
When
yea ,
in ive way of his Judgments or Mercies :
919
+
When he was betrayed and apprehended, 70. 18. 11. When he was up-
on the Croſs his expreſſion implies as much, Mat. 27. 46. And 'he faith
no more, when he was Riſen, 10.20. 17.
Obi. Ihere is not the fame Reaſon, why God ſhould continue our Fa.
ther in Suffering, as that he ſhould be Chriſt in his Paſſion. Becauſe he is
his Eternal Son, we only adopted Sons.
Ans. This Objection proves only that Chriſt hath the firſt Right to his
Paternity and we only ſecundarily in him, but not that he is leſs conſtantly
our Father then his, fer. 31. 3. Though we be but adopted Sons, our
Adoption is Endleſs not Temporary. And therefore our Father will be
our Father in Aliction, and we ſhail be his Children. For,
1. His Fatherly Love is the Reaſon of his Chaftizements. He would not
Scourge and Correct his Childeren, but becauſe they are his Childeren.
He Chaſtizeth them as a Father, he Condemneth others, as a Judge. Heb.
12. 7,8.
2. We are Heirs of his precious promiſes even in Amiction, 1 Cor. 10.
13. It ſeems then his Faithfulneſs to his word of promiſe is engag'd, when
we are Tempted.
3. Suffering Saints have the Image of their Father when they Suffer,
Chriſts Sufferings were conſiſtent with the Clouding of his Divine Nature,
then it did not appear in its Glory ; but not with the ſeperation of it from
his Humane. Saints may be Black by Affliction, but withal they are Love-
ly by grace, Cant. I. 5.
4. They then ſtand in moſt need of his Fatherly Care and Love, and
therefore Thall not be deprived thereof, Pfal. 89. 30, 31, 32, 33. I1a. 40:
12. & 43. 23;
5. Our Sonſhip dependeth on Chriſts Sonſhip: if therefore God were
his Father in his Sufferings, he will be our Father in ours.
For we are
cholen, and predeſtinated in Chriſt to the Adoption of Sons, Eph. 1. 3, 4,
s. This is the Reaſon why Sin it ſelf cannot Un-ſon us, becauſe we are
Adopted in Chriſt, not for our own Sake, but his, Rom. 8. 38, 39.
While we ceaſe not to be Chriſt's Members, we ceaſe not to be the Fathers
Children.
Obj. But if God beour Father why doth he Saffer his Children to be ſo
abuſed in the World? Can it conſiſt with the Love of our Father to ſee
his Children Impriſoned and Slain, &c. before his Face, and he not help
and ſave them?
An. It is enough that the Scripture hach Reconciled theſe things, Rom.
8. 35, 36, 37, &c. Pſal.89.30,31,&c. We may as well ſay, how could
the Father Love Jeſus Chriſt, yet Bruiſe him in that dreadful manner,
Ija. 53. 7, 8, 9, 10. But I add,
1. That be the Saints never ſo dear to their Father, yet his own Name
and Glory is more Dear. Their Sufferings being for his Glory, he'l there-
fore permit them. Is ic fit that he Suffer in his Name; rather then we in
our Fleſh? Or muſt he looſe his Glory, to preſerve our Eſtates, Eafe,
Liberty, or Liveș. Nay faith the Lord Jefus, Father Glorifie tby
Names
920
What is the beſt way to prepare to meet God
Name, do any thing with me, rather than neglect thy Glory :
and ſee the Fathers anfwer in the following words.
2. Be his Love to his Saints never ſo great, his hatred of Sin, and his
juft Indignation againſt it are as great. Now herelyes the caſe, he muſt
either Chaſtize , tts for our Sins, or be unjuſt. He muſt either diſpence
ſo far with his Love, as to correct us, or difpence with his Righteouſneſs
and Holineſs. And judge now which is moſt like a Father, to correct a
Sinning. Child, or Panoper him in Sins ?. Pfal. 89.30,&c.
3. Hence I infer, that our Peace, Eaſe, jay, Eſtates, Liberty, and Life,
are subordinated, and muſt be Submitted to the Will and Glory of God.
Be ſure Chriſt, put theſe things in their proper place, and behold his
Life and all are reſolved into the Fathers Will and Glory. Nor did he un-
dervalue himſelf or them, in laying them at his Fathers Feet. Certainly
he was moſt tender of that, which was moft Valuable. All the Baptiſt's
Credit was'to Vaniſh at Chrifts appearing upon the Stage, VVell did he
Buftle in his own behalf ? Nay he bare witneſs that he that came after
him, was to be preferred before him, fo. 1. 15. and being demanded
who he was; he confeſſed and denyed not, but confeſſed I am not the Chriſt, v.
20. VVhat need all this.? but that John was tender ofthe order wherein
God had plac't him. So v. 27. O that it were thus with us ? that we
would lay down our Selves, onr. Lives, doc. At the Feer of God, and
fubordinated them to his Glory! That we were willing that he be Glo-
rified though we Suffer.
4 Be we never fo great and high, yet our Father muſt do his Pleaſure
wih us, and get Glory by us. Though Chriſt were a Son, yet he Learned
Obedience, Heb, 5. 8. Yea he was Equal with the Father in Nature, Phil. 2.
6. Yet having Covenanted to be the Fathers Servant in the Mediatory
Diſpenſation, he made himſelf of no Reputation, &c. 'v. 7, 8. O let this
mjxd be in us, which was a!'o in Chrift, v. 5. How was God pleaſed with
Abrabams Reſignation of his son, his only Son, the Son of his Love of
his Age; his Darling Child. Gen: 22. 12, 15, 16, 17, 18. VVell ? as
great as any of us think our felves, we are not ſo great as Chriſt, not fo
Conſiderable as Abraham, let us be Content God ſhould Glorifie himſelf
by making us little and:laying us low in the VVorld. VVhar an abaſement
was it to Chriſt.ro be fold for 30 Peices, of Silver? See what himſelf faith
of it, Zacle. 11. 12, 13. a goodly Price, that I was- Prized at of them, yet he
could bear in Submiſſion to his Father. Othat high, proud, lofty, State-
ly Profeffors, who ſtand upon their greatneſs, who affect grandeur would
confider this ! Certainly the hight of Chriftians is a great part of the Con-
troverſy God hath with us in this. Day. Pray lets bow our Spirits, and
lour our Top-fails willingly,for God is bringing us down,and(for any thing
I know.) he cannot ocherwiſe have his VVilland Glory.
5 Şee hence whither we must drive our perplexitys in Suffering, if we
would Conquer them even to this Holy Reſignation of our ſelves into the
Soveraign VVill of God,
Our Lord Jeſus came to no Compofure cill he arrived at dus Frame.
Compare
in the way of bis Fudgments or Mercies ?
92 !
: *5.
Compare with the Text, the foregoing verle. As long as you reluct
againit Providence, expect nothing but Tumult : He refiftento che proud,
&c. fames 4.6, 7. who fo proud, as the unreligned Soul Well, if
we fübmit not, God will fight againſt us, and judge whak compoſure
we can then bave. When Fonab oppoſed the Lords Will, had lo any
reſt? chap. $. 2,3,4. Hob.9.4. 'till we reſign, he'l viſit our Souls with
darkneſs, our Bodies with pain, and our Matter with fruſtration and
diſappointment. A Man that will Swim againt Tyde, and Stream, and
Wind, may waſte and ſpend his ftrength; bix the langer he ſtrives, the
more unfeaſable his Attempt is. So while you Spiye againſt the Lords
pleaſure, expect univerfàl diſturbance ; For when she debate is who ſhall
yeild, whether God, ſhall abate his Will or we ſubmit ours: We may ca-
ſily conceive, how bitter, unquist, and vexatious, the greateft will be
on our part. Well
, but come, and relign to the Will of God, and all
will be calm, Ifa. 30. 15. There are three things bierein exceeding cam
foling.
1. Our fpirits and thoughts are now come to a concluſion, before
there was a conteſt between Grace and Nature; that would, this would
not, fubmit : this created unquietneſs, but now Grace' hach got the
day, the Soul is calm. When there are two Armies in the Feild Fights
ing, all is in a cumbuftion; but when one is conquered, Peace enſueth.
That which created Chriſt's trouble, was the ſtruggle between his
Natural and Divine Will. Now that being concluded by reſignation,
he is at reft.
2. Now there's no difficulty in our way, for we follow provi-
dence.
3. Having reſign'd, the burden of our fuffering is rolld upon God.
A reſigned Soul caſteth it ſelf into his Arms, as well as fubmits to his
Will; and now God is engaged, if not to ſave us from che hour, yet to
help us in and through it.
6. Laily, Let me adviſe the people of God, to take this courſe. It
we muſt ſuffer Impriſonment, loſs of Goods, or Liberty, or Life, ler
Providence find us in this frame. Well then, let's be earneft with God,
and contend with our own ſpirits till we come to this temper, till we can
in fome blefled meafure fay with the Lord Jeſus Chriſt, Father gli rifie thy
Name. Friends, it may be this Doctrine, and Exhortation, will find ve-
ry ſlight entertainment with ſome : but I will promiſe them they cannot
meet God in the way of his judgments in any other frame. ; If the Lord
Jefus.would not venture upon his Agony till he had attained it, how ſhall
we be able to meet our fuferings without it?
: Quest'. Tis true this was the frame of Chrift: but is it poſſible for us
to attain it.
Anf. Yes, it is feafable." It was not peculiar to Chrift: but tis com-
mon to his Member, with him. I have given feveral inſtances: nor doth
Godoblige us unto impoffibilities. There are two things I have to ſay in
the caſe
Сcccccc
I Gąd
912 What is the beſt way to prepare to meet God
to .
IGod gives this refignation ſometimes unexpectedly. If he furprize
an holy Soul with a Mi&torij he'l fometimes ſurprize it with ſubmiſſion
and refignation - Nay, every Believer in futtering for the Name and
Catile or Gott, hath the promiſe of the Spirit, to-compoſe and carry
him through, Mark 13: 11. Obſerve; this promiſe takes place in perſecuid
tion; what then? Take no thought what ye ſhall ſpeak. We muſt not con-
fine this promiſe to the Spirits management of our Tongues only; nay, it
extends much more to our Heares and Thoughts. If the Spirit di&are
oli Wortsje how much more wallnit influence our Souls? And I add, the
Lòrd dödli norslay it ſhall be given before hand, but in that Day:
1:2. Thill Spirit of reſignation is ordinarily the Bleſling of Exerciſe,
Pſal. azi. I; 2. As in all other Caſes Grace is given in and upon our en-
deåvour, Hof
. 6. 3. Pfal. 119. 2. fo in this Caſe. And therefore,
cleured, fubmißion is-in a manner eafie. Why did Iſaac refign himſelf
to his Father? Gen. 22. becauſe he knew he was his Father. My Father
(faith! fepbtba’s Daughter) if
: thou haft opened thy moutb to tbe Lord, i do
to me according to that which bath proceeded out of thy mouth, Jud. 11. 36.
A dutiful Child will not, dare not, cannot prophane it's Relation: by con-
tending with its Father. . Upon.cliis Principle our Lord Chriſt built his
refignation in the Text.p: A His impoſible ro ſubmit willingly to the plea-
fare of an Enemy. Enmicy excludes ſubmiſſion, Rom. 8. olet there be
a ſenſe of reconciliation, and relignation will follows the
2. We muſt be exerciſed in the mortification of pride and paſſion.
For pride will ſwell, and paſſion tumultuare'; they who are uſed to have
their wills, ſhall find it hard, if not impoſſible, to let God have his.
without reluctancy. No, ſelf-will
, will tumultúate againſt God himfelf
according to cuſtom. You know how it was with peevith Jonah. - I do
well to be angry, with proud Foram; thus evil is of the Lord, wby.ſpould I
wait upon him any linger? And how with Fharaoh, Exod. 51 2. they were
perſons uſed to have their wills. When the Devil deſired God' to afflict
Fob, chap. 1.11. & 2. ş he preſumed, that fob having had much proſpe-
rity, could not bear a great croſs without flying in God's Face. Confe-
quently, 1:72
3. If we have been inured to ſufferings, the Task is eaſier yet, Lam.
3: 27, 28. Paul was accuſtomed to afflictions, and ſee what he täith, Aets
21.13. Phil. 4. 11, 12
4. Keep the fenſe of your own great finfulnefs upon your hearts.
This will ſtop your mouthis when you would complain of the holy hand
of God upon you, Lam. 3. 39. wberefore doth a living, man complain, I
will bear the indignation of the Lord (faith the Churehelfewhere ) becauſe
I ſinned againſt him.
5. Chriſt pray'd himſelf into this frame, 7.0. 12. 27, 28. The more
impatient and diſcontent we be, the more need of Prayer. Chtift did
not tarry till the hurry were over, but cryed to his Father while it con-
tinued. And obſerve, How he Prayed, and what? He Prayed brokenly,
and
in the way of bis Fudgments or Merties :
923
1.21
and uttered the Senſe and very Caſe of his Soul. No matter how ab.
rubt the Prayer be, ſo it be the Repreſentation of our Hearts. Thus
did David, Pſal. 61. 2. Where doth he Pray ? in Baniſhment When?
when his Spirit is overwhelmedHow doth he Pray? he: Cried." Thus
Hannah Prayed hér: ſelf, compoſed. Remember Reſignacion is the
work of the Spirit of God; and therefore you muſt plead for it before
you have it.
6. Subdue your Carnal Reaſonings by the Reaſonings of Faith. So
did Holy David, when the Fleſh had Reaſoned him into Impatience ;
she went into the Sanctuary; and was compoſed, Pfal. 73. 16, 17. And
to help in this Combac between Faith and Senten take theſe following
Conſideracions,
1. That all things are good from Gods Will. I am ſure all Providen-
ces be. They are good becauſe he Willech chem. Pfal. 119. 68. Tb
Tbou
art good, and thou doeft good. Himſelf is good, and Will; therefore in
bis ways good alſo. No matter what Senſe and Reaſon fay: God can
not do amiſs. And therefore Fereny lays down this as a Principle, bet
fore he dare Argue about Gods Judgments, Chap. 12. I. . And -fo Da-
vid, Pſal. 73. 1. So Hezekiah, 2 Kings 20. 19.
2. That what becomes God to do, or order, becomes us to fuffer. If
God bring the Affliction we may bear it. If it be for his Glory, it can.
not be for our Diſadvantage: God will not do what is Evil ;; and we
3. 'Tis our Folly and Bruitiſhneſs when there is any Impatience of
Gods Will. Fonah was Mad with Paſſjon, when he told God he did well
to be Angry, at the Dying of the Gnord, fonah 4. 9. Pſal. 73. 21,
22.
4. That God hath managed as unlikely Providences for the good of
his people, as theſe that he is brirgirg upon us; and having ſuch experi-
ence of his Wiſdom and Faithfulneſs, 'tis reaſon we fubmit ; eſpecially
having the Promiſe too, Rom. 8 28.
5. That when there is a contrariety of Will between Two Parties, the
Belt, the Wiſelt, the Holieſt, ſhould carry it. If either God muſt not
have his Will, or we want ours. 'Tis all the reafon in the World we
ſhould ſubmit, and imbrace the Croſs patiently. Methinks there ſhould
be no Debate about this matter:
6. That God will be Glorified, Levit. 10:3. This filenc? 1 Aaron, and
what are we? This was Anſwer enough to Chriſt himſelf in the Text;
and are we too good, or too proud to acquieſce in it.
7. That God is Glorified upon others on harder Terms then any pro-
poſed to us. Our Cup is nothing ſo bitter as the Lord Jeſus's was, nor
like that of the Primitive Chriſtians and Martyr3, then and ſince. They
were ſcourg'd with Scorpions, we, in compariſon, but with ſmall
Rods.
8. Laſtly, Thar ſubmiſſion breaks the Blow: God will not contend
with a reſigned Soul. Satis eft proſtraſſe. But his Day falls heavily up-
CCCCCCC 2
on
924
What is the beſt way to prepare to meet God, &c.
.
3.
on thelnquiet, Proud and Obſtinate. Witb the froward be will bebave
bimſelf frowardly. Read Iſa. 2. 11, 12.
As Incouragements to Reſignation : Conſider,
1. This frame is a greater Bleffing then Deliverance, Chriſt chofe it
rather, then that the Cup fhould paſs away.
And the Father rather
granted it. Certainly what the Father and Son preferred, is beft.
2. This once attaind, Sufferings are Free-will-offerings. Now Ami-
ction is not an Abſolute Neceſſicy, but the Souls Choice. And what
an Honour is it to be willing perſons in ſuch an hard cafe? If we ſubmit
willingly we have a Reward: if not, a neceſſity of fuffering however lies
upons
was, to allude to 1 Cor.9.16,17. David acknowledged that God put a ſpe
cial Honour upon him and his people, when they offered willingly,
1 Chron. 9. 14. How much greater Honour is it, to offer our ſelves to
the pleaſure of God in a fuffering-ſeafon?
This is evidently the Duty of the Day. Fear is on every ſide.
The Fury of Bruiciſh Men is very high, many of our Brethren are al-
ready oppreſt, and bear it quietly. God calls us to reſignation to his
Will in all Providences, and aloud by the Voice of his Word ? And Re
fuge fails us : Why? that we may have no poſſibility of Evading this
Dury. And being its now feaſonable it ſhould be beautiful and defira-
ble in our Eyes, Ecclef. 3. 11.
4. If we refign to the Wiil of God, Faith fhall be kept alive, and our
hold of our relation to, and intereſt in, God continued. Chriſt in the
height of his Sufferings could call God bis God : and commit his Spirit
confidently into his hands, Pſal. 31. 5.
s. If we ſurvive and out-live the Storm, God will make us eminent-
ly Veſſels of Honour, 1 Pet. 5.7. What great perſons were Abraham
and Ifaat, after they had reſolved themſelves into the Will of God,
Gen. 22. 16, &c. Nay, the benifit thereof extended to their Poſterity
for many Generations. What a bleſſed end had parient reſigned Fob?
Fames si nr.
6. If we Die in this Frame, and Day, according to the Will of God,
it ſhall be no lods, but infinite advantage, a. 57.1,2. See it in David,
and Chriſt, Pſal. 16. 8, 9, 10. After Paul had ſubmitted himſelf to the
Will of God, and the Lord Jeſus, A&S 20. 24. & 21. 13. How confi-
dent was he at his Diftolucion, and in what a Tryumphant Frame do
we find him, 2 Tim. 4.8. When proud, unbroken, impatient Souls,
Suffer and Die in Dread and Horrour: the reſigned Chriftian full Ex-
pire in Peace and Confidence.
..
Queft.
..
925
Queſt. How may a Gracious Perſon
from whom God hides his Face,
truſt in the Lord as his God.
.
SERMON XXIX.
The Text is, Pfal. 42. II.
Why art thou caſt down 0 my Soul ? And why art thou difquieted
within me ? Hope thou in God, for I Mall yet Praiſe him, who
is the bealth of my. Countenance, and ту
God.
1.
U
Pon the Propoſal of this Cafe to me, I rather choſe this Text
than that in Ifa. 50. io. becauſe I thought God and our
ſelves were both to be conſidered, in the juſt reſolution of
the Caſe before us; for we muſt as well look within, as
above our felves, and accordingly here we fee, that David's firft look
was into himſelf; and then his next look was towards his God. So that
I thought this Text moſt ſuited to the Cafe.
2. When, and upon what occafion this Pſalm was Penned, I will not
now enquire into: but when ever it was, David was then under
black diſpenſations of Divine Providence, and under dreadful Conſter-
nations of Spirit, and put very ſeverely to it, how to Encourage and
Support himſelf.
3. The Text may be conſidered. 1. As an Hiſtory of. 1. Davids
troubles and afflictions. 2. Davids Sence and temper of Spirit under.
them, and concerning them. 3. Of the Courſe he took to help him
ſelf. 2. As a Doctrine, to teach Gods Saints and Servants. I. To
what they are liable. 2. And by what and how they are to be relieved
and ſupported. 3. As a Directory.
4. In the Text then we have obſervable. 1. Davids ſelf Arraignment
for immoderate deſpondencies and dejections under the preſent hand of
God upon him. Wby caſt down? And why difquieted within me? 2. Hig
ſelf Encouragement and Inſtruction: Hope tbou in God.----
s. So that you fee, David. I. Cites himſelf to his own Court, to
account for bis own diſquietments and dejection, and here his fcrutiny is
fevere
926
How may a Gracious Perſon, from whom God
...
#A
ܪ
ſevere and cloſe. 2. He offers fomerhings to himſelf as a fit Courſe and
expedient for ſelf redreſs. Hope thou in God, and 3. The remedying
Propoſal is cloſely, argued and urged. For I shall jét Praiſe him, &c.
I fhall have Caufe, an Heart, and an opportunity to Praiſe God. Times
and things will be better with me than now they are. I ſhall have cauſe
to Praiſe God; for he is the bealth of my Countenance
. I ſhall have an
Heart to do it, for He is my God, and I accordingly now avouch him to
be fuch: I value him, and confide in him as ſuch. And I do hence in-
fer that I ſhall have Opportunity and a Call for to Praiſe [acknow-
ledge and adore ] him, in the Solemnities of his own Houſe.
Firſt, Let me then conſider theſe words as they relate unto David;
and give us the Hiſtory of Davids: Excerciſe and Self-Relief. And
liere,
1. The Patient or Afflicted Perſon was Holy David. A. Man after.
Gods own Heart : Enamoured on God; devoted to him, delighted in
bim, conſtant and chearful in his *tendencies on God; exceeding ſen-
ſible and obſervant of all Divine approaches to him, and Withdraw-
ments and Retreats from him, Thirſting and Pancing greatly after
the Solaces and Entertainments of Gods Houſe and Altars, and bitterly
lamenting the loſs and abſence of thoſe Solemnities wherein he formerly
had fo copiouſly and frequently pleaſed himſelf: afflicted mightily with
thofe deriſions and reproaches which reflected fo ſeverely upon God
through him, though nothing could four or abate bis adoring and de-
lightful thoughts of God; yet it ſtruck him to the lieart to hear Men
always ſaying, where is thy God? Add hereunto, that David was a King,
a Prophet, a type of Chriſt, a Man of vaſt experiences and improve
ments, and ſuch a peculiar Favourite to God, as that he was encoura-
ged to more than ordinary expectations from him, of which he had
grear Seals and Earneſts, and yet we ſee, he could not be excuſed
from great Storms and Agonies, and Anxieties of Spirit.
2. That which this good Man underwent, was a great dejection and
diſquietment in his own Spirit, by reaſon of ſome great attictions that
befel bim. Gods Providence toucht him in his dearest and moſt valuable
Mercies; for he was an exile from Gods Altars, Gods great Enemies
toucht him in that which lay neareſt to his Heart ; for they Reproache
lain with his God, and conſequently, with and for all his religious Hopes
and Duties : thus ſtriking at his God through him. All this afflicted him
the niore, in chat hereby great jealouſies and ſuſpicions were ariſing of
Gods deſerting him, and diſinal fears
90inun(a) *1.07 Tu. THWH and thoughts of Gods having hid his
vet. edit. confterneris clad. par. contur- face from him. And he ſaw no like-
baris Syr. contriftas me strab. deijcis te lihood in the poſture and preſages of
177 on (b) that is, diſquieted ſecond Caules, that ever it would be
within me ovi moped areas uz 70. tua better with him. And hence his Spirit
multueris adverfum me Targ. conturbas was (a) bowed down and (b)dir
me v.6. Syr. Ar. Strepidus es, & perſonas quieted within him, he was as ſtript
in me ut alij.
of
V. 6.
1
hides bis Face, truſt in the Lord as his God?
927
2.
of all Compoſures, Strength, and Comforts. His Pallions, cliey were
apt to mutiny : his confidences, to decay, and wither; and the ſere-
nity of his Spirit to decline. Sorrows encompaſt him like a Cloud,
preft hin down like a great Burthen; bound him down like a Chain;
came in upon him like a Flood: and ruſht in on him, like a diflolute and
ſurprifing Hoft. And very difficult he found it to keep up his Religion
in its juſt Reputation with himſelf, whilſt thus afflicted in it, and up
braided with it.
3. The Courſe he takes to help himſelf is this, 1. He ſurveys bis
troubles, and takes the exact demenſions of them, obſerving what im-
preſſions and effects they had upon his own Spirit, and 2. He takes his
Soul to task about them, as being 1. Fittelt to reſolve the Caſe.
Every way reſponſible and accountable for his reſentments and deport-
ment: and for the impreſſions and effects of troubles. 3. Moſt capa.
ble of ſelf correction, inſtruction and encouragement, and conſequencly,
of ſelf redreſs, and moſt concerned therein. And 4. As that which
muſt be active too. David was confident of help from God: and this
his confidence is quickned and kept up by Arguments and Pleas : He
knew no help could be expected any where, but in and from God. And
he concludes and argues, that God could work and give it, becauſe he
was the God, and that he would conſider him in mercy, becauſe he was
bis God. And theſe things muſt be remembred, argued and revived up.
on his own Soul, and were fo.
4. And with his own conſiderate and religious Soul chis matter is de-
bated here. What! Davids Soul ? my Soul? A Soul, and therefore
great in its original, Capacity and End! A Gracious Soul, and therefore
near and dear to God, encouraged by his promiſes and providence, to
truſt him, ferve him, and to cleavę to him: What! Davids Soul, fitted
for God, and for ſelf management, converſes and improvements!
! Why
ſhould this soul be thus difquieted and caſt down? He was not ſo vain
and idle, as to expect relief from Heaven, by fo engaging God for him,
as to neglect himſelf, inward, as well as other work muſt be per-
formed.
5. Obſerve the manner of his d'ſcourſing with himſelf, it is expoftula-
tory. He cites, and challenges, ſearches, and chides himſelf, and hints
theſe things unto himſelf. I'hat 1. Something was attended to that it
ſhould not.
2. Some thing was not attended to, that ſhould. 3. That
thereføre all ought to be ſet and kept right as to his inward thoughts and
ſentiments with reference to his preſent Caſe and Çure. 4. And that
becauſe miſtakes and rafhneſs in ſuch important matters, are dangerous
and ſinful in their tendency, conſequences and effects. Hence then,
1. He obſerves his preſſures, and the temper and behaviour of his Spirit
under them: and he finds fome trucklings of Spirit which he diſlikes and
wonders at. 2. He is Solicitous to know the moſt that can be found,
alledged, and arged, to countenance and juftifie theſe difquietments and
dejections. 33. All this hie ſearches after in order to a fair and an impar-
tial
928
How may 4 Gracious Perfon, from whom God
Emain
xial Tryal; and in this Tryal he concludes that nothing objected can hold
weight. 4. He is aware of other things that are to be produced for
the fuppreſſion and rebuke of his dejectedneſs, and for the revival and
encouragement of bis Soul, through hope in God. s. Theſe things he
is ready and willing to produce and urge; and fo, to adjuſt the whole
concern. And 6. Hereupon he drives the thing up to its utmoſt height;
and turns a faithful and impartial ſelf cenſurer and inſtructour; that fo
he may not be buffered in the dark, and prove a ſinful Inſtrument in his
own dejections and diſtreſs; nor be baffled by theſe his Sorrows.
6. His Self-arraignment and Diſcourſes being finiſhed thus, he now
proceeds to Self-inſtruction and Encouragement, Grace in the Heart, and
God in the Eye ; when Saints bave dealt faithfully and cloſely witb iberon
felves, afford them no ſmall relief under their Preffures and Diſcouragements
from wbat they feel. Here then Obſerve, 1. What David adviſes him-
felf unto : Hope thou in God. 7. How he Argues and Enforces this his
Counſel upon himſelf: For I fall get praiſe him.
1. The Counſel which he offers to himſelf
, is this, viz. Te Hope in
God. He would not look upon his Caſe as deſperate : But, 1. Com
mit his Cafe and Soul to God, and leave them wholy with him. 2. And
to expect Protection and Redreſs, from God, in doing thus. And what
is Hope, but a delironis expectation of theſe Mercies and Reliefs from
God, which preſent Exigencies and Concerms may need and call for, whereas
Gods Name and Promiſes are our Encouragements thereto? This David pro-
poſes to, and urges upon himſelf in his dejected frame of Spirit, as his
beſt Succour and Support; and as his choiceſt Refuge and Remedy :
and he was very apprehenſive of this, That his Soul muſt be attive berein,
if he would be benifited hereby. And hence, he fuffered not his Spirit to be
Idle, nor to be guilty of any culpable application and improvement of
that great ( but of times much abuſed) Truth: (We can do-sothing of
our ſelves, 'tis God alome muſt belp us. ] But he turns Counſellor and
Commander, and becomes a ſtrict Inquiſitor, and moſt impartial Judg,
to his own Soul : and by the meek exerciſe of all juſt Providence and
Authority towards his own Spirit, he works himſelf up to his Hope in
God, by an Eye fixed there ; and thence, and thus, expects his help.
And though he was deeply ſenſible of his own doleful Ştate at preſent,
and very prone to aggrevate his own Calamity, and apt to give up all
for loft ; yet he refolves upon all fit Enquiries after help; and with Au-
thority and great force of Argument, he here Commands, apdf pre-
vails upon himſelf to hope in God. Such work requires good confideration,
grear Reſolution, and the juft exerciſe of all Authority over our ſelves
.
2. His Arguments and Motives hereunto are impregnated with very
great Senfe and Strength : and urged upon himſelf as the juft Rate
thereof. Hope thou in God: For he is, 1. God. 2. T by God.
2. Tby God. 3. The
Healtb of thy Countenance. And, 4. One whom shon franto ( certainly,
and for ever, Sym.) Preiſe as ſuch. And, s. Do it Ter. jmAs la-
mentable and hopeleſs as thy Cafe appears at preſent, through ſeeming
difficulties
She
hides his Face, truſt in the Lord as his God?
929
difficulties or unlikely-hoods. God, and our Selves, well underſtood, deep-
Ly conſidered, and skilfully urged and improved, give Gracious Hearts the
beft Encouragements and Supports under the ſervereſt Accidents of Time. And
they will very ſtrangely animate our Hopes in God, under our foareſt
Troubles and Dejections. David, 1. Had Confidence in God.
And,
2. Reaſons for it. 3. And Skill and an Heart to urge them. When he
reviewed himſelf, he ſaw, that his Soul was gracious, aud ſo he knew
God valued it: It was bent for praiſing God; and ſo he knew, that he
ſhould have an opportunity, and cauſe to do it, through ſome ſignal Fa-
vors from him : He had an Intereſt in God; and he would neither loſe it,
nor neglect it: and he had great experience of Gods former Mercies;
and he would not forget them. And when he thinks on God, then Prai.
ſes muſt be thought on too, and every thing relating to it; and all the
Divine Perfections, within the Circumference of his Knowledg, muſt
have their freth Remembrances, and powerful Senſe Revived upon his
own Heart : For he concludes, that, i. God is Eminent, and Infinite in
all Perfection. 2. That bis Eminence ſhall be evident, and conſpicuous
in the Salvation and Relief of now Dejected David. 3. And that moſt
fuitably to all the Circumſtances and Preſſures of his Afflicted State. And
that, 4. Rather much beyond, than any way beneath, his preſenc
Hope. And hence he calls God, the Health of his Countenance. His
Thoughts and Hopes are in their higheſt Flights and Vigor. He looks
upon God, as his Saviour, Hope and God, and judges God reſolved
and propence to appear and act accordingly on his behalf. He looks
for ſuch illuſtrious Signals of Gods Favor and Reſpects, as ſhall, 1.
Embolden him, undauntedly to face his Enemies without any marks of
a dejected and diſturbed Soul upon his Face. 2. Such as ſhall ſhame
his Enemies, and humble their contemptuous and proud Looks; and
Mame thoſe Inſolencies whereby they had upbraided him with his God;
and make them readily acknowledg, that there is no Rock like Davids
God, and that his Hope and Refuge were not vainly fixed there. 3.
Such, as ſhould redeem bis Holy Hopes and Courſes from Contempt
and Scorn, and make his embittered Enemies to wiſh themſelves even in
Deſpiſed Davids Caſe; for David here expects Salvation, as ſomething
viſible, ſpeedy and compleat, even in the Land of the Living. Well
therefore might he ſay, Hope thou in God, thereby to redreſs and check
his own deſpondent Spirit.
7. And here, the State and Temper of Davids Spirit is remarkable, for
it was, 1. Senſible of Gods hand, and Mans upon it. 2. Obfervant of its
own reſentments and deportment under its Grievances. 3. Therefore
much converſant with it felf. 4. Deſirous of ſome Redreſs, but yet frorn
God alone, and not only deſirous But alſo, 5. Duly provident and
induſtrious to obtain it ; looking within to ſee its Maladies; and above,
to get Relief and Succour, for having Grace to act it, and God to
help it, and a Covenant of Promiſes to encourage and ſupport it, it was
reſolved, and at work,to Act moſt like its conſiderate and gracious Self;
and to make its beſt of God.
Ddddddd
Let
3
930
How řay a Gracios Perfon, from whom God
Secondly, Let us now conſider theſe words, as they contain what is
Doctrinal to us : as giving us fome Notices of our prefent Srate and
Duty: of whac.we are liable tinto; viz. To be caft down and difquieted :
and of what we are to do, when exerciſed thus; viz. 1. To dif
courſe or ſelves. And, 2. To urge our Hope in God upon our ſelves,
and to preſs upon o'tir ſelves, what may enforce it, and encou:
rage it : For,
1. We find that all paſſages of Sacred Writ, are upon Record for our
Inſtruction and Advantage, Rom. 15. 4. & 2 Tin. 3. 16, 17. And
Whý not this amongft the reſt?
2. We are exhorted to take the Prophets, who have ſpoken in the
name of the Lord, for an example of ſuffering Affliction, and of Pati-
ence, James 5. 10.
And ſuch was David, Acts 2. 3o.
3. And in this Great and Exerhplary Prophet, we have this Four-fold
Mirrour, i. A Mirtour of the Calantiities, whereto the beſt of Men may
be expoſėd, viž. To Be cajt down and diſquieted : Dreadful Afictions,
and Dilmaſ Apprehenſions and Conſtructions ariſing from them, and
đeep Reſentments of them, are incident to the holyeſt and beſt Men.
I am troubled: I am bowed down greatly: I have Roured by reaſon of the
diſquietneſs of my Heart: Thy Arrows ſtick faſt in me, and thy Hand preſs
feth me fore, Pfal. 38.2, 6,8. I need not tell you what preſſures were
upon the Spirit of the Lord Chriſt, and how they were reſented by him.
2. A Mirrour of that peculiar work at home, which gracious Souls in
their Affictions are to mind, Pfal. 77.6, 11. & 4. 4. They muſt ſearch
into, and commune with themſelves about what lies upon them, and how
it is born and taken by them. 3. A Mirrour of that redreſs and remedy
whereunto they muſt repair, when thus exerciſed and afflicted, Pſal. 94.
19. &56.3. Let me not be aſhamed, for I put my truff mtbee, Pſal. 25. 20.
None but God, and nothing but hope in him can give relief unto the
troubled Soul. And then, 4. A Mirrour of that Grace and Wiſdom
which prompts and fits Men to Diſcourſe themſelves, and to hope in
God. Hope thou, for I shall jet---- let integrity and uprightneſs preſerve
me, for I wait on thee, Pfal. 25. 21. Here you may ſee the Holy poyſe
and bent of gracious Souls. Sufferings, though never ſo manifold and
mighty, and continuing, will never bring the graceleſs Soul home, to it
ſelf or God. Only great thoughts of God, and a due ſpace of his re.
lations and promiſes to us, and of his intereſt in us, can make us bear
up our deſpondent and afflicted Spirits, bý fixed hope in God; and
bring us to diſcourſe our felves to purpoſe. The Power and Tendency
of Holy Principles, and of gracious difpofitions, are here conſpicuous
and legible in my Text; take then the Senſe thereof in this comprehen-
five propoſition following.
Doctr. When gracious Souls are caſt down, and diſquieted within them.
ſelves, they ſhould diſcourſe themſelves, and revive thoſe thoughts, and ſuch
a Senſe of God upon themſelves, as may encourage and enfòree their hopes and
confidence in God, Pfal. 77.6, 10. Holy David, he is hétè a pattern to us
all..
1
hides his Face, truſt in the Lard as his God?
931
3:
all. For here you ſee, that in the greateſt Agonies and Conflicts of his
Spirit, with what attempted thus to bear and keep it down, David here.
1. Makes a rìgẠt and amiable repreſentation of God to himſelf, he ſets
bim always before him, (as the Lord Jeſus did, A&S 2. 25. ) and that
1. As God. 2. As his God. 3. As the health of his Countenance. 4. As
One that he ſhould praiſe, and therefore he expected the glorious ap-
pearances of this God for him. 5. As One who in his great and gra-
cious appearances for his Releif, would maſter all thoſe difficulties which
any ways might threaten to obſtruct the paſſages of his deſired and ex-
pected Suçcours to him. For I ſhall yet, (i.e. let things be as they will
at preſent ) praiſe him. 2ly, He thence expects great things. Such
as are matters of high praiſes and acknowledgments to his God.
(79778 774-3) laudabo. Targ. Confitebor ei (vul. lat. )and infers them
from theſe cheering confiderations of his God. zly, He improves what
he diſcovers and infers, for the fixing of his hope in God. 4ly, And all
this is to rebuke and moderate his otherwiſe too extravagant) de-
jections and diſturbances , ariſing from exceſſive Sorrows, Fears and
Cares. So that you ſee, that no Sorrow's ør deje&tions muſt baniſh or divorce
us from our felves and Gød; and from juſt hopes in him. No Calamities
ſhould lay gracious Perſons Proftrate at their Feet. But they muſt con-
flict and argue with themſelves : and bring their Sorrows to the irnpar-
tial Teſt and Scrutinies, left they promote their own diſtreſſes by ſinful
negligences and inadvertencies: and make themſelves to be the leſs re-
ceptive of thoſe Encouragements and Supports, which shey might other-
wiſe derive with eaſe from him, who is their God, and under ſtrong
propenſions and engagements to act and to approve himſelf accordingly
for their good. Good Men are too propenſe, and apt to make their Cups
more bitter than ever God intended they ſhould be ; whilſt they attend
more unto the reſentments of their afflicted, than to the hopes, advan-
tages and Principles of their gracious felves. We wreſt Gods dealings
with us, and then we cenfiưe him, for what we bring upon our ſelves.
But Grace directs to better things, and prompts Men firſt to ſelf-diſcourſes
and debates about what is ſo very hard upon them, that fo the malady
with its impreſſions and effects upon them, being well underſtood, the
remedy may the better be conſidered and improved by them; for as we
can do nothing without God: ſo he miſtakes the proper ſtate & methods
of Divine Redrelles and Releifs, that looks for any thing from God,
whilſt he neglects himſelf But let me thew you the reach and purport
of this Doctrine, in theſe few following Propoſitions.
Prepoſi. I. No Man fo Great or Good in this World, but he
under preſling and uncomfortable Circumſtances, Heb. 1.12. & 7.8. and
Pſal. 34. 19. tbe arrows of the Almighty are within me, the poy on thereof
drinketb up my Spirits, the terrours of God ſet themſelves in battle array
againſt me, Job. 6.4. We have here neither a continuing City nor reſting
Place, the troubles of the Patriarchs, Saints, and Martyrs, yea, and of
Jeſus Chriſt himfelf, are a full proof of this Truth.
Ddddddd 2
Propoſi.
may fall
932
How mayxa Gracious Perfon, from whom God
Propoſi
. II. Though Men be Great and Good, yet may their Souls
be cait down and diſquieted within them. My Soul refuſed to be comfor.
ted, my Spirit was overwhelmed in me, Pfal. 77.2, 3. 'Tis hard and rare
for the beſt Men, to keep their Spirits compoſed and equal, when trou-
bles
urge them cloſely. The time would fail me, and the limits of this
diſcourſe would be tranſgreſt, ſhould I but ſhew you from ſacred writ,
what paſſionate eſcapes might be obſerved from Gods Worthies there.
Propofi
. IH. Good Men Thould therefore well diſcern, and weigh what
troubles and anxieties are upon them, and not increaſe their loads and
forrows, by being ſtrangers to themſelves, Pſal. 77.6. 1 Cor. 10. 13.
Eccl. 7. 14. 2 Cor. 12.779. Pfal. 119. 28. and they ſhould well diſtin-
guiſh too betwixt what God inflicts apon them, and what they cauſe
unto, and lay upon themſelves; and ſift their troubles to the bottom;
they muſt oblerve what it is that troubles them, and fo ſurvey their fuf.
ferings, and not ſubject themſelves to ſtrange Confuſions and Amuſe-
ments, Lam. 3. 20. for tis not what we think of what afflicts us, but
what God really inflicts upon us, that we muſt mind. And they muſt
carefully obſerve in all their forrows, what Miniſters to grief; and what
to fhame, and what to their Awakening and Refining : and what
ſerves to prevent a greater miſchief to them, 1 Cor. 11. 30. 32, and
to what uſe God may put their ſufferings, as to the Church and World ;
and to the unſeen State, and then refolve it with themſelves; for what,
how far, and why, they are, or ought to be dejected and diſquieted.
Propofi. IV. What troubles and reſentments by gracious Perſons are
obſerved, ſhould be diſcourſed by them, with their own Souls, Pſal. 4. 4.
they are to ask themſelves how theſe evils came upon them. Is it the
immediate hand of God that layes them on? if ſo, what have I done
againk the Lord my God? Havel neglected or negligently managed
any parts of publick or private Worſhip: as Prayer, Praife, Thanks,
Hearing, Sacraments, or Sanctification of the Lords Day? Have I dif-
honoured God, by miſrepreſenting him to others, or to niy felf? Have
I reflected any diſhonour upon my Chriſtian Calling? Have I neglected
the exciting and improving of the Grace of God in me, in any of its
Principles or Functions? Or have I behaved my ſelf unworthily or in-
decently towards others or my ſelf? Or is it by the Tongues or Hands of
Men that God afflicts me? If ſo, what inſtances of injuriouſneſs, ne-
gligence, indiſcretion, or immoderate paſſion can I or others charge up-
on my ſelf? What undue heats or ferments, have they diſcerned in my
Spirit, by raſh or wrathful words or actions? If any failures have been
on my part; where, when, and how, and why were they committed by
me? If none of theſe are, have been, or can be charged upon me; what
do I undergo from God or Man, that Gods great Favourites have not
undergone before me? And why may not I repair unto the fame En-
couragements and Confolations, which have Relieved and Supported
them, when they have been exercifed as I am ? What! can not I pledge
the beſt Men, in the moſt bitter Cups, but I muſt preſently entertain
dilmal
hides his Face, truſt in the Lord as his God?
933
**
, ,
diſmal and undue thoughts of God, and make cenforiouſly the worſt
Conſtructions of what he lays upon me? For to think, or ſay, that God
deals unfaithfully or unkindly with me, is to conclude and utter; what,
neither the Name nor Love of God, nor the experiences of his beft
and wiſeft Servants will allow of; therefore our calm and cloſe debatings
of theſe matters with our felves, put us into a fair way to obtain Com-
poſures and Relief.
Propofi. V. Good Men when moſt diſquieted and dejected, are then
to diſcourſe their gracious Selves, Heb. 12.5. and to conſider what is with-
in them, as well as what is laid upon them, Pſal. 44. 17. they ſhould re-
member whoſe, who, and what they are by Grace; and ſo, repreſs the
tumults and deſpondencies of their own Spirits, for they that are Sancti-
fied can never be forſaken of their God.
Propofi. VI. A revived Sence of God, of their Intereſt in him, and of
their expectations from him, afford great Succours and Supports to
gracious Souls, and ought to be pleaded and urged upon them by them-
ſelves, when all things look dreadfully towards them, both within and
about them, Hab. 3. 17,18. impatience and deſpondency are beſt re-
buked. Hereby, a Sence of God muſt be revived; for as we think of
God, ſo ſhall we value our relation to him ; and fix and keep our con-
fidence in him, and proportionate our expectations from him, and 'tis to
this end that we have ſuch glorious and great accounts of God in facred
writ, as to his attributes of Power, Wiſdom, Pacience, Grace, &c.
Riches and Honour are with bim, all Kingdom, Glory, and Power are aſcri-
bed unto him : and tis with him, how things ſhall go with us, and in all
the parts of his Creation. It is Peace or War with us; ſerenity or
diſturbance in us; and Good or Evil towards us, as God himſelf deter-
mineth concerning us, Job 34. 29. and he that worketh all things after
the Counſels of his own Will, is to be concluded and believed to be as Good
and Gracious, as he is either Wiſe or Great; for.as Power is his Majeſty,
and Holineſs is his Glory ; fo Mercy is his Riches; and to him it is a
pleaſure to be kind and bountiful; and a Name of Praiſe and Joy to
be abundant in Compaſſions and Remiſſions, Jer..9. 24. & 33. 8, 9. Mic.
7.18.. And yet this is not all, but our relation to, and intereſt in him,
muſt be revived in the remembrances thereof upon our, own Hearts,
Deut. 33:29. Iſa. 41. 10. Jer. 3. 4,5. Heb. 11. 16. Hab. 3. 18. Every re..
lation is for relative purpoſes and deſigns, and ſo affords us great En..
couragements, Pfal
. 23. 1, 6. My God! the God of my Life? I will fay
to God my Rock, why haft thou forgotten me? Pfal. 42. 8, 9. O my Strength,
to thee will I fing, for God is my Defence, and the God of my Mercy, Pfal.
59. 17.& 68. 20. thus David encouraged himſelf in the Lord bis God, 1 Sam.
30.6. and here the Foundation of our livelieſt hopes is fixt ; for as Gods
infinite perfection aſſures us that he can do all things, fo his relation to
hereto may we fafely truſt; and in the Sence hereof may we addreſs to
God by. Prayer and Hope, Pfal. 5. 2,12. & 109.26.& 119. 114. And
.
then
hata
934
How may a Gracious Perſon, from whom God
.
the great
then the fence and value of what we are to look for, is to be lively too
upon our heart. Slighty and Contemptible Thoughts and Eſtimations
of what we look for, will never confiderably ftem the Tide, nor ſtop the
Fluxes of our Sorrows and Diſcouragements. Gods Favour is a valua-
ble Bleffing, and as the Root of all the reſt ; his Face is glorious and
delightful, when indeed it ſhines upon the Soul; the Rays and Beains
which this Gods Bleſſed Face diffuſes and tranſmits, are ſupplies of
Grace for all the Duties of a dark and ſtormy Seaſon, 2 Cor. 12. 7, 9.
Supports of Spirit under troubles, 2 Cor. 1.5. Col. 1. 11, 12. delive.
rance from them, when moſt of God may be diſcovered, and moſt Good
brought to paſs thereby, Pfal. 34, 19. and great Advantages to Souls
by ſuch Exerciſes, whilſt they abide upon them, I ames. 1. 2, 12. Rom.5.
3,5. 2 Cor. 4. 16, 18. Rom. 8. 18. and ſo a conſequent Emboldning of
the Heart and Face towards God, others, and themſelves, Pſal. 86. 16,
17. & 119.41, 42. & 109. 25, 27.
Propofi: VII. Good Men can never ſettle and compoſe their own di-
fturbed Spirits, till they proceed to actual folid Hope in God, Pſal. 146.
5, 8. Rom.4. 18, 21. Here is the Souls only Anchor and Repoſe from
God alone, there it muſt expect great things ; for nothing can
be too great for him to give or do, if once he be reſolved upon it; from
their God they may look for ſpecial and peculiar Favours and Reliefs,
in juſt and full agreements with all his Covenant-Relations to them, and
Engagements for them, Zeph. 3. 17. Fer. 3. 23. Pfal. 68.20. and Deut.
33. 26, 29. Iſa. 25. 9. And what have good Men to keep their Spirits
up, but hope in ſuch a God ? pris only his Omnipotence can weigh
againſt the difficulties ; his Faithfulneſs, againſt the Improbabilities;
and his Grace and Promiſes, againſt the Jealouſies and Diſheartnings
that ariſe from the delays of their defined and expected Mercies; all
other expectations and encouragements are but vain ; theſe hopes in
God have their fure Footing, Heb. 6. 17, 20. Pſal. 9. 10. & 119.38,
41. & 23. 4. Their hope, as he is God, is All-fufficient; as he is their
God, he tenderly and compaſſionately careth for them: and he thinks
himſelf concerned, both to fulfil, and juſtifie their Hopes. And as he
is thus theirs by Covenant, he will both ſeafonably and effectually make
their chearful Looks to teſtifie the abfolute Satisfactions of their Hearts
in their Experienced Accomplifhments of all his gracious Promiſes to
chem And as he is the health of their Countenance, ſo they account the
Sanctuary and Spiritual Unveylings and Returns of his Face, to be the
Glory and Salvation which they are moſt concerned, and carried out
to look for, and to Glory in, Pfal. 106. 2, 4, 5. Here therefore they
may ſafely truſt, and reſt themſelves, who otherwiſe cannot but be as
reſtleſs as Noah's Dove, whilſt from the Ark; and as diſcontented and
diſtracted as wandring Cain, under the Execution of Gods diſinal Doom
and Curſe upon him. He only that is confident, that God is truſty,
and that ſo commits himſelf, and all, to God as ſuch; and this under
great expectations, that God will keep and anſwer all his hopes and
---
truſt :
hides bis Face, truſt in the Lord as his God ?
935
truſt: and that here ſtays and reſts his Thoughts and Soul in this, that
God is certainly his Friend and God, and will accordingly befriend him,
in the beſt Seaſon, and to the higheſt purpoſe and advantage. He I ſay,
orily can thus ſtill the Tumults of his own Spirit.
Propofi
. VIII. Good Mens Hope in God fhould never be diſcouraged
by any difficulties or unlikelihoods in the way, Rom. 4. 18, 22. Seeing
the Patron of their Expectations is ſo great as God, ſo near as their God,
and ſo much in their Eye, of 1. Expectation, as the Health of their
Countenance : And 2. Of their Reſolution and Deſign, as to make
him the Object of their Praiſes, and the Avonched and Adored Author
and Giver of their Mercies. And 3. Of their Affection and Delight, as
no ways thinking of ſuch joyful work as Praiſe, till he appear; nothing
can juſtifie Dejections, where God concerns himſelf to help, Pfal. 55.
22. It is no great matter how things appear within, before us, or
about us, whilft God ſtands well affected towards us, and can be truly
called our Praiſe and God, Heb. 10. 35, 37. Iſa. 8. 13. & 51. 12, 13.
Norhing can change or hinder him ; and why ſhould any thing diſcou-
rage His, whom Grace hath brought to truſt in him, Rom. 8. 31,
394
Propoſi
. IX. What ever Gracious Souls expects from God, they ſtill
determine and refer all to his Praiſe and Service, Luke 1.72, 75. Pfal.
119. 7, 17. & 116.-7, 9. they neither deſire, expect, nor uſe, any
Salvation or Supports, ultimately for themſelves, Ezra 9. 13, 14.
Pfal. 56. 12, 13. Gods Excellence is obſerved in all, and his Glory is
deſigned and purſued by all; and indeed God is the End and Sweetneſs
of all Mercies, Rom. 11. 36. And this was reſolved upon, by Holy
David, as both his Sanctuary-Honour, his Houſe-Enrichment, and his
Hearts delight. The Health of his Countenance muſt be the Inhabitant
of his Praiſes.
Thirdly, Let us now conſider this Text as a Directory to guide us to go
and in, the Reſolution of this caſe before us. The Caſe is this,
Hoiv may a Gracious Perſon, from whom God hides his Face, truſt.
in the Lord as his God.
Now if you compare the Cafe and Text together, you will find them :
Paralel in theſe particulars,
1. In the Perfons. David, that Holy Perſon, was concerned in the
Text ; and a Gracions Perſon is here concerned in the Caſe. That Da.
vid was a Gracious Perfon, none can doubt, that read and mind his Ho-
ly Breathings in the Pſalms, nay, they muſt conclude him to be greatly
fuch; for what Raptures, Fervours and Appeals; what Holy Agonies.
and Flights of Spirit: What Glorious Accounts of God and Providence :
And what Inſtances of Holy Confidence in God may you diſcern?
2. In their Cafes. The One is caſt down and diſquieted; and Gods Face
is bidden from the other. Now Gods biding of his Face inſinuates moſtly,
ſome
936
may a Gracious Perſon, from whom God
How
ſome diftaſt taken ; and thus it hints the Cauſe, to be ſomething neglect-
ed or committed, or not well managed and performed, which therefore
God cannot approve of in any of his Favourites; for God diſlikes all
Nonconformity to his Will, either in the matter, manner, principle,
means or end, of any Inſtance of Deportment, towards God, our
ſelves, or others; though ſometimes this hideing of Gods Face may be
for other purpoſes, not now to be Inſiſted on. The Soul is cast down,
and diſquieted, faith the Text : And thus we have the terrible Impreſſi-
ons and Effects of this Ecclipſed Face of God upon the Spirit of a Gra.
cious Perſon ; the Caſe is doleful, though Gods Deſign therein be Wiſe
and Merciful ; for the ſenſible Tokens of Gods Gracious Face or Pre-
ſence, may be, and are, often times removed, or with-held to try the
Soul; to awaken dormant Principles and Graces to their moſt ſeaſona-
ble and advantageous Exerciſes : To prevent ſome greater Miſchiefs
which would ariſe from Divine Conſolations unſeaſonably or unfitly
placed : To inake and to expoſe to publick View ſome Monuments of
Signal Deliverances, Salvations and Supports; and to form fome Glo-
rious Mirrours and Examples of Signal Patience and Submiſſions to the
Will of God: And all this may be done to ſerve more Glorious Purpo-
ſes, than any Man in Fleſh can be aware of, and to do the Church and
World, and the Concerns of Gods own Name, more Service, than we
can yet diſcern.
3. In their Courſe for Remedy and Redreſs. David here (after his
Self-Enquiry and Arraignment ) applies himſelf to hope in God, to which,
he argues and confines himſelf by the revival of a due ſence of God
up-
on his own Spirit, and a clear repreſentation of God to himſelf, as his
Salvation, Praiſe, and God; this for the Text. Let us now compare the
Cafe therewith; and here the Gracious Soul is ſuppoſed to be upon the
Enquiry, and Search, what to do, ( when God hath hid his Face there-
from) that he may truſt in the Lord as his God. Now Hope and Truſt
are oft Synonimous, and taken in Holy Scripture as expreſive of the
fame thing ; and ſure I am, that though they may be diſtinguiſhed, yer
they cannot be divided each from other. No Man can Truſt, but he
muſt Hope; nor Hope, but he muft Truſt, in God. Lay then the Caſe
and Text together; and theſe things will be Evident, i. That the Gra.
cious Perſon is concerned in both. 2. That God fome way or other
hides his Face from both. 3. That God is yet the God of both, and
therefore to be eyed and owned, as ſuch, by both. 4. That Hope-or
Truſt in God gives the beſt relief to both, when thus Afflicted, if fixed
in God as their God. 5. That this may be done, and muſt. 6. The
great Enquiry and Concern of both, is, How they may be done?
Let me here Premiſe theſe things,
Firſt, A Gracious Perſon is one that is changed and actuated by the
Grace of God; and ſo, prevailingly bent and ſet for him, Pfal. 14. 3.
One formed and framed after that gracious Pattern from the Goſpel-
Mount, Tit. 2. 11, 15. Ephef. 4.23, 24. A Man of Holy Gracious
Principles,
hides his Face, truſt in the Lord as his God?
937
Principles, Diſpoſitions, Converſation, and Deſigns. A Man radically
after Gods own Heart, and formed to fulfil all Gods Wills, relating to
him in his Sphere and Province. He is (as David in the Text ) One
that, 1. Well Obſerves, and much Converſes with his own Soul. In all
Varieties and Stages of Conditions here, he makes his own Soul his con-
tinual care and ſtudy, and ſtrictly minds how all things go at home;
you ſee here David is a ſtrict Enquirer into the Temper, Cafe and Cure
of his own Soul. He is one that, 2. Still looks higher then himſelf, in
all that happens to, or lies upon him. He knows his hopes and buſineſs
are not confined within himſelf: For he takes himſelf to be concerned
with God, as well as with his own Soul. 3. He is One that is reſtleſs,
and ſenſibly uneaſie to himſelf, till he look up in God; and till his Spirit
turn towards him, he runs not to Debauching Recreations and Diverſi-
ons to turn away his Troubles, nor to the Blandiſhments and Protec-
tions, or ſupports of the World or Fleſh. For theſe he knows, will
rather cheat and ſtupifie, than refreſh, compoſe or heal, his wounded
Spirit. But he repairs to God, as to the moſt delightful and ſure Sabba-
ciſme and ſatisfaction of his Inner-Man. 4. He is One who therefore
hath the higheſt thoughts of God, and thinks it beſt and ſafeſt for him,
to place his Confidence in God as in the Rock of Ages. His Cafe, he
thinks, cannot be deſperate, though never ſo intricate and frightful,
whilft God may be engaged by him to be his Friend and God. 5. He is
One that in his Hopes and Exerciſes ſtill keeps his Eye upon the Praiſe and
Service of his God, for all the Reliefs and Mercies which he Deſires,
Requeſts, and Hopes for, have both their meet and chearful references
to Gods Praiſe; and when he hath cauſe and opportunity, he hath an
Heart to Praiſe his God; and 'tis his greateſt Aim, and Pleaſure, and
Ambition. 6. He is one that deals impartially with himſelf about his
Troubles, but dares not challenge God about them; nor Arraign him
about even the ſevereſt of his Providential Diſpenſations.
Secondly, God may be called the God of ſuch a Gracious Perſon, as
he is, 1. That God to whom he is Devoted, Pfal. 50. 3, 23. and re-
folved to ſerve and pleaſe. Thou haſt avouched the Lord this Day to be thy
God; to walk in his Ways, to keep his Statutes, Commandments and Judg-
ments, and to hearken to his Voice, Deut. 26. 17. And as he is, 2. That
God in whom he places all his felicity and ſatisfaction, Pſal. 73. 25, 26.
and the health of my Countenance ; my Portion, Lam. 3. 24. the gladneſs
of my Joy, Pfal. 43. 4: And as he is, 3. That God who hath by Cove-
mant Engaged himfelf to be his God, 2 Sam. 7. 24. For he hath given his
heart and hand, fo to be the God of ſuch a One, as never utterly to neg.
lect them here, 1 Pet. 3. 12. Rom. 8. 28, 31, 39. Nor to reject their
Souls hereafter, Heb. 11. 16. See Iſa. 41. 10. Heb. 6. 17, 20. Rom.
2 Cor. 5. I, 9.
Thirdly, Gods hiding of bis Face from a Gracious Perſon muſt be con-
ſidered, as to, 1. The Phraſe. 2. The Thing.
2. Io.
Eeeeeee
I. As
938
How may a Gracious Perfon, from whom God
1. As to the Phraſe, 1. It is Scriptural, Fob 34. 29. Iſa. 54. 8. &
$9. 2. and it frequently occurs in Sacred Scriptures. 2. It is Meca-
phorical and alluſive unto Men, who are ſaid to hide, or turn away
their Faces, when they will not be ſeen, or ſpoken to, or converſed
with, in any amicable, or ſerviceable ways; whether in deſign and po-
licy, or through diſtaſt; ſtrictly, God hath no Face ; and lo, cannot
be faid to hide it; and if you take Gods Face, for his preſence or his
appearance, manifeſted by ſeveral Inſtances, and Symbals, and Tokens
thereof; then, in ſome reſpects Gods Face is never hid; for both his
Works and Providences declare the Univerſality and Nearneſs of it
and in ſome reſpects again, it may be, hath been, and is hidden, conti-
nually from fome or other.
2. As to the thing, therefore, we are to underſtand by the hiding of
Gods Face, his removing or with-holding of all, or any of thoſe Noti-
ces, and Tokens, whereby his merciful and delightful Preſence with us,
his gracious acceptance of us to his Favour, and his Providential re-
gards to us, are uſually teſtified, even ſenſibly to us, Ifa. 64.7. Fer.
18. 17. I will hide my Face from them, and they shall be devoured ; and
many Evils and Troubles ſhall befal them, ſo that they will ſay in that Day,
are not theſe Evils come wpin us, becauſe our God is not amongſt us, And I will
furely bide my Face in that Day, Deut
. 31. 17. And now this is done in
ſeveral ways and fences. As, 1. By Baniſhing gracious Perſons from
his Sanctuary-preſence, Pſal. 63. 2. Dan. 9 17. And this was Davids
Caſe, and a fore Affliction to his Spirit . and may be ſomething of, but
not the main thing, as to the Caſe in hand. 2. By the intermiflion or
fuſpenſion of Gods Providence, Care and Mercies, as to thoſe Inſtances
and Effects, which would make our Lives and Courſes here, more ſweet
and eaſie to us, Pſal. 44. 22, 26. Why bideft chiu thy ſelf in times of
Trouble? Pfal. 1o. I. How long wilt thou forget me, Lord, for ever?
How long wilt thou bide thy Face from me? How
long ſhall I take counſel in
my Soul, having Sorrow in my Heart Daily? How long ſhall mine Enemy
be Exalted over me? Pfal. 13. 1, 2. Thus is God ſaid to hide bis Face
from the Houſe of Jaccb, Iſa. 8. 17. And thus when Providence treats
and uſes us in this World ; and moſt, or all our outwards Comforts and
Concerns, are fo perplext, embittered and removed, as if our God,
would hereby tell us, That he regards and minds us not, and will not
be concerned for our outward peace and welfare. Then is it, that God
may be faid to bide his Face ; yet neither is this the thing that is princi-
pally intended in my Cafe. 3. By Gods denying and with-bolding, all
probabilities and preſages of relief, from either Menor Things, and all
fenſible intimations of his own purpoſe to befriend us, Plal. 74. 9, II.
I will ſhew them the Back, and not the Face, in the Day of their Calamity,
Jer. 18. 17. And, I bid my Face from them, and gave them into the band
of their Enemies ; fo fell they all ly the Sword, Ezek. 39. 23. Thus,
when God withers every helpful Arm, defeats all Enterpriſes towards
deliverance and ſupports, and ſhuts up every Door of Hope, and by
the
!
hides his Face, truſt in the Lord as his God?
939
the whole viſible Frame and Poiture of ſecond Cauſes, looks towards
us, and upon us as an angry frowning God. Then is he ſaid to hide his
Face; but this is not what the Caſe principally reſpects. And therefore,
4. God mainly bides bis Face, when he with-holds thoſe inward ſenſible
tokens of Reſpects, which his Spirit uſually affords to Holy Souls,
Pfal. 88. 14. when he deals with us as if our Souls were utterly, or
very much deſpiſed and neglected by him. Thus God tells us, that he
will no more hide bis Face from his people, becauſe he had poured out bis Spi-
rit upon the Houſe of Iſrael, Ezek. 39.29. This is the Face of God indeed,
when his Spirit fills our Souls with all its Joys and Graces, and his Face
is hid indeed, when we have no fenfible Refreſhments and Recruits from
chat Comforter the Holy Ghoſt, by whom all Correfpondencies muſt
be maintained betwixt our God and us, and thus our Cafè mainly in-
tends. We find a Man recorded for his Patience, crying out, wherefore
kidest thcu thy Face, and holdeſt me for thy Enemy? Job 13. 24. and when
looks God more like an Enemy, then when he denies all ſenſible illapſes
and recruits of inward Light, and Life, and Joys? Is it nor dreadful to
have our Sanctuary cluſters, to reliſh of no Bleſſing in chem? The Dews
of Heaven are oft in Holy Services and Doctrines diſtilled upon us, and
our Addreſſes thither have been of repeated and renewed; but where
is the Bleſſing and Succeſs we look for? Our Souls we find in our own
Apprehenſions, to be contracted, degraded, and benummed, Corrup-
tions rage, and make their rude reſiſtances to all our Sentiments and
Convictions, Conſcience oft.quarrels with us, and when Gods Rods are
on us, we ſenſibly diſcern great difcompofures in our thoughts : ſtrange
Murinies and Tumults in our Paſſions ; uneaſineſs in our Spirits : and
damp upon our Hopes, ſadneſs on our Hearts, and a ſtrange readineſs
to reliſt all that God ſpeaks and doth, and how can we imagine that
Gods Heart and Face ſtand toward us.
Fourthly, Truſting in the Lord as his God in ſuch a Cafe as this, takes
in abundance, and amounts to much, and theſe things it offers to the
firit obſervant and conſiderate glance. 1. That the Object bę truſty,
and no otherwiſe can he be, who is God the Lird. 2. That the Act be
anſwerable to the Object : for truſt is to run paralel with truftineſs. ani
3. That chis truſty Object gives us allowance to put truſt in hini for
every one that is able, and that would be faithful upon his Promile and
Engagement, will not Engage to be Reſponſible for what inight other-
wiſe be committed to him, and hence this paffage is inſerted here, the
Lord his God. 4. That he be a Perſon qualified and acceptable, who
here attempts to place his truſt in the Lord as his God, and therefore
here he is ſtyled in the Cafea Gracious Perlen.
Truſt then, ſeems to te a compound of Faith and Hepe, and it is that
Repoſe and Réft which bcth afford, until deſire and expe&tation be accompliſhed
by that Ged, on whom this truſt is terminated, ſo that in truſt there are,
1. A belief and fence of Gods exiſtance, and of his gracious Nature,
Heb. 11.6. Fer.9. 24. Mich. 7.18. for I muſt believe that there is a
Eeeeeee 2
God
940
How may a Gracious Perſon, from whom God
God, and that he is kind and gracious, e're I can truſt in him. 2. Cre-
die given unto his Word and Promiſes, as things clear, ſure, and great,
Heb. 4. 2, 6, 17, 18. for theſe are both the ground and teſt of ſteady and
ſuccesful truſt in God, 2 Sam. 23.5. Remember thy Word unto thy Servant
whereon thou haft cauſed me to Hope,Pfal. 119.49. what is Gods Ability
and Faithfulneſs to me, unleſs he countenance my truſting in him, and
encourage me thereto? 3. A conſequent expectation of thoſe things
from him which he engages to perform and give ; things ſuitable to exi-
gences and concernment as far as they agree with Gods Promiſes and
Deſigns, Pfal. 119. 76. Ro. 4. 18, 21. & 1 7ohn 5. 14, 15. For all that
God promiſes, and would have us to expect, is ſtill with Reference to
our weilfare in its ſubordination to His Glory and the Publick Good,
and all other Hopes are but extravagant and preſumptuous, if not re-
duced and conformed to this Teſt and Standard. 4. An Acquieſcence
and Repoſe of Spirit in the thus fixing of this expectation, Iſa. 26. 3, 4.
for confident truſt breeds fatisfadion, and makes Souls Patient and Se-
rene, till the thing hoped for and deſired, be brought to paſs, Ro. 8.24,
25. for all theſe inward tumults which ariſe within, from preſling Jea-
louſies, Griefs, Cares and Fears, are hereby ſtilled: and all vain Shifts.
and Props rejected, and all committed to, and left with God, Phil. 1. 20.
1 Pet. 4. 19. & 2.Tim. 11. I 2: for here no reſervations muſt be made,
nor any jealouſies, bad ſurmiſes or fufpitions, be any way Cheriſhed of
Indulged.
The Caſe explained and ſummed up is plainly this.
How may a Gracious Perſon [ one San&tifyed and Inprincipled by Grace)
from whom God hides his Face [gives him but little or no inward
ſonce, nor outward ſenſible notices of bis wonted acceptance and regards
truſt in the Lord ( quiet and ſatisfie himſelf with expeétations of Gods
Gracious acceptance of him, complacence in him, and regards towards bim]
As bis God [that God'to whom he hath committed all, and is devoted to,
and who will certainly regard and bleſs him, as his true Favourite, and as
one by Grace in Covenant with him? ] And bow may he do it. So as to
abandon all diſturbing Shifts and Cares elſewhere?
Dire&t. I. Let him retire into himſelf, and there Compoſe his Thoughts
for cloſe and ſerious Work, Pfal.4.4. & 77,6. for here he will find a full,
and truly great employment for every Faculty and Thought. More
here is requiſite to ſelf Redreſs, than meer reading, Complaints or Prayer.
Here is Work within him, and above him. God and himſelf muſt now
take up his cloſeſt; deepeſt, and moſt ſerious thoughts and pauſes, much
here muſt be enquired into, remembred, conſidered and debated, and
the diſtracted, wandring, careleſs, inconſiderate Soul, that is brokenand
fcattered into wild and incoherent thoughts, is no ways fit for this em-
ployment; nor can it without due recollection of it ſelf, proceed to
argue down what lies upon it, as its Load and Burthen. He thac knows
nothing
C
.SK,
941
bides kis Face, truſt in the Lord as his God :
nothing of himſelf as to his State and Temper, and as to thoſe urgent
circumstances under which he lies, cannot know much of God; nor
well diſcern what fit and pertinent improvement may be made of Gods
refreſhing Name and Promiſes. And he that through his negligence
converſes little with himſelf, muſt know too little of his own affairs and
ſtraits, to make right applications of Gods Promiſes and Memorials un-
to himſelf, ſo as to derive herefrom what is fit to cheriſh and ſupport
him, Prov. 18. 1. all muſt be ſet aſide that may diſtract, and ſummoned
in, that may allilt; and thought upon, that may relieve him in this ſtrait.
Direct. 11. When thus retired and compoſed, let him diſcourſe and
mind his gracious ſelf, Eph. 2. 10. Iſa. 26. 12. Grace in the Heart' is a
great pledge and earneſt, and gives us huge allurances of good things
to come, 2 Thef. 2. 16, 17. God hath ſet gracious Souls apart for his
own ſelf, Pfal. 4. 3. and to the higheſt Purpoſes and Endowments are
they wrought and framed, 1 Pet. 2.9. Rom. 9. 23. & 2 Cor. 5. 5. What
clearer dawnings of a glorious day? And what more hopeful token
and preſage of ſpecial Favour and Reſpects from God to us can we
imagine, than the participation of a Divine Nature, that never can be
pleaſed but when aſpiring towards God, and that is inſatiable till it get
up to him? What ! a Soul created after God, and formed to his Praife,
and bearing ſuch impreſſes of the Holy One! And yet determined to
Dereliction and Deſtruction ! Oh how can theſe things be? Read but
thoſe Characters of God upon thy Spirit. Mind the propenſions and
aſcents of Heaven-born Principles, ſee but what wonders Grace hath
wrought already. Hath God aſfayed to tear thy Soul from Satans Paw?
Hath he transformed thy Spirit, and made it ſo much a reſemblance of
his own Holineſs and Wiſdom! Hath he advanced thine eſteein of Holi-
neſs and Heaven? Hath he caſt out thy rubbiſh, and raiſed in thee an
Habitation for his own Holy Name? And will he demoliſh and diſce-
ſpect a Monument and Structure to bis own Praiſe? Why did God thus
illuminate thine Eyes, inflanie thy Heart with Holy Fervours and to
invigorate thy active Powers, as to enable thee to move towards him,
but that thou mighteſt attain to, and poſſeſs his higheſt Favours and En.
dearments? Hath it been ever thus with thee, that nothing can fàtisfie
thine Heart but Holineſs, God, and Heaven? Why then hath God thus
caſt his Mantle over thee, but to attract and draw thy Soul to him? And
hath God put theſe Principles, Inſtincts, and Propenſions into thee, only
to torment thee by the unſatisfied enragements of an Holy Thirit ? Is
Grace ſo beautiful in another ? And is-it the leſs.valuable and obſervable,
becauſe God hath implanted it in thy own ſelf? Art thou made reſtleſs
and diſſatisfied every where, but under the influences and ſenſible ſmiles
of Gods moſt gracious Countenance? And doth thy God impoſe upon :
thee, and only trifle with thee? Grace is a Principle and Deſign, ſo truly
Heavenly and Exalting, as that its Tendency proves its Extraction, and
manifeſts Gods Purpoſes to do thee good for ever. Let this thy experi-
ence be obſerved, for who can think it likely that God ſhoulddraw
fuch
943
may a Gracious Perfon, from whom God
How
fuch paralel lines upon thy Soul to bis own Holy Will; and make thee
ſuch an Epiſtle fo manifeftly written by bis own Spirit ; and yet, pot
allow thee to peruſe thy ſelf, and to form what is wrought within thee,
into ſuch pertinent Encouragements and Supports, as thy reſpective
Agonies and Diſtrelles may require ? And how can this be done, if no
Survey be made, no Inventory taken and conſidered of thine inward
Worth and Riches? And certainly from what God works with in a gra.
cious Soul, may it infer great things determined to it, and reſerved for
ic; for who can think that God would rear an Habitation for himſelf,
and not Inhabit it? Or, raiſe a Temple ( fo magnificent and fumptuous
as the Holy Soul ) and not fill ic with his Glory? Eph. 2. 22. & 2 Cor. 6.
16. ſee Eph. 1. 17, 20. Afts 26. 18. Had God deligned to forſake thee
utterly, would he not have delivered and reſigned thee up to a ſtupid
and polluted Spirit ? Then hadít thou been ſo inapprehenlive of the fin-
fulneſs of fin, the beauty of Holineſs, the pleaſure of a well ordered
Mind and Life, and of inviſible realities, as that thou wouldſt have eafi-
ly received, and born the Image of the Devil and the World upon thee.
The thoughts and proſpect of an eternal State would never have recon-
ciled thee to the Severities and Courſes of true Godlinefs : nor have
made thee fo ambitiouſly folicitous for Divine acceptance, and the fa-
tisfactions and fruitions of that State where God is all in all, as now
they have done. Surely the Soul that is viſited with the Day-Spring
from on High, guiding its Feet into the way of Peace; and all this by
the tender Mercy of its God, and ought not ſo eaſily to give up all for
lot, as to deſpair of Light and Help, becauſe of prefent Darkneſs,
and of the Valley of the ſhadow of Death. This white Stone, with
ſuch a New Name in it, is no ſmall earneſt, nor an obſcure ſign, of
everlaſting Mercies and Endearments. God that bach Sanétified the
Soul, Irath thereby fignified his gracions Purpoſe to do it Good at laſt;
and never ſo to forſake it as to recurn no more. So then what Holy
Principles, Favours, Aims and Actions, God hath brought thee to, and
thence encourage and fix thy truſt in God.
Direct. II. Let him then well obſerve how far the Face of God is
hid from him indeed : lelt ocherwiſe, his own condition, and Gods
aſpects and deportment towards him, ſhould be miſtaken by him, Iſa.
49. 14, 16. & Pſal. 77. 6,10. How oft do Souls miſtake God; and
form or fancy great Diſcouragements and Ecclipſes, which racher riſe
and illue from themſelves, than him? What if the Brain or Body ſhould
be indiſpoſed? What if ſome bold and wanton Expectations or Delires,
irregularly formed and cheriſhed, come to nothing? Sul pole ſome
Melancholick Chriſtians ( ſuch have l known, and have rather pittied and
reproved, than cheriſhed and commended them,) fhould Deſire, Ex-
pect and Pray, for ſome Miraculous illapſes of ftrength and comforts on
i hem; or Beg of God fome fuch Deliverances and Salvations, as ſuit
not the ordinary ſtated Methods of Gods Providence; or make their Re.
queſts to God for fome Extatide Tranſports and Enlargements, in a Du-
܀
Y;
hides his Face, truſt in the Lord as his God?
9.42
ty: or Covet unfit degrees of Gifts, or Abilities for Duties, (taking
that to be Grace, which may be a gift conſiſtent with a loft Condition,
and fappoſe theſe things never acqueſted by chem : muſt it thence fól-
low, That the Face of God is hid from them? Oh what a paſs muft God
be at with theſe Mens Souls; when they muſt take him for their Ene-
my, or for a diſcontented and diſtafted Friend, unleſs he will ( to hu-
mour them ) tranſgreſs the ſtated Methods of his Dealing with Mens
Souls? If their Natural ſtrength and fervour do but decay through
Age or Sickneſs, or other accidental Weaknelles; or if God touch them
in their Darlings here; as Intereſts, Relations, Pofleflions ; or caſt them
upon fome unwelcome ſtraits, though for their good : Oh then they
think him gone from them in deep Diſtalt and Wrath ; when as thelė
things rather inſinuate Demonſtrations and Aflurances of Gods Faithful-
neſs and Favour to them, than any hard Thoughts of, or bad Deſigns
upon them. See then, that you be ſure that God hides his Face from
you indeed, before you proceed to infer Diſcouragements, or any ways
to countenance your own Defpondencies, and any Jealouſies or hard
thoughts of God.
But yet 'tis to be acknowledged, That God ſometimes doth hide his
Face indeed, Ifa. 64.7. And that either, 1. Totally, as to the Damn-
ed in Hell, ſo as never to thew it more to them again; but this is no-
thing to our preſent Caſe; or elſe, 2. Partially, as to thoſe on Earth,
who are either, 1. Unconverted, or, 2. Converted Perſons. The for-
mer are not here concerned, but the latter ; and as to Converted Per-
fons, fuch as are truly Gracious; God is ſaid to hide his Face from
them, when he removes his Candleſtick from them, Rev. 2. 5. or,
when they rather only fee, than really feel, and are betçered by the
Light : and are ſcarce ſenſible of either Savour or Power in Gods Ordi-
nances, pr of any Improvement in, or of themſelves thereby : or
when they have not any free Intercourſes with God in Holy Duties, but
ever find themſelves to be deadned and trained in the Addreſſes of their
Spirits to God in his Holy Ordinances, of which their Jealoufies are in-
creaſed, by their being Conſcious to themſelves of much Barrenneſsi
Wantonefs and Ingratitude , under their Sanctuary-priviledges: Op
when they are terrified with Storms and Tempeſts in their own Breaſts,
through preſſing Fears and multiplied Distractions. But here let them
conſult Gods Word and Providences, and their own Conſciences toge-
ther : and thus debate this Matter with themſelves: What makes thee
think O my Soul, that God now hides his Face from chee? Is it, what
is, and hath been, common, either to Mankind, or to the Generation
of the Juſt; or ſomething peculiar to my felf, and unuſual to others ?
Is it any thing that can make it Evident, that I either yet was never tru-
ly Gracious, or that Gods Grace is now Extinêt in me? Have I an
Heart for God; and hath he none for me? Is any thing inflicted on
me, inconſiſtent with Gods Saving Love to me? Have my Afflictions
Deadned me to God and Halineſs, or cut off the Eatail of bis Cove-
nanir
944
How may a Gracious Perſon, from whom God
nant-Favours upon me? Are there noe Caſes and Inftances of Gods
Eclipſed Face, paralel to, or much beyond, my own, to be diſcerned
in Abraham, David, Job, Lot, Chrift, or others? See James S. 1o.
Heb. 5.759. Job's Friends got nothing but Reproofs from God, for
their inferring Gods Contempt of him, from what God laid on him.
It is much to be Obſerved, 'That Gods deareſt Favourites have had
the ſharpeſt Exerciſes, and great Darkneſs and Diſconſolateneſs on their
Spirits, at iometimes or other ; for the ſenſible Comforts and Refreſh-
ments of Religion, are ſeldom found the Daily Fare of the exacteſt
walkers with God under Heaven; and yet how often are theſe Eclip-
lès greatned by their Fancies or Follies? And then by their Miſrepre.
fentations of God to themſelves, how oft, and much, is he Diſhonour-
ed by them? But let theſe things be well conſidered by Gracious Souls;
1. God doth not always, nor ever, totally hide his Face from them
whom he hath Changed and Transformed through Grace. 2. That
when at any time 'tis bid from them, 'tis not hidden in ſo much Wrath,
but that Mercy Thall prevail at laft
. 3. Nor can it ever be ſo dark
with them, but that ſome Remedies and Refreſhments may be had,
from the Name, the Son, and the Covenant; and from that, of God
within themſelves, which they ought not to undervalue, overlook, or
to deny; or to quit the Acknowledgments and Comforts of. Nay, I
may boldly ſay it, that at the worſt, more of Gods Face doth or may
appear to them, and ſhine upon them, than is at any time hidden from
them. I mean more of that Face which is diſcernable here on Earth;
for otherwiſe, it is but very little of Gods Face, that the beſt Men fee
at molt in this World, if compared with what is to be manifeſted in Eter.
nity unto the Heirs of Glory. And therefore, is it yet a ſhameful thing,
both to be pitied and blamed in gracious Perſons, that every intermiſſion
or retreat of ſenſible Joys and Favours, ſhall fo enrage their Fears and
Sorrows, as that Gods tenderneſs and faithfulneſs ſhall preſently be Ar-
raigned: and his moſt gentle Diſcipline, heavily Cenſured, ſtrangely
Agravated, extravagantly Reſented, and moſt immoderatly Bemoaned
by them? Yea, and that before they have well underſtood what ails
them, and unto what degrees their to bemoaned Eclipſe hath reached?
Come then my Soul, deal fairly with thy Self and God, and tell me,
what is it that God hath now denied thee? How far hath God denied it?
What of God is it, that thou once haft ſeen, but canſt not now? What
hinders the preſent fight, or the recovery of what before hath been chy
Strength and Joy? Do not miſtake Gods Looks and Heart; nor in a pet,
charge God with what he is not guilty of: nor fay too haſtily; why
better with me formerly than now?
Direct. IV. Ler him remove and ſhun, all that provokes God thus to
hide his Faće, Iſa. 59. I, 2. Lam. 3. 39, 40, no Counſel nor Encourage-
ment, will or can avail that Soul for Truſt or Conduct, which neglects
its ſtated Work and Watch, which God enjoyns it to, and expects from
it. The Spots and negligences of Gods own People are diſpleaſing to
him;
hides his Face, truſt in the Lord as his God?
945
him: and he will turn his Face away from what he loaths and hates.
Many a dreadful frown and glance from God had David, when he had
defiled his Soul and Body with Luſt and Blood. The matter of Uriah
left that blot and ſting upon him, and to his Family, which made it evi.
dent how unſafe it is, for even gracious Souls, to play the wantons, Com-
plaints and Prayers can neither expiare, nor commute for thoſe miſcar-
riages and neglects which God forbids and hates: nor will it be found
fufficient, that we make ſome enquiries after God, or pathetical and
mournful declamations againſt our ſelves, if any ſins lie near our hearts,
and prove predominant in our converſations. The Crimes whereby we
have diſguſted God muſt be repented of, deteſted and rejected. He
that would truſt in God, and gain the views and comforts of his Face,
ſhould throughly hate, deeply reſent, and carefully watch againſt what
God can take no pleaſure in, but hath entred his proteſt againſt
, repent
and do thy first Works, was grave and fober Counſel, Rev. 2. 5. Begin
then with chy felf, and end with God; and work thy ſelf up to his Will,
and thou ſhalt fee his Face with Joy. Sin will raiſe Clouds and Storms,
and cauſe no ſmall Eclipſes of Gods Face, where ever it enters, is coan-
tenanced, and prevails. An heavenly Mind and Life muſt be recovered,
exerciſed, and preſerved; and practical reſolutions muſt be renewed
and kept in their inviolable vigour, whither God ſenſibly ſmile or not
upon us. Who ever mourns not over, and watches not againſt what
God abhors, will find his ſeeing Gods Face with Joy, to be too ſtrange
and great a Miracle to be expected from him. He that contemns the
ways and will of God, can look for nothing but to be contemned by
him, I Sam. 2. 30. the Laws of Peace and Favour muſt be kept. Sins
muſt be broken off by Righteouſneſsand Repentance; or elſe Gods Face
is to be ſeen no more.
Direct. V. Let him conſider well how far God is unchangeably the
God of gracious Souls, Pļal. 89. 30, 34. Levit. 26.40, 45. the Tenor
of Gods Covenant is to be ſtudied throughly, and well underſtood, to
prevent extravagant or defective truſt. 'Tis true Gods promiſes are
large, and his relation fixt, Pfal. 84. II. Iſa. 41. 10. God will be ſo far
always theirs, as to be ever mindful of them, and of his Covenant
with them, to be duly provident for their good, ſo as to prevent all
that may truly harm and ruin their reſigned Souls and Perſons, Rom. 8.
28. & 2 Cor. 16.9. to be truly, though wiſely compaſſionate towards
them in all their dejections and temptations, 1 Cor. 10.13. Mich. 7. 18.
Iļa. 30. 19. & 41, 17. He will neither over-burtlen them, over-work
them, nor overlook tirem ; and he will be always ſo far theirs, as to ex-
emplifie the Power and Riches of his All-fufficient Grace and Goodneſs
in them, Rom. 9. 23. & 2 Thef. 1. 10, 12. God will refine and ſave their
Souls, renew their Strength, and cloath them with his Righteouſneſsand
Salvations : and give them ſuch Encouragements and Supports as may
be needful for their preſent State and Work, Iſa. 40. 31. & 2 Cor. 4. 16,
18. Col. 1. 11, 12. & 1 Thef. 5. 23, 24. Let them but act like gracious
Fffffff
Perfons,
916
How may á Gracious Perſon, from whom God
Perſons, and all Grace ſhall abound towards them, and he will lee that
their Integrity and Uprightneſs preſerve thern, whilſt therein they wait
on him. Pardoned Sins, refined Souls, accepted Services, Prayers and
Perſons, with great Victories, Tryumphs, and Salvations at the laſt.
Gods Spirit in them, bis Preſence with them, and his Eternal Glory for
them when time is folded up, and reckoned for : all theſe ſhall joyfully
convince them, in what reſpects, and to what purpoſes God is immu-
tably, and will be their God, Rom 8. 31, 39. But if they look or hope
that God ſhould be ſo far theirs, as to keep them from afflictions and the
fiery Tryal: or to feaſt them continually with ſenſible conſolations and
clear views of Heaven, and of his glorious Face, or immediatly to give
them what they ask, at their diſcretion : or to prevent all mamer of
perturbations in their Souls, and all diſtempers in their Bodies, Brains,
and Fancies: or to redreſs miraculouſly what may be cured and relie-
ved otherwiſe, they have no promiſe for this. For where hath God en-
gaged that Grace muſt do the Work that is conſigned to natural means ;
or that Miracles muſt effect what an eſtabliſht Courſe of ordinary
means may bring Men to ? Even in the ſealing Age, when Miracles
were ſo multiplied, we find that ordinary means were uſed in their juſt
extent. Moſes muſt ſend for Jethro, Cornelius muſt ſend for Peter, Philip
muſt turn Inſtructer and Interpreter to the Eunuch. Manna muſt only
be continued until the Iſraelites could Plow and Sow. Why then ſhould
any one conclude that God hath hid his Face, unleſs unreaſonable and
extraordinary expectations be accompliſhed ? If Parts be weak : if Gifts
be mean, if Memory be frail through diſadvantages of Age or Weak-
neſs, if paſſionate Fervours be abated through thoſe declenſions which
are entailed on Mortals by a ſetled decree : muſt we infer from hence
that God hath hid his Face from us, and holds us for his Enemies, unleſs
he change the ordinary Courſe of Nature ? And as to Soul concerns
and exerciſes : what if our Spirits be 'diſquieted through the Soul or ex-
pectation of ſharp Tryals and Diſtrelles ? What if Satan bluſter in our
Squls ? What if ſtrange Suggeſtions like fiery Darts be caſt into us?
What if we be ſtrongly urged to ſuch imaginations as God himſelf
knows to be odious and ungrateful to us? Muſt we from hence ſuſpect
or think that God diſclaims us, and renounces all his merciful relations
and regards to us? Hath God engaged any where that our War with
Satan Thall end before we dye? Can militant Chriſtians be diſcharged
from this warfare before they have finiſhed their Courſe? Whilft you
reſolve and ſtrive you Conquer, and God abides your God, till you
give up the Cauſe, and fall in love with what your God abhors and
flights, fee Heb. 4. 14, 16. was not the great Feboval, the God and Fa-
ther of the Lord Jeſus Chriſt, as much in the extremities of his Agonies
and Conflicts, as either before, or after them? But he never was ſo much
his God as to excuſe him from his bitter Cup, and his conteſt with the
Devil and this World: The fame I may alſo ſay of Paul, 2 Cor. 12. 7,
9. Gods Covenant, and not your thoughts or hopes muſt tell how far.
Direff.
hides his Face, truſt in the Lord as his God?
947.
on.
Direct. VI. Let him conſider and improve what God affords to help
and quicken truſt in him, Pfal. 27. 9. Rom. 15.4, 13. God hath his part,
and Man hath his, to do; not that God needs him, but becauſe he hath
laid him under Law unto himſelf, and ſuited his remediating Dutiés to
his Faculties and Circumſtances. Truſt is a compounded Act and Duty,
made uſe of affent, conſent, and reliance, and it reſpects veracity,
goodneſs, and fidelity in the object truſted in. Let then the gracious
Soul look upon God as fit and willing to be truſted in: as actually enga-
ged and concerned for him, when he is his God, and as faithful, when thus
related and engaged. For God both can and will effect all that he un-
dertakes; yet he expects that gracious Souls ſhall fix their deepeſt
thoughts upon what he hath given them to fix and raiſe their truſt up-
Idleneſs doth no good, the thinking and induſtrious, and reſolved
Soul, thrives much, whilſt meer complainers cheat and diſpirit them-
ſelves and trouble others, diſhonour God, and ſcandalize and diſhearten
Men. It is here as it is in Nature; God feeds us, he cloaths and keeps
us : and we truſt in him to do ſo for us; but if we be not provident and
diligent in the well ordering and improvement of the helps and benefits,
and inſtructions which God affords us in and by ſecond Cauſes : and fo,
expect that Manna come not only down from Heaven, but that it alſo
fall into our Mouths; we may eaſily turn this truſt into preſumption,
and ſtarve our ſelves, in the midſt of Manna round about us. So, he
that expects God ſhould miraculouſly inſpire truſt into him, without
the intervenient uſe of his own faculties in the improvement of thoſe
helps which God affords, will find ſuch hopes and truſt fitter to be re-
buked and fruſtrated, than to be gratified and fulfilled. He that would
truſt in the Lord as his God, is to conſider. 1. Whom he is to truſt in,
the Lord. 2. For what he is to truſt in him, that he may either ſee his
Face again, or be ſupported and preſerved under the Eclipſes of it.
3. Why he is to truſt in him, becauſe of his own neceſſities, and Gods
Power and Fidelity to help him: and the encouragements God gives
him. 1. Think then O gracious Soul, what a God thou haſt to truſt in.
God All-fufficient, Gen.15.1. & 17.1. Now Gods All-ſufficiency lies (as
far as we can know it yet ) in the vaſt reaches of his infinite Wiſdom,
In the unboundedneſs of his Power, for it is Omnipotent, and in the
Riches of his Goodneſs, which knows no bounds in the expreſlions and
efforts thereof, but the inviolable harmony of his own Bleſſed Name
and Nature, who worketh all things after the Coun els of his own Will, and
the Capacities of his Favourites, Eph. 1. 11. God hath an heart to do
thee good, for he is Love, and Goodneſs is his Nature and Delight,
Fer.9.24. & 1 fohn 4.16. Now Love is Communicative and diffuſive of
it ſelf in all fuch inſtances and expreſſions, as the caſe and Circumſtan-
ces of the beloved object may require, Jer. 31. 3. Hof. 2. 19, 20. Hence
you may fee Gods Paraphraſe upon this attribute ; and his moſt Copi-
ous explication of it, in Exod. 34:6, 7. Love pities Favourites in their
miſeries and ſelf-bemoanings, Jer. 31. 18, 20. Love helps them in their
Fffffff 2
ſtraits,
특
​1
948
How may;a Gracious Perſon, from whom God
ſtraits, Iſa. 63. 8, 9. Love fupplies them in their wants, Fhil. 4. 19. Love
hears their cries, Phil. 4.6, 7. & 1 Pet. 3. 12. Love emboldens, delivers,
and preſërves them, and commands all within its Reach and Empire to
befriend and ſerve them, to all theſe purpoſes, and in all theſe ways
that are moſt ſuitable to it ſelf and them, Ifa. 61. 1, 3. Canſt thou nor
therefore truſt in him, who without any violence or repugnancy to
himſelf, is ſo propenſe to do thee good? Let then the Love and Good-
neſs of thy God come into thy freſh remembrances, and moſt lively
thoughts, that ſo thy truſt in himn may be encouraged and ſpirited here-
by. How greatly are we reconciled and quickned to place our confi-
dence, where Love is moſt predominate and natural ? For thy great
mercies fake, thou didit not utterly conſume them, nor forſake them;
for thou art a gracious and merciful God. Now therefore our God, who
keepest Covenant and Mercy, let not all our trouble ( Hebr. wearineſs )
ſeem little before thee, that hath come upon us, faith Neb. 9.31, 32.
And as God hath an heart to do thee good; ſo he hath wiſdom to con.
trive and manage the means and methods of his purpoſed and free
Goodneſs, Eph. 1. 8. Now to him that is able to keep you.---- to the only
wiſe God, Jude 24. 25. & 1 Tim. I. 17. God guided the wandring Iſrae-
lites under the Wilderneſs, Eclipſes of his Face, by the Skilfulneſs of his
Hands, Pſal. 78. 72. God beſt knows when to ſew his Face, to what
degrees, and how. He ſees what ails, and what will help thee, he is no
ſtranger to thy gloomineſs and droopings; he underſtands wherein, how
far, and upon what accounts thou ſo lamenteſt his withdrawments from
thee, and what theſe manifeſtations of himſelf are, which will afford
the beſt relief to thee. He cannot overlook the proper Article of time,
wherein thoſe friendly Aspects and Appearances which thou coveteſt ſo
much, will moſt befriend and ſerve thee, the beſt Men have a complica-
tion of Soul Diſtempers in them, and thoſe Divine Diſcoveries which
might relieve them in their droopings, may ( when deſired, by them,
were they but then afforded ) poflibly make them proud or careleſs.
However, poſſibly God hath not fufficiently ſerved thoſe purpoſes to
which thy, doleful preſent exerciſe is directed: and to the birth might
prove too haſty to be perfect, were it produced when deſired by thee.
Job little knew. ( and all his confident preſſing Friends as little ) what
God was doing by thoſe ſo rigid uſages whereto that Holy patient Perſon
was expoſed. God hath more Souls and things to mind than one, and
he will make every part and inſtance of his Grace and Goodneſs to
harmonize each with other, and is it not more deſirable to every reſigned
Soul to God, to abide in this darkneſs for a while, than to have the
Courſe and Methods of Gods orderly proceedings diſorderedand diſtur-
bed, for the meer pleaſing of ſome precipitant deſires ? Let God alone,
and turn not a cenſurer of his dealings, till thou canſt comprehend his
whole Deſign upon his whole Creation, his Family, and on thy Self, and.
let it ſuffice thee, that infinite Wiſdom is concerned and engaged for
thee: and truſt him more, for thou mayeſt ſafely do it, becauſe he is,
infinitely
hides his Face, truſt in the Lord as his God?
949
ܪ
But this you
infinitely wiſer than thy ſelf; and knows beſt when to hide, and when
to ſhew his Face.
God hath Ability and Authority, as well as an Heart and Wiſdom to
relieve and Favour thee, Jude 24. & 2 Cor.9. 8. He ſkall be helden up,
fer. God is able to make him ſtand, Rom. 14.4. He is the God of Power,
Fob. 42. 2. He can revive or damp thy Spirit at his pleaſure, Fcb 34.
29. ſo that there can be no ſuſpicion of impotence or inability with him.
He that made Heaven and Earth can ſuccour drooping Hearts, and he
that revives this Sence of God upon him, will find his truſt in God more
ſweet and eaſie.
2. Think alfo what thou art now allowed to truſt him with, and for,
1 Pet. 4. 19. even with thy whole ſelf: and with all that can concern
the Church, the World, and thee. Wiſdom for Conduct, Power for due
Deliverances, and Protections, and Salvations, and Grace, and Comforts
.
to bear thee up under Burthens and Temptations, and to furniſh thee
to every good Word and Work : and to carry thee ſafe to everlaſting
reſt: and for the wife and happy iſſue of every Duty, Burthen, and
Temptation, mayſt thou firmly truſt in God. But be ſure to truſt to
him for nothing (as far as thou canſt learn or know it ) that is unwor-
thy of God to give, and unfit for thee to ask or have.
may truſt him for, that he hide nothing of that Face from thee, without
which thou canſt not be an holy and an happy Perſon: and that he lay
nothing on thee unto the prejudice of thy beſt affairs: and that he never
be defective in miniſtring thoſe fupplies to thee, which his own Glory,
the credit of Religion, the publick Good, and the great Duties of thy
Place and Station do require : And that he never call the out to any
thing beyond thy Strength and Furniture : but that he ſuit thy Strength
and Spirit unto the Work and Burthens of thy Place and Day, 1 Cor.
10. 13. God will not be offended at thee for fuch truſt as this ; fuppo-
ſing thy devotedneſs, and thy due diligence and prudence in the choice
and uſing of all meet Subordinate means and helps, and thy fervent,
3 Think upon thofe Encouragements which God hath given to this
truſt, Ifa, 26. 3, 4. Pſal
. 112. 7. thou haſt Gods Promiſes and Engage-
ments, Heb. 6. 17, 18. & 2 Pet. 1. 3, 4. Heb. 10. 23, 24. Pſal. 119.75,
76. and theſe are certain, ſuitable, large and precious; and the genuine
product of infinite, generous, and reſolved Love. Thou haſt thoſe near
and dear Relations which God hath aſſumed and owns to thee, an Huf-
band, Father, King, evc. Ifa. 54. 5, 10. 2 Cor. 6. 18. Rev. 21.7. Thou.
haft the exhibition of his own Son Jeſus Chriſt, Heb.10.19. & 23.4. & 147
16. & 2.17, 18. John 6. 39,40. I Pet. 1.3, 21. Rom. 8. 32, 35. Thou?
haft the earneſt of the indwelling Spirit, Eph. 1. 13, 14. & 2 Cor.5: 5..
and of that new Nature which he bath formed and cheriſhed in thee, as.
in 2 Tim. 1. 7. Rom. 8. 15; 23; 28. thou haſt a ſealed Covenant with
Sa cramental confirmations, and experiences of proſperous truſt both in
others and thy felf, Pfal.9, 10. Rom, 15:4. Dan, 3. 28. Heb. II.
cryes to him.
8
Dos
.
.
950
How may a Gracious Perfon, from whom God
?
Do then as David did : Infer from known experience all that may
ſtrengthen regular Confidence ; for thus did he, Pſal. 32. 7, 10. and
thus did Paul, 2 Cor. 1. 8, 10. The Lord is my Shield and Strength:
my Heart truſted in him, and I am Helped, Pſal. 28. 7. And thou
haſt the Glory of thy God concerned in the proſperouſneſs of thy
Truſt, Ephef. 1. 12. Rom. 4. 20. And now to cloſe up all; Why ſuch
manifold'Encouragements to Truſt in God, if they were either Vain or
Needleſs? And how can any keep up their Truſt in God, without
their deep and ſober Thoughts about, and their intent and moſt delibe-
rate Pauſes on theſe weighty things upon Record, which God hath left,
to Juſtifie and Encourage your Truſting in him? It is both Strange
and Sad, to ſee many Chriſtians come to their Miniſters with Com-
plaints, or put up Bills for Prayers in Congregations : and to deſire
Solemn Days to be ſet apart for them, whilſt they reſt only here : as if
they looked to be comforted and ſupported by ſome Charm or Mira-
cle; they look to be healed by a Word; and they neglect their own
Work; they do not ſearch into themſelves, that they may know whe-
ther or no, the Grace of God hath made them capable of Truſting in
the Lord as their God. They bring nor their Calamities and Dejecti-
ons to the Teſt, that they may clearly know under what hand of God
they are caft; and how far God hath hid his Face from them; and how
far, not. God enters not into their cloſe and ſerious Thoughts, that
they may plainly fee and know what there is in him, to draw their Spi-
rits forth to Truſt in him: Nor will they ſtudiouſly revive thac Sence of
God upon themſelves, whereby their Truſt in him may be Engaged,
Eſtabliſh'd and Emboldned; and yet they cry, What ſhall we do to
Truſt in the Lord as our God? Why Sirs, I will tell you what to do,
1. See that your Intereſt in God be cleared up; this you may know
by the prevalency of your Deſires, Purſuits and Satisfactions, and by
the Practical Reſignments of your felves to him. 2. See what this In-
tereſt in God refers, viz. Nothing is deſperately loſt at preſent: and
all will be well at laſt; and that all lies ſafe that can concern you, fee
Pfal. 23.1, 4. The truth is, all that can be grateful, great and ſure,
may be inferred from hence. 3. Accommodate and apply what you
infer, as skilfully and faithfully as you can, to your diſtrelling and dif-
couraging Cafe and Circumſtances; there are Hiſtories to tell us what
God hath done; and there are Doctrines to tell us, what God is, and
can do ; and there are Precepts and Inſtructions to direct us, what we
are to do : in what Caſes, upon what Grounds and Reaſons, and to
what Ends and Purpoſes we may Truſt in God; and God hath given
us marks to know what Intereſt we have in him; and a Directory and
Helps to get it, if we have it not; and he hath ſhewed us fully and
plainly what it is, and what at laſt it will amount to, to want or have
this Intereſt in himſelf; and when as we have gotten it, he hath taught
us how to apply it fitly, and how to bear our Spirits up in Hope and
Truſt thereby; and after all this, and much more, ſhall we be negli-
gent
hides his Face, truſt in the Lord as his God?
951
gent and lazy, and cry out like Fools and Drones, We know not how
to Truſt in God, nor whether he be Ours or not? let us not thus abuſe
our felves.
4. Think on theſe Means and Helps, whereby we may attain to an
Ability and Faculty of Truſting in God: and let them be moſt Faith-
fully improved; ſuch as the Word, Sacraments, Sabbaths, Conferen-
ces, Meditation, upon the Word and Works of God; but theſe need no
Enlargements on them; and my Limits are tranfgreft already.
READER, Expect not Accuracy here; I am very ſenſible of
many Imperfections in this Sermon; I'am ſeparated from my helps,
having my Bible only, and my God, to help me in my wandring Soli-
tudes and Retirements; theſe things are what I have diſcourſed with
my own heart; and if ſome Cenſure them, others I hope will Pity and
Pray for me ; and the God of Heaven accept and proſper theſe
( though weak ) Endeavours.
I had ſome Inferences prepared, but becauſe I would not be too te-
dious, I forbear to add them, ſo as to Enlarge upon them. I will but
mention theſe,
iſt Infer. Hence it follows, That Humane Souls are Excellent and
Capacious Principles and Beings.
2d Infer. Graceleſs Sinners are under dark and dreadful Circumſtan-
ces, when God Afflicts, and hides his Face from them; they need not
ſay, Why caſt down---------ſo much? but rather, why not more?
3d Infer. Excellent is the Temper and Condition that Grace puts
Mens Souls into : in that they are enabled, prompted and directed, to
ſuch ways, to know and help themſelves.
4th Infer. Right and due Thoughts of God do mighty Service to the
Gracious Soul, in all the Eclipſes and Diſtreſſes that do or can be
fall it.
Pfal. 42. 11.
Infer. I. Mans Soul is a Noble and Capacious Being, Mark 8. 36,
37 It is called by Solomon, the [ Lamp, or ] Candle of the Lord,
ſearching all the Inward parts of the Belly, Prov. 20. 27.
It is the great
Treaſure that ought to be kept, and uſed well; for out of it are the Il-
fues of Life, Prov. 4. 23. Its Joys and Bitterneſſes lie deep within it
felf, and they are not be intermedled with by Strangers, Prov. 14.10.
The Countenance of a Man is but the Index of his Spirit : 'cis in the
Soul that Joys and Sorrows Center and Seat themſelves, Prov. 15. 13.
Many Infirmities or Diſtrelles may eaſily be undergone by a ſound
Heart : but if the Spirit it ſelf be wounded, how dreadful are its
Wounds! Prov. 18.14 The Spirit of Man is Gods Vicegerent ; and a
great Mirrour of himſelf; and as it Accuſes and Condemns, when it
well underitands and minds it felf, ſo it is the Vail and Repreſentative of
its God unto it ſelf, in Rom. 2. 15. & I John 3. 19, 21, It can (yolt:
tee)
952
How may a Gracious Perſon, from whom God
Senarai
fee ) both Summon in, and Search it ſelf; It can both Challenge and
Diſcourſe it felf; it can Command, Reprove, Exhort, Encourage, En-
large, Reſtrain, it ſelf ; It can Arraign its Temper, Principles, Pur-
poles, Actions, Sufferings and Deſigns : and make it ſelf Inquiſitor,
Judg, Jury, Witneſs
, and Executioner, to it felf. It can look every
way, and make both Heaven and Earth, good things and bad, fome
way or other Serviceable to its own Concern: and turn all the Memo-
rials and Notices of its God, to Self-improvements and Relief. It is ca-
pable of Moral Government, and of full Joys and Sorrows, Congenial
with its Contracted Principles, Temper and Behaviour, here ; It is ca-
pable of Converſe and Communion with its God; of Grace and Com-
fort, Heaven or Hell. It can perceive its own Diſtreſſes and Concerns :
Enjoy the beſt things, and Improve the worſt : and fo Conſider all
things, as to Accept, Refuſe, Approve, Condemn; and ſo reſolve up-
on, or wave a matter, as it ſees to be moſt fit ; nor needs it to truckle
under any thing but Guilt and Wrath, when plunged thereinto by its
own Folly and Neglect. The Text here ſhews you what the Soul of
Man can do ; and if it be replyed, That David's Soul it was Gracious :
and that Grace only brought it thus to be Diſciplined and Tutoured by it ſelf :
'Tis Anſwered, That Grace can have no ſuch effects on Stones and Bruits,
which Grace and diligent Care might make good uſe of: And all Souls might
do thus with, and by, themſelves, did they not by Sin degrade them-
ſelves. For all Souls have Imperative, Directive and Active
Powers.
Infer. II. Graceleſs Sinners are under dreadful Circumſtances when
Troubles comes upon them, Rom. 2. 8,9. Iſa. 50. II. & 57. 20, 21.
& 10. 3. & 33. 14. For when their Miſeries ſurpriſe and overflow
them, ſhould they then ſay, Why ſo diſquieted and caſt down? They have
that within them which will rather ſay, oh wby diſquieted no more, ſeeing
there is ſo little ground of Hope from God? 1 Thef.5: 3. All is fo Vile
and Foul within them; and all fo Frightful and Amazing to them;
whether they look within, about them, or above them, as that the
greateſt wonder is, How they eſcape Diſtractions. Souls ſo neglected
and degraded, and every way Devoted to the Will and Service of the
Devil! Such manifold and mighty Sins abounding in and from them!
and ſuch great Wrath to be Inflicted on them! ſuch clear and nume-
rous Preſages of fearful Storms approaching towards them ! ſuch an
Inhabitant and Tyrant as Satan, to make them do, be, loſe and ſlight
even any thing, but what they ſhould ! A God ſo much Incenſt againſt
them, and every way fo Reſolved and Engaged to Enſnare and Ruin
them! And their own Spirits, amidſt all this, ſo much eſtranged from,
uneaſie in, fo frightful to, and ſo much at variance with themſelves
(to as that they never can be Reconciled to themſelves again.) Why'
ſhould not thelė Souls be diſquieted and caſt down, when Troubles come
upon then, like Meſſengers with theſe heavy Tidings from the God of
Heaven, That they shall ſee his Face no more? What Succour, Hope or
Refuge,
:
*
953
hides his Face, truſt in the Lord as his God ?
Refuge, hath the Dejected Soul, but God? What Sanctuary is there
for it, in its Storms and Chaſes, but the All-fufficient Jehovah? And
how can Mercy and Redreſſes be expected from him, whom they can
no way comfortably call their God, whilſt as yet unconverted Perſons ?
They have neither Encouragemene nor an Heart to ſeek him acceptably
and ſucceſsfully, Prov. I. 24, 31. Their preſent Troubles are but the
Harbingers and Foretaſts of Eternal and Unmixed Wrath to come.
Providence ſerves the Writ, and gives the Summons. Conſcience con-
founds and holds the Priſoner faſt, under the ſeizures of Gods Providence.
Juſtice draws up the Bill againſt them; and Vengeance fixes them to
their Wracks; and they have nothing left them but their Fearful Ex-
pectations and Reproaches, Heb. 10. 26, 31. Deut. 32. 37.
Let theſe
Men Read, Fob 18.7, 21. & 27.8, 9.
Infer. III. Excellent is the Cafe and Temper of Gracious Souls, in
2 Cor. I: I2. Pbil. 1. 20. Iſa. 41. 10, 17 A good Heart within
them : A clear Way before them : A good God for them : A good
Underſtanding of their Cafe and State : And ſuch Encouraging Re-
freſhments and Supports, fo ready for them at their Call, when truly
needful to them: What greater requiſites than theſe can we mention
and propoſe uinto our felves, to render our Condition eaſie, ſafe and
happy, here? What need we more, to calm and cheer up our diſturb-
ed Spirits with ? Rom. 8. 31, 39. & 2 Cor. 12.7, 9.
The God! my
God! the health of my Counteuance ! and, One that yet is to be praiſed by
me? And therefore One that I muſt fully, and may ſafely Hope in!
Why may not theſe things bear a Gracious Spirit up, and quicken anal
embolden it to bid defiance to all Attempts which Earth or Hell can
make, to ruin and unhinge it? Ilie Gracious Soul, as ſuch, is fit for
any thing; and it is Entitled to the greateſt Bleſſings from its God, and
in due Seaſon ſhall poſſeſs them; what God by Grace hath made and
brought it to, renders it fit for Gods great Bleſſings and Supports : And
what God promiſes, it may ſafely truſt to, and confidently relie upon.
The Text here ſhews you what the Gracious Soul can do ; it can re-
ſtrain it ſelf from its immoderate Sorrows, by its faithful deal-
ing with it ſelf ; and by making a .right Judgment upon whatever
doth at any time befal it; and as there is ſomething in it apt to raiſe
Storms, and vexatious Reſentments of its Preſſures and Afflictions : So
are there certain Principles, and a Seed of God within them; and that
in God above them, and before them, which will not always ſuffer their
Sorrows and Dejections to tranſgreſs their ſtated Bounds and Rules: be-
cauſe the compoſed and ſtill Soul is fitteſt for Communion with God,
Hope in him, Service to him, and Conſolation from him. See here how
narrowly David obſerved himſelf: How skilfully he diſcourſed himſelf;
how powerfully he reſtrained himſelf; aud how readily he could and
did Enlarge, Encourage, and Exalt himſelf; you may diſcern in him,
that Grace will not admit of, nor Countenance any unfit Reflections up-
on God; it will not fall heavily with its Cenforious Carpings -upon
his
Ggggggg
Providence,
954
How may a Gracious Perfon, from whom God
Providence, nor in an Angry Pet of Frowardneſs and Impatience, fall
out with him : It threatens no Revenge to Evil Men; it will not flee to
Sinful Shifts and Refuges : neither is any thing Chidden, Cited or Ar-
raigned, but the diſquieted and diſturbed Spirit; and yet even here, it is not
ſo much Clamourous and Impatient, as it is Inquiſitive after, and rem
ſolved upon its Regular Self-redreſs. If any thing ail it or afflict it, it
minds the Grounds, the Meaſures, and the Effects thereof, upon it ſelf.
Stupid indeed it is not; for it feels Gods Hand upon it. Immoderate or
Careleſs in its Griefs it will not be ; for it will call its Sorrows and it
Self unto the Teft and Bar, and there impartially examine all its Pref
fures, its Sence of them, and its Behaviour under them : nor will it
füllenly be neglectful of it ſelf in Troubles; for it will urge it ſelf to all
Juſt Obſervations and Improvements of its beſt Helps and Remedies :
and when it finds that only hope in God muſt bear it up, and ſuccourit;
Oh then how copiouſly and cloſely is the Name of God conſidered by it?
I ſhall yet Praiſe him the Health of my Counterance, and my. God. 'If it
be forced abroad (as Holy David now was) to Sorrowful Wandrings,
Solitudes, and Retirements; its very Privacies ſhall be ſpent in pertinent
Soliloquies; and fo, be improved to its own beſt advantage; and con-
ſequently be made to turn to very good account at laſt. It is and will
be provident for Soul-good, where e're it is, and what ever it is called
to undergo. And when upon impartial ſearch, it finds (as it will
quickly do ) chat no Relief can be expected but from and by Hope in
God; how prevalent are its Gracious Principles and Inſtincts, in carrya
ing it to look much higher than it felf for Help? Nor will it ever look
npon its Caſe as deſperate and loft remedileſly, whilſt there is room and
ground for Hope in God to help it ; yet is it orderly and calm in its
Procedures : for it firſt talks with it ſelf, and then looks up to God;
and though it be difficult to diſperſe and quell its Griefs and Sorrows
when they are gathered to an head, yet Duty is Duty, Hot or Cold; and
Pris not difficulty that can divorce the Ġracious Soul therefrom.
It can
find work in Storms and Tryals, for all its Faculties, Principles and
Graces, and they muſt vigorouſly perform their Functions, to ſerve
thoſe weighty Turns and Purpoſes which ſo much concern the exerciſed
Soul: And it well knows, and doch conſider it as wiſely, that Storms.
and Tumults of this Nature are never truly laid ; nor the afflicted Soul
refreſhd either by tranſient and hafty, or by hard Thoughts of God;
and it is its happineſs and ſupport, that it hath a God to flee to, an
Heart to Hope in him, and to Praiſe him: and an Intereſt in God, and
a Covenant of Promiſes from God, to encourage Hope in God.
Infer. IV. O what Refreſhments do a due fence and lovely Thoughts
of God, afford to Gracious Souls under their Troubles and Diſquiet.
ments! 2 Tim. 4. 18. O let thoſe paſſages be Read conſiderately, in
Lam. 3. 21, 36. It is in Gods Gracious Name (fo ſolemnly proclaimed
in Exod. 34, 6, 7 ) that Gracious Souls may Act themſelves, when all
things ſhake and fail about them, and their Hearts tremble in them,
Foel.3.
hides his Face, truſt in the Lord as his God?
955
Foel 3. 16. Here is that Anchor which muſt ſtay the Soul, and hold its
Hope, when all the Seas of its Concerns and Thoughts are moſt ſevear-
ly preſt and broken by Storms and Tempeſts in it, and about it. Good
Thoughts of God will make us chearfully to endure Afflictions, and to
Improve the worſt Condition, Pſal. 42. 7, 8. & 43. 1, 2. David bere
found Relief when all things elle proved Miſerable Comforters to
him. 'The Sorrows of Death compaſſed me about : thé Pains of Hell
got
bold
upon me : I found Trouble and Sorrow; then called I upon the Name of the
Lord, O Lord deliver my Soul. And what was his Encouragement ?
Gracious is the Lord, and Righteous : alſo our God is Merciful, Pfal. 116.
3,7. And they that would cheriſh Hope in God, ſhould not ſo much
reſort to Sinai, as to Zion: and rather go to Gerizzim, than to Ebal,
if they would have ſuchi Thoughts of God as ſhall and will Encourage
Hope in him. God here was repreſented by David to himſelf, as His
God, as the Health of his Countenance, and as that God whom he ſhould
furely Praiſe: (whatever other face and Aſpect were at preſent upon
things ) and by theſe things did he reſolve upon, awaken and refreſh
his Hope in God. If God be only ſet before our Eyes, as Clothed with
Vengeance ; as an Inexorable and Severe Judge; and as upon the
Throne of judgment, our Hopes will quickly turn to Deſperation ;
and who can poſſibly Hope in him, that takes him for his Enemy? But
he that remembers and minds God, as Love it ſelf, as ready to Commiſe-
rate the Cafes of bis Afiliated Servants: and as One waiting to be Gracious,
and ready to Forgive, Hear, Heal and Save: this Man gets preſently up:
on the Wing, and freely throws himſelf, as at the Feet of Mercy, and
can more eaſily part with his Life, than with his Hope in God, Job 13.
is.
And now ( to give no Check to your Patience by my Prolixity ) let
me cloſe all, and drive the matter home, if poſſibly I may, aud Ex-
hort you to chefe things,
Exbort. I Keep up all Amiable and Attracting Thoughts of God, ini
all your Troubles and Difquietments, Mic. 7. 18, 20. Thus did this
Gracious Perſon in my Text. Have Mercy upon me, o God, accords
ing to thy loving kindneſs : according to the multitude of thy tender Mercies
blot out my Tranſgreſſions, Pfal. 51.1. do 119.75, 76. Nothing can ſtint
or bound Gods Mercies, nor check the Efforts, and ſenſible Explicati ..
ons and Productions of Gods moft Gracious Name, but the culpable
unfitneſs of your Souls to be receptive of his Royal Favours, Pſal. 85.
8. Rejoyce the Soul of thy Servant : forunto thee (Lord) do I lift up
my Soul ; for thou Lord art Good, and ready to Forgive : and plenteous in
Mercy to all them that call upon thee. O God, the Proud are riſen againſt me.
But thou Lord art a God full of Compaſſion, and Gracious, Long-ſuffering,
and Plenteous in Mercy and Truth. Oturn to me, and have Mercy upon me,
Pfal. 86. 4, 5, 14. 16. The Gracious Soul can never Juſtifie its own De-
Ggggggg 2
ſpondencies:
-s.mn
956
How may;a Gracious Perſon, from whom God
fpondencies : for take it under its fevereſt Preſſures from Evil Men and
Things, ( let it but Act ſtill like it ſelf) and it hath more cauſes for
Conſolation, than for Dejectedneſs, 2 Cor. 6.10. Think not that God
forgets or hates thee, becauſe thy bitter Cups are not to be diſpenſed
with. We are Troubled on every ſide, yet not Diſtreſſed; Perplexed, but not
in Deſpair ; Perſecuted, but not Forſaken ; Caft diwn, but not Deſtroyed,
2 Cor. 4. 8,9. Sing therefore. (Q ye Saints of his ) unto the Lord; givé
Thanks to the Memorial of his Holineſs. For bis Anger is but for a Moment
in his Favour is Life : and Weeping' may endure for a Night, but Joy comes
in the Morning, Pfàl. 30.4,5 And He that is our God, is the God of Sal-
vation, Pfàl. 68.20. Think on him therefore as Infinitely Aimable,
Truſty and Compaſſionate; for were not his Fideliey Inviolable, his
Mercy, and Grace exceeding Rich, and his Compaſſionate Bowels deep,
how could theſe Characters of Excellence which he Impriņts upon the
Gracious Soul, be called his Image?: 'Tis Blaſpemy againſt the Grace
and Goodneſs of your God, and a flat Contradiction to all the Endear ,
ing Accounts which he hath given you of his Grace and Clemency, for
you to think him Careleſs or Cruel, Inacceſlible and Inexorable or
Falſe.
:
Exbort. II. Bleſs God for Jeſlis Chriſt, by whom we are brought to
this Relief, and our Hope in God, 1 Pet. 1.3,9. For Chriſt brought in
this better Hope, by which we thus draw nigh to God, Heb. 6. 19.
By Chriſt we have acceſs by Faith unto this Grace wherein we ſtand, and Re-
joyce in hope of the Glory of God, and can Rejoyce in Tribulation, as knowing,
what Excellent Fruits they are now made productive of, Rom. 5. I, S.
ſee Epheſ. 1. II. and let thoſe Two Chapters Engage your deepeſt and
moſt ſerious Thoughts. I cannot now ſtand to open them, leaſt I ſhould
grow too large.
When Sin had torn us from our God, and ſet his Face againſt us ;
how Diſmally did all things look about, and towards us, then the
Face of God was Terrible: the Thoughts of God were Frightful and
Amazing: the Way to God was blockt up from us: and the Majeſty
of God was no where viſible, but in the Preſages and Effects of Dread-
ful Jealouſies and Revenges : till Chriſt aroſe, a Prince and Saviour,
ſent from God, to give a Glorious Reſurrection to our dead and buried
Hopes; there was enough to caſt and keep our Spirits down, and to
Diſquiet us for ever; Infinite Wiſdom to contrive our Snares and Mife-
ries : Inſuperable Power to bind and keep us to our Torturing Wracks :
Inflexibe and Inexorable Juſtice (as to us ) incenft and prompted by
deep and keen Reſentments of our Degeneracies and Defections, to call
for Rigid Satisfaction, and to Demand the Abſolute Reſignation of our
All, unto Divine Revenges: and the Concerns and Glory of Gods di-
fturbed Government, rendring it needful, that Gods Violated Laws by,
us, be fully Executed on us, to cut off all Relief and Hope from us ::
and nothing in our ſelves to be diſcerned, but what muſt Juſtifie Divine
Severities
hides his Face, truſt in the Lord as his God?
957
Severities and Revenges on us; and fit us for, and vex us in, that Sea
of Wrath and Fury which we expected, and over which we hung:
Surely ſuch things as theſe, could not but make us every way Hopeleſs
;
Helpleſs, and Diſconfolate, and Wrack our Spirits to the utmoſt withi
Diſquietudes and Dejections. But our Hope dawned when Chrilt was
promiſed and prefigured; and made its Advances by gradual diſcove-
ries, towards the Glorious ſhining of that more perfect Day, wherein
the Sun of Righteouſneſs aroſe with Healing under his Wings, in Mal.
4.,
2. with Iſa. 5o. 10. And when the Lord Redeemer came, our Hope
and Truſt in God was taught by his Doctrine : Enjoined and Regulated
by his Laws: Sanctified and illuſtrated by his Practice : Purchaied by
his Blood: Ingenerated and Cheriſhed by his Spirit : Confirmed by his
Exhibited and Sealed Covenant, and all his Federal Relations to us :
Enforced and Encouraged by his Interceſſion with the Father for us :
and its Accompliſhment undertaken and ſecured to the full, by his
moſt Glorious Reſurrection and Aſcention, i Pet. I. 21. And its Suc-
ceſs is to be viſibly and complearly full at his Appearance, and his
Kingdom ; and hence Chriſt is called, The Bleſſed Hope, Tit. 2. 13.
So that with moſt Tryumphant Thankfulneſs and Joy may we Cry out,
If God be for us, who can be againſt us? He that ſpared not his own Son,
but delivered him up for us all : How ſhall be not with him alſo freely
give us all things? Who is be that Condemneth, ſeeing it is God that Jú-
ftifieth ; and Chriſt that Died; yea rather, that is Rilen again; who is
even at the Right Hand of God; who alſo maketh Interceſſion for us? Who,
or what, shall ſeparate us from the Love of Chriſt? Mall Tribulation or
Diſtreſs ? &c. Rom. 8.31, 39. And what Acknowledgmeuts to God
can bear proportion to ſo great a Gift as this, whereby our Hope and
Truſt in God is thus Revived and Exalted? Col. 1. 21, 27. View but
the Face of God in Chriſt, and let that Name of Chriſt be ſtudied by
you, in Iſa. 9. 6,7. and then ſee what can any way diſcourage you
from Hope, or Truſt in God; the Smiles of Majeſty, and the Sup-
plies of Grace, which we Expect and Covet, are all from God in Jeſus
Chriſt, Phil. 4. 19. Epef. 3. 19, 21. Chriſt is himſelf our Hope, and
the great Anchor of it, I Tim. 1. I. Hebr. 6. 18, 20. And it is by him
that God ſo Reconciles us to himſelf; as to Encourage and Accept our
Hope and Truſt in him, 2 Cor. 5. 18, 21. Both Comforter, and Com-
forts, are through him, John 16. 7, 22. And he is the Patron and Ex-
emplar of our Hope in God.
Exhort. III. Look to your ſelves, leaſt any way your Hope or Truſt
in God be ſtarved or ſtifled, or trodden down by you, Fudg. 20. 21.
2 Pet. 3. 11, 14. & 1 John 3. 3. Pbil. 2. 12, 13. If God make great
Proviſions to countenance, ſuſtain and raiſe, this Hope and Truſt in
bim ; muſt it not be our care and work to bear our Spirits up in the
Livelieſt Exerciſe thereof ? Let then my Text be Viewed again ; and
ſee therein, how your Work lies before you; ſee that you mind your
Souls,
958
How may a Gracious Perfon, from whom God
Souls, and be more Converſant therewith than ever; ſee what you have
to Truſt to, your God, and the Salvations of his Face or Preſence ; fee
that your Hope and Truſt be ſuited to the Grounds and Object thereof.
Obſerve the Timings of your Duty ; then moſt repair to this your
Hope and Truſt, when I'roubles and Diſcouragements preſs moſt ſe.
verely on you; and let your Spirits be Argued and Urged hereto, by
a due Sence of God, and by Motives drawn from him,
Queſt
.
1,0
959
Queſt. How the Religious of a Nation
are the Strength of it?
SERMON XXX.
The Text is; Ifa. 6.13.
t
But yet in it ſhall be a Tenth, and it ſhall return, and ſhall be
eaten : as a Teil-Tree, and as an Oak whoſe ſubſtance is in them
when they caſt their Leaves : ſo the Holy Seed ſhall be the Sabo
Stance thereof.
"O
The Prophet was ſent with heavy: Tydings to the People.
F Spiritual Judgments like to befal them, blindneſs of Mind,
and hardneſs of Heart to which they ſhould be left, ( the
moſt dreadful Plague on this ſide Hell) verſe 9. 10.
2. Of Temporals to, verſe 11, 12. until the Cities be waſted
wwit bout Inhabitant, &c. God many times ſeconds Spiritual Judgments
with Temporal; they that are under the former, can not be ſecure
againſt the latter : they that are infenſible of the one may be made to
feel the other. But left it ſhould make the hearts of the few Righteous.
among them over fad, and ſhould prove in the event a temptation to de-
ſpair, and deject inſtead of humbling them, he hath a more comforta-
ble mellage put into his mouth; ſome glad tidings to ballance the evil.
Saints fometimes tremble at thoſe truths in which others are moſt con-
cerned, and wicked Men that ſhould moſt fear them, leaſt regard them.
This verſe therefore brings a Cordial for the Saints, as the four former
did a bitter Doſe for the ungodly among them. A gracious promiſe we
have here of a remnant to be left in the midit of, and after the diſmal
calamities before threatned. But yet in it ſhall be a temh, &c.
Init,) In the Land, mentioned verſe 11, 12.
A tentb] A definite number for an indefinite: a tenth, i.e. a ſmall rem-
nant, a few in compariſon of the whole Body of the Inhabitants. It was
a ſevere puniſhment among the Romans ; when, for ſome great miſcar-
riages in their Armies, they would decimate the offending Legions, put:
every
.
960 How the Religious of a Nation are the Strength of it?
trina
mary+**.
every tenth Man to Death. But here is a more formidable ſeverity, when
God would deſtroy nine parts, and ſave onely a tenth, they that were
aut off, ſhould be far more than they that were delivered.
It ſisall return and be eaten,] Either, as ſome, return from its Captivity,
and be Inhabited again, and fed upon again. Or, as others, it Thall be
eaten, i, e. conſumed, or removed, or burnt, the Hebrew Word will bear
any of theſe Interpretations; Returning then muſt ſignifie, by an uſual
Hebraiſm, the Iteration of the thing mentioned, the Repetition of the
Judgment, and ſo to return and be eaten, is to be eaten again, or con-
fumed again, which here muſt be underſtood of the remaining tenth.
If we take it in this ſence, it is not unlike that of Zack. 13. 8, 9. where
two Parts are to be cut off, and die, and the third to be left, and then
that third Part is to be brought through the fire. If we thus underſtand
the words, the former part of the verſe is rather a threatning than a
promiſe, which yet I conceive the whole to be; and ſo it is, if we take this
clauſe in the former fence.
Asia Teil-Tree, and as an Oak whoſe ſubſtance is in them,] What the Trees
here mentioned are, whether the ſame with thoſe that are ſo called with
us, or any other peculiar to thoſe Countries, as expoſitors are not
agreed, ſo we are not much concerned to enquire. It is more material
to ſee what is meant by Subſtance, and their Subſtance being in them.
29 the word here rendred Subſtance is tranſlated by ſome ſtatio,
locatio, ſtanding, or placing agreeably to the Root, from whence it is
derived by ſome ftatumen, by others, it is taken for the Trunk of the
Tremel
. Mer- Tree; or, as our Margin, the Stock, or Stem. The word is ſometimes
taken for a Statue, or ſtanding Image; ſometimes for a Pillar, ſo Gen. 35.
20. the Pillar of Rachels Grave, and Abſaloms Pillar, 2 Sam. 18. 18. I
take it in the ſecond tranſlation, for the Stock or Body of the Tree,
which yet is not much different from the laſt, the Trunk or upright part
of a Tree, being that which moſt reſembles a Statue, or Pillar.
Whoſe Subſtance is in it,] whoſe Stock, or Trunk is in the Tree, re-
mains to it, ſtill abides and continues, and ſo it is oppoſed, to that which
follows, its caſting its Leaves.
When they cast their Leaves, mau in their caſting ; Leaves, is not in
the Original, but ſupplied by the Tranſlators. Some take the word for
al proper Name of a Place, 1 Cron. 26. 16. mention is made of a Gate
Cawleway leading up to the Temple, which they ſuppoſe Planted with
Trees on both ſides, which not only beautified the Place, but ſtrength-
ened it,the Roots of the Trees knitting & keeping up the Earth which had
been there caſt up to make the way. This may have a good Sence, if the
words in the Original will bear it. I conceive our own Tranſlation,
( with which others agree ) to be beft, when they caſt their Leaves, and
to the oppoſition is clear between the ſtanding of the Stock and the falling
of the Leaves, and it notes the Strength, firmneſs
, and laſtingneſs of the
Tree it ſelf, though it loſe its preſent Beauty, and Verdure. The ſtate lieſt
Trees
Pagn. 33
cer.
.
How the Religious of a Nation are the Strength of it?
961
Trees may caſt their Leaves, but then their Trunks continue firm, and
faſt in the Earth, which may afterwards Spring and Flouriſh afreſh.
The Holy Seed,] Or, Seed of Holineſs, by an uſual Hebrailin : fo a godly
Seed, or Seed of God, Mal. 2.15. I doubt not but it is to be underſtood
of the really religious, or righteous among that People, who are indeed
the only true Seed of God, which others only ſeem to be.
Shall be the Subſtance thereof,] The Body of the People are here com-
pared to a Tree, the Holy Seed to the Stock or Stem of it, the reſt to
the Leaves. A Tree in Winter caſts its Leaves, the Sap retiring toward
the Root, but yet ſtill the Stock remains firm, and unmoveable, and the
Sap that is in it will afterwards cauſe it to ſhoot forth a new : the Tree
though bare, is not dead, it hath loſt its Leaves, but not ics Life. So
when carnal Men, and common profeſſors drop away, like Leaves from
a Tree, in the Winter of affliction; or, as withered Bows and Branches,
are broken off by the violence of perſecutions, and ſtorms of worldly
troubles; then the Holy Seed, the truly religious among them, are like
the Trunk of the Tree which is not blown down, nor rooted up, buc
ſtill continues, ſtill lives, and is like to Flouriſh again. What is here
ſpoken of the Jews is not peculiar to them, but may likewiſe be affirmed
of other profeſſing People, the great ſtaple priviledges of the Church,
being the ſame both in Jews then , and Gentiles now: The Seed
of God is the Stock, whether Jews or Gentiles be the Branches ; there
may be a change in the Branches, but not in the Stock ; that is ſtill the
ſame when wild Branches are grafted in, as it was before the natural
were cut off.
The Doctrine I obſerve from the words clus explained, is in anſwer
to the queſtion propounded.
Doct. That the truly religious of a Nation are (under God) the ſtrength
of it. What I ſhall ſay of this Doctrine may be reduced to theſe Heads;
I ſhall ſhew.
1. What we are to underltand by the Religious of a Nation.
2: How, and in what reſpects they may be ſaid to be its ftrength.
3. Upon what accouuts.
4. Make application of it to practice.
1. Who are the Religious of a Nation.
1. Negatively
1. I underſtand not the religious here in a Popiſh Sence, for thoſe that are
under a religious Vow, or in a religious Order, this is an abuſe of the
word, and a reſtraining it to thoſe that know little of the thing,
2. I do not reſtrain it to any particular party, or way, or perſuaſion ever
among thoſe, who, as to their profeſſion, are really of the true Religion.
Though I am far from ſo looſe and extravagant a Charity, as to judge
that Men may be ſaved in any Religion whatever, if they do but live
ſuitably to the Principles, and Rules of that Religion, when there are ſo
many falſe, ſo many Idolatrous ones, ſo many which deny fundamental
truths, or maintain damnable errors : Yet; on the other ſide, I am not
Hhhh hh h
fo
܃ ؛
962
How the Religious of a Nation are the Strength of it?
+
fo uncharitable as to confine true religiouſneſs, and conſequently final
Salvation to any particular fect or fort, or party of Men profeſling
Chriſtianity to the excluſion of all that diffent from them. True Reli-
gion is more affection and Practice, than Doctrine,or Nation, and is ſeat-
ed more in the heart than in the head. Men may be really gracious, and
ſo in truth religious in Gods account, who yet differ in ſome things from
others who are no leſs truly religious too. There is indeed but one true
Religion in the World, but in that, we muſt diſtinguiſh between princi-
ples and concluſions, and thoſe either nearer, or more remote, between
fundamentals, and ſuperſtructures, and thoſe either which touch the
foundation, or are farther from it, between ſubſtance, and circumftan-
ces; things neceſſary or not neceſſary, to the being, or to the well be-
ing of Religion. In ſome things they that are wiſe, and godly, may
differ without prejudice to the Salvation of either. Every truth is not
neceſſary to Salvation, nor is every error de facto Damning. All Mens
Light is not alike clees, nor are all Mens Minds equally enlightened;
fome fee more than others, and ſome more clearly; nor is every degree
of Light which ſhall be for the perfection of Saints hereafter, neceſſary
while they are here in order to their Salvation. There may be the uni-
ty of Faith in the main, and of Love too, where yet there is ſome difa-
grement about ſome things believed. It is confelled, that there is but
one way of Şalvation, that of Faith and Holineſs, from which whatever
by-paths of error leads Men alide, they do at the ſame time carry them
off from the end of Faith, the Salvation of their Souls; whatever is
inconſiſtent with either Faith or Holineſs, is inconſiſtent likewiſe with Sal-
vation. But every difference, or miſtake about ſuch truths as are not
neceſſarily ſaving, muſt not preſently be looked upon as a falſe way, or
an error certainly Damning. The way to Life is called the narrow way,
but is it therefore indiviſible? Is there no Latitude in it? may not Two,
or Three, or Four, or Five, go abreft in it? Muft all go in the ſelf-fame
Track or Path? May not ſeveral Paths be in the fame great Road, or run
along by the ſide of it, and lead to the ſame place, which if ſometimes.
they decline a little from the Road, yet before the end, fall in again with
it, and for the main are parallel to it? It is as certain that truth is fim-
plex, error is. multiformis, truth is but one, and error is various, and
whatever in the leaſt deflects from truth muſt be a degree of error ; as
it is that there can be but one perfectly fțrait Line between any two
Points. But may not a Line that divaricares a little from the ſtrait one,
and is ſo far crooked, run in again to it? Doth any Saint on Earth at-
tain to the whole of truth, without any miſtake ſo much as in leſſer
things? Doth any keep exactly to the ſtrait Line, ſo as never to take a.
crooked ſtep; never in any thing to go off from it? Some indeed may
miſs it in fewer things, fome in more, and yet both, keeping to what is
neceſſary, hit it in the main. Some may go to Heaven more directly,
and with fewer wandrings, when others may go farther aſide, and fetch.
a greater compaſs, and yet at laſt arrive at it
.
2. Pofitively
How the Religious of a Nation are the Strength of it ? 963
2. Poſitively, by Religious, I underſtand thoſe.
1. Who as to the Doctrine of Chriſtianity, hold the head, Col. 2. 19. keep
to that only foundation which God hath laid, the Lord Jeſus Chriſt,
though perhaps they may build ſome things on it which are not ſuitable
to it, Wood, Hay, Stubble, 1 Cor. 3. 12. ſuch whoſe works hall be burnt,
yer themſelves ſaved, though with difficulty, and as by Fire, verſe 15
.
ſuch I mean therefore as own ſo much truth as is neceſſary to the Life of
Faith, and Power of Godlinels, and maintain no error which is in-
conſiſtent with either.
2. Thoſe who, as to the Practice of Chriſtianity, fear God and work
righteouſneſs, Acts 10. 35. they that not only believe in Chriſt, but live in
obedience to him, not only have received Chriſt Jeſus the Lord, but walk
in him. Col. 2.6. All true Religion conſiſts in Faith, and Holineſs, it is
nothing elſe but a glorifying God, by believing and obeying ; a ſeeking
Salvation in that way, and method, in which alone God hath determi-
ned to bring Men to it, i.e. through Sanétification of the Spirit, and belief
of the truth. 2 Theſ. 2. 13. whoever therefore they are that do unfeigned
ly believe in the Lord Jeſus Chriſt, and live up to that Faith, are cruly
Religious, though in ſome leſſer things they may diſſent from others,
who have the ſame Faith, and practice the ſame Holineſs. So that from
being thus religious, I exclude not only Atheiſts, that have no Religion,
Idolaters, damnable Hereticks, and all thoſe whoſe principles are incon-
ſiſtent with, or repugnant to the truth of the Goſpel,-& ſo are ofa falſe Re-
ligion ; but even among thoſe that profeſs the rruch, I exclude.
I. Thoſe that are grofly ignorant, know not the firſt principles of Clari-
ſtianity, underſtand not what they own, and pretend to believe.
2. Thoſe that are profane, ſcandalous, vitious livers, deſpiſers of them
that are good, perfecutors of powerful godlineſs. Theſe are not real
Saints, but a prophane generation; the Seed of the Serpent , not of
God.-----
3. Hypocrites, masked profeſſors, that make a few of Religion to
ſerve a carnal intereſt, that have a form of godlineſs, but deny the power
of it. 2 Tim. 3. 5. have unfound hearts though under never ſo ſmooth
faces. In a word, all thoſe that are deſtitute of true Faith, and real
Holineſs, that allow themſelves in any way of known ſins, whether
more often, as the ſecond fort, or more ſecret and cloſe as theſe laft.
2. How, or in what reſpects the religious of a Nation are the ſtrength of ĽL
it
. In order to the ſtaring of this, I thall premiſe one diſtinction: The
Holy Seed, or religious in a Nation may be conſidered, either,
1. As being actually in the World, and actually in a ſtate of Grace;
brought into Chriſts Fold, engaged in Gods ways, effectually called
and fanctified.
2. Or, as being in the World, but not yet converted, though in Gods
time to be converted; elect unbelievers. He that is a ſinner at preſent,
may be a Saint in time; a Publican may come to be an Apoſtle ; nay.
a perſecutor of the Saints may be called to preach that Faith which once
Hhhhh hh 2
be
964
How the Religious of a Nation are the Strength of it?
be deſtroyed, Gal. 1. 23. They that are Chriſts Sheep by election, may in
time, nay certainly muſt be fo by actual calling, John 6. 37. All that
the Father giveth me, ſhall come to me. Or, as not yet actually in being in
the World, but in the loyns of their Parents, whether Saints or Sinners :
God may have a Seed even among the Children of wicked Men; and as
ſometimes he may paſs by the Children of gracious Men, the Parents
may be a Seed of God, and Children not; ſo ſometimes he may over-
look the Parents, and take the Children, the Parents may be wicked
and the Children holy. God is a Soveraign, and may chuſe where he
will, and ſometimes he pitcherh upon the moſt unlikely Subjects; a
wicked Abaz may have a godly Hezekiah for his Son, and a good 70-
fiab a wicked Fehoiachim for his. This diſtinction I lay down, becauſe
though I underſtand the Doctrine in the firſt place of the religious actu-
ally in being among a People, yet not only of them, God ſometimes
acting for a Nation with reſpect to thoſe he is to have among them:
This premiſed, I come to fhew in what reſpect the godly may be ſaid
to be the ſtrength of a People, and this I ſhall by a little following the
Metaphor in the Text. The Holy Seed, is here called the Subſtance, or
Stock of a People, ſo that in what reſpect the ſtrength of a Tree is in
its Stock, in thoſe, or ſeveral of them, the ſtrength of a People is in the
Religion of them.
1. The Stock of a Tree is the most firm and durable part of it ; when
the Leaves are ſhaken off, the Branches many of them drie, and wi-
thered, nay though it be cloſe Lopt, and all the Bows cut down, yet
ftill it continues, and lives, keeps its place, and retains its Sap. So it is with
the truly religious at leaſt as to their Spiritual State (as we intimated
in the explication of the Text ) when Hypocrites, and Teniporaries
drop off from the Body of Profeſſors, and quit their Stations in a
Church, and their religious Profeſſion, yet the godly ſtill continue, hold
their own, keep their ſtanding. They are all united to Chriſt the Root,
as well as to teach other in the Body, and as parts together of the ſame
Stock, and ſo are preſerved, and continued in Life by Sap derived to
them from the Root, the conſtant ſupplies of the Spirit and Grace of
Chriſt. In this refpect we may fay, he that doth the will of God abideth
for ever, 1 John 2. 17. and, they that have an Un£tion from the Holy One,
abide in him, verſe 20, 27.
2. The Stock is that which propagates its kind, cut off all the Bows, and
yet the Stem will ſhoot forth again, ſend out new Leaves, and Fruit,
and Seed, from which other Trees will come. So here the righteous
propagate their righteouſneſs, communicate to others, beget Children
to God; are Spiritual Parents, and have a Spiritual Off-ſpring. How
many Children come in upon their Parents Covenant, not only as to out-
ward priviledges in the Church, but as to real Grace? The promiſe is to
them, and their Children, Acts 2. 39. and as it takes place in all of them
as to Church Memberſhip, ſo it doth in many as to Saintſhip. And be-
fides how many are wrought on by their inſtruction, won by their ex-
ample
How the Religious of a Nation are the Strength of it :
965
.
ample, awakened by their admonitions, overcome by their perſuaſions?
How many have cauſe to bleſs God for religious Parents, religious ac-
quaintance, religious Inſtructors, ( as well as godly Miniſters) who
have been inſtrumental in their converſion? Thus when many particu.
lar Branches of righteouſneſs are plucked off as to their temporal State
in this Life, yet the Holy Seed continues, the Stock is pepetuated in a
ſucceſſion of righteous ones.
Men uſually ſpare the Tree for the ſake of the Stock, Ifa. 65. 8. As the
new Wine is in the Cluſter, and one faith deſtroy it not, ú Bleſſing is in it ;
A Man finds a Cluſter or two of Grapes on a Vine, and by thoſe few
perceives that there is Life in the Tree, and ſome hopes of more fruit-
fulneſs hereafter, and therefore doth not cut it down; ſo will I do ſays
the Lord, for my Servants fake, that I may not deſtroy them all, he fpares
the reſt, or many of then, doth not deſtroy them all, for his Servants
fake, for the ſake of the righteous among them, Fob 22. 30. according
to marginal reading, The Innocent shall deliver the Iſland, which ſuits beit
with the following Clauſe, it is delivered by the pureneſs of my hands.
Eliphaz tells fob before, what advantage he ſhould himſelf havé by re-
turning to God, and acquainting himſelf with him, verſe 21. from whom
he ſuppoſes him to have departed, and to be eſtranged by ſin; and here
he tells him what benefit ſhould redound to others; his goodneſs ſhould
not only do good to himſelf but keep off evil from them. For the
better underſtanding this, take two things by way of Conceſſion, and a
third by way of Poſition.
1. I grant, that the religious part of a People may nct always be active as
Men, in a natural or civil way, in delivering them, or keeping off evils from
them; they may have no proper and direct efficiency in it, for
1. Sometimes, they may want power and ability for it; they may be but
few and inconſiderable for Number: the Holy Seed may be very thin
ſown; there may be but a few Grains of Corn among a great deal of
Chaff, but a little Wheat among abundance of Tares. Or, thoſe that
are may be weak, and low as to their outward condition in the World,
( for, not many mighty, not many noble, are called, 1 Cor. 1. 26.) and ſo
may be in ill caſe to contribute much by an active concurrence to the
help of others.
2. Sometimes, they may be fimple, and unskift:l in outward affairs, want
that Wiſdom, and Worldly Policy, which might be needful in many
Caſes for the warding of imminent dangers, or removing incumbent
troubles. Not many wiſe Men after the Fleſh are called, as well as not
many mighty, or noble. Saints may be wiſe for their Souls, prudent
and knowing in the Miſteries of the Kingdom of Heaven, and yet but
Babes in other things. The Wiſdom they have is from above, 7am.3.17.&re-
fpects things above, and they may be meer Ignoramuſes in any thing elſe,
3. They may have no hand in publick affairs, no ſhare in the Govern-
ment, nor be intruſted or made uſe of by thoſe that are in Power :
they may be ſuppreſſed, and brought into bondage by others, as the
Ifraelites
n
966
How the Religious of a Nation are the Strength of it?
Such was
Ifraelites were in Ægypt, and the Jews in Babylon : they may be fo much
in ſuffering by others that they be in no capacity of acting for
them.
4. Sometimes, Gods Fudgments upon a People may be ſuch as no Inſtru-
ments, and ſo not the holieſt Men among them can keep them off by any natu-
ral efficiency, and all attempts in ſuch a way may be in vain.
the deſtruction of the Old World by the Flood, and of Sodom by Fire,
and Brimſtone, and of ſeveral places by Inundations , Earthquakes,
Oc.
2. I grant, that ſometimes the religious actually in being among a People
may not be able by any means to deliver them, or keep off the greateſt evils
from them. for,
1. Sometimes, they cannot keep off ſuch evils from themſelves. Some.
times they may ſuffer as deeply as any in the common Calamities of a
Nation, and periſh themſelves as to their outward condition, be cruſhed
in the Ruins of the State where they are. Feremiah, and Baruch, could
not hinder the deſtruction of Feruſalem, nor prevent the Captivity of
their Nation; but ſuffered themſelves in a great meaſure among them :
And if we look to the external State of the beſt in the World, how often
doth God deſtroy the perfect, as well as the wicked, Job 9. 22.
2. Sometimes the fins of a People may be ſuch, that God will not pardon
them as to temporal puniſhments, nay, not to the godly themſelves, even
they may have been pertakers with others in their Sins, or may have fo
provoked God themſelves, and finned in ſuch a way as to cauſe his Name
to be blafphemed, ſo that he is concerned in honour to bring ſome exem-
plary puniſhment upon them. So it was with David, 2 Sam. 12. though
he pardoned him as to the Guilt of Eternal Death, ſaved his Soul, and
fpared his Life which was forfeited to Divine Juſtice for the Murther of
Uriah, that ſinart afflictions muſt come on him, the Sword muſt never de-
part from his houſe, verſe 10, and the Child begotten in Adultery muſt
dye, verſe 1o. and his Wives muſt be given to his Neighbours, verſe 11. fo
Pſal. 99. 8. it feems to be ſpoken of Moſes himſelf, and other godly
among the Iſraelites who died in the Wilderneſs, and were not permitted
to come into the Land of Promiſe, that God forgave them, yet took ven-
geance of their inventions, and Fer. 14. as God' would not hear the Jews
Prayers for themſelves, verſe 12. ſo, nor the Prophets Prayers for them,
who is therefore forbid to Pray for them, verſe 11. and it is ſaid expref-
ly of the Sins of Manaſſeh, and particularly the Innocent Blood to
ſhed, that God would not pardon them, 2 Kings 24.4. pardon them he
did to Manaſſeh, who humbled himſelf for them, ſo as to ſave his Soul
and remit his temporal puniſhment in part, for he brought him back
from his Caprivity, but to the Body of the People who had been perta-
kers with him in them, and never repented of them, he would not par-
don them, but they muſt be deſtroyed, or go into Captivity. In this
caſe the religious of a Nation may not be able by all their Interceſſions
and with all their righteouſneſs to deliver any more than their
OWV12
How the Religious of a Nation are the Strength of it?
967
2
.
own Souls, as is ſaid of Noah, Daniel, and fob, though fo Eminently
Holy, Exek. 14. 14
3. Sometimes God may make a difference between the Holy Seed, and the
Sinners, in the ſame people, ſo as to Deliver the one, when he Deſtroys the
other ; ſo he provided for Noah, when he Drown'd the World, and ſaved
Lot, when he Deſtroyed Sodom, and the Chriſtians at Pella, when Feru-
Salem was Şack'd by Titus. God may ſometimes hide them, when he ex-
poſeth others; cover their Heads in the Day of Battails, when his Ar-
rows are ſharp in the Hearts of his Enemies. He may ſer a mark upon
them that Cry and Sigh for the Abominations of a Land, and Command.
the Deſtroying Angel when he Slays others, Young and Old, and begins
at the Sanctuary too, yet not to come near them, Ezek. 9. 4, 6. By
what hath been ſaid, it appears that the propoſition is not Univerſal,
That God always ſpares a People for the ſake of the Holy Seed among
them, at leaſt, that are not Actually in Being. I add therefore,
3. By way of Poſition, That the Religious of a Nation, either that are,
or are to be, among them, are frequently, ordinarily the means of a Peoples
Deliverance, and when God. Spares the Sinners of bis People, it is uſually
for the ſake of the Saints; and were ir not for them, he would not have
any reſpect to the others, even as the Prophet would not have looked to
the King of Iſrael, had it not been for the prelènce of Jehofaphat,
2 Kings 3. 14.
1. Sometimes Judgments may be kept off from a People for their lake.
Had there been but Ten Righteous in Sodom, God would have ſpared it,
Gen. 18. 32. And he tells Jeremiah, Chap. 5. 1. That if there were any
in Jeruſalem that Executed Judgment, and ſought the Truth, he would par-
din it. Jeremiah himſelf there was, and Baruch, and Ebimelech, and it
may be ſome few others, but the generalicy were Corrupt, and the
Godly fo few, that they were next to none; none to ſpeak of (as we
fay ) as few in Jeruſalém, proportionably, as in Sodom, in the time of
Abraham, and indeed; Iſa. 1. 10. it is compared to Sodom, and proba-
bly from this reaſon, among others; and Jerem. 6. 28. God calls them
all grievous Revolters, all Corrupters ; the few Righteous Ones among
them are otherwiſe provided for, and they were a People whom God
would not pardon, ( as before was ſaid ) and in Honour could not. And
yer in another Caſe we find a City ſaved for the ſake of a Saint, Two
Thouſand was not Deſtroyd at Lots Entreaty, Gen. 19. 21.
2. Sometimes Judgments may be defer’d, and a Peoples Peace and Trar-
quility lengthned out, for the ſake of the Religious among them. There was
to be Peace and Truth in Hezekiah's Days, though Dreadful Times to
come after, Ifa. 39. 8. And Fofiah was to go to his Grave in Peace,
and not ſee the Evil that ſhould come after his Death, 2 Kings 22. 20.
God takes away the Righteous from the Evil to come, Ifa. 57. 1. Which
implies, that God defers the Evil till he hath taken the. Righteous; and
fecured them : It was a ſign that Evil was coming on that People, be:
cauſe the Righteous periſhed, and it was their Sin
that they did not Ob-
ſerve
i
2
---
968
How the Religious of a Nation are the Strength of it
22.
ſerve it ; the Death of the Righteous was the Fore-runner of Judg-
ments which were defer'd while they Lived. While God hath any Corn
in the Field, he keeps up che Hedges, but when that is once Houſed, he
breaks down the Fence, and lets in the Beaſts. He may not Sweep a
Land with the Beeſome of Deſtruction, Ifa. 14.23. for a time, becauſe he may
have ſome Jewels among the Rubbiſh, but when he hath pick'd them
up, he defers no longer. Thus, though he would not ſpare Sodom for
Lots fake, yet he delayd its Vengeance till he was clear of it, Gen. 19.
I can do nothing, ſays the Angel to him, till thou become thither, i. é.
to Zoar. And God would not bring on the Deluge till Noah were ſafe
in the Ark. The Romans could not Conquer Jeruſalem till the Chriſti-
ans were got out of it; and the Judgment of Myſtical Babylon is de-
ferd till all Gods People be gone out from her, Rev. 18. 4.
3. Sometimes Judgments, though they do come upon a People, yet may,
for the ſake of the Godly among them, be abated, and leſſened; and mingled
with Mercy.' So Matth. 24. 22. for the Elects fake, thoſe Days ( Days of
great Tribulation, verſe 21.) ſhall be ſhortned. And in Rehoboams time,
God would not utterly Deſtroy them, but grant them fome Deliverance,
2 Chron. 12.7. Partly becauſe they bumbled themſelve, and withal,
verſe 12. In Judah things went well, or, as the Margin reads it, Tet in
Judah there were good things, they were not yet Univerſally corrupted,
though they had much declined ; there was ſtill a ſtock of Old Saints
left that did ſincerely cleave to God. So, Iſa. 10. 23. when God
makes a Conſumption determined in the midst of a Land, yet a Remnant
Jhall be left. Verſe 22. And the Conſumption Decreed ſhall overflow with
Righteouſneſs
. And, Amos 9. 8. when God deſtroys the Sinfal Kingdom,
yet he will not utterly deſtroy the Houſe of Jacob. And, Verſe 9. though
lie Sift the Houſe of Iſrael, yet not the leaſt Grain shall fall to the
Earth.
4. Sometimes God
removes Judgments from off a People for the sake of
the Godly. So at leaſt, in part, for the ſake of Hezekiah, and Iſaiah,
and the reſt of the Faithful inferuſalem. God delivered the Land from
Senacherib, with the Deſtruction of his Army, and himſelf ſoon after,
when he had taken all the Fenced Cities of Judah, Iſa. 36. i. compared
with Chap. 37.4. & 15:36, 38. Only it is worth our Obſerving here,
That God hath in ſuch Caſes a reſpect to his Saints, whether Dead, or
Alive, or yet unborn ; fo in Delivering Fudah out of the hand of Se-
nacherib, he had reſpect not only to the Righteous of a Nation, then in
Being, as Hezekiah, and Iſaiah, bc. but to David, though long ſince
Dead, (having promiſed a Kingdom to be continued to his Poſterity, he
would make good his word, ) nay to thoſe that were yet to come.
Verſe 31,32. The Remnant that is eſcaped of the Houſe of Judah, ſhall again
take Root downward, and bear Fruit upward. For out of Jeruſalem Jhall
go forth a Remnant, this Remnant were not only they that were then
Living, and eſcaped Senacheribe Fury, but many that were yet to come;
all that eſcaped the preſent Danger were not Godly, but yet Godly
Ones
;
go
How the Religious of a Nation are the Strength of it?
969
Ones were to be born of them. And is it not great Truth, that in all
the Deliverances of that Nation, as God had a ſpecial regard to Chrift
that was to proceed from them, according to the Fleſh, fo likewiſe to
the Elect he had, from Eternity, given to Chrift, and which were to be
in their ſeveral Generations, and Succeſſions, a Seed to ſerve him, Pfal.
22. 30. Other Inſtances might here be brought, but I ſhall meet with
them under another Head.
4. The ſtock of the Tree is that for tobe ſake of which the Tree is dreſsid,
and water'd, and look'd after ; Men take care of the Trees ſo long as
there is Life in the ſtock'; they do not only not grub it up, but prune
it, and beſtow upon it what Coſt and Labour is fit for it. Many à Bler-
fing, both Temporal, and Spiritual, comes upon a Nation for the fake
of the Religious, in the midſt of it. Who watcheth, or waters a Vine-
yard, when all the Vines are Dead? When the ſtem of the Vine is
Alive, though many Brariches be withered, they may lay open the Root,
and Dung it, and all the Labour they beſtow upon it, is for the ſake of
the Life they ſee in the Body of it. That God keeps bis Vineyard, and
waters it every. Moment, Iſa. 27. 3. It is becauſe he ſees Life in the
Plants, though there be little Fruit on the Branches.
1. Temporal good things. We find him ſometimes beſtowing upon
others, for the fåke of the Godly that are with them ; as he Blelled
Laban, though an Idolater, for Jacob's fake, Gen. 30. 20.
Gen. 30. 20. And Pors-
phar for Foſephs, Chap 39.5. Peace and Plenty he may afford to a
People, that his own Servants may have their ſhare of it, for their En-
cotįragement in Holineſs. So, Jerem. 29.7. chåt Babylon had ſo long
Peace before its Downfal, it was, that Gods People in it might have
Peace.
2. Spiritual. God gives the means of Grace, his Oracles and Ordi-
nances, and the offers of Salvation to a People, eſpecially for the fake
of thoſe that belong to him. It is no ſmall Mercy to have an External Call,
an offer of Chriſt, to be brought into a Salvable Condition: if Men
neglect their Opportunities, forſake their own Mercys, loſe the Benefit
of them, it is their own Fault ; the Privilege is not leſs in it felf. Now
where God hath none to call Eife ctually, he doth not uſe to ſend the
Goſpel; the Apoſtle Paul was forbidden by the Holy-Ghoſt to Preach the
Word in Aſia, Aēts 16.6. and when he would have gone into Bithynnia
the Spirit ſuffered him not, Verf. 7. and why was it? But becauſe God
had not any People there who were as yet to be called by his Grace :
But he is ſent into Macedonia, Verſe 10. becauſe there God had work
for him, ſeveral that were preſently to be Converted by his Miniſtry.
Had not God had a Seed among the Macedonians, they might have ſtill con-
tinued in the ſame Darkneſs that the others were in. So likewiſe God
continued Paul ſo long at Corinth, and tells him that no Man ſhould ſet on
bim to hurt him, becauſe he had mach People in that City, Acts 18.
1o.
,
Iiiiiii
Queft. If
9.70
How the Religious of a Nation are t'he Strength of it ?
2
Queſt. If it be ask'd, Why doch Göd thew ſuch reſpect to others, for
the ſake of the Godly? Not to mention other Reaſons here, I win
give but Two,
Anſ. 1. In reſpect of the Godly which are to be gathered in, he doth it,
that they may be gathered. Many Saints may be in the Loins of Wicked
Men, (as hath been ſaid) and ſhould God cut off the Parents, the Children
would never have a Being, or ſhould he not continue the means of
Grace to them, how 'Thould thoſe that come of them be Converted ?
And therefore he keeps off ſuch Evils from the Parents, as might pre-
vent either the Birth, or the Converſion of ſuch as are to be Born of
them, and beſtows upon them ſuch Bleſſings and Privileges, as may
promote, and further it. He ſpares, and drelles the Tree, for the fake
of the Fruit he intends it ſhall bring forth.
Anf. 2. In relation to thoſe that are already called, God ſhews kindnefs
to others for their fakes, that there may be time and opportunity for all the
Work he hath determined to do, either in, or by tbein.
1. In shem. A People may be ſpared, that they may be ſpared
among them, and ſhare in their Deliverance, and the means of Grace
may be continued to the Body of a People, till God hath wrought all
that Grace in the hearts of his Children which he hath deſigned for
them. Should they fall with others, or ſhould the means of Grace be
taken away, they ſhould want them, and what were lacking in their
Graces would not be made up. God therefore uſually continues the
Goſpel to a People, ſo long as there are any among them to be called
in, or built up, and when he takes it away from a Nation, it is a ſign it
hath done all its work there which he ſent it to do.
2. By them. That they may have opportunity for doing what God
appointed them to do. Were they taken off with others, they ſhould
not have time for their Work, were they continually under Preſſures,
always loaded with Amictions, they might be diſheartned in it, were the
means of Grace gone, they might want quickning to it ; nay, ſhould
God take away the whole Set of Wicked Men from them, they ſhould
want much matter for their Graces to work upon. Much of the Grace
of the Saints, reſpects their Enemies, Love to them, Meekneſs and
Gentleneſs in dealing with, Patience in bearing Injuries from them, Cou-
rage in reproving their Vices, and Zeal in oppoſing, or hindering their
Wickedneſs, c. And God may ſpare them ſometimes, that they may
be matter on which the Graces of the Saints may be exerciſed, and
thereby the Excellency of a true Chriſtian Spirit diſcovered.
3. On what account the Religious of a Nation may be ſaid to be its
strength, or what Influence they have on the welfare, and ſecurity of a
People; and this will yet farther Evidence the truth of the Doctrine.
1. As they are Gods Favourites, his Children, his Fewels, Mal. 3. 16.
His Treaſure, Exod. 19. 5. His Portion, Deut. 32. 9. They are moſt
nearly Related to him, moſt dearly Beloved by him. And though ſe-
veral of theſe Titles are Attributed to the Body of a People, yet they
primarily
3
**
How the Religious of a Nation are the Strength of it ?
971
primarily belong to the truly Religious among them, and either are
given to the reſt, with refpect to them, or only according to what they
appear to be, though in reality they are not. The Godly have the
greateſt Intereſt in God, as well as he hath an Intereft in them, and
therefore they can do moſt with him, and he doth moſt upon their ac.
count. Men will many times uſe their Servants well for their Childrens
fake;
be kind to a ſtranger whom they know not, for the ſake of a
Friend whom they do know : fave their Bags, or Trunks, though little
worth, if their Jewels or Treaſure be in them; and Princes will grati-
fie whole Societies for the ſake of ſome particular Favourites. God is
not leſs concerned for his Friends, and Favourites, than Men are for
theirs; and many a Boon ( fo to ſpeak ) he gives to others, out of the
refpect he bears to them. Men are Ambitious of being great, and thoſe
that have an Intereſt in Princes, to be Members of their Communities,
and Corporations, becauſe they reckon the whole will fare the better
for their fakes, and many ſpecial Privileges may be Indulged them in
Favour to fuch Honourable Members. Why ſhould they not Judg the
fame in the Caſe before us? Is not God wont to do as much for thofe
he Loves, as Men do for thoſe they Love? Happy is that Society
where God hath many Friends, if Men be but fo wife as to be Friendly
to them. It is piry but that the Favourites of Heaven ſhould be their
Favourites too. Abimelech King of Gerar, thought fo ( though an Hea-
then ) when he would make a Covenant with Ifaac, becauſe he ſaw that
the Lord was bim, Gen. 26. 28.
2. As they Improve their Intereſt with God for a People
. They are they
that Intercede with God for them: fand in the Gap, and make up the
Hedg, (Ezek. 22. 30.) when by other means they cannot , yet by
Prayer, that fo God may not deſtroy them. Thus Mofes interpoſed with
God for Iſrael, when under Gods great diſpleaſure, Pfal. 196.23. And
Abraham Pray'd for Abimelecb's Houſhold, Gex. 20. And Samuel for the
Iſraelites, 1 Sam. 12. 24. God forbid that I fald Sin againſt the Lord,
in ceafing to Pray for you. And ſtill the Religious part of a People, are
the Praying part of them, and thereby do moft for them; they Pray
moſt, and beſt, and to beſt purpoſe.
1. Moft. Pfal. 109. 4. I give way felf to Prayer, the Hebrew hath on:
ly, [1 Prayer, ] as if he had ſaid, I am all Prayer, Prayer is my buſi-
neſs, my whole work. Prayer indeed is the very breath of the New
Man, á Prayerleſs Perſon is never a Religious One, no more than a
Child can be Alive which doth not Breath. No foaner did Paul ceaſe
Perfecuting the Godly, and came to be in the number of them himſelf;
but he fell a Praying, Aets 9. 11. And generally, the moſt Eminent in
Holineſs are moſt Eminent in Prayer, but ſtill they that are really Gods
People, are a Praying People. Others may Pray by fits, but they con-
ftantly; others may viſit him in their trouble, and when his chaſtening is
upon them, Iſa. 26.16. But they do it, even when the greateſt Blellings
are upon them; others Cry to him when they need him molt, but they
liiiiii 2
even
CA
972
How the Religious of a Nation are the Strength of it?
even when they ſeem to need him leaft; they Pray always, Epheſ. 6.
18. Without ceaſing, 1 Thef. 5. 17. And that not only for themſelves
only, but for others, for their Enemies, Matib. 5. And much more
for their Neighbours, and thoſe of the fame Community with them-
felves. And that not only,
1. Becauſe they are themſelves concern'd in their welfare, as being of the
fame Body, and to count it their Intereſt, the welfare of the whole, be-
ing the welfare of the Members.
2. But becauſe they love others, and pity them, and out of Compaſſion
Pray for them; they are Friends and Well-wiſhers to them, and would
have them partake of their Mercies ; they grudg them not the Enjoy-
ment of the greateſt good things; would have them be as good as
themſelves, as much in the Favour of God as themſelves, and every
way as Happy, and therefore Beg that they may be fo : It grieves them
to ſee the Miſery of others, when they themſelves are moſt ſecure, moſt
free from it.
3. They have tried Prayer moſt, both for themſelves and others, and ex-
perienced the ſweetneſs and efficacy of it. They Pray becauſe they
have Pray'd, and their Prayers have not been in vain ; and they Pray
for others, becauſe they have been heard for others, as well as Pray for
themſelves, becauſe they have been heard for tthemſelves.
2. They Pray beſt. Grace will out Pray nature. In Carnal Men
Prayer is but the Voice of Nature, or Conſcience, but in the Godly it is
the Language of Grace. Others make Prayers, theſe only Pray Prayers.
Others Pray either in their Forms, or in their Gifts, or their Parts; theſe
only Pray in the Holy-Ghoft, Juide 1.20. And this too I underſtand not
only of their Praying for themſelves but likewiſe for others.
For,
1. They have most to plead with God for others, or know beſt what to
plead. They that are beſt acquainted with the Word, have moft Obſerved
the Operations of Gods Hands, PJ.28.5.the Methods of his Providence, the
Illue of his various Diſpenſations in the World; thoſe that are moſt Pub-
lick Spirited, ſo as to concern themſelves moſt for the welfare of others,
eſpecially of Gods People, and for the Glory of his Name, have moſt
to plead with God on their behalf; and ſo moft Materials, and Furni-
ture, for Prayer, and moſt Arguments for Faith, to preſent to God in
Prayer.
2. They have Faith to urge their pleas, they are indeed the only perſons
that have true Faith, and it is Faith eſpecially makes Men plead with
God, and improve. all the Arguments they can, ſo far as the Word,
which is the ground of Faith, will warrant them : fo Moſes pleads for
Iſrael, Exod. 32. 11, 12, 13. And Jeremiab for the Fews, in the Caſe
of the Famine, Chap. 14. 7, 8. The more Faith in Prayer, viſually the
more pleading in it." And this Prayer is always belt, becauſe of the
Faith that is Acted in it. The goodneſs of Prayer is not to be Judged
of by the Curiouſneſs of the Compoſition, the Elegancy of the Stile, the
Vehemency
2
How the Religious of a Nation are the Strength of it ?
973
Vehemency of the Expreſſion, but by the workings of Faith. It is the
Prayer of Faith that is called for, and to which the promiſe is made,
fames 1. 6.
3. They urge them with moſt fervency. There is a natural fervency,
in Prayer, which ariſeth from natural affections, excited and quickned
by ſome preſſing trouble or diſtreſs; and there is a gracious fervency
which proceeds from Faith : nothing nakes Men' more earneſty and
warm in Prayer than Faith doth ; the more firmly a Man believe, the
more importunately he asks; the greater hope he hath of prevailing,
the more vehenient he will be in begging. It was Facebs Faith made
him ſo importunate in Prayer ; that he wreſtled with God, and would
not let him go unleſs he Blelled him, Gen. 32. 26. for he had a promiſe
of being bleſt, and all Nations in him, Gen. 28. 13, 14. ic was the Faith
of that Promiſe ftir'd up this Fervency. And Matth. 15. that great ex-
ample of importunity in Prayer, the Syrophenician Woman, is no leſs an
example of Faith, verſe 28. O Woman great is thy Faith. So that we
may conclude, the religious of a People Pray beit, becauſe both with
true Faith, and ſpiritual Fervency.
3: They Pray to beſt purpoſe, with moſt ſucceſs. If ever any Prayer be
effectual, it is the fervent Prayer of a righteous Man, fam. 5. 16. which
is the ſame with the Prager of Faith; verſe 15. when God abhors the
Prayers of others, he hath reſpect to bis ; when the ſacrifice of the wick
ed is an abomination to him, the Prayer of the upright is his delight; Pet. 15.
8. He fulfills the deſires of thoſe that fear him, he bears their cry and ſaves
them, Pfàl. 145.19. They Pray according to his Will, and he hears them,
I John s. 14. They having moſt Intereit in God (as before ) can
prevail molt with him, and get moſt of him. The Favourites of a Prince
will many times prevail with him, when the Petitions of common Sub-
jects, and much more of rebels, are rejected by him. The prevalency :
of godly Mens Prayers is well known, and hath been often experienced in
by their Enemies themſelves, Pharach himſelf believed it when he deſi-
red Moſes Prayers, Exod. 9. 28. and Simon Magus when Peters, Acts 8.
24. fuch are conſcious to themſelves of their want of an Intereſt in God,
and their being obnoxious to him, and that the truly godly are in fa-
vour with him, and therefore when their hearts fail them, and they
have not the Face to look up to God, they will beg, the Prayers of thoſe
that have, when they are in great diſtreiles, or dangers, on ficki
Beds, when Conſcience teiſeth them, Death looks grinly on them, Hell
gapes for them, and Heaven frowns upon them, then they muſt have
fome good Men to Pray for thêm : they think God is ready to head
ſuch when he is angry with themſelves. Tlius, “I Sam. 15. 16. Saul
would have Samuel come back, and worſhip with him; he thought God
was angry with him, and would not look to him, but Samuel might be
accepted. It was a good Teſtimony given by a Queen to the efficacy:
of the Saints Prayers, when the profelfed her ſelf more afraid of one
poor Miniſter in the Pulpit, than of a numerous Army in the Field Arid
a good
į
974
How the Religious of a Nation are the Strength of it ?
t
a good-Biſhop once told a great King concerning a godly Gentleman
that was under fome disfavour for his plain ſpeaking, that he had not a
beiter Subject in his Kingdom, being a Man that could have what he would
of God. The Romans themſelves took notice of the prevalency of the
Prayers of the Chriſtian Legion among them, in that great deliverance
obtained by them in the time of the Emperour Marcus. It is uſually a
hign of Mercy to a Perſon, or People, when God opens, and enlarges
the hearts of his Servants in Prayer for them : When Gad intends to da
them good, he puts it into the hearts of ſuch to ſeek it for them. When
the time of the Jews return from their Captivity drew neer, he ſet Da-
niel at work to Pray for it, chap. 9. 1, 2, 3. And it is as bad a ſign when
the hearts of the godly are ſhut up, and ſtraitned, ſo that either they
drop others out of their Prayers, or cannot be earneſt with God for
them; he doth as it were ſecretly forbid them to Pray for ſuch, he hin-
ders them by withdrawing his Spirit from them : The Mercies he gives
out to others, being frequently at the requeſt of his Saints, when he
ſtops thoſe requeſts, it is a ſign he hath no Mercy for thoſe for whom
they were to be made : when a Petition is prevented, it is a ſign it ſhould
not have been granted. When God doth not prepare his Servants hearts,
he doth not incline his own ear, Pfal. 10. 17. As on the other ſide, when
he intends to hear, he ſtirs up Prayer, even as Princes will ſometimes
give a private intimation to thoſe for whom they deſign a Favour, to
Petition them for it. To conclude this, the ſumm of all is, the Religi-
ous of a Nation are upon this account the Strength of it, ſo that they
Pray moſt, and with beſt ſucceſs for it.
3. As they are a means many times to ſtop the current of wickedneſs, which
is ready to overflow a Land with Judgments, and to bring ſwift deſtruction
on it, for they are thereby a means to prevent or leſſen thoſe Judgments.
It is the Sin of a People that lays them open to wrath, and he that
would keep off wrath, muſt endeavour to keep out ſin; he that would
hinder the effect, mult obviate the cauſe. It is the Devils damnable po-
licy to draw Men into Sin, that he may expoſe them to puniſhment ;
this he taught his Diſciple Baalam, who taught the Midianites to caſt a
stumbling-block before the Children of Iſrael, to eat things ſacrificed to Idols,
and commit fornication, Rev. 2. 14. he could not otherwiſe hurt that peo
ple than by ſetting God againſt them, and that he could not do by any
means, but bringing them to ſin againſt him. None are greater Ene-
mies to a People, nor can go a readier way to ruin them (of which
more hereafter ) than they that draw them into Sin, and thereby into
Gods diſpleaſure : and on the other hand, none are greater Friends to
them than they that labour moſt to keep them from Sin, for that is the
ſureſt way to keep them from ſuffering; or, in the words of Phineas in
ſuch a caſe, 70%. 22. 31. to deliver them out of the hand of the Lord, i.e.
to keep them from falling into it. Now who is it that hinders Sin moſt,
and ſtops che Dam to prevent an Inundation of it, but the religious part
of a Nation? It is they that reprove it, and bear their Teſtimony a-
gainſt
1
How the Religious of a Nation are the Strength of it?
975
gainſt it, and by their Authority (ſo far as they are in a capacity) ſup-
preſs it, and by their example diſcountenanceit. None fo active, none
To zealous in oppoſing Sin as they that are moſt Holy: They not only
fear it in themſelves, but labour to prevent it in others, if it were in their
power, they would neither Sin themſelves, nor let any elſe, though they
ſet themſelves eſpecially againſt the moſt crying Sins, and which are
moſt like to ſtir up wrath in God againſt a People : And when Sin is that
for which threatnings are denounced, and puniſhments inflicted, they
that fear God among any People, do moſt effectually keep off puniſh-
ment by preventing Sin. To prevent is therefore is their firſt care, and
if that cannot be, they bewail it, and mourn over it, Eżek. 9. 4. they
ſigh and cry for the abominations of a Land. So David beheld the tranſ .
grellors, and was grieved, Pfal. 119.158. Rivers ran down his Eyes because
they kept not GO Laws, verſe 136. and Jeremiah, chap. 13. 17. wept in
ſecret places, foi ne pride of his people. This is not a direct, and formal
ſtopping the courſe of Sin in a Land in reſpect of others; yet it is a.
kind of check to it ſo far as it keeps Sin from being ſo general as to
overſpread themſelves : while they thus lay to heart the Sins of others,
they are not themſelves partakers of them, nor ſharers in the Guilt.
Theſe Sins are not univerſal, when there are ſome that teſtifie their dif-
like of them by their forrow for them. The more general Sin is, the
more dangerous, and the more like to bring on Judgments, when the
godly themſelves become guilty, though not by commiſſion of it, yer
by not bewailing it, which is a degree of fellowſhip with it. But when
they mourn for Sin committed by others, they free themſelves from the
guilt of approbation, or connivance at, or communion in it, and ſo may
be inſtrumental in keeping off, at lealt more general Judgments.
4. As chey not only check the progreſs of Sin, but propagate goodneſs
to others, as well as promote it in themſelves: this they do by their coun-
fels, admonitions, example. They make it their buſineſs not only to do
good themſelves, but to make others good, and bring them to Holineſs,
as well as keep them from Sin, and ſo not only themſelves live in the
exerciſe of theſe Graces to which the promiſes are made, executing judg--
ment, and ſeeking thc truth, Jer. 5. I. but they labour to gain others to
the ſame gracious converſation. Grace, wherever it is, is communica-
tive, ſpreads it ſelf what it can ; they that love God, ſee ſo much love..
lineſs in him, that they would fain perſwade others to love him too:
they that walk in his ways like them lo-well, and find ſo much peace
and pleaſantneſs in them, and expect ſuch a reward at the end of them,
that they are ſolicitous to get others into them : they know he whom
they ſerve is bountiful enough, and rich enough, there is Glory enough
in Heaven for all, Fohn 14. 2. Manſions enough in Chriſts Fathers-Heuſe
for all, and the multitude of Fellow-Servants will neither hinder their
Work, nor diminiſh their Wages, nay they know that they that win Souls
are wiſe, they that turn many to righteouſneſs shall ſhine as the Stars for ever.
and
ever, Dan. i 2. 3. and therefore they are deſirous to be in the Num.
ber
bir
976
How the Religious of a Nation are the Strength of it?
1
13
ber of them. It is their deſign to advance Gods Name, and Glory, and
they would have others help them in the Work. And indeed God often
makes uſe of not only Miniſters in their Preaching, but private Cbriſti-
ans in their converſation, to promote the converſion of Sinners, and
coinmonly when lie intends any great reformation among a People,
he makes uſe of thoſe that are already gracious in carrying it on : And
godlineſs having the promiſes of the Life that now is, as well as of that
which is to come, 1 Tim. 6.8. ſo far as the religious part of a People pro-
mote godlineſs, advance Religion among them, ſo far they are inſtrumen-
tal in procuring their welfare, and keeping off their ruin.
s. Sometimes the religious of a Nation may have an influence upon
its publick welfare, by doing some eminent ſervice wherewith God is much
pleaſed, and to what he hath a ſpecial reſpect, Pfal. 106.30. Princes ſtood up,
and
executed judgment
, and ſo the plague was flayed, Nimb 25; Phi-
neas hath turned away my wrath from the Children of t. 1, while be was
Zealous for my Sake among them, that I conſumed them not, and verſe
he is ſaid to make an attonement for them by that Act: not that any thing
done by a meer Man, can be a full ſatisfaction to Divine Juſtice for a
Mans own Sin, and much leſs can it for the Sin of another, but however,
as ſometimes temporal evils inflicted upon Saints themſelves, becauſe
they have a reſpect to their Sins, though they are not properly penal,
yet in a larger Sence are called puniſhments, and ſometimes vengeance,
Plal.
99. 8. thou waft a God that forgaveſt them, though thou tookeſt ven-
geance of their inventions, Moſes himſelf ſeems to be included, verſe 6.7
here was vengeance on thoſe who yet were pardoned, which cannot there-
fore be ſtrictly ſuch ; fo likewiſe ſome good the Saints do which is plea-
ſing to God, and accepted of him in Chriſt, on the performance where
of he turns away his anger ( thereby to fhew his approbation of whát
is done, and to encourage to more) and this may in the ſame large
Sence be called an attonement, though properly it be not fo. Yet this
Act of Phineas hath ſomething in it that reſembles an attonement,and may
on that account be ſo called, for his killing Zimri and Çosbi was a fulfil-
ling that Law, which required the Death of the Parties offending on ſuch
a kind, and the holineſs of God which had been contemned by the tranſ-
greſſors; was in ſome meaſure vindicated, and in the eyes of the People
by their exemplary puniſhment. Another inſtance we have in Folhuah,
chap.7. the Lord was angry with Iſrael for Achans treſpaſs, verſe 12.
Fofbuah hath him ſtoned to death, verſe 25. and then verſe 26. the Lord
turned from the fierceneſs of his anger
. So, when there was a Famine in
the Land for Sauls killing the Gibeonites, 2 Sam. 21. 1. David hangs up
ſeven of his Sons, verſe 9. and then verſe 14. the Lord was entreated for
the Land. When ſuch Sins as are publick defilements to a Land are not
puniſhed, the whole Land becomes guilty, and uſually is viſited with
ſome publick judgment, but when they are puniſhed, that judgment is
either prevented, or removed. No queſtion but Foſiahs Zeal in reform-
ing Religion, and deſtroying Idolatry wherewith the Land was ſo uni-
verſally
Å
How the Religious of a Nation are the Strength of it ?
977
é
verſally polluted, had a great influence on the keeping off Gods judg-
ments from it while he lived.
6. Laſtly, God may ſometimes ſpare a People for the ſake of his
Children among them, that they may be uſeful, and helpful to them in bis
work. This end God had in ſparing the Gibeonites, he intended they
ſhould be hewers of Wood, and drawers of Water for his Sanctuary,
and ſo aſliftant to the Prieſts, and Levites in their Service. So, Ifa. 61. 5,
6. Strangers shall ſtand, and feed your Flocks, and the Sons of Aliens ſhall
be your Plownsen and Vine-dreſſers, but ye shall be named the Prieſts of the
Lord, Men ſhall call you the Miniſters of our God. Not that Saints are to
be all Officers, or all Rulers, and carnal Men their Slaves, and Drudg-
es, ( for as to their worldly State, worldly Men may be above them,
and they may owe ſubjection to them ) but that they ſhall be in their
worldly Employments, and Callings, uſeful, and ſerviceable to the Saints
in the things of God, and either of their own accord, or as overruled
by Divine
diſpoſal, be aſſiſtant to them in maintaining and promoting
the intereſt of true Religion. God can make even Moab hide his out-
cafts, Iſa. 16. 3, 4. the Earth helps the Woman, Rev. 12. 16. Abab favours
a good Obadiah that may hide the Lords Prophets, 1 Kings 18. 3, 4. an
Heathen Cyrus let go his Captives, and build his City, Ifa. 45. 13. a Darius,
an Artaxerxes
, an Abafuerus countenance and prefer a Daniel, a Nehemiah,
a Mordecai, publick inſtruments of good to his People, ſometimes God
may raiſe up ſuch on purpoſe, as he did Cyrus, fometimes preferve, and
mairtain them in their power, and places, for his Servants fake, and that
they may be helpful to them. Nay, ſometimes he may ſo twiſt, and
combine the intereſt of worldly Men with the intereſt of his Children,
that they cannot promote their own, without helping on the others.
Sometimes religious, and civil Liberties may be both together ſtruck at,
ſo that if the former go down, the latter will be ruin'd too, and then it
is the Wiſdom of thoſe that are not truly religious, yet to favour thoſe
that
are, it being as it were in their own defence, and for their own ſea
curities, and in ſuch a cafe God may help them out of reſpect to his
OW!), and keep fome from civil ſlavery, that he may keep others
from ſpiritual.
Uſe. 1. By way of information. If the religious of a Nation are the
Strength and Defence of it, then the ſame may be ſaid of the religious of the
World, they are the ſubſtance of it, the ſupport; the ſtrength of it.
The World it ſelf is preſerved chiefly for the ſake of the godly in it, the
Holy Seed. The World is a great Field, in which the good Grain bears
but a ſmall proportion to the abundance of Tares, and that God doth
not pluck up the Tares, and burn them, it is, leſt the good Corn ſhould
be plucked up with them. What is Gods end in preferving the World,
and holding it up in its being ; but the glorifying himſelf in his ſeveral
attributes, Wiſdom, Power, Goodneſs, but eſpecially his Holineſs in the
Service he enables his Saints to do him, and his Grace is the Salvation he
attords them? that therefore he may have that Glory, it is needful there
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ſhould
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How the Religious of a Nation are the Strength of it ?
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ſhould be a continuance of ſome to ſerve him, and that may be the
ſubjects of his Mercy and Grace, and they are this Elect, thoſe Veſſels of
Mercy whom he hath before prepared unto Glory, Rom. 9. 23. The World
therefore ſhall ſtand ſo long as there be any of Gods Elect in it to be
brought in by actual converſion, or their Graces to be completed in
further degrees of Sanctification ; but when the number of thoſe whoſe
Names are written in Heaven, is filled up, and they themſelves fitted
for Heaven, then ſhall the end of all things come. It cannot be thought
that God would ever endure ſo much wickedneſs as he ſees in the World
every day committed, or ſo long bear its manners with ſo much pa-
tience, had he not a further deſign in it, viz.. the gathering together the
whole Body of thoſe he hath given to Chriſt. He never made this great
Fabrick for the lufts and pleaſures of wicked Men, that they might en-
joy their eaſe, and gratifie their ſences, and devour their neighbours,
but for his own Glory; and he will have ſome ſtill in it to glorifie bim
by ſerving him, and living according to his Laws, as well as he glori-
fies himſelf in ſaving them, and were there none in it to ſerve him, he
would not ſuffer others continually to diſhonour him ; were it not for
the Holy Seed he hath ſcattered abroad in it, he would ſoon ſet the Field
on a Flame.
2. The Religious of a Nation are not its. Enemies, not the troublers of a
Nation, not the Pelts of a State, the diſturbers of a Peace, as ſome
count them. Abab indeed reviled Elijah as one that troubled Iſrael,
I Kings 18. 17. but David would not have faid ſo, he was a godly King,
and had other thougts of his godly Subjects, he calls them the excellent
of the Earth, and his delight was in them, Pfal. 16. 3. the Jews
faid of the Apoſtles, Aets 17. 6. that they had turned the world
upſide down, but they were unbeleiving Jews that ſaw it. The ſame
Apoftles were counted the Off-ſcouring of all things, and the Filth
of the Earth. I Cor. 4, 13. but it was by thoſe that rather were ſuch
themſelves. The Idolatrous Heathens were wont to condemn the Chri.
ſtians as the cauſe of all their publick calamities that befel them, but
they were Heathens that did ſo. Yer ſometimes we ſhall find wicked
Men themſelves under a conviction of the contrary, and clearing them
of this imputation; ſo Joaſb King of Iſrael calls Elijab the Chariot of Ifra-
el, and the Horſemen thereof. Sometimes ( as before ) they beg their
Prayers; ſometimes wiſh themſelves in their condition, and whatever
they eſteem them while they live, they would be like them when
they die, wicked Baalam would die the death of the righteous, Nunib. 23.
10. Thus Conſcience abfolves whom Malice had condemned, and when
Men come to be cool and ſober, they purge the godly from thoſe crimes,
with which while they were heated with paſſion, or intoxicated with a
concern for ſome contrary intereſt, they had groundleſly aſperſed them,
True indeed, the Religious of a People almoſt every where are the occa-
fion of Diviſions, and Diſtractions; and ſo was Chriſt himſelf, Luke 12.
he came to ſend Fire on the Earth, verſe 49. and not to give Peace, but ra-
ther:
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How the Religious of a Nation are the Strength of it ?
979
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"
.
ther Diviſion, verſe 51. nay, a Sword, Matth. 10. 34. to ſet a Man at va-
riance againſt his Father, &c. verſe 35. And yet, nor Chriſt, nor his Saints
are really the troublers of the World, nor the direct, and proper cauſes
of thoſe broyls and confuſions which many times have been made on
their accounts, which indeed proceed from the luſts of the wicked, not
the Graces of the godly : Sinners cannot endure the Light of the Truth,
nor the power of Holineſs in the Lives of Saints, and therefore quarrel
with them, but are thoſe Saints to be blamed for ſuch troubles as only
accidentally, and by reaſon of the corruptions of others ariſe on their
doing but their Duty? Is a Bridge to be blamed for troubling the Water,
becauſe keeping its place it ſtops the Waters paſſage, and is the occaſion
of its ſwelling and roaring? Are Sheep to be blamed for incenſing the
Wolves? Or Doves, for provoking the Hawks ? Truly, juſt ſuch incendia-
ries are Gods Children in the places where they live, they diſquier their
Neighbours only by the good things they enjoy, which others love and
covet, and fain would get from them, or by the good they do which
wicked Men hate and fain would hinder in them. The quarrels of the
ungodly World with the Holy Seed among them, are but like that of
Cain with Abel, he flew bis Brother, becauſe his own works were evil, and
kis Brothers righteo14, 1 John 3.12.
3. The Sinners of a Nation are really the weakneſs of it. It is they of /
whatſoever Party, or Sect, or perfuafion they are, that troubles any
People, and occations their dangers, and procure their ruin. Righteoul-
neſs exalts a Nation, Prov. 14. 34. it is Sin that is a reproach to it, that
humbles it, and brings it down. Wicked Men are they that betray Na-
tions and Kingdoms, expoſe them to Gods wrath, ſubject them to his
judgments
. Did Noal bring the Flood upon the old World, or did the
wicked of it by their wickedneſs? Did Lot bring down Fire from Hea-
ven upon Sodom, or did the Sodomites do it by their own lewdneſs?
Did Jeremiah by his Preaching, or Baruch, and Ebedmelech, and thoſe
few other godly in Jeruſalem, by their Praying, and Weeping, and
Mourning, bring on the Caprivity of that people, or did not they them-
ſelves by their Idolatry, their Prophaneneſs, their Swearing, their Sab-
bath breaking, their polluting Gods Ordinances, their ſhedding Innocent
Blood, drc. were the Apoſtles and primitive Chriſtians the cauſe of the
deſtruction of Jeruſalem by the Romans, or were not the unbelieving
Jews by their rejecting Chriſt, and perfecuting thoſe that adhered to
him? I deny not but the Sins of the beſt of Saints may ſometimes con-
tribute to the bringing down judgments upon others, Fonahs sin raiſed
a Tempeſt upon the Mariners, chap. 1. and David numbring the People
broughe the Plague upon theni, 2 Sam. 24. God will not only manifeſt his
own Holineſs by puniſhing them that are deareft to him, when they fin
againſt him, but teach them more care, & watchfulneſs againſt Sin, when
they find how far the direful effects of it are extended unto others. And
yer what is this to the numerous inſtances on the other fide? Which doch
ordinarily do moſt miſchief, the Sins of the truly godly which are fewer,
Kkkkkkk 2
and
990
How the Religious of a Nation are the Strength of it?
and left:r, and mourred over, and repented of, or the Sins of the pro-
phane, the Hypocrites, the Impenitent? May we not ſay, that if the
Sins of the one have flain their Thouſands , thofe of the other
have Alain their Ten-Thouſands? The greateſt darger any can
be in, is to be liable to the diſpleaſure of God, who is Holy, and
cannot endure to behold iniquity, powerful, and able to deſtroy thoſe
that offend him, can Arm, and Commiflion innumerable Enemies a-
gainſt then, raiſe the Poſle of Heaven and Earth upon them, let flie
Thouſands of Arrows at them, and command what judgments he pleaſe
to conſume them; And who are they that do ordinarily make a People
naked, and lay them open to the Wrath, and Revenge of God? Is it
they that love God, or they that hate him? the obedient, or the rebel-
lious, they that pleaſe him, or they that provoke him, they that inter-
cede with him, or they they that defie him, they that mourn for the
abominations of a Land, or they that commit and encourage them,
they that tremble at his judgments, or that date his vengeance ; In a
Word, they that hinder all the Sin they can, or that hinder all the good
they can, they that dare not be wicked, or that will not be Holy?
4. It is the Intereſt of any People where God hath a Seed of righteous ones,
to favour them, and make much of them. They are their beſt Friends
that are Gods Friends. They ſhould favour them moſt whom God fa-
vours, of whoſe good things they partake, for whoſe fakes they are
preſerved, receive many a mercy, enjoy many a privilege, eſcape ma-
ny a judgment. It is their intereſt to be kind to thoſe that have moſt .
intereſt in God, moſt power with him, and can get moſt of him.
What Society of Men but uſually favours them moſt whom their Prince
favour moſt, and they think it their intereſt to do fo? They know they
may need them, and many a good turn they may do them. They
that are the greateſt among Men, and fit at the upper end of the World,
may need the help of the Faith, and Prayers of the meaneſt Saints,
they may need them to interpoſe with God for them, and ward off his
blows, or remove his plagues ; and when he hath no reſpect to a Peo-
ple for their own ſakes, yet he may for the ſake of his Servants among
them.
ş. It is folly in any People to Perfecute them that are truly Religious. That
is but to fall foul upon their Friends, and then they lie open to their
Enemies, or are indeed their own greateſt Enemies : to pluck the Stakes
out of the Hedge, and turn the Vineyard into a Common : to pull up
the Sluces, and then there is nothing to keep out an Inundation of evils;
to pull down the Pillars, and then the Houſe comes tumbling about their
Ears : It is indeed but to dig their own Graves, to make way for their
own deſtruction, by deſtroying thoſe that are their preſervers. For by this
means they lofe.
1. The benefit of the Saints Prayers. When Men go on maliciouſly to
abuſe, and oppreſs the godly among them, God may refuſe to hear
even their Prayers for them. The Jews perfecuted Jeremiah, Nandered
him
.
I
How the Religious of a Nation are the Strength of it?
990
him as a Traytor, fer. 37. 13. ſmote him with their tongues, deviſed deo
vices againſt him, & 11, 19. put him in the Dungeon, and God would
not hear his Prayers for them. Their pofterity perſecuted the Lord
Jeſus Chriſt, and though his Prayers were heard, for many of them
converted, Afts 2. and afterward by the Preaching of the Apoſtles ;
yet when they ſtill perſevered in their perſecuting thoſe very Apoitles,
their Prayers could not prevail for them, but God gave them up firſt to
hardneſs of heart, and blindneſs of mind, Axts 28. 26. and then co their
Enemies Sword. Or, God may ſtop the mouths of his Saints that they
ſhall not ſo much as pray for them, he may (as was before intimated')
ftraiten them, and withdraw from them. When they begin to open
tlieir lips for thoſe whom he hath appointed for deſtruction. Nay, he:
may ſet their Hearts to pray againſt them, and thereby haften his
judgments on them. It is true, Gods Children are commanded to pray
for their Enemies, and Perſecutors, Matth. 5. 44. and there may be.
Mercy in ſtore with God for them, when what they do, they do as Paul
did before bis converſion, 1 Tim. 1. 16. ignorantly in unbeleit: Thus Ste-
phen Prayed for thoſe that ſtoned hiin, Aěts 7. 6. Lord lay not this Sin to
their charge, and Chriſt for thoſe that Crucified him, Luke 23. 34. Father
forgive them, for they know not what they do. And yet Chrilt himmelf ex-
cludes the World out of his Prayer, Fohn 17. 9. I pray not for the World,
i. e, not for the reprobate World, or the World in oppoſition to thoſe
his Father had given him. How often doth David pray againſt his Perle-
cutors eſpecially, Pſal. 69. & 109. though his Prayers are generally pro-
phetical, yet Prayers ſtill they are, and how often do we find, him andi
other Saints, Praying againſt Idolaters, Pſal. 97. 7. haters of Zion, 129.
s. obſtinate and hardened Enemies of Gods Truth, and Ways, and Peoa
ple, ſee Pſal. 74.& 94: And though the Jews in Babylon were comman..
ded to pray for the Peace of the City, Jer. 29.7. yet that muſt be buc
a limited command; they were to pray for the Peace of Babylon during
its time, and ſo long as it was to be the place of their abode, but they
were not to pray for its perpetual Peace and Welfare, for that had
been to pray againſt the declared mind of God in all thoſe Propheſies
which foretold its ruin, and indeed againſt their own deliverance, which
was to follow upon the beginning of Babylons deſtruction, in the dif-
ſolution of that Empire: Nay, do we not find them praying for Venge-
ance on it? Fer. 51. 35. The violence done to me and my Fleſh, be repon Ba-
bylon ſhall Zion fay, and my Blood upon the Inhabitants of Chaldea fall
Jeruſalem ſay. Gods Children ought to pray for their own private
Enemies ; nay, for thoſe that at preſent are Enemies to the publick Weal
of Zion, as not knowing who of them may come to be her Friends,
(God may have a Seed among them;) all have not finned the fin unta
death, though many may, for whom they are expreſly forbid to pray,
I John 5. 16. and if they knew in particular who they were, they
ought no more to pray for them, than for the Devil himſelf, (if Auſtin
may be beleived) But certain it is they muſt not, cannot, dare not,
pray-
1
992
How the Religious of a Nation are the Strength of it?
.
*
pray for the implacable, incorrigible Enemies of their Lord and Maſter.
Nay, they cannot pray for the exaltation of Chriſts Kingdom, but they
at the ſame time pray for the downfal of ſuch, whenever they pray Gods
Will may be done, and his Kingdom come. They pray for the confulion of
thoſe that obſtinately oppoſe his Will, and whoſe ruin muſt make way
for the coming of his Kingdom, and to all the Saints in the World are
every Day Praying againſt the Malignant, hardned Enemies, and Per-
fecucors of Chriſt and his people. And is it not a Dreadful thing to
have the Prayers of Saints, of Thouſands of Saints, of all the Saints
upon Earth againſt them? Thoſe Prayers which ſhall not be loſt, which
will be heard, and not one of them be in vain. See, Rev. II. what
power the Prayers of the Saints have, Gods Witneſſes even in their Sack-
cloth, Verf. 5, 6. what is the Fire that proceeds out of their Mouths, but
the Judgments they Denounce, and by Prayer bring down upon the
Anti-Chriſtian World? No Army with Banners, more Terrible, than a
Company of Praying Saints. When Saints are full of Prayer, Heaven
is big with Vengeance; and their Prayers cannot go up ſo faſt, but
Judgments will ſoon come down aş fait.
2. They loſe the help of the Saints, God, his Protection, and whatever
Favour he hath been wont to ſhew them, for the ſake of his Saints.
This follows upon the former, and I ſhall meet with it again under the
next uſe. To conclude this therefore, The Enemies would fain, now as
well as in former Ages, extir pate Gods Seed from out of the Earth,
their Language is, as the Jews was of Paul, Ats 2 2.22. It is not fit that
they ſhould Live : They would have the Name of Iſrael be no more in re-
membrance, Pfal. 83.4. But what would they get by that! were the
Holy Seed, the Plants of Gods Planting ſtub'd up, how ſoon would the
Vineyard be laid waſt? If the Green Trees were out of the way, the
Fire of Gods Wrath would quickly conſume the Drie: and what ſhould
hinder? Who ſhould Interpoſe with the Lord of the Vineyard? Who
ſhould ſay, Deſtroy it not, when, alas! there were no Bleſling in it? I
dare ſay, had ſome Men their wiſh, it would be the Blackeſt Day that
ever England faw, and it may be Blacker to none, than to them that
with for it.
ܪ
Uſe 2. E XHORTATION,
1. To the truly Religious, of all ſorts and perſuaſions, I mean; Let it
appear that you are indeed thaSubſtance, and Strength of a Sinful
Land; Act like thoſe that are fo; do what you can to help a poor
finking Nation ; ſtand in the Gap, and make up the Hedg; and La-
bour to convince your Enemies themſelves, that you are their Friends,
and the beſt they have too.
1. Intercede with God for the Land. Improve all the Intereſt
Improve all the Intereſt you have
in Heaven, to keep off approaching Deſtruction. And, to quicken
you, conſider,
1. You know not how far you may prevail with God, for the prevention
of
2
IN THE SAME
993
How the Religious of a Nation are the Strength of it?
of National Judgments. When other means fail, yet Prayer may pre-
vail. Human Strength, and Human Wiſdom, may be able to do lit-
tle; the Power and Policy of Enemies may be too hard for the Wif
dom and Strength of the Godly; but when you can do leaſt your ſelves,
you may Engage God, by Prayer, to do moſt. He is Wiſe in Heart,
and Mighty in Strength, Job 9. 4. If he take your part, he can turn
about the Hearts of Enemies, diſappoint their Devices, befool their Po-
liticks, or, if need be, break their Power. Enemies are commonly the
Inſtruments of Evil brought upon a Land, yet they are but Inſtru-
ments, God himſelf is the principal Agent, Amos 3. 6. they are the
Rods in his Hand, the Scourges, which he uſeth, or lays aſide when he
pleaſeth. You may be helpful in diverting the Evils which Enemies
might do, though you touch not themſelves, but Addreſs to God, and
fet him againīt them. You may do in this Caſe, as when you have to
do with Men in Civil things ; if a Prince be offended with you, and like to
puniſh you, though what he doth, he doth by Miniſters, and Officers,
yet you do not fall a quarrelling with them, but apply your ſelf to the
Prince, if he be pacified toward you, his Officers dare not meddle with
you, bis Pardon is a Superſedeas to all their Akti:ns. Try what you can
do with God, if he ſide with you, either Men thall not defire to touch
you, or not be able, if they would, to hurt you. Think how many
times have the Prayers of the Saints prevailed with God in the like Ca-
ſes. Moles's Prayers prevailed to deliver Iſrael, when the Agyptians ro
cloſely purſued them. Exod. 14. 15. Why Cryeft thou unto me? and at
other times, Exod. 32. Numb. 14. Aſa's Prayer prevailed againſt Ze-
rah and his Ethiopian Army, 2 Chron. 14. 11, 12. and Fehoſaphats againſt
the Amonites, 2 Ehron. 20. And if Prayer hath been ſo prevalent, why
may it not be ſo ftill? It is an old tried means, which hath not uſed to
fail; do not fay, Theſe were more Eminent Saints, and ſo could do
more with God by Prayer, than you can ; but remember, you have
the ſame God to Pray to, that they had, and he delights as much in
Prayer now, as then he did, and can do as much for us, as then he
could : You Pray with the fame kind of Faith that they did, and your
Faith is grounded on the fame Promiſes; they are ſtill the ſame, and the
Mediatour who is to preſent your Petitions to God is ſtill the ſame, and
his Intereſt in thoſe that fear him, and his Concern for them is ſtill the
fame it was, and then why may not Prayer pow prevail as much as for-
merly, and do as much with God?
do
prevail, it will be both your Honour and comfort, to have
been Inftrumental in keeping off Públick Judgments, and procuring:
Publick Mercies. So far as your Prayers have been of uſe for the obe .
taining fich Mercies, ſo far they are your Mercies, and you' will have
comfort in them: Any Mercy is ſweet when obtained by Prayer, much
more ſuch as are of advantage to others, as well as your ſelves. And
it will be as Honourable, as Comfortable, to be the Saviours of Land,
as Saints ſeem to be called, Obad. ult. The Repairer of Breaches, and Rees
ftorers of Paths to dwell in, Ifa. 58. 1.2.10
i
2. If you
3: f
994
How the Religious of a Nation are the Strength of it ?
.
3. If yeu ſhould not prevail for Publick Deliverance, yet your Prayers
ſhall not be loſt : They ſhall return into your own Boſom, Pfal. 35.13. in
deliverance for your ielves, either God will ſeparate you from others,
you ſhall deliver your own Souls, Ezek. 14. 14. or if not, God will bide
you in the Grave, and while you continue here, will Sanctifie your Suf-
ferings, make you Rejoyce in Tribulation ; it will be no ſmall com-
fort to have done your Duty, and diſcharged your Conſciences, and to
ſuffer without the Guilt of Negligence, and not providing againſt Suf-
ferings.
4. You will have little comfort in ſuffering in the common Calamities, if
you have not done your part to keep them off. If the breaking in of Wrath
upon the Land lie at your Doors; if a Nation be loft for want of your
Praying, and Wreſtling with God for it. It would be ſad Suffering
with the Guilt of your own Negligence, or Slothfulneſs, or Coldneſs,
or Security, upon your Conſciences, and having your Hearts reproach
you, and tell you that, had you ſtood in the Gap you might have made
up the Hedg ; had you Pray'd more, you and others might have Suf-
fered leſs; Religion might have flouriſhed, Ordinances have continued,
the Goſpel continued ; the Glory of God might not have departed, had
you laboured to keep it.
5. If you that are Godly do not prevail, none elſe are like to do it, Others,
either Pray not at all, but wholy reſtrain Prayer before the Lord, or if
they do, yet being ſuch as regard Iniquity in their Hearts, the Lord will
not hear them, Pfal. 66. 18. Either their Guilt choaks their Prayers,
or they have not the Face to look up to God with any Confidence, or the
Wickedneſs of their Lives way-lays their Prayers, their Sins intercept
their Petitions, and hinder any Gracious reception of them : the Sacri-
fices of ſuch are an abomination to the Lord, and are ſo far from
making up the Breach, that they make it wider.
6. Laſtly, Conſider, How many there be that labour all they can to
Ruin the Land. The Sinners of the Land are by far the greateſt part of
it: Sin is ſpread over all : And Sinners Act as if they were weary of
their Mercies, weary of their Liberties, weary of Chriſt and his Saints,
of his Goſpel and Ordinances. as if they were all in a Plot againſt the
Land, and reſolved to try, if could Sin it into Deſtruction, into its old
Darkneſs and Spiritual Bondage: How many are laying Deſigns againſt
the Liberties, and Privileges, the Eſtates, and Lives of others? How
many are Oppreſſing, and Perſecuting, and Moleſting, thoſe that are
Peaceable in the Land? And how loud do ſo many Sins Cry in Gods
Ears? You had need Pray hard for Mercy, when Sin Crys ſo loud for
Vengeance. Be up then and doing, ſet Prayer againſt Sin; if others
attempt to out-ſin your Prayers, do you labour to ouit-pray their Sins;
do not think that a little cold heartleſs Praying will prevent, or Obviat
the conſequents of ſo much Sinning. When their be Armies of Ene-
mies, and Armies of Sins, there needs an Army of Prayers too.
2. Do not reſt in Prayer, but binder all the Sin you can, not only in
your
HY
How the Religious of a Nation are the Strength of it ;
995
7
3
your felves, but in others, with whom you have to do, and over whom
you have any power; hinder it in your Families by Reſtraint, and
Correction, in your Neighbours and Friends, by. Admonition and Re-
proof. So much Sin as you hinder, ſo much you contribute to the
Peace and Proſperity of the Nation. It is vain to think of preventing
Judgment, if you do not endeavour to hinder Sin, which calls for it:
though Puniſhment may not immediately follow at the heels of Sin, Sen-
tnce againſt an Evil Work may not be ſpeedily Executed, Ecclef. 8. 11. yer
ſo long as Sin is ſpared, or connived at, it is all the while breeding Judg-
ment: the ſtore of Sin adds to the Treaſure of Wrath,
3. Do all the Good you can, 'tis your ſeveral places, not only your
Perſonal, but Relative Capacities, by Inſtruction, by Counſel, by Ex-
ample, labour to propagate Goodneſs to all, with whom you converſe;
while others are ſpreading Sin, do you endeavour to promote Holineſs.
Commend the Ways of God to others, by walking exactly in them your
ſelves. Practice thoſe things that are Lovely, Philip.4. 8. That may be
a means to make thoſe love your Religion, who hitherto never lov'd
your ſelves. The more you do for the gaining of Souls, the more you
do for the good of the Nation : every Saint you are Inſtrumental to
make, will be a new Stake ini che Hedg, a new Stone in the Wall, an ada
dition to the Strength and Security of the Land. i
2. To Sinners. How many of thoſe to whom this Exhortation is Ad-
dreſsd, will Read it, I know not, and if they do, whether they will
own themſelves Sinners, and count themſelves concern'd in what is
faid; but this I am ſure of, that if they are not Sinners; and Wicked,
they are Saints, ( theſe Two divide the Land, all are either Godly or
Ungodly, though there be different degrees among both,) and if Saints
they are, the former Exhortation will reach them; let them then Act
up to it; and thew themſelves Saints, let them appear, and ſtand up for
the Publick Good, and Interpoſe with God for the preſervation and
welfare of their Land : But, Sirs, if your Conſciences give the lie to
your pretenſions, and tell you, that you are not Saints, that you are
Ungodly, you then are they to whom in this Exhortation I am to apply
my ſelf
. If the truly Religious be a Defence to the Nation, do you
accordingly carry your ſelves toward them ; uſe them well, make
much of them, be kind to them, take heed of hurting them : Be ſo far Dif
obedient for once, to your Father the Devil, as not Gratifie him to your
own Undoing, by Maligning, Traducing, Oppoſing or Perſecuting, thoſe
that fain would Save you, and, under God, are your beſt Benefactors;
do not hinder them from being Godly, froin Serving their Lord, and do.
ing that whereby they are preventing your Ruin, and promoting your
Good. Take heed of touching them, or medling with them; if the Ar:
gument would move you, I would ſay, take heed of it.
1. For Gods ſake. Who hath an Intereſt in them, whofe fewels, whoſe
Anointed Ones, whoſe Children they are, and whoſe Image they bear,
Pſal. 119.94. Mal. 3. 16. Pfal. 105415. If you do but own God
L111111
as
996
How the Religious of a Nation are the Strength of it ?
as your Lord, or pretend to do fo, you ſhould have ſome refpect to
thoſe that belong to him; and they that have no regard for Saints, have
none for God himſelf; they that hate them that are begotten, cannot
Love them dbåt beget, John: 5. 1. I know you will be ready to ſay,
they are not Saints, but a company of Factious, or Seditious, or Hy-
pocritical Perfons, whom you oppofe. I wonder what is become of all
the Saints, you dare not fay you are fuch your felves, and all that are
noc like you in Siri, though never fo much of the fame Judgment
with you, you call Hypocrites. Hath God no true Servants left in the
Land? or where miuft we book for them? But what if the Dirt
yon
throw upon the Factious,' be found ſticking upon the Religious ? What if
the Wound you give the the Hypocrites, draw Blood from the Saints ?
and thofe that you call the Enemies of the Nation, appear to be the
Friends of God? dt cost Zebab and Zalmunna dear, for Killing thoſe
that reſembled the Children of a King, Judg. 8. 18. Take heed of daring
to put forth your Hands againſt thofe that do but reſemble the. Chil
dren of God, leaſt, when you think not of it, they prove to have been
fo. But if this prevail not, as I fear it will not, yet,
2. Take heed of Troubling Gods Holy Ones, for your own fakes : 1
is your Intereſt and your Wifdom, ( as before ) no leſs then your Du-
ty; for they can do more for you, and more againſt you, then all the
World beſides. Gen. 20.7. God bids Abimelech reſtore Abrakan his
Wife, for (fays he ) be is a Prophet, and he shall Pray for tboe, and thou
fhalt Live, he was concern’d to uſe Abraham well, when he might get
ſo much by it : and if not, thou ſhalt furely Die, thou and all that are
tbine ; his wronging Abraham ſhould coſt him dear. Confider,
1. Tbeir Redeemer is strong, Jer. 3o.34. who that is, the next words
tell you, the Lord of: Hofts is his Name. It is dangerous medling with
any that have great Friends and Allies ; ſuch may by their means be
too hard for you, though in themſelves they be but weak. He that is a
Kings Son may be bat a Child, and ſo but feeble himſelf, and not able
to reſiſt the force of One that is ſtrong, and violent, but he hath a King
for his Father, One that hath a Sovereign Power, and can Command
Thouſands, and by him he may prevail over a ſtrong Enemy. The
Godly may be but weak, and mean, and contemptible, in themſelves,
but they have a Friend, náy, a Father that is ſtrong, the Lord of Hofts
is their Redeemer, One that can deal with you, over-top you, cruſh
you, make you periſh with the very Rebukes of his Countenance, Pfal. 80.
16. If he do but blow upon you, your Breath goes out of you, you Die,
and return to your Earth, Pfal. 146.4.
2. He will througbly plead their Cauſe, fo it follows: Allure your felves
God will certainly do it, firſt or laft, here or hereafter. Their Cauſe is
his Cauſe, he knows that for his Names fake they ſuffer Rebuke, for
his fake they are appointed as Sheep for the Slaughter, Pfal. 44. 22. They
fuffer fo many unworthy things, however upon other pretences, yet
peally becauſe they belong to lim; ſo that if you Arike at then, you
ſtrike
How the Religions of a Nation are the Strength of it?
99 7
.
ſtrike at him, if you touch them, you touch tibe Apple of bis Eye, Zech.
2. 8. Chrift at the laſt Day will Judg you according as your Carriage
hath been to his people, and Interprets all done, or nor dome, to them,
as done, or not done, to himſelf, Mattb. 25. God may for a long
time keep filence, and let you alone ; but one Day will meet with you;
Be ſure in the other Life, it may be in this : and then, can you ei-
ther,
1. Ward off his Blows, when he lays them on you? Can you with-
ftand his Power, grapple with Omnipotence? Cannot he bring thofe
Evils upon you, which it is impoflible for you to keep off, or reſit?
The Lord will come with Fire, and this Chariots like a Whirloviná, to render
his Anger with Fury, and his Rebukes muitb Flames
. of Fire, Ifa. 66.15.
2. Or, Can you bear what he Inflikts? Can your Hearts endure, call your
Hands be ftrong, when he comes to deal with you? Ezek. 22. 14. Alas
you cannot ſtand before the Mollengers of his Wrach? How are you
brought down with a little Pain, or Sickneſs? A fit of the Stone, or
Cholick, makes you almoft Mad, and how then will you endure, if
God himſelf once take you to hand, if he fill you with his Fury, and
pour out his Wrath immediately upon your Souls ?
Is it not then your Intereſt to favour Gods Saints, to take heed of
medling with them to their hurt, when it is like, the concluſion, to be in
your own? when as they are your beſt Friends. So they may prove
your moſt Formidable Enemies, by Engaging God againſt you, who,
when they ſuffer wrongfully, will not fail to take their part, and be on
their ſide, and though he uſe you for a time, as Scourges in his Hand
for the Correction of them, yet when he hath done with you, is then
ready to throw you into the Fire, Iſa. 10. 12. Remember then, that as
the Religious of a Nation ordinarily do moſt good to them ; ſo when
they are abuſed, and trampled upon, they do moft hurt, becauſe God
pleads their Cauſe, and eſpouſes their Quarrel ; many a Judgment they
bring down upon their Enemies, that is, God doth for them: the Vio-
lence done to them, is ſeverely puniſhed upon them that do it. How
was Ægypt Plagued for Iſraels fake, and the Philiſtines, and others, af-
ter them, and the Babylonians after them all? Nay, whoever hardned
himſelf againſt them, and proſpered ? Gods feruſalem is at one time or
other a Burthenſome Stone, to all them that Burden themſelves with it,
Zech. 12. 3. The Houſe of Jacob is a Fire, and the Houſe of Joſeph a
Flame, and the Houſe of Efau as Stubble, Obad. 1. 18. God takes no-
tice of the leaſt Injuries done to his Children by their Enemies, nay, of
their very Omiffions, and Neglects, Deut. 23. 3,4. The Moabite and
the Ammonite were not to enter into the Congregation of the Lord to
the Tenth Generation, becauſe they met not the Children of Iſrael with.
Bread, and with Water, when they came out of Ægypt ; and what
then will become of them that grudg Gods Children Bread, that robs
them of their Spiritual Bread, and Water of Life ? would take from
them the Allowance their Father hath given them, and ſo would ſtarve
their very Souls.
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3. Whou
998
How the Religious, of a Nation are the Strength of it?
3. Whoever ſhewd Kindneſs to the Godly in vain? A Cup of Cold Wa-
ter given to a Diſciple in the name of a Diſciple, or becauſe he belongs
to Chrift, ſhall not wants its Reward: Chriſt takes the leaſt Reſpect
ſhewn them, as done to himſelf; Viſiting the Priſoners, Clothing the
Naked, Releiving the Poor, are acceptable Offices, and uſually follow-
ed with ſome Bleſſing even in this Life: And I wonder wherein are
they that this Day Perſecute Gods Children, the worſe for them? or
-for
any Countenance they have ſhewn them? Nor are they ever like
to be, if it be not their own fault, by ſtirring up Gods Jealouge, and
pulling down his Vengeance upon their own Heads. Were buc Truth
effectually beleived, what an alteration would it make upon the Spirits
of Men? How would thoſe that are at preſent fo unkind to the truly
Religious, become their Friends, and Favourers? And the Governours
of Judah would ſay in their Hearts, the Inhabitants of Jeruſalem shall be
my Strength in the Lord of Hoffs their God, Zech. 12. 5.
***
?
3
Queſt.
:
1
.
999
Queſt. Whether it be expedient; and
how the Congregation may ſay
Amen in publick Worſhip.
:
nant being left, God raiſed.up Cyrus, and moved him to let
SERMON XXXI.
The Text is, Neh. 8. 6.
And Ezra Bleſſed the Lord, the great God, and all the. People
anſwered, Amen, Amen.
Mnipotent and Eternal goodneſs never wants Inſtruments to de
liver his Church from ſlavery, or reform it from degeneracy.
All the Empires and Emperors in the World, have ſerved the
Kingdom of God, and been as Scaffolds ſet up about the
Houſe of God, to be taken down when that is built up and finiſhed.
They have been as Gibeonites and Nethamins to the Temple of the Lord.
The Aſyrian was Gods Rod upon Iſraels Back. Perſian was here Gods
Shepherd, whoſe Spirit was ſtirred up to raiſe up the Jews.
Alexander was a Servant, and the Romans have been but Gods flaves
to do his Will againſt their own.
The State of the Church at this juncture, was the end of a deſolation,
or beginning of a reformation. The Jews had weathered out Seventy
Years in Captivity, wherein multitudes of them were wore off, a Rem-
them free
from Babylon, according to the Propheſie of lfa.45. 1. Two Hundred
and Ten Years before.
Many of the People through lazy worldlineſs or deſpondency, choſe
rather ſtill to lie among the Pots in Caldea, than retarn to Feruſalem to
build their. City and Temple, though Cyrus gave them not only liberty
by Proclamations, but Accommodations for the Work. But God raiſed
up the Spirit of Zerobabel, Folhuab, Nebemiab, and Ezru, to carry
O
f
:
it on.
This Ezra was a great Man of God, one of the great Synagogue, a
Propher, a Scribe, a Prieſt. Some will have it, that as Jeboiakim cut
and:
IQOO
Whether it be Expedient, and how the Congregation
and burnt the roll, Jer. 36. 23. So the Caldeans burned all the Books of
the Law, and fo Ezra reſtored them as a Prophet by Revelation or his
Memory, but this is falle, for Daniel 9.2. underſtood by Books, the ex-
piration of the Seventy Years, and Cyrus himſelf read the Prophefie of
Iſaiah, for Exra 1. 2. Ire fays, the Lord charged him to build hic Houſe
ar Jeruſalem. But he was a Prophet, as he was directed by Gods Spirit
to compoſe this Hiſtory of his, and a perfe&t Scribe living to Malashi's
time, he wrote the complete Old Teſtament, and made a perfect Copy.
But here he Officiates as a Prieſt, the Son of Seraiah, Ezra 7. 1. from
Phineas, Eleazar, and Aaron, to ſerve the Lord. When they had nei-
ther Temple nor Tabernacle; they ſet up the worſhip of the God of
Heaven in theopen Heaven, which was neither Typical nor Topical,
but Natural and Evangelical Worlhip.
Upon the Firſt Day of the Seventh Month, in a Pulpit, in the Street,
(the People meeting as one Man, Ezra 3. 1..) he read the Law of God,
and that diſtinctly, giving the Sence of it, verſe 8. from Morning to
Noon, and all the Congregation Ttood arrentimely, and at Noon proba-
bly he Diſmiſſed them with a Bleſſing according, to Numb. 6. 23. Gods
command.
But here at the opening the Book, Praying to God, and praiſing him
for his good hand over them, and his good word before them; he Bleſ-
fed the Lord, ere he Bleſſed the People, and Ezra Bleſſed, &c.
In which words there is. 1. The Prieſts or Miniſters Office, Bleſſing,
And 2. The Peoples Office, and all the People anſwered, Amen, Amen.
3. The great God, in the midft of this great Congregation, the Object
of the Prieſts Office, and the Peoples allo, whence this.
Do&. That it is a lawful and laudable Practice for People in the con-
cluſion of publick Prayer, or Prayling God to pronounce an Amen.
This will anſwer the Queſtion, which is, het ber it be expedient, and
how the Congregation may fay Amen-ix publick Worſhip?
1. I will explain
what is meant
by Amen. 2. Shew what warrant there is for the Practice,
3. Deduce ſome inference from all.
1. Then there is Amen Subſtantive, and that is God himſelf, who is
what he is, Alpha and Omega, Truth it ſelf, Ifa. 65. 16. he that blefleth
himſelf in the Earth, shall bleſs himſelf in the God Amen, or of Truth.
Jeſus-Chriſt is God and the Amen, the faithful and true Witneſs, Rev. 3.
14. he is that God in whom we may bleſs our felves, his Being is of
himſelf as God, and he gives being to his Word, 2 Cor. 1. 20. all the
promiſes of God being in him; yea, and Amen, whether Hebrew or
Greek, Old Teſtament or New, Promiſes in him they are compleared,
and by him they are fulfilled.
2. There is Amen Affirmative, a Phrafe uſed in the beginning of any
momentous Truth, as an alleveration, what is Amen, Matth. 16. 28.
Luke 9. 27. dantws or verily. Our Saviour hach this Phrfae peculiar
to limſelf, Amen, Amen, to give confirmation to the Doctrine, and to
raiſe our Accention and Faith, or to thow, that not only Truth is fpoken,
but by him who is Truth it felf.
3 There
may ſay Amen in Publick Worſhip.
IQOI
nocent.
!
3. There is sųXTixòv or Optative Amen; which is as much as gevolna let
ic be fo, Blefled be God by us, and Blefed be we of the Lord, or as
Jer. 28. 6. It is expounded, Amen ; the Lord do ſo, the Lord perform
the words which thou hast ſpoken. This Amer was uſed to be ſet to
when good was ſpoken, as i Kings I. 36. when David commanded
Solomon to be made King, Benaiah laid Amen, the Lord do fo. Or when
in Imprecations of evil, as Numb. F. 22. the Woman tried by the Wa-
ter of Jealouſie, which ſprinkled on the Curfe, it blotted out the Curſe
if fhe was Innocent, if Guilty, her Thigh prefently rotted, the was to
ſay Amen, Amen; let it be fo if I be Guilty, and let it be fo if I be In-
So at the end of the Curſes, Deut. 27. 10. and all the People
fhall ſay Amen, they are loath to have the Curſe come, therefore they
are commanded there to ſay Anoen ; but they need no command to
Seal the Bleſlings with Amen, all are apt enough to Beleive and
With them.
But here is a double Amen, which bach the greater Emphaſis, and
requires greater Attention and Intention of mind, as Neb. 9. 5. Bleſs the
Lord your God, for ever and ever, and Bleſſed be his Glorious Name;
which is exalted above all Bleffings and Praiſe; Ever and Ever, is an-
ſwered by Amen, Amen ; or let it be ratified in Heaven, fo on Earth.
And the Jews fay, that be that pronounceth this Amen, as he qught, is.
greater than he that Blefleth in the Name of the Lord; he that pronoun..
oerh this Amen with all his might, the Gates of Heaven fie open to him.
But there are Three evil Amems; they call the I. Abbreviated in the
firft Sillable or Lecter, and whoever fo pronouncech it, as to haten his
Anden, lvis Days ſhall be foon pafled. 2. There is Amen cut off in tlie
laſt Sillable 'fupprefled. 3. There is the Pupillar or Orphan Amen, when
it is pronounced at random, impertinently and unreaſonably, without
Underſtanding, Prayer, or Praiſe foregoing, and to there is no Father
to beger Devocion in them, and fo 'tis an Orphan Amen, and his Chile
dren ſhall be Fatherleſs that pronounceth ſuch a lifeleſs Word, and a Fa-
therleſs Amen. But he that with knowledg and fervour pronounceth
this Amon, his Days fhall be prolonged upon Earth, as Brentar:ff re-
lates.
2. Now I am to give you fome conſiderations and arguments for the
ufe of this Amen, and the manner of it, and they are Seven.
1. It is lawful and laudable publickly to ufe it, becauſe it is connatural
to Prayer and Praiſe. I do not lay the lawfulneſs of it upon a Perlign:
decree, or a pofitive Injunction, fét on things no ways connatural to
the Action; for that is forced Meat, and turns a Mans Stomack, and
his Conſcience. There is no need for a Rubriek by the Men of the great
Synagogue, or a Canon to command a Man to bluſh, when it is only
the natural paſſion that will commandit. So when the heart is
in Prayer with ſerious and earneſt affections, a double Amen, doth as-
naturally how from us, as Milk from a Mothers Breaſt to her Şuckling,
and Amen comes from Amen, which fignifies to Nurſe, as if it were, if
warm.
nota
?
I 002
Whether it be Expedient, and how the Congregation
not the Mother, yet the faithful Nurſe of lively Devotion. Aflënt to
Repetitions is eſſential unto Prayer, and it is not ſignified publickly, but
by our Amen. Not that we are obliged to speak it always, and with a
loud Voice, quantis arteriis opus elt fi pro ſono audiamur Tert
. what Lungs
had we need to have if God hear us for our loudneſs? But when the
heart is affected, we ſee here how the People ſtood up, and lift up their
hands to Heaven, naturally ſignifying they would lift the Name of God
with all their might; but they caſt down themſelves, bowing down their
Heads, and worſhipping the Lord with their Faces to the ground; who
can hold his Breach from a groan or ſigh, when matter and affection
meet together? The Iſraelites here could not withhold their hands, nor
Hannab hold ſtill her Eyes when earneſt in Temple Prayer, nor can a
zealous heart hold the Tongue from moving to an Amen, at the end of
Prayer and Praife. There is no Child of God that can ſay our Father,
but lower or louder, he muſt and will ſay Amen. The Jews in time of
Incenſe called themſelves mutes in deep ſilent Prayer, when they praiſed
God on Inſtruments, Semivocates, but when in open Prayer and Praiſes,
then they were Vocates in their Amens.
2. We have the practiſe of the Old and New Teſtament Beleivers for
our example. In Moſes you had it in Numbers and Deuteronomy, and
David oft ufech it in the Pſalms; yea, this double Amen, Pfal. 41. 13.
Bleſſed be the Lord God of Ifrael from everlaſting to everlaſting, Amen and
Amen. God was Ifraels God, accepting their Praiſes, hearing Prayers,
fulfilling promiſes, and this for Ever and Ever, and be it Eternally rati-
fied Amen and Amen to all Generations, Pſal. 106.48. the ſame words
are repeated with this exhortation, let all the People ſay Amen, Hallelu-
jah. And they had the fame Praiſes and Petitions to offer, therefore the
fame concluſion is ſuitable. So the Prophet Jeremiah ſpeaking of Gods
Oath, to give Canaan to the Jews, fays, Oh Lord Amen, or be it fo, Fer.
II. S. ſo Paul. 1 Cor. 14. 16. how can the Idiot, the private Man, who
knows only his own private ſingle Language, ſay Amen to Prayer or
Praiſe in another Tongue ; which not only imports the cuſtom, but the
manner of ſaying Amon, to be with Faith and Underſtanding, Eph. 3.
21. to him be Glory in the Church by Chriſt Jeſus throughout all Ages, World
without end Amen. Yea, Jeſus Chriſt, a greater than Moſes, Prophets and
Apoſtles, adds this concluſion to his perfect form of Petitions, in Matth.
6. fo in his Book of Revelations, chap. 5, 14. the Four Beaſts, and Four
and Twenty Elders, wibo repreſented tho whole Church of Jews and Gentiles
together, cry Amen. Yea, that innumerable Company of thoſe Triumph-
ing Souls, who had white Robes and Palms in their Hands, as Victors
over Temptations, with the Elders and Angels, fell on their Faces, and
worſhipped God, ſaying, Amen. Bleſſing, and Glory, and Honour, and
Wiſdom, and Thankſgiving, and Power, and Might, be unto our God
for Ever and Ever Amen, Rev. 7.12. So at the fall of Babylon, as the
Voice of many Thunders and Waters, the Church cries Amen Hallelujab.
The Lord God Omnipotent Reigneth, and hath Avenged the Blood of
his
Whether it be Expedient, and how the Congregation
1003
,
his Servants, Rev. 19.4. Yea, it laſts unto the mariage of the Lamb,
Rev. 22. 20. ſtill when the Bridegroom comes, the Church cries Amen
come Lord Jeſus, come quickly.
3. Amen, after Prayer and Praiſe, is the Mans conſent, judgment,
and approbation of what is offered unto God, it is the ſetting to of our
Seal to all, and our putting our Hands to bear a part in the Praiſes,
and to have a ſhare in the Petitions. It imports the deſire of our Soul,
which is, the formality of Prayer; now all theſe are eſſential to theſe
Duties, and the pronunciation, is but the publication of our reward,
Senſe which is very fignificant in publick Worſhip, Hearing is but the
formal Senſe in conceiving the Petitions, but Speech brings them forth,
and is a more open profeſſion, and a more Maſculine expreſſion of De.
votion, Lamen. 3. 41. let us lift up our hearts with our hands to God in the
Heavens. When the heart is intenſly elevated to God, it carries the
Hands and the Voice along with it, it Acts all the Body from the Cen-
ter, as Tertullian Pbraſeth it, bona conſcientia eru&tat ad fuperficiem, he lifts
up his Soul, Pfal. 143.8. and Body too to God, as they lifted up the
Mincah, or Heav-Offering, and waved it before the Lord, the Soul will
work the body into Simpathy, when it is earneſt indeed, that which
made the Veins of the Body to open their Mouths in drops of Blood,
as Chriſt his Prayer in his Agony did, Luke 22. 44. will certainly make
us open our Lips. Out of the abundance of the Heart, the Mouth
ſpeaks, Luke. 6. 46.
4. This Vocal Amen, is as it were the Epitome and ſumm of all our
Petitions and Praiſes to God, 'tis the Center which all thoſe Lines are
drawn towards. It is all the Duty vertually reduced to one word and
point. Yea, it is the repeating and ecchoing, or redoubling of all over
again. As the Mercury behind the Glaſs, it reverterates the lively
Image of all preceding Devotion. It is a drawing the Arrow to the
Pile by a ſtrong ejaculation, qua toto corde deum petimus, in Bellarmines
Phraſe; whereby the whole heart is darted up to God. It is a ſtirring up
our ſelves to take hold of God, Ifa.64.7. It is taking aim, and directing our
Prayer to him, and looking up;Pfal.5.3. as if they would hand up Gods Prai-
ſes to him, and ſtand ready to receive his Mercies with open Hands and
Mouths. It winds up all together in one bundle; many are willing to have
God forgive their treſpaſies, but cannot ſo readily forgive others, we may
be free for God to give us daily Bounty and Bread, but cannot make it as
Meat and Drink to do his Will. Men will eaſily accept of Gods kindneſs;
not ſo roundly pay their tribute of Praiſes. Such cannot roundly Pray,
nor fáy Amen. Ah Lord, and Amen, are two long Prayers in few words,
managed by the whole Soul, and thus it is an Amen with an Hallelujah,
when we ſeek God with all our hearts, then we find him, Jer. 29. 13,
5. Amen rightly pronounced is an intenſe Act of Eaith, or it involves
a Itrong Faith. The Hebrew Verb in Niphat, fignifies to be firm, ſtable,
and ſtrong, and in Hiphil, it ſignifies, to beleive and truſt, and indeed,
we cannot beleive or truſt to any thing but that which is ſtable, invaria-
ble, and immutable. So that there are two Declarations made by this
Mm m m m m m
Amen
:
4
1004
Whether it be Expedient, and how the Congregation
im
Amen! 1. Thar. God is firm and immutably true in himſelf and his
word. 2. That we will not only beleive his Truth, but truſt to his ve-
racity, and build upon it; as the Prophet doth both, Jer. 11.5. this is a
laying hold on Gods Strength, Iſa. 27. 5. as we ſee Abraham, Gen. 15.
6. he beleived God, 28 Vebermen, Gods Truth is beleived, his
veracity truſted to. Ifrael twiſted about both theſe, as Abraham did,
he wreſtled with God and prevailed. The Jews, fay, Amen habet tre's
nucleos, háth Three Kernels, the one is of an Oath, the Second of Faith,
the Third of Confidence, as Bunto ſays, on FOX When we have con-
felfed our Sins, we do by our Amen ſay, all is true, and we have deſer-
ved Gods diſpleaſure, we beg pardon of them, and ſo beleive God hath
promiſed Pardon to the Penitent, we truſt our felves with God in Chrift,
and beleive that he will Pardon our Sins, as allothers that caſt themſelves
upon his promiſed Grace.
6. The unanimous pronunciation of Amen, is an aſſurance, that God
will accept our Praiſes, and anſwer our Prayers; So as the Soul comes
off with Luther's Vicimus, we have prevailed, Mark 11. 24. what things
foever ge deſire when you Pray, beleive that ye receive them, and je Mall
bave them ; nay, 1 Fóbn s. 15. If we know that he beareth us, what-
foever we ask, we know that we have the petitions we deſired of him.
We ought to beleive we ſhall have them, either in kind or value, and
infinite Wiſdom and Goodneſs, muſt be Judge in that Caſe alone, Matth.
18. 19. if two of you agree on Earth, as touching any thing that they ſhall
ask, it ſhall be done for them of my Father which is in Heaven. If any fin-
gle Soul Pray in Faith, it ſhall be heard, much more, if two have a
Symphony, as the word imports, they ſhall be anſwered; how much
mort, when the whole Congregation is in Harmony, and unanimouſly
cries, Amen, when the whole Congregation meets as one Man, Ezra 3.
I, and the multitude of Beleivers are of one Heart and Soul, Acts 4. 32.
God will ſay Amen to ſuch Amens. They are as it were a bath col, the
Eccho and Voice of God from the Mercy-Seat. Sanctorum vota ſunt
oracula, Gods Spirit ſtirs up ſuch Prayers, and they ſhall not be denied.
The Soul, like Luther, fays, fiat voluntas mea, as Men make their Wills
in the Name of God, Amen ; it ſhall be thus, for once let my Will Oh
Lord be done. Heavens Gate is open to this united Knock.
7. And laſtly, This unanimous Amen of Faith, ſtrikes terror on the
Enemies of the Church, whether Devils or Men. When the Romans had
Conquered Philip and the Grecians, and Flaminius cauſed Peace to be
proclaimed to the Grecians; there was ſuch a Shout, ſays Plutarch, that
the very Crows and other Birds, fell down to the ground, the Air was
fo rent and ſhaken. And when the Church of God, Terrible as an Ar-
my with Banners, gives her unanimons Voices of Amens; not only
Satan falls like lightning from Heaven, Luke 10. 18. but Simon Magus, by
Peters Prayer, is fetch'd down, when he attempted to flie in the Air, as
if he had been the Holy Dove, and Power of God; as Eccleſiaſtical
Story relates. And Socrates tells us, that upon Theodoſius his Prayers,
and his Armies, the Barbarians Captain, was ſmitten with a Thunder-
bok,
i
may fay Amen in Publick Worſhip.
1005
bolt, and his Soldiers by Fire. As the Turks Mined the Eaſtern Empire
of the Romans by Fire, Smoke and Brimſton, i, e. by Guns and Gun-
powder, Rev. 9.17. when the Church is united in hearty Amens, it is
like the Shout that the Iſraelites gave when God and his Ark came into the
Camp, which was ſuch a great found that the Earth rang. 1 Sam. 4. 5: for
then God is gone up with a Shout, Pfal. 47. F. to anſwer the Prayers made
for the Salvation of his people. This makes the hearts of their Enemies
to melt and tremble as the Philiſtins did. As Hierom expreſſeth it, the
hollow Idols and their Temples, that were empty, did Eccho
and Rebound the Churches Amens; ſo as their Fabricks ſhaked. Thus
when the (Shophar ) lovely Trumpet founded the Seventh time upon
the Seventh day, Joſh. 6. 20. the Walls of Jerico fell
, and ſo ſhall the
Gates and Walls of Babylon, by the Preaching of the Goſpel on the
Lords Days, and the Prayers of the Saints. The united Breath of Gods
People, ſends a blaſt upon their Enemies, the Trumpet blew, and the
People ſhouted, and Ferico fell down to the ground. Our Amens, muſt
not drop like a cold Bullet of Lead, out of the mouth of a Mufquet,
bowing to the ground, but they muſt be Fired by preparations of the
Heart, and warm affections, they muſt be Diſcharged and Shot off with
the utmoſt valde of the Soul, and fervency of the Spirit: Samuel Thundred
in .Prayer,and God Thundred upon Iſraels Enemies.So David Prays, Plal.
144.5. that God wouldbow the Heavens and come down,&c.& P1.1.8,9. he did
bow the Heavens and come down, & verſe 13. the Lord Thundred in Heaven,
the higheſt gave bis Voice, Hailſtones, and coals of Fire. When Gods People
can unite in one Voice, God gives his voice with them, and for them.
Uſe. The Firſt Inference then, is of Reproof for our deep ſilence, and
too much neglect of this hearty Amen, which proceeds from theſe Four
ill Cauſes.
I. From thence, whence all ill things come in upon us, even from
Popiſh-ignorance and darkneſs
. When Men grew dull and ftupid, and
neither underſtood, or cared to underſtand, either the word of God to
us, or ours to him in Prayer. Religion was looked upon as a (a dges309)
a By-buſineſs, or troubleſome, laborious, and needleſs curioſity. It was
enough to Beleive as the Church Beleived, and to Pray as the Church
Prayed, and ſo they devolved all their Devotions, on a pack of idle
Monks and Friers, whom they called Religious Omers, who ſhould
ſerve God fupererogate, and merit for them; yea, not only procure a
freedom from Purgatory and Pardons, but Paradice alfo for their Mo-
neys. And as ſoon as their Silver did chink in the Baſon of the Prieſt,
out ſprings the Soul from Purgatory; as if the ſound of Money was
powerful in Purgatory, as true Amens are in Heaven.
2. The Diviſions among Chriſtians of the reformed Religion, is ano-
ther Cauſe of this defect and neglect, 1 Cor. 14. 26. when ye come toge-
tber, every one hath a Pſalm, a Doctrine, a Tongue, a Revelation, an Intera
pretation. One was for Singing, another for Reading, a Third for Preach-
ing; one for Propheſying, another for Interpreting, the Apoſtle gives
two Rules to oppoſe this and Womens talking in the Church, let all
Mm m m m m in 2
things
1006 Whether it be Expedient, and how the Congregation
things be done diſtinctly, and in order to edification, natural decency
forbids all confuſion. In our days, fome have ſuch Schiſmatical Phraſes,
Notions, and Doctrines in Preaching, Praying, and Praiſing, that a fo-
ber Chriſtian cannot ſay Amen. Some lo zealous for Forms, that no-
thing elfe muſt be a Prayer but the Lords Prayer; as if becauſe Cyprian
calls it a Legitimate Form, all others were ſpurious, when 'eis the Senſe
that is the Prayer; and not the words which are dilferently ſet down in
Luke from Matbers, as Chemitius well obſerves. Others are ſo vehement
againſt all Forms, that they would reduce all Devotion to an inviſible
Spirituality, as if they had drop'd their Bodies, and were crouded with-
in the Vail, into the Triumphant Quire of Spirits in Heaven. But cer-
tainly while we are in the Body, we ought to glorifie God with our
Bodies as well as our Spirits, and with our Tongues as the Bodies Inſtru.
ments in publick Worſhip. Verbo deus laudandus guia deus verbum, ſays
Lałtan : God was made Fleſh to ſpeak to us, therefore we ought to
ſpeak to him, Pfal. 16.9. the Tongue is Mans Glory as it differenceth us
from Beaſts, ſo it make us Prieſts to God, Rev. 1. 6. to offer up our own,
and the dumb Creatures Sacrifices of Praiſe to God, to him be Gl:ry and
Dominion for ever, Amen.
3. Another rate of this defect, is the degenerating of Aſſemblies from
their firſt Conſtitution and Plantation. For theſe, as all Bodies con-
tracted defilements both in Miniſters and People. Formality hath over-
run that Zeal, Piety and Charity, which formerly burned among them.
So that many Aſſemblies are run down ſo into the Spirit of the World,
that they dilter little from Papiſts. How have ſome Miniſters been thruſt
in upon the Aſſemblies by a ſecular hand, who never underſtood how
to preach or pray a live Prayer, and many Congregations full of ſuch
ignorance and prophaneſs, that the Arches and Vaults in the Building,
give as good an Eccho as their dead Amens. One comes in his Drink,
another pipeing hot out of their Wordly Buſineſles, a Third in huffing
Finery and Bravery, to be gazed on; another is heavy laden with Sleep,
and comes for a Nap. How can they that are not concerned for Gods
Glory, his Church, his Word, the pardon of their Sins, nor think them-
felves beholden to God for Daily Bread, or that they need daily Grace,
fay either Our Father of Amen, with any Senſe. When either. Miniſters
or People, Drink, and Swill, and Swear, and roar with one another at
the Tavern all the Week, and yet will be the moſt Vocal and Loud in
their reſponſals on the Lords Day, it turns Mens Stomacks and Conſci-
ences from publick expreſſions, as ſomething to rankly of - Hypocritical
Formality. That, with the wife Heathen in the Ship, when a Company
of wicked Perforis cried and prayed, hold your peace ſad he, leaſt the
Gods know you are here, and fo deſtroy us. D.Laer. Roaring at the Ale-
houſe, and bellowing at the Church,are both alike beaſtly and ugly to be
heard.
4. Worldly Peace, Plenty and Proſperity, dirty and dull the Wheels
of the Soul, fo as Activity and Fervency are Bird-limed. 'Tis unrea.
Lonable, yet too true, that thoſe Tenants who have the beſt Farms, pay
God
!
may ſay Amen in Publick Worſhip.
I 007
God his Rent worſt. When Chriſtians were kept warm by the Zeal of
their Perſecutors, they met in Caves and Woods, with the hazard of
their Lives; they had a Zeal for God and the Goſpel, they heard and
Prayed as for their lives, and for the life of Religion it might be their laſt
Sermon or Prayer they might joyn in, and ſo they had a fervent hear:
ty love for one another, which made them not only ſeal their Prayers
with warm Amens, but they ſealed one another alſo with an holy kile,
not knowing whether they ſhould ever ſee one anothers Faces again
in the Fleſh or no, they fell on one anothers Necks, and kiſſed at par-
ting, Rom. 16. 16. another expreſſion ſpringing naturally from ſtrong
affection, truly Chriſtian, in thoſe times, which if practiſed in this dirty
Age, would be perhaps proved as well as judged, a piece of wretched
carnality. But their Fleſh was kept under by poverty and perfecu-
tions, ſo as ſuch filthy tentations were burnt up by the love of God,
and each other. And we have cauſe to fear, God hath fome ſuch Irons
in the Fire to fear of that dead, yer proud Fleſh, which in theſe days is
bred in the hearts of many profeſſors. In the mean time this Fleſh lin-
ders our very lips from cloſing in a found Amen.
Uſe. 2. This then informs us, that if ever the Church recover pris
mitive purity and fervency, it niuſt have ſuch adminiſtrations, as 1. The
whole Worſhip of God, muſt be in a known Tongue, that ſo all may:
fay Amen in the Congregation. It is obſerved by Tertul. de Pænit. that
Sack is the ſame in Latin, Greek, and Hebrew; to which we may add,
Engliſh alſo, to fhew all Nations are Sinners, and need Repentance,
and Humiliation in Sack-cloth and Aſhes, and fo Amen is the fame in all
Languages, that all Nations might have the ſame Intelligible Language;
in their Devotions eſpecially. But the Papiſts will tell us that a Jewel
is of equal value in an ignorant Clowns hand, as it is off when in a Skil-
ful Lapidaries, a Petition to a Prince, is of the ſame efficacy in ones hand,
who can neither write nor read, as it is in a Scholars hand, and all is
true, if God did not read hearts, wherr Princes only read papers ; God
required to be worſhipped with an underſtanding Soul; nay, the Jeſuits
tell us the unlearned do merit and obtain more, than they that under...
ſtand, becauſe they have more humility and fervor : But it is a ſtrange
humility and fervency to paſs for a Grace, which is not an Act of an
intelligent Man, 'tis lo far from Divine and Meritorious, that it is not an
humane Act. Cajetan, more to the plain truth, tells us, that Organs
which are a diſtraction to the intelligent Worſhippers, were yet retained
to promote the unlearned Mens Devotions; and Charms though non
underſtood, yet lave power over Serpents and Devils, ſo that Prayers
and Praiſes in an unknown Language are with them, Enchantments upons
the only wiſe God, and their Devotion is rather the breath of an Organg
than the breathings, and being filled with the Spirit.
2. This informs us alſo, that all publick adminiſtrations are to be in
the matter of them intelligible, as well as in the form of Language:
Miniſters are not to uſe overſtudied Phraſes, and ſingular Notions of
their own Fancies, which ſometimes Men endeavour to pin upon theid
Auditors.
UNIVERSITY OF MICHIGAN
:
}
:
1008
3 9015 06826 0804
Jient, and how the Congregation
Auditors; Prayer is putting the word and promiſes of God in fuit, and
therefore plain Scriptural Pleadings are our beſt Arguments. Any un-
intelligible or doubtful expreſſions, do but lay a Stumbling-block in the
way, to hinder the hearers giving readily their Amen. Therefore we
muſt not only Pray with our own Spirits, but with the Peoples under-
ſtanding alſo, 1 Cor. 14. 15. our Seal muſt be, and can be only ſet to
Gods Covenant, his truſt goes before our Amen. So God promiſeth to
give his People Paſtors after his own heart, which ſhall feed them with
knowledge and underſtanding, without which our Sacrifices are but the
offering up of Swines Fleſh, or cutting off a Dogs Neck.
3. All the Congregation muſt be unanimous, of one Heart, Sence,
and Soul, or elſe they can never meet and center in one Amen, but are
in ſeparation when they are together. The Apoſtle tells us, that the va.
riance of Husband and Wife, cauſeth their Prayers to be hindred, 1 Pet.
3.7. when Paſſion is up, Devotion is down, or very oppoſite, like the
Mountains of Bleſſing and Curſing, or Samaria and Ferufalem, or Anab
and Peninnah, fcolding under the ſame Roof. But the true Feruſalem is
a City at unity with it ſelf, Pfal. 122. 3. one Lord, one Baptifm, one
Bread, one Body, one Soul, one Spirit, one Heart, one Faith, and one
Requeſt, viz. Zec. 14. 9. that the Lord may be King over allthe Earth,
that the Lord may be one, and his Name one.
Which will be when God
ſhall give his People one heart, and one way, that they may fear him
for ever, fer. 32. 39. then there ſhall be as many Taches as Loops, and
Sockets as Tenons,and all the Tabernacle be one,Ex. 36.13. as the Jews when
they Sacrificed, they compaſſed the Altar round, ſo when they feaſted
they ſate round, 1 Sam. 16. 11. this Symphony and Harmony, when it
obtains, will make one Amen, when Gods Praiſes and the Saints Prayers
Thall be all one, which will be when Chriſts Prayer ſhall be anſwered,
Fohn 17. 11. Let them be one, as thou and I am one ; all heart-burnings
ſhall ceaſe, when all our Fire ſhall be only upon Gods Altar, and
unite in one pyramedal Flame aſpiring and terminating in the pure
Love of God.
4. To all this, there muſt come in diligent attention, and intention
of mind, for elſe they cannot conſent to all and every part; and as a
Man who is to fet his Hand and Seal to an Indenture, will hear all the
Conditions, that he may know what he bindes himſelf to, fo we being
to Seal all the Prayers with our lips and heart, Amen had need mind
what we Seal to. How do many Frisk and Air their thoughts in Vanities,
like a wanton Spanel from his Maſters Walk, and come in from this
falſe ſent to the Queft, with full cry, and a dirty Amen. This only
mocks Gods All-leeing Eye, and Hypocritical Colludes with the Con-
gregation. And when we conſider how few hold pace with every Pe-
tition. The Fourth Toletan Counſel that made a Canon againſt any
uſing Hallelujah in Lent, might have forbidden Amens alſo in publick
Congregations, conſidering that Jejune attention and intention of mind,
which accompanies the Devotions of the generality. But when all So.
cietjes ſhall be intelligent, unanimous, intent and affectionate, they may
ought
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