and favour towards them and comfortable presence with them then they have done in their saddest Conditions and when it has been worst with them in regard of the World then has he most tender'd and regarded them and come into them And Supt with them and they with him as we meet with that Expression there in that place in Rev. 3.20 And that 's the Third Explication the Loving-kindness of God is most Excellent in regard of its Efficacy Fourthly It is Excellent also for its Freeness and Impartiality It s Loving-kindness originated in Himself and not in any merit or desert of the Persons whom it is fastened upon men in the placing of their Affections they have somewhat for the most part in the object which is attractive and persuasive hereunto but in God it is not so Those whom he loves he loves freely out of his own propensity and gracious Inclination independently upon the persons themselves and what an excellent thing is this And then which is Pertinent hereunto his Impartiality also in this Business that he is no respecter of Persons as the Scripture proclames it of him Gods favour is not carried towards any for any worldly Eminencies in them Either of Birth or Estate or Pars or any such Induements from whence he does respect one man above another or disrespect those which are difficient in either of these particulars as it is commonly amongst men No but those which have true Grace in their Hearts and hath his Image instampt upon them they are acceptable and well-pleasing to Hin in the meanest Condition that may be which makes his favour to be so much the more Excellent Lastly to add no more at this time it is Excellent also for its Continuance and Duration It s such as cast's and abides There 's a Constancy and Perpetuity in it whom he loves he loves to the End The favour of men it is oftentimes very uncertain according to the Subject of it which is mutable and exposed to Change but the favour of God is otherwise It is such as does not cease to those which are once partakers of it as we have still signified to us in Scripture Thus we find it said expresly of Solomon Psal 89.33 If his Children forsake my Law I will Visit their Transgression with the Rod and their Iniquities with stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail God may sometimes correct his Children but he does not in the mean time forsake them He may hide his face from them but he does not remit of his favour towards them he may withdraw his Countenance but he will not take away his loving-kindness this is still one and the same Therefore his Loving-kindness is called Everlasting Loving-kindness Esay 54.8 With Everlasting-kindness will I gather thee And it is set forth by such like sutable Expressions from the waters of Noah Thus we see in all these particulars how excellent the Loving-kindness of God is said to be Now the Improvement of all this to our selves may be to this purpose First We see from hence what great cause we have to pursue it and to seek after it Seeing it is every way so Excellent it is not then good for us to want it or to be destitute of it we see how ambitious many are sometimes of the favour of Men Especially which are great in the World and how much they will adventure for it and what a shame is it then for them to neglect the favour of God which has so much Eminency and Transcendency in it This was that which our Saviour laid sometimes to the charge of the Jewes That they Received Honour one of another and sought not the Honour that cometh from God onely John 5.44 And again John 12.43 That they loved the Praise of Men more then the Praise of God This is that which too many still do to this present day which is very unsutable and Disconsonant to the present Truth which we have now in hand If Gods Loving-kindness be so excellent why then certainly it is worth the regarding and looking after we should give no rest to our Eyes nor sleep to our Eye-lids till we have in some manner assured and made this Condition good to our selves that it is so with us for our particulars as to be Subjects hereof And further Secondly Let us take heed of forfeiting it or doing any thing which may hazard it to us let us take heed of doing any thing whereby we may incur Gods displeasure or provoke him if not to take away his favour absolutely in it self yet any expression or sense of it in our selves By how much more excellent it is in its own Nature by so much more chary and tender should we be of it to take heed of the doing of such things as may any way rob or deprive us of it But by all means keep up in our selves a perfect feeling and apprehension of it This we should do Especially upon a two-fold Consideration First In order to Comfort And Secondly In order to Duty That we may be more chearful and also more Servicable in our present Pilgrimage First In order to comfort to make us more cheerful there 's nothing more becomes Christians then a chearfullness and pleasantness of conversation as much as may be for their own greater contentment and the honour also of Religion it self Now this can be no further expected from them then as they walk in the light of Gods Countenance and the expression of this excellent loving-kindness the want of this puts men into darkness and sadness and blackness of spirit it self and fills them with horror and confusion Secondly This is also further requisite in order to Duty to make us so much the more serviceable The Apprehension of Gods favour and loving-kindness is a great quickning to us in His work to make us to undertake it and to dispatch it with the more alacrity and intention of mind then otherwise we should when a servant is perswaded of his Masters favour it does much hearten him and incourage him in his work The Joy of the Lord is here our Strength which puts nimbleness and activity into us in all our performances Now If we would further know how this might be done by us how we might keep and preserve our selves still in such a Condition I answer by walking warily and fruitfully in our whole course that 's the best and readiest way hereunto warily in regard of Miscarriages take heed of doing any thing amiss and Fruitfully in regard of Performances Take heed of omitting any thing which should be done these two are especially necessary for the keeping up of Gods favour towards us in the Vigor of it First I say we must walk warily in regard of Miscarriages we must be suspicious and Jealous over our selves that God himself may not be jealous towards us they that make no bones of any Sin or the tendencies
and Complain of it as sometimes he does Thus Jer. 2.32 Can a Maid forget her Ornaments or a Bride her attire Yet my People have forgotten me days without number Forgetfulness is there so much the less excusable as any one is more ingaged to remember and has somewhat to put them in minde Now thus 't is here with God's people to himself It is a shame that they should forget him because they have so many occasions to remember him yea to bring him and force him into their minds being as useful and necessary for them as any attire or Ornaments to a Bride which therefore She does not Easily forget because she does so much esteem them and so highly set by them from whence it follows that forgetfulness of God is a great indignity offered unto him and a note and Sign of Contempt which is cast upon him Let all this and much more which might be said work upon us to perswade us to this Duty of the remembring of God and that with all the due Affections and Circumstances appertaining hereunto Let us have God often in our Mind and in our thoughts and in the workings of out Hearts set him always before our Eyes and behave our selves continually as in his presence What ever we go about let us remember to take in his help and Assistance of us in it and Rely and depend upon him for it And so I have done with the first General part of this Text which is the Duty it self is injoyn'd in these words Thou shalt remember the Lord thy God The Second is the Reason Annext for the Performance of this Duty in these words For it is he that giveth thee Power to get Wealth which Passage may be consider'd of us two manner of ways First In its absolute Consideration and Secondly in its Connexive according to its absolute Consideration so it has the force of an Intimation or simple Proposition according to its Connexive so it has the force of an Argument or Rational Probation We will look upon it first of all in the former Consideration as it is Absolute and by way of Proposition If he that giveth thee Powerto get Wealth namely the Lord thy God Whom he had mentioned in the words before which passage again seems to carry a twofold sense or Signification with it â—urther Both Emphatical and likewise Exclusive Emphatical as declaring that God does give this power Exclusive as declaring that none does give it but He alone And we shall handle the words promiscuously in reference to either sometimes taking notice of the one and sometimes taking notice of the other and so of both together This is that which the holy man Mose does here declare to the People of Israel and in them to all others That God the Lord and he alone gives them Power to get Wealth First Emphatically When it is said here he gives Power this Power it may be laid forth according to sundry Explications First He gives the Skill and faculty which does tend and conduce hereunto which seems to be the most proper Signification of the Hebrew Coach the word which is here used to express it It is God that gives this The ordinary way and means which God hath in his Providence appointed for the attaining of a great Estate is in some honest and lawful calling and the Improvement of a mans self in the World Now it is God that gives this It is he that fits men and furnishes them with Abilities in such and such Imployments from whence they come to the getting of such and such Estates The Prophet Esay when he speaks of the Plowman He sayes his God doth instruct him to Discretion and doth teach him c. 28.26 And the Prophet David when he speaks of the Souldier He sayes the Lord teaches his hands to War and his fingers to Fight Psal 144.1 It is said of Bezaleel and Aholiab That the Lord put Wisdom and understanding into them to know how to work all manner of work for the Service of the Sanctuary Exod. 36 1. And so we might instance in all other Imployments besides of what kind or Nature besides All your Arts and Trades and Mysteries of your several Companyes and Societies in the City and Ability for the managing of them they take their rise from God himself he is the Author and giver of them And being the giver of them he is also Consequently the giver of that Wealth and Riches that comes by them He gives thee power to get Wealth while he gives thee skill and understanding And this again not oney in the General habit but also which is further considerable as pertinent hereunto as to the particular Act and Improvement and the Exercise of that habit which is in him This is also the gift of God and so to be acknowledg'd Ability to mannage such skill in such perticular Circumstances and Conditions For a man may be a very good Artist in any way as to the Theory and Speculation and yet perhaps may much fail in the Practise and Exercise at least for such and such Particulars Now therefore 't is God that gives Power here also not onely the first Act but the second nor onely the remote Power but the immediate As it is said of our Blessed Saviour that there was present power with him to heal those sick Persons which were brought unto him Lu. 5.17 This is that which is necessary for a Physitian in the way of his Physick not onely a General Skilfulness but his wits about him in such a particular Case and so it is in any other Calling or undertaking besides That 's the first Explication He gives the Power that is Skill and Ability c. Secondly He gives thee Power to get Wealth that is He gives thee Occasion and opportunity to do so Let a man have never so much skill and understanding and Ability in his Calling as he can Imagine yet he can do no more with it then the thing it self will bear for the Nature of it Therefore the Preacher tells us That Riches are not always to men of understanding Eccles 9.11 The reason of it is this Because that although they have skill yet they want Opportunity which unless God vouchsafe unto them the greatest skill that is may prove Ineffectual unto them Now therefore the Lord where he intends any to have Riches he does usually give them this with the other Occasion and Opportunity added to Vnderstanding and Ability God does in the wâ—y and Course of his Providence so order and contrive things unto them as may make for their Advantage as without which they can do no good Thus in a way of Husbandry their 's the sutableness and seasonableness of the Weather Thus in a way of Merchandize ther 's the favourableness and accommodation of the Seas and Waters and Winds which are at God's Command and disposing Thus in a way of Trade and Commerce ther 's the ordering and disposing of the Market
to disquiet where mens Hearts and Consciences shall tell them that they have been wanting and failing in those performances which the Lord has expected from them this will go near to sadden and trouble them and deprive them of that inward comfort which they should otherwise have Especially if we shall add hereunto where these have been the motions and suggestions of Gods Spirit inclining and provoking thereunto then the neglect is so much the greater and consequently the disquietness will be the more It 's bad enough for us to Sin against a bare command and to neglect our Duty there where God has given us a General rule for the performance of it but now further to sin against an Excitement and Motion and invitation of Gods Spirit this has a further aggravation in it Fourthly For the getting and preserving of this peace whereof we speak there must be a daily and continual renewing of our Covenant made with God Often reckoning we use to say makes long Friends and so certainly t is here in this particular The way to keep up our peace with God is frequently to make up the Breaches and divisions which may fall between us by speedy Humiliation and Repentance and turning to Him We should not let the Sun to go down upon any difference betwixt God and us but out of hand close it up and that as soon as we discern it and apprehend it and are made sensible of it Take heed that the Heart do not ranckle or fester under the guilt of any Sin or neglect which at any time may lie upon it These and the like Courses are to be taken for the procuring and preserving of a Quietness and Peaceableness in us and we shall put these Directions in Practise that we may procure and preserve it so indeed It is a pictiful thing to consider what strangers many people are to this Business we speak off how few there are which know what belongs to true Peace such a peace as is of Gods giving which passes all understanding which the World is not able to give and which will afford a man comfort which all the world cannot take away The most sort of persons that are regard it not attend it not consider it not we are all for an outward peace and I do not speak against it I would we had it upon good Conditions but who is there almost that looks after inward peace and Tranquillity of Conscience which consists in forgiveness of Sin Reconciliation with God and the assurance of his love and favour made over and confirm'd to the Soul Alas these are things which people may talk off and these are things which people may hear off but most people know not what they mean nor what belongs unto them And this may be the first Application Secondly Seeing this is so That no condition shall be troublesome to that person which is in favour and peace with God We see then here Beloved the happy estate of the children of God in the midst of all those outward prejudices and disparagements which they lye under Happy are the People which are in such a case yea happy are the people whose God is the Lord. We see here who are in the best condition in these sad and distracting times It is not those which have the greatest abundance of these outward comforts and injoyments but which have most of this inward peace It is not he which hath the most Wealth but he that hath the most Grace He is the freest from trouble who has the greatest quietness given him from God even there where he has least from men our happiness it is not so much from without us If we have calm and quiet spirits we may make a shift to do well enough even in troubled and perplext estates And this is the blessed condition of the children of God which should make us so much the more in love with the Generation of Gods people and with Godliness and Religion Her wayes are wayes of pleasantness and all her pathes are peace as it is said of spiritual wisdom Prov. 3.17 Beloved there is not that esteem of Religion and the estate of a Christian as indeed it is fitting there should be Men do not apprehend or consider what a noble Condition it is nor improve it to that height of Comfort and Contentation as it were possible for them and that 's the reason that there are so low thoughts many times of those which are the professors and true imbracers of it whereas indeed upon the proof and experiment there is nothing of so comfortable a Consideration as this is not onely in reference to Heaven and the Comforts of a better life but also in reference to the World and our being and abode here in our Pilgrimage upon Earth Godliness it has not onely the comforts of the End but likewise of the Way It has it's reward and Happiness in it so far forth as it carryes us on with comfort through all the troubles of this present Life When he gives Quietness who then can make Trouble We may understand it by taking trouble in a temporal signification When the Lord gives inward Quietness a man shall suffer no great inconvenience from outward trouble No condition in regard of the world shall come amiss unto him And that 's the First Explication Secondly We may also take it thus When he gives Quietness none then can make trouble That is Where God gives Spiritual peace and Tranquillity of Conscience none shall then be able to cause any disturbance or perplexity in it none can possibly take away the peace of that Soul which is at peace with God This we have plainly signified to us in Rom. 8.33.34 Who shall lay any thing to the charge of Gods Elect It is God that justifieth who is he that Condemneth It is Christ that died yea rather that is risen again who is even c. This we may see made good in all the several particulars which we may conceive as any way capable to cause disturbance First Not Satan He shall not be able to make trouble where God will give peace Satan is a mighty stickler to disturb the peace of Gods people and to weaken their confidence and assurance of his love and he takes all advantages and opportunities that may be to this purpose especially in the hour of Death and the day of Tryal c. A foul pudder he makes oftentimes in this regard but yet where God will acquit and give quietness all is in vain Christ has spoyled Principalities and Powers Colos 2.15 And he has destroyed the Devil himself Heb. 2.14.15 The Accuser of our Brethren is cast down which accused them before our God Day and Night and they have overcame him by the blood of the Lamb. Rev. 12.10.11 The blood of Christ sprinkled upon the Conscience discharges from the accusations of Satan neither is he able to do any hurt where the Lord will obsolve As for
sometimes it was confin'd onely to the limits of Judea but spread abroad even to all nations which have a share and interest in the Gospel as to be preach't unto them Yet Thirdly It is excellent also in regard of the peculiarity and appropriation of it Gods loving-kindness is excellent as it is precious and so the Hebrew word signifies in the Text which is jakar that imports as much unto us There 's a specialty in this Universality All partake of the outward means but all partake not of the efficacy of those means for the success of them to themselves Here now Gods loving-kindness is excellent as well as his Wisdom we put a price upon things which are rare and more restrain'd from common use and injoyment Thus 't is now with the Grace of God To you 't is given to know the mysteries of the Kingdom of Heaven sayes our Saviour but to others it is not so given The Election hath obtain'd but the rest are blinded The natural man receives not the things of the Spirit but he that is spiritual judgeth all things yea the deep things of God There 's an opposition of these two to one another and a distinction of these two from one another that hereby the loving-kindness of God towards his Servants may be so much the more advanced And thus now I have done with these words as they may be consider'd absolutely in themselves and as exhibiting this simple Truth unto us That the Loving-kindness of God is most excellent whether we take it for the loving-kindness of Affection The Favour that he bears towards his people and as emminent in himself or whether we take it for the loving-kindness of Expression The goodness which he does for his people as it is transient and terminated upon them I come now to the consideration of these words after another representation and that is reflexively as coming from the Psalmist who does signifie thus much unto us As Gods loving-kindness is excellent in it self so it is so in the thoughts and apprehensions and expressions of the Prophet David And here now there are divers things very pertinently observable of us as agreeable hereunto First Here 's a sound Judgement Secondly Here 's a special favour Thirdly Here 's a gratefull acknowledgement Fourthly Here 's a joyfull Publication First I say Here 's a sound and good Judgement David is rightly opinionated and perswaded of Gods loving-kindness and thinks of it truly as it is whiles he sayes it is excellent This is the first thing to be taken care of by us to be sound and right in our understanding and apprehensions of spirituall things And amongst the rest of this more especially of the excellency of Gods loving-kindness This is that which a Godly man does It is that wich is necessary for us that so we may the more diligently pursue and seek after it our selves Forasmuch as of that which we know not or esteem not we have commonly no desire Thus it was with David somewhere else as Psal 4.7 Many will say who will shew us any good Lord lift thou up the light of thy countenance upon us as who should say there was more good in that then in any thing else besides And so also not onely in the thing it self but as well in his apprehension This is the difference now betwixt a true Christian and another man as for others men of the world they do not believe such a point as this is nor think that there is that truth in it That Gods Loving-kindness is so excellent as it is declared and said to be they think that there 's some excellency now and then in the favour of men to be well thought of and esteemed of by them but for Gods favour they do not so value it or set so high a price upon it It is not so precious or estimable with them yea but now the children of God they are of another mind they do believe and think it so indeed and that especially from the Spirit of God which does clear their minds and understanding in this particular according to that of the Apostle Paul 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God Secondly Here 's also further considerable in this passage a special sense David does not onely speak here out of Judgment and the strength of his Understanding but out of sense and the certainty of his Experience who had found and felt the workings of this special favour and Loving-kindness upon himself in his own Heart and so accordingly speaks Gloriously and Triumphantly about it There are many which in the General notion of it are ready to acknowledg that Gods favour is most Excellent and to assent to it in the bare Proposition yea but they never knew what this meant for their own particular They never had the love of God shed abroad in their own Hearts nor were affected answerably in themselves Yea but this now is the property and Disposition of a gracious Soul which is further considerable of us to have a sense and feeling of this favour and from hence to be well perswaded of it which is that which we should all indeavour to find in our selves So to find our Sins pardon'd our Corruptions subdued our Salvation sealed and evidenced to our own Consciences as that we may say and cry out by good Experience How excellent is thy Loving-kindness O God It 's one thing for a man to say that Honey is sweet because he reads it is so and another thing to say so because he tastes it And so 't is one thing for a man to say that Gods favour is precious because he hears so in the Preaching and Ministry of the word and another thing to say because he finds it so upon his own Tryal and Experiment Now this latter is that which is here commended unto us And it is that which is especially useful and real to us at sometimes more then others This truth it is always a truth considered in it self but it is never more a truth to us then it is when we our selves seem most of all to stand in need of it or are supplyed with it As for instance in case of some special Spiritual Desertion or the Eclipses of Gods favour towards us for such a particular time when any Soul is now come out of this Condition and has Gods love renewed to it again which before it was deprived off Then how Excellent is thy Loving-kindness O God Thus indeed it does appear and shew it self to be that which it is And accordingly it is that which we should often bring to our Remembrances and have continually in our minds The frequent thoughts and Meditations upon this point aae such as may be very useful and beneficial to us and may have a very great influence upon our lives First To quicken us to Duty and to make us so
averse unto from the consideration of his own insufficiency Now go sayes he and I will be with thy mouth and will teach thee what thou shalt say But that was but onely common grace as to the gift of Elocution God will give us also sanctifying grace as to the Duties and exercise of Religion which he does require of us also In any deadness of spirit which is upon us in any indispositions to good duties in any weakness as to the performance of them there is grace and power in Christ and his Spirit which he does communicate to his servants answerable hereunto And so for all relations likewise whether in Family or Church or Commonwealth this is the comfort of a Christian that the Lord will give grace especially as I said before where he hath given it already in the Principle Look where God hath given grace in the General that is the grace of Conversion and Regeneration there he will likewise give grace in the particular that is grace agreeable to the several occasions which we have at any time afforded unto us for the exercise of it and to the duties which he does require at our hands to be perform'd by us Thirdly Suffering grace for the Afflictions which he layes upon us the Lord will give grace likewise here It is that which does sometimes startle the best of the servants of God to think how they shall be inabled to graple and wrestle with the cross when they look about them in the world and see what a sea of evils does in a manner incompass them they are ready to faint in themselves and to think they shall never be able to undergo them and bustle thorough them well but see now here what God hath provided for their comfort and incouragement namely a supply of his grace There 's no Affliction which God layes upon his servants but he does in some measure inable them to bear it and not onely to bear it simply in a common and ordinary manner out of the strength of Nature and common principles as Heathen and such men as these but after a special and peculiar manner as Christians from a spirit of faith with patience and comfort yea and sometimes joy it self to the special honour and credit of Religion and of that grace which God hath given in reference thereunto Thus will God send grace in the increase and augmentation of it But yet for our better understanding and improvement of this point still in hand we must know that there are certain Qualifications which are required as special conditions in those persons whom God will bestow a greater Measure and Degree of grace upon then as yet He hath given unto them First That they be such as are humble This is that which the Scripture does especially point out to us as requisite in this business as Psal 25.9 The meek will he guide in judgement and the meek will he teach his way so Jam. 4.6 He giveth more Grace wherefore He saith God resisteth the proud and giveth grace unto the humble Those which are proud and conceited of their own strength and perfection God doth oftentimes suspend and withdraw his grace from them gives them up for a while at least to the power and prevalency of Satan and leaves them to themselves that so thereby he may humble them and debase them in their own thoughts and awaken them out of that presumption and security in which they are But for those that are sensible of their weaknesses and do mourn and groan under their wants such as these He inlarges himself unto them He fills the hungry with good things but the rich he sends empty away Therefore that is one qualification considerable as to the improvement of Grace in us viz. humility and lowliness of mind Secondly Those that are believing and do exercise faith in those promises which God hath made to this purpose whatever good God bestows upon us He conveyes it to us through the hands of Faith and so amongst the rest he does with this here of his grace The Lord will give it but we must still fetch it and draw it from Him we must come boldly to the throne of Grace that we may obtain mercy and find grace to help in time of need Heb. 4.16 And so Heb. 12.28 Let us have Grace How shall we have it what is this in our own power no but let us labour for it and indeavour after it and beg it at the hands of God Ask and it shall be given you we have cause to be incouraged in doing so forasmuch as we are likely so well to speed in so doing He that believes shall be established Faith is such a grace as hooks in all other Graces to it self Thirdly There is here required an using of these Graces which we have received use Grace and have it the more we do improve that grace which we do already partake of the more shall we increase in the addition of more graces unto us To him that hath shall be given which does not hold in nature to grace but in a less degree of grace to a greater There are some that would have it so that the use of Nature and Free-will profitably does ingage God to give his sanctifying grace to those that do so but that we had no ground to assert neither do we affirm it but rather this That those which use those beginnings of saving grace so as they ought God will bestow a greater measure upon them And so now ye have the first gift which is here mentioned as a part of Gods bestowing The Lord will Grace The second is Glory The Lord will give Glory this is distinct from grace in the proper notion of it though in some places it is made equivalent to it and synonymous with it so as by Glory to understand Grace as 2 Cor. 3.18 From Glory to Glory that is from grace to grace The grace of Christ which is revealed in the Gospel being full of glory has the name of glory put upon it but here in the Text it is a distinct Head Understanding by glory that blessed and happy Estate and Condition of the Saints in Heaven yet in some sort even begun and initiated here below in this present life So then by glory we are to understand the fruit and reward of grace or the consequents attendant upon it This the Lord will give and he will give it two manner of wayes according to a twofold Explication First Here in this life present in the pledges and anticipations of Glory in the first fruits of the Spirit and those beginnings which a Christian does partake of here in this world not onely in grace but in comfort These are glory in kind though not in Degree they are of the same nature with it though not reaching to the perfections of it and so therfore have the name of glory very fitly put thereupon This we find mention made of in 1 Pet. 1.8 Whom
of that Chap. Your Heavenly Father knoweth that ye have need of all these things There are three or four arguments at once in those words to take us off from anxity and perplexity in this matter First From Gods Relation to us he is our Father and a Father will not be wanting to his Children in providing for them in regard of his great nearness and affection to them Children that have a Father to take care for them they take so much the less care for themselves But then Secondly Our own Necessities we stand in need of all these things A Father though he will provide for his Children yet he will not provide all kind of things for them there are many things which they may as well want as have and he will not trouble himself about them but ye have need of all these things and therefore he will not fail you Thirdly His Cognizance of our Condition that 's another Consideration A Father may be willing enough to provide for his Childrens necessities if he knew that they were in necessity indeed but this perhaps he may not do and sometimes he does not Yea but your Father knows that ye have need of all these things and he knows it before ye ask him to verse 8. of this Chap. Lastly His Ability to supply us that 's signified in the Epithet which is given him your Heavenly Father who is full of Riches and Goodness and Power and has nothing wanting to him and so will not suffer any thing to be wanting to you neither All these taken together shew the unreasonableness of these distracting thoughts which yet we are all for the most part subject unto and that 's in point of Temporal Provision So likewise Secondly in point of preservation and deliverance from any danger which at any time we are subject unto There 's a Multitude of the like thoughts here to which we are infested with all We never think our selves safe even then when we are under the safe-guard of the greatest protection David himself still to keep to the Text was thus distracted especially at that time when he was in danger from Sauls persecutions although he had but newly escaped and had been made partaker of a most eminent experience of Gods goodness to him yet he presently again thinks with himself I shall one day perish by the hands of Saul 1 Sam. 27.1 Look how many dangers we are any of us capable of so many perplexing and solicitous thoughts are we likewise subject and inclinable unto occasionally from those dangers which are upon us And then thirdly As concerning our imployments and ordinary affairs what a Multitude of thoughts here does there daily increase upon us There 's none can have many businesses but they will consequently have many thoughts which those businesses will produce in them especially those whose businesses lye in their thoughts these must needs have thoughts about them if they be sensible and apprehensive of them and consider what they are and that according to the nature of the things themselves and the imployments which they are taken up in such as Davids for his particular were He that had the care of a kingdom and State and Common-wealth lying upon him he could not be without such thoughts and that a Multitude of them too which he was troubled withall Great Places and Offices they are accompanyed with great thoughts as attending upon them Thoughts how to discharge them and to perform the Duty of them and thoughts how to sustain them and how to undergo the miscarriage of them still there will be thoughts on work where there is any work at all to be done if those to whom it doth belong do well consider and advise with themselves whether in the Church or Common-wealth we see how St. Paul was affected as concerning those great businesses which lay upon himself for the Church in 2 Cor. 11.28 29. Besides those things that are without that which commeth upon me daily the care of all the Churches who is weak and I am not weak who is offended and I burn not This blessed vessel of God was even almost crackt and broken with those thoughts with were upon him And it is not otherwise in a proportion with many others besides though they may be free from troublesome thoughts otherwise yet they have enough in regard of their very work and this makes up to us the second Explication of this multitude of thoughts in the Text which the Prophet David was here troubled withall namely thoughts for his own Provision and Preservation and business in the World The Third is Thoughts as concerning the Publick state and condition of the Church and Common-wealth not onely in reference to himself and as a part of his own imployment consider'd as a Publick person but absolutely and simply in itself where himself had nothing to do for the managing of any affairs This is another property and disposition of a good man to be much affected and troubled in this respect when we once come to be Christians we come to have thoughts for more then our selves or such as belong unto us in a civil or natural Relation which call to us to have thoughts also for others namely the Church and people of God we have divers instances hereof of Godly men in Scripture and elsewhere who have had many solicitousthoughts in them in this particular Thus it was with good old Eli ye know how the case was with him It is said of him that he sate upon a seat by the way side watching for his heart trembled for the Ark of God 1 Sam. 4.13 He was very anxious and sollicitous in himself what would become of the Ark which was a Testimony of Gods special presence forasmuch as it was now in danger of being surprized by the Philistims and his Daughter in Law Phinehas's wife when she heard that it was taken indeed she regarded not the Birth of a Son in comparison when she consider'd the sad condition which the Church was now in And so for Nehemiah though himself was well and in a good condition being in favour and honour in the Court of Artaxerxes and no sickness upon him as the King himself took notice of him yet he looked very sad and discontented in regard of the affliction of Gods people and he had a multitude of disquiet thoughts because the City the place of his fathers Sepulchers lay waste and the gates thereof were consumed with sire as himself expresseth it Neh. 2.3 And so again it was likewise with Mordecai when he perceived what was done by Haman in conspiracy against his people the Jews he had no rest nor quiet in his spirit but was full of thoughts and care within himself how to free them from that ruine which was advised upon and consulted against them And he had brought Queen Hester likewise into the same condition and disposition with him Esth 8.6 How can I indure to see the evil that
and Consolation As the Sun it does not onely dispell Darkness but likewise brings in a Glorious light in the stead of it Who would not then by all means keep Close to such Comforts as these are and labour to have such an Interest in them as might be both Satisfactory and delightful to them in their greatest Distress Look how far short we are of Spiritual Comforts so far short also of true Pleasure and Delight And this is the first thing here observable to wit the Act. They do Delight The Second is the Object and that is my Soul We showed before know the Grief was in the mind and therefore the Comfort must be so also that the Remedy may answer the Malady Bodily-Pleasures will not satisfie for Mind-Distractions nothing will ease the Soul but such Comforts as are agreeable to it self and such are these present Comforts of God they delight the Soul and so by consequence the whole man For if that be well all will be well with it Bodily Comforts will not allay Spiritual Troubles but Spiritual Comforts will make a very great amends in Bodily Infirmities A good Heart it will do good as a Medicine as Solomon speaks and it will give Marrow and Fatness to the Bones What may we think then of those who undervalue such things as these are and will hazard the Perplexity of their Souls for the Injoyment of some few Bodily-pleasures which are no way answerable and sutable hereunto certainly such as those do not know what they do in so doing And so much also for that second particular to wit the Operation of the Physick as also the second General in the Text to wit the Remedy as also the whole Text it self Now to sum up all in a word which hath been spoken and to bring it briefly to an Head we have heard that there are many thoughts which many People are exercised withall thoughts of Perplexities and Distractions and that even to the Servants of God as concerning their own particulars as concerning the Good of the Publique and Church of God and that these are Comforts from God which do not onely satisfie but also delight in such conditions Now what remains to our selves but that we observe and take notice of these truthes and improve them to own best advantage We see here our Duty and priviledge both at once and the one following from the other Forasmuch as there is comfort from God to his Servants in their greatest uncertainties and destractions of thoughts therefore it lies upon us so to carry and to demean our selves as that we may be made partakers of this Comfort And there are two things especially which do much conduce and tend to this purpose The one is the improving and laying out our thoughts for God And the other is the referring and committing of our thoughts to Him in the practise of either of these rules and observations still we find this truth made good unto us That in the Multitude of thoughts within us his Comforts delight my soul First we must be careful to lay out our thoughts for God we must remember this as we desire to have thoughts of Comfort so we must be carefull to have thoughts of improvement which will reflect so much the more sweetly upon us Alas what are these what are we able to think of for him who of our selves can think nothing or if we could what need we to do it He is absolute and All-sufficient in himself It is true he is pleased to desire thus much from us which we should not think much to yield unto him As God has given us this advantage in our natures above all these inferiour Creatures that we are able to think and contrive so we should use and improve our thoughts for his Glory and according to the Abilities which he furnishes us withall and the opportunities which he puts into our hands The greater the Sphere is we move in the larger should be our thoughts to God as to Activity in it The more that God has done for us and the more that God has done by us the more should we still be careful to do for Him and set our thoughts on work how to be useful and servicable to Him in the place in which he sets us And that so much the rather as his thoughts are so strongly exercised about our selves whether as considered in our own Persons or in reference to the Land and Nation in which we live whereunto I may fitly apply that place of the Prophet Jeremiah Jer. 29.11 I know the thoughts that I think towards you saith the Lord thoughts of Peace and not of Evil to give you an Expected end God has manifested these thoughts to us in a peculiar manner which should accordingly workupon us and prevail with us especially if we shall further consider them in the Circumstances of them As First In the Antiquity of them it is that which every good Christian which has the Evidence of Gods Grace in his own Heart is particular of even the thoughts of God for him from all Eternity He thought of us before we were or had any being in Nature it self Before the Mountains were brought forth or ever the Earth was formed c. And Secondly The constancy of them he always thinks upon us No Father more naturally and readily thinks of his Children then God thinks of his he thinks of us when we do not think of him nor think of his thinking of us nay sometimes when we have thoughts against him or not every way so full for him All this should perswade us and ingage us in this directing of our thoughts to him whereof we now speak and that in order to the Composing and setling of thoughts in our selves which is so much the sooner done for us Turn holy Meditations into holy Resolutions and those into holy Practises And know this to set it on further that not a thought of ours to this purpose shall be lost or fall to the Ground we have a notable instance and proof of this in King David who bearing it but in his thoughts to build God an House the Lord took it so well from him that he built an House for him 1 King 8.18 Whereas it was in thine Heart to build an House unto my Name thou didst well that it was in thine Heart Mark thou didst well that it was in thine Heart God judges of Hearty purposes and Intentions as of Practises and accordingly likewise rewards them as 2 Sam. 7.11 Also the Lord telleth thee that he will make thee an House When we shall take care of Gods Interest he will then take care of ours and requites us in the same kind wherein we are thoughtfull or active for Him But Secondly As we settle our thoughts by laying them out for God so likewise by commiting them to him and his Comforts do delight our Souls in this Concern Thus Prov. 16.3 Commit thy works unto the Lord and thy
with God as it is usually described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene The Ascension of the mind to God and Communion with Him Now this is very sweet and delightful to a gracious heart There 's no friends that have such mutual complacency and contentment in one anothers seciety as God and his servants have in one another It is pleasing to them to think of God but to speak to Him and He to them is a great deal more comfortable when the heart opens it self at any time to God and he again returns upon it there 's most unspeakable Contentment in it or on the otherside the Denyal of this has a great deal of sadness and bitterness with it Therefore we see what cause still we have to accustom and inure our selves hereunto all that may be Acquaint thy self with him and be at peace Job 22.21 And again ver 26 27. Thou shalt have thy delight in the Almighty and shalt lift up thy face unto God Thou shalt make thy prayer unto him Christians should make Conscience of Prayer and recourse to God upon all occasions not onely as a means of obtaining any thing from him but also a maintaining of Fellowship and Communion with him which is done in this Performance The Third and last notion of this word in this Text is Discourse which refers to the Communion of Saints and the converse of Christians one with another and so there is this in it My Conference about him is very sweet Christians they find a great deal of Contentment in Holy and Religious Communication not only when they think upon him within themselves which is Meditation not only when they speak unto him which is done in prayer but also when they speak of him and about him in converse and Christian discourse It is very sweet to make mention of God and to declare Him upon any occasion Thus Psal 145.5 I will speak of the glorious honour of thy Majesty and of thy wondrous works And men shall speak of the might of thy terrible Acts and I will declare thy greatnesse So Psal 34.1 c. I will bless the Lord at all times his praise shall be continually in my mouth My soul shal make her boast in the Lord the humble shall hear thereof and be glad O Magnifie the Lord with me and let us exalt his Name together This mutual Conference and Discourse about God it doth afford very much Contentment And that in these respects First As it is the Performance of a Duty which God requires of us In all Discharge of Duty there is Delight because the Conscience has thereby lighten'd it self of that burden which was upon it and so it is here It is pleasing to have paid a Debt Now this is that which we do very much owe to God to speak much of him we doe hereby so much the more Honour and advance him as it becomes us to do Secondly As it does good to others there is a great deal of pleasingness in this to a good Heart now this is that which follows upon this Performance as the Spouse in the Canticles whilst She spake of Christ to the Daughters of Jerusalem and set him out in all his Excellencies She hereby stirred up their desires after him and made them to be in love with him Thirdly It does so much the more settle things upon our own Hearts and inlarge our Affections to Christ in our selves as it was in the Instance we now mentioned of the Spouse while She spake of her Beloved to others she did thereby so much the more increase her own love and desires after Him Thus we see in all respects how much sweetness there is in this Performance as of Lovers to speak of their Beloveds Therefore we should learn from hence to make Conscience of this Duty together with the other before mentioned which have a mutual Connexion and Conjunction of one with another Meditation prepares for Prayer and both together prepare for Discourse and all have their interchangeable pleasure and delight and sweetness with him What an Heaven as it were upon Earth might a Christian live in all these particulars if he were not herein wanting to Himself we need to go no farther then Religion and the exercise and practise of Christianity whereby to make our lives Comfortable to us in the several varieties of it The Meditation of God is sweet the Converse with him and the Discourse and speaking of him all which are here intended in the Text. And so much may suffice to have spoken of the first Emphasis of this passage as it has the Nature of an Assertion and as signifying and declaring the Nature of these things The Second is as it has the notion of a Resolution that he would make it for his own Practise that is that he would comfort himself in such parformances as these are whilst others took pleasure in other things he would please himself in Communion with God this should be his Solace and delight upon all occasions David promises himself a great deal of Contentment in this exercise of Divine Meditation which he undertook with much delight And so likewise do others of Gods Servants of the same Nature and Disposition with him in the like undertakings They make the Ordinances and Duties of Religion to be great Refreshments and Recreations to them Prayer and Conference and Meditation and such as these they do not onely simply fall upon them and apply themselves to them but their Hearts and Spirits are in them and they are the very rejoycing of their Souls they reckon upon them and make account of them aforehand as their greatest Satisfaction There is nothing almost which is sweet or delightful but the Servants of God doe find out in the Ordinances and in particular in Divine Meditation which has a variety of Contentments in it First Of Company in Solitariness Solitude and Uncouthness is very burdensom to the Nature of man who by his Constitution is a Sociable Creature and desirous of Society now this is that which is supplyed by Converse and Communion with God whom a Gracious Heart delights in as a Companion and makes him to be so to him by his thoughts and Meditations of him he resolves when he is alone to betake himself to God by these Duties and indeed he is never less alone then when thus imployed Nunquam minus solus quam cum solus Divine Soliquyes has the advantage of the sweetest Society Secondly Of Counsell in Vncertanties Thy Testimonies says David they are my delight and my Counsellers Psal 119.24 His delight and his Counsellers that is his delight because his Counsellers his Counsellers and therefore his delight we know how delightful it is to any to have the advantage of good Counsell according to the perplexities and Distractions in which they may be Ointment and Perfume rejoyce the Heart so doth the sweetness of a mans Friend by hearty Counsell
arising from it to them much more then is it so to true Christians in the exercise of the Graces of the Spirit These must have needs a great deal of comfort and so indeed they have which makes their lives full of sweetness in the midst of many outward crosses and difficulties which they here meet withal To instance in some few particulars for the clearing of the Point unto you In Faith The Exercise of that Grace what a great deal of sweetness is there in this whereby a Christian has somewhat to stay and support and hold up himself in the greatest discouragements When all the world is disquieted and knows not which way to turn it self then does a Believer quiet himself in God and his interest in Him He shall not be afraid of evil tydings his heart is fixed trusting in the Lord like a man who is on the top of a Rock that the waves are not able to reach him even so is it with a Christian who is led to the Rock that is higher then himself In the floods of great waters they shall not come nigh unto him Psal 32.6 Yea though he be in the midst of the waters yet he makes a shift to hold up his head As we see it was with David himself in that great affliction at Ziklag 1 Sam. 30.6 He comforted himself in the Lord. He had experience of this himself and accordingly he commends it to others to delight in that Psal 17.4 And so the Prophet Isaiah shews us a view of comfort from hence in the saddest conditions Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God This for the exercise of Faith And so again for the Exercise of Patience which is a principal sprig of faith How much sweetness is there also in this An impatient Person is a burden to himself and the more he struggles with any evil the more he intangles himself with it and findes a greater bitterness in it whereas by a quiet submission to it and patience under the hand of God it becomes so much themore easier Levius sit patientia quicquid corrigere est nefas And so for meekness and love and peace how much sweetness in that A quarrelsom person is a burden as it were to himself he has no quietness in his own breast but is like the raging Sea which casts up mire and dirt but where there 's Love and Unity and Agreement there 's a sweet calmness and tranquillity of mind So for Repentance and Godly sorrow there is a joy which is mingled with it and which flowes from it The more we mourn for sin the more true comfort in our own heart The jolliness of sinners it has sometimes a bitterness with it but the quiet of penitent persons is not without some mixture of a great deal of comfort attending upon it Last of all To add no more in this kind The practise of Mortification in the subduing and restraining of lusts it has a great deal of delightfulness in it also The Delight of sin is nothing to the delight of holy restraint when a man has grappled with any strong Temptation resisted any violent lust denyed himself in a sinful allurement what a contentment does from hence now come in and flow into the heart which another is unsensible off This is the misery of any sin yielded to or any temptation closed withal that besides the guilt which it brings upon the conscience it leaves an unfavoriness upon the spirit it does not onely smart but foul which is very displeasing but now on the otherside the resistance of it is not onely peaceable but pleasant It is a great comfort to him that does it And that 's the second Explication There 's a sweetness in the exercise of Grace in all the several kinds of it Thirdly There 's a great pleasingness likewise in all the Duties and Exercises of Religion whatsoever they be As for instance First in Prayer and a daily and continued ejaculation and communion with God in this performance What a great deal of Solace does a gracious heart find to it self here when upon all occasions it can unbosom it self to God and draw near to him for any thing which it wants and stands in needs of lay open all its complaints and express its desires and send up all its groans It is impossible to express the contentment which the soul findes in such a performance The crying Abba Father and the sweet returns of Gods Spirit upon the heart back again how do they ravish it and lift it up to heaven We know what is recorded of Hannah 1 Sam. 1.18 That when she had prayed she was no more sad but was satisfied and well-contented with her condition David had great peace and comfort in this performance when nothing else could quiet him besides And so Job My friends sayes he spake freely against me but my soul powred forth complaints unto God Prayer is a very comfortable Duty not onely in regard of the effects and consequents and benefits which come by it but also from the very thing it self Not onely in that it is a means to obtain great things from him but likewise that it is a work wherein we injoy communion with him wherein there 's intercourse betwixt God and us As it is betwixt friend and friend the very discourse which they have one with another is pleasing and delightful though the things which they discourse about may be but ordinary affairs Even so betwixt a Christian and God Though the things which sometimes he asks at Gods hands be but common matters as pertaining to the things of this life yet the fellowship and holy Society which the heart hath with God in the Duty is reward enough to him that is exercised and imployed in it Prayer it is a kind of Ascension of the mind to God as it uses commonly to be describ'd and in that regard very delightfull That 's the first Duty the Duty of Prayer Secondly The Reading of the Scriptures There 's a great deal of sweetness likewise in that David speaking of the word of God sayes 't is to him as his appointed food that he rejoyces in it more then in great Riches That Gods Testimonies are his delight and his Counfellors and that the word of God is sweeter to him then the honey or the honey-comb and such like expressions as these We shall read in the Chronicles of the Martyrs what contentment some of them took in Pauls Epistles and if they could get but a leaf or two of the Bible they made account of it as a very great Treasure The sweetness of Prayer is that therein we speak to God and the sweetness of Reading is that therein we have God speaking to us and revealing his mind unto us we have here a satisfaction of us in a double
for the fitness of this Person to commend our Works and Affairs unto in his Book De Patientia Satis idoneus patientiae sequester est Deus si injuriam deposueris penes eum ultor est si damnum reslitutor est si dolorem medicus est God is a sufficient Depositary of patience to thee If thou committest thy Wrongs to him he is an Avenger if thy Losses to him he is a Repairer if thy Diseases to him he is a Recoverer and so forth In all conditions and upon all occasions he is ready to hear thy complaints and to take thy supplications This shews what good cause we have to commit our Works unto him I might take occasion hence also to amplifie it from all his Relations wherein he stands with us And thus we see what good ground there is here for this Exprecton and Motion in the Text to Commit our Works to the Lord as the Term and Point this Action which it is directed unto and the Person which this Commitment and Deposition is charged withal Now further To open this still unto us we are not to take this only Specificative but also Exclusive whereby it is said here Commit thy works to the Lord. It seems to carry this sense with it that we do so commit them to him as upon the point to none else besides So that moreover there are these intimations included in it and with it First To the Lord and not to thine own self Whilst we are bid to commit our Works unto God we are thereby implicitely forbidden Self-confidence and Presumption in any thing which belongs unto us As for instance our own Wit and Counsel and Understanding Thus Prov. 3.5 Trust in the Lord with all thy heart and lean not to thine own understanding It is a dangerous thing for us to lean to our own Understanding which is apt many times to fail us and give us the slip Carnal Policy and the Wisdom of the World such things as these they do many times prove but broken Reeds And so as for Wit so Wealth and Strength and Power such things as these it is but ill trusting and confideing in them Secondly To the Lord and not to other men There is ill committing of our Works to such also The Scripture has shewed us how ill it is for us so to do by setting a Character upon them Psal 62.9 Surely men of low degree are vanity and men of sigh degree are a lye being layed in the ballance they are altogether lighter than vanity Thirdly To the Lord and not to Fortune and Chance There are many which do blindly commit their Works and their Ways unto this which is as good as nothing at all Now it becomes not Christians so to do we should rest and relye upon God and commend our selves to His Gracious Providence which is the surest Shelter and Refuge for us that may be And thus we have seen this Point opened and enlarged in all its several Particulars Now what remains to our selves for the Use and Application of it but to perform it and to put it into practise Seeing the Spirit of God thus enforces it upon us let not us be wanting to it or negligent in it let us not deprive our selves of so much comfort and quietness as may accrew to us hereby as we shall hear afterwards only that we may do it the more effectually let us consider what Qualifications do belong to the right doing of it This Committing then which is here spoken of First It is an Act if Interest and of Persons in Covenant with God Those which are Enemies or Strangers to God they cannot commit their Affairs unto him for as much as this is an Action of special Intimacy and Acquaintance Will men trust their Jewels and Treasure or their Secrets and private Counsels with men whom they never saw before in all their lives No they will not do it nor if they should they would not do it with prudence and discretion because it were possible for them to be frustrated and disappointed And so is it here in our Addresses to God Ceatainly we can trust nothing with him except we are first acquainted with him our selves No man can commit his Works to God who has not first committed his Soul to God and given up his Person to his owning None can commit his Works in a way of Dependence who has not committed his heart and soul to God in a way of Obedience who has not resigned and given up himself to God as wholly his Therefore let us be sure to look to this as very pertinent hereunto And know for this purpose where this is done the other will follow and may very well do so because that God himself in such cases does take special care of us when we once enter into Covenant with God and because it is the blessed and happy privilege which comes to us by being God's Children He is not only the God of our Persons but he is also the God of our Performances and of our Conditions and all that comes from us He undertakes to work all our Works in us and for us not only those Works which do immediately refer to our Salvation but also even those Works which are of common and ordinary Concernment And though he may sometimes be helpful to others in them also yet they cannot so well trust him for them Persons which are out of Covenant they cannot commit their Works to the Lord which is first of all an Act of Interest Secondly As it is an Act of interest so it is also an Act of favour I mean of favour in a passive sense A man may be in Covenant with God for the General Acceptation of his Person and Justification in the sight of God and yet lie in terms of particuar distaste and displeasure from him Now this is a great Obstruction of this committing of our Works unto him That Man which has done any thing whereby he has taken off God's Countenance from him and caused him to look angerly upon him he is much hindred and has hindred himself from the kindly performance of this duty which does not only imply Interest and Acquaintance but likewise Friendship and Good Will betwixt God and the Soul of a Christian We may see it in the Example even of the Holy Man David himself who having offended God by his sins had not that freedom of access unto him nor delight in him as sometimes he had had Eccles 7.26 He that pleaseth God shall not be taken by her Oh we should by all means be careful to keep in good terms with God and to have all things right betwixt him and us not only from the sweetness which is contained in the state and condition it self but also for the blessed effects and consequents which do issue from it And especially this amongst the rest of liberty and opportunity for committing and commending of our Works and Affairs unto him Thirdly This business
ought to have done And therefore I may have my Thoughts troubled and disquieted in my self For Answer hereunto thus much If it be such a Failing in us as is voluntary and Observed and Discerned in us then we ought not to question Gods Providence but rather be humbled in our selves for it and making up the breach betwixt God and our selves in that particular apply our selves to him with so much the more eagerness and intention If it be such as is secret and not discerned only feared and suspected in our selves God is not a Captious Master one that makes advantage of every thing against us but accepts of our Desires and Endeavours to do that which is pleasing in his sight Therefore let not this Discourage us so as to promote Distraction in us but let our Thoughts still be Establisht and remember still to have them Establisht upon this Ground to wit The Committing of our Works to the Lord. We must put these two Clauses in their Connexion There are many their minds are quiet oftentimes and free from any great trouble which is the Ground and Foundation of it Security may attend any Presumption and Apprehension of Danger and it may be the present injoyment of some outward help This is that which supports them but ours should be a dependance upon God And this for the matter of Duty The Second is the Matter of Priviledge And thy Thoughts shall be Established Thus is that we think when any thing troubles our Thoughts to work it out by our Thoughts themselves But alas that is no way which is consequent and following hereupon That man which in a Right manner does commit his works to the Lord he has from hence a blessed quietness and security of mind happens unto him When we follow God with Faith He follows us with Comfort and abundantly recompensesour Trust and Relyance upon him into our own Bosoms Being Justified by Faith we have Peace with God c. Rom. 5.1 Faith is a satisfying Grace and it has this Issue and Effect with it as proper and peculiar to it that quiets and settles the heart of that person who is the Subject of it Hannah when she had prayed to the Lord it is said Her Countenance thereupon was no more Sad 1 Sam. 1.18 so abundantly was she satisfyed in her self upon that Performance And so shall we likewise be in the practise of it It will comfort us and quiet us and satisfie us upon all occasions whatsoever See what the Prophet David observes to this purpose concerning a Good and Godly man Psal 112.7 8. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. His heart is Established he shall not be afraid until he see his desire upon his Enemies It is doubled again and again for the certainty and confirmation of it to put it out of doubt And thus much of the first Explication Thy Thoughts that is the Workings and Agitations of the Mind it self The Second is the Result of these workings of the Mind in the things themselves Thy Thoughts shall be Establisht That is indeed thy purposes and Contrivances and Works themselves wherewithal thy Thoughts are imployed They shall be Establisht that is Prospered unto thee And so we shall have the Sence clear and plain Commit thy Works unto the Lord and those Works shall be Establisht The Prospering and Establishing of a mans Works it has always been counted a great advantage it is that which the Prophet David Prays for in the behalf of the Church Psal 90.17 Let the Beauty of the Lord our God be upon us and Establish thou the work of our hands upon us yea the work of our hands Establish thou it This is that now which is promised to trusting and relying upon God and this Committing of our Works unto him thy Thoughts i.e. thy Works c. Let us learn then here the way which leads and directs us hereunto As we all desire to have Establisht Thoughts and Establisht Works as all men naturally do so let us take that course which does properly lead unto it Let us commit our selves and our Works and our ways and all that belongs unto us to the Gracious Providence of God that so we may have a Blessed Sabbath and Tranquillity in our minds and have all our affairs succeed unto us And especially let us be carefull to do it whose Thoughts and Works meet together in a more special and peculiar manner That is whose Works lie in our Thoughts it concerns us to do it more than ordinary and above any other else besides As we ever desire to have our studies blest and to have any good and Fruit to come of them so let us be especially carefull to commit them still to the Lord. Commit them to him as the End of them and the Scope which they are directed unto When we make our selves the End of them we cannot expect so to prosper in them But when we make him the aim of all he will return it graciously upon us And commit them to him as the Helper of them and as he that must give them Life to them without whose assistance all is in vain The Preparations of the heart are of man but the answer of the tongue is from the Lord Prov. 16.1 And commit them to him as the Blesser of them and as he that must give success unto them without which they come to nought What 's the reason that many Schollars they take a great deal of pains in their Studies and many has no good comes of it All their learning is lost unto them in regard of any good they do with it or Comfort which they can take in it it is because they are neglectfull and failing in this present performance of Committing their Works to the Lord. To Conclude Let us by the way take notice of the great Happiness and Felicity of a Christian in all his ways He is secure and safe having Committed himself to God and so need not to fear any thing Quam securus dormit sues Chrysologus qui Deum meruit habere custodem quam nescit curas quam depacit auxores Oh how securely does that man sleep who has got the Lord to be his keeper How void of cares How free from troubles c. Let it make us in love with Religion and Christianity and the exercise of Godliness which does contain so much excellency and advantage within the bowels of it Let us not lay our happiness and contentment in the world and the comforts thereof nor our confidence in any outward subsistence but rather in such things as these which have a bottom and foundation in them even the Attributes and Perfections and Promises of God Himself But so much also for that namely The Second General Part of the Text in the inforcement of the Duty required And so likewise as breifly as could be of the whole Verse it self Commit c. SERMON XXXII Prov. 17.3 The
Temper and Disposition All his thoughts then are how to get opportunity for his Lusts and the accomplishments of them his Pride his Covetousness his Ambition his Malice his Uncleanness and such as these Oh! but when God has once touched him and changed his heart by his Grace and brought him home to the knowledge of himself he is now another man and of another spirit and accordingly has other thoughts and projects and designs and contrivances with him for to honour and glorifie God how to be useful and serviceable to men how to save himself and others to be diligent in his Calling to be fruitful in his Opportunities to be strengthned in his Inward Man and to be preserved for every good Work which is required of him When a man once comes to be a Christian the very Stream of his Soul is turned into another Channel and being a New Creature he has now a New Heart and so New Decrees And that in a better sense than the World commonly has whereby he may likewise somewhat judge of himself in his Solitariness in his Retiredness in his Withdrawings when he is alone by himself That is a Second Account of it why Devices are said to be in the Heart to wit as their Original Thirdly They may be said also to be so as to Affection and the Entertainment of them That is the Womb which receives and cherishes them Conceptions they are with delight And so are men's Devices and Contrivances they are for the most part very pleasing and satisfactory to them and they take much contentment in them Men are usually very much taken and in love with their own Devices though never so fond and irregular which because their heart is in them are therefore said to be in their heart as things which they applaud themselves for and do reckon and account themselves by above other men Lastly They are here said to be in the heart Restrainedly and by way of Determination in oppsition to Act and Execution as to which they do not often times reach Men's Decrees as we shall see afterwards they are in their hearts and that is all as being frustrated and prevented of the performance and accomplishment of them In their hearts but not in their hands according to that of Eliphaz in Job 5.12 13. He disappointeth the devices of the crafty so that their hands cannot perform their enterprises He taketh the wise in their own craftiness and the counsel of the froward is carried headlong But of this more by and by So much for that viz. The Subject of these Devices in particular In Man's heart And now upon the Whole Matter The Consideration of the Point it self in the full sense and explication of it That is Man's heart is thus full of Devices and that even in the worst Construction and Interpretation of vain and foolish and absurd and sinful Cogitations both in matter of Opinion and Apprehension as also in matter of Design and Contrivance Of Man of Every Man of the best Man that is some way or other This is first of all Ground of very deep and serious Abasement and Humiliation to the Sons of Men Especially considering how the Case some time was with them before this Fall That place of the Father can never be often enough repeated by us as so pat and fit to our purpose God makes men righteous but they err It is a great piece of Reproach which now lies upon the Nature of Man that it should be thus corrupted in this principal part of it The Thoughts are those whereby he most resembles God himself and has opportunity of Communion with him yet these they are now tainted in him The very instruments of the churl are evil Kele Kilai as the Prophet Isaiah speaks and he deviseth wicked devices as he there expresses it Isa 32.7 This is a Lamentation and shall be a Lamentation The Generality of People in the World make nothing of Thoughts and Devices think and say that these are free and that they may do with them what they list because they are not so open and exposed to the view of Man Yea but God searches the heart and tries the reins declares to man what is his thought and knows the very secret purposes and intentions of the Soul which he will one day call to a reckoning and account about them The very thought of foolishness is sin as Solomon tell us and so to be esteemed by us A corrupt Judgment a luxurious Fancy an unmortified and unsavoury Spirit are such things as are looked at by God as having great Guiltiness in them although not presently breaking forth into Actual Abominations Look as in matter of Goodness God accepts of the Will for the Deed and regards the very Desires of his Servants towards that which is their duty though they may be kindred and prevented of performance As David when he would build God an House though he had not an opportunity for it yet the Lord tells him this that he did well that it was in his heart Even so on the contrary in evil God accounts of the purpose for the Commission when there is but some outwatd restraint upon the Person And an evil heart is to him an evil life being that which does naturally lead and tend unto it They bacame vain in their imaginations and their foolish heart was darkened and so God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves Rom. 1.21 24. And that we walk not as other Gentiles walk in the vanity of their minds Ephes 4.17 Therefore in the next place being perswaded of the evil of it let us be careful to look to it O ye sons of men how long will ye love vanity as the Psalmist expostulates Psal 4.2 Or as the Prophet speaks to Jerusalem Jer. 4.14 Wash thy heart from wickedness that thou mayest be saved how long shall thy vain thoughts lodge within thee Take heed of Sin in the Fancy in the Speculation in the Contrivance in the Purpose and desire no more but so which even so has enough to condemn thee Which as it is Counsel fit for every one so it is proper for none more than for such especially whose Business and chiefest Excellency and Perfection has in their thoughts above any other men besides These it concerns more principally to take heed and to have regard hereunto as most belonging unto them And to set home this Point the more effectually consider but thus much That as here lies the Sin so often times also the Punishment which is the greatest Punishment of all When men allow themselves in sinful thoughts and contrivances and imaginations God needs go no futher than those very thoughts and contrivances themselves wherewith to afflict them and to execute Judgment upon them And so now I have done with the first General Part of the Text which is the Conclusion or asserted Proposition in these words
this which is belonging unto them All the Creatures are ready to stand up to avenge the quarrel of their Creator upon them whom such persons are at variance withal as we shewed before And so they have no peace with them We know here by the fall of man as the Creatures themselves are subject to vanity so they can also to be hurtfull and pernicious to the sons of men who have thereby lost the Primitive Authority and Dominion over them and are now become in a manner Subject unto them And this in wicked men especially holds in its full vigor and force who have a special share in this curse of all others besides As for those who are good either they are preserved from the Creatures hurting them or that hurt which they receive from them is sanctified to them for good in which sense they may be said so far forth to be at peace with them But for wicked men it is no such matter They are subject to all the inconveniencies that may be from them The Fire and the Water and the Air and the Earth all the Elements conspire against them and they are in no safety or security from them But if they escape the evil of the one they are ready presently to be surprised with the other and that in the most dreadfull and disadvantagious circumstances that can be imagined And so much may suffice to have spoken of the First Explication in which there is no Peace to the wicked By taking it in the state of Peace in reference to their condition there 's no peace to them so The Second is by taking it for the Spirit of Peace and in reference to the words There 's no Peace to them thus neither wicked men they have no true Peace in themselves this is another sense of those words and it seems to agree very much with the context in the verse immediately preceeding where we find it exprest thus The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt which seems to deny them that calmness and peaceableness of mind and soul which were desireable in them this is that which they want And there are two things again which seem also to be imply'd in this First There 's want of Peace as it is a Grace And Secondly There 's want of Peace as it is a Priviledge There 's no Peace to the Wicked that is they have not that meek disposition which is desireable in them And there is no Peace to the Wicked that is they have not that comfortable disposition which is desireable of them First Take it for the Grace of Peace And there is no Peace to the wicked thus Peace it is a fruit of the Spirit namely as Sanctifying and so we find it to be made Gal. 5.22 The fruit of the spirit is Love Joy Peace Hence also the Apostle James speaking of that wisdom which is from above says it is first pure then peaceable gentle and easie to be intreated c. Now this I say among other things is that wherein wicked men are failing As they are destitute of many other Virtues and Graces besides so amongst the rest of this Grace of Peace which is failing in them They are not of quiet and peaceable spirits but rather the contrary Therefore they are said to be like the Sea which in a Storm casts up mire and dirt Even so do wicked men in their Passion cast out filthy and unbeseeming expressions This it hath a twofold ground or Foundation for it First The General Corruption of nature which does prevail and bear sway in them Corrupt nature is unquiet and full of Commotion Where there is envying and strife there is confusion and every evil work Now this is that which men are naturally prone to The Spirit which is in us namely in our Natural Consideration it lusts to Envy Now that excludes and keeps out Peace Secondly There is Satan also ruling in wicked Men The spirit that works in the children of disobedience And he is a quarrelsome and contentious spirit that hath no peace in him And so it is with those likewise who are Members of him As Cain who was of that evil one and slew his Brother as the Apostle John applies it in 1 Joh. 3.12 Those who are acted and carried by the Devil they must needs be Strangers and Enemies to Peace And thus of Peace as it may be taken for the Grace of Peace There is no Peace in the minds of wicked men as it is considerable in that Exception But Secondly Take Peace as a Privilege And there is no Peace in the minds of wicked men considered as such Wicked men have no calmness or tranquility of mind in themselves No Peace that is no Peace of Conscience or Inward Man Wicked and Ungodly Persons they know not such a thing as this is nor what belongs unto it Indeed they may have that sometimes which is a resemblance of it and which is somewhat like thereunto They may be for the present quiet aad unmolested and untroubled in themselves But yet in the mean time they have no true or real Peace for all that And that because it is not rightly grounded or bottomed in them which is the main of all The Peace of wicked men it is not from the Removal of Danger but from the ignorance and insensibleness of it therefore they are at peace and undisturbed because indeed they do not see or consider the great danger in which they are But this is no Peace to speak of because it is such as is not likely to hold out and continue but will sooner or later manifest and discover the Insufficiency of it self Yea and break out in greater trouble and perplexity of Spirit afterwards As a Sore which is only skinned over and so not perfectly healed it breaks forth afterwards more violently than before Even so it is also without Conscience There is the same inconvenience in both There are divers things in Wicked Men which do sometimes occasion Peace unto them in the appearance and resemblance of it Which yet are no Grounds of any true Peace indeed As First Outward Property and Success here in the World Their Peace is sometimes founded on this as thinking that God does certainly love them and is well pleased with them and will bestow Heaven hereafter upon them because he is pleased to follow them with such things as these are But this hath no good Bottom with it nor hath any true Ground of Peace in it if it be duly and rightly considered God may follow Men with many Temporal Comforts and yet deprive them of his Eternal Blessings which are the greatest Rewards of all Secondly Some good Duties which are perform-and practised by them they lay their Peace also in these The Outward Exercises of Religion or some Acts of Charity and Benificence They place their Peace sometimes also in these not in the mean time considering the
Language is expressed by the name of Peace According to the Specifical sence So it does denote in particular a Tranquility whether of Mind or Condition as we have formerly explained it Now which way soever we take it it is here denyed to wicked men as not belonging unto them And in the later Exception more directly And this is true also whether we take it upon a National Account or upon a Personal First Take it upon a National No peace to the wicked here as that which may be matter of Amazement and Astonishment to them We know how sensible we have been of late of the Miseries and Extremities of War and so consequently how desirous of Peace and glad for it But alas if we go on in our Wickedness as there is little appearance to the contrary all the Peace which at present we enjoy will signifie but very little unto us or nothing at all For either the same Evil will break out again or else some other as bad or worse will come in the stead of it Where there is not Peace in the Foundation of it there can never be Peace in the Superstructure And where there is War in the Causes of it there will be at last War in the Consequents What is the Foundation of Peace It is as I said before Righteousness and Justice and Piety and the Fear of God What is the Cause of War It is Sin and Wickedness and Prophaneness and Debauchery of Conversation This the Apostle James has expresly declared unto us Jam. 4.1 From whence come wars and fightings among you come they not from hence even from your lusts that war in your members Lust is the Cause of War both in reference to Man and to God In reference to Man as managing it and in reference to God as provoking it Therefore it is that God sends War upon People for the Wickedness and Sinfulness which is amongst them And accordingly Peace can no further be expected by them than this Wickedness is removed from them But Secondly Take it also upon a Personal Account And so No peace to the wicked Neither so as a Judgment upon them Where God vouchsafes Peace to a Nation yet if such and such particular Persons be wicked and sinful in that â—â—tion it shall be no Peace to them Look as in matter of common and publick Judgments God is able to secure and preserve his Servants in the midst of General Calamities So that though they be Judgments to others yet they shall cease to be Judgments to them So likewise in matter of common and publick Mercies God is able to declare and exclude his Enemies So that though they be Mercies to others yet they shall not be Mercies to them There shall be no peace to the wicked even then when there is Peace to all men else which are round about them Peace is no Peace unto them because it tends to the further hardening and confirming of them in their sinful Courses makes them more secure and presumptuous and so a great deal nearer to Ruin and Destruction than ever before This is the fruit of it to them This therefore in the Second place and as a further Improvement of this present Observation by us serves to shew us the difference betwixt the Wicked and the Righteous betwixt those which are the Children of God and those which are not As for those who are God's Children and such as fear him there is great peace belonging unto them For as much as they are the Children of God they are consequently the Children of Peace which is their proper Portion and Inheritance And so the Scripture it self signifies to us in other places Thus Psal 119.165 Great peace have they which love thy Law and nothing 〈◊〉 â—â—end them So Isa 54.15 Speaking to the true Church of God All thy children shall be taught of the Lord and great shall be the peace of thy children Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 And Isa 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee This is the Condition of the Saints and Servants of God But now as for the Wicked they have nothing at all to do with Peace as the Scripture sometimes expresses it in 2 King 10.18 19. And the reason of it is that which is given concerning Jerusalem Because they know not the things that belong anto their Peace therefore is Peace hidden from them and they become Strangers to it This will appear to be so especially in the time of any Trouble or Affliction which happens unto them or in the Hour of Death and Dissolution Then there will be a difference and distinction betwixt true Peace and False betwixt that which is real and sincere and betwixt that which is feigned and counterfeit When it will be no longer time for any only to put a good face upon matters to put the best side outwards when their Consciences within them upbraid them and fly in their faces as they will be ready to do at such times Therefore Thirdly Let Men take heed of flattering either themselves or others in this particular especially those who are Ministers and by their Office Publishers of Peace Let them take heed of crying Peace Peace where there is no Peace and healing the Daughter of God's People lightly and sowing of pillows under their elbows as the Scripture expresses it Where they see any to be wicked let them take heed of speaking Peace unto them in such a condition for there 〈◊〉 Peace for them And God himself as we shewed before has put another kind of Message into their mouths as it is here in the Text There is no peace to them saith my God And where God speaks not Peace to any yea rather speaks the contrary there is no Peace to be spoken by them And here by the way also we have a Discharge of all faithful Monitors whether Ministers or others from that Envy and Hatred and Reproach which is cast upon them for the performance of their Duties in this Particular When Ministers and the Servants of God come and tell men of their wicked Courses and declare God's Judgments against their Sins Men are apt hereupon to lay Load and Imputation upon the Messengers as if the fault and mischief were theirs As Ahab calling Micaiah I hate him because he never prophesied good unto me But see here now what is our Warrant and Apology in this Particular Namely it is Thus saith the Lord There is no peace to the wicked saith my God We speak not of our selves in this particular but we speak from him who says it himself and commands us likewise to say it from him and in his Name As Balaam sometime said to Balack though he did not every way observe it We cannot go beyond the Word of the Lord our God to say less or more Numb 22.18 Fourthly Here is a Remedy
thee He sheweth his word unto Jacob his Statutes and his Judgments unto Israel Psal 147.19 It is spoken as a great Priviledge and Mercy towards them And so it is for God to give us his word to acquaint us with his divine Will and Truth in all the Parts of it there is more in it than we are always aware of or do indeed seriously consider and lay to heart There is more in it then in the injoying of any outward or temporal Blessing whatsoever which yet notwithstanding we do commonly more take notice of And so does the Prophet seem to imply here in the Text. These Words in the foregoing Verses are according to some Translations rendred thus Thy rains shall be no more kept back and thine eyes shall see thy rain then it follows And thine ears shall hear a word behind thee According to which Exposition the sense seems to be this That he would not only give them temporal Blessings but also that he would heap upon them Spiritual That he would not only give them rain upon their fields which they were now sensible of as being a great while kept from them as it has been of late from us But likewise that he would give them rain upon their hearts and the showres of Heavenly Doctrine falling upon them he leads them from the one to the other that so thereby he might the more ease their Affections in it Now this word It is here Emphatically said to be behind them A word behind thee Davarme acharika Wherein the Lord does as it were compare himself to a Shepherd that puts his Sheep before him Or to a School-master that will have his Schollers in his sight that so he may the better regulate them and keep them in order To open it a little unto us It seems to carry a various Notion in it First it is a pursuing and overtaking Word a Word that follows us and comes at our heels There are many people in the World which think to escape the Lashes of the Word in the Terrors and Threatnings of it by shunning it and running away from it But the Word it is a Word behind them for all that They cannot run so fast from that as that runs fast after them and persecutes them to their very Doors and comes home to them in their very Bosoms through the power and efficacy of it It makes Hue and Cry after them when they think most of all to avoid it Thus Heb. 4.12 The word of God is quick and powerful sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Where God is pleased at any time to set home his Word by his Spirit and to give Wings and Legs unto it as he can and often times does it will follow men and pursue them to the uttermost so that they shall not escape And though it meets not with them at one time yet it will be sure to meet with them at another Ye shall have some kind of people sometimes which are afraid to hear such kind of Preachers which deal closely and roundly with them or such kind of Doctrines which do come close to their Hearts and Consciences because they would not be troubled and molested and interrupted in their sins but they are met withal sooner or later now and then before they are aware especially if God have any pleasure or delight in them or any intent towards them for Good He will not leave them so but his word shall find them out in their greatest shunning and avoidings of it That 's one thing which it is so called A word behind thee i.e. A pursuing and overtaking word Secondly A word behind thee that is a Revoking and Recalling Word A word of Restraint when any are going on headlong in the ways and courses of sin without any heed or regard at all This word it comes behind them and fetches them back As Paul when he was riding Post to Damasous with Letters against the Church he heard a word behind him saying Saul Saul why persecutest thou me Act. 9.4 The word of God it serves to this purpose to curb men and to put a check upon them in all their loose and exorbitant courses and to recall them in all their extravagancies Like the Shepherds whistle that does call back the straying sheep from its wandring from the flock It is said of Christ that he can have compassion on the ignorant and on them which are out of the way Heb. 5.2 And this Compassion he does manifest in the revoking and reducing of them and bring them right again It is a main End and Intent of the Ministery To recover men out of the snare of the Devil who are taken captive by him at his will 2 Tim. 2.26 And it is a mercy to enjoy it to such a purpose as this is Thirdly a word behind thee that is An Impulsive and Provoking Word A word that puts thee forward that furthers thee and promotes thee in thy way There 's a great deal of slackness and sluggishness oftentimes in Christians from whence they are more remiss and negligent in their Duties than it becomes them to be For which cause they have need of some body to excite them and to put them on Now the Ministery of the Word it is here exhibited and represented to us under this Notion likewise It is a word behind thee So as there where thou keepest behind to set thee on going This it is in the several Doctrines and Instructions of it where it shews our several Duties and the things that God requires at our hands which so lay as we see we cannot for shame be neglectfull of them Thus in all these considerations is the Word of God a Word behind us And this for the Opportunity it self Now the Second thing is the closing with it Thine ears shall hear it Though the word be behind us yet we must not put it Behind us we must take heed of that we find a censure laid upon this in Psal 50.17 Seeing thou hatest Instruction and casteth my words behind thee It is the Character of a Wicked person and such an one as God will can to an account Therefore t is added here Thine ears shall hear this word God must not only provide a Word but he must likewise provide Ears or else there will no good at all come of it let his word be what it will be This is that therefore which he does here graciously undertake for his people Thine ears shall hear a word behind thee which is not only to be understood of the advantage and opportunity it self but likewise as well of the improvement and closing with it This Hearing it is to be understood Emphatically cum effectu without which the Blessing is not full and compleat Look as meat is not a perfect Blessing except there be a
come to him no more Thus we find it recorded in the Gospel concerning divers that came to Christ that they served him just thus Joh. 6.66 From that time many of his Disciples went back and walk'd no more with him This must needs be very grievous and displeasing to him because it is such as casts a reproach upon his service and makes it to be ill thought of in the world As when a servant shall run away from his Master and come no more unto him especially there where he is well used and hath all the encouragement given him that can be this carries a great deal of disparagement and ignominy with it Even so is it here in mens carriage to God in this particular when they shall absolutely take their leaves of him and resolve to make no further addresses to him this is the height of miscarriage in them which therefore all those that fear God should be very cautious of being guilty in themselves And so much of the first particular considerable in this First General to wit the things themselves which God does charge these people withal in their assertion and resolution The Second is the censure which he passes upon them in the proper word of expostulation wherefore He charges them in it with unreasonableness and as such as they were able to give no good account for it in themselves And there are two things again in this First to signify that it was without reason They had no cause at all for it Secondly to signify that it was against reason They had very much cause to the contrary each of these are in this word Wherefore First to signify that it was without reason They had no cause at all for it that they should carry it thus towards God so as to withdraw and to depart from him for he had give them no occasion nor provocation at all We know how we reckon it amongst men and in the affairs of the world For people to be strange there where there is no occasion given them of strangeness it carries some uncouthness with it and puts them sometimes to their plunges and musings and thoughts in themselves who are the objects of it To study and find out a ground and reason for it from whence it should proceed Even so as we may say was it here with God in respect of his people he cannot devise what should be the cause of this their strange minds Wherefore to signify it is without reason But Secondly Wherefore also to signify it was against reason There was all the reason that might be to the contrary First their relation My people For strangers not to come at me were no strange thing but for relations to do so it is strange The more claim we make unto God the more observant should we be of him The Lord does still very frequently in Scripture lay a great emphasis upon that My people my people have committed two great evils my people have forgotten me c. And here my people came not unto me and say too that they will not what an unnatural thing is that Secondly The great things which they have received from me and which I have done for them It is strange in regard of that also and very unreasonable Every kindness is a strong engagement every courtesy is an obligation to duty The love and favour of God it is of a constraining and of a compelling nature and yet for all that it did not work or prevail here What a monstrous and prodigious thing was this contrary to all sense and reason and apprehension and imagination whatsoever There 's nothing which can be said to justify it or be a pretence and colour for it And so I have done also with the Second General Part of the Text which is the Ezpostulation Wherefore say my people we are Lords we will come no more unto thee The Third and last is the invitation to the view and consideration of both which we have prefixt in the beginning of the verse by way of introduction but I have reserv'd it rather to be handled in the conclusion as the fittest place for it in reference to our handling in these words O ye Generation see ye the Word of the Lord. By Generation here he means the people of the times in which the Prophet at that time lived And it has a kind of reflexion with it upon the sinfulness and wretchedness of it As who should say into what an age and time are we fallen And so we find our Saviour himself sometimes to use it and his Apostles with him A sinful and an adulterous Generation a crooked and perverse Generation a Generation of vipers and of evil-doers and the like Still they took notice of the temper of the Age and Generation in which they were and so is it requisite likewise upon occasion for others to do the same with them But that which is chiefly here observable is that which this Generation is invited unto namely to see the word of the Lord. One would have thought it should rather have been hear it for that 's the sense which is receptive of words rather than seeing But the Holy Ghost knew what he said and accordingly was pleased to make choice of such an expression as was most emphatical and agreeable to his purpose And so says rather see it as that which had the greatest efficacy and influence with it upon the mind Segnius irritant animum demissa per aurem quam quae sunt ocuâ—is subjecta So then see it that is understand it consider it mind it and attend unto it They had heard the word of the Lord often enough with their outward ears but that had done no good at all upon them they were little the better for that So then now therefore he calls upon them to see it that is in a special manner to take notice of it And which seems also to be included in it to judg of it and to consider the weightiness and seriousness of it That there was some ground and reason and cause for that which he said There are many words which are sometimes spoken by men especially in their anger and wrath which would not so well endure the test or examination of them which they would be ashamed that others should see them in the sense whereof we now speak Yea but these words of God were not such he cares not who hears them and he desires that every one may see them and be witnesses of them especially those who were themselves more particularly concerned in them Hear ye the word of the Lord. And it has a respect to a twofold Branch whereunto it is to be referr'd First the word of the Lord as it did respect his own justification Have I been a wilderness to Israel or a land of darkness judge ye of the truth of that Secondly as it did respect Israel's condemnation Wherefore say my people we are Lords we will come no
it but for all that as yet had not heard it nor Jeremy with them He had not heard the sound of the Trumpet or Alarum of War as now actually begun amongst them This he had not heard But yet there was somewhat which did tend and incline hereunto for all that though it was not the Trumpet of War properly yet it was the Trumpet of War mystically and such as did relate to that Trumpet as we shall see by and by in the more particular explication of it We may reduce it to three heads especially First The Trumpet of Providence Secondly The Trumpet of the Word Thirdly The Trumpet of Vision or extraordinary and Prophetical Revelation Each of these are a Trumpet of War before woes issue First The Trumpet of Providence those things which God does in the world antecedently and by way of preparation to such a condition is a Trumpet as it were proclaiming it and foretelling it to us God does things before he does them in their causes and preparatories and connexions And so as to the bringing of War upon any people and proclaiming it against them he does it in all these Providences which do tend and lead thereunto though he does not as yet do it absolutely and actually in the thing it self Thus he did it now to these people whom the Prophet Jeremy had to deal withall He did so order affairs towards them as from whence they might conclude that War was not very far from them but was at hand and near upon them And from whence the Prophet Jeremy himself did here conclude it He was a man of a discerning spirit that could quickly see and take notice of any thing and withall was observing He compared and laid things together and considered them in their references to one another and now accordingly did draw inferences and deductions from them The summe whereof to this present people was that now the calamities of War should in an heavy manner fall upon them Thou hast c. This is that which is likewise observable in many others besides Wise and prudent Christians as I have had occasion to shew more largely of late here in this place they do understand such things as these are they do anticipate their ears with their minds they do not stay till they hear the sound of the Trumpet and the alarum of War in good earnest no but they hear it in all the preambles and preparations to it which make a very great noise with them That which is their Practice it is our Duty and it is that which we are taught from it which accordingly we should be careful of Swift to hear even in this sense The Trumpet and alarum of Providence which God is pleased to send unto us his Threatnings and Prognostications of Judgment in the thingss which are done in the World It is a great piece of deafness in us and sottishness when it is otherwise with us when we do not discern and take notice of such things as these are We should therefore have regard hereunto Shall the Lion roar and the Beasts of the forrest not tremble Shall a Trumpet be blown in the City and the people not be afraid as the Prophet Amos expostulates that is shall God give us such symptomes of destruction by all his Providences and Dispensations to us and shall not we in the mean time attend them or give heed unto them Oh let us by all means beware of so much senslesness and stupidity our selves Well that 's the first Explication of his Trumpet and Alarum in the Text viz. the Trumpet of Providential Administration The second is The Trumpet of the Word The Alarum of Ministerial Awakenings My soul thou hast heard this also The Preaching of the Word it is in its kind the sounding of the Trumpet and we find it sometimes to be exprest by such a phrase as this is As for instance in Isa 58.1 Cry aloud and spare not lift up thy voice like a Trumpet and shew my people their Transgressions and the house of Jacob their sins It is spoken of the Trumpet of the Ministry Rev. 8.2 The seven Angels which were the Preachers and Ministers they have their seven Trumpets given them for the sounding of their spiritual Alarums and thereby provking to battel Every faithful Minister he is in this sense an Herald of Arms every Threatning a Trumpet of War every Sermon wherein such Threatnings are published a sounding of the Trumpet and the beating up of an Allarum if so be we are but capable of it And this is another thing now which we should hear and give heed to when God sends his servants to us the Ministers with such messages as these are we should not slight them and make nothing of them and stop our ears against them but we should mind them and be apprehensive of them and affected with them There is more many times in those things than we are aware of for which cause we should not despise them or be regardless of them And more particularly we should consider what punishments are more especially threatned against such and such sinners and make a right use and improvement of it Thus did Jeremy hear the voice of the Trumpet here in this place he considered how God had threatned war and desolation against such and such courses which now finding to abound in Israel he did from hence properly conclude that War was now coming upon them He saw the Judgment in the sin so may we do likewise look into Scripture and there see in what cases God has threatned VVar to be the lot and portion of such a people and if we find our selves in the same circumstances hence conclude it to belong long to us our selves may thus hear the Trumpet and alarm of War before we hear it with our ears And that 's the second application the Trumpet of the Word and ordiary Ministery The third is the Trumpet of Vision or extraordinary Prophetical Revelation And this may be again understood two manner of ways either first of all in an application to his ear and outward sense or else secondly in an application to his mind and understanding We may take it either way First in an application to his ear and outward sense and so the meaning will be this As if the Lord did cause the Prophet to hear the sound of a Trumpet in the air as a sign and token to him to assure him of the Trumpet of the Enemy which should shortly be sounded in the Land This may be a very probable interpretation and such as is very suitable to Gods dealing both with him and other Prophets besides upon the like occasions who was wont to confirm them in some remarkable matters to be accomplished by visible and audible representations Instances are familiar in Scripture we shall not need to insist much upon them Jeremy had his Yoke Ezekiel his Barbers Rasor Amos his Plumb-line Esay was to walk bare foot c.
was considerable in that and that as it may be drawn out by us into these branches First A speculative knowledge of the Truths and Doctrines of Religion This was the Righteousness especially of the Scribes which were famous as I hinted before in this respect They were men of great knowledge and understanding in Divine matters And this I call Righteousness in them by taking this word in the Text with Chrysostom in the greatest latitude for the whole compass and extent of Vertue whether in reference to Judgment or Practice But yet such as will not serve the turn to bring a man to Heaven A man may have a great deal of Illumination and yet never be partaker of Salvation He may know very much of the Scriptures Word of God and of the Theory of Religion and yet for all tha go to Hell We shall find if we look into Rom. 2.17 how the Apostle takes up such a person as this is Behold thouart called a Jew and restest in the Law and makest thy boast of God and knowest his will and approvest the things that are more excellent being instructed out of the Law and art confident that thou thy self art a guide of the blind a light of them which are in darkness an instructor of the foolish a teacher of babes which hast the form of knowledge and of the Truth in the Law See here what a company of expressions are here joyned and gathered together for the description of such a kind of person whereof we now speak but yet still with a disparagement upon him where there is nothing else besides which accordingly is observable of us And so the Apostle James he argues after the like manner against those who preended to Faith and Knowledge without the fruit of it in good works is a vanity and conceit in them and wherein they went no further than even the Devil and evil Angels themselves who had more knowledge than any men in the world and that also even in the things of Religion yet not having hearts answerable to their knowledge nor wills or affections suitable and agreeable to their understandings but rather fighting and rebelling against them are from hence damned Creatures And that 's one branch of this Righteousness of the Scribes and Pharisees to us viz. a speculative knowledge of Religion and the Truths of the Scripture Secondly This Pharisaical Righteousness it consists in a freedom from gross and notorious sins such as are Whoredom Theft Drunkenness Murther and such like This we may see in the account which that Pharisee there in the Gospel gives of himself as a ground of his Justification Luk. 18.11 God I thank thee that I am not as other men are extorioners unjust adulterers or even as this Publican And so it is with many others besides They glory and rest themselves in this that they keep themselves free from greater and more scandalous sins and think that from hence they have a very good title to Heaven but they are mistaken in so thinking It is not this which will serve the turn to bring them thither Though it is their duty to keep from such sins and commendable in them whenever they do so yet this is not enough for them nor all which is required of them they must have somewhat more in them than so as ever they desire to come and enter into that holy place Thirdly In Acts of Devotion and the external part and practice of Religion Those Pharisees they were very famons for this and it was a great part of their Righteousness to conform hereunte Prayers and Fasting and Reading and Hearing and the ceremonious observation of the Sabbath they were very strict and exact in such things as these are and more than any others besides and yet all this was very short and defective in their being nothing else with it and is likewise in any others whatsoever Though such duties as these are to be performed and they are accountable which are neglective of them yet if men have nothing to say for themselves but only these they may for all that be but in a sad condition and still liable to eternal condemnation as these Pharisees were Men may be very diligent in publick and in private prayers in hearing and conversing and repeating of Sermons in keeping up family-duties and the performance of all the exercises of Religion in all kinds whatsoever which I do by no means speak against or detract from but rather incourage and think them to be highly guilty and obnoxious who are careless and omitting of them and yet for all that they may never know what belongs to salvation but may perish eternally in the midst of all these Religious Performances Fourthly In Acts of Justice and Equity betwixt man and man and the duties of the Second Table of the Law The Pharisees they were also observant of these in paying of debts in giving of alms in yielding to every one that which was his due and it was commendable in them to be so There was no fault to be found in them for it but rather the contrary God required and expected this from them as he does also from others with them But this was that which undid them that they took care of nothing else besides that the weightier matters of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were but little regarded by them and especially that their hearts in all these things were not right in them And so much may be spoken of the Righteousness of these Pharisees as to the matter and substance of it The second is as to the manner and circumstances which was also very remarkable For they carried this their Righteousness in a very great and high strain in the frequency and multitudes of their performances in the accurateness and exactness in the transcendency and supererrogation doing a reat deal more than was indeed required of them for so did they as we have it recorded to us both in Scripture and other writings of them They were as I may say excessive in their Righteousness and yet for all that were defective And this Righteousness was such as is to be exceeded by all that will be saved Though it carried a great speciousness and shew of excellency with it yet it was such as did not render them who were the subjects of it acceptable or well-pleasing to God No more does any other Righteousness of the like nature or condition with it the Righteousness of meer civil and moral persons it is not that which will do the deed or serve the turn at God's Tribunal so that any should rest themselves in it and that the first thing that I here propounded to be considered now of us what this Pharisaical Righteousness is and wherein it consists both for matter and manner The second is the Defectiveness or Insufficiency of it in order to Eternal Salvation and that which makes it to be so Now this we may likewise take notice of in these
year also This it proceeds upon these grounds First that speech love and affection which they bear unto them Hatred is all for destroying and that out of hand But love it is desirous of sparing and preserving of the party beloved as long as it can It was a sign of the great want of this in the Prophet Jonah when he would have the Ninevites presently destroy'd at the first dash what no more but so where there were so many thousand inhabitants in it What an unworthy disposition was this and far from those bowels which are desirable in the Lord's Prophets who are or should be better affected Secondly There is ground for this desire and request of Ministers in the behalf of their people from that hope which they are willing to conceive of their amendment and reformation Lord let them alone this year because it may be this year they 'l change and alter course It is true they have been unprofitable and unfruitful for these three years past but it may be in one more they 'l reform and grow a great deal better Do but try them that So that horeby is signified to us that hopefulness which it becomes those who are Pastors and have the care of souls to have in themselves in such cases not too easily to be dejected and discouraged and put out of heart where they find not that present effect of their ministery which they might wish or expect For if it come not one year yet it may haply come another and therefore let it alone This. Thirdly This disposition in Ministers proceeds out of respect to themselves and an holy jealousy and suspition which they may conceive of their own neglectfulness Lord let it alone one year more says the Vine-dresser here of the Fig-tree till I dig about it and dung it as who should say It may be Lord there may some fault lye in me for my particular It is true they are no better than they should be but I have not so fully discharg'd my duty towards them by putting them in mind of theirs by instruction exhortation reproof admonition c. I have not done all I might do nor I have not done all I would do Therefore spare them a little for this that I may at least have a further opportunity of doing them good and may be more advantage to them When the Fig-tree is once cut down the labour of the Vine-dresser ceases and comes to an end And though he would take more pains about it yet then it is too late therefore let it alone a while longer that so I may do my utmost and be no way wanting in that duty which is required of me And so now I have done with the First General Part of the Text which is the Vine-dressers petition or request it self in these words Lord let it alone this year also The Second is the conditions which his petition proceeds upon and they are twofold The one is taken from himself Till I shall dig about it and dung it And the other is taken from the Fig-tree upon supposition either of amendment or incorrigibleness If it bear fruit well if not then after that thou shalt cut it down We begin first of all with the former viz. That which is taken from himself Till I shall dig c. Where there are two things observable of us First The Phrase or Expression Secondly The Doctrine or Notion which is contained under it and is exhibited to us from it For the First The Phrase or Expression We may here take notice of the nature and condition of a Ministers work and employment which because it is exprest to us by digging and dunging it is hereby signified to be a very difficult and laborious service Digging it is a work of some painfulness The unjust Steward could not dig when he was asham'd to beg Luke 16.2 Not only for want of skill but for love of ease because it had troublesomeness in it Such a business is the work of the Ministry if it be followed so as it ought to be and so is exprest And it is useful for us to take notice of it both Ministers and People that accordingly we may be affected and disposed in our selves concerning it Ministers that we may apply our selves with all industry and diligence to it as not thinking that any thing will serve our turn in the discharge of it No we must labour and â—oyl and dig and take a great deal of pains for the performance of our duty in this particular we deal in mysteries and in deep things the deep things of God which are not receiv'd without our much digging And so for People they should accordingly esteem of it There are many who think the work of the Ministry to be the easiest matter in the world and so it may be as some may make it but in it self and perform'd as it should be it is far otherwise and so should we esteem of it from this phrase and notion Now Secondly For the thing it self or notion Taking this passage in the scope and connexion of it there is so far hereby signified and intimated unto us the efficacy and advantage of the Ministry to such a purpose as is here exprest Till I shall dig about it and dung it as who should say that would do it This Fig-tree which had been hitherto barren the Vine-dresser made account that by his labour it would be made better Lord do not cut it down yet because there is not all done about it which might be From whence we may note thus much That the labour and pains of the Ministers is a means whereby God hath sanctified and appointed for the good and edification of the people If any thing do them good and make them to be that which they should be this is that which must do it Preaching and taking pains with them Where they are digg'd about and dung'd there 's at least some possibility of their amendment and reformation and that in time they may bear some fruit though as yet they have not done it This is also implied in this expression Look as it is sometimes in Vine-dressing and in the course of your ordinary husbandry there 's many a withered tree which has been ready to perish and dye which yet by the constant care and diligence of the Gardiner about it has been recovered and made to grow Even so it is also in the work of the Ministry and this spiritual husbandry there 's many a withered soul and there 's many a barren heart which one would have thought would never have come to any thing which yet by the care and industry of those who have been employ'd about it hath at last proved to be useful and hath brought forth abundance of fruit The reason hereof is this because the spirit of God goes along with his own Ordinance to make it effectual It is not so much our labour and industry consider'd simply in it self but
upon the point even eternal life it self It was because he had great possessions or rather because he had an heart too greatly set upon them and too deeply affected with them And therefore our Saviour accordingly makes that improvement of it How hardly shall they that have riches enter into the Kingdom of God It is easier for a Camel to go thorough the eye of a needle c. Luke 18.24 25. A covetous heart will never prize this one thing nor care for attaining unto it And so for any other lust besides where it is in the tyranny and prevalency of it it scorns happiness and salvation it self Therefore I say take heed of lusts and remember to look at the main chance We should let no day pass over our heads wherein we do not do somewhat to bring us nearer to Heaven and tending to our eternal welfare We have many shifts and pretences sometimes to excuse our selves and now and then are ready to plead a necessity for it to keep us from the Word and the Ordinances and such means as these are and Satan joyning with our deceitful hearts does many times cozen and delude us But we should consider if there be any necessity like to this which we have here before us of the saving of our souls And that 's the first Vse of this Point seeing one thing is needful Therefore we see here where to place and spend our chiefest thoughts and endeavours Secondly Seeing one thing is needful we should therefore not only mind this one thing it self but also mind every thing else in reference to that one We should make all our projects and actions and undertakings subordinate and subservient hereunto what-ever we do we should examine what connexion it hath with this how it furthers our Salvation how it advances the Glory of God how it promotes our spiritual welfare We may reduce it and apply it to divers and sundry particulars wherein we may make use of this rule First In matter of Doctrine and Opinion look at the one thing needful here There are many frivolous and unnecessary disputes which the World sometimes is troubled withal which take up mens heads and minds and divert them from better things Now here this counsel and advertisement is very seasonable to remember the one thing necessary We must here distinguish betwixt Wit and Grace betwixt Fancy and Faith betwixt empty Notions and Speculations and solid and substantial Truths These Doctrines are worth the studying and striving and contending for which will make a man wise to Savlation and build one up in the fear of God which will better us in our inward man and which tends to the leading of a godly and an holy life and according hereunto are we to make proof and trial of them We may know whether they be from God or no by this discovery Whatsoever comes from him it carries to him Those opinions which are good for nothing but only to shew the wit and parts of those that vent them to set Christians at difference and variance one with another or at the best to fill their heads with fancies and subtilties and conceits Those opinions which are compliances with the principles of a carnal heart which set up Reason in the room of Faith and Nature in the room of Grace and Works in the room of Christ such as these they may be very well suspected and so consequently are to be rejected by us But those are the prime Points indeed which have a contrary efficacy with them to the changing of the soul to the discovery of a man's corrupt nature to the drawing of a man home to Christ and so thereby to bring him to Heaven And such as these should be chiefly studied and pursued by us and so the Scripture it self to this purpose gives us direction Thus 2 Tim. 2.14 16. Charge them before the Lord that they strive not about words to no profit but to the subverting of the hearers And again Shun profane and vain bablings for they will increase unto more ungodliness Tit. 3.9 Avoid foolish questions and genealogies c. for they are unprofitable and vain This is that which many people in the World are often times failing in as not walking by this rule here before us in this particular They never consider the influence or extent of those things which they hold as to the making of a man better or worse but indifferently rush upon them without any heed or regard at all Nay there are many which make choice of such Points as may most feed corruption in them as they do sometimes also of other occasions There are many that bring their opinions to their lusts and make their judgments to be subservient to their affections Those Points which will best consist with the following of such and such courses those are the Points which are most embraced and admired by them Those that are for loose lives they are commonly for loose opinions which may nourish and cherish and maintain those lives in them they begin not first of all in the head but rather in the heart as a faulty and corrupt stomach sends up noysome vapours into the brain For which reason heresies are by the Apostle called works of the flesh because the flesh and corrupt affections has a great stroke and predominancy in them for the managing of them Now by a regard to this one thing necessary there will be a shunning and avoiding of these things Secondly In the duties and exercises of Religion look still at the one thing which is needful and that according to the particular nature and quality of them There are many religious performances which have that which is meerly accessory to them And we are to separate and distinguish the circumstances from that which is substantial and to have our eyes chiefly to the latter as that which is most necessary not to rest our selves in the shell of duty but to look after the pith and kernel nor to perform it plausibly so much as to perform it profitably and to enjoy communion with God himself by his Spirit in the performance of it In Prayer to pray in the Holy Ghost In Hearing to receive the word with meekness In Fasting to afflict the soul In Communicating to feed upon Christ and so of the rest Still in every exercise of Religion and Christian performance not to have only the form of Godliness but to look after the power as that wherein the Kingdom of God does especially consist Thirdly In our Employments and the works of our ordinary Callings let us have an eye also still to this Consider what that is which is principally required of us There 's a double end and use of these things the one is as they are means of supportment and outward subsistence in the world and so serve to make up a livelihood And the other is as in the exercise of them men become profitable to the publick good whether in Church or
lose nothing by such improvements as these are but gain by them rather and they return upon us with so much the greater advantage that so we may be encouraged thereunto in the practice of them This Oyl it encreases in the spending and this Bread in the breaking of it And to him that thus hath it shall be given We should therefore be perswaded to put this duty in practice upon all occasions God has made and appointed us for the good one of another and not only for our selves therefore as we have any thing our selves we should mind one anothers good in it As the Ministerial official parts of the body The heart and liver and stomach they do not only receive nourishment for themselves but for the whole body So should we which are Christians in spiritual things As the Heavens what light and influence they have in themselves they bestow upon the earth even so should we do to those which are below us especially in these places of society We see how active evil men are in that which is evil Those which are themselves perverted they 'll be sure to pervert their Brethren and make others as bad or perhaps a great deal worse than themselves And why should not we then do the contrary in matters of goodness What a shame is it for the children of this world to be in this sense also wiser in their generation than the children of light Oh! let us cast off this sluggishness and remisness from us let us make it our business to make others partakers of the same Grace and comfort with our selves This is done divers ways as First by discovering and laying open the flights of sin and the subtilties of the spiritual enemy The reason why many miscarry and are surprized with spiritual evils is because they are not aware of the danger which is incident to them and which themselves are subject unto They are apt to think that there is no such great hazard in such ways as are undertaken by them as indeed there is Now here it concerns us being our selves converted to admonish them and warn them of it Peter who had now unadvisedly gone into the High Priest's Hall and mingled himself with the evil company which he met withal there in that place he was better fitted to advise others to take heed of such kind of temptations Exhort one another daily whiles it is called to day lest any of you be hardened through the deceitfulness of sin Heb. 3.13 Secondly By quickening and exciting and stirring up one another to good we do hereby strengthen our Brethren There 's nothing does more strengthen men in goodness than the practice of goodness And there is nothing which does more promote and advance this practice in them than the quickening and exciting of them Therefore it is the Apostle's Exhortation in Heb. 10.24 Let us consider one another to provoke to love and to good works We should be putting one another upon good as much as we can and thereby settle them in it yea we should encourage them and hearten them in it by convincing them of the great good and advantage which comes by it This is a means to confirm and strengthen them What strengthens men at any time in evil why it is the apprehension of little hurt in it and as they conceit a great deal of contentment The same would also confirm men in good if it were truly and really understood which we should therefore labour and endeavour to assure them and perswade them of and to fasten upon them Thirdly By imparting and communicating of our own Experiences we do hereby likewise strengthen our Brethren when we shall shew them what good we our selves have found by such and such good courses This is a means not onely to draw on but to confirm others with us And so when we shall shew what comfort we have felt in such and such like cases our selves this is a means to comfort our Brethren and to give satisfaction to them Therefore we shall find the Prophet David to be mindful of this practise in Psal 66.16 Come and hear all ye that fear God and I will declare what he hath done for my Soul As persons which are themselves recovered of such and such a sickness or distemper they are apt to tell what has done them good and thereby to refresh their Neighbours which are exercised with the like infirmities Even so should it be also with Christians in their spiritual conditions In case of temptation to sin I have found benefit by such a word of Command which has restrain'd me from it And in case of temptation for sin I have found benefit by such a word of Promise which has comforted me in it When I have been ready almost to sink in my self an to faint under such an affliction such a Divine Truth or such a Divine Attribute has been a Cordial and a Relief unto me and kept me up When Christians do thus mutually impart and communicate their Experiments to each other they do hereby wonderfully establish and confirm each other in good whether as to point of Grace or of Comfort And then further Not onely by imparting but by comparing these Experiences together one with another I was just in such a case my self and found these workings in me as you have done for your particulaâ— Why this is now a great Confirmation It appears from hence that Religion is no matter of meer fancy or imagination but has a Truth and Reality in it because it is thus uniform and consistent to it self as it is in one man as well as another Thus we see what ways those which are themselves converted may strengthen their Brethren To help us and enable us hereunto we must labour especially for such Graces as are conducing to the practise of it As first A Spirit of Discerning whereby to judge aright of the case and condition which our Brethren are in It is a great part of skill in a Physician to be able to find out the Disease and to know the just temper and constitution of his Patients Body and so is it also for an Healer of Souls All kinds of Remedies are not to be used to all kind of Persons some have need of one kind of help and others have need of another which is a piece of spiritual wisdom and prudence in our selves to be able to discover There is a word in season which must be spoken to the weary Soul or else it will do no good Isa 50.4 Secondly A spirit of love and tenderness and condescention There is a great deal of meekness required in a Spiritual Strengthner and Restorer Gal. 6.2 Restore with the spirit of meekness Men which are rough and austere and which stand too much upon their own terms they 'll never do good to others No there must be a yielding and bearing and pitying in such works and ways as those are There must be a putting on of the
it and till then I shall be unable to do it There 's no teaching or converting of others till we are first wrought upon and converted our selves He that is otherwise he cannot do it Cannot do it in regard of Performance That 's the first Secondly Cannot do it in regard of Acceptance God will not take it so well from him in his mking and pretending to do it neither is it altogether so satisfactory to men To hear a man speaking against such and such corruptions in others which he does indulge in himself it has not that comeliness in it neither does God himself so approve it in him What hast thou to do to take my words into thy mouth c. Psal 50.16 when thou hatest to be reform'd Isaiah durst not go on God's message whiles he was a man of unclean lips And Paul was a chosen Vessel to God before a Vessel to bear his name before the Gentiles A Vessel of Election before a Vessel of Honour and fit for the Master's use and prepared unto every good work And so are all others else to be according to that of the Apostle 2 Tim. 2.21 Thirdly Cannot in regard of Success He that 's himself unconverted and unexperienced in his own heart he cannot speak so profitably to others and to the good of their Souls Nothing goes to the heart so much as that which comes from it When the Spirit of the Teacher goes along with his words and speeches then they are likely to be most effectual How coldly do words of consolation come from an uncomfortable spirit or words of confirmation from an unsetled spirit or words of correction from a licentious How forcible are right words says Job 6.25 And then are words right when the heart is right from whence they come Therefore this teaches us what in this case is to be done by us We see what cause Christians have among many other reasons besides to look to the frame and temper of their hearts even to the good and advantage of others among whom they live and converse withal That from hence they may be so much the more useful and beneficial in the communion of Saints and have greater success in the application of themselves to their Brethren whether as Ministers or other men For though God may sometimes do some good even by those who are themselves unconverted yet it is not so natural nor usual God first converts Peter before he strengthens others by Peter And Jeremiah must first return to God before he stand before God as serviceable to him Jer. 15.19 And when this is done then this effect follows upon it When Peter is converted then his Brethren also shall be strengthened which is another sense may be fastened upon the words by taking the Imperative for the Future which is also common and ordinary in Scripture And so here 's again not only a duty but a mercy and a priviledg which our Saviour does intimate and exhibit unto us The conversion of one Christian it is a strengthening and corroboration to the rest God's Grace and goodness to some of his Servants is an heartening and encouraging to their Brethren Thus St. Paul 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe on him to everlasting life God's mercy to the Apostle it was an embleme of the like mercy to be shewn to all other Believers And David Psal 34.4 5. I sought the Lord and he heard me and delivered me from all my fears And what follows They looked unto him and were lightned and their faces were not ashamed They i. e. they which stood by which were strangers but yet observers of God's dealings and carriages to me And so again in that place before alledged which may serve as a kind of parallel to this Psal 51.12 David signifies that when God had restored to him the joy of his Salvation and had stablish'd him with his free Spirit that then as he in regard of endeavour would teach sâ—iâ—ers so then also in regard of success in all likelihood and probability of dispensation sinners should be converted unto him The Use of all comes to this namely to teach us accordingly to improve the examples which are set before us in this particular The examples of our Brethren falling and overcome with temptation should make us so much the warier and more shy of being tempted our selves To be strengthened that is strengthened with Grace and ability of resistance And the examples of our Brethren rising again and recovering from temptation should make us also to be so much the cheerfuller and more hopeful of being supported our selves Strengthened that is strengthened with comfort and expectation of subsistence And in both together shall we close with God's ends in such Providences as these are before us I have done now with the Third General Head which is a Christian's Duty and so also with the whole Text it self SERMON XII JOH 3.8 The Winde bloweth where it listeth and thou hsarest the sound thereof but knowest not whence it cometh and whither it goeth so is every one that is born of the Spirit There is nothing which is harder to deal withal than a carnal and unregenerate heart which will still have somewhat to cavil at and to object against the Truths of Christ even there where they have the greatest evidence and infallibility in them and are least of all to be questioned of all other Points besides An instance whereof we have here in this Scripture which we have now before us and the coherence of it in the discourse of our Saviour Christ with Nicodemus a Ruler of the Jews This person was somewhat convinced of the worth and excellency that was in Jesus and therefore betakes himself to him and yet he was afraid or ashamed openly to confess him and therefore comes to him by night in a private acknowledgment of him Now our Saviour presently saw what he wanted as the ground of this carriage in him and that was a serious work of the saving Grace of God upon his heart which might make him to close with him in good earnest and therefore takes occasion to discourse of this Point unto him Of the necessity of being regenerated and born again But Nicodemus understands not what he means or at least is not willing to understand it and therefore makes an exception against it from the absurdity and impossibility of it and wonders at it how it should be so Now this Text which I have here read unto you is a taking off of this wonder from him by a further discovery and explication of this Doctrine to him Marvel not says he that I said unto thee ye must be born again The winde bloweth where it listeth and thou hearest c. THis present Verse before is nothing else as I may say but a description of the work of Regeneration or of
to blame in this particular Secondly when it makes us unthankful and unsensible of the mercies of God towards us There are some Christians who are sometimes so dejected and cast down and troubled in themselves for such particular evils that befall them that they take no notice at all of any mercies which they enjoy with them Like some wayward and froward children who if they may not have what they would they throw away that they have but this does but provoke their Parents to correct them more sharply that so they may cry for somewhat indeed And so it is also oftentimes betwixt God and his When men take no notice of his mercies because of some concomitant afflictions he adds to these afflictions the removal of those mercies from them Thirdly this trouble is further inordinate in the effects and consequents of it when it makes us unserviceable and unuseful when either it keeps men from their work and the performance of that service which God requires of them or else when it distracts men in their work and disturbs and interrupts them about it First When it keeps from it is inordinate then as it is with every other affection besides whether love or joy or fear or whatever it be If it hinders a man from doing his duty and that work which God requires of him it is so far forth irregular and disordered Even so amongst the rest is grief and trouble of spirit It should be with us as much as may be in our affections as it was with Christ himself in his who whatever sadness of mind was upon him was still careful to do his work which there was nothing could keep him from Again Secondly When it distracts in duty it is inordinate then also when it makes us listless and heartless and indisposed in the service of God as for the most part it is apt to do This is a part of humane infirmity and not without some mixture of flesh and corruption in us And thus have we seen what this trouble of heart here is which our Saviour does prohibit to us And so also the Second General Part which is observable in the Text viz. A Christian's duty in not being troubled The Third is the Priviledg of a Christian in the care of Christ for him and advice and counsel to him in this admonition which he gives to his Disciples when he was now going from them Let not your heart be troubled c. That which was their duty to avoid it was his care and love to perswade them that they might avoid From whence we note thus much That it is the mind and desire of Christ that his Servants hearts should be kept from inordinate trouble and distraction He does not love that they should be frighted and disquieted more than needs This is the reason that he is so careful to advise them and to counsel them to the contrary as he does both here and else-where He had begun the Chapter with it Let not your heart be troubled ye believe in God believe also in me And here now he repeats it again towards the close Let not your heart be troubled neither let it be afraid Because it much in his mind it was much in his mouth as things commonly use to be yea and which makes it so much the more remarkable when himself was now in a sad condition He forgets and neglects his own trouble and takes care for the prevention of theirs There are two particulars which are considerable of us in this passage of Christ's desire to keep his Disciples from distracting trouble and fear First the reason why he desired it And Secondly the manner how or the circumstances and concomitants wherewith For the reasons why First they are the same for which he desires that any other of his Servants now should be also kept from the like distempers as namely these First For the honour and glory of God which is much disparaged by the contrary When Servants go sad and mournfully it reflects unhandsomely upon their service and their Masters whom they attend upon as if they were some way wanting to them in those things which were convenient for them And so it is likewise with the Servants of God in their relation to him as if there were not enough in him for the satisfying and comforting of them It is a denying of him in his Attributes and the fulness and extent of them A denying of the God that is above Job 31.28 Secondly Out of respect to Religion and the profession of Christianity it self A sad and disconsolate conversation it brings an ill report and conceit upon the ways of Godliness and makes that to be ill thought of in the World From hence men are apt to conclude that there 's no comfort to be found in such ways as these are that Religion is the high-way to melaucholy and trouble and disquietness of mind When men observe these things in the subjects they conclude this of the principle And when they see it is thus with Christians considered in concreto they conclude it to be thus with Christianity considered in abstracto which though it be a great mistake and false reasoning in them yet there should not be an occasion for it administred by us Thirdly For our own good and advantage By over-much sadness and distraction and fear we do very much prejudice our selves torment our selves before our time and sometimes more than we need make our lives uncomfortable and by grieving of our own spirits grieve the Spirit of God also in us and cause him so much the more and the rather to depart and to withdraw from us And besides as I hinted before hereby make our selves so much the more unserviceable and unuseful in our several places especially for the comforting of others among whom we live and with whom we converse which is a very great part and branch of the communion of Saints which is to be exercised and practised by us So far forth as Christ desires our good so far forth he desires our comfort and a spirit and conversation in us suitable and agreeable hereunto Now because it is Christs desire it should be likewise our indeavour which we should aim at and apply our selves to we should as much as in us lies discharge our selves of all distemper and inordinacy in this particular whether of Grief or Fear And for this purpose here know and take notice that it is in some sort in our power so to do Whiles our Saviour says to his Disciples Let not your Heart be troubled he does hereby imply that they were able to keep their Hearts from being troubled and so indeed they were And so likewise are any other of the Servants of Christ besides How may we say is that How may Christians preserve themselves from trouble of Spirit To this I answer two manner of ways First Negatively In withdrawing from such ways as may either occasion or cherish Grief in them And
as he is God but as he is God-Man as he is the Mediator and Head of the Church in which sense we are here to understand it And so he is variously exprest in Scripture as the Tree of Life as the Bread of Life as the Water of Life Christ he is every way and in all respects Life unto us both in reference to Grace and Glory I am come says he that they might have life and that they might have it more abundantly Joh. 10.10 Christ he is both the Author of our life and the matter of our life too He is the root and spring of it in whom it is and from whom it slows unto us And he is the substance of it in whom it consisteth because he only is the propitiation for our sins 1 Joh. 2.2 He is our life as that which we feed on and are sustained and nourished by as a man is by his natural food in the life of nature His flesh is meat indeed and his blood is drink indeed and conveys life indeed by it There 's a threefold life which Christ does convey to all those who are true Believers First the life of Justification Secondly the life of Sanctification And Thirdly the life of Glory And in the conveyance of each of these unto them he is said to be emphatically the life as also in another place The life was manifested and we have seen it in 1 Joh. 1.2 First Christ is the life of Justification as to the pardon and forgiveness of our sins Persons that are condemned they are so far forth said to be dead namely as they are appointed to death they are dead in Law And this is the state and condition of us all by nature by reason of our first transgression there was a sentence of death past upon us and we were adjudg'd thereunto In the day that thou eatest thereof thou shalt surely dye Gen. 3.17 Now Christ he hath reverst this sentence and removed this death from us by dying for us By his obedience and suffering he hath satisfied the Justice of his Father and thereby hath reconciled us and put us into a state of life again Thus Col. 2.13 You being dead in your sins and the circumcision of your flesh hath he quickned together with him having forgiven you all trespasses Mark He hath quickned you by forgiving you I orgiving it is a kind of quickning because it makes a man a child of life who was before a child of death And this is that which Christ hath done for us he hath quickned us thus so far forth as he hath absolved us and set us free from condemnation by taking our guilt upon himself and that 's called a Justification of life Rom. 13.18 Now this it hath another life which is pertinent and belonging hereunto and consequent from it which therefore we may look upon under the same head with it And this is a life of peace and spiritual comfort For as by reason of sin we are plainly and absolutely dead and have a sentence of condemnation past upon us So from hence where it is discovered to us and we are made sensible of it we come to be dejected and cast down in our selves We are not only all dead but we are all a mort likewise Therefore as answerable to one death of sentence we have need of a life of absolution So answerable to the death of despair which is apt to follow upon that death of sentence where it does not appear to be remitted we have need of a life of consolation to be bestow'd upon us And this is Christ also unto us He is our Peace as the Scipture stiles him not only in the thing it self but also in our own consciences not only as to our state but as to our spirit not only as to our state to make it justifiable but as to our spirit to make it comfortable And in that respect also our life Being justified by Faith we have peace with God through our Lord Jesus Christ and rejoyce c. in Rom. 5.1 c. Secondly As Christ is the life of Justification so he is the life of Sanctification likewise When God pardoned our sins through the Blood of Christ he gives us Grace and Holiness from the Spirit of Christ as a fruit and consequent of that pardon and reconciliation And Christ himself does impart and communicate his Spirit unto us for this purpose He is of God made unto us wisdom righteousness sanctification and redemption 1 Cor. 1.30 The law of the Spirit of life which is in Christ Jesus hath made me free from the law of sin and death Rom. 8.2 Not only from the law of death as to matter of guilt and condemnation but also from the law of sin as to matter of filth and pollution and hath put a new and another law into me which is the law of Grace and holiness of the Spirit This is the method wherein we partake of this spiritual life that it is first of all subjected in Christ and from him derived unto us The Spirit of God first sanctifies the humane nature of Christ and from thence sanctifies us and conveys a new nature unto us Christ lives in us by his Spirit Gal. 2.20 And therefore call'd a quickning Spirit 1 Cor. 15.45 This Life is further considerable not only in the principle of it but in the activity of it not only as that whereby we are simply enabled and made capable of doing our duty but also are made vigorous in it Christ is our life so far forth as we have a livelihood in any thing which is good And thus also the life of Sanctification Thirdly The life of Glory Christ is that likewise so far forth as he makes all his Servants to be partakers of it For so he does he raises up their bodies from the grave and he possesses both body and soul with eternal happiness And so the Scripture informs us Thus Joh. 11.25 Jesus said unto Martha I am the resurrection and the life he that believeth in me though he were dead yet shall he live And whosoever liveth and believeth in me shall never dye c. Christ is the life of the resurrection forasmuch as his resurrection hath an insluence and effect upon ours and is the cause of it Whatsoever is done to us it is done first of all to him He lives and we live in him He is risen again and we shall rise again by him and from him According to that of the Apostle in 2 Cor. 6.14 God hath raised up the Lord and will also raise up us by his own power And again 2 Cor. 4.14 Knowing that he that raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you And again Phil. 3.22 Who shall change our vile body that it may be fashioned like to his glorious body according to the working whereby he is able to subdue all things to himself Thus is Christ the life
particular Now therefore does Christ here by his Spirit awaken the Habit and provoke us and sets us on doing making us ready and prepared as the Scripture speaks to every good work Thirdly He assists the Act that is he helps and concurs with us in the very performance it self and this is that which we now especially speak of at this present time as considerable of us to this purpose For we though we have some general power and ability for such a duty and withall some kind of desire and propensity towards it yet we cannot particularly act it and bring it about without the immediate help and assistance of the Spirit of Christ carrying us bringing us through it For partly our own natural corruption which remains still in part in us does retard us and keep us back and partly Satan joyning with our corruptions does exceedingly hinder and interrupt us and therefore there must be a stronger than each come between which may scatter the power of either and may help our infirmities Hence it is that the Apostle Paul complains sometimes of himself that to will is present with him but how to perform that which is good he finds not Rom. 7.17 And speaking of acts of charity and bounty to the Corinthians he requires that as there was a readiness to will so there might be a performance also of that which they had 2 Cor. 8.11 Because these two they are such as may be possibly separated and divided the one from the other and oftentimes are But now Christ he joyns them both together wheresoever he pleases the Act with the Habit and the Performance together with the Will and it is necessary that he should do so or else they are never likely to concur or meet together Without him we can do nothing that is without him assisting of us in the very act and point of performance And God will have it thus to be upon very good ground as namely first of all That so hereby he may keep us in an humble frame and in a state of dependance and subordination He will have us to see how that all our strength lies in himself and that we are able to do nothing any further than as he is pleased to concur with us whereby we may be the more engaged unto him As the beginnings of Grace are from him so likewise the proceedings and the further actings and accomplishments of it according to that also of the Apostle speaking to the Philippians He that hath begun a good work in you will perform it until the day of Jesus Christ yea and he must perform it too if ever it be perform'd at all or else it will never be so which the Apostle speaks with a great deal of boldness and freedom of spirit In regard of the great certainty and assurance which he had of it being confident of this very thing Phil. 1.6 Where by the way whiles it is said of God that he will perform such and such good works it is not so to be understood as the Subject of those works but onely as the Essicient not as if he himself did believe or repent or hope or any such as this but that he helps and enables us to do so which is observable in him He works in us both to will and to do of his own good pleasure Phil. 2.13 And all for this purpose to make us pure in spirit and sensible of our own insufficiency For Humility it is the Beatifying Grace it is that which does adorn and set forth all other Graces in us and which God takes so much delight to see acting and flourishing in us and therefore takes such a course as this is with us Again secondly God will have it to be thus likewise that so we may relish the greater comfort and sweetness in that which we do For whilst we have strength communicated to us from Christ in every performance our hearts are so much the more cheered and enlarged in it whiles we apprehend his assistance of us to be a pledge of his special love and favour and good-will towards us This is that which makes us to be so much the more lively and comfortable in that which is undertaken by us Thirdly That hereby Christ may have the greater Honour and Glory from us as not onely the Author but Finisher of our faith as the Apostle styles him Heb. 12.2 that is not onely as of him that begins but that perfects Grace in us and the Author not onely of Salvation as the End but of Sanctification as the Way and Means that tends to it and of this sanctification of all the works and and operations of it For the better enlarging and illustrating of this Point yet still further unto us Whiles it is said that without Christ we can do nothing here is an exclusion of a three-sold strength as but weak and insufficient to this purpose First the strength of meer Natural Parts Secondly the strength of meer Habitual Graces Thirdly the strength of no more than former Assistance First I say the strength of meer Natural Parts it is not that which will do the deed We know that Natural Parts they do many times make a great shew and lustre in the world and that men may go sometimes very far with them in matter of Religion being applied unto them but yet they are able to do nothing to any purpose or so as it should be but are very defective Men may be able sometimes hereby as I shew'd you the last day to reach perhaps to the outward shell and hull of the action and carry it as it may be very gloriously and with a great deal of humane applause but to come up to the Spirituality of the Duty and to perform it so as whereby it may find acceptance with God himself this is that which such as these onely cannot reach or attain unto The Heathen Philosophers some of them though they pretended to a great degree of mortification which they could accomplish by the strength of Reason yet in truth they fell very short and wide of it Secondly the strength of meer habitual Grace it is not that which will serve the turn neither Though habitual Grace be very good and necessary also in order to Spiritual performances yet this alone and of it self is not sufficient it is requisite that we should have it but it is requisite also that we should have somewhat else with it besides that especially according as the ease and condition may be with us It is not any inherent Grace of our own which is our security in the day of trial but the assisting and strengthning and quickning Grace of Christ so far forth as he does actually excite and stir up those fruits of Grace in us which he hath already bestowed upon us It is not onely the goodness of our Principles but the Spirit of God concurring with them in us Of this we have an eminent example in the Apostle
he also that must admonish us and remember us and put us in mind For the doing of thing which is our duty it is not enough for us onely habitually to know that such a thing is to be done and is required of us but likewise we must actually think of it at such a time as it is required for we have many other things besides to think of at least which we do not think of at such time as we should think of them and so are apt to forget it and thereupon to fail in it Now Christ he alone is able to supply this defect in us and as the Apostle Peter speaks to put us always in remembrance of these things though we know them and have some general foresight of them We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 Thirdly It is he also who when we are fully convinced and perswaded of what is to be done and when we are also remembred and put in mind of doing it must also give us reasons for the doing it an heart and will and inclinations to do it which of our selves we have not Therefore without Christ we can do nothing which is good because without Christ our minds are wholly averse from good and have no propensity or disposition to it Yea though we have already some proportion of saving grace in us whereby our wills are changed and reformed yet together with it we have many aversnesses and indispositons remaining in us which must be removed and taken away from us and those propensities to good which are in us are very short and imperfect Lastly It is he also who as I have said all this while must give the act and deed it self and make us to walk in his ways as the Scripture expresses it at least who must make us persist and hold out in them without whom we cannot do it So that the Beginning and Progress and Continuance and Perseverance of every good work which is in us or done by us it is indeed wholly from Christ And this is the Information which we may receive from this Doctrine before us considered at large Now besides this there are divers particular Hints which are here observable of us First Seeing it is so that without Christ we can do nothing but that all our Spiritual power and ability to any good whatsoever lies in him we may then from hence take notice of the difference betwixt the state of Innocency and the state of Recovery betwixt our state and condition once in Adam under the first Covenant the Covenant of Works and our state and condition in Christ under the New Covenant the Covenant of Grace for there we had our strength in our selves and our happiness within our own compass and an ability of doing good by a Power of our own but here now it is otherwise it is not in our selves but in Christ which is our Mediator and hath undertaken all for us And this it is not any thing the worse for us but rather the better and the better because it is the surer Whiles our Grace was in our own keeping it was capable of being lost Adam he was now such a Spring of Grace as was quickly stopt yea dried up yea but Christ now is such a Spring as whose waters fail not but are daily and continually running A Fountain always open to the house of David and to the inhabitants of Jerusalem as we find him to be called Zech. 13.1 from whence we daily fetch supply in all our Spiritual wants and the defects which are at any time in us which is very satisfactory Secondly We see here what 's the reason why two several Christians being both under the same means of grace the one with the other yet one of them thrives and improves in grace the other gets little good or benefit at all This difference lies not in the Ministers or means of grace themselves for they are still one and the same but it lies in the different concurrence of the Spirit of Christ with them which he is pleased to vouchsafe to the one and not to the other Thirdly We see here also the reason of that difference which is in Christians as to themselves in this particular why not onely one Christian does prove more lively and active than another but likewise why the same Christian does sometimes so much differ from himself when-as sometimes the least blast and wind of temptation shakes him whiles at another time greater tempests and storms do not prevail against him why sometimes he is more lively and vigorous and cheerful in duty at another time more dull and melancholly Here 's the reason of it because without Christ they can do nothing The third and last Application of this present point in hand is by way of Exhortation and Excitement that seeing without Christ we can do nothing therefore that we would repair to Christ for his assistance and enablement of us in every thing which is to be done by us Let us not go about any Spiritual Performance in our own strength for if we do we shall be sure to fail and to miscarry in it As Samson when he thought to go out and fight with the Philistines his hair was cut and the locks of his head shorn he found a disappointment thereupon even so will it be here also with a Christian in his spiritual encounters for by his own strength shall no man prevail It is not onely the unhappiness of those who are wholly devoid of saving grace and yet remain in their natural condition that they can do nothing without Christ absolutely for want of interest in him but it is also the condition even of the children of God themselves and who are at present in the state of grace that they can do nothing neither without Christ for such a particular time and in such a particular duty without immediate influence from him Therefore I say it should â—each all Christians for this purpose to have recourse unto him And to encourage us so much the more in this business let us consider but two things First That he hath Power and Ability to help us in our addresses And secondly That he hath Readiness and Will First I say that he hath Power and Ability to help us and to assist us in such cases as these are there 's a great matter in that For the blind to be desired to lead the blind and the lame the lame there is little comfort or encouragement in that for they must needs both of them fall into the ditch Weakness joyn'd to weakness is able to do litte or nothing Yea but here now we have to do with Strength and Omnipotency it self Christ is able to help to the uttermost those that come unto God by him And as we can do nothing without him so with him we shall be able to do all things Secondly As he hath power
their labour here they are all for signs and I know not how many Impressions and Signatures they have to this purpose But now where God sets up a sign there they pull the sign down As for example here now in the Sacrament of the Lords Supper which is a sign and seal of the Covenant and where the Elements used in this Ordinance do represent to us by the eye of faith the Body and Blood of Christ here they will have no sign but the very Body and Blood of Christ it self in a corporal and literal acception When Christ says This is my Body we say This is the sign of his Body No say they it is his Body it self by Transubstantiation When Christ says This is my Blood we say This is the sign of his Blood No say they it is his Blood it self by the same device likewise Here they throw the sign away Thus those which are so much for signs at another time as with the Jews themselves to require them when themselves please here now when God offers one to them they will not have one though he would put it upon them but plainly refuse it Well to leave them and to come rather to our selves let us take heed that we be not some way or other guilty in this particular for thus we must know we may be yea and oftentimes are we may too much refuse this sign which God does here offer to us and that is when we do not improve it to that purpose as indeed we should and as God has intended it for surely it is a great part of Gods goodness that he is pleased to deal thus graciously with us as to afford us such helps as these are for the strengthning of our weak faith That though his bare word and promise were enough of it self considered alone yet that he is pleased over and above to add a further confirmation hereunto and to condescend and come down to our outward senses in these visible representations that so there might be nothing wanting on his part to encourage us to believe This I say is a very great piece of goodness and mercy in him Well let us then see that we do not make this Grace of God in vain to no purpose we must not make a meer sign of the Duty though there be a sign in the Mystery Take heed of that God will not hold them guiltless that take his name in vain nor God will not hold them guiltless that take his Ordinance in vain This we do when we do not hereby labour to strengthen and increase our faith in a belief of the Promises of God which he hath in Christ made unto us and of the things themselves which Christ has done for us For as verily as we do eat the Bread which we receive and drink the Wine which we take down into us and as these are meerly of our corporal nourishment so by faith are we to partake of Christ himself and those benefits which he has purchased for us and performing the condition of the Gospel we may be assured that they shall be made good unto us But so much for their presumption in this demand Secondly Here was their Peremptoriness and Importunity they require a sign that is there is no remedy but have one they must in all haste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's somewhat in that if they had askt it modestly and soberly though they had askt it there might not perhaps have been so much in it there have been those of the Servants of God which have askt signs and they have not been blamed for it Gideon askt one and had it in his wet and dry fleece Judg. 6.37 c. Hezekias again askt one and had it in the going backward of the shadow in the Sun-dial of Ahaz 2 King 20.8 9. The Virgin Mary askt one and had it in the Conception of her Cousin Elizabeth Luk. 1.36 Thus there has been an asking of signs which has been allowed and approved of But the asking of these Jews it was somewhat more with some kind of resoluteness in it as if they thought it their right and due which did indeed belong unto them and as if they were much wronged if they had it not Thus they require a sign and this was very naturally in them For as we ought not to prescribe and limit God so we ought not to sollicite him and too much importune him but submit our desires to his and rest satisfied with the dispensations of his Providence as most fit and convenient for us Thirdly Here was their malice and perverseness they require a sign as if hitherto they had never had any The Jews of all others had little cause to be so earnest after signs for they had more amongst them than ever any people had yea and that in reference to the Messias also they had signs of Christ exhibited unto them both by himself in his own particular person and likewise in his servants the Apostles they had wonders in Heaven above and they had signs in the Earth beneath as it is in Act. 2.19 and in vers 22. of the same Chapter Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signs which God did by him in the midst of you c. And again v. 43. Many wonders and signs were done by the Apostles And Mark 16.20 The Lord confirmed the word by signs following So we see then they wanted not signs and yet as if they had been altogether destitute they here require them as who should say that those they had had already were as good as none at all this was now an horrible perverseness and maliciousness in them and a slighting both of the power and goodness of God himself But so much may suffice for that viz. the first particular in the Text from whence Preaching seemed to be counted as foolishness the Demand of the Jews they would have a sign and let Preaching alone The Jews require a sign The second is the Inquiry or Pursuit of the Gentiles The Greeks seek after Wisdom By Greeks here we are to understand all other Nations besides the Jews amongst which the Greeks were most eminent and so by a Synecdoche are put for the rest of them and especially such as did most abound in humane learning and wisdom Although if we will we may take it also as restrained to that Nation who were the chiefest in that regard The Jews were not more notorious for their stupidity than the Greeks were famous for their admirable knowledg and wit they were a wise and understanding generation they looked much after the depths and mysteries of Philosophy they were for high and subtile Speculations which they did very much affect yea they were not only for high Notions but they were likewise for smooth Expressions they had the excellency of speech and humane eloquence wherein they did very much boast Whence 't was
take which he Preaches is to be earnest especially with God to go along with it and to bless him in it otherwise he may lose all his labour Again further The life and conversation of the Preacher there 's great matter in that also There are many Doctrines sometimes delivered which if we consider them in their own nature and for the matte of the things themselves which are spoken they have a great deal of weight in them yet as coming from such and such mouths they lose that efficacy and vertue which is in them He that 's a loose and scandalous liver can never look to be a profitable and successful Preacher nor to have any good at all come by any Doctrine which at any time he delivers I say he cannot expect or look for it Perhaps he may do some good by chance and unawares as God in providence may order it but he cannot expect or look for it and that indeed because he takes the quite contrary way hereunto For who will ever believe that that man is serious and in good earnest whose Doctrine tends one way and his life quite carries another way Nay further let me add this also That it is a great matter as concerning the efficacy and success of a mans Doctrine and Ministry not only how he orders his life and outward conversation but also how he orders his heart and inward disposition It is a duty which much lyes upon us as we desire that any Truth we deliver should take with our Auditory to labour to bring our own hearts and consciences to a conformity to it There 's nothing which goes to the heart so much as that which comes from it And when the words of a Preacher are the expressions of his own experiences and impressions and the working of his spirit within him We imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us 1 Thes 2.8 Thus do we see how this difference lyes in the Preacher himself and that 's the first Consideration The second lies in the qualification of the hearers We use say Quicquid recipitur recipitur ad modum recipientis What ever is received it is received answerably to the modification of that which receives it And so is it indeed among other things with the Word and Truth of God it has a different and various effect according to a difference in the Hearers and a disposition in their hearts It is the Comparison which is used in this case by Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Look says he as it is at Tennis It is a plain and homely similitude but it serves to illustrate the thing As it is in playing of Ball 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It does not depend alone upon the skill of the first striker but also as well upon the taker to keep the Game up Though he which begins behave himself never so skilfully yet if the other do but bungle with him if he mind not or mark not the business there will nothing be done to any purpose because those imployments they are actions of mutual dependance and reciprocation Even so also for the transmission of the Gospel and Divine Truths though the Doctrine it self be delivered with all the care and endeavour that can be yet if it be not carefully received there will no success follow upon it Thus Heb. 4.3 The Gospel was Preached to them as well as unto us but the word Preached did not profit them because it was not mixed with faith in them that heard it This is set forth to us by the Parable in the Gospel where that which fell in the High-way had not the efficacy of that which was sown in the good Ground Non impotentia seminis sed vino telluris as Athanasius well expresses it not from the weakness of the seed but from a defect in the Earth it self where there is not a good capacity in the Hearer the Word Preached will be there of no effect Now an indisposition here may be laid forth as consisting in divers things which concur hereunto First Prejudice and forestallment of Opinion and Apprehension in regard of the Preacher where people have at any time sinister and wrong conceits of those tha teach them they can never so kindly entertain the Doctrine which is delivered by them as when a Patient does not fancy the Physitian the Physick will not likely do him good This was that which made the Word of God to be no more received in former times We see how it was with the very Apostles themselves and amongst the rest more particularly St. Paul how the prejudices against his Person were sometimes great impediments to his Doctrine and the progress of his Ministry amongst them And therefore it is most necessary thing for all kind of Hearers to take heed of this Not to be rash in admitting any misprisions in this regard as Satan is most ready to breed them so should we be the readier to avoid them And again which we may take in here also as prejudice in an ill sense so prejudging also in a good there may be a danger in that also when people come to the hearing of the Word with too much expectation from the Preachers too and as trusting to their Gifts and Abilities this may be a cause of not profiting likewise when we shall have the faith of our Lord Jesus Christ in respect of Persons It comes hence to pass that we are many times frustrated and disappointed and are sent empty away c. as Naaman to Elisha he thought the man of God would have come down c. 2 King 1. Secondly Another Hindrance in the Hearers is a want of due fitting and preparing of themselves for the publick Ordinances We see in other matters how preparation goes before the thing it self in Physick there 's a preparing of the body beforehand ere the principal Physick be administred and in Diet there 's preparation by exercise before the receiving of the meat even so is it requisite to be here in Divine matters likewise in our coming to the Sacrament and in our coming to the Preaching of the Word as we desire to get profit by these Duties so we must prepare our selves for them when we come to such things as these are immediately from our worldly imployments with our minds and thoughts full of the world we cannot ordinarily receive so much advantage and benefit by them Intus prohibet alienum Thirdly Some reigning sin and lust which prevails upon the heart that 's another impediment likewise in the behalf of the Hearer Look as it is in the body if any man have any constant weakness or sickness and infirmity about him that sustenance which he receives it does not commonly thrive with him but rather feeds and strengthens his disease than any thing else even so is it also here for the soul where there 's any corruption which is
of expression there 's an inlargement of common natural affection these are the better gifts But then again there 's a spirit of Adoption there 's a crying of Abba Father there 's a childlike and a filial boldness and closing with God in the duty There 's a making known of our requests to God as the Scripture calls it Phil. 4.6 that 's the more excellent way So in like manner take it in Preaching There 's a good invention and a good composure and a good memory and a voluble tongue and a pleasing delivery c. These are the better gifts but then there 's a word in season there 's a speaking to the conscience there 's a savory spirit there 's an heart transform'd into he nature and power of those things which are utter'd and deliver'd by the mouth that 's the most excellent way And so I might likewise instance in divers others of the same nature with them There are gifts and there are graces both which are ingredients unto them as a Religious duty as a means to salvation and such Considerations of it as these c. and that which concerns us is not only to look after the former but also the latter and to the latter more than the former In all performances of this nature whatsoever we undertake we should make it our chiefest study and business to excell in the most excellent way and to abound in those gifts especially above all other which do savour most and come nearest to Religion and the truth of Grace wrought in the heart And we should not satisfie our selves in the one without the other Again yet further which is also pertinent and proper to the matter in hand we should be careful so to order and dispose of our gifts for the getting and improving of them as that withal we do not prejudice our Graces and hinder and obstruct them we should take heed of losing our selves in our Studies as concerning the frame and temper of our be arts For this is that by the way which we may take notice of and shall find to be most true by certain experience that though there be no kind of learning which considered simply in it self does carry an absolute repugnancy and opposition and contradiction to the work of Grace in the Soul but such as is very well consistent and agreeable with it in the thing and that also in some measure and degree yet there are some kind of studies especially above the rest which by too much intention upon them and not watching over the heart in them may much indispose the Soul to that gracious and heavenly disposition and present frame of heart which is desirable in it in regard of the subject This is too clear and evident by divers instances of it in sundry particulars some by too much ingagement in Controversies and Philosophical disputes others by too much ingagement in Criticisms and Rabbinical observations others by too much ingagement in Histories and Chronologies and the like are not only oftentimes lost to the World and to civil converse amongst men but are likewise much lost to Heaven and to spiritual communion with Christ This proceeds not from the things themselves which are all of them as I said before very good in their several kinds and agree well together but only from our corruption and the weakness of our nature which cannot so easily in an high degree attend two things at once in diverso genere At least it proceeds from our carelesness and non-attendancy and inconsiderateness in not carrying such a narrow watch and circumspection over our own souls as indeed it becomes us to do Like Martha we are troubled about many things and neglect that one thing which is needful and the choosing of that better part which shall not be taken away from us for there may be a kind of worldliness and covetousness to excess as I may so call it even in our professions and callings as well as in other mens although it be of a little finer nature than the others are Therefore we should here look to our selves Covet earnestly the best gifts and yet shew I unto you a more excellent way Labour to advance in Learning but still remember to keep up in Grace And here I might take occasion again to commend the work of Preaching unto you upon another ground and consideration than as yet I have mentioned and spoken of and that is as it is so much the freer of all other works from this danger nay as it is a good remedy and prevention against it which being performed so it should be as a great help and advantage to the heart to bring it and keep it in frame and to fit it for communion with God to sanctisie a Sabbath and to dispose us to all the duties of Religion according to that expression in Psal 23.23 He maketh me to lye down in green pastures He leadeth me beside the still waters He restoreth my soul he leadeth me in the paths of righteousness for his names sake Lastly This excellent way it does not only refer to the getting of Grace our selves but likewise to the promoting of it in others And this was that which the Apostle Paul in this place did seem especially to aim at in these Corinthians they were of that humour and disposition at least for a great many amongst them that they looked more after the credit and honour of their gifts and such gifts as were of greatest applause than they did after the good and benefit of their gifts and such Gifts as were of greatest profit Now this is that therefore which he does occasionally propound and commend unto them not only a simple qualification but likewise a concomitant edification not only to have better Gifts but also to do more good with them this is the most excellent way Humility and Thankfulness in the injoyment of Gifts and charity and faithfulness in the improvement of Gifts is the most excellent way in order to the Gifts themselves This is that which St. Paul as he does especially intend in this Text so he does also further urge and prosecute in the following Chapter and that particularly from his own example in the 14th chapter of this Epistle the 18 and 19 verses where he speaks to this purpose I thank my God I speak with tongues more than you all Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also than ten thousand words in an unknown tongue Where ye may observe that he still principally drives at edification with those Gifts which he partaked to have spoken ten thousand words in an unknown tongue that had been more for his own credit and admiration and applause in the world yea but to speak but five words with his understanding that by his voyce he might teach others also That was more for the good of the Church And he made choice of this
〈◊〉 〈◊〉 〈◊〉 thrusts them forth as it is Matt. 13.52 That which we have seen and heard declare we unto you c. says St. John in 2 Joh. 1.3 But Secondly As here 's an acount of their knowledg what they did with that so here 's likewise an account of their practice what put them upon that For that 's another question which is sometimes put in such cases to those who are the servants of Christ What need ye to be so earnest and importunate and to make such a stir as ye do to persade men to this and that to look after their souls and to mind eternity and to have a regard to their future condition c What needs all this instruction and exhortation and admonition and threatning that comes from you Can't ye as well let men alone and be quiet and there 's an end No says he we cannot do so There 's very good reason for it why we should be thus earnest as we are to call upon men to leave their sins and to amend their ways and to reform their lives and that is Knowing the terror of the Lord. We cannot know that and not practice this Scientes ideo suademus there 's that also in Because we know therefore we perswade Where this knowledg as it here lies in the Text seems to carry a threefold force on Emphasis with it First As a word of discovery in opposition to ignorance knowing it that is being advised of it Secondly As a word of certainty in opposition to conjecture Knowing it that is being assured of it Thirdly As a word of consideration in opposition to forgerfulness or non attendency Knowing it that is being mindful of it The Apostle Paul and the rest of the Ministers upon the account of that knowledg which they had of the terror of the Lord in this threefold explication they were therefore thus diligent to deal with men for their hearkening unto them First Knowing it in a way of simple discovery in opposition to Ignorance Knowing it that is being advised of it it is a great advantage to any man that undertakes to speak of any thing or to perswade any other to it for himself to have an understanding of that which he speaks about to know what he says and whereof he affirms Those that are ignorant themselves will be but sorry Teachers of others So then the blind must lead the blind Teachers should be persons of knowledge 1 Tim 2.7 and those which are so will be ready to be so which St. Paul does seem to intimate and insinuate here in this place As if he had said thus much If we are ignorant we should be content to silent if we thought there would nothing come on it we should let men go on in their sins without interruption and say nothing at all to them of them let them sleep in an whole skin and go to Hell and our selves with them but as for us we know better we are not ignorant of this one thing That all men shall appear before the judgment-seat of Christ that every one may receive according to that which he hath done in his body whether it be good or evil We are sensible of the thing it self the day of judgment and of the great danger which lies upon those which are neglectful of it And therefore we can't but speak of such things as these are Secondly Knowing in a way of certainty and in opposition to conjecture Knowing that is knowing perfectly of exactly fo as it is in 2 Thes 5.2 Your selves know perfectly that the day of the Lord comes as a thief in the night c. There are many things which we have sometimes some kind of hint of but we are not altogether sure of them but only by guess we think they may be so but we are not sure they are so yea but now this business which the Apostle here speaks of was of another nature it was that which he knew that is it was that which he had a clear and manifest discovery of to him and therefore it was that he was so earnest about it For men to vent their meer fancies an conceits and speculations for Truths and to impose them upon others judgments and belief that may carry a great deal of weakness and imprudence in it to say no worse of it yea but St Paul here went upon a better ground and argument Therefore here it was as our blessed Saviour exprest himself sometimes to Nicodemus We speak that we do know and testifie that which we have seen and therefore ye are to receive our witness John 3.11 3. Knowing in a way of Consideration in opposition to forgetfulness or non-attendency There are many things which we know habitually which yet we do not know actually that is which we know but we do not remember or think of them and reflect upon them And the want of Knowledg thus is a great occasion of the neglect of our Duty in many things which are to be done by us But where this is it is a great help unto it and so it was here in this particular case with the Apostles in the discharge of their Ministry who because they did not only believe but also remember and frequently consider and meditate upon this terrour of the Lord in their own minds and spirits therefore consequently did so diligently commend it to the thoughts and hearts of Gods People and put them upon the study of it also And thus have we seen the full Emphasis of this word Knowing as it lyes here before us in the Text as a word of Intelligence as a word of Assurance as a word of Remembrance For a further account yet still of the practice of the Apostles here exprest in these words Knowing therefore the terrour of the Lord we perswade men We may take notice of a threefold Illustration which is observable and considerable in it First The principle or foundation whereupon it was laid Secondly The matter or argument which it was conversant about Thirdly The method or order for the carriage of it 1. The principle and foundation whereupon this practice of the Apostles in their perswading of men was laid and that was Knowlege knowing we perswade We never do any thing as we should do at least in that manner as we should do especially in the work of the Ministry till we hold our selves to this We then perswade most effectually when we perswade knowingly Thus in the beginning of this Chapter We know c. that we have a building of God an house c. 2. Here was the matter which this his perswasion was conversant about and that was of judgment to come a principal and fundamental point of Christian Religion as we find it to be declared in Heb. 6.2 This was that which he prest upon Christians and others in the course of his Ministry as we may observe in divers instances of it Thus when he preached at Athens to the Philosophers
Godliness by their scandalous living in the profession of it These are great Enemies to Religion and to the Truth it self they are not only Enemies to Religion who do in plain terms and words revile it and speak evil of it but even those which silently walk contrary to it and express not the power of it in their lives and conversations The improvement which we are to make of all this is our selves to take heed of it that we be not guilty in either of these particulars or in any other way besides of acting against Religion for if we be we shall not escape unpunished What was said before of Truth in the Doctrinal notion of it is true likewise of the whole substance of Religion that it will prove too hard for any that oppose it and so they shall find Whosoever shall fall on this sione shall be broken but on whomsoever it shall fall it will grind him to powder as we find that expression used in Matth. 21.44 But so much may be spoken of the first General part of the Text which is the Apostles Proposition in the Negative what he could not We can do nothing against the truth The second is the Affirmative But for the truth This it follows well upon the other and is not to be sever'd from it it is but small commendation for any not to be active against the Truth though it were well some were but so no but it is required that they should be active for it This is the true temper of a Christian and especially of a Minister according to that of the Apostle John in 3 Joh. 8. We ought to be fellow-helpers to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers and assistants to it helpers to the Truth and fellow-helpers one to another in helping of the Truth This is that which is required of us There are a great many of Negative Christians which are as good as no Christians at all and they please themselves wonderfully in it and think to come off well enough with it that they are not thus and thus no they do not this and that But is that enough for the servants of Christ and who have given up themselves to him Nay but what are they what good do they do how do they advance and promote Religion and the ways of God That were well to be enquired into by them how far forth they are for the Truth There are two things-considerable in this passage First That we may do somewhat for the truth And secondly That we must do somewhat for the Truth Here is our priviledg and our duty The opportunity which is afforded unto us and the engagement that lyes upon us as to the imbracement of this opportunity First I say here is our opportunity We may do somewhat for the Truth that 's here supposed and implied in this opposition But for the Truth God does put advantages into our hands very much for the advancing of his Truth especially according to the several stations and ranks in which we are some have greater advantages and some have less but all have some one way or other We that live under the Preaching of the Gospel and especially which are dispensers of it God has committed his Truth to our care and has intrusted us with it so that if we will we may do very much for the promoting and advancing of it And he takes delight to use and improve us in such a business as this is though he needs none of our help himself nor his Truth neither yet he is pleased to desire so much of us and to give us occasion for it This is to be looked upon by us as a great honour and priviledge to us and so to be accounted and esteemed as what is done for our own good and advantage The reason why God calls us to the helping and assisting of his Truth is not so much for it as for us that we may receive honour by it and comfort from it and in the doing of it farther our own salvation and blessed account hereafter at another day Secondly As here 's our opportunity so likewise our duty and the one following upon the other The more advantages God does afford us of helpfulness and assistance to his Truth the more does it concern us to improve them and to lay hold on them and to do somewhat or other for it yea to do the most we can There are sundry ways of doing it which accordingly we may take notice of First and principally by our imbracings and cherishings of it in our own hearts We cannot do Truth and Religion any better service than by our selves closing with it and cleaving to it and imbracing of it It is not our profession of Truth which makes so much for it where it is single and goes alone nay in some cases it may make more against it where it is separated from a love of it and conformity to it no but it is the yielding and complying with it which is the thing when our hearts are in some sort fashioned and moulded into it and better'd by it Secondly By our prayers and supplications to God we promote it so as it is in 2 Thes 3.1 Brethren pray for us that the word of the Lord may have free course and be glorified We should be very earnest with God for Truth and Religion that it may flourish in the world and that there may be a free course and passage of it Thirdly By our Counsels and Directions as we have occasion for it to speak a good word for Truth and to advise others in order to it It is a great advancement of it which whenever we neglect to do we are very much wanting to it and to our duties about it who are required and called thus to do In a word whatever ability or talent God trusts us withal whether of parts or power or estates or whatever it be it is an occasion which he puts into our hands of doing some good for his truth which accordingly should be followed by us And the greater are our abilities the more should be our improvements we should do it in our selves we should do it in others by those incouragements which we give to them also as in the place before cited 3 John 8. We ought to receive such that we might be fellow-helpers to the Truth The Consideration of this point comes home very closely to the consciences of abundance of people in the world who are grosly guilty in this regard to whom Truth is very little beholding as to doing of any thing for it There are some which are ashamed to own it and to appear in the imbracing of it as thinking it a great deal more wisdom to conceal and reserve themselves that so according to a variety of circumstances they may be of what judgment they please and take such ways as in prudence may be most accomodate and convenient for them but our blessed Saviour himself has
for it so much also for that the Explication of the Apostles Constancy in this Expression in two particulars both in point of Doctrine and Censure Now to draw up this whole Discourse of the Apostle into a brief sum and conclusion We may not rest our selves only in these expressions barely propounded as if his intent had been no more but this to shew his Power and Authority over Angels or others as to the Anathematizing of them no but there 's a further drift in them than all this which we may reduce to Three Heads There 's a threefold respect of all which hath been hitherto spoken First The inflexibility of the Gospel Secondly The Duty of the hearers of it Thirdly The misery of false teachers First We have here set before us the inflexibility and unvariableness of the Gospel and Doctrine of Christ that it is a thing which does not change with times or persons or conditions but is still one and the same otherwise the Apostle could not have been thus absolute and peremptory about it What was Religion formerly it is Religion still and what is now Religion it was Religion many years ago in the Generations which are past and will be and must be likewise to the end of the world We speak now in regard of the things themselves in their own nature Indeed mens opinions alter and vary about them but the points themselves are still the same we can have no new Gospel nor new Jesus nor new Spirit of God as the Apostle seems to imply in the Scripture before alledged All these things are unalterable and inviolable and indispensable there 's no changing nor bartering of them Look as the principles of nature are immutable so likewise the principles of grace That the Principles of Nature are so is very clear Reason is the same in all men and in all nations and in all ages and the same common principles of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we call them they are scattered and disperst and communicated to the whole world This it holds also by a proportion as to the Principles of Religion and Christianity Though so many have not these Principles in them as have the Principles of Nature yet so many as have them they have them as immutably and unchangeably one as the other and ye may as soon rase out these as ye may rase out them The Ground hereof is this Because these things are laid in the Nature of God himself who alters not as God himself is unchangeable so is his Truth which issues and proceeds from himself And such a kind of thing is the Gospel it is an Extract and Emanation from God it was hid in him and it does spring out and flow forth from him And so the Apostle in another place seems to derive it 2 Cor. 1.18 c. As God is true our word toward you was not yea and nay For the Son of God Jesus Christ who was preached among you by us was not yea and nay but in him was yea for all the promises of God in him are yea and in him Amen unto the glory of God by us From hence will now follow That therefore our faith does not stand in the wisdom of men but in the power of God as it is 1 Cor. 2.5 Christianity and the Doctrine of Religion is not as any man living will determine but as God himself has done it to our hands and we must fetch it out of his written word where his will is revealed unto us and which is still one and the same yesterday and to day and for ever Therefore those that are every day in a new opinion and change their Religion with the fashions we see here what to think of them even as of those that do not know or understand what Religion is or what belongs unto it which is a constant and certain business a thing imbred and connatural where it pleases God to vouchsafe to bestow it and such as is not easily rooted out yea indeed at all out of that heart in which it is wrought Look as no man that has common sense and reason in him will be beaten out of such and such Principles If an Angel from Heaven should say that black were white or white black or contradict any thing which comes within the verge of sense we would not believe him so neither will a Christian in these things which belong to Christianity therein there is as great certainty yea greater than in the principles of nature That 's then the first result or conclusion which does follow from this Text viz. The inflexibility of the Gospel The second is the Duty of the Hearers of it and that particularly in reference to the Dispensers which is this not to have the faith of our Lord Jesus Christ in respect of persons This is clear also from the words wherein we are discharged not only from the Apostles themselves but also of the Angels from Heaven It 's no matter who 's the Preacher but what 's the Sermon not who it is that speaks this or that but what it is which is said by him Indeed for the most part we do rather look after the former than we do after the latter If men who are of esteem with us do deliver at any time such and such points unto us we receive them let them be what they will be swallow them without chewing let them go down without any sticking or straining or stopping at all at them but this is not safe for us to do if we will be ruled by the Apostle himself who to this purpose restrains us and in case of notorious Error and Contradiction to the Doctrine of Scripture Though we or an Angel from Heaven should Preach it he will not allow it that 's the second Corolary Thirdly Here 's the danger of all Seducers and false teachers which is this that they lye under a curse and are exposed to a most severe Anathema and that uttered not in passion or fury or lightness or by a private person such an one as had nothing to do with it but by Authority and by the Apostle of Christ This has somewhat more in it than the world is commonly aware of It is a dangerous thing to be under the pressure and weight of an Apostolical or Ministerial Imprecation and the rather as we do not presently see the sad effects and consequences of it This is that which falls heavily upon those persons which do corrupt the Doctrine of Christ and abound with their novel opinions and innovations in matters of Religion they are here by the Ministry of St. Paul long ago pronounced to be accursed Neither does this Curse light only upon the Preachers and Authors and Devisers of these Errors but in part also breaks upon the receivers which we may take in with it and add unto it Those that admit of such points as those are whenas they have been formerly taught better they may not
to travel with them again Alas what a pitiful thing is it to be the means of bringing those into the world which shall be enemies to Christ and to suffer the pains of travel that others may suffer the pains of hell This Parents cannot otherwise prevent than by prayers and good example and education and this they should do and say in the words of the Apostle here in my Text with which I will conclude My little children of whom I travel in birth again till Christ be formed in you SERMON XL. Gal. 5.16 This I say then Walk in the Spirit and ye shall not fulfill the lusts of the flesh There 's nothing which is more ominous or pernicious to the Church of Christ than the divisions and contentions of those which are the members of it one with another being such as do threaten the ruâ—n and consumption and destruction of the whole and there 's nothing which does more lay the way and give ground and occasion hereunto than a diversity and contrariety of Doctrine and opinion in matters of Faith This is that which the Apostle Paul does in a more especial manner take notice of in the course of this present Chapter more particularly in the Church of Galatia to which he here writes who were now at this time more especially apostatized or declined in a very great measure from their former profession and were over-grown with very strange errors which did breed strange affections amongst them Now the Apostle here does three things in reference to this present evil First He shews the nature of it Secondly He shews the danger of it Thirdly He prescribes the remedy He shews the nature of it in the 13th verse that it is namely a carnal humour and such as proceeded from the unregenerate and unsanctified pant in them therefore he bids them not to use their liberty for an occasion to the flesh He shews the danger of it in the 15th verse that it is namely a mortal disease and such as carries no other than death and desolation in the bosom of it But if ye bite and evour one another take heed ye be not consumed one of another He prescribes the remedy in this particular verse which we have now in hand the 16th verse of this Chapter whereby because that contraries are best cured by contraries he does therefore endeavour to remove carnal distempers by the provoking of spiritual performances This then I say walk in the Spirit and ye shall not fulfill the lusts of the flesh IN these present words before us we have two General Parts especially observable of us First A Preface or Introduction Secondly The Doctrine or Matter which is delivered thereupon The Preface that we have in those words This I say then The Doctrine or Matter delivered in these Walk in the spirit and ye shall not fulfill the lust of the flesh We will a little invert the order and begin first of all with the particular Doctrine or Matter it self which we have laid down in the latter part of the verse Walk in the spirit and ye shall not fulfill c. And here again there are two Branches more which offer themselves to us First A Precept or positive Injunction Walk in the spirit Secondly A Promise or according as some read the words a Prohibition And ye shall not fulfill the lusts of the flesh We begin in order with the first viz. the Precept Walk in the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein there are two terms to be explain'd and stood upon by us First The spirit to consider what is meant by that And secondly Walking in the spirit what is the sensen and meaning of that and what we are taught and instructed from it For the first By the spirit we are here in one word to understand the spirit of God the Holy spirit And that either first of all in his Graces and Principles as subjected and radicated in us or else secondly in his motions and suggestions as objected and propounded to us either of these do imply the spirit First In his Graces and Principles as subjected and radicated in us Walk in the spirit i.e. walk after a spiritual manner And this again is done two manner of ways First When we are frequent and conversant in spiritual duties when we are much in the Exercises of Religion which are the currents and conveyances of the Spirit then we may be said in one sense to walk in the spirit which is here required of us Those which profess themselves Christians they must be much in the Duties of Christianity as Praying Reading Hearing Communion of Saints c. These are such things as they must apply themselves to with a great deal of diligence and endeavour It is true there are other things also to be done in reference to humane life and conversation here in the world as the works of our ordinary callings and imployments which belong unto us these they are not to be neglected but we must be also mindful of other and apply our selves to the performance of them even the exercises of Piety and Religion And that especially upon this consideration as being such actions wherein we have special communion with the Spirit of God and wherein he takes occasion to communicate himself unto us These they are the pleasant walks of the Spirit as I may so call them the green pastures in which he makes us to lye down and the still waters besides which he leads us for the restoring of our souls as the Prophet David there expresses it in Psal 23.23 The Galleries wherein Christ is held Cant. 7.5 and a great deal of good to be gotten by them Those which talk of the Spirit and in the mean time cry down the Word whether in the reading or preaching of it which vilifie Ordinances and Religious duties and such performances as these are they speak those things which are inconsistent and which will never hold together For these they are Pabulum animae they are the food and nourishment of the soul which it lives upon and the sweet and happy channels wherein the Spirit of God does glid into us Secondly When we are daily and continually in a spiritual frame and temper of heart This in another sense is to walk in the spirit and seems also to be laid upon us in this present Expression in the Text. We may not judg of our walking in the spirit always or only by the matter and substance of the actions themselves wherein we are imployed but rather according to our carriage and behaviour in them A man may walk in the flesh even then when he is religiously exercised as for the nature of the performance it self And again A man may walk in the spirit even then when he is about business but of common and ordinary consideration The want of right distinguishing here hath been that which hath given occasion to such mistakes especially amongst the Papists and those of that way for
away from us A Christian when he does at any time find himself in any cheerful and comfortable frame of spirit he should endeavour to keep it up and maintain it allhe can as that which is of very great consequence and importance to him not only for the sweetness and pleasingness of the condition it self but also in reference to that duty which is to be performed by him yea we must know that it is also more pleasing to God himself that his Children upon good and right grounds should walk comfortably and cheerfully before him and rather to close with the Consolations of his spirit than to lye down under the suggestions of Satan or the false and dark representations of their own sad and mis giving hearts therefore walk in the spirit also in this sense that is in the comforts and encouragements of the spirit And so much may suffice of the first term in these words to be explained by us namely what is meant by the spirit which we have shewn in a twofold Explication In the spirit that is in his Graces and Principles as subjected and radicated in us walk in the spirit that is walk after a spiritual manner and in the spirit that is according to his motions and suggestions as objected and propounded to us walk in the spirit i. e. walk according to the guidance and moderation of the Spirit of God The second Term here to be considered is walking and what is meant by that Now in this there are three particulars which seem to be intimated and implied First Here 's implied activity in opposition to bare speculation or profession or idleness in Religion Walking it is a business of motion he that walks he does not stand still Secondly Here 's implied strength in opposition to faintness or remisness he that walks he moves strongly Thirdly Here 's implied perseverance in opposition to declining or giving out he that walks he moves constantly All these particulars are in walking and so appliable to our Conversation in the spirit First Here 's implied activity in opposition to bare speculation or profession or idleness in Religion he that walks he moves himself and does not stand still And thus must it be with us in Religion an the ways of God We must be active and put forward in them it is not only have the spirit or understand it or pretend to it no but walk in it that is be careful to improve the Doctrines and Principles of it in the activity and fervency of a godly and holy Conversation This is that which is in a special manner required of us as Christians and accordingly we shall find t preach'd and urg'd upon us As in vers 25. of this present Chapter If we live in the spirit let us also walk in the spirit that is if we have a principle of spiritual life in us let us carry our selves answerably thereunto Look as the soul in the body it is not there after an idle manner but it does distribute motion and vigor to the several parts and members of it even so should it be with grace in the soul it should not nor will not be there to no purpose but so as to make the man of God perfect and ready to every good work that I may use the words of the Apostle Paul in 2 Tim. 3. ult And so the Apostle Peter also signifies unto us in 2 Pet. 1.8 When he had spoken of the several graces of the spirit in the words before If these things says he be in you and abound they will make you that ye shall not be barren nor unfruitful in the knowledg of our Lord Jesus Christ This life of the spirit in us should work in us a walking up to it and whiles it is said here walking we may take notice of the variation of the phrase in the Original Text for it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter signifies a regular and orderly walking a walking by rule so it becomes us to walk who live in the spirit so to walk as not turning either to the right hand or to the left not carried by our own corrupt lusts nor yet overswayed by the mis-guidings of others but led by the sweet conduct and inclinations of the Spirit of God in us and doing that which he requires of us In a word This is that which is commended to us in this Text that our conversation be answerable to our principles and that as we make any claim to Religion more than others so we should behave our selves suitably thereunto It is not leaves that God stands upon but fruit it is not profession but action it is not only the principles which are in us but the works and duties which come from us in a correspondency and agreement to those Principles Not every onethat saith Lord Lord shall enter into the kingdom of Heaven says our blessed Saviour but he that doeth the will of my father which is in Heaven Matth. 7.21 It is doing that God does principally look after And this it does sadly come home to the consciences of many people in the world which are very guilty in this particular which have a name that they live but are dead as was said of the Church of Sardis which talk much of the spirit and the gifts and graces of it but in the mean time shew but little power and efficacy of it upon their hearts by framing of their lives thereafter as it becomes them to do such as these can have but little comfort whiles they live here in the world or hope and expectation when they go out of it so remaining We see how the Scripture puâ—s all still upon action If ye know these things happy are ye if ye do them John 13.17 And then are ye my friends if ye do whatsoever I command you John 15.14 And he that doeth the will of God abideth for ever 1 John 2.17 and many more places besides tending to this purpose Therefore we should not content our selves with any thing below this whatsoever it be First Not with agreat measure of knowledg only no more but so let not that satisfie or content us the devils themselves have this in great abundance and yet but miserable creatures they know and believe and tremble as the Apostle James speaks of them And there were many in this Church of Galatia to whom St. Paul here writes his Epistle which were very knowing and intelligent persons as to the Doctrine of Religion and Christianity which yet for all that the Apostle seems not to be satisfied with Therefore we may observe that he does not say Spiritually understand the law but walk in the spirit There have been some who have so supersticiously sought after and urged the former as that they have laid all the stress of Piety and true Religion wholly thereupon and counted them the only spiritual men which were exercised therein namely in finding out the
imagination of many a sinner that where they have once begun in any evil they had now as good to go on and to make progress in it Oh but take heed of that do not yield to such a temptation as this is it is very dangerous and pernicious to the soul and so will prove God requires we should do our utmost to the avoiding of all manner of sin in us and where we have not so much grace as to come off to such a measure and degree of mortification yet at least to go so far as we can Est aliquid prodire tenus si non datur ultra We should endeavour as much as may be to subdue the very principles and first motions of sin in us if they will still remain yet to prevent the acts If any act of sin break forth from us in the beginning and inchoation of it yet to stop it and to restrain it in the progress then shall we truly put in practise this exhortation and command of the Apostle wherein he does charge us not to fulfill the lusts of the flesh To set this home a little more fully and effectually upon us let us over and above take notice of the intention of the Prohibition in the Text it is given us in two negative Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which carries so much the greater force with it and by the way likewise shews us how far it concerns our selves to have respect unto it it shews us how desirous God himself is that we should withdraw from such sinful courses and likewise how far of our selves we are subject unto them and therefore stand in need of such earnest and importunate prohibitions as these are and they should not be in vain to us but should work upon us to bring us to so much the more caution and heedfulness of spirit Indeed there are some spirits in the world which from hence are so much the worse and do too much make good that observation of Nitimur in vetitum Sin taking occasion by the commandment works in them all manner of concupiscence as the Apostle speaks and the more they are restrained from it the more eager and violent they are upon it There are some which let the Ministers and servants of God say what they please yet they are resolved to do what they list and the more they abound in admonition the more do these abound in transgression and purpose to do so still But this is a fearful perverting of Gods gracious dealings with us in such opportunities as these are and such as where we are guilty of it will highly aggravate our sins upon us which we should therefore especially beware of And further observe how this counsel of not fulfilling the lusts of the flesh it is indefinite and given to all sorts of persons not only to Monks and Eremites as Luther observes upon the place but to all ranks and conditions of men and as he particularly instances in to Magistrates who then put this counsel in practise when they are conscionable in the discharge of their places and careful to close with those opportunities of doing good which in those relations are afforded unto them when they watch over the temptations of their callings and the snares which they are subject unto from the corruption of men which is in them without better heed and regard to their hearts c. And so now I have done with this clause in the first acception of it viz. as it may be taken Imperatively and by way of Prohibition as denoting a Christians Duty Do not in any case fulfill the lusts of the flesh The second is as it may be taken Indicatively and Declaratively by way of Promise as shewing a Christians Priviledg which belongs to him upon his walking in the Spirit and that is that he shall not fulfill the lusts of the flesh In the handling of which words in this sense we may take notice of two Particulars more First of somewhat which is implied and secondly of somewhat which is exprest That which is implied is this that it is a great priviledg and advantage to be freed and exempted from the fulfilling of the lusts of the flesh that which is exprest is this That those which are careful and industrious to walk in the Spirit they shall be made partakers of this priviledg and advantage I begin with the First namely with that which is implied That it is a great priviledg and advantage to be freed from the fulfillingof the lusts of the flesh This I gather from the scope of the words and the Apostles intent in the bringing of them in here in this place and that is to perswade the people of God to this duty of walking in the Spirit from the benefit that shoul come to them thereby We must look upon the Apostle as here speaking somewhat extraordinary when he tells them that it shall be thus and thus with them he does not simply tell it them but he tells it them as some encouragement to them which accordingly he would have them to observe and take notice of and so should we also do with them and this is that which we should take notice of That there is a great deal of benefit and advantage herein to be exempted from the fulfilling of lusts What 's the benefit of it it's manifold and various I 'le instance in one or two Particulars First Liberty and freedom of spirit that has always been counted a great advantage And so it is To be free and not subject to the tyranny of dominion of enemies why this now is the happiness of that man which does not fulfil the lusts of the flesh He is a free-man and to speak the truth there is none other which is so but he Take any other man besides which walks in base and filthy courses and he is a very vassal and slave he is in thraldom and subjection to Satan by whom he is led into captivity according to his will 2 Tim. 2. ult And Satan he 's an absolute tyrant which will be sure to exact the utmost upon those which are made subject to him He is the spirit that rules in the children of disobedience but those which have got power over their lusts they are freed from this slavery and bondage Satan hath now no more part or share in them A second Benefit is peace with God quiet and tranquillity of Conscience This is another thing that follows hereupon Those that follow the by as of their corruptions they cannot so easily or fully be assured of the love and favour of God himself towards them which will be apt to be very much darkened and obscured thereby But now those that resist and overcome them they have this a great deal more certified and confirmed unto them They have more quiet and peace and serenity in their own breasts and spirits than otherwise they would be likely to have Thirdly More expediteness
he walked 1 John 2.6 And how was that why according to the Spirit the Spirit of Holiness which was in him and acted him all his whole life If it be objected that David and Peter and other of the Servants of God have sometimes turned aside to these lusts First I answer that in the strict sense they did not fulfil them which is with delight and perseverance in them without repentance Secondly That so far forth as they did any way fulfil their lusts so far forth they did decline walking after the spirit but walk c. Again Yet further We may take these words not only simply and emphatically but if we will also exclusively walking in the spirit it does prevent and restrain the fulfilling of the lusts of the flesh and upon the point nothing else but that at least so effectually and powerfully as that does There 's nothing which doe so infallibly civilize men as Grace and true Religion and the Spirit of God and the Power of Godliness This is the best means of Mortification that is in the world there are other means which are also happily used now and then as good company and fear of punishment and avoiding of occasions and the like But there 's nothing like this the living in the exercise of Religion This it makes sure work and sets our lusts at the greatest distance from us that possibly may be the best remedy against sin is duty and the best help against lust is grace every sin of commission it has commonly a sin of omission going along with it or rather going before it as the ground and occasion of it whereupon it is laid If we were but more in doing what we should do we should be less in doing what we should not therefore walk in the spirit if ever ye desire to be kept from fulfilling of the lusts of the flesh And in the spirit again in the highest and sublimest notion of it the spirit not in the natural or moral Consideration of it only the spirit of that 's his reason or ingenuity and good nature and the like though that be not excluded neither but in the spirit especially and actually in the supernatural Consideration of it The spirit of a man that 's his grace and his spirit indued with a principle coming from above it is not parts that will keep men from lusts but gracious and holy affections it is not reason but reason sanctified which will here serve the turn abstract it from this and it is too weak and feeble a Principle for such a business as this we now speak of We shall find by certain observation that men of the highest reason have been sometimes of the strongest passion and none have been worse for their Morals than those which have been most eminent and admired for their Intellectuals This I add that we may rightly understand it what spirit and in what sense it is spoken of here in this place when we are required to walk in it that we may not fulfil the lusts of the flesh And so now I have done with the first General Part of the Text which I propounded in order to be considered and that is the Doctrine or matter it self which is here delivered and propounded unto us Walk c. The second which we find to be the first in the method of the Text is the Preface or Introduction to this Doctrine and that we have in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This then I say This is as it were the dore in the Text and that which makes entrance into it This is such an Introduction as we oftentimes meet withal in Scripture and where we meet with it it is commonly with some special force and impression upon it Here in this present Text we may look upon it as carrying a fourfold Emphasis in it First As a word of Authority I say it that is I charge it upon you and require you to observe what I say I say it by special warrant and command mand from God himself and therefore know what I say it is not hoc dico ego non Dominus this I say and not the Lord as it was sometimes in another place 1 Cor. 7.12 But hoc dico ego quia dominus this I say because the Lord he has said it and I say it from him A Minister whiles he speaks from God he may speak boldly that which he speaks without difficulty or hesitation As Paul to Philemon I may be bold in Christ to enjoyn thee that which is convenient Philem. ver 8. When we speak purely from our selves according to the dictates of our own fancies or passions or the like here our speech may be well intercepted and hindred in us but we speak by direction from God here I say his Authority And especially may this confidence and boldness further be used when-as the things which we speak have some footing and foundation in the hearts of those whom we speak to It is great matter of confidence to a Preacher when he has the soul and conscience of the hearer bearing witness to that which he says and can say as the Apostle also does in another place concerning his Epistles We write no other things than what you read or acknowledge and I trust ye shall acknowledg even to the end in 2 Cor. 1.13 And again chap. 4.2 By the manifestation of the truth commending our selves to every mans conscience in the sight of God And again chap. 5. ver 11. We are manifest to God and I trust also are made manifest in your consciences Thus was St. Paul also here in the matter of this present Text and therefore says I say that is boldly as a word of Authority and Command And so 't is a word of Constancy I say it again and again and therefore confidently Prov. 21.28 He that heareth speaketh constantly that is he that is sure Secondly I say it is a word of experience I say it sensibly and I say it feelingly and I say it upon mine own knowledge as finding the power and efficacy of this Truth upon mine own heart from whence I may so much the more fully and freely commend it to you Thus did St. Paul say it here and thus should we also which are Ministers endeavour to say what we say upon such occasions and in such matters as these then indeed a Preacher speaks to purpose when he speaks thus When we deliver spiritual Truths out of raised and spiritual affections and more as the workings of our hearts than as the workings and inlargements of our brains it is not enough for men to speak out of Books from the spirit of other men or to speak out of themselves only out of the strength of parts and wit and invention and such kind of abilities to say what can be said of a Text in a way of logical deduction and as fetching one thing out of another by a kind of rational distillation but to spin
their brethren that should be killed as they were should be fulfilled There is a ripeness and maturity of sin which calls for the execution of judgment till which time judgment is delayed and put off and for a season procrastinated and then he that shall come will come and will not tarry Lastly This desire of the Church to Christ's coming and hastning of it it hath a respect to Christ himself who in a manneris hereby also perfected for the Church in the fulness of its Members is the fulness also of Christ and so it is called in Ephes 1.23 The fulness of him that filleth all in all We must distinguish of Christ in his person and Christ in his office If we look upon Christ as God and as the second person in the Trinity so he is absolute and compleat in himself and capable of no addition or augmentation but if we look upon Christ as he is God-man the Mediator and Head of the Church so he is so far forth perfected as the Church it self is perfected and compleated in the number of Members And as himself also has finished and compleated all the works which do belong to his Mediatorship which is coming in Glory This is the only remainder of what 's behind and lest yet undone as to the full work of our Redemption and therefore does the Church very properly call for it and put him in mind of it out of her respect unto him This if not so to be taken as if Christ himself would not come otherwise for that he would though she should be silent and never call for him nor yet if she could properly hasten it or speed it before its time for that she cannot neither God has appointed a day wherein he will judg the world in righteousness by the man whom he hath ordained as the Apostle tells us Act. 17.31 As he has appointed the man namely Christ so he has also appointed the day which we cannot name nor it does not belong unto us It is not for us to know the times and seasons which the Father hath put in his own power Act. 1.7 But the Church prays for his coming as a testimony of her affection to him and as desiring thereby to put a respect upon him because in coming his Glory and Majesty shall be so much the more revealed and discovered And that 's the last account which may be here given of this Prayer and Petition When the Spirit and the Bride say Come namely out of respect to Christ The Vse of all to our selves serves to teach us to labout for such a frame of spirit as this is whereby we may in truth and sincerity come up to this requess and desire so as to pray and to pray heartily for the second coming of Christ and the appurtenances of it It is a request which is so much the more considerable as it is such as we are taught to make by Christ himself in that Prayer which he hath left unto us whereof one branch is this Thy Kingdom come As the Holy Ghost suggests it so Christ himself also commands it and requires it of us and accordingly we should all indeavour that it may be practised by us We should labor for the Considerations above-mentioned to say Come Lord Jesus come quickly as it follows afterwards in this Chapter Where when Christ promises it the Church presently apprehends it and returns upon him with desires answerable and suitable to so gracious an intimation For this purpose let us especially endeavour to have the Spirit of God Himself in us and to be filled with that For observe how it is said here in the Text The Spirit and the Bride say Come Nature that does not say it but rather reluctates against it and puts it off no but it is the Spirit that says it and we our selves say it to purpose so far forth as we are spiritual and act upon spiritual Grounds and Principles in the desires of it There are some kind of people who now and then in a discontent and when any thing crosses them then it may be they could wish for an end of the world and of their own lives with it But that may be perhaps from the flesh and not from the spirit and so to be suspected no but then it is so as should be when it proceeds from a work of the Holy Ghost and Spirit himself in us Now there are three ways especially whereby the Spirit of God does usually work such a desire as this in us and makes us in Truth and Reality to desire Christs second Coming First By discovering to us the vanity of all these things here below What is the reason that many people are so unwilling to think of another world It is because they think there is no other but this but place their happiness and contentment here in these poor outward things which if their hearts were taken off from it would be otherwise with them Now those whom God has a delight in he does by his Spirit convince them of the vanity and Transitoriness of this world Secondly By purging our consciences from any thing which may be burdensom to them and putting us upon duty and that work which is required of us in our present opportunities When Christians shall have this lye upon their spirits that either they have been sinful or unfruitful they cannot so easily wish for Christs coming either guilt or their work yet unfinished they are great pull-backs and retarders in this particular Now therefore does the Holy Ghost take order with them to both of these purposes by not suffering his servants to lye under the power of any known sin nor yet wilfully to omit and neglect any known Duty but to be sincere and fruitful both to such Christians as are so Christs coming will be the more acceptable to them Thirdly By manifesting unto them the Excellency which is in Christ himself and the blessed and glorious condition of God's People in another world together with their own interest and concernment in it When Christ had declared before that he was the bright and moring-star then the Spirit and the Bride say Come it is ignorance of Christ that makes men no more to breathe after him nor to be desirous of him Therefore the Spirit of God may rouse those desires in us he presents these Excellencies to us and gives us some glimpses and anticipations of that glorious condition which he has provided for us And then also which belongs hereunto vouchsafes some kind of assurance of our interest in this condition and that it belongs to us for our particular whereby the more to quicken our desires Excellency is nothing without propriety it is the Spouse of Christ alone which can with joy desire Christs coming When therefore the soul is convinced that it is so with it self that it is contracted and espoused to Christ and owned by him then the Spirit an the Bride say Come When we
nature of the Ministry is the same should be the temper of heart which is wrought by it those that hear much of Christ the Excellencies which are in him and the good that comes by him and the inclinations of his soul towards them it is a shame for them to be of any other than of a Christian spirit such as these they should be moulded and changed and transformed into the Truths themselves with which they are acquainted That 's the first object of his hearing to wit the voice of Christ in the Ministry The second is the voice of the spirit in the conscience This we have also in the Text where it is said the Spirit says Come namely the spirit in the heart of a Believer as we have already expounded it This it prompts a Christian to desire this coming of Christ now when it does so and when a Christian hears it to do so it behoves him presently to say Come And so there is this in it That the motions of God's Spirit in our hearts they should be always and out of hand received and entertained by us when he calls we should answer when he beckens we should come when he raises we should rise when he puts on we should run when he commands we should obey and submit and put in practise what he requires of us we should be careful not to give any repulse to any suggestion of God's Spirit unto our minds This has still been the care of the Saints and Servants of God to eccho back as it were upon God again according to his Applications of himself to them When God calls Samnel he answers Speak Lord thy servant heareth When God calls Abraham he says Here I am When God calls Paul he is presently obedient to the heavenly vision When God says to David Seek thou my face his heart presently answers Thy face Lord will I seek Psal 27.8 In all the intercourses and invitations of God to a gracious soul still he that heareth says Come and so he should do it is that which is here in the Text required of him Therefore let us for our particular take heed of doing otherwise It is a dangerous business for any one to resist the motions of Gods Spirit upon his heart or to delay the performance of them it is that which does very much provoke Gods wrath and indignation against him and cause him to withdraw himself from him as he hath sometimes threatened as Psal 81.12 My people would not hearken to my counsel and Israel would have none of me therefore I gave them up c. And again Prov. 1.24 Because I have called and ye have refused I have stretched out my hand and no man regardeth therefore I will laugh at your calamity I will mock when your fear cometh We should not think it a light or small matter to be guilty of such a sin as this is That 's the second object of this Hearing viz. The voice of the Spirit of Christ in the Conscience The third and last is the voice of the Spouse of Christ in the Church And this again is also in the Text the Spirit and the Bride say come as the Spirit in or to the Bride so the Bride by and from the Spirit It is the voice of the generality of Christians which are led by the Spirit of Christ in them thus to pray for the second coming of Christ and whosoever hears them doing so is to do so likewise Here 's the duty which lyes upon us for the following of good Examples and labouring to frame our selves to the temper and disposition of all vigilant and zealous Christians with whom we converse when we hear such gracious expressions and holy breathings coming from them we should endeavour that they may be in us likewise and should eccho as it were to them also Let him that hears others say come let him say come likewise himself As we must have an ear to hear what the Spirit says to the Churches so we must have an ear to hear what the Churches answer again to the Spirit and hearing the Heavenly words that are uttered by them conform to them in our own particular practise This we shall observe to have been sometime with the Daughters of Jerusalem in the Canticles when they heard the Spouse of Christ inquiring after her Beloved her self and longing for his coming to her they fall inquiring after him also and have the same affection occasionally wrought in them as we may see in that Book Whither is thy Beloved gone Oh thou fairest amongst women whither is thy Beloved turned aside that we may seek him with thee Cant. 6.1 It is a great advantage to light upon good company and the society of affectionate Christians who having first warmed their own hearts with the love of Christ and the meditation on it will be so much the readier to warm ours also occasionally from it And it is our duty to take occasion here from them in some manner to warm them our selves as those who are accountable to God for good patterns and presidents and examples which are afforded unto us and the speeches and actions and lives of others which are set before us We know how it was with Saul himself when he fell into the company of the Prophets and heard what came from them even he himself fell on Prophesying inso much as it came to a Proverb And how much rather then should those who are truly and really good be much quickened and in-livened from one another to such things as these are It is the great benefit this of the Communion of Saints which as it is a business which we all profess to believe so we should also all endeavour to promote and further both in our selves and others And so I have done with the first General Part of the Text viz. The provocation of desire or longing affection in those words Let him that heareth say come The second is the Invitation of access or seasonable Application in those And let him that is athirst come This is to be understood in a spiritual sense suitable to the scope and drift of the whole Discourse which is here presented unto us Christ directs his Invitation especially to thirsty persons and desires such of all others to come unto him Thus Isa 55.1 Ho every one that thirsteth come unto the waters c. And Joh. 7.37 Jesus stood and cried saying If any man thirst c. There are two things in thirst which are considerable as pertinent to this purpose the one is as it is a word of indigency and the other is as it is a word of appetite where there 's thirst there 's want of somewhat an where there 's thirst there 's desire of somewhat And so Christ does here graciously provide for his servants in each particular He supplys their wants by giving them that which they stand in need of and he fulfills their desires by giving them that which they are
to Duty and the doing of that which God requires of them in their several places Great and strong lusts are hinderances to any noble performances and high atchievements which are to be undertaken by us The Apostle tells us in the verse immediately following to the Text vers 17. of this Chapter that from the flesh lusting against the spirit the Galatians were disinabled from doing the things which they would and so they were and all others with them whereas on the other side where these are kept down there is strength and ability thereunto namely to serve God with so much the more strength All these laid together do shew us the happiness of this particular condition and the truth of this point in hand to wit the benefit and advantage of not fulfilling the lusts of the flesh Again further we may here also take notice that as it is a benefit in it self simply considered so it is such as is apprehended and counted so by all those which have the Spirit of God in them Those which are the true children of God they look upon this as one of the greatest mercies which can happen unto them to be freed from the power of their lusts This is also implied in the Text it was not only so in the thoughts of the Apostle but also in the thoughts of the Galatians to whom he here wrote or else he had said nothing to the purpose and it had been to no end to signifie as much unto them that by walking in the spirit they should have this benefit confer'd upon them if they had not thought it to be a benefit indeed But now he uses argumentum ad homines and speaks to them in their own Element to their heart as the Hebrew phrase hath it He knew he should now please them and bring that which would be acceptable to them when he should tell them of being freed from their lusts and so he did A good and a gracious heart looks upon this as the greatest mercy and priviledg in the world which he longs for and most eagerly desires as the Apostle Paul Oh wretched man that I am who shall deliver me from this body of death I thank God through Jesus Christ our Lord which is such as makes him willing to desire even death it self where in he shall indeed partake of this priviledg Again Moreover observe this as another thing implied in these words That the reward of Religion lyes within the compass of Religion The Apostle had stir'd up these Galatians and in them all other Christians to an holy Life and spiritual Conversation to walking in the spirit Now what does he here for their encouragement signifie to be the reward and recompence hereof unto them Why namely this that they should not fulfil the lusts of the flesh He does not say ye shall have such and such outward comforts heaped upon you riches and honours and the like nor he does not say ye shall have Heaven at last given you and ye shall be free from condemnation though this also be true no but ye shall not fulfil the lusts of the flesh If we had no other recompence of a godly life but only that which is emergent from it and immediate to it yet this were enough to satisfie us in it and to perswade us to the leading of it And so much for that which is here supposed and implied in this expression I come now in the second place to that which is exprest which is the words of the Text And ye shall not fulfil c. This for the right handling of it we must take in its conjunction and connexion with the words before and as dependent thereupon Walk in the spirit and so ye shall not fulfil the lusts of the flesh the one prevents the remedy against the other the more spiritual any are the less carnal and the more we are guided by the spirit the less we shall yield to the flesh This truth and expression may be made good to us according to a various explication which may be given of it First Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall not have so great a mind and desire to fulfil them ye shall be restrained in regard of inclination though Grace and the exercise of it does not as I said before wholly extirpate all cortuption out of us and make it cease to be whiles we live here in this world yet it does qualify the dominion of it and makes it cease to be in that measure and degree wherein it was in us before And as sinful acts do increase the habit of sin in us as we have formerly shewn in the point above so the other side do gracious acts dminish this habit and make it less It is the avantage of that man who is imploy'd and taken up in well-doing that he has not that lust and propensity in him to that which is evil as another has Godliness it puts our mouths out of taste to the pleasures of sin as on the other side sin does make goodness to be disrelish't by us Look therefore how far a man is freed from fulfilling the lusts of the flesh by having little or no desire unto them so far is he freed from them also by this course of walking in the spirit which is advantageous and effectual to this purpose to mitigate the desire of sin in them Secondly Walk in the spirit and ye shall not fulfil the lusts of the flesh that is ye shall not have temptation to fulfil them ye shall be kept from lustful and sinful suggestions and provocations The reason why many fall into sin now and then is because they have strong temptations and instigations to it because the Devil is very busie with them and it pleases God someimes in his Providence to give them up into Satans hands But now when men are careful to walk in the spirit they do very much provide for themselves in this particular Satan has not that power over them and advantage which otherwise he would have in the neglect of it nor they are not so much under the power of temptations as they would be if they did not thus walk This is true upon a ouble account both on Gods part and on Satans on Gods part who in this case does not so much give them over to temptation and on Satans who in this case has not that incouragement to fasten his temptation upon them First I say on Gods part who in this case does not so much give them over to Satan to be tempted Take a man that neglects his daily walk and converse with God that does not look so strictly and narrowly to his steps as it becomes him to do it pleases God now and then for his exercise and tryal and partly his correction to let Satan loose upon him and to suffer him to molest and trouble him with sad temptations not only for sin