you be ignorant of Gods Wiâ—l of your duty you are inexcusâ—blâ— becauâ—e the Sunne of light is risen upon you 〈◊〉 â— 1. Ephesians 4 17 18 19 20 2. Gâ—â— and keep 〈◊〉 warmth in your hearts The Sunâ—e hath an heating vertue Câ—ldnessâ— of spâ—â—â—t is a temper unbefitting a childe of God If a man be cold in winter when the Sunne is at a great distance 't is more excusablâ— but to be cold when the Summer Sunne shines hot upon him argues great distemper To be luke-warme when Christ is risen upon you is inexcusable Christ expects heat and fervency from you in all your duties hot love hot devotion fervency of spirit in the service of God is expected from you Râ—m 12. 11. you will shame the beames of Christ if you have not a holy warmth in all your services My heart saith David was hot within me Psal 39. 3. Ex omni parte caluit igne Dei i. e. a-more Coelestium A cold-hearted Christian shames the Sun 3. Be very fruitfull The Sunne hath a fructifying vertue it ripens every thing Christians must be carefull that their graces be ripened raw lean weak graces shame the beames of Christ you must be sure to grow in grace to perfect holinesse 2 Cor. 7. 1. 4. Keep your soules sweet The Sunne hath a sweetning vertue A mouldy musty heart disparageth Christ you must be as the smell of a field which God hath blessed 5. Be raised up in affection to heavenly things The Sunne hath an exhaling vertue Christians must be higher then others Revel 12. 1. 6. Nourish spirituall softnesse The Sunne hath a molifying vertue A hard frozen heart is a shame to Christ Davids heart was like melting wax Psalme 22. 14. Josiahs heart was tender 2 Kings 22. 19. A frown from God an angry word from God must melt a Christians heart If your hearts be hard Christ may justly draw his beams from you if the Sunne of righteousnesse doth not melt you it is because you are clay not wax 3. For consolation Great comfort ariseth hence to godly men 1. Against spiritual darknesses Sometimes Gods people see neither Sunne nor Starres Esay 50. 10. Well be comforted Christ is the Sunne of righteousnesse he will arise and scatter all those black mists that trouble you your Sun is not set it is only eclipsed the light of it will shine again 2. Against all your own unrighteousnesse The servants of God finde much unrighteousnesse and guilt in themselves because of it they are cast down and go heavily Well remember Christ is a Sun of righteousness he is as full of righteousness as the Sun is of light and his righteousnesse is for thy benefit 'T is as much thine as if it were thine own 3. Against the want of sublunary comforts Gods people have often but little of these things Well yet the Sun is up what folly is it to complaine for want of Moon-light or Star-light when the Sunne shines If God hath cloathed you with the Sunne the want of Moon and Starres may well be endured CANT 1. 3. Thy Name is as ointment poured XXVII SERM. at Mary Wolnoth Lon. May 15. 1653. forth THe scope of the Holy Ghost in this song is to discover the exceeding great love that is between Jesus Christ and his Church We may see here Christ and his Church as it were striving who should expresse their love to each other most At the second verse in this Chapter the Church doth passionately desire to be made partaker of further Communion with Christ Let him kisse me with the kisses of his mouth Those who have once tasted of the sweetnesse of Christs love are exceedingly carried out after a further degree of his love The reason of this passionate desire is ver 2 3. namely from the sweetnesse of his love This is set out by a double comparison 1. His love is better then wine v. 2. 2. It s more desireable then precious ointments This is mentioned in the beginning of the third ver Because of the savour of thy good ointments and amplified further in the text Thy name is as ointment poured forth The words are a proposition in which we have 1. The subject Thy Name 2. The predicate Oyntment poured forth By the name of Christ some would understand the Doctrine of the Gospel So Ainsworth by his name saith he is meant the Doctrine of grace the Law of faith His Doctrine is sometimes in Scripture called his Name as the Iles shall wait for his Law Esay 42. 4. Which is expounded in his Name shall the Gentiles trust Mat. 12. 21. And it is most certain that his Law is far more sweet then the most precious oyntment But yet by his Name in this place we are better to understand his person as it is set forth in the Gospel his person is often called his Name as Mat. 10. 22. Ye shall be hated of all men for my Names sake and Act 9. 16. I will shew him how great things be must suffer for my names sake that is for my sake The Observation is this Doct. That Jesus Christ is like ointment poured forth Jesus Christ is spiritual ointment His Name both in the Hebrew and Greek signifies anointing or anointed He is called in Dan. 9. 26. Messiah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointing The Prophet Esay chap. 10. 27. calls him the anointing It is reported by Historians that at the birth of Christ in Rome a sudden fountaine of Oyle sprung up and flowed for a day and a night together our Annotatours mention it in their Exposition of this text The Oyles or Ointments used in sundry cases under the ceremonial Law were some way or other typical of Christ the true ointment In the handling of this Doctrine I shall open these foure things by way of Explication 1. In what respects Christ is compared to ointment 2. Why he is compared to ointment poured forth 3. How this ointment is poured forth 4. How Christ excels all other ointments 1. For the first 1. Christ is ointment in regard of that divine unction wherewith he was anointed by God The Scripture makes mention of Christs being anointed with the graces of the Spirit as our Mediator This was typified by the anointing of the Priests under the Law especially of the high-Priest you may read at large of the holy ointment and of the anointing of Aaron and his sons with it Exod. 30. 23 24 25 30. It was also typified by the anointing of Kings and Prophets ye may read much in Scripture of the anointing of these Elisha was anointed to the office of a Prophet 1 Kings 19. 16. and Kings were also anointed We read of Davids anointing 1 Sam. 16. 1. of Solomons anointing 1 King 1. 34. 39. All these were types of Christ the great King Prophet and Priest of his Church the anointing Oyle did typifie the graces of the Spirit the anointing of Aaron with that Oyle did typifie Christs anointing with
others and yet a child of perdition Was not Simon Magus baptized Act. 8. 13. Did not Ananias and Sapphira walk with the Church of God a long time Act. 5. 1. and yet they lived and died wickedly v. 5 6 10. Had not the five foolish Virgins lamps as well as the wise Matth. 25. 1 2 3. and yet they were excluded out of heaven vers 11 12. so the three sorts of ground Matth. 13. 4 5 6 7. 2. God takes men off in Scripture from resting upon this And that both in the Old Testament and in the New In the Old Testament Jer. 7. 4. In the New Testament Matth. 3. 9. Now for a man to make that an Argument of a good condition which God saith is no Argument is to no purpose 3. Our Saviour tells that many will plead this at the day of judgement in vaine Luke 13. 26. 27. 4 A man cannot be a hypocrite till he do all these things A hypocrite may pray and fast and heare as often and as well externally as a sincere Christian Esay 58. 3. and more plainly Esay 48. 1 2. lege Therefore the bare performance of these duties doth not argue a man to be in a good condition 4. And lastly yet may a person from the performance of these duties evidence himself to be in a good condition God-ward when he doth performe them according to those Rules which the Word of God layes down I shall reduce them to three Heads 1. When holy dispositions are brought with us to duties Several dispositions the Word of God requires in every duty 1 Holy feare and reverence of God Of this David speaks Psal 5. 7. In thy feare will I worship towards thy holy Temple 'T is meet the heart should be possessed with an holy reverential awe of God when it comes before him in any duty Heb. 12. 28. The distance that is between God and man the consideration of that pollution that is upon the soules of the best should breed this reverence We cannot sanctifie God if this feare be not in our hearts Esay 8. 12. Now that man that can finde such a dispisition in his heart when he comes to heare or to pray may conclude that there is a principle of grace in his heart Though bare hearing and bare praying will not argue our estate to be good yet trembling at the hearing of the Word and a filial awe of God upon the heart in prayer will evince a spiritual principle 2 Humility of spirit God expect◠〈…〉 that come to worship him should come 〈◊〉 humbly with low mean vile apprehensions of themselves So came the Publican Luke 18. 1â— There are many things that testifie his low conceit of himself He stood afar off He would not so much as lift up his eyes to heaven He smote his breast c. Thus it was with Abraham Gen. 18. 27. and thus it was with Ezra Chap. 9. 6. Now though bare prayer will be no Argument of a good condition yet praying in godly humility will if it be from the heart if it be from a deep spiritual sense of our own vilenesse If our souls lie in the dust before the Lord when we come to worship him such worship will argue grace 3 Faith in the Promise 'T is the minde of God that we should bring faith with us to God in every duty He that cometh unto God must beleeve Heb. 11. 6. Now when in hearing we can close with God by applying what we hear when in prayer we are able in some measure to cast our selves upon God to rely and depend on him for audience for acceptance When we can pray as David saith to God and look up for an answer Psal 5. 3. such dispositions in duties are Arguments of a work of grace upon the heart 4 Hungrings after God God looks that we should have strong desires after the duties of Gods worship David fainted and longed for the courts of God Psal 63. init Psal 84. 2. Psal 42. 1. When we do not onely pray but hunger after prayer When we are glad of an opportunity of hearing as David was Ps 122. 2. especially if these hungrings be to private duties as well as to publick such prayers are evidences of grace 2. When a man hath right ends in duties God looks much at the ends which men propose to themselves in all their actions And so do holy men I shall fiâ—st negatively remove those carnal ends which Hypocrites and carnal Professours propound in the duties of Religion First The pleasing of men Most propound no higher no other end of their holy services but this The Apostle dis-owns this end Gal. 1. 10. Secondly Custome When a man prayes and heares because it hath been his wont â—o to do Many men have no other end but meerly a religious wont They and their forefathers have been used to do so therefore they continue it Thirdly To avoid penalty of the Lawes This many men make their end in Religious duties Fourthly To get honour preferment repute with men When men shall pray heare meerly because they would be accounted Religious And thus the Shechemites were circumcised Gen. 34. 23. Fifthly To stop the voice of conscience Many men sometimes pray hear read the Scriptures that they may stop the mouth of conscience accusing them for some sinne committed This is nothing else but spiritual bribery Sixthly When duties are made a mask to cover some foule sinne either done or intended to be done As Jezabels fasting 1 Kings 21 9. The Pharisees long prayers Matth. 23. 14. He that makes these or any such thing◠〈…〉 end of his duties cannot conclude a principle of grace from the performance of them although they be never so frequently done But the right ends are such as these 1 Obedience to the Divine command When a person shall upon serious examination finde that his end in praying hearing c. is that he may shew his subjection to the Divine Precept He prayes not onely because he wants some mercy but because he would honour God by performing his Commands When a person can say with David Psal 119 4 5. Thou hast commanded c. He may from the performance of such services comfortably conclude that there is a principle of grace in his heart When we can appeale to God that we wait upon his Ordinances because we would do that duty we owe to God in such case we may argue from duties to grace 2 A desire to get and keep communion with God This is one end for which holy duties are appointed that by them God and the soule may come together And this hath been the end which holy men have propounded to themselves in holy duties Psal 27. 4. Thy face Lord will I seek Thus it was with David Psal 42. 2. When shall I come to appeare before God And Psal 63. 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Now when a person can in the uprightnesse
of his soul say that his end in coming to duties publick and private is because he would see him whom his soule loveth and therefore he is not satisfied with a duty if he meet not with God in it he may then comfortably conclude from the performing of duties a principle of grace in his heart 3. A desire to get corruption weakned and grace strengthened This is one end why God hath instituted his Ordinances that sinne may be outed thereby and grace confirmed 2 Cor. 10. 4. and 1 Pet. 2. 2. Now when a person can in the integrity of his soule say that he prays heares c. that he may get love increased faith confirmed grace exercised that he may get his heart warmed his conscience purified then he may comfortably conclude from such duties that his heart is upright with God 3. When the deportment is fair after duties I shall here name two things First When we blesse God for duties 'T is a great mercy to enjoy the Ordinances of God Psal 147. 19 20. Now when you return from prayer hearing c. if you can from your souls blesse the Lord that you have had such an opportunity from a sincere heart then you may conclude that your hearts have a principle in them above nature when you look upon them as priviledges Secondly When the doing of duties make you fruitful When you heare and give up your selves to be ruled by the Word you heare Rom. 6. 17. When you desire as well to be doers of the Word as hearers of it Jam. 1. 22 23 24. When you pray and desire to live the prayers you make to God When your soules are troubled that you cannot finde that fruitful efficacy of your duties upon your hearts and in your lives which you would fain find You can heartily chide your selves that you are no better for your duties When you go to prayer or to hearing or to the Table of the Lord your earneâ—◠〈…〉 is that he would make you 〈…〉 When you go into your â—lâ—eset to 〈◊〉 the Word you send up some ejaculation to heaven that the Word may be effectual upon your soulâ— c. then you may comfortably conclude that there is a supernatural work upon your hearts But if these things be not in you in some degree and measure the bare performance of duties though they he done never so frequently never so exactly as to the outwards of them will be no ground to you for the reasons above mentioned that you are in a good condition This is the second false Rule 3. The third false Rule Outward Prosperity Multitudes of men judge of their spiritual condition by the Rule of outward Prosperity They think their soules are in health because their bodies are in health they think they are inwardly prosperous because they are outwardly happy They have great revenues a full trading they have a multitude of children their flocks and their heards are increased they are advanced to great honours therefore they blesse themselves and say God loves them and they are highly in his favour They think they are the heires of heaven because they are the possessors of the earth Thus it was with the ten tribes when the Prophets threatned the judgements of God against them for their sinnes they ran to this Sanctuary to secure themselves they concluded Gods special favour from outward prosperity Vid. Hos 12. 8. 'T is the general and common refuge of worldly men They think their hearts are full of grace because their purses are full of gold because the world dandles them upon her lap they think God dandles them upon his knee For the removal of this I shall propound four things First 'T is a mercy in it self to enjoy a competency of these outward things To have health wealth prosperitie plentie is a mercy to be received with much thankfulnesse from God To be poore sicklie weak is in it selfe an evil and to be rich strong healthful is in its own nature a blessing which I shall prove by these two Arguments 1. The Scripture puts outward prosperity amongst blessings Deut. 28. 3 4 5 to 15. So Lev. 26. 3 4 c. Now what the Scripture calls blessing is in its own nature a blessing The judgment of God is according to truth 2. Those which are rich c. have more opportunities of doing good then such as are poore They may by their outward estates promote Religion help to advance the worship of God in the world be instruments of planting the Gospel in forreigne parts A good purse and a gracious heart meeting together may be very instrumental sundry wayes for the glory of God and the good of men They may be the meanes of bringing in many to God both by their example which is very prevalent in the world and by giving unto men rewards for godlinesse sake One rich man in a Parish may be a great help to make a Parish Religious if not in heart yet in profession which is a great mercy Rich men have a capacity of doing that good which men of meaner condition want They may relieve prisoners cloath the naked feed the hungry ransome captives which other men cannot do Now it 's a mercy to be put into a capacity of doing good 〈…〉 a good man when he is not capable 〈…〉 the good he would though it be but a temporal good 'T is a greater trouble to a good man not to be able to give then it is to the poore to be turned away without giving Though in such case the liberality of the heart is accepted instead of the liberality of the hand He that would give when he hath not to give is set down in Gods Kalendar for a bountiful man though he give nothing at all This is the first conclusion Secondly Riches and grace do sometimes go together Outward Prosperity and inward do sometimes meet in the same person 'T is not impossible that rich men should be good men We have some instances of this in Scripture Abraham was very holy Called the righteous man Esay 41. 2. the Father of the faithful The friend of God c. and yet Abraham was very rich Gen. 24. 35. Job was exceeding pious a man whom God boasts of to Satan Job 1. 8. and yet he was very rich He had plenty of children those are first put in the inventory and he was rich in all other wealth ver 3. he had seven thousand sheep three thousand camels five hundred yoke of oxen five hundred she asses and a very great houshold and Chap. ult when his estate is surveyed againe you will finde it doubled ver 12. many other instances we have in Scripture of the Association of grace and greatnesse This God doth for these six Reasons 1. To confute the judgement of the world Plain dealing is a jewel saith the world but he that useth it will die a beggar God gives these things to his people to crosse that wicked Proverb 2. To
well versed in the principles of Religion they can answer almost any question in Divinity and therefore they judge their estate to be very good I have three things to say concerning this head viz. 1. 'T is a very great mercy to have the knowledge of saving and spiritual things 'T is a happinesse to have a deep knowledge in natural things Humane knowleâ—â—◠〈…〉 could be seen iâ— far brightâ—◠〈…〉 star Knowledge never had neve◠〈◊〉 any enemy but ignorance What 〈◊〉 Solomon Eccl. 2. 13. He tells us that wisdoâ—â— excels 〈◊〉 as far as light excels darknesse But especially the knowledge of Divine things This is a rarâ— jewel indeed Knowledge is one of the excellencies of God He is a God of knowledge 1 Sam. 2. 3. Knowledge was one of the perfections of man in the state of Innocency A knowing man findes more content in knowledge even in the knowledge of natural things then ever they could finde in gold or silver or any such things You have heard of some that have cast away their outward estate that they might not be taken off from searching after knowledge But of all knowledge the knowledge of heavenly things is most excellent The price of this knowledge is better then wisdome and the merchandiâ—e of it then fine gold Prov. 3. 14 15. No outward gain in the world is comparable to the gaine of this knowledge By knowledge we come to know what is to be done what is not to be done what is to be believed what is to be rejected Hereby we are enabled to guid others to regulate our own action By knowledge the most principal and highest faculty of the soule the understanding comes to be enriched Knowledge makes a mans face to shine Many high commendations are given in Scripture to this precious pearle of knowledge To know spiritual things is a greater mercy by far then to be made Ruler over the whole world and to want knowledge He that wants knowledge is brutish he is under the curse of Nebuchadnezzar Dan 4. 16. Let a beasts heart be given him An ignorant man is more truly a beast then a man 2. It 's the duty of all that expect to be saved to labour after this knowledge God commands it often in Scripture Prov. 4. 5 6 7. Get wisdome get understanding Search the Scriptures John 5. 39. Let the Word of Christ dwell richly in you in all wisdome Col. 3. 16. An ignorant heart is a bad heart I mean a heart totally ignorant of the things of God for without knowledge the minde is not good Knowledge is as necessary unto practise as light is to action A man must know the Will of God before he can do it Ignorance is the mother of Popish Devotion but knowledge is the mother of true Devotion A Christian can do nothing acceptably without knowledge Want of knowledge is a destructive thing especially if it be where God affords the meanes of knowledge Esay 27. 11. Hos 4. 6. want of knowledge doth stir up Controversies between God and men Hos 4. 1. A man may go to hell for want of knowledge as well as for want of faith or other graces God puts such a high esteeme upon knowledge that he saith It is life eternal to know him and Jesus Christ whom he hath sent John 17 3. It 's the character of the worst of wicked men that they desire not the knowledge of Gods wayes Job 21. 14. Knowledge in its kind and degree is necessary to salvation as well as holinesse Why is piety in Scripture so often set out by the name of wisdom knowledge understanding but to let us see how necessary it is to the attainment of true Piety 3. It 's possible to be very knowing in spiritual things and yet to be in a sick conditiâ—◠〈◊〉 â—â—â—sician may know the nature of all diseases and yet be sick of the worst of them A person may be well versed in the History of the Scriptures in the System of Divinity and yet for all that be in a bad condition as to his eternal state This I shall make good by these four Arguments 1. From the Apostles supposition 1 Cor. 13. 1 2. The Apostle supposeth a great measure of knowledge Very few men attain to that height of knowledge which is there supposed See the expressions To speak with the tongue of men and Angels To have the gift of prophecy which God bestowed upon many in the Primitive times to understaad all mysteries and all knowledge yet it s possible that all this may be without one spark of true grace Though a man could say all the Bible memoriter could resolve all the difficult cases in Divinity yet it s possible that such a man may be destitute of all saving grace 2. From experience There are at present there have been in former ages many knowing and learned men who had not the least measure of true holinesse Judas was without doubt a man of great knowledge We do not finde any thing in Scripture that he was inferior to any of the Apostles in notional knowledge He could for ought we find to the contrary preach as well as any of the Apostles and yet a very wicked man What need we instance in men when as the very devils are so great intelligent creatures their name carries knowledge in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnarus peritus The devil understands Scripture as to the letter of iâ— farre more exactly then the best of men Now that which the worst of men and the worst of deâ—ils may attaine unto can be no infallible argument of a good estate We see by experience many drunkards swearers and debaucht men do in all manner of literal knowledge excel those that desire to feare God in uprightnesse The Pharisees were very knowing Rom. 2 18 19 20. 3. Natural abilities and education may help men to notional knowledge All this kind of knowledge is attained by industry and education by the concurrence of Gods ordinary blessing But now grace and holinesse is not by education or industry or from natural abilities but from the special grace of God Knowledge is but a common gift which is bestowed promiscuously upon the good and bad Now no common gift can entitle a man to Heaven 4. The Scripture doth not make knowledge simply but saving sanctified knowledge an evidence of salvation National knowledge may be without sanctifying knowledge Sanctified knowledge will evidence a mans condition to be good but notionall knowledge will not How shall a man know whether that knowledge he hath be a sanctified saving knowledge or meerly a notional knowledge I shall lay down these evidences of it and so shut up this point 1 Sanctified and saving knowledge is an humbling knowledge Meer literal knowledge swells and puffs up the heart 1 Cor. 8. 1. makes men conceited and proud and to despise others but holy knowledge makes the 〈…〉 self-denying See it in Asaph Psal 〈…〉
this Name 1 Corinth 5. 4 5. In the Name of our Lord Jesus saith he and by the power of our Lord Jesus deliver such a one unto Satan All Church acts of Government are to be done by the Shepherds of the Church in Christs Name and by power derived from Christ And then 3 They are to be accountable to him for all their misdoings He will judge them for all their miscarriages either towards one another or towards the flock 6. Christ is the great Shepherd in regard of the successe he can give to what he doth Other shepherds may lead the sheep to the pastures or drive them to the waters but they cannot make either successeful to the sheep They cannot give digestion concoction growth 1 Cor. 3. 7. But now this great Shepherd is able to do all this he can give the sheep an appetite to eat and drink and he can by his blessing make their eating and drinking successeful He can make the sheep strong and lusty and vigoâ—ous He can exercise discipline and give them an heart to submit to it and to be bettered by it He can lay a plaister to their wounds and when he hath done so can say the wound shall be healed He can call them from their wandrings and speak so effectually that they shall returne and wander no more 7. He is the great Shepherd in regard of the great jurisdiction he hath over the sheep All other shepherds that ever were or shall be have but a limitted power they cannot do what they will they cannot make any rules for the ordering of the flock nor can they teach any doctrines to the flock but what Christ hath taught 1 Cor. 11. 23. But now Jesus Christ the great Shepherd hath a boundlesse illimited Authority He can do what he pleases with the sheep he can he hath made what Lawes pleased himself for the ordering of the sheep He can cut launce wound put them into fat pastures into barren pastures as he pleases His Dominion is absolute over them 8. He is the great Shepherd in regard of the latitude and extent of his jurisdiction Other shepherds are shepherds over particular flocks but Christ is the universal Shepherd the whole Catholick Church is his flock he is the universal Shepherd of the Church That which the Pope â—alsly and treasonably challengeth to himself to be the Universal Bishop is most truly â—ffiâ—med of Christ The Apostles were shepherds to the universal Church where they came but it was onely to the Church that was in their generation but Jesus Christ hath been and still is thâ— Universal Shepherd in all generations He was tâ—e Shepherd of the Church in the Prophets time he was the Shepherd in the Apostles days and he will be Shepherd to the eâ—d of the world This the Psalmist foretels by way of Prophecy Psal 72. 8. His dominion shall be from sea to sea and from the 〈…〉 of the earth Ever since the Church waâ— Câ—rist was Shepherd and while God hath 〈…〉 in the world Jesus Christ will continue to be the great Shepherd thereof Eccles 12. 11. The Uses concern both the inferior shepherds and the whole flock of sheep First Concerning the shepherds Here are five duties 1. This may teach them to act for Christ It becomes all the Ministers whom Christ hath made shepherds to consider that Christ is the great Shepherd They are but ministerial inferior subordinate shâ—pherds therefore whatever their parts be whatever interest they have in the hearts of the sheep they are still to remember that Christ is the great Shepherd and that it is their duty to lay out all their abilities and interest in gathering together the sheep unto Christ This is the character of a true shepherd in all his actings to serve the great Shepherd whoâ—e servant he is John Baptist is an eminent patterne for this he did not serve himselfe but Christ and therefore was contented to be diminished to be nothing so that Christ the great Shepherd might be exalted See that famous Text John 3. 26 27 28 29 30. He humbles himself to the dust that by his falling Christ might rise 2. This may teaâ—h them not to Lord it over the sheep Ministers though they be shepherds in respect of the sheep yet they are but sheep in respect of Christ This Caution the Apostle gives them upon this very account in 1 Pet. 5. init The great Shepherd may do what he will but the inferior shepherd must not do what he will but what Christ will 2 Cor. 4. 5. 3. This may encourage them in hoping for reward from Christ The great Shepherd doth take an account of the diligence and faithfulnesse of inferior shepherds and if they be faithful in their work whatever their successe be the great Shepherd will abundantly reward them He that hath called himself the great Shepherd knows what belongs to the work of a shepherd and therefore he will consider him according to his work This the Apostle tells the shepherds 1 Pet. 5. 1 2 3 4. 4. This should teach them to go to this great shepherd both for Pastoral Abilities and for successe As they should learn to carry themselves in the managing of their Pastoral work by Christs example the great Shepherd to be diligent painful watchful affectionate as he was so they should when they want strength wisdome encouragement go to him The great Shepherd who hath set them on work will both strengthen them in the work and blesse them with successe though not so much as they desire yet with so much as shall make them cheerfully go on with their work 5. To learn of Christ meeknesse patience painfulnesse faithfulnesse forbearance love to some bearing with infirmities Zeale to preach with authority impartiality courage self-disregarding Secondly concerning the sheep Here is both Instruction and Consolation I. Instruction they may learne three lessons from hence 1. Be ruled and governed by Christ. It 〈…〉 shepherds work to governe as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to feed and to rule The sheep is to follow the shepherd Those that are Christs sheep in truth do follow him John 10. 4. They follow him without disputing they follow him without murmuring they follow him universally It doth not become a sheep of Christ to refuse the Shepherds conduct The Shepherd is wiser then the sheep they will erre if they follow their own counsel they cannot wander if they follow Christ The sheep are safe while they follow Christ he never led any of his sheep into dangerous places When you heare the voice of the great Shepherd be sure to yield obedience We are to obey the voice of subordinate shepherds yet no farther then they teach Christs commands but the voice of the great Sheperd is to be obeyed in all things Let me adde but this one word to perswade you to it Jesus Christ will not be a feeding Shepherd where he may not be admitted to be a ruling Shepherd
was risen Had not Christ been alive our comfort had bin for ever dead That speech of the Church in another case is truly applicable to this case Lam. 1. 16. Jesus Christ is he that is the only Reliâ—ver of the soul and therefore if the beleevers eyes runne doâ—n with water when he is withdrawn there is no cause of wondering unlesse at this that every tear is not an Ocean 4. That a Christians consolation is a must rich and deare bought consolation What the Apostle saith of our redemption we may well say of our consolation 1 Pet. 1. 18 19. You that are beleevers ye are not comforted with corruptible things but with Jesus Christ himself Your consolation is not bottom'd upon any outward thing but upon Jesus Christ himself Nay consider it Christ became a man of sorrow that he might be made to you a God of comfort He drank up the cup of his Fathers wrath that he might purchase for you a cup of consolation Jesus Christ did willingly power out his own precious blood that he might mingle a cup of strong consolation for the reviving of thy soul The God of consolation hath gone the most costly way infinite wisdome could devise to provide comfort for his Elect. 2. For Exhortation or Instruction This commends many duties to the people of God viz. these six 1. Take heed of bottoming your consolation on any worldly thing It is not unlawful to take moderate contentment in outward comforts God hath given us these things for delight as well as for necessity and we are allowed to rejoyce in them Eccles 5 18 19. But great care is to be taken that we do not place our chiefe consolation in any worldly enjoyment Most men build their comfort on riches honour pleasure or some such thing Gods own children are but too apt to offend in this kinde I might say many things to beat off the heart from seeking comfort in these things As That they are fading consolations The best of earthly comforts is a dying comfort riches honours pleasures friends children are short-lived comforts the soul will live when these are not That they are insufficient consolations They comfort but the lowest part of man What joy can the soul which is a Spirit take in any sensual comfort That they are common and ordinary consolations The bad have as great nay many â—â—mes a greater portion of all these things then the good That they are distressing consolations The bitternesse that is in them is more then the sweet that is in them Iobs bed which he thought should shave been a place of comfort was a place of terrifying Chap. 7. 13 14. There is no comfort in this life but it may and many times doth prove a discomfort Many other things I might say to this purpose but I shall onely say this God hath made none of these things a Christians maine consolation 1 It s a disparagement to Gods wisdome To bottom thy comfort on any wordly thing 'T is as if thou shouldest say the infinitely wise God wanted judgement to chuse the fittest consolation 2 It 's an undervaluing of Christ himself As if he had not enough of all manner of consolations in himself Are the consolations of God small to thee Iob 15. 11. To bottome the great comfort of thy heart on any worldly comfort is to say the consolation of Christ is small to thee 3 It s the way to lose thy worldly comforts Jesus Christ cannot but in honour either strip thee of that comfort or else turne it into a crosse which thou placest thy consolation more upon then upon himself 2. Let the Israel of God live comfortably It is often commanded in Scripture to the children of God to live as a comforted people Psal 33. 1. Phil. 4. 4. The same God which bids you mourne for sinne bids you glory and rejoyce in him Much might be said to presse this duty 1. It is one end why the Scriptures were written John 15. 11. As precepts were given for direction so were promises for consolation 2 It tends greatly to the honour of Religion A mournful sad life dispaâ—â—geth godlinesse as well as a profane life it makes men think there is nothing but sowernesse in Gods wayes 3 It 's a wrong to the Spirit of God It denies one of his works He is given for a Comforter as well as for a â—anctâ—fier Iohn 15. 26. 4 It doth much indispose the soul for the duties of godlinesse An habitual heavinesse of heart makes duties tiresome and unpleasing A melancholy heart is almost as unfit for the service of God as a frothy heart 5 It creates mâ—ny jâ—alousies and sinful surmisings in the soul against God The soule that is continually clouded with melanchâ—ly cannot so heartily close with Gâ—d or coâ—mend his service to others as he might do Mâ—ch might be said to presse this duty on beleevers but â— shall keep to the tâ—xâ— â—hrist iâ— the consâ—lation of Israel and iâ—s some kindâ—â—f dispâ—â—agemenâ—â—o him to walk â—ncheerfully â—t makes men tâ—â—k there is not enough in Châ—â—st to â—â—eer you â—ou are bound to honour Christ as well in this Name The consolâ—â—ion of Israel as in his other â—â—es As you hâ—râ— in Christ many foundations oâ— real comfort so let it â—e your care to preserve and increase actual comfort As it is a sinne to look for comfort more then grace so it is â—npleasing to Christ to be so covetous after grace as to throw aside comfort Your comfortable life honours Christ as well as your holy life 3. Take heed of slighting the consolations of the Gospel We are very apt to look upon the duties of the Gospel as very hard and very prone are we to judge the comforts of the Gospel very mean It was that which Eliphaz charges Iob withal chap. 15. 11. It ariseth from the pride of our hearts We think we deserve great things from God hence we reckon our comforts and encouragements as low things Now amongst many other considerations which do exceedingly greaten Gospel comforts this is one That they are bottomed upon Christ himself To slight the comforts of the Gospel is to slight Christ our consolation Though others perhaps enjoy a greater portion of consolation then thou yet thou enjoyest more then thou deservest yea the comforts which thou accountest small cost Jesus Christ as much sweat and sâ—â—row as theirs did who enjoy the greatest meaâ—â—re of comforts Saith Moses to Korah and his affâ—â—â—ates 〈…〉 it a small thing that God â—hath sâ—parâ—ted 〈◊〉 from the Congregation c Numb 1◠〈…〉 is just God should remove all 〈…〉 as look upon any consolation received from Christ as a small thing 4. Acknowledge 〈◊〉 the fouâ—â—â—â—ion of all your consolation When anâ— beamâ— of comfort is let fall upon the soul how apt are we to neglect the true fountaine of it we look perhaps at our own graces and duties as if our comfort sprung from thence Or else we look onely at the
recover himselfe so as to beleeve without staggering yet there was at present some kinde of vacillation in his heart He that is overhasty with God gives occasion to men to think that he doth not receive the promise without some distrust To suspect God never so little is a great sin 4 It argues much impatiâ—nce of heart He that would have a promise before Gods time doth bewray a secret discontent of heart because the time was not set sooner It implies dissatisfaction with what God hath done as if it might have been done in a better time The soul that would have the promise brought to passe before its time doth in effect say God hath not chosen the best time Now to disparage Gods choice is a great sinne He that saith any thing might have been done after a better manner or in a better time then that wherein God hath done it doth deny God to be God onely wise Thus you see the sinne is great in being too hasty with God I might adde one thing more 5 'T is a denyal of our selves to be beggars We say beggars must not be chusers To be two hasty to have promises made good is as if we should say Gods promises are not acts of grace but due debts This is the first Consideration 2. 'T is a weak thing as well as siâ—ful 'T is Christian wisdome to pray for the fulfilling of promises but ' â—is more then brutish folly to be impatiently eager for the accomplishment of promises The folly of it appears in these foure particulars 1 We shall obtaine it never the sooner for our impatience No man ever did no man ever shall wrest a promise out of Gods hand by impetuous violence I the Lord will hasten it in his time Esay 60. 22. Our willingnesse to wait for a promise shall not keep us without it one hour longer our impatience shall not produce it one moment sooner then the set and appointed time Waiting patiently is the best way to ripen promises impatient wrangling with God is the way to set back the promises God loves the force of faith but he doth exceedingly loath the force of impatience 2 If we could through over much eagernesse hasten a promise before its time it would prove hurtful to us An unripe promise is like unripe fruit it doth not tend to nourishment but to diseases An abortive birth is neither so beautiful nor so strong as that which is brought forth in its full time A promise is then sweet when it 's brought to passe in its due season He hath made every thing beautiful in his time Eccl. 3. 11. 'T is as true of promises as of providences Grace hath its maturity as well as nature Promises grow to perfection by tract of time When the set day is come then and not till then it hath ful shape and proportion That which is observed by our Saviour concerning the fruits of the earth is true concerning the promises Mark 4. 28. The earth bringeth forth fruit first the blade then the ear after that the full coâ—n in the eare God in the producing of promises useth the same method first the blade springs up then the ear shoots out after that the full corn in the eare and so in processe of time it s fully ripe If a man should reap his field in the blade or in the shooting he might possibly have straw but he would have no corn Should God permit the impatient Christian to reap the promises when they are but in the blade or in the eare he would lose all the benefit and vertue of them It 's mercy to the beleever that God gives him in the promised good in the just season of it If they should stay never so little beyond the season if they should be performed never so little before the season the whole benefit of them would be lost We shall when we come to heaven blesse God as much for the timing of his promises as for the making of his promises The foolish childe is â—ager for green fruit the father will not give it him till it be fully ripe because he knows it would then be prejudicial when it 's ripe then he gives it him The foolish Christian longs for a promise when its green his heavenly Father knows it would be to his disadvantage to have it at that time he will have him stay till it be ripened then â—e shall enjoy it A promise before its time is like bread half baked or like meat half rosted it doth nâ—ither feed nor nourish Our wise Father loves his children too well to feed them with raw meaâ— 3 Impatient â—astening of a promise deprives us of much of the comfort of the promise The promises of God lay a foundation of present comfort The great comfort of the promise is in the fulfilling of it but it yields some comfort as soone as ever it is made to the soul Even to day do I declare saith God that I will render double unto thee Zech. 9. 12. It 's a promise of return to the captivâ—d Jews Now assoon as ever the promise was made they had a ground of comfort that God would pâ—t an end to their misery and restore to them double what they had lost by their long bondage Assoone as ever God hath made a promise to a soule that soule is sure 1. That God will never do it hurt 2. That God will in due time perform what he hath promised The husbandman though he do not reap presently upon the sowing of his â—eed yet he hath some ground of comfort assoone as the seed is sowne he hath the comfort of hope that harvest will come when he shall reap what he hath sowne Now a violent and impatient eagernesse of spirit drinks up all the comfort which the soul might receive from the promise The promise is most to such a soul as if it had never been made His wearinesse in tarrying breeds more torment then the promise doth comfort to his soul 4 It renders the heart lesse thankful to God for the making of the promise It is the duty of the children of God to be very thankful for every promise of God That God that did not owe us any thing should so strongly binde himself to us by the cords of a promise this is worthy our heartiest thankfulnesse All the good we expect from God is by vertue of his promise Grace and glory are both wrapt up in promises He that is not thankful for a promise deserves justly the edge of the threatning Now the heart that is too hasty to have the promise fulfilled will never be so thankful as is meet that the promise was made The anguish of his Spirit in being delayed will weaken if not quite destroy the thankfulnesse of his spirit A tumultuous wrangling Christian can never be a thankful Christian Discontentment of heart in tarrying for a promise will certainly hinder that thankfulnesse of heart which should be given to God for
making a promise This is the second 3. 'T is an undecent thing 'T is a very uncomely thing that God should be hurryed by his creatures to make good his promises before his own time The undecency of it will appear these wayes As. 1. God is our Superiour He is our King he is our Master he is our Father he is the supreme Lord as far above the bighest of us as the Creator is above the creature 'T is not good manners to be too hasty with a Superiour Woman saith our Saviour to the Virgin What have I to do with thee my houre is not yet come Joh. 2. 3. It is unsutable to the highnesse of the God of glory to stoop so low as to observe the time of the best of creatures Great men will not be hastened by their servants its incongruous that the great and mighty God should have his time appointed him by the works of his own hands The great God is willing to be petitioned by the meanest but he will not be determined by the greatest of his creatures Greatnesse will not be uncivilly hurryed by meannesse Luther having once been too bold with God bout a businesse which he thought necessary telling God it must be dâ—â—ne thought he heard this answer Martine admodum sapis sed ego non sum Deus sequax It is not meet that God should either take counsel or be importunately hurried by his servants 2. God is a free agent in whatever he doth or promises All his promises are gracious and all his gracious promises are free Nothing bâ—t his meer will caused him to make any promise They are called promises of grace not only because they conteine gracious things but because they are the effects of free-grace Now it is not meet that a free agent should be determined either for matter or time When we do with impatience over-eagerly put God on to fulfil what he hath promised we do forger that he doth all things according to the counsel of his own Will which is affirmed by the Apostle Ephes 1. 11. It 's not equal to determine a free agent 3. God hath waited patiently and doth still wait patiently on us Before our conversion he waited long stretching out his hands with unwearied patience while we did oppose him Since our conversion he waits still Cant. 5. 2. Rev. 3. 20. He waits for our rising after falls for our obedience to duties commanded 'T is the most incongruous thing in the world that a patient waiting God should be impatiently hastened This is the first 2. For those who never look after the promises of God Many men are so negligent and careless that they never take any thought about the promises of God they neither pray for them nor wait for them Iâ— God will give them a â—eing they can be contented if he never fulfil them they can bear it I would have such Christians consider these four things 1. This is a great sleighting of the promises and of the good which is centained in them The Apostle Rom. 2. 4. speaks of some who despise the riches of Gods goodnesse He that never looks after the promise is guilty of this sinne He scornes the love of God the Father the maker of the promise the blood of God the Sonne the purchaser of the promise the grace of God the holy Ghost the applyer of the promise God complaines of his people that they accounted the great things of his Law as strange things Hos 8. 12. He that never looks after the fulfilling of the promises of God accounts the Gospel and the great things thereof mean things 2. It renders the promise lesse comfortable when it is fulfilled The souls consolation in receiving the good of the promise is according to the souls expectation in waiting for the promise The Prophet mentions this Esay 25. 9. He that exerciseth most saith and hope in waiting for a promise shall finde most joy in gathering the promise We know how it befel that incredulous Lord who would not beleeve the promise of plenty which God made by his Prophet 2 Kings 7. 1â— He saw iâ— with his eyes but did not eat of it He that mindes not the good which God hath promised robs his soul of half of that joy which he might have from the promise The promise will neither be so fat nor so sweet as it would have been if the heart can be more confident in expecting it 3. This makes the promise wholly uncomfortable till the accompâ—â—shment of it The very blossâ—ms of Gods promises yield some comfort to the soul God hath for this end revealed his promises that the souls of his people might have some refâ—eshment by them before they be brought forth The thoughts that such a good shall certainly be ours beare halfe as â—uch comfort as if it were already ours We rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. The present hope of future glorification is not without some joy Good in reversion yields much joy in possession The promise made to Christ that his body should not see corruption was a foundation of present comfort Psalme 16. 9 10. the hope of the bodies resurrection makes a childe of God die with comfort All Gods promises lay a foundation of present comfort But he that never looks after the promise what joy can he have from the promise 'T is the souls beleeving and studying of the promise that draws comfort out of the promise He that mindes not what God hath promised hath as little present joy from the promise as if it were not at all 4. The neglecting of the promises is a real slighting of the Precepts The same God which hath made the promise hath commanded the soul to wait for the promise and no man can dis-regard the promise but he doth thereby make himself guilty of disobeying the Precept This is the second use of the point 3. For Exhortation Let all that professe themselves to be of Simeons religion waite as he did for the accomplishment of the promises of God God hath made many promises which are of general concernment to the Church of God the promise of calling the Jews of ruining Antichrist of Establishing the mountaine of the Lords house upon the top of the mountaines of settling unity and uniformity of worship in his Church God hath made many promises of particular good things to beleevers the takâ—ng away the stony heart the giving of them victory over their spiritual enemies c. be intreated to expect the fulfilling of all these I shall in this Use 1. Urge the duty by some Motives 2. Propound some rules to direct us in the manner of our waiting 3. Answer some objections which the soule makes against waiting 1. For Motives Consider 1. That all the promises which God hath made shall have their certaine accomplishment in their time The Apostle saith in 2 Cor. 1. 20. That all the promises of God in Christ Jesus are Yea
of our work and duty to God Hos 12. 6. A waiting frame of heart â— honours God greatly A waiting heart 2. hath as much benefit by good in reversion as by good in possession Heb. 11. 1. A waiting heart 3. can live comfortably under the crâ—ssest provâ—â—â—nces he that can wait on God for the gâ—od â—e â—ath promised will not faint because 〈◊〉 â—â—â—â—cted Miâ—â—h 7. 7. He that can wait on 〈◊〉 his promises may 4. conclude hi◠〈◊〉 to be 〈◊〉 from the old Patriarchs 〈…〉 after off and embraced them Heb. 11. 13. A â—aiting Christian hath a clear eye and a â—ong â—rme He can see things â—t a gâ—eat distance he can reach things that are afaâ— off 5. A waiting Christian is not much inferior to a comprehending Christian None but the Saints in heaven live so glorious a life as the Saints that can wait on earth The sight of faith is the next to the sight of Vision Thus much for Motives 2. For Rules to direct the soul in waiting for promises 1. Waiting for promises is to be accompanied with obedience to precepts Many talk much of their expectation about divine promises who make no conscience of the obedience of divine Precepts Such a waiting is a groundlesse presumption Precepts and promises must â—e eyed both of them in their kinde I have waited for thy salvation saith David and kept thy Law Pâ— 119. 174. and 166. I have hoped for thy salvation and have done thy Commandments It 's a blessed conjunction when waiting on promises and doing of Commandments go together 2. Waiting for promises must be accompanyed with prayer for the fulfilling of promises He that is a true waiter must be a daily petitioner The Church puts praying and expecting together â—salme 123. 2 3. The freenesse of promises excludâ—s the merit of prayer they do not exclude the meanes of prayer I will be sought unto by the house of Israel to do these things for them Ezek. 36. 37. Prayer doth not purchase the promise but it doth help both to sanctifie and ripen the promise He will best hold out waiting that holds on praying 3. Waiting for the promise must be accompanyed with joy in the promise A waiting heart must be accompanied with a thanksgiving heart We rejoyce in the hope of the glory of God Rom. 5. 2. While the soul waits for salvation it must rejoyce in salvation We must not wait with a sowre face nor a discontented heart but 〈◊〉 cheerfulnesse of spirit To â—e admitted to wait is a priviledge as well as to receive what we wait for Thus much for Rules 3. For Objections Mans foolish heart is ready to pretend many vain excuses against this duty As Obj. 1. We have waited long and yet God puts us off the promise â—s as farre off as ever it was in our thoughts Sol. 1. The day of the promise drâ—ws neerer and neerer still do not faint at last Heb. 10. 36 37. 2. The longer thou 〈◊〉 â—he fuller will the crop be Gods promises will bear their own charges The longer the ship stayes out the richer will the adventure be The promise will recompence thee fully for all thy stay 3. The comfort of thy waiting is more then full wages for thy waiting God doth bestow some drops on the waiting soul 4. God doth but stay to ripen the promise for thee and thee for the promise It is not forgetfulnesse but love that makes God delay Obj. 2. I see no likelihood of the fulfilling of it No meanes appears Sol. 1. He that made the promise can create means That that now seemes to obstruct the promise may be the midwife of the promise 2. Weak means will serve omnâ—potency to work by A broken plant is as good as a whole one Acts 28. 27. Zech. 13â— 1. In that day there shall be a fountaine XXXI SERM. at Mary Welnoth Lon. July 10. 1653. opened c. IN the former Chapter the Lord promiseth repentance to the Elect Jews v. 10 11. This promise was fulfilled partly upon the conversion of those which are mentioned Acts 2. 37. 41. and Acts 4. 4. and it shall be fully accomplished when the body of the Jews shall be brought home to God Of which we read Rom. 11. 25 26 27 28 29. Note There are none so farre off from but God is able to bring them neerer to himself by trâ—e conversion The Jews that lie â—â—stiâ—g and soaking in their sinne for many ages together shall aâ— last be converted and brought in to Christ In this text we have a promise of pardoning and cleansing mercy to these penitent Jews In that day a fountaine shall be opened for sinne and for â—ncleannesse In the words we have fâ—â—re particulars 1. A spiritual bath A fountaine shall be set open 2. The persons for whom this bath is prepared The house of David and the inhabitants of Jerusalem that is for all true penitent beleevers The house of David and the inhabitants of Jerusalem are mentioned because they were the first fruits of the Gospel-Church accoâ—ding to that prophecy Esay 2. 3. Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem 3. The diseases or distempers for which this bath shall be effectual For sinne and fâ—r uncleannesse or for seperation from uncleannesse under these words all spiritual distempers are comprehended 'T is by way of â—llusion to the legal impurities 4. The time of the opening of this fountaine In that day It refers generally to Gospel times particularly and specially and ultimately to the time of the conversion of the Jews I might lay down many Observations but I shall sum up all into this one general doctrine viz. Doct. That Jesus Christ is a fountain set open in the Gospel to all true penitents for the purging away of sinne and spiritual uncleannesse In the handling of this Doctrine I shall open these following particulars 1. That Christ is the only bath for the purging of spiritual uncleannesse 2. Why Christ is compared to a fountaine 3. That onely penitent sinners shall be purged in this fountaine 4. How Christ purgeth away sinne and uncleannesse from the soul 5. How Christ is said to be a fountaine opened 1. For the first That the purging away of spiritual uncleannesse is the work of Christ He can do it and none but he is able to do it This may be evinced by three arguments 1. From expresse texts of Scripture All purging work is attributed to Christ and to Christ alone His blood is the only Scripture-bath the Word of God mentions this and no other See the following places 1 John 1. 7. Rev. 1. 5. and Heb. 1. 3. The holy Ghost tells us that Christ did by himselfe purge our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the ingredients of this spiritual purgation came out of the hearâ— of Christ alone No creature contributed so much as one herb towards this cleansing medicine That in Prov. 16. 16. where it is said that by mercy