for his Companion against evil and troubleous times if moral Integrity went so far as truly it did much in some men that had much of it that they scorn'd all hard Encounters and esteemed this a sufficient Bulwark a strength impregnable Hic murus Aheneus esto nil conscire sibi how much more the Christians good Conscience which alone is truly such 2. As the Christian may thus look inward and rejoyce in tribulation so there is another look upward that is here likewise mention'd that allays very much all the sufferings of the Saints If such be the will of God The Christian mind hath still one eye to this above the hand of men and all inferiour causes in suffering whether for the name of God or otherwise Looks on the Sovereign will of God and sweetly complies with that in all Neither is there any thing that doth more powerfully compose and quiet the mind than this makes it invincibly firm and content when it hath attained this resignment of it self to the will of God to agree to that in every thing This is the very thing wherein tranquility of spirit lies it is no riddle nor hard to understand yet few attain it And I pray you what is thus gained by our reluctancies and repinings but pain to our selves he doth what he will whether we consent or no our disagreeing doth not prejudge his Purposes but our own Peace if we will not be led we are drawn we must suffer if he will but if we will what he wills even in suffering that makes it sweet and easie when our mind goes along with his and we willingly move with that stream of Providence which will carry us with it though we row against it and we still have nothing but toyl and weariness for our pains But this hard Argument of Necessity is needless to the Child of God perswaded of the Wisdom and Love of his Father knows that to be truly best for him that his hand reaches Sufferings are unpleasant to the flesh and it will grumble but the Voice of the Spirit of God in his Children is that of that good King good is the Will of the Lord let him do with me as seems good in his eyes My foolish heart would think these things I suffer might be abated but my wise and heavenly Father thinks otherwise he hath his design of honour to himself and good to me in these which I would be loath to cross if I might I may do God more service by these advantages but doth not he know best what fits cannot he advance his Grace more by the want of these things I desire than I could do my self by having them cannot he make me a gainer by Sickness and Poverty and Disgraces and loss of Friends and Children by making up all in himself and teaching me more of his all-sufficiency yea even concerning the Affairs of my Soul I am to give up all to his good pleasure though desiring the light of his countenance above all things in this World yet if he see it fit to hide it sometimes if that be his will let me not murmur there is nothing lost by this obedient temper yea what way soever he deals with us there is much more advantage in it No Soul shall enjoy so much in all estates as that which hath devested and renounced it self and hath no will but Gods Verse 18. 18. For Christ hath also once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit THE whole Life of a Christian is a steady aiming at Conformity with Christ so that in any thing whether doing or suffering there can be no Argument so apposite and perswasive as his Example and no obedience either active or passive so difficult but the representment of that Example will powerfully sweeten it The Apostle doth not decline the often use of it here we have it thus for Christ also suffered Though the Doctrine of Christian suffering is the occasion of speaking of Christ's suffering yet he insists on it beyond the simple necessity of that Argument for its own excellency and further usefulness so we shall consider the double capacity 1. As an encouragement and engagement for Christians to suffer 2. As the great point of their Faith whereon all their Hopes and Happiness depends being the means of their reduction to God The sufferings of Christ being duely considered doth much temper all the sufferings of Christians especially such as are directly for Christ. 1. It is some known ease to the mind in any distress to look upon Examples of the like or greater distress in present or former times It diverts the eye from continual poreing on our own suffering and when we return to view it again it lessens it abates of the imagined bulk and greatness of it Thus publick thus Spiritual troubles and particularly the sufferings and tentations of the Godly by the consideration of this as their common lot their high way not new in the Person of any 1 Cor. 10. 13. If we trace the Lives of the most eminent Saints shall we not find every notable step that is recorded marked with a new cross one trouble following on another as the Waves do in an uncessant succession And is not this manifest in the Life of Abraham and of Iacob and the rest of God's Worthies in the Scriptures and doth not this make it an unreasonable absurd thought to dream of an exemption would any one have a new untroden way cut out for him free of Thorns and strewed with Flowers all along no contradictions nor hard measure from the World or imagine that there may be such a dexterity necessary as to keep its good will and the friendship of God too this will not be and its an universal conclusion all that will live godly in Christ Jesus must suffer persecution this is the Path to the Kingdom that which all the Sons of God the Heirs of it have gone in even Christ as that known word is one son without sin but none without suffering Christ also suffered The example and company of the Saints in suffering is very considerable but that of Christ is more than any other yea than all the rest together Therefore the Apostle having represented the former at large ends in this as the top of all Heb. 12. 1 2. There is a race set before us it is to be run and run with patience and without fainting now he tells us of a cloud of Witnesses a cloud made up of instances of Believers suffering before us and the heat of the day wherein we run is somewhat cooled even by that Cloud compassing us But the main strength of their comfort here lyes in beholding of Christ eying of his sufferings and their Issue The considering and contemplating of him will be the strongest cordial will keep you from wearying and fainting in the way v. 3.
into nor is there any inward moth to corrupt them an inheritance that tho' the whole World be turned upside down is in no hazard of a touch of damage a Kingdom that not only cannot sall but cannot be shaken Oh! be wise and consider your latter end and whatsoever you do look after this blessed inheritance seek to have the right to it in Jesus Christ and the Evidences and Seals of it from his Spirit and if it be so with you your Hearts will be upon it and your lives will be like it Verse 10. 10. For he that will love life and see good days let him refrain his Tongue from Evil and his Lips that they speak no guile THe rich bounty of God diffuses it self throughout the World upon all yet there is a select number that hath peculiar blessings of his right hand that the rest of the World share not in and even to common blessings they are differenced by a peculiar title to them and sweetness in them their blessings are so indeed and entirely so outside and inside and more within than they appear without the Lord himself is their portion and they are his This is their blessedness which in a low estate they can challenge and outvie all the painted prosperity of the World Some kind of blessings do abundantly run over upon others but the Cup of blessings it belongs unto the Godly by a new right from Heaven graciously conferr'd upon them others sent away with gifts as they apply that but the inheritance is Isaac's they are called to be the Sons of God and are like him as his Children in goodness and blessing the Inheritance of blessing is theirs alone called says the Apostle to inherit a blessing and all the promises in the great Charter of both Testaments run in that appropriating stile entail'd to them as only Heirs Thus this fitly is translated from the one Testament to the other by the Apostle for his present purpose He that will love c. Consider 1. The qualification requir'd 2. The blessing annex'd and ascertain'd to it the Scope being to recommend a Rule so exact and for that purpose to propound a Good so important and desirable as a sufficient attractive to study and conform to that Rule The Rule is all of it one streight line running through the whole Tract of a Godly Man's Life yet you see clearly that it is not cut asunder indeed but only mark'd into four whereof the two latter parcels are somewhat longer more generally reaching a man's ways the two former particularly regulating the Tongue In the ten Words of the Law that God delivered in so singular a manner both by Word and Writ from his own mouth and hand there be two that if not wholly yet most especially and most expressly concerd the Tongue as a very considerable though a small part of man and of these four words here two are bestow'd on 't The Apostle St. Iames is large in this teaching the great Concernment of this point 't is a little member says he but boasteth great things needs a strong Bridle and than the bridling of it makes much for the ruling the whole Course of a Man's Life as he there applies the resemblance yea he gives the skill of this as the very Character of perfection And if we consider it it must be of very great consequence how we use that Tongue being the main outlet of the thoughts of the heart and the means of Society amongst men in all Affairs Civil and Spiritual by which men give birth to the conceptions of their own minds and seek to beget the like in the minds of others The bit that is here made for mens mouths hath these two halfs that make it up 1. To refrain from open evil speaking 2. From double and guileful speaking From Evil. This is a large Field the Evil of the Tongue but I give it too narrow a name we have good warrant to give it a much larger a whole Universe a World of Iniquity a vast bulk of Evils and great variety of them as of Countries on the Earth or Creatures in the World and multitudes of such are venemous and full of deadly poyson and not few Monsters new productions of wickedness semper aliquid novi as they say of Africa There be in the daily discourses of the greatest part many things that belong to this World of Evil and yet pass unsuspected that we do not think them to be within its compass not using due diligence and exactness in our discoveries of the several parts of it although 't is all within our selves yea within a small part of our selves our Tongues It were too quick a fancy to think to travel over this World of Iniquity the whole circuit of it in an hour yea or so much as to aim exactly at all the parts that can be taken of it in the smallest Map but some of the chief we would particularly take notice of in the several four parts of it for it will without constraint hold resemblance in that division with the other yet habitable World I. Prophane Speech that which is grossly and manifestly wicked and in that part 1. Impious Speeches that directly reflect upon the glory and name of God Blasphemies and Oaths and Cursings of which so great so lamentable abundance amongst us the whole Land overspread and defiled with it the common noise that meets a man in Streets and Houses and almost all places where he comes and to these joyn those that are not scant amongst us neither scoffs and mocking at Religion the power and strictness of it not only by the grosser sort but by pretenders to some kind of goodness for they that have attained to a self-pleasing pitch of Civility or formal Religion have usually that point of presumption with it that they make their own size the model and rule to examine all by what is below it they condemn indeed as prophane but what is beyond it they account needless and affected preciseness and therefore are as ready as others to let fly invectives or bitter taunts against it which are the keen and poysoned shafts of the Tongue and a persecution that shall be called to a strick account 2. Impure or filthy speaking which either pollutes or offends those that hear them and are the noisom breath of a rotten polluted heart II. Consider next as another grand part of the Tongue uncharitable Speeches tending to the defaming and disgrace of others and these are likewise of two sorts 1. Open rayling and reproaches 2. Secret slander and detraction The former is unjust and cruel but it is somewhat the less dangerous because open 't is a fight in plain field but truly no piece of a Christian's warfare to encounter it in the same kind the Sons of Peace are not for those Tongue-Combats they are often no doubt set upon so but they have another abler way of overcoming it than by the use of the same
doing of good The main is to be inwardly principled for it a heart stampt with the love of God and his Commandments for conscience of his Will and Love to him and desire of his Glory to do all a good action even the best kind of actions in an evil hand and from an evil unsanctified heart passes amongst evils Delight in the Lord and his ways David's Oh! how I love thy Law can tell that he esteems it above the richest and pleasantest things on Earth but how much he esteems and loves it he cannot express And upon this will follow as in the former a constant tract and course of obedience even contrary to the stream of wickedness about a man and the bent of his own corrupt heart within him moving against all a serious desire and endeavour after all good within our calling and reach but especially that particular good of our calling that which is in our hand and is peculiarly requir'd of us For in this some deceive themselves look upon such a condition as they imagin were for them or such as is in their eye when they look upon others and think if they were such and had such place and such power and opportunities they would do great matters and in the mean time neglect that good to which they are called and have in some measure power and place to do this is the roving sickly humour of our minds and speaks their weakness as sick persons that would still change their Bâ—d or Posture or place of Abode thinking to be better but a staid mind applies it self to its own station and seeks to glorifie him that set it there reverencing his Wisdom in disposing of it so and there is certainty of a a blessed approbation of this be it never so low 't is not the high condition but much fidelity cures it thou hast been faithful in little We must care not only to answer occasions when they call but to catch at them and seek them out yea to frame occasions of doing good whether in the Lord 's immediate Service delighting in that private and publick or to Men in assisting one with our means another with our admonitions another with counsel or comfort as we can labouring not only to have something of that good that is most contrary to our Nature but even to be eminent in that setting Christian resolution and both the example and strength of our Lord against all oppositions and difficulties and discouragements Looking unto Iesus the Author and Finisher of our Faith c. We see our rule and 't is the rule of peace and happiness what hinders but we apply our hearts to it this is our work and setting aside the advantage that follows consider the thing in it self 1. The opposition of Sin and Obedience under the Name of evil and good 2. The Composition of our rule in these Eschew and do Consider it thus evil and good and it will perswade us to eschew and do And if perswaded to it then 1. Desire light from above to discover to you what is evil and offensive to God in any kind and what pleaseth him what is his will for that is the rule and reason of good in our actions that ye may prove what is the good and holy and acceptable will of God And to discover in your selves what is most enemy and repugnant to that will 2. A renew'd mind to hate that evil the closest and most connatural to you and to love that good even that is most contrary 3. Strength and skill that by another Spirit than your own you may avoid evil and do good and resist the incursions and sollicitings of evil the slights and violences of Satan who is both a Serpent and a Lyon and Power against your own inward corruption and the fallacies of your own heart And thus you shall be able for every good work and be kept in such a measure as suits your present estate blameless in Soul and Body to the coming of Iesus Christ. Oh! but I am often entangled and plunged in Soul-evils and often frustrate in my Thoughts against these evils and aims at the good which is my task And was not this Paul's condition may you not complain in his Language and happy if with some measure of his sense happy in crying out of wretchedness was not this his malady when I would do good evil is present with me But know once that tho' thy duty is this to eschew evil and do good yet thy Salvation is surer founded than on thine own good that perfection that answers Justice and the Law is not required of thee thou art to walk not after the flesh but after the Spirit but in so walking whether in a low or high measure still thy comfort lyeth in this that there is no condemnation to them that are in Christ Iesus As the Apostle begins the next Chapter after his sad complaints Again consider his thoughts in the close of the same Chapter perceiving the Work of God in him and differencing that from the corrupt notions of himself and so finding at once matter of heavy complaint and yet of cheerful exultation O! wretched Man that I am and yet with the same Breath thanks to God through Christ Iesus our Lord. So then mourn with him and yet rejoyce with him and go on with courage as he still fighting the good fight of Faith when thou fallest in the mire be asham'd and humbled yet return and wash in the Fountain open'd and return and beg new strength to walk more surely learn to trust thy self less and God more and up and be doing against thine enemies how tall and mighty soever be the Sons of Anak Be of good courage and the Lord shall be with thee and shall strengthen thy heart and establish thy goings Do not lye down to rest upon lazy conclusions that 't is well enough with thee because thou art out of the common puddle of profaneness but look further to purge from all filthiness of flesh and Spirit perfecting holiness in the fear of God Do not think thy little is enough or that thou art desperate of attaining more but press press hard toward the mark and prize of thy high calling do not think all is lost because thou art at present foyled the experienc'd Souldier knows that he hath often won the day after a fall or a wound receiv'd and be assur'd that after the short combats of a Moment follows an Eternity of Triumph Let him seek peace and ensue it Omitting the many acceptations of the word peace here particularly external peace with Men I conceive is meant and this to be sought and not only so to be sought when'â—is willingly found but to pursue and follow it when it seems to fly away but yet so to pursue it as never to step out of the way of holiness and righteousness after it and to forsake this rule that goes before it of eschewing evil and doing
good yea mainly in so doing is peace to be sought and pursu'd and most readily to be found and overtaken in that way for the fruit of righteousness is peace Cons. 1. An unpeaceable turbulent disposition is the badge of a wicked mind as the Raging Sea still casting up mire and dirt Is. 57. But this love of peace and in all good ways seeking and pursuing it the true Character of the Children of God who is the God of peace True the Ungodly to prevent their own just challenge as Ahab call the friends of true Religion disturbers and the troublers of Israel And this will still be their impudence but certainly they that love the welfare of Ierusalem do seek and pray for and work for peace all they can as a chief blessing and the fruitful Womb of multitudes of blessings 2dly Considerthen that it is a heavy judgement the deprivement of peace and calls for our prayers and tears to pursue it and intreat its return to seek it from his hand that is the Soveraign dispenser of peace and War to seek to be at peace with him and thereby good all good shall come unto us and particularly this great good of outward peace in due time and the very judgement of War shall in the event be turn'd into a blessing We may pursue it amongst Men and not overtake it use all good means and fall short but pursue it up as far as the Throne of grace seek it by Prayer and that will overtake it will be sure to find it in God's hand who stilleth the Waves of the Sea and the Tumults of the people If he give quietness who then can disturb He that will love Life This the attractive Liâ—e long Life and days of good is the thing Men most desire for if evil days then the worse that they be long and the shortest of such seem too long and if short being good this cuts off the enjoyment of that good but these two compleat the good and sute iâ— to Men's wishes length and prosperity of Life This here supposed that all would be happy that all desire it carried to that by nature to seek their own good but he that will love it that 's here that will wisely love it that will take the way to it and be true to his desire must refrain his Tongue from Evil and his Lips that they speak no guile he must eschew evil and do good seek peace and ensue it You desire to see good days and yet hinder them by sinful provocations desire good clear days and yet Cloud them by your guiltiness Thus many desire good here yea and confus'dly the good of the Life to come because they hear 't is Life and long Life and good to be found in it yea nothing but good but in this is our folly we will not love it wisely the face of our desire is towards it but in our course we are rowing from it down into the dead Sea You would all have better times peace and plenty and freedom from the molest and expence of our present condition why will you not be perswaded to seek it in the true way of it But how this do not the Righteous often pass their days in distress and sorrow and have few and evil days as Iacob speaks Yet is there a truth in this promise annexing outward good things to Godliness as having the promises of this Life and that which is to come and so accomplish'd to them when the Lord sees it convenient and conducing to their highest good but that he most aims at and they themselves do most desire and therefore if the abatement of outward good either the length or sweetness of this Life serve his main end and theirs better they are agreed upon this gainful commutation of good for infinitely better The Life of a godly Man tho' short in comparison of the utmost of Natures course yet may be long in value in reof his activity and attainment to much spiritual good they may be said to live much in a little time and they that wear out their days in folly and sin diu vivunt sed parâ—m i. e. they live long but little or as he again non diu vixit diu fuit i. e. he lived not long but existed long And the good of their days unseen good surpasses all the Worlds mirth and prosperity that makes a noise but is hollow within as the crackling of thorns a great sound but little heat and quickly done as S. Augustine says of Abraham he had dies bonos in Deo licet malos in seculo Good Days in God tho' Evil Days in his Generation A Believer can make up an ill Day with a good God and enjoying him hath solid peace but then that which is abiding that length of Days and that dwelling in the House of God in that length of Days is that which Eye hath not seen nor Ear heard c. Good Days an Everlasting Day no need of the Sun nor Moon but that Day immediately flows from first and increated light the Father of Lights his glory shines in it and the Lamb is the light thereof Verse 12. 12. For the Eyes of the Lord are over the Righteous and his Ears are open unto their Prayers but the Face of the Lord is against them that do Evil. THe Wisest Knowledge of things is to know them in their Causes but there is no Knowledge of Causes so happy and useful as clearly to know and firmly believe the Universal dependance of all things upon the first and highest Cause the Cause of Causes the Spring of Being and Goodness the Wise and Just Ruler of the World This the Psalmist and here with him the Apostle gives as the true reason of that truth they have averr'd in the former words the connexion of Holyness and Happyness If Life and peace and all good be in God's Hand to bestow when it pleaseth him then sure the way to it is an obedient and regular walking observance of his will and the way of sin is the way to ruin for the Eyes of the Lord are upon the righteous c. And his Face against them that do Evil. In the words there 's a double opposition of persons and of their portion 1. Persons The Righteous and Evil Doers 1. These two words are usual in the Scriptures and particularly in the Book of Psalms to express the Godly and Wicked and so this righteousness is not absolute perfection or sinlessness nor the opposed evil doing every act of sin or breach of God's Law but the righteous be they that are students of obedience and holyness that desire to walk as in the sight of God and to walk with God as Enoch did that are glad when they can any way serve him and griev'd when they ofâ—end him that feel and bewail their unrighteousness and are earnestly breathing and advancing forward have a sincere and unfeigned Love to all the Commandments of God and a
eyes upon the Righteous Now the perswasion of this Truth is the main establishment of a godly mind amidst all the present confusions that appear in things and 't is so here intended and in the Psalm and throughout the Scriptures To look upon the present flourishing and prosperity of Evil doers and distresses and sorrows of the Godly is a dark obscure matter in it self but the way to be cleared and comforted is to look above them to the Lord they loâ—k'd unto him and were lightned Psal. 34. 5. that answers all doubts to believe this undoubted providence and justice the Eye of God that sees all yea rules all these things and in the midst of all the painted happiness of Wicked Men this is enough to make them miserable the Lord's Face is against them and they shall surely find it so he hath wrath and judgement in store and will bring it forth to light will execute it in due time he is preparing for them that cup spoke of and they shall drink it so in the saddest condition of his Church and a believing Soul to know this that the Lord's eye is even then upon them and that he is upon thoughts of peace and love to them is that which settles and composes the mind Thus in that Psalm before cited it was such difficulties that did drive David's thoughts to that for satisfaction if the Foundations be destroy'd what can the righteous do in the time of such great shakings and confusions the righteous Man can do nothing to 't but the righteous Lord can do enough he can do all the righteous Lord that loveth righteousness while all seems to go upside down he is on his Throne he is trying and judging and will appear to be Judge This is the thing that a faithful Soul should learn to look to and not lose view and firm belief of and desire the Lord himself to raise their minds to it when they are like to sink Natural strength and resolution will not serve turn floods may come that will arise above that something above a man's own must support him Therefore say with David when my Spirit is overwhelm'd lead me to the Rock that is higher than I They think sometimes 't is so hard with them he regards not but he assures them the contrary Is. 49. I have graven thee upon the palms of mine hands I cannot look upon my own hands but I must remember thee and thy walls are continually before me this is that the Spouse seeks for set me as a Seal upon thine Arm Cant. 8. Now a little more particularly to consider the Expressions and their Scope here how is it made good that the former words teach that they that walk in the ways of wickedness can expect no good are certainly miserable Thus the face of the Lord is against them Prosper they may in their Affairs and Estates may have Riches and Posterity and Friends and the World caressing them and smiling on them on all hands but there is that one thing that damps all the Face of the Lord is against them this they feel not indeed for the time 't is an invisible ill out of sight and out of mind with them but there is a time of the appearing of this Face of the Lord against them the revelation of his just Iudgment as the Apostle speaks sometimes precursory days of it here but however one great prefixed day a day of darkness to them indeed wherein they shall know what this is that now founds so light to have the Face of the Lord against them a look of it more terrible than all present miseries combined together what then shall the Eternity of it be to be punished as the Apostle speaks with everlasting destruction from the presence of the Lord and the glory of his Power Are we not then impertinent foolish Creatures that are so thoughtful how our poor businesses here succeed with us and how we are accounted of in the World and how the faces of men are towards us and scarce ever enter into a secret serious enquiry how the countenance of God is to us whether favourably shining on us or still angrily set against us as it is against all impenitent sinners The Face of the Soul being towards God turn'd away from the World and Sin argues to it that his Face is not against it but that he hath graciously look'd upon it and by a look of love hath drawn it towards himself for we act not first in that non amatur Deus nisi de Deo 't is he that prevents us and by the beam of his kindles love in our hearts Now the Soul that 's thus set towards him it may be doth not constantly see here his face shining full and clear upon it but often clouded it may be hath not not yet at all seen it sensibly yet this it may conclude seeing my desires are toward him and my chief desire is the sweet light of his countenance though as yet I find not his face shining on me yet I am perswaded it is not set against me to destroy me Misbelief when the Soul is much under and distemper'd may suggest this sometimes too but yet still there is some spark of hope that it is otherwise and that the eye of the Lord's pity is even in that estate upon us and will in time manifest it self to be so To the other what assurance have the Godly for that seeing of good these blessings you speak of This the Eyes of the Lord are upon them and his Ears open to their prayer if you think him wise enough to know what is good for them and rich enough to afford it they are sure of one thing he loves them they have his good will his heart is towards them and therefore his Eye and his Ear can they then want any good If many Days and outward good things be indeed good for them they cannot miss of these he hath given them already much better things than these come to and hath yet far better in in store for them and what way soever the World go with them this it self is happiness enough that they are in his love whose loving kindness is better than Life sweet days have they that live in it what better days would a Courtier wish than to be still in the eye and savour of the King to be certain of his good will towards them and to know of access and of a gracious acceptance of all their Suits Now thus it is with all the Servants of the great King without prejudice one to another he is ready to receive their Requests and able and willing to do them all good Happy estate of a Believer he must not account himself poor and destitute in any condition for he hath favour at Court he hath the Kings eye and his ear the eyes of the Lord are upon him and his ears open to his prayers The Eyes This hath in it 1. His love the
in the World trades with Heaven and what is most precious there And as Holiness fits to Prayer so Prayer befriends Holiness increases it much nothing so regines and purifies the Soul as frequent Prayer if the often conversing with Wise Men doth so teach and advance the Soul in Wisdom what then will the converse of God This makes the Soul to despise the things of the World and in a manner makes it Divine winds up the Soul from the Earth acquainting it with delights that are infinitely sweeter The natural heart is full stuff'd with prejudices against the way of Holiness that disswade and detain it and therefore the holy Scriptures are most fitly much in this point of asserting the true advantage of it to the Soul And in removing those mistakes it has of that way Thus here and to press it the more home the Apostle used the Psalmists words and Ver. 10. c. and now follows it forth in his own the particular way of meekness and love c. But extends in the general Doctrine to all the paths of righteousness The main conclusion is that Happiness is the certain consequent and fruit of Holiness All good even outward good so far as it holds good and prejudges not a higher good If we did believe this more we should feel it more and so upon feeling and experiment believe it more strongly All the heavy judgements we feel or fear are they not the fruit of our own ways or prophaneness and pride and malice and abounding ungodliness all cry out of hard times evil days and yet who is taking the right way to better them yea who is not still helping to make them worse our selves the greatest enemies of our own peace Who looks either rightly backward reflects on his former ways or rightly forward to direct his way better that is before him either says what have I done or what ought I to do and indeed the one of these depends on the other I consider'd my ways says David turn'd them over and over as the word is and then I turn'd my feet unto thy testimonies Are there any for all the Judgements fallen on us or that threatens us returning apace with regret and hatred of sin hastening unto God and mourning and weeping as they go bedewing each step with their tears yea where that newness of Life that the word so long and now the word and the rod together are so loud calling for Who more reforming his Tongue from evil and lips from guile changing Oaths and Lyes and Calumnies into a new Language into Prayers and reverend speaking of God and joyning a sutable consonant carriage eschewing evil and doing good labouring to be fertile in Holiness to bring forth much fruit to God This were the way to see good days indeed this is the way to the longest Life the only long Life and length of Days one eternal Day as St. Augustine on these words one Day in thy Courts is better than a thousand Millia dierum desiderant Homines multum volunt hic vivere contemnant millâ—a dierum desiderent unum qui non habet ortum occasum cui non cedit hesternus quem non urget crastinus The reason added is above all exception 't is supreme the eyes of the Lord c. If he that made times and seasons and commands and formes them as he will if he can give good Days or make Men happy then the only way to it sure must be the way of his obedience to be in the constant favour of the great King and still in his gracious thoughts to have his eye and his ear if this will serve turn and if this do it not I pray you what will then the righteous Man is the only happy Man for the eyes of the Lord are upon him Surer happy Days hence than theirs that draw them from the aspect of the Stars the Eyes of the Father of Lights benignity beholding them the trine aspect of the blessed Trinity The love he carries to them draws his eye still towards them no forgetting of them nor slipping of the sit season to do them good his Mind I may say runs on that he sees how 't is with them and receives their suits gladly rejoyces to pâ—t favours upon them He is their assured friend yea he is their Father what can they want they cannot miss of any good that his love and power can help them to But his Face c. So our happiness and misery are in his Face his looks Nothing so comfortable as his favourable Face nothing so terrible again as his Face his anger as the Hebrew word is often taken that signifies his Face And yet how many sleep sound under this misery but believe it 't is a dead and a deadly sleep the Lord standing in terms of enmity with thee and yet thy Soul at case pitiful accursed ease I regard not the differences of your outward estate that 's not a thing worth the speaking of if thou be poor and base and in the Worlds eye but a wretch and with all under the hatred of God as being an impenitent hardned sinner those other things are nothing this is the top yea the total sum of thy misery or be thou beautiful or rich or noble or witty c. or all these together or what thou will but is the Face of the Lord against thee think as thou wilt thy estate is not to be envyed but lamented I cannot say much good do it thee with all thy enjoyments for 't is sure they can do thee no good and if thou doest not believe this now the Day is at hand wherein thou shalt be forc'd to believe it finding it then irrecoverably true If you will you may still follow the things of the World walk after the lusts of your own hearts neglect God and please your selves but as Solomons word is of judgement remember that the Face of the Lord is against thee and in that judgement it shall unvail it and let thee see it against thee Oh! the terriblest of all sights The Godly often do not see the Lord's favourable looks while he is eying them and the wicked usually do not see nor perceive neither will believe that his Face is against them but besides that the day of full discovery is a coming the Lord doth sometimes let both the one and the other know somewhat how he stands affected towards them in peculiar deliverances and mercies Tells his own that he forgets them not but both sees and hears them when they think he does neither after that loving and gracious manner they desire and is here meant and sometimes le ts forth glances of his bright countenance darts in a beam upon their Souls that is more worth than many Worlds And on the otherside he is pleased sometimes to make it known that his Face is against the wicked either by remarkable outward judgements which to them are the vent of
long time hearers of the Gospel whereof Baptism is the seal and most of us often at the Lord's Table What hath all this done upon us ask within are your hearts changed is there a new Creation there where is that spiritual minâ—â—dness are your hearts dead to the World and 〈◊〉 and alâ—ve to God your Consciences purged from dead works What mean you is not this the end of all the ordinances to make all clean and to renew and make good the Conscience to bring the Soul and your Lord into a happy amity and a good correspondence that it may not only be in speaking terms but often speak and converse with him may have liberty of answering and demanding as this Word hath both That it may speak the language of faith and humble obedience unto God and he may speak the language of peace to it and both the language of the Lord each to other That Conscience alone is good that is much busied in this work in demanding and answering that speaks much with it self and with God this is both the sign that it is good and the means to make it better That Soul will doubtless be very wary in its walk that takes daily account of it self and renders up that account unto God it will not live by guess but readily examin each step before hand because it is resolved to examin all after will consider well what it should do because it means to ask over again what it hath done and not only to answer it self but to make a faithful report of all unto God to lay all before him continually upon tryal made tell him what is in any measure well done as his own work and bless him for that and tell him too all the slips and miscarriages of the day as our own complaining of our selves in his presence and still intreating free pardon and more wisdom to walk more holily and exactly and gaining even by our failings more humility and more watchfulness If you would have your Consciences answer well they must enquire and question much both before hand whether is this I purpose and go about agreable to my Lord's will will it please him ask that more and regard that more than this that the most fâ—llow will it please or profit my self fits that my own humour And not only the bulk and substance of thy way and actions but the manner of them how thy heart is set sâ— think it not enough to go to Church or to pray but take heed how yea hear consider how pure he is and how piercing his eye whom thou servest Then after again think it not enough I was praying or hearing or reading it was a good work what need I question it further No but be still reflecting and asking how it was done how have I â—heard how have I prayed was my heart humbled by the discoveries of sin from the Word was it refresht with the promises of grace did it lye level under the word to receive the stamp of it was it in prayer set and kept in a holy bent towards God did it breath forth real and earnest desires into his ear or was it remiss and roving and dead in the service So in my Society with others in such and such Company what was my time and how did I follow it did I seek to honour my Lord and to edifie my Brethren by my carriage and speeches or did the time run out in trifling vain discourse when alone what 's the carriage and walk of my heart where it hath most liberty to move its own pace is it delighted in converse with God are the thoughts of heavenly things frequent and sweet to it or does it run after the earth and the delights of it spinning out it self in impertinent vain Contrivances The neglect of such inquiries is that which entertains and increases the impurity of the Soul so that Men are afraid to look into themselves and to look up to God But Oh! what a foolish course is this to shift off that which cannot be avoided in the end answer must be made to that all-seeing Judge with whom we have to do and to whom we owe our accompts And truly it would be seriously considered what makeâ— this good Conscience that makes an acceptable answer unto God That appears by the opposition not the puting away the filth of the flesh then it is the puting away of Soul â—ilthiness so then its the renewing and purifying of the Conscience that makes it good pure and peaceable In the purifying it may be troubled which is but the stirring in cleansing of it which makes more quiet in the end as Physick or the launcing of a sore and after it is in some measure cleansed it may have fits of trouble which yet still add further purity and further peace so there is no hazard in that work but all the misery is a dead security of the Conscience remaining filthy and yet unâ—tirred or after some stirring or pricking as a wound not thoroughly cured skin'd over which will but breed more vexation in the end it will fester and grow more difficult to be cur'd and if it be cur'd it must be by deeper cutting and more pain than if at first it had endured a thorough search O My Brethren take heed of sleeping unto death carnal â—ase resolve to take no rest till you be in the Element and place of Soul rest where solid rest indeed is rest not till you be with Christ though all the World should offer their best turn them by with disdain if they will not be turned by throw them down and go over them and upon them you have no rest to give me nor will I take any at your hands nor from no creature no rest for me till I be under his shaddow who endured so much trouble to purchase my rest and having found him may sit down quiet and satisfied and when the World makes boaâ—t of their highest contents I will 〈◊〉 them all with this own Word my beloved is mine and I am his Towards God The Conscience of 〈◊〉 is never right at peace in it self till it be rightly perswaded of peace with God which while it remains â—ilthy it cannot be for he is holy and iniquity cannot dwell with him what Communion betwixt light and darkness so then the Conscience must be cleansed e're it can look upon God with assurance and peace This cleansing is sacramentally performed by Baptism effectually by the Spirit of Christ and the blood of Christ and he lives to impart both Therefore here is mention'd his resurrection from the dead as that by virtue whereof we are assured of this purging and peace Then can it in some measure with confidence answer Lord though polluted by former sins and by sin still dwelling in me yet thou seest that my desires are daily more like my Christ I would have more love and zeal for thee more hatred of sin that can answer with St. Peter
and walk more discontented and nothing pleases them as peevish Children upon the refuse of somewhat they would have take displeasure and make no account of the daily provision made for them and all the other benefits they have by the care and love of their Parents This is a folly very unbeseeming the Children that are the Children of Wisdom and should walk as such And till they learn more humble respect of their Father's Will they are still the further off from their purpose were they once brought to submit the matter and give him heartily his Will he would readily give them theirs as far as were for their good as you say to your Children of any thing they are too stiff and earnest in and keep a noise for cry not for it and you shall have it And this is the thing we observe not that the Lord often by his delays is aiming at this and were this done we cannot think how graciously he would deal with us his gracious design is to make much room for grace by much humbling especially some Spirits that need much trying or that he means much enabling to for a singular service and thus the time is not lost as we think it it furthers our end while we think contrary 't is necessary spent time and pains that is given to the unballasting of a Ship casting out the Earth and Sand when it is to be loaden with Spices we must be emptied more if we would have of that fullness and riches that we are longing for So long as we some and chafe against his way though it be in our best suits we are not in a posture for a favourable answer would we wring things out of his hand by fretfullness that is not the way no but present humble submissive suits Lord this is my desire but thou art wise and gracious I refer the matter to thy will for the thing and for the measure and time and all were we molded to this composure then were mercy near when he hath gained this broke our will and tamed our stoutness then he relents and pities See Ier. 30. 18. This I would recommend in any estate the humble folding under the Lord's hand kissing the rod and falling low before him and this the way to be raised but it may be one that thinks he hath tried this a while and is still at the same point hath gained nothing and therefore falls back to his old repinings Let such a one know his humbling and compliance was not upright it was a fit of false constrained submission and therefore lasts not it was but a tempting of him instead of submitting to him Oh! will he have a submission I will try 't but with this reserve that if after such a time I gain not what I seek I shall think it is lost and that I have reason to return to my discontent though he says not thus yet this is secretly under it No but wouldst thou have it right it must be without condition without reserve no time nor nothing prescribed and then he will make his word good He will raise thee up and that In due time Not thy fancied time but his own wisely appointed time Thou that thinkest now I am sinking if he help not now 't will be too late yet he sees it otherways he can let thee sink yet lower and yet bring thee up again he doth but stay till the most fit time thou canst not see it yet but thou shalt see it that his chosen time is absolutely best he waiteth to be gracious doth he wait and will not thou Oh! the firm belief of his Wisdom Power and Goodness what difficulty will it not surmount So then be humble under his hand submit not only thy goods thy health thy life but thy soul. Seek and wait for thy pardon as a condemned Rebel with thy rope about thy neck lay thy self low before him at his feet stoop and crave leave to look up and speak and say Lord once I am justly under the sentence of death if I fall under it thou art righteous and I do here acknowledge it but there is deliverance in Christ thither I would have recourse yet if I be beaten back and held out and faith with held from me and I perish as it were in view of salvation see the rock and yet cannot come at it but drown what have I to say in this likewise thou art righteous only if it seem good unto thee to save the vilest most wretched of sinners and shew great mercy in pardoning so great debts the higher will be the glory of that mercy however here I am resolved to wait till either thou graciously receive me or absolutely reject me if thou do this I have not a word to say against it because thou art gracious I hope I hope yet thou wilt have mercy on me I dare say that this promise belongs to a Soul and it shall be raised up in due time And what though most or all our life should pass without much sensible taste even of spiritual comforts a poor all it is let us not over esteem this moment and so think too much of our better or worse condition in it either in Temporals yea or in Spirituals such as are more arbitrary and accessary to the name of our Spiritual Life providing we can humbly wait for free grace and hang on the word of promise we are safe if the Lord will clearly shine on us and refresh us this is much to be desired and prized but if he so think fit what if we should be all our days held at a distance and under a cloud of wrath it is but a moment in his anger then follows a life time in his favour an endless life time 't is but sorrow for a night and joy comes in the morning that clearer morning of Eternity to which no evening succeeds Verse 7. Casting all your care upon him for he careth for you AMongst other spiritual secrets this is one and a prime one the combinement of lowliness and boldness humble confidence This the true temper of a Child of God towards his great and good Father nor can any other have it but they that are indeed his Children and have within them that Spirit of adoption which he sends into their hearts And these two here the Apostle joyns together Humble under the hand of God and yet cast your care on him upon that same hand under which you ought to humble your selves must you withal cast over your care all your care for he careth for you Consider 1. The nature of this Confidence 2. The Ground of it The Nature casting all your care on him The ground or warrant of it for he careth for you Every man hath some desires and purposes that are predominant with him beside the daily exigences of his life he is compast with and in both according to their importance or his esteem and the difficulties occurring in them he
IMPRIMATUR Novemb. 25. 1693. Guil. Lancaster R. P. D. Henrico Epis. Lond. Ã Sacris Domesticis A Practical COMMENTARY UPON THE First Epistle General of St. Peter VOL. II. Containing the Third Fourth and Fifth CHAPTERS By the Most Reverend ROBERT LEIGHTON D. D. Some-time Archbishop of Glasgow Published after his death at the request of his Friends LONDON Printed by B. G. for Sam. Keble at the Great Turks-head in Fleet-street over-against Felter-lane MDCXCIV TO THE Christian Reader THE following Discourses of our most Reverend Author contain his judicious and pious Thoughts upon the Third Chapter to the end of the First Epistle of St. Peter which together with the Commentary on the First and Second Chapters published the last year make a compleat and useful Explication of that whole Epistle They might have been all of one Impression and so have come into thy hands at the same time and in one Volume had not some prudent considerations oblig'd us to change the Printer However we have taken care so to print this Second Part that it may conveniently be bound up with the first and there is little loss by the delay but that of time which perhaps is not so much neither but that it may with more profit to thee be happily redeemed I know that some do not relish the phrase and contexture of such Discourses but I am on the other hand assured by others very able and competent judges of such performances that they are highly valuable in their whole scope and tendency for they think that they not only contain the purity of Doctrine according to Scripture but also the life and spirit of Christian Morals and that they happily cement together and bear in upon the heart right notions of God and Religion with solid Piety In a word that as they are written by a Primitive Spirit and in a plain Stile so they may through Gods grace sow the Seeds of Primitive Devotion which is too much worn out in this Age the seat whereof is more in the Heart than in the Head If they serve in any measure those great ends our labour is highly rewarded Let such then as shall reap this benefit by these well designed Papers be pleased to know that it is not so much to me as to the Pious Zeal and Care of our Great and now Blessed Authors surviving Relations that they owe this Happy Enjoyment whose Virtue and Piety afford matter enough for a large Preface if their Modesty did not so awfully restrain my too forward inclinations that I must content my self to say that they now live like him whom they tenderly loved whilst he was amongst them and that as he did so they make it their business to do good without letting the World know of it It has been at their charge and pressing desire that all those papers that are already printed have been copied out prepared for the press and published They neither proposed to themselves nor expect any other advantage but thy Edification and therein the glory of God rich returns indeed and which nothing can rob them of but meerly thy inproficiency and if that happen which God forbid the loss shall be more thine than theirs I was not willing that such good ends should be obstructed by my declining any part of the trouble that fell to my share on the contrary I considered it a Duty I owed first to God and then to the memory of the excellent Author whose divine converse and wonderful example gave me early and powerful Resolutions to dedicate my self to God and the Service of his Church In my performance I have done my best tho short of what I wished to serve thee there remains in our Hands some brief but lively Discourses upon the Epistle to the Ephesians upon the Decalogue the Creed and the Lord's Prayer which possibly may be made publick in a convenient time When this is done I think we have ended all we intend to publish at present Let us therefore set about the reformation of our Lives in the use of these means depending upon God for the success and that he by his free Grace and good Spirit may enable thee and me by this and all other helps which this Age affords to make greater and greater Advances towards Heaven and so to finish our Course with Ioy is and shall be the hearty Prayer of Thy Servant in the Lord I. FALL York March 13 th 1694. Books written by the most Reverend Father in God Robert Leighton D. D. sometimes Archbishop of Glasgow Printed for and are to be Sold by Sam. Keble at the Great Turk's-Head in Fleet-street EIghteen Sermons Printed in 1691 8 o. A Practical Commentary upon the First and Second Chapters of St. Peter by the most Reverend Robert Leighton D. D. sometime Archbishop of Glasgow 1693. 4 o. R mi. D. D. Roberti Leightoni Praelectiones Theologicae in Auditorio publico Academiae Edinburgenae dum Professoris primarii munere ibi fungeretur habitae Vna cum Paraenesibus in Comitiis Academicis ad gradus Magistralis in artibus Candidatos Quibus adjiciuntur Meditationes Ethico Criticae in Psalmos IV. XXXII CXXX 1693. 4 o. A Practical Commentary upon the First Epistle General of St. Peter Vol. II. containing the Third Fourth and Fifth Chapters by the most Reverend Robert Leighton D D. sometime Archbishop of Glasgow 1694. 4 o. ERRATA PAg 16. on the margin for nulla read multa p. 22. l. 22. far very read very far p. 51. l 5. mind read mud p. 61. l. 10. be read the. p. 81. l. 2. re read respect p. 211. l. 1. not be read not to be p. 219. l. 25. caties read Calamities p. 243. l. 16. point it thus we were all sealed to God in Baptism p. 245. l. 1. yea read ye p. 254. l. 20. dele where he reigns p. 261. l. 31. bear read bore p. 277. l. 10. he read the ib. penult it hatest read hatest it p. 281. l. 29. point it thus not to equal that which it were so reasonable c. p. 262 l. 32. their read the. p. 357. l. 21. before you read before you p. 416. l. 14. of the way teaching read the way of teaching p. 441. l. 30 some read foam p. 448. l. 15. turn read turned 1 Ep. St. Peter Chap. III. Ver. 1. Likewise ye Wives be in subjection to your own Husbands that if any one obey not the word they also without the word may be won by the Conversation of the Wives THE Tabernacle of the Sun Psal. 19 is set high in the Heavens but 't is that it may have influence below upon the Earth And the Word of God that is spoke of there immediately after as being many wayes like it holds resemblance in this particular 't is a sublime heavenly Light and yet descends in its use to the Lives of Men in the variety of their Stations to warm and to enlighten to regulate their affections and actions in whatsoever course of
Truth once fully clear'd oughâ— to be slighted yet there are things that may be true and yet are but of less importancâ— and of less evidence than others And that this difference is wisely to be consider'd by Christians for the interest of this agreement of Minds here recommâ—nded and concerning it we may safely conclude 1. That Christians ought to have a clear and unanimous belief of the mysteries and principlâ—s oâ— Faith to agree in those without controversie 2. They ought to be diligent in the research of Truth in all things that concern Faith and Religion and withal to use all due means for the fullest consent and agreement in them all that possibly can be attained 3. Perfect and universal consent in all after all industry bestow'd on 't for any thing we know is not â—ere attainable neither betwixt all Chuâ—ches nor all Persons in one and the same Church And therefore though Church Meetings and Synods as the fittest and effectuallest way to this Unity should endeavour to bring the Church to the fullest agreement that may be yet they should beware least the straining it too high in all things rather break it and an over diligence in appointing Uniformities remove them further from it leaving a latitude and indifferency in things capable of it is often a stronger preserver of Peace and Unity But this by the way We will rather give some few Rules that may be of use to every particular Christian toward this common Christian good of Unity of Mind 1. Beware of two extreams that often cause divisions captivity to Custom on the one hand and affectation of Novelty on the other 2dly Labour for a stay'd Mind that will not be toss'd with every wind of Doctrine or appearance of Reason as some that as Fanes easily are blown to any side with mistakes of the Scriptures either arising in their own minds or suggested by others 3dly In unclear and doubtful things be not pertinacious as the weakest minds are readiest to be upon â—â—eming Reason which try'd will possibly fall to nothing yet they are most assur'd and cannot suffer a different thought in any from their own there is naturally this Popeness in every mans mind and most I say in the shallowest a kind of fancy'd Infallibility in themselves which makes them contentious contrary to the Apostles Rule Phil. 2. 3. And as earnest upon differing in the smallest Punctilio as in a high Article of Faith Stronger Spirits are usually more patient of contradiction and less violent especially in doubtful things and they that see furthest are least peremptory in their determinations The Apostle to Timothy 2 Ep. 1. chap. hath a Word the Spirit of a sound Mind 't is a good sound constitution of mind not to feel every blast either of seeming reason to be taken with it or of cross opinion to be offended at it 4thly Joyn that which is there the Spirit of Love in this particular Not at all abating affection for every light difference and this the most are a little to blame in whereas the abundance of that should rather fill up the gap of these petty disagreements that they do not appear nor be at all sensibly to be found No more disaffection ought to follow this than the difference of our Faces and Complexions or feature of Body which cannot be found in any two alike in all things And these things would be of easier perswasion if we consider'd 1. How supple and flexible a thing Humane Reason is and therefore not lightly to be trusted to and that especially in Divine â—hings for we here know but in part 2. The small importance of some things that have bred much noise and dissention in the World as the Apostle speaks of the Tongue how little a sparke how great a fire will it kindle and a great many of these debates that cost men so mâ—ch pains and time as far from clear decision as when they began and possibly of so little moment that if they were ended their profit would not quit the cost 3. Consider the strength of Christian Charity that if it dwelt much in our hearts would preserve this Union of Mind amidst very many different thoughts such as they may be and would teach us that Excellent Lesson the Apostle gives to this purpose Phil 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing Let us follow our Lord unanimously in what he hath clearly manifested to us and given us with one consent to embrace as the Spheres notwithstanding each one hath his particular motion yet all are wheel'd about together with the first And that leads us to consider the further extent of this word to agree in Heart and in Conversation walking by the Rule of those undoubted Truths we have receiv'd And in this I shall recommend these two things to you 1. In the defence of the Truth as the Lord shall call us let us be of one Mind and all as one Man Satan acts by that Maxime and his Followers have it all divide and conquer and therefore let us hold that counter Maxime Vnion invincible 2. In the Practice of that Truth agree as one let your Conversation be uniform by being squared to that one Rule and in all Spiritual Exercises joyn as one be of one Heart and Mind would not our Publick Worship think you prove much more both comfortable and profitable if our hearts mâ—t in it as one that we could say of our hearing the Word as he Acts 10. We are all here present before God to hear all things c. And if our Prayers ascended up as one Pillar of Incense to the Throne of Grace if they besieg'd it as an Army all surrounding it together for the obtainment of favour to our selves and the Church This is much with God the consent of hearts petitioning so says our Saviour Where two or three are gathered not their bodies within the same Walls only for so they are but so many Carkasses tumbled together and the promise of his being amongst us not made to that for he is the God of the Living and not of the Dead 't is the Spirit of darkness that abides amongst the Tombs and Graves but gathered in my name one in that one holy name written upon their hearts and uniting them and so thence express'd in their joynt-Services and Invocations so he says there of them who agree upon any thing they shall ask if all their hearts present and hold it up together if they make one cry or song of it that harmony of their hearts shall be sweet in the Lord's ears and shall draw a gâ—acious answer out of his hand if ye agree your joynt petitions shall be as it were an arrest or decree that shall stand
mention'd and carries along with it this inward and real not acted courteousness Not to insist on it now it gains at all hands with God and with Men receives much Grace from God and kills envy and commands respect and good will from Men. Those showers of grace that slide off from the lofty Mountains rest on the Valleys and make them fruitful He giveth grace loves to bestow it wherethere is most room to receive it and most return of ingenuous and entire praises upon the receipt and such is the humble Heart and truly as much humility gains much grace so it grows by it 1. 'T is one of the Worlds reproaches against those that go beyond their size in Religion that they are proud and self conceited Christians beware there be nothing in you justifying this sure they that have most true grace are least guilty of it common knowledge and gifts may puff up but grace does not He whom the Lord loads most with his richest gifts stoops lowest as pressed down with the weight of them the Free Love of God humbles the Heart most to which it is most manifested And towards Men it graces all Grace and all gifts and glorifies God and teaches others so to do It is the preserver of Graces sometimes seems to wrong them by hiding them but indeed it is their safety Hezekiah by a vain shewing of his jewels and treasures forfeited them all Verse 9. 9 Not rendring evil for evil or railing ofr railing but contrary wise blessing knowing that ye are thereunto called that ye should inherit a blessing OPposition helps Grace both to more strength and more lustre when Christian Charity is not encounter'd with the Worlds malignance it hath an easier task but assaulted and overcoming it shines the brighter and rises higher and thus it is when it renders not evil for evil To repay good with evil is amongst Men the top of iniquity yet this is our universal guiltiness towards God he multiplying mercies and we vying with multiply'd sins as the Lord complains of Israel as they were increased so they sinned The lowest step of good mutual amongst Men is not to be bent to provoke others with injuries and being unoffended to offend none but this not to repay offences nor render evil for evil is a Christians rule and yet further to return good for evil and blessing for cursing is not only counsell'd as some vainly distinguish but commanded It is true the most have no ambition for this degree of goodness aspire no further but to do or say no evil unprovoked and think themselves sufficiently just and equitable if they keep in that but this is lame is but half the rule Thou thinkest injury obliges thee or if not so yet excuses thee to revenge or at least disobliges thee unties thy engagement of wishing and doing good but these are all gross practical errours For 1st The second injury done by way of revenge differs from the first that provoked it little or nothing but only in point of time and certainly no one Man's sin can procure priviledge to another to sin in that or the like kind If another hath broken the bonds of his allegiance and Obedience to God and of charity to thee yet thou art not the less ty'd by the same Bonds still 2dly By revenge of injuries thou usurpest upon God's prerogative who is the Avenger as the Apostle teaches Rom. 12. this doth not forbid either the Magistrats Sword for just punishment of Offenders or the Souldiers Sword in a just War but such revenges as without authority or a lawfull call the pride and perversness of Men do multiply one against another In which is involv'd a presumptuous contempt of God and his supreme authority or at least the unbelief and neglect of it 3dly It cannot be genuine upright goodness that hath its dependance upon the goodness of others that are about us that as they say of the vain glorious Man his vertue lyeth in the beholders eye if thy Meekness and Charity be such as lyeth in the good and mild carriage of others towards thee in their Hand and Tongues thou art not owner of it intrinsecally such quiet and calm if none provoke thee is but an accidental uncertain cessation of thy turbulent Spirit unstirr'd but move it and it acts it self according to it self sends up that Mind that lay at the bottom but true Grace doth then most manifest what it is when those things that are most contrary surround and assault it it cannot correspond and hold game with injuries and raylings hath no faculty for that for answering evil with evil a Tongue enur'd to graciousness and mild Speeches and Blessings and a heart stor'd so within can vent no other try it and stir it as you will A Christian acts and speaks not according to what others are towards him but according to what he is through the grace and Spirit of God in him as they say quicquid recipitur recipitur ad modum recipientis the same things are differently received and work differently as the Nature and way is of that which receives them A sparkle blows up one of a sulphureous temper and many Coals greater injuries and reproaches are quench'd and loose their force being thrown at another of a Cool Spirit Prov. 17. 27. They that have malice and bitterness and cursings within though these sleep it may be yet awake them with the like and the Provision comes forth out of the abundance of the heart give them an ill word and they have another or two for one in readiness for you where the Soul is furnished with spiritual blessings there blessings come forth even in answer to reproaches and indignities the mouth of the Wise is a Tree of Life says Solomon can bear no other fruit but according to its kind and the Nature of the root an honest spiritual heart pluck at it who will they can pull no other fruit but such fruit Love and Meekness lodge there and therefore whosoever knocks these make the answer Let the World account it a despicable simplicity seek you still more of that Dove-like Spirit the Spirit of meekness and blessing a poor glory to vie railings and contest in that faculty or any kind of vindictive returns of evil the most abject creatures have of that great Spirit as follish poor Spirited persons account it but it is the glory of Man to pass by a transgression the noblest victory and as we mention'd the highest example God is our Pattern in Love and Compassions we are well warranted to do 't in this Men esteem much more of some other vertues that make more shew and trample upon these Love and Compassion and Meekness but though these violetâ— grow low and are of a dark colour yet they are of a very sweet and diffusive smell odoriferous Graces and the Lord propounds himself our example in them Matth. 5. 't is to be truly the Children of your Father your
that are usual and were it no worse is it not a sufficient evil that they waste away that time precious time that cannot be recover'd that the most just or most thankful Man in the World cannot restore He that spares speech favours his Tongue indeed as the Latin Phrase is favere Linguae not he that looses the reins and lets it run he may ponder and pre-examine what he utters whether it be profitable and seasonable or no and so the Tongue of the Just is as fined silver 't is resined in the wise forethought and pondering of the heart so is his advice Bis ad â—imam priusquam semel ad linguam Even to utter Knowledge and wise things profusely holds not of wisdom and a little usually makes most noise as the Hebrew proverb is a penny in an earthen pot keeps a great sound and tinkling Certainly 't is the way to have much inward peace to be wary in this point Men think to have solace by much free unbounded discourse with others and when they have done they find it otherways and sometimes contrary He is wise that hath learn't to speak little with others and much with himself and with God How much might be gained for our Souls if we would make a right use of this silence so David dumb to Men found his Tongue to God Psal. 38 13 15. a spiritual minded Man is quickly weary of other discourse but of that which he loves and wherewith his affection is possess'd and taken up grave aestimant quicquid illud non sonat quod intus amant and by experience a Christian will find it that when the Lord is pleas'd to shew him most favour at Prayer or other spiritual exercise how unsavoury it makes other discourses after it as they that have tasted something singularly sweet think other things less sweet altogether tasteless and unpleasant 4. In the use of the Tongue when thou doest speak divert it from evil and guile by a habitude of and delight in profitable and gracious discourse thus St. Paul makes the Opposition Eph. 4. no rotten communication and yet not total silence neither but such as may edifie and minister grace to the hearers Now in this we should consider to the end such discourses may be more fruitful both what is the true end of them and the right means suiting it they are not only nor principally for the learning of some new things or the canvasing of debated questions but their chief good the warming of the heart stirring up in it love to God and remembrance of our present and after Estate our mortality and immortality and extolling the ways of Holiness and the Promises and Comforts of the Gospel and the Excellency of Jesus Christ and in these sometimes one particular sometimes another as our particular condition requires or any occasion makes them pertinent so that in those discourses seek not so much either to vent thy Knowledge or to increase it as to know more spiritually and effectually what thou do'st know And in this way those mean despised Truths that each one thinks they are sufficiently seen in will have a new sweetness and use in them which thou didst not so well perceive before for these flowers cannot be suck'd dry and in this humble sincere way thou shalt grow in Grace and in Knowledge too There is no sweeter entertainment than for Travellers to be remembring of their Country their blessed Home and the Happiness abiding them there and refreshing and encouraging one another in the hopes of it strengthening their hearts against all the hard encounters and difficulties in the way often often overlooking this moment and helping each other to higher apprehensions of that vision of God which we expect And are not such Discourses much more worthy the choosing than the base trash we usually fill one another ears withal Were our Tongues given us to exchange folly and sin or were they not fram'd for the glorifying of God and therefore are called our Glory some take it for the Soul but they must be one in this and then indeed are both our Tongues and Souls truely our Glory when they are busied in exalting his and are tun'd together to that that my Glory may sing praise to thee and not be silent Ps. 30. 12. Instead of calumnies and lies and vanities that are the carrion that Flies base minds feed on to delight in Divine Things and the extolling of God is for a Man to eat Angels Food An Excellent task for the Tongue that David chooseth Psal. 35. 28. And my tongue shall speak of thy righteousness and of thy praise all the day long Were the day ten in one no vacant room for any unholy or offensive or seigned speech And they lose not who love to speak praise to him for he loves to speak peace to them and instead of the World's Vain-Tongue-Liberty to have such intercourse and discourse is no sad melancholy life as the World mistakes it Verse 11. Let him eschew evil and do good let him seek peace and ensue it THIS is a full and compleat Rule but this is our miserable folly to mistake so far as to embrace evil in the notion of good and not only contrary to the nature of the thing but contrary to our own experience still to be pursuing in that which is still flying further off from us catching at a vanishing shadow of delight and nothing to fasten upon but real guiltiness and misery Childish minds we have been so often gull'd and yet never grow wiser still bewitched and deluded with dreams a deceived heart a mocked or deluded heart hath turned him aside c. when we think we are surest have that hand that holds fastest our right hand upon some good and now sure we 're sped even then it proves a lie in our right hand slips through as a handful of air and proves nothing promises fair but doth but mock us as the same word is us'd by Iacob Gen. 31. 7. expressing the unfaithfulness of his Unkle that changed his ways so often but still we foolishly and madly trust it when it makes so gross a lie that we might easily if we took it to the light see through it being a lie so often discovered and of known falshood yet some new dream or guise makes it pass with us again and we go round in that Mill having our eyes out as Sampsen and still where we were perpetual fruitless toil Strange that so base deceitful lusts of sin should still keep their credit with us but the Beast hath a false Prophet at his side to commend him and set him off with new Inventions and causes us to err by his lies as it is said of the false Prophets Ier. 23. But evil 't is still not only void of all good but the very deformity and debasement of the Soul desacing in it the Divine Image of its Maker and impressing on it the vile Image of Satan and then further is
propension of his heart towards them The Eye is the servant of the affection turns readily that way most where the heart is Therefore thus the Lord is pleased to speak of his love to his own he views still all the world but he looks upon them with a peculiar delight his eye still on them as it were towards them from all the rest of the world tho he doth not alwaies let them see these his looks for 't is not said they alwayes are in sight of it no not here yet still his Eye is indeed upon them by the beauty of Grace in them his own work indeed the beauty that he himself hath put upon them And so the other of his Ear too he is willing to do for them what they ask he loves even to hear them speak finds a sweetness in the voice of their Prayers that makes his ear not only open to their Prayers but desirous of them as sweet Musick Thus he speaks of both Cant. 2. 14. My dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely 2. His good Providence and readiness to do them good to supply their wants and order their affairs for them to answer their desires and thus to let them find the fruits of that love that so leads his eye and ear towards them his eye is upon them he is devising and thinking what to do for them 't is the thing he thinks on most his eyes are on all but they are busied as he is pleased to express it they run to and fro through the earth to shew himself strong in behalf of them whose heart is perfect towards him c. 2 Chron. 16. 9. so Deut. 11. 12 his Eyes all the year on the land And no wonder then he answers their Suits in what is good for them when it is still in his thoughts before he prevents they cannot be so mindful of themselves as he is of them This is an unspeakable Comfort when a poor Believer is in great perplexity of any kind in his outward or spiritual condition Well I see no way I am blind in this but there are eyes upon me that see well what is best the Lord is minding me and bringing about all to my advantage I am poor and needy indeed but the Lord thinketh on me that casteth the ballance Would not a man tho he had nothing think himself happy if some great Prince were busily thinking how to advance and inrich him much more if a number of Kings were upon this thought and devising together yet these thoughts might perish as the Psalmist speaks how much solider happiness is it to have him whose power is greatest and whose thoughts sail not eying thee and devising thy good and asking us as it were What shall be done to the man whom the King will honour And his Ears What suits thou hast thou mayst speak freely he will not refuse thee any thing that is for thy good O! but I am not righteous and all this is for them only yet thou wouldst be such a one wouldst thou indeed then in part thou art as he modestly and wisely chang'd the name of Wisemen into Philosophers art thou not righteous yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Righteousness thou art then one of these but if still thine own unrighteousness be in thine eye it may and should be so to humble thee but if it should scare thee from coming unto God and offering thy suits with this perswasion that his ear is open make thee think that his favourable eye is not toward thee yet there is mercy creep in under the Robe of his Son thou art sure he is Iesus Christ the righteous and that the Father's eye is on him with delight and then it shall be so on thee being in him and put thy petitions into his hand that is Great Master of Requests thou canst not doubt that he hath access and that ear open which thou thinkest shut to thee The Exercise of Prayer being so important and bearing so great a part in the life and comfort of a Christian it deserves to be very seriously considered We will therefore subjoyn some few Considerations concerning it 1. Prayer is considerable in a threefold Notion 1. As a duty we owe to God being he from whom we expect and receive all 't is a very reasonable homage and acknowledgement thus to testify the dependance of our Being and Life on him and the dependance of our Souls upon him for Being and Life and all good that we be daily Suiters before his Throne and go to him for all 2. As the Dignity and the delight of a spiritual Mind to have so near access unto God and such liberty to speak to him 3. As a proper and sure means by Divine Appointment and Promise of obtaining at the hands of God those good things that are needful and convenient for us And altho some Believers of lower Knowledge do not it may be so distinctly know and others not so particularly consider all these in it yet there is a latent Notion of all these in the heart of every Godly Person that stirs them and puts them on to the constant use of prayer and to a love of it And as they are in these respects inclin'd and bent to the exercise of prayer the Lord's ear is in like manner inclin'd to hear their prayer in these respects 1. He takes it well at their hands that they do offer it up as due worship to him that they desire thus as they can to serve him accepts of those offerings graciously passes by the imperfections in them and hath regard to their sincere intention and desire 2. It pleases him well that they delight in Prayer as converse with him that they love to be much with him and to speak to him often and still aspire by this way to more acquaintance with him that they are ambitious of this 3. He willingly hears their prayers as the Expressions of their Necessities and Desires being both rich and bountiful loves to have blessings drawn out of his hands that way as full breasts delight to be drawn the Lord's Treasure always full and therefore always Communicative In the first respect prayer is acceptable to the Lord as Incense and Sacrifice as David desires the Lord receives it as Divine Worship done to him In the second prayer is as the Visits and sweet Entertainment and Discourse of Friends together and so pleasing to the Lord the free opening of the mind pouring out of the heart to him as 't is called in the Psalm and so done calls it his Words and his Meditation and the Word for that signifies Discourse or Conference And in the third sense he receives prayer as the suites of petitioners that are in favour with him and that he readily accords to And thus the words for Supplication in the Original and the word here for Prayer and
a spiritual trial or tentation my grace sufficient for thee And where the Lord doth thus 't is certainly better for the time than the other would be Observe here his cars are to the Righteous but his eyes are on them too they have not so his ear as blindly to give them what they ask whether it be fit or no but his eye is on them to see and consider their estate and to know better than themselves what is best and accordingly to answer This is no prejudice but a great Priviledge and Happiness of his Children that they have a Father that knows what is fit for them and with-holds no good from them And this commutation and exchange of our requests a Christian observing may usually find out the particular answer of their Prayers and if sometimes they do not than not to subtilize and amuse themselves so much in that but rather to keep on to the exercise knowing as the Apostle speaks in another case this for a certain that their labour shall not be in vain in the Lord and as the Prophet hath it he hath not said unto the House of Jacob seek ye me in vain 3. Only this we should always remember not to set bounds and limits to the Lord in point of time to set him a day that thou wilt attend so long and no longer how patiently will some men bestow long attendance on others where they expect some very poor good or courtesie at their hands but we are very brisk and hasty with him who never delays us but for our good to ripen those Mercies for us that we as foolish Children would pluck while they are green and have neither that sweetness and goodness in them which they shall have in his time All his works are done in their season were there nothing to check our impatiences but his Greatness and the greatness of those things we ask for and our own unworthiness these might curb them and perswade us how reasonable it is that we wait He is a King well worth waiting on and there is in the very waiting on him an honour and happiness far above us and the things we seek are great forgiveness of Sins evidence of Sonship and Heirship Heirship of a Kingdom and we condemned Rebels born Heirs of the bottomless Pit and shall such as we be in such haste with such a Lord in so great requests but the attendance that this reason enforces is sweetned by the consideration of his Wisdom and Love that he hath foreseen and chosen the very hour for each mercy fit for us and will not slip it a moment Never any yet repented their waiting but found it fully compens'd with the opportune answer in such a time as then they are forc'd to confess was the only best I waited patiently says the Psalmist in waiting I waited but it was all well bestowed he inclin'd to me and heard my cry brought me up c. and then after falls into admiration of the Lord's method his wonderful workings and thoughts to us-ward while I was waiting and saw nothing thy thoughts were towards and for me and thou didst then work when thy goodness was most remarkable and wonderful When thou art in great affliction outward or inward thou thinkest it may be he regards thee not yea but he doth Thou art his Gold he knows the time of refining thee and then taking thee out of the Furnace he is verst and skillful in that work Thou sayest I have cried long for power against sin and for some evidence of pardon and find no answer to either yet leave him not he never yet cast away any that sought him and staid by him and resolv'd whatsoever came on 't to lie at his footstool and to wait were it all their life time for a good word or a good look from him And they chuse well that make that their great desire and expectation for one of his good words or looks will make them up and make them happy for ever and 't is he is Truth they are sure not to miss of it blessed are all they that wait for him And thou that sav'st thou canst not find pardon of sin and power against it yet consider whence are those desires of both that thou once didst not care for why doth thou hate that sin which thou didst love and art troubled and burden'd with the guilt of it under which thou wentest so easily and didst not feel before are not these something of his own work yes sure and know he will not leave it unfinished nor forsake the work of his hands his eye may be on thee tho thou seest him not and his ear open to thy cry tho for the present he speaks not to thee as thou desirest 'T is not said that his Children always see and hear him sensibly but yet when they do not he is beholding them and hearing them graciously and will shew himself to them and answer them seasonably Psal. 22. 2. I cry in the day time and thou hearest not c. Yet will not he entertain hard thoughts of God nor conclude against him thou art holy v. 3. where by Holiness is meant his faithfulness I conceive to his own as follows that he inhabites the praises of Israel to wit for the Favours he hath shewed his people as v. 4. Our Fathers trusted in thee Let the Lord's open ear perswade us to make much use of it be much in this sweet and fruitful exercise of Prayer together and apart in the sense of these three Considerations mentioned above The Duty the Dignity and the Utility of Prayer 'T is due to the Lord to be worship'd and acknowledg'd thus as the Fountain of Good How will men crouch and bow one to another upon small requests and he only neglected by the most from whom all have all Life and Breath and all Things as the Apostle speaks in his Sermon Acts 17. 25. 2. And then the Dignity of this to be admitted into so near converse with the highest Majesty were there nothing to follow no answer at all Prayer pays it self in the Excellency of its Nature and the sweetness that the Soul finds in it poor wretched Man to be admitted into Heaven while he is on Earth and there to come and speak his mind freely to the Lord of Heaven and Earth as his Friend as his Father to empty all his Complaints into his Bosom to refresh his Soul in his God wearied with the Follies and Miseries of the World Where any thing of his love this is a priviledge of highest sweetness for they that love find much delight to discourse together and count all hours short and think the day runs too fast that is so spent and they that are much in this exercise the Lord doth impart his secrets much to them 3. And the most profitable exercise no lost time as prophane hearts judge it but only gain'd all blessings attend this work the richest traffick
may hold firm You may be free chose it rather not to stand to the courtesie of any thing about you nor of any Man whether enemy or friend for the tenure of your happiness lay it higher and surer and if you be wise provide such a peace as will remain untouch'd in the hottest flame such a light as will shine in the deepest dungeon and such a life as is safe even in death it self that life that is hid with Christ in God But if in other sufferings even the worst and saddest the Believer is still a happy Man then more especially in those that are the best kind suffering for righteousness not only do they not detract from his happiness but 2dly They concur and give accession to it he is happy even by so suffering As will appear from the following considerations 1. 'T is the happiness of a Christian until he attain perfection to be advancing towards it to be daily resining from sin and growing richer and stronger in the graces that make up a Christian a new creature to attain a higher degree of patience and meekness and humility to have the heart more weaned from the Earth and fixed on Heaven now as other afflictions of the Saints do help them in those their sufferings for righteousness the unrighteous and injurious dealing of the World with them have a particular fitness for this purpose those trials that come immediately from God's own hand seem to bind to a patient and humble compliance with more authority and I may say necessity There is no plea no place for so much as a word unless it be directly and expresly against the Lord's own dealing but unjust suffering at the hands of Men requires that respect unto God without whose hand they cannot move that for his sake and for reverence and love to him a Christian can go through those with that mild evenness of Spirit that overcomes even in suffering And there is nothing outward more fit to perswade a Man to give up with the World and its Friendship than to feel much of its enmity and malice and that directly acting it self against Religion making that the very quarrel which is of all things dearest to a Christian and in highest esteem with him If the World should caress them and smile on them they might be ready to forget their home or at least to abate in the frequent thoughts and fervent desires of it and turn into some familiarity with the World and favourable thoughts of it and thus let out somwhat of their hearts after it and thus grace would grow faint by the diversion and calling forth of the Spirits as in Summer in the hottest and fairest weather 't is with the body 'T is a confirm'd observation by the experience of all Ages that when the Church flourish'd most in outward peace and wealth it abated most of its spiritual lustre which is its genuine and true beauty and when it seem'd most miserable by persecutions and sufferings 't was most happy in sincerity and zeal and vigour of grace when the Moon shines brightest towards the Earth 't is dark Heavenwards and on the contrary when it appears not is nearest the Sun and clear towards Heaven 2dly Happy in acting and evidencing by those sufferings for God their love to him Love delights in difficulties and grows in them the more a Christian suffers for Christ the more he loves Christ accounts him the dearer and the more he loves him still the more can he suffer for him 3dly Happy as in testifying love to him and glorifying him so in conformity with him which is loves ambition affects likeness and harmony at any rate a Believer would readily take it as an affront that the World should be kind to him that was so harsh and cruel to his beloved Lord and Master Canst thou expect or wouldst thou wish smooth language from that World that revil'd thy Jesus that called him Beelzebub couldst thou own and accept friendship at its hands that buffetted him and shed his blood or art thou rather most willing to share with him and of S. Paul's mind God forbid that I should glory in any thing save in the Cross of Christ whereby the World is crucified to me and I unto the World 4. The rich supplies of spiritual comfort and joy that in those times of suffering are usual that as sufferings for Christ do abound consolations in him abound much more as the Apostle testifies God speaking most peace to the Soul when the World speaks most War and enmity against it and this compenses abundantly when the Christian lays the greatest sufferings Men can inflict in the one ballance and the least glances of God's countenance in the other it says 't is worth all the enduring of these to enjoy this says with David let them curse but bless thou let them frown but smile thou And thus he usually doth refreshes such as are prisoners for him with visits that they would buy again with the hardest restraint and debaring of nearest friends The World cannot but misjudge the state of suffering Christians it sees their Crosses but not their anointings Was not St. Stephen think you in a happy posture even in his enemies hands was he afraid of the Showre of Stones coming about his ears that saw the Heavens opened and Jesus standing on the Father's right hand so little troubled with the stoning him that as the Text hath it in the midst of them he fell a sleep 5. If those sufferings be so small weigh'd down even with present comforts and so the Christian happy in them in that regard how much more doth the weight of Glory surpass that follows these sufferings they are not worthy to come in comparison they are as nothing to that glory that shall be revealed in the Apostle's Arithmetick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I have cast up the sum of the sufferings of this present time this instant this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they amount to just nothing in respect of that glory Now these sufferings happy because the way to this happiness and pledges of it and if any thing do they raise the very degree of it however 't is an exceeding excellent weight of glory the Hebrew word that signifies glory signifies weight yet the glories that are here are all too light except in weight of cares and sorrows that attend them but that hath the weight of compleat blessedness speak not of all the sufferings nor of all the prosperities of this poor life nor of any thing in it as worthy of a thought when that glory is named yea let not this life be called life when we mention that other life that our Lord by his death hath purchas'd for us Be not afraid of their terrour No time nor place in the World so favourable to Religion that it is not still needful to arm a Christian mind against the outward oppositions and discouragements he shall meet with all
and Kingdoms and Families where they are yea of the World the frame whereby it s mainly continued in regard to them Isa. 6. 13. But they that are ungrateful to the great Maker and Upholder of it and regardless of him What wonder they take no notice of the advantage they receive by the concernment of his Children in the World Here. 1. The Work 2. The End of it In the Work preparing of the Ark observe 1. Gods appointment 2. Noahs obedience The power of God was not tied to this yet his Wisdom choosed it he that steered the course of this Ark safely all that time could have preserved those he designed it for without it But thus it pleases the Lord usually to mix his wonderfullest deliverances with some selected means exercising that way our obedience in their use yet so as the singular power of his hand in them whereon faith rests doth clearly appear doing by them what in a more natural way they could not possibly effect 2. For the obedience of Noah if we should insist on the difficulties both in this work and in the way of their preservation by it it would look the clearer and be found very remarkable the length of the work the great pains in providing materials and consider we the opposition that likely he met with in it from the prophane about him the mightier of them at least the hatred and continual scoffs of all sorts it required principles of an invincible resolution to go through with it What would they say means this old dottard to do whether this monstruous Voyage and for that it spoke as no doubt he told them their ruin and his safety this would incense them so much the more you look far before you and what shall we all perish and you alone escape But through all the soveraign Command and gracious promise of his God carried him regarding their scoffs and threats as little in making the Ark as he did afterwards the noise of the waters about it when he was sitting safe within it This his obedience having indeed so boistrous winds to encounter had need of a well fastened root that it might stand and hold out against them all and so it had The Apostle St. Paul tells us that the root of it was by Faith being warned he prepared an Ark and there 's no living and lasting obedience but what springs from that root he believed what the Lord spake of his determin'd Judgement on the ungodly World and from the belief of that arose that holy fear which is expresly mention'd as exciting him to this work And he believed the Word of Promise that the Lord spoke concerning his preservation by the Ark and the belief of these two carried him strongly on to the work and through it against all counter blasts and opposition overcame his own doubtings and the wicked's mockings still looking to him that was the Master and Contriver of the Work Till we attain such a fixed view of our God and firm perswasions of his Truth and Power and Goodness it will never be right with us there will be nothing but wavering and unsettledness in our Spirits and in our ways every little discouragement from within or without that meets us will be like to turn us over we shall not walk in an even course but still reeling and staggering till Faith be set whole upon its own basis the proper Foundation of it not set betwixt two upon one strong prop and another that 's rotten that 's the way to fall off partly on God and partly on creature helps and encouragements or our own strength Our only safe and happy way is in humble obedience in his own strength to follow his appointments without standing and questioning the matter and to resign the conduct of all to his wisdom and love to put the rudder of our life into his hand to steer the course of it as seems him good resting quietly on his Word of Promise for our safety Lord whither thou wilt and which way thou wilt be my guid and it sufficeth This absolute following of God and trusting him with all is markt as the true Character of Faith in Abraham going after God from his Country not knowing nor not asking whither he went secure upon his guid and so in that other greater point of offering his Son silenced all disputes about it by that mighty conclusion of Faith accounting that he was able to raise him from the dead Thus here Noah by Faith prepared the Ark did not argue and question how shall this be done and if it were how shall I get all the kinds of beasts gathered together to put into it and how shall it be ended when we are shut in No but believed firmly that it should be finisht by him and he saved by it and he was not disappointed 2. The end of this work was the saving of Noah and his Family from the general Deluge wherein all the rest perished Here it will be fit to consider the point of the preservation of the Godly in ordinary and common Caties briefly in these Positions 1. It is certain that the Children of God as they are not exempted from the common universal Calamities and Evils of this life that befal the rest of Men so not from any particular kind of them as it is appointed for them with all others once to dye so we find them not priviledged from any kind of disease or other way of death not from falling by Sword or by Pestilence or in the â—renzie of a Feaver or any kind of sudden death yea when these or such like are on a Land by way of publick Judgement the godly are not altogether exempt from them but may fall in them with others as we find Moses dying in the Wilderness with those he brought out of Egypt Now though it was for a particular failing in the Wilderness yet it evinces that there is in this nothing prejudging their priviledges nor contrary to the love of God towards them and his Covenant with them 2. The Promises made to the Godly of preservation from Common Judgments have their truth and are made good in many of them so preserv'd though they do hold not absolutely and universally for they are ever to be understood in subordination to their highest good But when they are preserved they ought to take it as a gracious accomplishment even of these promises to them which the wicked many of which do likewise escape have no right to but are preserved for after Judgment 3. It is certain that the Curse and Sting is out of all those evils incident to the godly with others in life and death which makes the main difference though to the eye of the World invisible And it may be observed that in these Common Judgements of Sword or Pestilence or other epidemick diseases a great part of those that are cut off are most of the wickedest tho the Lord may send of those
be filthy still in the sight of God There is such a Generation a Multitude of them that is pure in their own Eyes and yet are not washed from their filthiness Moral evil persons that are most satisfied with their own estate or such as have further a form of Godliness but their lusts not mortified by the power of it secret pride and earthliness of Mind and vain glory and carnal wisdom still pleasingly entertained within these are foul Pollutions filthy and hateful in the sight of God so that where it is thus that the heart is peaceably possest with such guests there the blood and Spirit of Christ are not yet come neither can there be this answer of a Good Conscience unto God This answer of a Good Conscience unto God as likewise its questioning to enable it self for that answer is touching two great points that are of chief concern to their Soul its Iustification and Sanctification for Baptism is the Seal of both and purges the Conscience in both respects that water as the figure both of the blood and water the justifying blood of Christ and the pure water of the sanctifying Spirit of Christ takes away the condemning guiltiness of sin by the one and the polluting filthiness by the other Now the Conscience of a real Believer enquiring within upon right discovery will make this answer unto God Lord I have found that there is no standing before thee for the Soul in it self is overwhelmed with a World of guiltiness but I find a blood sprinkled upon it that hath I am sure vertue enough to purge it all away and to present it pure unto thee and I know that wheresoever thou findest that blood sprinkled thine anger is quench'd and appealed presently upon the sight of it That hand cannot smite where that blood is before thine eye And this the Lord does agree to and authorises the Conscience upon this account to return back an answer of safety and peace to the Soul So for the other Lord I find a living Work of holiness on this Soul though there is yet corruption there yet it is as a continual grief and vexation it s an implacable hatred there is no peace betwixt them but continual enmity and hostility and if I cannot say much of the high degrees of Grace and faith in Christ and love to him and heavenliness of Mind yet I may say there is a beginning of those at least this I most confidently affirm that there are real and earnest desires of the Soul in these things It would know and conform to thy will and be delivered from it self and its own will and though it were to the highest displeasure of all the World it would gladly walk in all well pleasing unto thee And he that sees the truth of these things knowing it to be thus owns it as his own work and engages himself to advance it on and bring it to perfection This is a taste of that intercourse the purified Conscience hath with God as the saving fruit of Baptism And all this it doth not of it self but by vertue of the resurrection of Jesus Christ which refers both to the utmost effect Salvation and the nearer effect as a means and pledge of that the purging of the Conscience By this his Death and the effusion of his Blood in his sufferings are not excluded but are included in it His Resurrection being the evidence of all that work of Expiation both compleated and accepted full Payment made by our Surety and so he set free and his Freedom the Cause and the Assurance of ours Therefore the Apostle St. Paul expresses it so That he died for our sins and rose for our righteousness and our Apostle shews us the worth of our living hope in this same resurrection Chap. 1. v. 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead Now that Baptism doth apply and seal to the Believer his Interest in the death and resurrection of Christ the Apostle St. Paul teaches to the full Rom. 8. 3. The dipping into the waters our dying with him and the return thence our rising with him The last thing is the resemblance of Baptism in these things with the saving of Noah in the Flood and it holds in that we spoke last of for he seemed to have rather entred into a Grave as dead than into a safeguard of Life in going into the Ark yet there being buried he rose again as it were in his coming forth to begin a new World The Waters of the Flood drown'd the Ungodly as a heap of filthiness washt them away they and their sin together as one being inseparable and upon the same Waters the Ark floating preserved Noah Thus the Waters of Baptism are intended as a deludge to drown Sin and to save the Believer that by Faith is separated both from the World and from his Sin so it sinks and he is saved And there is further one thing specified by the Apostle wherein though it be a little hard yet chiefly intends the paralel The fewness of these that are sav'd by both for though many are sprinkled with the Elemental Water of Baptism yet few so as to attain by it the Answer of a good Conscience towards God and to live by participance of the Resurrection and Life of Christ. Thou that seest the World perishing in a deluge of Wrath and art now most thoughtful for this how thou shalt escape it fly into Christ as thy safety and rest secure there thou shalt find life in his death and that life further ascertained to you in his rising again so full and clear a Title to Life in these two that thou canst challenge all Adversaries upon this very Ground as unconquerable whilest thou standest on it and speak thy challenge in the Apostles stile It is God that justifieth who shall condemn But how know you that he justifies it is Christ that died yea rather that is risen who sitteth at the right hand of God who also maketh intercession for us It alludes to that place Isa. 50. where Christ speaks of himself but in the name of all that adhere to him he is near that justifies me who is he that will contend with me so that what Christ speaks there the Apostle with good reason imparts to each Believer as in him If no more to be laid to Christ's charge being now acquitted as is clear by his rising again then neither to thine who art cloathed with him and one with him This the grand Answer of a good Conscience and in point of justifying them before God no answer but this What have any to say to thee thy debt is paid by him that undertook it he is free answer all accusations with this Christ is risen And then for the mortifying of sin and strengthing of thy Graces look daily on that
thou mayest learn to forget it more But this I say to be done with the tenderest bowels of pity feeling the cuts thou art forc't to give in that necessary incision and use mildness and patience Thus the Apostle instructs his Timothy Reprove rebuke exhort but do it with long suffering with all long suffering 2. Tim. 4. 2. And even they that oppose instruct says he with meekness if God peradventure will give them repentance to the acknowledging of the truth chap. 2. verse 25 4. If thou be interessed in the offence even by unfeigned free forgiveness so far as thy concern goes let it be as if it had not been And though thou meet with many of these Charity will gain and grow by such occasions And the more it hath covered the more it can cover cover a multitude says our Apostle Covers all sins says Solomon yea though thou be often put to 't by the same party what made thee forgive once well improved will stretch our Saviours rule to seventy times seven times in one day And truly even this Men mistake grosly that think it is greatness of Spirit to resent wrongs and baseness to forgive them on the contrary it is the only excellent Spirit scarce to feel a wrong or feeling straight to forgive it 't is the greatest and the best of Spirits that enables to this the Spirit of God that Dove like Spirit that rested on our Lord Jesus and from him derived to all that are in him I pray you think is it not a token of a tender sickly body to be altered with every touch from every blast it meets with and thus is it of a poor weak sickly Spirit to endure nothing to be distemper'd at the least air of an injury yea with the very fancy of it where there is none Inf. 1. Learn then to beware of these evils that are contrary to this Charity do not dispute with your selves in rigid remarks and censures when the matter will bear any better sense 2. Do not delight in tearing a wound wider and stretching a real failing to the utmost 3. In handling of it study gentleness and pity and meekness these will advance the cure whereas thy flying out into passion against thy fallen Brother will prove nothing but as the putting of thy nail into the sore that will readily rankle it and make it worse even sin may be sinfully reproved and how thinkest thou that sin shall redress sin and reduce the sinner There is a great deal of spiritual art and skill in dealing with another's sin and requires much spiritualness of mind and much prudence and much love a mind clear from passion for that blinds the eye and makes the hand rough that a Man neither rightly sees nor handles the sore he goes about to cure and many are lost through the ignorance and neglect of that due temper to be brought to this work Men think otherwise that their rigours are much spiritualness but they mistake it Gal. 6. 1. Brethren if a Man be overtaken in a fault yea which are spiritual restore such an one in the spirit of meekness considering thy self least thou be also tempted 4. For thy self as an offence touches thee learn to delight as much in that Divine way of forgiveness as carnal minds do in that base and inhumane way of revenge 't is not as they Judge a glory to ruffle and swagger for every thing but the glory of Man to pass by a transgression makes him God like And consider thou often that love that covers all thine that blood that was shed to wash off thy guilt needs any more be said to gain all in this that can be required of thee Now the other point of doing good is 1. In one particular ver 9. Then dilated to a general rule ver 20. Verse 9. 9. Use Hospitality one to another without grudging THE particular of Hospitality or kindness to strangers being in those times and places in much use in travel and particulary needful often among Christians one to another then by reason of hot and general persecutions but under the name of this are compris'd I conceive all other supply of the wants of our Brethren in outward things Now for this the way and measure indeed must receive its proportion from the estate and ability of persons But certainly the great straitning of hands in these things is more from the straitness of hearts than of means a large heart with a little estate will do with much cheerfulness and little noise while hearts glewed to the poor riches they possess or rather are possest by can scarce part with any thing till they be pull'd from all Now for supply of our brethrens necessities one good help is the retrenching of our own superfluities turn the stream into that channel where it will refresh thy brethren and enrich thy self and let it not run into the dead Sea Thy vain excessive entertainments thy gaudy variety of dresses these thou dost not challenge thinking its of thine own but know as follows thou art but Steward of it and this is not faithful laying out canst not answer it yea its robbery thou robbest thy poor brethren that want necessaries whilst thou lavishest thus on unnecessaries such a feast such a suit of apparel direct robbry in the Lords eye and the poor may cry that is mine that you cast away so vainly by which both I and you might be profited Prov. 3. 27. 28. Without grudging Some look to the actions but few to the intention and posture of mind in them and yet that is the main 't is all indeed even with Men so far as they can perceive it much more with thy Lord who always perceives it to be full He delights in the good he does his creatures he would have them so to one another especially his Children to have this tract of his likeness See then when thou givest alms or entertainest a stranger that there be nothing either of under grumbling or crooked self seeking in it Let the left hand have no hand in it not so much as know of it as our Saviour directs not to please Men or to please thy self or simply out of a natural pity or consideration of thy own possible incidency into the like case which many think very well if they be so moved but here a higher principle moving thee love to God and to thy Brother in and for him this will make it cheerful and pleasant to thy self and well pleasing to him for whom thou dost it We lose much in actions of themselves good both of piety and charity through disregard of our hearts in them and nothing will prevail with us to be more intent this way to look more on our hearts but this to look more on him that looks on them and Judges and accepts all according to them Though all the sins of former Ages gather and fall into the latter times this is pointed out as the grand evil uncharity
but even withal the participation and benefit of it not to trample upon all that is below them but to take up and use things useful though lying at their feet some Flowers and Herb that grow very low are of a very fragant smel and healthful use Thou that carriest it so high losest much by it many a poor Christian that thou despisest to make use of may have that in them that might be very useful for thee thou overlookest it and treadest on it St. Paul acknowledgeth he was comforted by the coming of Titus though far inferiour to him sometimes a very mean unleâ—tered Christian may speak more profitably and comâ—â—rtably even to a knowing learned man than multâ—tudes of his own best thoughts can do especially in a time of weâ—â—ness and darkness 3. As all is received and with that difference so the third thing is that all is received to minister to each other and mutual benefit is the true use of all suiting the mind of him that dispenses all and the way of his dispensation Thou art not proprietary Lord of any thing thou hast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Steward and therefore oughtest gladly to be a good Steward that is both faithful and prudent in thy intrusted gifts using all thou hast to the good of the Houshold and so to the advantage of thy Lord and Master Hast thou abilities of estate or body or mind let all be thus employed thinkest thou that thy wealth or power or wit is thine to do with them as thou wilt to ingross to thy self either to retain useless or to use to hoord and wrap up or to lavish out according as thy humour leads thee no all is given as to a Steward wisely and faithfully to lay up and lay out not only thy outward and common mind gifts but even saving grace that seems most interested and appropriated for thy private good yet is not wholly for that even thy graces are for the good of thy Brethren Oh! That we would consider this in all and look back and mourn on the fruitlessness of all that hath been in our hand all our life hitherto If not wholly fruitless yet far short of that fruit we might have brought forth any little thing done by us looks big in our eye we view it in a multiplying glass but who may not complain that their means and health and opportunities of several kinds of doing for God and for our Brethren have lain dead upon their hands in a great part Christians as defective in other duties of love so most in that most important of advancing the spiritual good of each other Even they that have grace do not duly use it to mutual edification I desire none to leap over the bounds of their calling or rules of Christian prudence in their converse yea this were much to be blam'd but I fear lest unwary hands throwing on water to quench that evil let some of it fall by upon these sparkles that should be stirr'd and blown up Neither should the disproportion of Gifts and Graces hinder nor move the weaker to envy the stronger nor the stronger to despise the weaker but each in his place to be serviceable to another as the Apostle excellently presses it by that most fit resemblance of the parts of the body 1 Cor. 12 As the foot says not why am I not the eye or the head the head cannot say of the foot I have no need of thee No envy no despising in the natural Oh! the pity that so much should be in the mystical were we more spiritual this would less be found In the mean time Oh! that we were more agreeable to that happy estate we look for in our present aspect and carriage one to another Though all graces are in some measure where there is one yet all not in a like measure One Christian more eminent in meekness another in humility a third in zeal c. Now by their spiritual converse one with another each may be a gainer and many ways may a private Christian promote the good of others with whom he lives by seasonable admonitions and advice and reproof sweetned with meekness but most by holy example which is the most lively and most effectual speech Thou that hast greater Gifts more is entrusted in thy hand therefore the more engagement to fidelity and diligence Men in great place and publick services to stir themselves up by this thought to singular watchfulness and Zeal and in private converse on with another to be doing and receiving spiritual good are we not strangers here and is it not strange that we so often meet and part without a word of our home or the way to it or our advance towards it Christians should be trading one with another in spiritual things and he sure that faithfully uses most receives most that 's under that word to him that hath shall be given and from him that hath not c. that uses not It s he that hath actively and usefully Merchants can feel in their trading a dead time and complain seriously of it and Christians in theirs either can suffer it and not see it or see it and not complain or possibly complain and yet not be deeply sensible of it Certainly it cannot be duly regreted that we are so fruitless in the Lords work in this kind that alone we study it not more and seek it more by prayer to know the true use of all we receive and in society to endeavour accordingly But we triffle out our time and instead of the commerse of grace to our mutual enriching we trade in vanity and as it were Children exchanging shells and toys together This sure will lie heavy when we reflect on it and shall come near the utter brink of time looking forwards on eternity and then looking back to our days so vainly wasted and worn out to no purpose Oh! let us awake awake our selves and one another to more fruitfulness and faithfulness whatsoever be our received measure less or more Be not discouraged to have little in the account shall be no prejudice The approbation runs not thou hadst much but in the contrary thou hast been faithful in little great faithfulness in the use of small gifts hath great acceptance and a great and sure reward Great receits engage to greater returns and therefore require the greater diligence and that not only for the increase of grace within but the assistance of it in others Retired Contemplation may be more pleasing but due activeness for God and his Church is more profitable Rachel was fair but she was barren Leah blear eyed but fruitful Verse 11. 11. If any Man speak let him speak as the Oracles of God if any Man minister let him do it as of the ability which God giveth that God in all things may be glorify'd through Iesus Christ to whom be praise and dominion for ever and ever Amen EVery part of the body of Christ as it
than all fires kindled against it The love of Christ conquers and triumphs in the hardest sufferings of life and in death it self And this hath been the means of kindling it in other hearts that were strangers to it when they beheld the victorious patience of the Saints who conquer'd dying as their head did that wearied their tormenters and triumpht over their cruelty by a constancy far above it Thus these fiery trials made the lustre of faith appear most as gold shines brightest in the furnace and if any dross is mixt with it its refined and purged from it by these trials and so it remains by the fire purer than before And both these are in the resemblance here intended that the fire of sufferings is the advantage of Believers both trying the excellency of faith giving evidence of it what it is purifying it from earth and drossie mixtures and making it more excellently what it is raising it to a higher pitch of refinedness and worth In these fires as faith is tryed the word on which faith relies is tried and is found all gold most precious no refuse in it the truth and sweeetness of the promises much confirmed in the Christians heart upon his experiment of them in his sufferings his God as good as his word being with him when he goes through the fire preserving him that he loses nothing except dross which is a gainful loss leaves of his corruption behind him Oh! how much worth is it and how doth it endear the heart to God to have found him sensibly present in the times of trouble him refreshing the Soul with dews of spiritual comfort in the midst of the flames of fiery trial One special advantage of these fires is the purging of a Christians heart from the love of the World and present things its true at best it is base and despicable in respect of the high estate and hopes of a Believer yet still there is somewhat within him that would bend him downwards and draw him to too much complacency in outward things if they were much to his mind too kind usage might sometimes make him forget himself and think himself at home at least so much as not to entertain those longings after home and that ardent progress homewards that became him It is good for us certainly to find hardship and enmities and contempts here and to find them frequent that we may not think them strange but our selves strangers and think it were strange for us to be otherwise entertained This keeps the affections more clear and disingaged sets it upward Thus the Lord makes the World displeasing to his own that they may turn in to him and seek all their consolations in himself Oh! unspeakable advantage 2. The composure of a Christian in reference to sufferings is prescrib'd in these two following Resolving and Rejoycing 1. Resolving for them reckoning so think it not strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Rejoycing in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be glad in as much c. Be not strangers in it Which yet naturally we would be are willing to hear of peace and ease and would gladly believe what we extreamly desire It is a thing of prime concern to take at first a right notion of Christianity which many do not and so either fall off quickly or walk on slowly and heavily do not reckon right the charges take not the duties of doing and suffering but think to perform some duties if they may with ease and have no other foresight do not consider that self denial that fighting against a Mans self and vehemently with the World these trials fiery trials which a Christian must encounter with As they observe of other points Popery in this is very compliant with nature which is a very bad sign in religion we would be content it were true that the true Church of Christ had rather Prosperity and Pomp for her badge than the Cross much ease and riches and few or no crosses except they were painted and guilded crosses such as that Church hath chosen instead of real ones Most Men would give religion a fair countenance if it gave them fair weather and they that do indeed acknowledge Christ the Son of God as St. Peter did Matt. 16. Yet are naturally as unwilling as he was to hear the hard news of suffering and if their advice might have place would readily be of his mind Be it far from thee Lord. His good confession was not but this kind advice was from flesh and blood and from an evil Spirit as the sharp answer tells get thee behind me Satan thou art an offence unto me You know what kind of Messiah the Jews generally dreamt of and therefore took scandal at the meanness and sufferings of Christ expecting an earthly King of him and an outward flourishing State and the Disciples themselves after they had been long with him were still in that same dream when they were contesting about imaginary places yea they were scarce well out of it even after his suffering and death all the noise and trouble of that had not well awakt them Luk. 24. we trusted it had been he which should have restored Israel And after all that we have read and heard of antient times and of Jesus Christ himself his sufferings in the flesh and of his Apostles and his Saints from one Age to another yet still we have our inclinations to this of driving troubles far off from our thoughts till they come upon our backs and fancying nothing but rest and ease till we be shaken rudely out of it How have we of late flatter'd our selves many of us one year after another upon slight appearances Oh! now it will be peace and behold still trouble hath increased and these thoughts proved the lying visions of our own hearts while the Lord hath not spoken it And thus of late have we thought it at hand And taken ways of our own to hasten it that I fear will prove fools hast as you say You that know the Lord seek him earnestly for the averting of further troubles and combustions which if you look aright you will find threaten us as much as ever And withal seek hearts prepar'd and fixed for days of trial fiery trial yea though we did obtain some breathing of our outward peace yet shall not the followers of Christ want their trials from the hatred of the ungodly World if it persecuted me says he it will also persecute you Acquaint therefore your thoughts and hearts with sufferings that when they come thou and they not being strangers may agree and comply the better Do not afflict your selves with vain fears before hand of troubles to come and so make uncertain evils a certain vexation by advance But thus fore think the hardest things you may readily be put to for the name and cause of Christ and labour for a holy stability of mind for encountering it if it should come upon you things certainly fall the lighter
on us when they fall first upon our thoughts This way indeed of an imagined suffering the conquest before hand may be but imaginary and fail in the trial therefore be still humble and dependent on the strength of Christ and seek to be prefurnisht with much distrust of thy self and much trust in him with much denial of thy self and love to him And thus the preparing and training of the heart may prove useful and make it more dexterous when brought to conflicting in all both before hand and in time of the trial make thy Lord Jesus all thy strength That is our only way in all to be conquerours to be more than conquâ—rors through him that loved us Think it not strngae for it is not sure your thoughts to the experience and verdict of all times and to the warnings that the Spirit of God in the Scriptures and our Saviour himself hath given us from his own mouth and example shewed in his own person But the other point goes higher rejoyce though we think not the sufferings strange yet may we not well think that rule somewhat strange to rejoyce in them No it will be found as reasonable as the other being duly considered And upon the same ground 't wil bear both in as much as you are partakers of the sufferings of Christ. If the Children of God consider not their trials in their natural bitterness but in the sweet love from whence they spring and the sweet fruits that spring from them that we are our Lords gold and he tries us in the furnace to purifie us as in the former verse this may beget not only patience but gladness even in the sufferings But add we this and truly it compleats the reason of this way in our saddest sufferings that in them we are partakers of the sufferings of Christ. So then 1. Consider this twofold connexed participance of the Sufferings of Christ and of the after Glory 2. The present joy even in sufferings springing from that participance I need not tell you that this Communion in sufferings is not in point of expiation or satisfaction to Divine Justice which was the peculiar end of the sufferings of Christ personal not of the common sufferings of Christ mystical he bare our sin on his own body on the Tree and in bearing them took them away we bear his sufferings as his body united to him by his Spirit Those sufferings that were his personal burden we partake the sweet fruits of they are accounted ours and we acquitted by them but the endurance of them was his high and incommunicable task in which none at all were with him our Communion in these as fully compleated by himself in his natural body is the ground of our comfort and joy in these sufferings that are compleated in his mystical body the Church This is indeed our joy that we have so light a burden so sweet an exchange the weight of sin quite taken off our backs and only all bound on his cross and our crosses badges of our conformity laid on our shoulders and the great weight of them likewise held up by his hand that they overpress us not These fires of our trial may be corrective and purgative of the remaining power of sin and they are so intended but Jesus Christ alone in the sufferings of his own Cross was the burnt offering the propitiation for our sins Now although he hath perfectly satisfied for us and saved us by his sufferings yet this conformity with him in way of suffering is most reasonable As our holiness doth not stand in point of law nor come in at all in the matter of justifying us yet we are called and appointed to holiness in Christ as suiting us with him our glorious head and we do really receive it from him that we may be like him so these our sufferings bear a very congruous likeness with him though no way as accession to his in expiation yet as a part of his and therefore the Apostle says even in this respect that we are predestinate to be conformed to the Image of his Son were it fit that we should not follow where our Captain led and went first but that he should lead through ragged thorny ways and we pass about to get away through flow'ry meadows as his natural body shared with his head in his sufferings so ought his mystical with him as its head The buffetings and spitings on his face and thorny crown on his head a pierced side nailed hands and feet and if we be parts of him think we that a body finding nothing but ease and bathing in delights were agreeable to a head so tormented I remember what that pious Duke said at Ierusalem when they offer'd to crown him King there No Crown of Gold where Christ Iesus was Crowned with thorns This is the way we must follow or else resolve to leave him the way of the Cross is the royal way to the Câ—own He said it and remembred them of it again that they might take the deep impression of it remember what I said unto you the Servant is not greater than the Lord if they have persecuted me they will also persecute you if they have kept my saying they will keep yours also And particularly in point of reproaches if they called the Master â—eelzebub how much more shall they call them of his houshold a bitter scost an evil name reproaches for Christ why doth this â—ret thee it s a part of thy Lords entertainment while he was here thou art even in this a partaker of his sufferings and in this way is he bringing thee foreward to the partaking of his Glory That is the other thing when his Glory shall be revealed Now he is hid little of his Glory seen it was hid while he was on earth and now 't is hid up in Heaven where he is aâ—d for his body here his Church no pompous dress nor outward splendour and the particular parts of it the Saints poor despised creatures the very refuse of Men in outward respects and common esteem so he himself is not seen and his followers the more they are seen and lookt on by the Worlds eye the more meanness appears true that as in the days of humiliation some rays were breaking forth through the vail of his flesh and cloud of his low despiseable condition thus is it with his followers sometimes a glance of his Image strikes the very eye of the World and forces some acknowledgment and a kind of reverence in the ungodly But commonly Christ and his followers are covered with all the disgraces and ignominies the World can put on them But there is a day wherein he will appear and 't is at hand and then he shall be glorious even in his despised Saints and admired in them that believe how much more in the matchless brightness of his own glorious person In the mean time he is hid and they hid in him our life
their part he is evil spoken of but on your part he is glorified 15. But let none of you suffer as a murderer or as a thief or as an evil-doer or as a busie body in other Mens matters 16. Yet if any Man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf THE Word is the Christians magazine both of instructions and encouragements for doing or suffering and this Epistle is rich in both here what the Apostle said in suffering he specifies in particular suffering of reproaches but this seems not to come up to the height of that expression he hath used he spoke of fiery trial but that of reproach seems rather fit to be called an airy trial the blast of vanishing words Yet upon trial it will be found to be as here it is accounted a very sharp a fiery trial first then of this particular kind of suffering 2. Of the comfort and advice furnisht against it If we consider both the nature of the thing and the strain of the Scriptures we will find that reproaches are amongst the sharpest sort of sufferings and are indeed fiery trials the tongue is a fire says St. Iames and reproaches are the flashes of that fire they are a a subtile kind of flame like that lightening that they say crusheth the bones and yet breaks not the flesh they wound not the body as tortures and whips but through a whole skin they reach the spirit of a Man and cut it so Psal. 42. 10. The fire of reproaches preys upon and dryes up the precious oyntment of a good name as Solomon compares it A good name is in it self a good a prime outward good and take us according to our natural temper and apprehensions according to which we feel things most Men are and some more excessively too tender and delicate in it Although truly I take this rather to be a weakness than true greatness of spirit as they fancy it to depend much on the opinion of others and feel it deep yet I say considering it to be commonly thus with Men and the remâ—ins of this as other frailties in the Children of God it cannot well be but reproaches will ordinarily much afflict Men and to some kind of Spirits possibly be more grievous than some bodily pain or suffering And as they are thus the Scripture accounts them so and very usually reckons them amongst sufferings and readily names them more than any other kind of suffering and that 〈◊〉 good reason not only for their piercing nature as it s â—â—id but withal for their frequency and multitude and some things we suffer do as flies more trouble by their number than by their weight Now there is no 〈◊〉 kind of suffering of such constancy and commonness and abundance as reproaches are When other periecutions cease yet those continue when all other Martyr fires are put out these burn still in all times and places the malignant World ready to revile Religion not only avowed enemies of it but the greatest part even of those that make a vulgar profession of it they that outwardly receive the form of Religion yet are many of them inwardly haters of the power of it and Christians so called will scorn and reproach these that are so indeed And this is done with such ease by every one that these arrows fly thick every one that hath a tongue can shoot them even base Abjects Psal. 35. And the drunkards make songs as Ieremy complains the meanest sort can reach this point of persecution and be active in it against the Children of God they that cannot or dare not offer them any other injury will not fear nor spare to let fly a taunt or bitter word so that whereas other sufferings are rarer these meet them daily Psalm 42 10. While they say daily unto me where is thy God We see how justly reproaches are often mentioned amongst and beyond other trials and accounted persecution Matth. 5. 10 11. Blessed are ye when Men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now And in the History all we find is he mockt him And thus are they amongst the sufferings of Christ in the Gospel and not as the least the raylings and mockings darted at him fixed to the cross more than the very nails that fixed him And Heb. 12. 2. The shame of the cross though he was above it and despised it yet that shame of it was much of the burden so ver 3. Contradiction of sinners Now the other thing is that this is the lot of Christians as it was of Christ and why should they they look for more kindness and better usage and think to find acclamations and applauses from the World that so vilisy'd their Lord. Oh no The vain heart must be weaned from these to follow Christ if we will indeed follow him it must be tamed to share with him in this point of suffering not only mistakes and misconstructions but bitter scoffings and reproaches Why should not our minds ply and fold to this upon that very reason he so reasonably presses again and again on his Disciples The servant is not greater than his master and in this very thing if they called the Master Beelzebub how much more will they speak so of the servants Ins. 1. Seeing its thus I shall first press upon the followers of Christ the Apostles rule here to keep their sufferings spotless that it may not be comfortless resolve for it but that it be innocent suffering suffer not as evil doers ver 15. Besides that ways of wickedness are most unsuiting our holy calling look to the enmity about you and gain even out of that evil this great good of the more circumspect and holy walking know who you are and where you are your own weakness and the Worlds wickedness This our Saviour represents and upon it gives that sutable rule Behold I send you forth as sheep in the midst of wolves be ye therefore wise as Serpents and harmless as Doves Know you not what exact eyes of others are upon you will you not thence learn exactly to eye your selves and all your ways and seek of God with David to be led in righteousness because of your enemies your observers This is the rule here ver 16. suâ—â—er as Christians holily and blamelessly that the enemy may not know where to fasten his hold as the wrestlers anointed their bodies that the hands of their party might not fasten thus truly they that walk and suffer as Christians anointed with the Spirit of Christ their enemies cannot well fasten hold I recommend therefore to you that love the Lord Jesus this especially to be careful that all your reproaches may be indeed for Christ and not for any thing in you unlike
to Christ that there be nothing save the matter of your rod keep the quarrel as clean and unmixt as you can and this will advantage you much both within and without in the peace and firmness of your minds and in the refute of your enemies This will make you as a brazen wall as the Lord speaks to the Prophet they shall fight against you but shall not prevail Keep far off from all impure unholy ways suffer not as evil doers no nor as busie bodies be much at home setting things at rights within your own breast where there is so much work and such daily need of diligence and then you will be vacant to unnecessary idle pryings into the wayes and affairs of others and further then your calling and the rules of Christian charity engage you you will not iuterpose in any matters without you nor be found proud and sensorious as they are ready to call you 2. Shun the appearances of evil walk warily and prudently in all things be not heady nor selâ— will'd no not in the best thing walk not upon the utter brink and hedge of your liberty for then you shall readily overpass it things that are lawful may be inexpedient and in case our fear of scandal ought either to be wholly spared or used with much prudence and circumspection Oh! study in all to adorn the Gospel and in sense of your own unskillfullness and folly beg wisdom from above that annointing that will teach you all things much of that Holy Spirit that will lead you in the way of all truth and then in that way whatsoever be suffer it and however indignified and reproached happy are you for the spirit of glory and of God resteth upon you Inf. 2. But if to be thus reproached be happy then certainly their reproachers are no less unhappy if on those rest the spirit of glory and of God what Spirit in those but the Spirit of Satan and of shame and vileness Who is the basest most contemptible kind of person in the world truly I think an avowed contemner and mocker of holiness Shall any such be fouâ—d amongst us I charge all you in this name of Christ that you do not entertain godless prejudices against the people of God Let not your ears be open to nor your hearts close with the calumnies and lies that may be flying abroad of them and their practises much less open your mouths against them or let any disgraceful word be heard from you and when you meet with undeniable real frailties know the law of love and practise it Think this is blameworthy yet let me not turn it to the reproach of those persons who notwithstanding may be sincere much less to the reproach of other persons professing Religion and then cast it upon Religion it self My Brethren beware of sharing with the ungodly in this tongue persecution of Christians There is a Day at hand wherein the Lord will make enquiry after those things if we shall be made accountable for idle words as we are warned how much more for bitter malicious words uttered against any especially against the Saints of God whom however the World reckon he esteems his precious ones his treasure You that now can look on them with a scornful eye which way shall you look when they shall be beautitiful and glorious and all the ungodly cloathed with shame Oh! do not reproach them but rather come in and share with them in the way of holiness and in all the sufferings and reproaches that follow it for if you partake of their disgraces with them you shall share of glory with them in the Day of their Lords appearing The words have two things The evil of these reproaches suppos'd and the good exprest The evil suppos'd that they are trials and hot trials of this already The good exprest ye are happy even in present in the very midst of them they do not trouble your happy estate yea they advance it Thus solid indeed is the happiness of the Saints that in the lowest condition it remains the same disgraces caves prisons and chains cast them where you will still happy a Diamond in the mire foyled and trampled on yet still retains its own worth But this is more that the very things that seem to make them miserable do not only not do that but on the contrary do make them the more happy they are gainers by their losses and attain more liberty by their thraldomes and more honour by their disgraces and more peace by their troubles the World and all their enemies are exceedingly befool'd in striving with them not only can they not undo them but by all their enmity and practises they do them pleasure and raise them higher with what weapons shall they fight How shall they set upon a Christian that are his enemy where shall they hit them seeing all the wrongs they do him do indeed enrich and ennoble him and the more he is deprest he flourishes the more certainly the blessedness of a Christian is matchless and invincible But how holds this Happy in reproaches and by them 't is not through their nature and vertue for they are evil so Mat. 5. 20. But 1. By reason of the Cause 2. Of the accompanying and consequent Comfort First the Cause Negatively we have it verse 15. Positively ver 14 16. Not as an evil doer that stains thy holy profession and damps thy comfort and clouds thy happiness disprofits thee and dishonours thy Lord. But for the name of Christ and what is there so rough that that will not make pleasant to suffer with Christ and for Christ who suffered so much and so willingly for thee hath he not gone through all before thee and made all easie and lovely hath he not sweetned poverty and persecutions and hatred and disgraces and death it self perâ—um'd the grave and turn'd it from a pit of horrour into a sweet resting bed And thus love of Christ judgeth thinks all lovely that is for him is glad to meet with difficulties and ambitious of suffering for him scorn and contempt a thing of hard digestion but much inward heat of love digests it easily reproaches bitter but the reproaches of Christ sweet Take their true value Heb. 11. The reproaches of Christ greater riches than the treasures of Egypt his very worst things better than the best of the World A touch of Christ turns all into gold his reproaches riches as there and honour as here Happy not only afterwards ye shall be happy but happy in present and that not only in apprehension of that after happiness as sure and as already present which Faith doth but even for that they possess the presence and comforts of the Spirit For the Spirit of Glory This accompanies disgraces for him his Spirit the Spirit of Glory and of God with your suffering goes the name of Christ and the Spirit of Christ take them thus when reproaches are cast upon you for his name and
Kings but when thou comest to alter the person now thou bearest here is the odds thou wast as a fool in appearance for a moment and shall be truly a King for ever Verse 17. 17. For the time is come that Iudgement must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel THere is not only perfect equity but withal a comely proportion and beauty in all the ways of God had we opened eyes to discern particularly in this point of the sufferings and afflictions of the Church The Apostle here sets it before his brethren for the time is come c. Where is first a paralel of the Lords dealing with his own and with the wicked ver 17. 18 2. A perswasion of due compliance and confidence in his own upon that consideration The paralel is in the order and the measure of punishing and it is so that for the order it begins at the house of God ends upon the ungodly and that carries in it the great difference in the measure that it passes from the one on whom it begins and rests on the other on whom it ends the full weight of it lies on for ever It s so exprest What shall be the end c. Which imports not only that Judgement shall overtake them in the end but that it shall be their end they shall end in it and it shall be endless upon them The time is Indeed the whole time of this present life is so it s the time of suffering and purging for the Church compassed with enemies that will afflict her and subject to these impurities that need affliction The Children of God are in their under age here all their time they are Children and have their frailties and childish follies and therefore though they are not always under the stroke of the rod for that they were not able to endure yet they are under the discipline and use of the rod all their time and whereas the Wicked escape till their day of full payment the Children of God are in this life chastised with frequent afflictions and so the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be taken according as the Apostle St. Paul uses the same word Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sufferings of this present time But withal it is true and appears to be here implyed that there be particular set times that the Lord chuses for the correcting of his Church he hath the days prefixt and written in his Ephemerides hath his days of correcting wherein he goes round from one Church to another we thought it would never come to us but we have now found the smart of it And here the Apostle may likely mean the times of these hot persecutions that were begun and continued though with some intervalls for two or three Ages Thus Apoc. 6. after the white Horse immediately follows at his heels the red and the black and the pale Horse And as it was upon the first publishing of the Gospel so us ally upon the restoring of it or upon remarkable reforms of the Church and revivings of Religion follow sharp and searching trials As the lower cause of this is the rage and malice of Satan and the ungodly World acted and sâ—irred by him against the purity and prevalency of Religion so it is from a higher hand for better ends The Lord will discover the multitudes of hypocrites and empty professors that will at such a time readily abound when Religion is upon an advancing way and the stream of it runs strong Now by the counter current of troubles such fall back and are carried away And the truth of grace in the hearts of Believers is advantaged by these hazards and sufferings they are put to lasten their hold the better on Christ to seek more experience of the real and sweet consolations of the Gospel that may uphold them against the counterblasts of suffering Thus is Religion made a more real and solid thing in the hearts of true Believers they are entered to that way of receiving Christ and his Cross together that they may see their bargain and not think it a surprize Iudgement Though all sufferings are not such yet commonly there is that unsuitable and unwary walking amongst Christians that even their sufferings for the cause of God though unjust from Men yet are from God just punishments of their miscarriages towards him in their former ways their self pleasing and earthliness taking too much relish in the delights of this World forgetting their inheritance and home and conforming themselves to the World walking too like it Begin The Church of God punisht while the wicked are free and flourish in the World possibly all their days or if Judgement here reach them yet it is later it begins at the House of God 1. This holds in them that profess his name and are of the visible Church compared with them that are without the pale of it and are its avowed enemies 2. Those that profess a desire of more religious and holy course of life within the Church compared with the profane multitude 3. They that are indeed more Spiritual and holy and come nearer unto God compared with others that fall short of that measure in all it holds that the Lord doth more readily exercise them with afflictions and correct their wandrings than any other And this truly is most reasonable and the reason lies in the very name given the Church The House of God 1. The sins of the Church have their peculiar aggravations that fall not upon others that which is simply a sin in strangers to God is in his people the breach of a known and received law and a law daily unfolded and set before them yea it s against their Oath of Allegiance 't is perfidie and breach of Covenant committed both against the clearest light and strictest boâ—ds and highest mercies and still the more particular profession of his name and testimonies of his love make sin the more sinful and the punishment of it the more reasonable The sins of the Church are all twice dipt Dibapha Isa. 1. Have a double die they are once breach of the law and they are again ungrate and disloyall breach of promise 2. As there is unquestionable equity so there is an evident congruity in it God is ruler of all the World but particularly of his Church therefore here called his House wherein he hath a special residence and presence And therefore most suitable that there he be specially observed and obey'd and if disobey'd that he take notice of it and punish it that he suffer not himself to be dishonour'd to his face by those of his own House and therefore whosoever escape his own shall not Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities He that righteously judges and rules all Nations it is fit
condition in itself though it portended no further Judgment the Lord hiding himself and the Spirit of Zeal and Prayer withdrawn and scarce any lamenting it or so much as perceiving it where our days either of solemn Prayer or Praises as if cause of neither and yet clear cause of both Truly M. B. we have need if ever to bestir our selves are not the Kingdoms at this present brought to the extream point of their highest hazard and yet who lays it to heart Inf. 2. Learn to give God right construction in all his dealings with his Church and with thy Soul for his Church there may be a time wherein thou shall see it not only tossed but to thy thinking covered and swallowed up with tears but wait a little it shall arrive safe This common stumbling stone walk by the light of the Word and the eye of Faith looking on it and thou shalt pass by and not stumble at it the Church mourns and Babylon sings sits as a Queen but for how long she shall come down and sit in the dust and Zion shall be glorious and put on her beautiful Garments and Babylon shall not look for another revelation to raise her again no she shall never rise The Angel took up a Stone like a great Milstone and cast it into the Sea saying Thus with violence shall the great City Babylon be thrown down and shall be found no more at all Be not sudden take God's work together do not judge of it by parcels it is indeed all Wisdom and Righteousness but we shall best discern the beauty of it when we look on it in the frame and when it shall be fully compleated and finisht and our eyes enlightned to take a fuller and clearer view of it than we can have here Oh! what wonder what endless wondering will it command We read of Ioseph hated and sold and imprison'd and all most unjustly but because within a leaf or two we find him freed and exalted and his Brethren coming Supplicants to him we are satisfied but the things that are for the present cloudy and dark our short hasty Spirits cannot learn to wait a little till we see the other side and what end the Lord makes we see Iudgment beginning at the House of God and this perplexes us while we consider not the rest what shall be the end of them that obey not the Gospel God begins the Judgment on his Church for a little time that it may end and rest upon his enemies for ever And indeed he leaves the wicked last in the punishment so as he makes use of them for the punishing of his Church they are his rod Isa. 10. But then when he hath done that work with them they are broken and burnt v. 16. and that when they are at the height of insolency and boasting not knowing what hand moves them and smites his People with them for a while till the da of their consuming come v. 24 25. let the vile enemy that hath shed our blood and insulted over us rejoyce in their present sparing and in mens procuring of it and pleading for it there is another hand whence we may look for Justice and though it may be the Judgment begun at us is not yet ended and that we may yet further and that justly find them our scourge yet certainly we may and ought to look beyond that unto the end of the Lord's work which shall be the ruin of his Enemies and the peace of his People and the glory of his Name Of them that obey not the Gospel The end of all the Ungodly is terrible but especially of such as heard the Gospel and have not received and obey'd it The Word hath in it both Unbelief and Disobedience and these are inseparable Unbelief is the grand point of Disobedience in it self and the spring of all other disobedience and the pity is men will not believe it to be thus They think it an easie and a common thing to believe who doth not believe Oh! but rather who does who hath believed our report were our own misery and the happiness that is in Christ believed were the riches of Christ and the love of Christ believed would not this perswade men to forsake their sins and the World to embrace him But men run away with an extraordinary fancy of believing and do not deeply consider what news the Gospel brings and how much it concerns them sometimes it may be they have a sudden thought of it and they think I will think on it better at some other time but when comes that time one business steps in after another and shuffles it out Men are not at leasure to be saved The Gospel of God His embassy of Peace of Men the riches of his mercy and free love opened up and set forth not simply to be lookt on but laid hold on The glorious holy God declaring his mind of agreement with Man in his own Son his blood streaming forth in it to wash away uncleanness and yet this Gospel not obeyed Sure the conditions of it very hard and the commands must be grievous that they are not hearkened to why judge you if they be The great command is that to receive that Salvation and the other is this to love that Saviour and there is no more perfect obedience is not now the thing and the obedience that is required that love makes it sweet and easie to us and acceptable to him This is proclaimed to all that hear the Gospel and the greatest part refuse it they love themselves and their lusts and this present World and will not change and so they perish They perish what 's that what is their end I will answer that but as the Apostle doth and that is even asking the question over again what shall be their end There is no speaking of it a Curtain drawn silent wonder expresses it best telling it cannot be exprest how then shall it be endured It is true that there be resemblances used in Scripture giving us some glance of it we hear of a burning Lake a Fire that goes not out and a Worm that dies not but these are but shadows to the real misery of them that obey not the Gospel Oh! to be filled with the wrath of God the ever living God for ever What words or thoughts can reach it Oh! Eternity Eternity Oh! that we did believe it This same paralel is continued in the following Verse in other terms for the clearer expression and deeper impression of it Verse 18. And if the righteous scarcely be saved where shall the ungodly and sinner appear IT is true then that they are scarce saved even they that endeavour to walk uprightly in the ways of God that 's the Righteous here they are scarcely saved That imports not any uncertainty or hazard in the thing it self to the end in respect of the purpose and performance of God but only the great difficulties and hard encounters in the way
that they go through so many tribulations and tentations so many fightings without and fears within the Christian so simple and weak and his enemies so crafty and powerful The Oppositions of the wicked World their hatreds and scorns and molestations the flights and violence of Satan and the worst of all the strength of their own corruptions And by reason of abounding corruption such frequent almost continual need of purging by afflictions and trials to be still under Physick to be of necessity at sometimes drained and brought so low till there is scarce strength or life remaining in them And truely all outward difficulties would be but matter of ease would be as nothing were it not the incumberance of lusts and corruptions within were a man to meet disgraces and sufferings for Christ how easily would he go through them yea and rejoyce in them were he rid of the fretting impatience the pride and self-love of his own carnal heart these clog and trouble worst and he cannot shake them off nor prevail against them without much pains many prayers and tears and many times after much wrestling scarce finds that he hath gained any ground yea sometimes is foiled and thrown by them And so in all other duties such a fighting and continual combate with a revolting backsliding heart the flesh pulling and dragging downwards when he would mount up finds himself as a Bird with a stone tied to its foot hath Wings that flutter to be upwards but is pressed down with the weight fastened to him what struggling with wandrings and deadness in hearing and reading and prayer and that which is most grievous that by their unwary walking and the prevailing of some corruption they sadden the Spirit of God and provoke him to hide his face and withdraw his comforts How much pain to attain any thing any particular grace of humility or meekness or self-denial and if any thing attained how hard to keep and maintain it against the contrary party how often driven back to their old point if they do but cease from striving a little they are carried back by the stream and what returns of doubtings and misbelief after they thought they were got somewhat above them in so much that sometimes they are at the point of giving over and thinking it will never be for them and yet through all those are they brought safe home there is another strength that bears them up and brings them through but yet these things and many more of this nature argue the difficulty of their course and that it is not so easie a thing to come to Heaven as most imagine it Inf. Thou that findest so little stop and conflict in it goest thy round of eternal duties and all is well art no more troubled thou hast need to enquire after a long time spent in that way am I right am I not yet to begin sure this looks not like the way to Heaven as it is described in the Scripture it is too smooth and easie to be right And if the way of the Righteous be so hard then how hard shall be the end of the ungodly and sinner that walks in sin with delight it were strange if they should be at such pains and with great difficulty attain their end and he should come in amongst them in the end they were fools indeed true if it were so but what if it be not so then the wicked is the fool and shall find he is when he shall not be able to stand in Judgment where shall he appear when to the end he might not appear he would be glad to be smother'd under the weight of the Hills and Mountains if they could shelter him from appearing And what is the aim of all this that we have spoken or can speak in this subject but that ye may be moved to take into deeper thoughts the concernment of your immortal Souls Oh! that you would be perswaded Oh! that you would make in to Jesus Christ and seek Salvation in him seek to be covered with his righteousness and to be led by his Spirit in the ways of righteousness That will seal to you the happy certainty of the end and overcome for you all the difficulties of the way what is the Gospel of Christ preached for what was the blood of Christ shed for was it not that by receiving him we might escape condemnation nay this drew him from heaven he came that we might have life and might have it more abundantly Verse 19. 19. Wherefore let them that suffer according to the will of God commit the keeping of their Souls to him in well doing as unto a faithful creator NOthing doth so establish the mind in the rollings and turbulency of present things as both a look above them and a look beyond them above them to the steady and good hand by which they are ruled and beyond them to the sweet and beautiful end to which by that hand they shall be brought This the Apostle layes here as the foundation of that patience and peace in troubles wherewith he would have his brethren furnisht Aâ—d thus he closes this in these words Wherefore let them that suffer according to the will of God commit the keeping of their Souls to him in well doing as unto a faithful creator The words contain the true principle of Christian patience and tranquility of mind in the sufferings of this life expressing both wherein it consists and what are the grounds of it 1. It lies in this committing the Soul unto God the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added is a true qualification of this that it be in well doing according to the preceeding Doctrine which the Apostle gives clearly and largely ver 15 16. If they would have inward peace amidst outward trouble they must walk by the rule of peace and keep strictly to it if you would commit your Soul to the keeping of God know he is a holy God and an unholy Soul that walks in any way of wickedness known or secret is no fit commodity to put into his pure hand to keep Therefore as ye would have this confidence to give your holy God the keeping of your Soul and that he accept of it and take it off your hand beware of willing pollutions and unholy ways walk so as you discredit not your protector and move him to be ashamed of you and disclaim you Shall it be said you live under his shelter and walk inordinately as this cannot well be you cannot well believe it to be loose ways will loosen your hold of him and confidence in him you will be driven to question your interest and to think sure I do but delude my self can I be under his safeguard and yet follow the course of the World and my corrupt heart certainly be it who will he will not be a guardian and patron of wickedness No he is not a God that hath pleasure in iniquity nor shall evil dwell with him If thou
give thy Soul to him to keep upon terms of liberty to sin he will turn it out of his Doors and remit it back to thee to look to as thou wilt thy self yea in the ways of sin thou dost indeed steel it back and carriest it out from him thou puttest thy self out of the compass of his defence goest without the trenches and art at thine own hazard expos'd to armies of mischiefs and miseries Inf. This then is primely to be lookt to you that would have safety in God in evil times beware of evil ways for in these it cannot be if you will be safe in him you must stay with him and in all your ways keep within him as your fortress now in the wayes of sin you run out from him Hence 't is we have so little establisht confidence in God in times of trial we take ways of our own and will be gadding and so we are surprized and taken as they that are often venturing out into the enemies reach and cannot stay within the walls 't is no idle repetition Psal. 91. 1. He that dwelleth in the secret place of the most high shall abide under the shaddow of the Almighty He that wanders not out but stays there shall find himself there hid from danger They that rove out from God in their ways are disquieted and tossed with fears this is the fruit of their own ways but the Soul that is indeed given to him to keep keeps near him Study pure and holy walking if you would have your confidence firm and have boldness and joy in God you will find it that a little sin will shake your trust and disturb your peace more than the greatest sufferings yea in those your assurance and joy in God will grow and abound most if sin be kept out that 's the trouble feast that unquiets the Conscience which while it continues good is a continual feast so much sin as gets in so much peace will go out afflictions cannot break in upon it to break it but sin doth All the winds that blow about the Earth from all points stir it not only that within the bowels of it makes the Earthquake I do not mean that for infirmities a Christian ought to be discouraged but take heed of walking in any way of sin for that will unsettle thy confidence innocency and holy walking makes the Soul of a sound constitution that the counter blasts of affliction wear not out nor alter it not sin makes it sickly and crazy that it can endure nothing therefore study to keep your Consciences pure and they shall be peacable yea in the worst times readily most peacable and best furnisht with spiritual confidence and comfort Commit the keeping of their Souls The Lord is an entire protectot he keeps the bodies yea all that belongs to the believer and as much as is good for him makes all safe keeps all his bones not one of them is broken yea says our Saviour the very hairs of your head are numbered But that which is in the Believers account and in Gods account so certainly in it self most precious is principally committed and received into keeping their Souls They would gladliest be secured in that here that shall be safe in the midst of all hazards That whatsoever be lost that may not that 's the Jewel therefore the prime care of that if it be safe all is well 't is riches enough What shall it profit a man though he gain the whole World says our Saviour and lose his Soul and so what shall it disprofit a Man though he lose the whole World if he gain his Soul Nothing at all When times of trial come Oh! what a bustle to hide this and that to fly and carry away and make safe that which is but trash and rubbish to the precious Soul but how few thoughts of that were we in our wits that would be all at all times not only in trouble but in days of peace Oh! how shall I make sure about my Soul let all go as it may can I be secured and perswaded in that point I desire no more Now the way is this commit them to God this many say but few do give them into his hand lay them up there so the word is and they are safe and may be quiet and composed In patience possess your Souls says our Saviour impatient freting Souls are out of themselves their owners do not possess them Now the way to possess them our selves in patience is thus to commit them to him in confidence then we only possess them when he keeps them They are easily disquieted and shakt in peices while they are in our hands but in his hand they are above the reach of dangers and fears Inf. Now this is the proper act of Faith rolls the Soul over on God ventures it in his hand and rests satisfied concerning it being there And there is no way but this to be quiet within to be impregnable and unmoveable in all assaults and changes fixed believing on free love therefore be perswaded to resolve in that not doubting and disputing whether shall I believe or no shall I think he will suffer me to lay my soul upon him to keep so unworthy so guilty a Soul were it not presumption Oh! what saist thou why doest thou thus dishonour him and disquiet thy self if thou hast a purpose to walk in any way of wickedness indeed thou art not for him yea thou comest not near him to give him thy Soul but wouldest thou have it delivered from sin rather then from trouble yea rather than from hell is that the chief safety thou seekest to be kept from iniquity from thine iniquity thy beloved sins doest thou desire to dwell in him and walk with him then whatsoever is thy guiltiness and unworthiness come forward and give him thy Soul to keep if he should seem to refuse it press it on him if he stretch not forth his hand lay it down at his foot and leave it there and resolve not to take it back say Lord thou hast made us those Souls thou callest for them again to be committed to thee here is one it is unworthy but what Soul is not so is most unworthy but therein will the riches of thy grace appear most in receiving it and leave it with him and know he will make thee a good accompt of it Now lose goods or credit or friends or life it self it imports not the main is sure if so be thy Soul be out of hazard I suffer these things for the Gospel says the Apostle nevertheless I am not ashamed why for I know whom I have trusted and am perswaded that he is able to keep that which I have committed to him against that Day Now the ground of this confidence is in these two in him whom we trust ability and fidelity There is much in perswasion of the power of God though few think they question that there is in us secret
undiscovered unbelief even in that point Therefore the Lord so often makes mention of it in the Prophets Isa. 50. 3. c. And in this point the Apostle particulary expresses I am perswaded that he is able to keep c. So this Apostle chap. 1. 5. Kept by the power of God through faith unto Salvation ready to be revealed in the last time This very needful to be considered in regard of the many and great oppositions and dangers the powerful enemies that seek after our Souls He is able to keep them for he is stronger than all and none can pluck them out of his hand says our Saviour This the Apostle here hath in that word Creator if he was able to give them being sure he is able to keep them from perishing This relation of a Creator implies likewise a benign propension and good will to the works of his hands if he gave them us at first when once they were not forming them of nothing will he not give us them again being put into his hand for safety And as he is powerful he is no less faithful a faithful Creator Truth it self They that believe on him he never deceives nor disappoints Well might St. Paul say I know whom◠I have trusted Oh! the advantage of faith It engages the truth and power of God his royal Word and honour lies upon it to preserve the Soul that faith gives him in keeping if he remain able and faithful to perform his Word that Soul shall not perish There be in the words other two grounds of quietness of Spirit in sufferings 1. It is according to the will of God The believing Soul subjected and levelled to that complying with his good pleasure in all cannot have a more powerful perswasive than this that all is ordered by his will This settled in the heart would settle it much and make it even in all things not only to know but wisely and deeply to consider that it is thus That all is measured in Heaven every dram of thy troubles weighed by that skilful hand that doth all in weight number and measure And then consider him as thy God and father who hath taken special charge of thee and thy Soul thou hast given it to him and he hath received it And upon this consideration study to follow his will in all to have no will but his This is thy duty and thy wisdom nothing gained by spurning and struggling but to hurt and vex thy self but by complying all is gained sweet peace it is the very secret the mystery of solid peace within to resign to his will to be disposed of at his pleasure without the least contrary thought And thus as two faced pictures those sufferings and troubles and whatsoever else to look to it on the one side as painful to the flesh hath an unpleasant visage yet go about a little and look upon it as thy fathers will and then it is smiling and beautiful and lovely This I would recommend to you not only for temporals as easier there but in spiritual things your comforts and sensible enlargements to love all he does it s the sum of Christianity thy will crucify'd and the will of thy Lord thy alone desire joy or sorrow sickness or health life or death in all in all thy will be done The other ground is in the first word reflecting on the foregoing discourse Wherefore what seeing your reproaches and sufferings are not endless yea they are short they shall end and quickly end and end in glory be not troubled about them overlook them the eye of faith will do it a moment what are they this is the great cause of our disquietness in present troubles and griefs we forget their end we are affected withour condition of this present life as if it were all and it is nothing Oh! how quickly shall all the enjoyments and all the sufferings of this life pass away and be as if they had not been Tbe End of the Fourth Chapter 1 Ep. St. Peter Chap. V. Ver. 1. The elders which are among you I exhort who am also an elder and a witness of the sufferings of Christ and also a partaker of the glory that shall be revealed THE Church of Christ being one body is interessed in the condition and carriage of each particular Christian as a part of it but more eminently in those that are more eminent and organick parts of it Therefore the Apostle after many Excellent directions given to all his Christian Brethren to whom he writes doth most reasonably and fitly add this express Exhortation to these that had oversight and charge of the rest The Elders that are amongst you c. The words have 1. A particular definement of the Persons exhorted and exhorting 2. The Tenour of the Exhortation it self The former in the 1 verse the Persons exhorted The Elders among you First Elders This here as often is a name not of Age but of Office yet named by that Age that is or ought to be most suitably qualified to such an office and imports that men though not aged yet if called to that office should be noted with that Wisdom and 〈◊〉 of mind and carriage which may give that authority and command that respect that is requisite for their calling not Novices as St. Paul speaks not as a light bladder being easily blown up as young unstable minds are but such as young Timothy was in humility and diligence as the Apostle testifies of him Phil. 2. 20. and further exhorts him to be 1 Tim. 4. 12. Let no man despise thy youth but be an example of believers in word in conversation in charity in faith in purity The name of Elders indifferently signifies either their age or their calling and of ruling sometimes civil Rulers sometimes Pastors of the Church as amongst the Jews both Here it appears that Pastors are meant as the Exhortation of feeding the flock evidences which though it sometimes signifie ruling and here may comprise it yet is chiefly by Doctrine and then the stile given to Christ in the encouragement added the chief Shepherd A due frame of spirit and carriage in the Elders particularly the Apostles of the Church is a thing of prime concern for the good of it It is one of the heaviest threatnings when the Lord declares that he will give a rebellious People such Teachers and Prophets as they deserved and indeed desired If there be a man to prophecy of wine and strong drink such a one shall be a prophet says he to that People And on the other side amongst the sweetest promises of mercy this is not the least to be furnisht with plenty of faithful Teachers Though prophane men make no reckoning of it yet were it in the hardest times they that know the Lord will account of it as he doth a sweet allay of all sufferings and hardship though the Lord give you the bread of adversity and the water of affliction yet shall not
above shall always satisfie and never cloy When the chief Shepherd shall appear and that shortly this moment will shortly be out What is to be refused in the way to this Crown all labour sweet for it And what is there here to be desired to stay your hearts that we should not most willingly let go to rest from our labours and receive our Crown Was ever any man sad that the day of his Coronation drew nigh no envy nor jealousies all Kings each his Crown and each rejoycing in the glory of another and all in his who that day shall be all in all Verse 5. 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble SIN hath disordered all nothing to be found but distemper and crookedness in the condition and ways of Men towards God and one towards another till a new Spirit come in and rectifie all and very much of that redress lies in this particular grace of humility here recommended by the Apostle That regulates the carriage of the younger towards the elder 1. Of all Men one to another 2. Towards God 1. The younger to be subject to the elder Which I take so of difference of years that it hath some aspect to the relation of those that are under the discipline and government of the Elders who though not always so in years however ought to suit that name in exemplary gravity and wisdom It is no Seignory but a Ministry yet there is a sacred authority in it rightly carried that both duely challenges and effectually commands that respect and obedience which is fit for the right order and government of the House of God The Spirit of Christ in his Ministers is the thing that makes them truly Elders and truly worthy of double honour and without that Men may hunt respect and credit by other parts and the more they follow it the faster it flies from them or if they catch any thing of it they only grip but a shadow Inf. Learn you my Brethren that obedience due to the discipline of Gods House This is all we plead for in this point And know if you refuse it and despise the Ordinance of God he will resent the indignity as done to him And Oh! that all that have that charge of his House upon them would mind his interest wholly and not rise in conceit of their power but wholly imploy and improve it for their Lord and Master and look on no respect to themselves as for themselves desirable but only so far as is needful for the profitable discharge and advance of his work in their hands What are differences and regards of Men how empty a vapour and whatsoever it is nothing lost by single and entire love of our Lord's glory and total aiming at that Them that honour him he will honour and those that despise him shall be despised But though this likewise implies I conceive somewhat in it relative to the former subject yet certainly 't is more extended in its full intendment and directs touching the difference of years the Suâ—jection that is respect and reverence due from younger to elder persons The presumption and unbridledness of youth requires thepressing and binding on of this rule And it is of undeniable equity even written in nature due to Aged persons but doubtless those reap this due fruit in that season the most that have ripened it most by the influence of their grave and holy carriage 't is indeed a Crown but when when found in the way of righteousness there it shines and hath a kind of royalty over youth otherwise a graceless old age is a most despicable and lamentable â—ight What gains an unholy old Man or Woman by their scores of years but the more scores of guiltiness and misery and their white hairs speak nothing but ripeness for wrath Oh! to be as a tree plaâ—ted in the House of the Lord bringing forth fruit in old age much experience in the ways of God and much disdain of the World and much desire of the love of God heavenly temper of mind and frame of life this is the advantage of many years but to have seen and felt the more misery and heapt up the more sin the greatest boundle of it against the day of wrath a woful treasure of it threescore or threescore and ten years a gathering and with so much increase every Day no vacancy no dead years no not a Day wherein it was not growing A sad reflection to look back what have I done for God and find nothing but such a world of sin committed against him how much better he that gets home betimes in his youth if once delivered from sin and death at one with God and some way serviceable to him or desiring to be and hath a quick voyage having lived much in a little time All of you be subject one to another This yet further dilates the duty makes it universally mutual one subject to another This turns just about the vain contest of Men that arises from the natural mischief of of self-love every one would carry it and be best and highest The very Company of Christ and his exemplary lowliness and the meanness of himself and those his followers all these did not bar out this frothy foolish question who should be greatest and so far disputed as into a heat about it a strife amongst them Now this rule is just opposite each strive to be lowest subject one to another This doth not annul either Civil or Church Government nor those differences that are grounded upon the Law of Nature or of Civil Society for we see immediately before such differences allowed and the particular duties of them recommnended but those only that all due respect according to their Station be given by each Christian to another and though there cannot be such a subjection of Masters or Parents to their Servants and Children as is due to them from these yet a lowly meek carrying of of their authority a tender respect of their youth receiving of an admonition from them duly qualify'd is that which suits with the rule And generally not delighting in the trampling on or abusing of any but rather seeking the credit and good esteem of all as our own Taking notice of that good in them wherein they are beyond us for all hath some advantage and none hath all And in a word and 't is that of St. Paul like this of our Apostle here let this be all the strife who shall put most respect each on another according to the capacity and station of each one in giving honour go each one before another Now that such carriage may be sincere no empty compliment or court holy water as they speak but a part of the solid holiness of a Christian the Apostle requires the true principle of such deportment the
grace of humility That a Christian put on that not as the appearance of it to act in as a stage garment but the truth of it as their constant habit be ye clothed with humility It must appear in your outward carriage so the resemblance of clothing imports but let it appear as really it is so the very name of it appears 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not a shew of humility but heart lowness humility of mind As it is the bent of humility to hide other graces so far as piety to God and our Brethren will permit so it would willingly hide it self loves not to appear but as necessity urges appear it must and doth somewhat more appear than many other graces do though it seeks not to appear it is seen as a modest Man or Womans Apparrel which they wear not for that end that it may be seen and do not gaudily flaunt and delight in dressing though there is a decency as well as necessity which they do and may have respect to yet that in so neat and unaffected way that they are a good example even in that point Thus humility in carriage and words is as the decorum of this clothing but the main is the real usefulness oâ— it And therefore a truly humble Man desires not much to appear humble yea were it not for disedifying his Brethren he would rather disguise and hide not only otherâ— things by humility but even humility it self 〈◊〉 would be content upon mistake of some words or â—â—stures to pass for proud and vain being humble within rather than to be big in his own eyes under a semblance of outward lowliness Yea were it not that Charity and Piety do both forbid it would not care to do some things on purpose that might seem arrogant to carry humility unseen that doth so naturally delight in covering of all graces and is sorry that it cannot do so without being seen it self as that garment that covers the rest must of necessity be seen it self But seeing it must be so 't is with the least shew that may be as a dark veil cast about rich attire hides their shew and makes very little it self This therefore is the main that the sâ—at of humility be the â—earâ— although it will be seen in the carriage yet as little as it can as few words as may be concerning it self and these it doth speak that they be the reaâ— thoughts of the mind and be not an affected voice of it differing from the inward sense otherwise humble speech and carriage only put on without and not fastened in the inside is the most refined and subtle and indeed the most dangerous kind of pride And this I would recommend as a safe way ever let thy thoughts concerning thy self be below what thou utterest and what thou seest needful or fitting to say to thy own abasement â—e not only content which most are not to be taken aâ— thy word and believed to be such by them that 〈◊〉 thee but â—e desirous of iâ— and let that â—e the end of thy speech to perswade them and gain it of them that they really take thee for as worthless and meâ—n as thou dost express thy self Inf. But how little are we acquainted with the real frame of Christianity the most living without a rule not laying it to their words and ways at all nor yeilding a seeming obedience to the Gospel others take up a kind of Profession and think all consists in some religious performances and do not study the inward reserve of their heart-evils to have that Temple purged for so it should be and stand in much need of a sweeping out of filthiness and puting out of idols Some there be that are much busied about the matter of their assurance still upon that point which is lawful indeed and laudible to enquire after yet not so as to neglect things more needful It were certainly better for many when they find no issue that way to turn somewhat of their diligence to the study of Christian Graces and Duties in their Station and to task themselves for a time were it to the more special seeking of some one Grace and then of another as meekness and patience and this particularly of Humility To be truly heart-humble many men despise it in others but some that will commend it in the general or in some of those in whom they behold it yet seek not to put it on themselves love to be more gay and seem to be somebody and not abase themselves 't is the way say they to be undone This clothing is too poor a stuff and sad a colour for them Oh my Brethren you know not the execlency of it ye look out at a distance and judge according to your light vain minds But will you see it by the light of the Word and then you shall perceive much hidden richness and comeliness in it and not only upon those that approve it and call it comely but put it on and so it is most comely and as all Graces so particularly this clâ—athing oâ— Humility though it make least shew yet 〈◊〉 and you will 〈◊〉 iâ— both rich and comely and though it hides other Graces yet when they do appear under it as sometimes they will a little glance of them so makes them much more esteemed Rebekah's Beauty and her Jewels were covered with a Veil but when they did appear the Veil set them off and commended them though at a distance it hid them 2. In all so particularly in this Grace take heed of a disguise or counterfeit of it Oh! sincerity in all and particularly in this only low in thine own eyes and willing to be so in the eyes of others that is the very upright nature of this heart-humility 1. Not deluded with false conceit of advantages thou hast not 2. Not swell'd with a vain conceit of those thou really hast 3. Not affecting to be esteemed by others either upon their imagining some good that is not in thee or discerning that which is Is not the day at hand when men will be taken off their false hights they stand on and set on their own feet and when all the esteem of others shall vanish and pass like smoak and thou shall be just what God finds and accounts thee and neither more or less Oh! the remembrance of that day of true estimate of all this would make men hing less upon the unstable conceits and opinions of one another knowing our Judgment and Day shall shortly end a short day Be it little or much thou hast the lower and closer tâ—ou carriest it under this cloak the safer shall it and thou be the more shall it increase and thou be the liker him in whom all the fullness dwells in this he hath most expresly set himself before us as our pattern and one says well Sure man might now be conâ—irained to be proud for whom God himself became
himself Now to work the heart to a humble posture 1. Look into thy self in earnest and truly whosoever thou be that hast the highest conceit and the highest causes of it that will do it a real sight of thy self it will lay thy crest Men look on any good or fancy of it in themselves with both eyes and skip over as unpleasant their real defects and deformities every man is naturally his own flatterer otherwise flatteries and false cryings up from others would take little impression but that they meet with the same conceit within But will any man see his ignorance and lay what he knows not over against what he knows the disorders in his heart and affections over against any right motion in them his secret follies and sins against his outwardly blameless carriage and this man shall not readily love and embrace himself yea it shall be impossible for him not to abase and abhors himself 2. Look on the good in others and the evil in thy self make that the parallel and then thou wilt walk humbly Most men do 〈◊〉 the contrary and that foolish and unjust comparison pusses them up 3. Thou art not required to be ignorant of that good which really is indeed but beware of imagining what is not yea rather let something that is pass thy view and see it within rather than beyond its true size and then whatsoever it is see it not as thine own but Gods his free gift and so the more thou hast looking on it in that view thou wilt certainly be the more humble as having the more engagement the weight of them will press thee down and low still the lower as you see it in Abraham the clear Visions and Promises he had made him fall down flat to the Ground 4. Pray much for the Spirit of Humility the Spirit of Christ for that is it otherwise all thy vileness will not humble thee when men hear of this or other Graces and how reasonable they are they think presently to have it and do not consider the natural enmity and rebellion of their own hearts and the necessity of receiving those from Heaven and therefore in the use of all other means to be most dependant on that influence and most in that means which opens the heart most to that influence and draws it down upon thâ— heartâ— and that is Prayer Of all the evils of our corrupt nature there is none more connatural and universal than Pride the grand wickedness self-exalting in our own and others opinion Though I will not contest what was the first step in that complicated first sin yet certainly this of pride was one a main ingredient in it that which the unbelief conceived going before and the disobedience following after were both servants to and ever since it sticks still deep in our nature And St. Augustine says truly That that first overcame man is the last he overcomes Some sins comparatively may die before us but this hath life in it sensibly as long as we is as the heart of all the first living and the last dying and hath this advantage that whereas other sins are fomented by one another this feeds even on Vertues and Graces as a Moth that breeds in them and consumes them even in the finest of them if it be not carefully lookt to This Hydra as one head of it is cut off another rises up It will secretly cleave to the best actions and prey upon them and therefore so much need that we continually watch and fight and pray against it and be restless in the pursuit daily seeking to gain further in real and deep humiliation to be nothing and desire to be nothing not only bear but to love our own abasement and the things that procure and help it to take pleasure in them so far as may be without sâ—n yea even of our sinful failings when they are discovered to love the bringing low of our selves by them while we hate and grieve for the sin of them And above all to watch our selves in our best things that self get not in or if it break in or steal in at any time that it be presently found out and cast out again to have that establisht within us to do all for God to intend him and his glory in all and to be willing to advance his glory were it by our own disgrace not to make raising or pleasing thy self the rule of exercising thy parts and graces when to use and bring them forth but the good of thy Brethren and in that the glory of thy Lord Now this is indeed to be severed from self and united to him to have self-love turned into the love of God and this is his own work it is above all other hands therefore the main combat against pride and conquest of it and gaining of humility is certainly by prayer God bestows himself most to them that are most abundant in prayer and to whom he shews himself most they are certainly the most humble Now to stir us up to diligence for this grace take briefly a consideration or two 1. Look on that above pointed at The high example of lowliness set before us Jesus Christ requiring our particular care to take this lesson from him and is it not most reasonable he the most fair the most excellent and compleat of all men and yet the most humble he more than a man and yet willingly became in some sort less than a man as it is exprest a Worm and no Man and when Majesty it self emptied it self and descended so low shall a Worm swell and be high conceited Then consider it was for us all his humbling to expiate our pride and therefore the more just that we follow a pattern which is both so great in it self and so nearly concerning us O humility the vertue of Christ that which he so peculiarly espoused how dost thou confound the vanity of our pride 2. Consider the safety of Grace under this cloathing it is that which keeps it unexposed to a thousand hazards Humility doth Grace no prejudice in covering it but indeed shelters it from violence and wrong Therefore they do justly call it conservatrix virtutum the preserver of Grace and one says well That he that carries other graces without humility carries a precious powder in the wind without a cover 3. Consider The increase of Grace by it and that is here exprest the perfect enmity against pride and bounty toward humility he reâ—isteth the proud and giveth Grace to the humble He resisteth Singles it out for his grand enemy and sets himself in battel against it so the word is it breaks the ranks of men in which he hath set them when they are not subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is before yea it not only breaks rank but rises up in Rebellion against him and doth what it can to dethrone him and usurp his place therefore he orders his forces against it and to be
sure if God be able to make his party good pride shall not escape ruin he will break it and bring it low for he is set upon that purpose and will not be diverted But he giveth grace Pours out plentifully upon humble hearts his sweet dews and showers slide off the Mountains and fall on the low Valley of humble hearts and make them pleasant and fertile The swelling heart puft up with a fancy of fullness hath no room for Grace is lift up is not hollow'd and sitted to receive and contain the graces that descend from above and again as the humble heart is most capable as emptied and hollowed can hold most so it is most thankful acknowledges all as received but the proud cries all his own the return of Glory that is due from Grace comes most freely and plentifully from an humble heart and he delights to enrich it with Grace and it delights to return him Glory the more he bestows on it the more it desires to honour him withal and the more it doth so the more readily he bestows still more upon it and this is the sweet intercourse betwixt God and the humble Soul this is the noble ambition of humility in respect whereof all the aspirings of pride are low and base when all is reckoned the lowliest mind is truly the highest and these two agree so well that the more lowly it is 't is thus the higher and the higher thus it is still the more lowly Oh! my Brethren want of this is a great cause of all our wants why should our God bestow on us what we would bestow on our idol-self or if not to idolize thy self yet to idolize the thing the gift that grace bestowed to fetch thy believing and comforts from that which is to put it in his place that gave and to make Baal of it as may be read Hosea 2. 8. Now he will not furnish thee thus to his own prejudice therein seek to have thine heart on a high design seeking Grace still not to rest in any gift nor to grow vain and regardless of him upon it If we had but this fixed with us what gift or grace I seek what comfort I seek it shall no sooner be mine but it shall all be thine again and my self with it I desire nothing from thee but that it may come back to thee and draw me with it unto thee this is all my end and all my desire The thing thus presented would not come back so often unanswered This is the only way to grow quickly rich come still poor to him that hath enough ever to enrich thee and desire of his riches not for thy self but for him mind entirely his Glory in all thou hast and seekest to have what thou hast use so and what thou wantest vow it so let it be his in thy purpose even before it be thine in possession as Hanna did in her suit 1 Sam. 1. 11. for a Son and thou shalt obtain as she did and then as she was be thou faithful in the performance Him whâ—m I received says she by petition I have returned to the Lord. It is no question the secret pride and selfness of our hearts that prejudges much of the bounty of his hand in the measure of our Graces and the sweet embraces of his love which we should otherwise find The more we let go of our selves still the more should we receive of himself Oh foolish we that refuse so blessed an exchange To this humility as in these words 't is taken in the notion of our inward thoughts touching our selves and carriage in relation to others the Apostle joyns the other Humility in relation to God being indeed the different actings one and the same Grace and inseparably connexed each with the other Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time THIS is prest by a reason of equity and necessity both in that word the mighty hand of God he is Sovereign Lord of all and all things do obeisance to him Therefore it is just that you his People professing Loyalty and Obedience to him be most submissive and humble in your subjection to him in all things Again the necessity his mighty hand There is no striving it is a vain thing to flinch and struggle for he doth what he will and his hand is so mighty that the greatest power of the creature is nothing to it yea it is all indeed derived from him and therefore cannot do any whit against him if thou wilt not yield you must yield if thou will not lead you shall be palled and drawn therefore submission is your only course The third reason is of Utility or certain Advantage as there is nothing gain'd yea you are certainly ruin'd by reluctance so this humble submission is the only way to gain your point What would you have under any affliction but be delivered and raised up thus alone you attain that humble your selves and he shall raise you up in due time This is the end why he humbles you lays weights upon you that you may be deprest Now when it is gained that you are willingly so then the weights are taken off and you are lifted up by his gracious â—and otherwise it is not enough that he hath humbled you by his hand unless you humble your selves under his hand many have had great and many pressures 〈◊〉 afâ—liction after another and been humbled and yet not humble as they commonly express the difference humbled by force in regard of their outward condition but not humbled in their inward temper and therefore as soon as the weight is off as heaps of Wool they rise up again and grow as big as they were â—nf If we would consider this in our particular trials and aim at this deportment it were our wisdom are they not mad that under any stroke quarrel or struggle against God what gain your Children thus at your hands but more blows not only is this an unâ—eemly and unhappy way openly to resist and strive but even secretly to fret and grumble for he hears the least whispâ—â—ing of the heart and looks most how that behaves it self under his hand Oh! humble acceptance of his chastisement is our duty and our peace that which gains most on the heart of our Father and makes the rod soonest fall out of his hand And not only would we learn this in our outward things but in our spiritual condition as the thing the Lord is much taken with in his Children there is a stubbornness and freting of Heart concerning our Souls that arises from pride and untamedness of our nature and yet some take a pleasure in it touching the matter of comfort and assurance if it be with held or which they take more liberty in be it sanctification and victory over sin they seek and yet find little or no success but the Lord holding them at under in these they then vex
is naturally carried to be thoughtful and careful in them Now the excess and distemper of this care is one of the great diseases and miseries of mans life Moral Men perceiving and resenting it have been tampering at the cure and prescribing after their fashion but with little success some present abatement and allay of the paroxism or extremity their rules may reach but they never go near the bottom the cause of the evil and therefore cannot work a through sound cure of it Something they have spoken somewhat fitly of the surpassing nature's rule and size in the pursuit of superfluous needless things but for the unavoidable care of things needful they knew no redress but to their own industry and diligence they can tell how little will serve him that seeks no more than what will serve but how to be provided of the little or to be assured of it and freed from troubling care they cannot tell Now truly it were a great point to be well schooled in the former and that which is necessary for the due practice of this rule here given touching necessary cares first to cut off cares unnecessary to retrench all extravagant superfluous desires for certainly a great part of the troubling cares of men are all about things that are such that have no necessity in them but what our disorder'd desires make nor truly any real good in them but what our fancy puts upon them Some are indeed forc't to hard labour for their daily bread but out of doubt a great part of the sweat and toyl of the greatest part of men is about unnecessaries Such an estate so much by the year such a place so much honour and esteem and rank in the World these are the things that make some slaves to the humours of others on whom they place their following and dependances for these ends and those possibly to whom they are so enthrall'd are themselves at as little liberty but captivated to the humours of some others either above them or that being below them may give accession and furtherance to their ends of enrichment or advancement or popularity Men set on these things forge necessities to themselves and makes vâ—in things as necessary as food and rayment resolving that they will have them or fall in the chase willfully and unavoidably bent on them They that will be rich says the Apostle that are resolv'd on 't upon any terms they meet with terms hard enough of it they fall into 〈◊〉 and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition no recovering but still emplunged deeper and deeper and foolish lusts reasonless childish desires after one bargain such another and after one sin another to make even and somewhat then to keep that whole and so on no end if upon Purchase and Land still some House or Neighbour-field some Naboths-vineyard in their eyes and all the rest is nothing without that which discovers the madness of this humour this dropsie thirst And this is first indeed to be lookt to that our desires and cares be brought to a due compass and what would we have think we contentment lies in so much and no less when that is attained it shall appear as far off as before when Children are at the foot of a high Hill they think it reaches the Heavens and yet if they were there they find themselves as â—ar off as before sensibly no nearer Men think Oh! had I this I were well and when it is reacht it is but an advanced stance to look higher and spy out for some other thing We are indeed Children in this to think the good of our estate is in the greatness and not in the fitness he were a fool that would have his cloaths so and think the bigger and longer they were they would please him the better And certainly as in Apparel so in place and estate and all outward things their good lies not in their greatness but in their fitness for us our Saviour tells us expresly that mans life consisteth not in the abundance of the things he possesseth Think you great and rich persons live more content believe it not if they will deal freely they can tell you the contrary that there is nothing but a shew in them and that the great estates and places have great grief and cares attending them as shadows are proportioned to their bodies And if they want real crosses luxury frames troubles to it self variety of dishes corrupting the stomach and causing variety of diseases and for need fantastick vain discontents that will trouble men as much as greater be it but this Hawk flies not well or that Dog runs not well to men whose hearts are in those games So then I say this first to be regulated all childish vain needless cares to be discharg'd and as being unfit to cast on thy God quite cast out of thy Heart and entertain no care at all but such as thou maist put into God's hands and make his on thy behalf such as he will take off thy hand and undertake for thee All needful lawful care and that only will he receive so then rid thy self quit of all that thou canst not take this course with and then without scruple take confidently this course with all the rest seek a well regulated sober Spirit In the things of this life content with food and rayment not delicates but food not ornament but rayment and resolve that what thy Father carves to thee is best for thee the fittest measure for he knows it and loves thee wisely This course our Saviour takes Matth. 6. first to cut off superfluous care then to turn over on thy God the care of necessaries he will look to that thou hast him engaged and he can and will give thee beyond that if he see it fit Only this is required of thee to refer the matter to his discretion wholly now in thy thus well regulated affairs and desires there is a diligent care and study of thy duty this he lays on thee there is a care of support in the work and the success of it this thou oughtest to lay on him and so indeed all the care is turn-off from thee upon him even that of duty which from him lies on us we offer our service but for skill and strength to discharge it that care we lay on him and he allows us and then for the event and success with that we trust him entirely And this is the way to walk contentedly and cheerfully homewards leaning and resting all the way on him who is both our guide and our strength who hath us and all our good in his gracious hand Much zeal for him and desire of his glory minding our duty in relation to that is the thing he requires and we bending our whole care to that he undertakes the care of us and our condition as that King said to his favourite as perswading to
none of his to be burdened with casts it on God and he careth for it they need not both care his care alone is sufficient hence peace unconceivable peace Phil. 4. 6 7. Inf. 2. But truly the godly are much faulty to themselves by the not improvement of this their priviledge they too often forget this their sweet way and fret themselves to no purpose wrestle with their burdens themselves and do not entirely and freely roll them over on God they are surcharg'd with them and he calls for them and yet they will not give them him think to spare him but indeed in this they disobey him and dishonour and so grieve him and they find the grief return on them and yet cannot learn to be wise Why do we thus with our God and with our Souls grieve both at once let it never be that for any outward thing thou perplex thy self and ravel thy thoughts as in thickets with the cares of this life Oh! how unsuitable to a Child of God provided to a life so far more excellent Hath he provided thee to a Kingdom and will he not bestow thy charges in the way to 't think it not he knows you have need of these things seek not vain things nor great things in these for that likely is not for thee but what is needful and convenient in his Judgment and refer to that Then for thy Spiritual estate lay over the care of that too be not so much in thorny questionings doubting and disputing each step Oh! is this accepted and that and so much deadness c. But apply more simply thy self to thy duty lamely as it may be halt on and believe that he is gracious and pities thee and lay the care of bringing thee through upon him lie not complaining and arguing but up and be doing and the Lord shall be with thee I am perswaded many a Soul that hath some Truth of Grace falls much behind in the progress by this accustomed way of endless questionings men can scarce be brought to examine and suspect their own condition being carnally secure and satisfied that all is well but then when once awaken and set to this they are ready to entangle in it and neglect their way by poring on their condition and will not set chearfully to any thing because they want assurances and hight of joy and this course they take is the way to want it still walking humbly and sincerely and offering at thy duty and waiting on the Lord is certainly the better way and nearer that very purpose of thine for he meeteth him that rejoyceth and worketh righteousness that waits for him in his ways One thing the Christian would endeavour firm belief for the Church all the care of that on God that he will beautifie Zion and perform all his Word to her then think do I trust him for the whole Church and the great Affairs concerning it and shall I doubt him for my self or anything concerns me do I conside on him for the steering and guidance of the whole Ship and shall I be peevishly doubting and distrusting about my pack in it Again when to present and past thou callest in after evils by advance the dangers before and thy weakness good indeed to entertain by these holy fear and self distrust but by that be driven in to trust on thy undertaker on him in whom thy strength lies and be as sure and confident in him as thou art and justly art distrustful of thy self Further learn to prescribe nothing study entire resignment for that is thy great duty and thy peace that gives up all into the hand of thy Lord and can it be in a better hand First Refer the carving of outward things to him heartily and fully then stay not there but go higher if we have renounced the comforts of this World for God let us add this renounce even Spiritual comforts for him too put all in his will if I be in light blessed be thou and if in darkness even there blessed be thou too as he saith of these Gold is mine and Silver is mine and this may satisfie a Christian in those too desire no more of them than their Father sees fit to give them knowing that he having all the mines and treasures of the World at his command would not pinch and hold short his Children if it were good for them to have more thus even in the other the true riches Is not the Spirit mine and comforts mine may he say I have them and enough of them and ought not this to allay thy afflicting care and quiet thy repinings and to establish thy heart in referring it to his dispose as touching thy comforts and supplies the whole golden mines of all Spiritual comfort and good are his the Spirit it self Then will he not furnish what is fit for thee if thou humbly attend on him and lay the care of thy providing upon his wisdom and love This were the sure way to honour him with what we have and to obtain much of what we have not certainly he deals best with those that do most absolutely refer all to him Verse 8 9. 8 Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour 9. Whom resist stedfast in the Faith knowing that the same afflictions are accomplished in your brethren that are in the World THE Children of God if they rightly take their Father's mind are always disburden'd of perplexing carefulness But never exempted from diligent watchfulness Thus we find here they are allowed yea enjoyned to cast all their care upon their wise and loving Father and are secured by his care he takes it well they lay all over on him yea he takes it not well they forbear him and burden themselves He hath provided a sweet quiet life for them could they improve and use it a calm and firm condition in all the storms and troubles that are about them However things go to find content and be careful for nothing Now upon this a carnal heart would imagine streight according to its sense and inclinement as it desires to have it so would it dream that it is that then a man devolving his care on God may give up all watch and ward and need not apply himself to any kind of duty but this is the ignorance and perverse mistake the reasonless reasoning of the flesh you see these are here joyned not only as agreeable but indeed inseparable Cast all your care on him for he careth for you And withal be sober be vigilant And this is the Scripture Logick it is he that worketh in you to will and to do Then would you possibly think I need not work at all or if I do it may be very easily and surely no Therefore says the Apostle because he worketh in you to will and to do work you â—ut your salvation yea and do it with fear and trembling work you in humble
he is the Lord our maker Power Is here not only ability but authority and Royal Soveraignity that as he can do all things he rules and governs all things is King of all the World Lord paramount all hold their Crowns of him and the Shields of the Earth belong unto God he is greatly to be exalted disposeth of States and Kingdoms at his pleasure establisheth or changeth turns and overturns as seems him good and hath not only might but right to do so He is the Most High ruling in the Kingdoms of the Children of Men and giving them to whomsoever he will and readily pours contempt upon Princes when they contemn his power The term for ever Even in the short Life of Man Men that are raised very high in place and popular esteem may and often do out live their own Glory but the Glory of God lasteth as long as himself for he is unchangeable his Throne is for ever and his wrath for ever and his mercy for ever and therefore Glory for ever Inf. 1. Is it not to be lamented that he is so little glorify'd and prais'd that the Earth being so full of his goodness is so empty of his praise from them that enjoy and live upon it How far are the greatest part from making this their great work to exalt God and ascribe power and glory to his name for that all their ways are his dishonour seek to advance and raise themselves to serve their own Lusts and pleasures and altogether mindless of his glory the Apostles complaint holding good against us all seeking our own things and none the things of the Lord Iesus Christ true some there are but as his meaning is so few that they are as it were drown'd and smother'd in the crowd of self seekers so that they appear not After all the judgments of God upon us how doth still luxury and excess uncleanness and all kind of profaness out-dare the very light of the Gospel and rule of holiness shining in it scarce any thing a matter of common shame and scorn but the power of godliness turning indeed our true glory into shame and glorying in that which is indeed our shame Holiness not only our true glory but that wherein the ever glorious God doth especially glory and hath made known himself so much by that name the holy God And that which is the express stile of his glorious praises uttered by Seraphims Isa. 6. Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Instead of sanctifying and glorifying this holy name how doth the Language of Hell oaths and cursâ—s abound in our Streets and Houses that blessed name that Angels are blessing and praising abused by base worms Again notwithstanding all the mercies multiply'd upon us in this Land where are our praises our Songs of deliverance our ascribing glory and â—ower to our God who hath prevented us with loving kindness and tender mercies hath removed the stroaks of his hand and made Cities and Villages populous again that were left desolate without Inhabitants Oh! why do we not stir up our hearts and one another to extol the name of our God and say give unto the Lord Glory and strengthâ— give unto the Lord the glory due to his name have we not seen the pride and glory of all flesh stain'd and abased were there ever affairs and times that more discovered the folly and weakness of Men and the Wisdom and power of God Oh! were our hearts set to magnifie him that word often repeated in that Psalm Psal. 107. Oh! that Men would praise the Lord for his goodness and his wonderful works to the Children of Men. Inf. 2. But what wonder that the Lord loses the reverence of his praises at the hands of the common ungodly World when even his own people fall so far behind in it as usually they do the dead cannot praise him but that they that he hath quickned by his Spirit should yet be so surprised with deadness and dullness as to this Exercise of exalting God this is very strange for help of this 1. We should seek after a fit temper labour to have our hearts brought to a due disposition for his praises and 1. That they be spiritual spiritual services require that but this most as being indeed the most spiritual of all affection to the things of this Earth draw down the Soul and make it so low set that it cannot rise to the height of a Song of praise and thus if we observ'd our selves we would find that when we let our hearts fall and entangle themselves in any inferiour desires and delights as they are unfitted generally for holy things so especially for the praises of our holy God Creature loves abase the Soul and turn it to Earth and praise is altogether heavenly 2. Seek a heart purify'd from self-love and possest with the love of God the heart that is ruled by its own interest is scarce ever content still subject to new disquiet self is a vexing thing for readily all things do not sute our humours and wills and the least touch that is wrong to a selfish mind distempers it and disrelishes all the good things about it a childish condition it is if crost but in a toy throw away all Whence are our frequent frettings and grumblings and that we can drown a hundred high favours in one little displeasure and still our finger is upon that string more male-content and repining for one little cross than praises for all the mercies we have received Is not this evidently the self-love that abounds in us Whereas were the love of God predominant in us we would love his doings and disposals and bless his name in all whatsoever were his will would in that view be amiable and sweet to us however in it self harsh and unpleasant Thus would we say in all this is the will and the hand of my Father who doth all wisely and well blessed be his name The Soul thus framed would praise in the deep of troubles not only in outward afflictions but in the saddest inward condition would be still extolling God and saying however he deal with me he is worthy to be loved and praised he is great and holy he is good and graâ—cious and whatsoever be his way and thoughts towards me I wish him glory if he will be pleased to give me light and refreshment blessed be he and if he will have me to be darkness again blessed be he glory to his name yea what though he should utterly reject me is he not for that to be accounted infinitely merciful in the saving of others must he cease to be praise worthy for my sake if he condemn yet he is to be praised being merciful to so many others yea even in so dealing with me is he to be praised for in that he is just Thus would pure love reason for him and render praise to him but our ordinary way is most untoward
Life they are called to by a perfect revolution or circuit as there is said of the Sun it visites all Ranks and Estates its going forth is from the end of Heaven and his circuit unto the ends of it and there is nothing hid from the heat of it disdains not to teach the very Servants in their low condition and employments how to behave themselves and sets before them no meaner Example than that of Iesus Christ which is the highest of all Examples and here the Apostle proceeds to give Rules to that Relation which is the main in Families Husbands and Wives for the Order it 's indifferent yet possibly he begins here at the Wives because his former Rules were to inseriours to Subjects and Servants and the duty he commends particularly here to them is Subjectiâ—n Likewise ye Wives be in Subjection c. 〈◊〉 Men have said all and much it may be to little purpose in the Parallel of these two Estates of Life the Result will be sound I conceive all being truly reckoned to be very little odds even in Natural Respects in the thing it self saving only as the particular Condition of Persons and the Hand of Divine Providence turns the Ballance the one way or other and the writing of Satyrs against either or Laudatives for the one in prejudice of the other is but a Caprice of Man's Mind according to their own humor but in Respect of Religion the Apostle having scann'd the Subject to the full leaves it indifferent only requiring in those that are so ingaged Hearts as disingaged as may be that they that Marry be as if they Married not c. Within a while it will be all one as he adds that grave reason for the Fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World passeth 't is but a Pageant a Show of an hour long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes by and is no more seen thus the great Pomps and Solemnities of Marriages of Kings and Princes in former times where are they Oh! how unseemly is it to have an immortal Soul drowned in the esteem and affection of any thing that perishes and to be cold and indifferent in seeking after a Good that will last as long as it self Aspire to that Good which is the only Match for the Soul that close Union with God which cannot be dissolved which he calls an Everlasting Marriage that will make you happy either with the other or without it All the happiness of the most excellent Persons and top of all Affection and Prosperity meeting in Humane Marriages are but a dark and weak Representation of the solid joy that is in that Mysterious Divine Union of the Spirit of Man with the Father of Spirits from whence it issues But this by the way The Common Spring of all mutual Duties on both sides is to be supposed Love That peculiar conjugal Love that makes them one that will infuse such sweetness into the Authority of the Husband and Obedience of the Wise as will make their Lives harmonious like the sound of a well tun'd instrument whereas without that having such an Universal conjuncture of interest in all their Affairs they cannot escape frequent contests and discords which is a sound more unpleasant than the jarring of untuned Strings to an exact Ear. And this should be considered in the choice that it be not as it is too often which causeth so many Domestick ills contracted only as a Bargain of outward Advantages but as an Union of Hearts And where this is not and that there is something wanting in this point of Affection there if the Parties or either of them have any saving knowledge of God and access to him in Prayer they will be earnest Suiters for his help in this that his Hand may right what no other can that he who is Love it self may infuse that mutual Love into their Hearts now which they should have sought sooner And certainly they that sensibly want this and yet seek it not of him what wonder though they find much bitterness and discontent and where they agree only in Natural Affection their observance of the Duties requir'd is not by far either so comfortable and pleasing or so sure and lasting as when it ariseth from a Religious and Christian Love on both sides that will cover many failings and take things by the best side Love is the prime Duty in both the basis of all but because the particular Character of it as proper to the Wise is conjugal Obedience and Subjection therefore that is usually specified Eph 5. 12. Wives submit your selves unto your own Husbands as unto the Lord So here Now if it be such obedience as ought to arise from a special kind of Love then the Wife would remember this that it must not be constrained unchearful obedience and the Husband would remember that he ought not to require base and servile Obedience for both these are contrary to that Love whereof this obedience must carry the true tincture and relish as slowing from it there it will hold right where Love commands and Love obeys This Subjection as all other is qualified thus that it be in the Lord. His Authority is Primitive and binds first and all other have their Patents and Priviledges from him therefore he is supremely and absolutely to be observed in all if the Husband would draw the Wife to an irreligious course of Life and looseness he is not to be followed in this but in all things indifferent this obedience must hold which forâ—ids not neither a modest advice and representment to the Husband of that which is more convenient but that done a submissive yielding to the Husbands will is the suiting of this rule Yea possibly the Husband may not only imprudently but unlawfully will that which if not in its own Nature a thing unlawful the Wife by reason of his will may obey lawfully yea could not lawfully disobey Now though this Subjection was a Fundamental Law of pure Nature and came from that hand that made all things in perfect order yet sin that hath imbitter'd all humane things with a Curse hath disrelisht this Subjection and made it taste somewhat of a punishment Gen. 3. 16. and that as a suitable punishment of the abuse of that power she had with him to the drawing of him to disobedience against God The bitterness in this Subjection arises from the corruption of Nature in both in the Wife a perverse desire rather to command or at least a repining discontent at the obligation to obey and this is increased by the disorder and imprudence and harshness of Husbands in the use of their Authority But in a Christian the Conscience of Divine appointment will carry it and weigh down all difficulties for the Wife considers her Station that she is set in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the Rank the Lord's hand hath plac'd her in and therefore she will not break it for respect and love to him she
can digest much frowardness of a Husband and make that her patient subjection a sacrifice to God Lord I offer this to thee and for thy sake I humbly bear it The worth and love of a Husband may cause that respect where this Rule moves not but the Christian Wife that hath love to God tho her Husband be not so comely nor so wise nor any way so amiable as many others yet because her own Husband and because of the Lord's command in the general and his Providence in the particular dispose of his own therefore she loves and obeys That if any obey not the Word This supposes a particular Case and applies the Rule to it takes it for granted a believing Wiâ—e will chearfully observe and respect a believing Husband but if an Unbeliever yet that unties not this engagement yea there is something in it presses it and binds it the more a singular good that probably may follow upon obeying such by that good Conversation they may be gained that believe not the Word not that they could be fully converted without the Word but having a prejudice against the Word that may be remov'd by the carriage of a believing Wife and they may be somewhat mollified and prepar'd and induc'd to hearken to Religion and take it into consideration This gives not Christians warrant to draw on this Task and make themselves this Work by chusing to be joyned to an Unbeliever either a prophane or meer natural Husband or Wife but teaches them being so matched what should be their great desire and their suitable carriage to the attainment of it And in the primitive Christian times this fell out often that by the Gospel preached the Husband might be converted from gross Infidelity Judaism or Paganism and not the Wife or the Wife which is the supposition here and not the Husband and there came in the use of this consideration And in this is the freedom of Divine Grace to pick and chuse where he will one of a Family or two of a Tribe as the Prophet hath it and according to our Saviour's word two in one Bed the one taken and the other left Some selected Ones in a Congregation and in a House a Child possibly or Servant or Wife and leave the rest The Apostle seems to imply particularly that there were many instances of this Wives Converts and Husbands unbelieving We can determine nothing of their conjecture that think there shall be more of that Sex here call'd the weaker Vessel than of the other that shall be Vessels of honour which God seasons with Grace here and hereafter will fill with Glory but this is clear that many of them are converted while many Men and divers of them very wise and learned Men having the same and far greater means and opportunities do perish in unbelief This I say evidences the Liberty and the Power of the Spirit of God that Wind that bloweth where it listeth and withal it suits with that word of the Apostle that the Lord this way abases these things that men account so much of and hath chosen the weak things of the World to confound the mighty c. Nor doth the pliableness and tenderness of their affections tho Grace once wrought may make good use of that make their conversion the easier but the harder rather for through Natures corruption they would by that yield more to evil than to good but the efficacy of Grace appears much in establishing their hearts in the love of God and making them once possess'd with that to be inflexible and invincible by the tentations of the World and the strength and â—lights of Satan That which is here said of their Conversation holds of the Husband in the like case and of Friends and Kindred and generally of all Christians in reference to them with whom they converse that their spotless holy carriage as Christians and in their particular stations as Christian Husbands or Wives or Friends is a very likely and hopeful means of converting others that believe not Men that are prejudic'd observe actions a great deal more than words In those first times especially the blameless carriage of Christians did much to the increasing of their number Strive ye Wives and others to adorn and commend the Religion you profess to others especially those nearest you that are averse Give no just cause of scandal and prejudice against Religion beware not only of gross â—ailings and ways of sin but of such imprudencies as may expose you and your Profession study both holy and wise carriage and pray much for it Iam. 1. 5. If any of you lack Wisdom lâ—t him ask of God that giveth to all men liberally and upbraideth not and it shall be given him But if Wives and other private Christians be thus oblig'd how much more the Ministers of the Wordâ— Oh! that we could remember our deep engagement to Holiness of life he said right either teach none or let your life teach too Cohelleth anima conciâ—natrix must the Preacher be the Word of Life springing from inward Affection and then Vita conciâ—natrix The Sundays Sermon lasts but an hour or two but holinesâ— of Life is a continued Sermon all the Week long They also without the Words may he won The Conversion of a Soâ—l is an inestiâ—â—aâ—â— gaiâ— 't is a high trading and design to go about it Oh! the precious Soul but disvalu'd by most Will we believe him that knew well the price of it for he pâ—id it that the whole visible World is not worth one Soul the gaining it all cannot countervail that less This Wives and Husbands and Parents and Friendâ— iâ— themselves converted would consider seriously and apply themselves to pray much that their unconverted Relations in nature dead may be enliven'd and they may receive them from death and esteem of nothing rest in no natural content nor gain without that at least using uncâ—sâ—â—nt diligence in seeking it and their utmost skill and pâ—â—ns in it but above all this is the peculiar task of Ministers as the Apostle often repeats it of himself 1 Cor. 9. all gains on earth base for this a Soul converted is gained to it self gained to the Pastor or Friend or Wife or Husband that sought it and gained to Jesus Christ added to his Treasury who thought not his own precious Blood too dear to lay out for this Gain Verse 2. While they behold your chast Conversation coupled with fear AS all Graces are connexed in their own Nature so 't is altogether necessary that they be found so for the end here propounded the conversion of those that are strangers to Religion and possest with false notions of it and prejudices against it 'T is not the regularness of some particular actions nor the observance of some duties that will serve but it is an even uniform frame of Life that the Apostle here teaches Christian Wives particularly in reference to this end the gaining or conversion
he make his Justice most evident and exemplary in his own House where it may best be remarkt and where it will best appear how impartial he is in punishing sin so a King as the Psalmist Psal. 101. that he may rule the Land well makes his own House exemplary It is you know one special qualification of a Bishop and Pastor 1 Tim. 3. 4. One that ruleth well his own House having his Children in subjection For if a Man know not how to rule his own House how shall he take care of the Church of God Now this therefore more eminently appears in the Supream Lord of the Church as his own House and therefore when he finds disobedience there he will first punish that so he clears himself and the wicked World being afterward punisht their mouths are stopt with the preceding punishment of the Church he will not spare his own yea they shall be first scourged what then shall be the end c. And indeed the purity of his Nature if it be every where contrary to all sinful impurity it cannot but most appear in his peculiar dwelling House that he will have neat and clean If he hate sin all the World over where it s nearest him he hates it most and testifies his hatred of it will not endure it in his presence as cleanly neat persons cannot well look upon any thing that is nasty much less will they suffer it come near them or touch them and to continue in their presence in the House where they dwell the Lord that is of purer eyes than to behold iniquity will not abide it within his own doors and the nearer any comes to him the less can he endure any unholiness or sinful pollution in them he will be sanctified in all that come nigh him Lev. 10. so in his Ministers Oh! how pure ought they to be and how provoking and hateful to him are their impurities therefore in that commission to the Destroyers Ezek 9. 20. to which place the Apostle may here have some eye Go says he slay the old and young and begin at my sanctuary They were they that had polluted his worship and there the first stroke lighted And in a Spiritual Sense because all his People are his only elect Priesthood and should be holiness to the Lord and when they are not really so do not sanctifie him in their walking he sanctifies himself declares his holiness in his Judgments on them 3. Mercy in this even under the habit of Judgment love walks secretly and works so loving and so wise a Father will not undo his Children by sparing the rod but because he loves rebukes and chastens Heb. 12. Prov. 3. 11. Apoc. 3. His Church his House therefore that he may delight in it and take pleasure to dwell in it and make it happy with his presence he will have it often washed and made clean and the filth and rubbish scoured and purged out of it this argues his gracious purpose of abiding in it And as he doth it that he may delight in his People so that they may delight in him and in him alone imbiters the World's Breast to wean them makes the World hate them that they may the more easily hate it suffers them not to settle upon it and fall into a complacency with it makes it unpleasant to them by many and sharp afflictions that they with the more willingness may come off and be united and that they may remember home the more and seek their comforts above finding so little below may turn in to him and delight themselves in communion with him That their prayers may ascend the more thick that sweet incense he kindles these fires of trial to them for though it should not be so yet so it is that in times of ease they would grow readily remiss and formal that way He is gracious and wise knows what he does with them and the thoughts he thinks towards them is all for their advantage purging their iniquities Isa. 27. purges out impatience and earthliness and self-will and carnal security and thus refines them for Vessels of Honour we see in a Jewellers Shop that as there are Pearls and Diamonds and other precious Stones there are Files cutting Instruments and many sharp Tools for their polishing and while they are in the Work-house they are continual Neighbours to them and come often under them The Church is God's Jewelry his Work house where his Jewels are a polishing for his Palace and House and those he especially esteems and means to make most resplendent he hath oftenest his Tools upon them Thus observe it as the Church to other Societies so in it a Congregation or Family one more diligently seeking after God than the rest they shall readily meet with more trials and be oftener under affliction than any of the Company either under contempt and scorn or poverty and sickness or some one pressure or other outward or inward and those inward trials are the nearest and sharpest that the World sees least and yet the Soul feels most And yet all these both outward and inward have love unspeakable love in them all to purge and polish them by increasing of Grace to fit them for Glory Inf. 1. We will not be so foolish as to promise our selves impunity by our relation to God as his Church in covenant with him if once we thought so sure our experience hath undeceived us and let not what we have suffered harden us as if the worst were past we may rather fear its but a pledge and beginning of sharper Judgment why do we not consider our unhumbled and unpurged condition and tremble before the Lord would we save him a labour he would take it well purge our Souls that he may not be put to further purging by new Judgments were we busie reading our present condition we would see very legible foresigns of further Judgments the Lord taking away his eminent and worthy Servants that are as the very Pillars of the Publick Peace and Welfare and taking away Counsel and Courage and Union from the rest forsaking us in our meetings and leaving us in the dark to grop and to rush one upon another 2. The dissentions and jarrings in the State and Church are likely upon imagination to bring it to a reality these unnatural burnings threaten new fires of publick Judgments to be kindled amongst us 3. That general despising of the Gospel and abounding of prophaneness throughout the Land not yet purged but our great sin remaining in us calls for more fire and more boiling 4. The general coldness and deadness of Spirit want of that zeal for God that communion of Saints that mutual stirring up one another to Holiness and which is to all the restoring of Prayer that frozen benummedness in that so necessary Work that preventer of Judgments that binder of the hands of God from punishments and opener of them unto them pouring forth of mercies Oh! this is a sad