deliverance and that was as an answer unto prayer Thirdly the fruit of it and to be unfruitful under mercies is the greatest barrenness for they drop fatness and not only the fruit of the lips words in labris nata but it must be from inward and hearty affections e sulco pectoris God expects special fruit under mercies or under crosses and if he comes to find fruit upon a figg-tree dunged he will be much displeased if he find none Now the fruit of the mercy is threefold First the love of God is enlarged and inflamed the more mercy a gracious heart receives the more abundant he is in love to God for our love to God is but by reflexion we love God because he loved us first and the more the soul tasts of Gods love in a mercy the more it doth draw forth in him love to God again much was forgiven her therefore she loved much so much is given to a Saint by God therefore he loves God much Secondly his confidence in God is enlarged the Lord is my rock and my fortress my deliverer and when I call upon him I shall be saved from mine enemies the Lord is the God of salvations and to him belong the issues from death and this God I have an interest in he is mine by Covenant and he is by my experience all this to me Thirdly he is by this quickned and encouraged unto prayer therefore I will call upon the Lord and I will pray to him in all dangers and my cry shall come before him it shall enter into his ears c. The proper fruit of mercy indeed is the inflaming of a mans love to God and the strengthening of a mans faith and his encouragement and the inlarging of a mans heart in prayer Fourthly he sets down the grounds of all these mercies First Gods free-grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was Gods good pleasure and from this fountain do issue all Gods mercies to the Saints as Christ resolves it Mat. 11.25 Even so Father for so was thy good pleasure nay the greatest blessings that ever were bestowed upon a creature and the highest advancement that the creature was capable of the union of the humane nature with the God-head to be ex nullo merito sed gratis Secondly in the person to whom the mercy is bestowed for as God stands in a peculiar Covenant-relation to his people so he hath a peculiar providence over them Job 29.4 The secret of the Lord is upon their Tabernacle and according to their integrity the Lord will appear for them and own them in trouble God is with his people at all times but he is nearest to them in the worst times And here there was first Justitia causae the Lord hath undertaken the cause of the oppressed and the relief of the innocent Now they charged me with treacherie with a design to kill the King and to take the Kingdom as a man that raised sedition and civil wars in the Nation the Lord knows in this my integrity according to the uprightness of my heart and the cleanness of my hands hath he recompenced me Secondly Justitia personae a legal righteousness there cannot be so there is none righteous no not one but there is that which in Gods account goes for righteousness evangelical and that is sincerity and truth in the inward parts God delights in the works of his own spirit and in rewarding the graces that he himself hath wrought in a man Qui tribuit ut benefacerem secundum puritatem factorum retribuit mihi August Aust in loc Now he shews wherein this sincerity doth appear in these three things First I have not departed from God wickedly that is with a purpose and resolution of heart to continue in a way of sinning and that is the property of sincerity a man indeed may be over-taken and surprized by a temptation but it is not with a resolution to forsake God and to cleave unto the sin or rest in it he will not sleep in it spare it or favour it that is to do wickedly against God to have a double heart and a double eye to look upon two objects partly at God and partly at sin so to keep God as to keep some sin also as it is with all false hearted men in the world they look not upon god alone let them pretend to Religion never so much yet they look not unto God alone but upon something else together with God as Herod he regarded John but regarded his Herodias more and the young man in the Gospel comes to Christ yet he looks after his estate and Iudas followed Christ yet looks after the bag this is to depart wickedly from the Lord. Secondly all his Iudgements were before me a sincere and an upright heart hath a respect to all the Commandments as it s said of David Acts 13.22 A man after Gods own heart he must fulfil all his wills not only easie duty but difficult duty not only those that are in fashion but those that are out of fashion and are discountenanced amongst men in the least as well as in the greatest for the whole Law is written in the heart and his obedience thereunto is universal Rom. 6.17 And the more of Gods authority there is in the Law the deeper impression it hath upon the spirit Thirdly I was also upright before him and I kept me from mine iniquity A sincere heart hath the most serious resolutions the most unfeigned detestations and therefore the greatest and the most diligent watchings against his own iniquity that sin to which his nature is most prone and wherein he is most apt and hath commonly been to be ensnared In the words are two things First Davids profession of his sincerity Secondly his testification of it First I was upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect there is a two-fold perfection First a legal perfection which is a perfect conformity in nature and in life to the Law of God such as was in Adam in the state of his innocency and this the Papists contend to be attainable even in this life but here Who can say my heart is clean or I am purged from my sin therefore surely this was not the perfection David here speaks of for his failings were known and confessed by himself and remain upon record known and read of all men Secondly there is an evangelical perfection a perfection according to the tenour of the second Covenant and this is two-fold First in a mans Justification and so a man is perfefectly justified that is in Christ for we are made the righteousness of God in him 2 Cor. 5.22 So we are said to be compleat in Christ and by his blood to have no more conscience of sin So the Church is said to be all fair and to have no spot in her and so by one offering the Lord hath for ever perfected them that be sanctified Heb. 10.14 Secondly a perfection of Sanctification and this
there shall be but one God and one name Iehovah one the rule of his worship one and his worship according to that rule shall be one One name Philosophers tell us that unum non superaddit enti aliquid positivum sed tantum negationem Compositionis divisionis Aquin. par 1. q 11. a.i. A denial both of multitude and mixtures So we see God is One that is there is none else none besides and that stands in opposition unto many and God is One that is he hath a simple being quicquid est in Deo Deus est in opposition unto mixture so that First his name shall be One to set out his purity that his worship it shall not be mixed with the inventions of men no more Secondly his name One that is the Religion shall be the same amongst them all it notes the identity of it so that though now there be many every where but then they shall have One heart and one way I will begin with the first unity as it stands opposed unto composition setting forth the simplicity of Gods worship it shall be no more mixed and corrupted with the inventions of men c. Doctrine When a people turn to God by repentance and he returns to them in mercy he will give unto them one name that is he will free them from all superstitious and humane mixtures in his worship In opening whereof I shall show two things first that in all ages it hath been the main labour of Satan and all the enemies of the Church when they could not root out the worship of God wholly then to corrupt the simplicity of it by humane inventions traditions and superstitious mixtures Secondly that when they turn unto God and God unto them he will free them from all these First that the main aim hath been a mixed Religion contrary to the simplicity of the Gospel so that if they cannot sowe wholly tares yet there shall be tares sown amongst the wheat this hath been alwaies the practice of the envious man Mat. 13.28 this will appear if we look into the several ages of the Church and we shall find that the same plot hath been alwaies on foot First look upon the Church of God in Egypt and there Satan introduced a mixture they worshiped indeed the true God as appeared in the Idolatry of the Calf but they worshipped him not according to the rule that he had prescribed but after an Idolatrous manner of the Heathen and so they defiled themselves with the Idols of Egypt Ezek. 20.7 worshipping the true God according to the inventions of men Therefore the Lord having purified his worship in the Wilderness and seeing their proness to this evil he warns them that when they came into the Land of Canaan they should not so much as enquire after the manner of worship used by those Nations not how they served their Gods Deut. 12.30,32 he saw it was the heart of man was apt to enquire after if not after a new God yet after new waies of worshiping the true God continually the Lord therefore commands them Thou shalt not do so unto the Lord thy God So that to worship the true God in a superstitious and ceremonious imitation of Idolaters though it be but in the manner of their worship and though I say it be done to the true God yet it is in Gods sight abominable Yet when God had given them this warning when they were come into Canaan they were mixed among the Heathen and learned their waies and worshipped their Idols which proved a snare unto them Psal 106.36 Ieroboam fled into Egypt from the face of Solomon and there he learned the Idolatry of the Calves and when he came to the Crown this was the Religion and the way of worship that he had a desire for Politick ends to set up but yet he would have it to come as neer to the worship of God at Jerusalem as possibly he might they had their Temple Altar and Ceremonies every whit as chargable and in humane discourse as rational as that at Jerusalem only there must be a mixture of something he had devised out of his own heart 1 King 12.33 and therefore the Prophet saith Hos 8.14 Israel hath forgotten his maker and buildeth Temples A man would think that he that builds Temples should have God much in his mind but they that will appoint a worship of their own which never came into his heart and build Temples and places for Gods publike worship when he hath appointed but one that man in Gods account whatever he pretends he hath forgotten his Maker After this Ahab did not wholly cast off the worship God but yet he must have his mixture also and therefore he joyned unto the Calves the worship of Baal which was yet more hateful 1 King 16.31,32 King Ahaz did not who ly cast off the worship of God yet he brought from Damascus a new fashioned Altar which it seemed that King was much taken with and the pattern thereof he sent before hand unto Vriah the Priest to provide him the like against the Kings return 2 King 16.10,11 And as we say where God hath his Church the Devil hath his Chappel so where the Devil hath his Chappel he shall seldom want a Chaplain he did provide him the Altar against the King came home So in the times of the Prophets there was still a mixture aimed at Zeph. 1.4,5 there were some that did swear by God and by Malcome also and thus in the daies of Iosiah there was a great reformation in matters of Religion and Idolatrous worship in publick was much suppressed 2 King 23. Yet there was a remnant of Baal yet remaining which is conceived not to be exprest so much in outward practise by reason of his restraint of authority but it was much in the hearts of the people there being in them still a proness unto that kind of Idolatry that for many years formerly the Land had been infected withal and there were Chemarims which is conceived to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incaluit that is men more zealous and hot then ordinary for those Idolatrous worships men that did further and promote it with all their power and if there be a remnant of Baal anywhere a thousand to one but there will be found Chemarims also men very hot and zealous to advance and encrease it In the Primitive times we know there was a mixture of the Bondage of the Law with the liberty of the Gospel Of legal Ceremonies and Evangelical Ordinances a composition of Iudaism and Christianity because they saw there was a question they thought to take in both for surety as the safest way After this Popery came into the world and that is meerly a mixture a medly in their worship a mixture of Gods Ordinances and carnal and heathenish superstitions the Pope a mixture of a Prince and a Priest their Mass a mixture of a Ceremony and a Sacrament their
to prayer God hears prayers with revenge Gives the things prayed for but out of a peculiar displeasure No wonder then that men be the worse for them take but the instance of Vzziah 2 Chron. 26. he fought many battles and the Lord helped him mightily you will say God intended good to this man sure No all this was in displeasure he mightily helped him till he was strong and then his heart was lifted up to his own destruction My Brethren God doth as much rain snairs on men in mercy as in any other of his dispensations whatsoever and therefore look to it it is a dangerous thing for a people to receive mercy if they do not improve it I shall now speak a few words of Application there are but two uses that I would make of it First of examination Look back upon all the mercies that you have received from God temporal and spiritual mercies privative positive mercies Indeed it is your duty the expression is in Psal 68.26 Bless the Lord from the fountain of Israel Not only for late mercies received but look to the Fountain from whence all mercies did first flow Remember the Lord from Shittim to Gilgal Micah 6.5 it is from the first beginning of mercy to the latter end of them ask but the question now of your own hearts look to your own personal mercies every one in private family mercies and the publick mercies that God hath afforded the Nation and tell me are you the better or the worse for them have you brought forth fruit answerable to the mercy or hath not the Lord cause to say Do you thus requite the Lord oh foolish people and unwise what are the evil fruits that mercies are in danger to bring forth by which people are made the worse and see whether or no a great many of these be not to be found amongst us and if they be you may say the thing is a mercy yet notwithstanding you have little reason to take comfort in it certainly it can never be a mercy to thee nothing is a mercy to you but that which you are the better for There are six things that are the ordinary waies by which men do appear to be the worse for mercy And pray let us see whether all these be not to be found amongst us this is a day wherein you should lay your selves naked before God First the ordinary abuse of mercy is forgetfulness of God Deut. 4.14 When thou hast eaten and art full and dwellest in houses that thou buildest not and enjoyest wells that thou diggedst not then take heed least thou forget the Lord thy God And indeed this is the first and the most natural fruit of a heart fatted with mercy for so it is said here they waxed fat and kickt they lightly esteemed the rock of their salvation the mercies of God make men dis-regard God Now I pray consider if the mercies that raise thee up cast God down in thy soul examine I pray hath respect to God risen by his mercie look to it each particular foul and judge your selves faithfully I am afraid I may speak it with a great deal of bitterness respect to God hath not risen by his mercies to this Nation Nay rather lay aside all things for the things of God we have nothing to do with them Certainly this is an evil thing and is an argument that men grow the worse for mercy Secondly when they are settled upon them and satisfied with them Let them but keep this mercy it will be well with them Let us enjoy this all is well See how the people are brought in it is a strange speech Ier. 2.31 We are Lords say they we will come no more to thee God set them in a good and a prosperous condition now we will own God no more we will raign alone have we seen so much need of God in a mercy or do we ever come in to God but when some present trouble is upon us if any great eminent danger be over us then a fast otherwise if not for a year together it is no matter as much as to say we are satisfied with mercies and have enough of them We are Lords and will come no more at thee Thirdly when men grow refractory unto duty and oppose the things of godliness with a higher hand that is another way by which men grow worse for mercies An untamed heifer unaccustomed to the yoak that is the expression when you shall find such a disposition in you to reject God deride his Ordinances oppose the Ministers corrupt his Scriptures or at least endeavour to make them void by mystical allegorical interpretations and thereby make them a sound of words and no more when men dare proceed to this pass and have a great deal to say for themselves and against duty confidently this is an evil fruit of mercy Fourthly when a people do begin to dote upon their own beauty God sets them in a good condition and they begin to rest in it that evil was the fruit of their mercy Ezek. 16.15 Thou wast comely through my comeliness that I put upon thee But thou didst trust in thine own beauty this is another evil fruit of mercy men grow more self-confident of their own wisdom and their own strength and trust in their beauty a great Argument that men grow much the worse for mercy Fifthly when men ascribe mercy to themselves and would take the glory from God Hab. 1.16 Sacrifice to their own net and say this is great Babel that I have built my wisdom saith one and my power saith another this or that arm of flesh hath got the victory the hearts of men run out to second causes to poor instruments this is an argument that men grow the worse for mercies when they cannot call to mind any former thing wherein the Lord hath been pleased to use them but with great Elevation of Spirit And it must not be spoken of but with the greatest advancement of the instrument that can be And Lastly when men imploy all to their own use when all mens mercies do but serve their lusts one man saith we have obtained this mercy therefore I will be rich now I must sit at the stern saith another the management of all the negotiations of the State is in my hands as much as to say God hath given all these mercies to serve me remember that place in Isa 29.1 It is a Scripture I confess you should have much before your eyes Wo to Ariel to Ariel the City where David dwelt why is Jerusalem called Ariel you have it rendred in the margent the Lyon of God that City and that people which had been as a Lyon to conquer all the neighbouring Nations that none were able to stand before them yet when they abused all these barely to serve themselves the Lord hath a woe for them have these been the fruits that mercies have brought forth amongst us the Grapes of Sodom
the multitude of my thoughts so were the multitude of Gods consolations God will give it in the time and the season of it but withal the Lord will give it according unto the measure when he doth bring great afflictions he provideth for you strong consolations that as the affliction aboundeth so the consolations shall abound the Lord tells you that his rewards shall be according to the measure of his mercies it is an admirable expression in Hosea 10.12 according to the measure of mercies your rewards are the Lord measures your consolations according to the measure of your afflictions Thus then you see the truth of these two points Let us see now what these consolations were that upheld the heart of our Psalmist here in those sad times thy comforts delight my soul what were they I will go no further then the Psalm neither and you shall find that there were eight that were the great stay of his heart in those times As in the first place he did consider God beholds them it is a wrong that is done to his people under the fathers eyes that was the first thing that he did stay his heart on the people of God do say Surely thou art our father though Abraham know us not and Israel be ignorant of us we have no greater comfort that we can look at no friends below yet notwithstanding our groans are not hid from thee That was the first comfort Secondly God did not only see it Surely thou hast seen it but withal he did comfort himself with this God would revenge it therefore he calls him thou God to whom vengeance belongs the God that revengeth habes ultorem Deum Hierom. Hierom he was a God that did avenge the cause of his people he hath said vengeance is mine and of the Lord Jesus Christ when Steven was stoned Acts 7. it is said he saw Jesus standing at the right hand of God Jesus standing why the Scripture every where saith that Christ is gone to Heaven and is sate down at the right hand of God but he seeth him standing up at the right handof God what is the reason that is tanquam causae suae judex vindex saith one as one that was the Judge of his cause and the avenger of his wrong I this is another great ground of comfort upon which the heart is stayed My God is a God to whom vengeance belongeth Then In the third place by all these the Lord teacheth his people for so he saith in the 12. Verse Blessed saith he is the man whom thou chastenest and teachest out of thy Law that is another stay of heart in the worst of rimes the rod saith he hath a voice hear the rod and who hath appointed it Nay the rod teacheth a man that it is better to be under the saddest affliction and have the graces of that condition drawn forth rather then to be under the greatest prosperity and the sins of that condition drawn forth do but observe Iam. 1.4 Let the brother of low degree rejoyce that he is exalted I you will say he hath good reason for it but Let the brother of high degree rejoyce that he is made low a hard matter to rejoyce in that my Brethren a godly man can as truly rejoyce in an afflicted condition so as the graces of that condition be drawn forth in it as he can rejoyce in a prosperous condition much rather if the sins of that condition be drawn forth in it therefore there is a teaching in the rod when a man is brought to that indifferency of Spirit as I remember the Father brings in David speaking Vis me Pastorem ovium aut regem populorum ecce paratum est cor meum Lord saith he shall I be a Keeper of sheep again or Lord shall I be a King over Israel Lord my heart is ready my heart is ready willing to embrace each condition This is another thing the rod is a Teacher the rod hath a voice Besides In the fourth place There is a rest God hath prepared for his people in the most restless condition so he saith in the 13. Verse that thou mightest give him rest in the day of evil there is a shaddow of Gods wing and the people of God in the worst condition they can lie down under this shaddow with great delight Look into that precious Scripture Hos 14.8 I am like a green fir-tree saith God the Lord like a fir-tree Why in two things it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densam umbram habens so the Septuagint renders it a tree that yields a thick shaddow and it is a tree likewise that is alwaies green perpetuo virens never casts its leaves as other trees do in the Winter so saith the Lord such is my defence you may lie down under my shaddow in quiet and he gives them rest in the day of evil And In the fifth place he comforts himself with this the Lord knows that the thoughts of man are but vanity with that he comforts himself that all these designs shall come to nothing all their thoughts are but vanity the Lord hath appointed that he will take the wise in his own craftiness and his hand shall not perform his enterprise the Lord hath said by iniquity shall no man be established the Lord hath said he will not suffer the hypocrite to rule least the people be ensnared that is the expression Iob 34.3 Now let their designs be what they will be with this he comforts himself yet notwithstanding the Lord knows the thoughts of men to be but vanity That is another ground of comfort And then In the sixth place that I may draw to a conclusion that while they labour for their own exaltation God is preparing for their destruction that is another thing that he comforts himself with for so he saith till the pit be digged for the ungodly till the pit be digged all this while I do not envy their rising saith he but rather pitty their ruine Impatientia humana non vult habere Dei patientiam Ierom. Jerom for God is preparing a pit all the while that is another great ground of comfort in the worst of times for my Brethren there is a judgement written that must be executed and many times as Austin well observes upon the place faelicitas peccatorum fovea est ipsorum Austin even their very prospering in an evil way is the pit in which they find their ruine that is another thing by which he comforteth himself Seventhly That I may draw to an end though for the present the Lord seems to neglect the condition of his people yet he comforts himself with this that God seemed to neglect for the present but saith he he will bring forth judgement to righteousness it is true indeed Gods judgement for his people seems now to have left them it is hid but saith he the Lord will appear for their safety and he tels them plainly that will he
Christ as he told his friends when he came to dye he should not appear before God as a Doctor but he shall be dis-robed of all those any further then they refer to his works done in his body but as a man only he shall appear and be Judged death doth pluck the Princes Crown off his head and the Iudges robes from off the back and the Lord shall Iudge you without respect of persons not so much how you have kept others but how your own Vineyard tantus quisque est quantus est apud deum the Lord doth not value any man by his greatness or place or his honour or his office but as he is instrumental in service and as he did keep his own Vineyard Secondly it is a comfortable argument to such a man that he is placed in such a publick imployment in mercy if it doth not cause him to neglect his own Vineyard and if he doth neglect it it was in Iudgement that he was placed there that creature which doth draw the heart off from God and duty was given in a curse and though it be a blessing in the thing yet it is a curse to the man if the table be a snare it s a curse Iratus dat amanti quod male amat and so it is of imployments also there is a difference between the graces of a condition and the gifts of it Iudas had the one and so had Saul but it was Paul and David had the other and therefore the one might keep other Vineyards but the other they also keep their own and that was a token they were called in mercy if thereupon thy heart neglects God and thou grow remiss in reference unto thy eternal estate take heed this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee and after all thy Religion this is the time when God will turn thee off Thirdly know that if you neglect your own Vineyards as Magistrates there is a Iudgement will come upon you remember Ezek. 21.10 Christ in his Iudgements will put no difference he will lay you aside as a vessel in which there is no pleasure and cast you out also as an abominable branch Zach. 11.16 there is a Iudgement threatned on Magistrates thy right arm shall wither and thy right eye shall be put out he shall lose the gifts for government for they be of that nature that they may decay and be utterly lost as it was with Saul when the Spirit of the Lord departed from him and all his authority and ruling power with the people shall be taken away and the place that he had before in the hearts of the people he shall lose for ever Fourthly if you perish there will be more rejoycing then at the downfall of any men in the world therefore do not gratifie the enemies so much that watch for your halting and with Triumph the enemy will say How is the hammer of the earth broken you that God hath made victorious and you have set your foot upon the necks of your enemies yea how would Satan rejoyce at such a fall and all the damned spirits would sport themselves as it were Isa 44.9,10 art thou fallen from heaven O Lucifer the son of the morning c. and there are no men in the world that will perish with so much shame and confusion of face as you will do if the Lord reject you Therefore to conclude all suffer this word of exhortation seeing your mothers children have made you Keepers of the Vineyard look upon that charge and let it not be neglected for the account of Nations will be dreadful when you come to give an account of your Steward-ship but however above all keepings keep your own Vineyard State Prosperitie IN Keeping close to the Word At a Fast in the Parliament house Iune 31. 1653. JOSHUA 1.8 Then shalt thou make thy way prosperous and then thou shalt have good success HEre Ioshua a holy man and a godly Magistrate is to undertake a great service he was to divide unto Israel the Land of Canaan for an inheritance which God had promised unto their Fathers to give them But great duties are commonly beset with great difficulties therefore the heart of a man must have something to bear it up that is stronger then it self suffultum est cor meum c. my heart is under-propped Psal 112.8 there is a double courage both which we find in Ioshua First more particular in reference unto a service injoyned and that is a courage in ventering upon dangers for the sons of Anak be there and their Cities walled up to heaven they are a mighty warlike people and in possession and fortified Yet be strong for I have commanded thee there is a particular faith or considence that the Spirit puts into the hearts of the Saints and this particular faith works from a particular courage that though weak yet by faith are made strong and become valiant in fight Heb. 11. and with this God gives to his people two things as Plut. saith were in Hannibal Plurimum andaciae ad capienda pericula plurimum Consilii inter pericula ipsa he was bold in attempting and yet wise in managing of the most difficult services his courage wrought not rashness in him nor his counsel wrought not slothfulness Secondly there is a more particular courage in reference to duty be very couragious and observe to do according unto all that the Lord commanded thee difficulties and dangers are properly the objects of courage and many a man may be as couragious as a Lyon in a particular service and yet when he comes to observe all that is commanded in point of duty his heart may fail him men daring in dangers are many times men fainting in duty many a man in a particular service may have his heart with Iehu as an Adamant to destroy all the house of Ahab c. but yet when he comes to a general obedience he is as weak as water for Iehu took no heed to walk in the Law of the Lord God of Israel with all his heart there are duties that are discountenanced and a man must go alone at my first answer no man stood with me all men forsook me saith the Apostle c. but yet then a man must not forsake the service he is doing either for God or his people and there are some duties which lie upon a man and which he undertakes that enemies may oppose and observe him in as they did Daniel yet he would venter his life to gain an hour at prayer and there are some duties that a man may with courage resist enemies in and conquer all their opposition yet he may be betrayed by his friends as we see in Rehoboam 2 Chron. 3.7 there were gathered to him vain men children of Belial and they strengthened themselves against him but it was when he was young and yet he was fourtie years old but he was young and tender-hearted and could not withstand them so
of will unto that hand into which God the Father hath placed it Secondly I entreate you consider this which is a mighty quieting consideration Christ governs the Providential Kingdom all for the good of the Spiritual Kingdom I say Christ subordaineth the Kingdom of Providence unto the Kingdom of grace Eph. 1.22 he is made the head above all things unto the Church he undertakes the government of all things for the Churches sake and he orders all things for their good he is the head over all things unto the Church It may be alas poor creature when thou lookest upon Providence God walketh in the dark to thee and how Christ will bring good out of all these thou canst not tell leave it to him now he is called the Artist the skilful Artist You have the place Prov. 8.30 I was by him as one brought up with him you read it so I do a little wonder at the translation I was by him as one brought up with him it is in the Original I was by him as an Artificer you have the same word so translated in Cant. 7.1 by the hand of the cunning work-man the very same word is used now it may be if a man unskilled should come and look upon a man that were a curious Artist it may be a Chymist or the like he would wonder how he should be able to bring such great effects out of such unlikely things yet notwithstanding the man is contented to look on with delight and resteth upon the man for his art for he saith he knows how to bring it to pass though I do not Jesus Christ is a curious Artist when you see him take content in it and rest for the art is in him he knows how to bring it about though you do not That is another very quieting Consideration But. In the third place the Lord hath discovered to us the ends for which he worketh and I am sure his ends shall be effected Now if God will carry on his own ends truly what if some of my inferiour mistaken ends miss should I be discontented no let God carry on his own ends he will carry them on But you will say What are his ends His ends upon the world at present are these First he will shake the things that are made Heb. 12.27 that the things that cannot be shaken may remain Secondly he will make way for the ruine of Antichrist and Poperie in all the forms of it I say that is another end and that he may destroy Antichrist and ruine Poperie in all the forms of it And Thirdly that he may make waie for the accomplishment of that glorious promise the Kingdoms of the earth shall become the Kingdoms of the Lord and his Christ Now I entreate you observe If these ends of God be carried on as they shall certainly be then what need have you to be disquieted because some of your inferiour injudicious mistaken ends be not brought about truly this is that that comforteth a Godly man and I confess it hath been in all these troubles and confusions that have been amongst us the Land reeling too and fro staggering like a drunken man it hath been the principal the main support to me a godly man can never miss his utmost end Now this I know is a rule the School-men give finis ultimus perficit tam agentem quam actionem the utmost end is that that perfecteth the Agent and the action the utmost end why now that man can never be miserable that attaineth his utmost end Here is the miserie of all ungodly men they may attain many inferiour ends subordinate ends I but their utmost end they never obtain therefore they are for ever miserable But now here is the happiness of a Saint he never fails in his utmost end but as Austin saith of Gods answering his prayers he did answer the hinge of my prayer that he did sometimes I prayed for the thing but God did not give me the thing I but the hinge on which my prayer moved that is that all might tend to Gods glory and my good in that God answered my prayer and so shall a soul say at last there were many things that my mistaken judgement did think would have conduced to such an end but God saw it not good therefore I obtaining my utmost ends he lets Gods will go on in the world and for my part I am satisfied though many of my inferiour ends I miss These are the quieting principles that should be in your hearts when you submit to the will of God in his mysterious actings in the world I dare not detain you any longer Consider I beseech you what hath been spoken and the Lord give you wisdom and understanding in all things Christs care in Glory FOR his Churches good on Earth REV. 2. ver 1. These things saith he who holdeth the seven Stars in his right hand who walketh in the midst of the seven Golden Candlesticks THe Works that God the Father gave his Son the Lord Jesus Christ to do are of two sorts They are either Acts of Ministery or Acts of Majesty the first he finished when he was here upon earth For he said he had finished the work given him to do And he is ascended up to Glory that so he might perform the second that so he might be both faithful to God and merciful to you For though he be ascended up into heaven as our Lord yet he sits in heaven still as the Fathers Servant For this Cause though he hath changed his place yet he hath not changed his office you shall have him therefore in this Book of the Revelations which was indited from heaven described sutable to all his offices according to the various Condition of the Church as Brightman hath well observed pro varia Conditione Ecclesiae Brightman He is described as the Churches Priest in Chap. 1. ver 13. He was seen wearing a Garment down to his Feet In allusion to the priestly Ephod and the curious Girdle under the Law for that I understand by that Vestis talaris there and not a description of his Imputed righteousness as some conceive it then Christ though he be in glory remains the Churches Priest for he wears his Priestly Garments there And he remains still the Churches King in Chap. 4. ver 3. I saw a throne and one that sat upon it was to look upon like to a Iasper and a Sardix stone spoken of Gods ruling the Church in the Person of his Son And he is described to be the Churches Leader and Commander In Rev. 19. ver 11 12. His eyes are like a flame of fire and on his head are many crowns Clothed with a vesture dipped in blood And the Armies that were in heaven followed him upon white Horses And he is described as the Churches Prophet too In Chap. 6. ver 7. There he is set forth as a Lamb that hath seven horns and seven eyes And he came and
this wisdom is the principal thing which hath more excellency in it then all things else in the world there is in it a superlative and a transcendent excellency above all excellencies in the world And that grace only is the true wisdom this I shall clear to you these two wayes First the Lord who is only wise he counts nothing wisdom but goldiness and this he doth every-where stile wisdom there is a great enquiry and search amongst all the creatures where wisdom is to be found men know not the price of it neither is it to be found in the Land of the living Iob 28. ult that is amongst all the creatures and in all the studies of them the depth saith it is not in me c. it cannot be gotten for gold it cannot be valued with the gold of Ophir with the precious Onyx or the Saphyre c. and yet the fear of the Lord that is wisdom unto men and to depart from evil that is understanding Psal 90.12 teach us to number our days that we may apply our hearts unto wisdom c. that is in Consideration of the shortness of them we may get grace to our selves which will be immortal and stand by us when all the creatures both in heaven and earth shall fail and forsake us Luke 7.37 where grace expressed in the holy conversation of Christ and John is called wisdom wisdom is justified of all her children and Luk. 1.17 souls are said to be converted to the wisdom of the just c and therefore a godly man only is called the man of wisdom Micha 6.9 therefore in Gods account grace only is wisdom Secondly in Gods account all things is folly without grace and therefore Solomon throughout this Book and so David Psal 14.1 the wicked men are the foolish men the fool hath said in his heart there is no God the wicked man and the fool are Synonoma's and express the same thing an unholy man is a marvellous unwise man Take a view of that which hath the greatest shew of wisdom and the greatest name of wisdom in the world First all humane knowledge without grace it is but folly the He athen most of them were the greatest Artists and Philosophers in the world those that most enquired into the secrets of nature and had brought all humane learning unto the greatest height as in Athens and Corinth which were Universities and places far more famous then any other for knowledge tongues and all abilities 1 Cor. 1.20 God hath made foolish the wisdom of the wise that is made it manifest so to be and whilest they profest themselves wise they became fools Rom. 1.22 but they had not the knowledge of the Scriptures and therefore their knowledge might well be folly but for the Jews and their Rabbies they had great knowledge in the Scripture and in divine mysteries surely their knowledge was wisdom Christ speaks it to the Pharisees the most learned amongst them all Mat. 23.17 ye fools and blind c. so that if a man had all natural abilities to the highest pitch that ever was attained a sharp wit a piercing apprehension a solid judgement a firm and a tenacious memory and these acted and hightened by industry and Art the help of tongues and the greatest improvement of reading and exercise c. without a principle of grace put into the heart to enlighten and enliven a man all this would be but folly and never be counted wisdom in the sight of God Secondly take the greatest Statist and Polititian the world which hath also a great shew and name for wisdom let a man be acquainted with the Laws of all States let him be able by experience and observation to judge of the managing of all affairs let him sit at the stern of the State and let him with never so great dexterity manage all the affairs of it and let his counsel be as that of Achitophel as an Angel of God and as an Oracle of God yet without a principle of grace in the soul the wisdom of this world is foolishness with God and he takes the wise in their own craftiness 1 Cor. 3.19 and their own policies prove their own snares they are taken in their own nets Thirdly take the greatest men in the world and they are wise in their own conceits Prov. 28.11 that they can so manage their affairs as to get an estate and set themselves in the face and glory of the times raise their Bayes and mount up all the stairs of authority and honour and make hast to be great but yet without the power of godliness Lu. 12.20 it is but Thou fool this night shall thy soul be taken away Fourthly come to the civil men of the world and they are the worlds Saints that can so order themselves in the profession of Religion that they can keep themselves unspotted of the world and be esteemed Saints in their generation and yet can with wisdom avoid those dangerous waies of extremity that godly men do walk in as savouring of too much niceness and preciseness and they can be counted honest men and Saints yet without the power of grace in their hearts they are but foolish Virgins Mat. 25.1 and all the former blaze that they made with the oyl in their lamps it was but their folly and no wisdom in Gods account So that in the Judgement of the great God only the fear of the Lord that is wisdom and the knowledge of the holy that is understanding there is nothing wisdom but godliness And this will appear by these rules of wisdom First wisdom acts by the highest principles that is the first thing wherein a mans folly in a state of sin is seen Eph. 4.18 having their understanding darkned which is the seat of principles and according to a mans principles which are the rules of his actions such they are for Eccl. 10.10 Wisdom is profitable to direct it gives a man a right rule to vvalk by every man is according to the principles by vvhich he vvalks lay but these two principles in a mans heart First that the Church of Rome is the only true Church Secondly that this Church cannot err and he is immediately a Papist though he act not many of their fooleries c. So lay but these principles First that sin is no such great evil as men are told it is Secondly if it be a great evil yet men think God is merciful he is not so strict and severe as men speak of Thirdly if God be so strict yet it is long before the day of Judgement and therefore it will be long before a man comes to an account and this will make a man a prophane man immediately and to pour out himself unto all evil with greediness So lay but these two principles First that every man is to love himself best Secondly I am not my brothers keeper it is nothing to me what other men do or what they suffer and
conversing with God 40. daies his heart was so taken up with him and the reason why men love him no more and are no more carried after him is because they see him no more and the Saints in heaven therefore are carried after him more then we are because they have more of his presence Fourthly he that sees God present sitting upon his Throne will surely fear to sin against him therefore all sinners cast God behind their back they cannot sin else he that sees God alwaies present and walks before him he dares not transgress he is still in the sight of the Iudge he must draw the curtain that offends but in the sight of a temporal Iudge as he did before his fathers picture therefore the Angels souls in heaven are impeccable because they have alwaies a living and blessed presence of God with them that they cannot turn aside unto any thing else being in this infinitely satisfied c. Fifthly it would make a man sincere before him open thy heart for thou art in his presence that knows the heart and weighs thy actions and ponders they pathes and if we could hide it before men there is no hiding of it before him he sits upon his Throne that shall be thy Iudge so much hypocrisie as there is in any man in duty and the more any man doth cover his sin before God the less of his presence is with that man it is dangerous to compass God about with lyes and when a mans heart doth not fulfill after his lips but in his confessions and supplications hath reserves God will make his presence terrible to such a man Sixthly where Christ is present the soul is unwilling to part with him it holds him and it would not let him go it saies Oh that he might be with me alwaies it is good to be here the impression of thy presence I will have it ever more kept in the heart of thy servant and the soul is carried after him to seek his face and there is nothing else will satisfie him and he fears nothing so much as his departing his soul withers with the thought of it but if thou findest none of these yet Christ is present when the soul mourns for the want of him and groans after him he puts in his finger at the hole of the door and my heart failed when he spake that a man cannot be quiet if he find him not now he will after him again and is restless till he find him there is a presence of Christ though the soul discern it not for it is this makes the soul follow hard after him Vse 2. Answer the great ends of his presence amongst his people First the Lord is present to manifest his love to you Cant. 7.12 Come my beloved let us go forth into the field let us remain in the Villages there will I shew thee my love Secondly to enjoy communion with you for the Tabernacle of the Lord is with men and he will dwell with them Thirdly that your graces may flow forth Cant. 1.12 and that he may delight himself in the fruit of his own pleasant things Fourthly that he may improve your graces and perfect them Fifthly that you may be acquainted with him and may know the way of approach to him Iob 21.22 it is being accustomed to come to him as to a friend there is an opening of heart and imparting of secrets Sixthly That by this taste you may long for his appearance for all grace here is but first fruits of glory and so is all Communion it is but to give you a tast that you as searchers of the good land having tasted the fruit of it your hearts may be the more set upon a full enjoyment if the glimps of his presence be so sweet what is his continual presence which is fulness of joy and pleasures for evermore The Keepers of the Vine-yards must keep their own Vineyard At a Fast before the Parliament Iune 13. 1650. CANT 1.6 My mothers children were angry with me they made me Keeper of the Vine-yards but my own Vine-yard I have not kept THE duties of godliness are of two sorts either ordinary or extraordinary and both are alike necessary in their season Your vessels for daily use your ordinary washing is commonly sufficient but you do sometimes scowâ—r them when you will have them bright and your ordinary tilling your Land is enough usually but you do soil it when you would have it fruitful c. And of this nature is the duty that now we set upon and being extraordinary must not be reduced to an ordinary practise for which cause your stata jejunia are by our Divines generally condemned being contrary to the nature of an extraordinary service Ames Ames cas p. 19. In extraordinary duties we may expect an extraordinary presence and we are to look for it indeed there is not a service but the Lord hath promised a blessing to it they are all wells of salvation out of which the soul may with joy draw water they are all of them but fasciae Christi the garments with which he goes forth amongst men they all of them smell of Myrrh Aloes and Cassia Psal 45.8 but yet this King of Saints though he keeps a constant royal Table at which with the Saints he himself sits Cant. 1.12 yet he sometimes makes a feast like a King and gives to all his people extraordinary entertainment he doth never go forth amongst his people but he doth spargere missilia dispence a dole but there are extraordinary times when the bounty and munificence of the King more appears and then the prisons are opened and the Conduits run with wine and the Cocks with rose-water c. And the great ground of faith to raise your expectations is that the Lord Christ hath in his own person and practice sanctified the duty of fasting to this end Why did Christ fast seeing he had no disobedience or bodily distempers nor no distemper of Spirit c. Why was he baptized seeing he had neither sins to be pardoned or subdued there were two special reasons for it First that he might fulfill all Righteousness and all duties laid down in the Word that he might perform them as that in his active obedience there might be a consummatum est as well as in his passive Secondly that he might sanctifie the duty and leave a blessing upon it unto us for he did fast as Mediator with reference to his body Christ did all as the first fruit which did sanctifie the whole crop Maledictioni benedixit paupertatem ditavit ignominiam glorificavit Luther Luther Surely he that is able to sanctifie death in his own person is able also in his person to sanctifie duty and this is the duty that the Lord hath highly honoured in all the great reformations that ever were in the world In the example of Moses Elias and Christ himself and therefore we may expect if we seriously intend
keep thy house For they are in a special manner thy own Vineyard First keep thy heart Prov. 4.23 above all keeping keep thy heart it was the great care of David Let my heart be sound in thy statutes I will run the way of thy Commandments when thou shalt inlarge my heart and it was the grand honour of David that his heart was upright with God and it is made the pattern of his sincerity to the Governors that followed c. and it was the grear comfort of Hezikiah when he came to dye after he had ruled the people skilfully all his daies Remember that I have walked before thee with a perfect heart and it is this that is the bitter reflexion upon all the good that Iehu had done after that glorious testimony of God to him thou hast done all that was right in mine eyes and which was in my heart 2 King 10.30,31 but he took no heed to walk in the Law of the Lord God of Israel with all his heart c. And the grounds of it are these four First this is properly your own it is the soul is the darling it is the soul is the man it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore he that doth lose his soul is said in another place to lose himself It is true that there is a great trust committed unto a man in other things but yet they are all but this worlds goods a mans estate is no more and a mans honour is no more nay a mans inward gifts and abilities of his mind are no more they do all dye with him if there be tongues they shall cease and knowledge it shall vanish away 1 Cor. 13.12,13 Now if propriety be an engagement as we do love persons and things because they are our own Christ loved his own he loved them unto the end c. Surely there is nothing that is your own like unto your heart therefore keep thy heart above all keepings for if thou lose thy soul thou art a lost man and a Son of perdition Secondly this Vineyard above all others is in danger and the most fought against First by sin 1 Pet. 2.11 it is against the body and state and brings all plagues upon both but it is eminenter against the soul Numb 16.38 sinners against their own souls so that as it is really the act of the soul the sin of the soul for sin is in the soul as grace is it is radicaliter in corde redundanter in corpore as sin is mainly the act Micha 6.8 the sin of my soul c. it is the mischief of sin which doth really light upon the soul and it is to the prejudice thereof Secondly Satan mainly fights against the soul he is Abaddon the destroyer he seeks to devoure all the man I but it s the soul that is the sweet morsel that he doth continually with greediness gape after he doth take away the word it is Mat. 13. least they should see with their eyes and hear with their ears and be converted it is the conversion of the soul that he really is an enemy to and when he knows he can hinder the salvation of a soul there is no such pleasure to him for there is no walking in the narrow way without entering at the straight gate Satan is the envious one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now as the greatest mercie is that of the soul so the greatest envy of Satan is that which reacheth unto the soul Thirdly the main Judgements of God are upon the soul as the greatest blessings from God are spiritual so the greatest Judgements from God are also spiritual and that is when he doth suffer the soul to prosper in a way of sinning Hos 8.11 they made them Altars to sin Altars shall be unto them to sin Magna est ira quando peccantibus non irascitur Deus Ierom. Jerom. Tu dixisti Domine ita est ut omnis malus animus sibi ipsi sit poena Austin Aust Thirdly answerable to the prosperity of the soul so do all things else prosper all prosperity is to be measured by it oh 3.2 So Paul did measure all his prosperitie 2 Cor. though his outward man did decay so his inward man was renewed it was that he could rejoyce in because he measured his prosperitie be that of his soul and otherwise for a man to have an enate honour and a high place in the world and to mount all the steps of honour and to prosper in it in waies of briberie and blood all this is but that Psalm 106.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Muis translates repletienem emaciantem Muis. a fulness that doth cause a leanness in the soul to be indutus purpura cum conscientia pannosa truly that man doth not prosper whose soul prospers not though all things else be according to the desire of his heart c. Fourthly this will have a very great influence upon your government and therefore keep this Vineyard Psal 47. ult Magistrates are said to be Shields of the earth they should be scuta Deo as well as hominibus to keep off the Judgements of God to stand in the gap with Moses and Ioshua who did this in a common slaughter and David in a publick famine c. And is he like to prevall with God for a people who hath neither communion with God nor interest in him is he like to turn away Judgement who is every day instrumental in procuring it and who is also to be fuel for the same consuming fire And in respect of men also there is a power over the bodies and estates of men and there is a power over their hearts and in their consciences and such a one God doth give unto gracious Magistrates as we see he gave his people of old as David c. There is a double Image that a Magistrate must bear an Image of God in him as a man as well as upon him as a Magistrate and the heart of men will stoop to them that are such Magistrates Let me tell you It is not a Scepter a Sword nor a Mace a Navy nor an Army that can long govern a Nation An evil heart will destroy a mans wisdom and will blast his government and make it unsuccessful whatever he be though he be never so great a Polititian and never so much admired and cryed up by men yet if he be not a godly man be shall not prosper the Lord was with him and whatever he did he made it to prosper I that is the true ground of all success in government therefore be sure keep your own Vineyard c. But you will say How shall we make our Government prosper Take there directions First keep a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this â—…xercise my self daily saith Paul to keep a conscience void of offence Government is a burdensome thing and therefore it is said that Christ hath the Government upon his shoulders
the middle of his Churches and Church-administrations and if the Lord once take away the vail that is upon our eyes then we shall be able to see the glorious presence of Christ in Gospel-administrations As I remember Iunius when he read the Scripture and the Lord had taken the scales off his eyes to fee the Majesty of it repente divinitatem argumenti Scripti majestatem authoritatemque senserim longo intervallo omnibus eloquentiae humanae praeeuntem horrebat Corpus stupebat animus Iunius he saw a majesty so far beyond all humane eloquence that he confesses his soul stood amazed at it so it would be to you only there is a vail before your eyes Secondly In heaven the Lord is present as revealing his mind and will unto his people the Saints in heaven know the whole mind of God concerning what ever belongs to Gods Glory or their own duty there we shall know as we are known 1 Cor. 13.12 and so he is present in the midst of his people In Deut. 23.3 As his Saints sit dowe at his feet they all receive of his words he gives forth what his will is concerning his Glory and their Duty nay look to Revel 4.22 They shall see his face and his name shall be written in their foreheads It is not spoken of the Glory to come it is new Ierusalem that comes down from God out of heaven and yet such Glorious Discoveries there shall be of the will of God and the mind of Christ unto his people as if so be they saw Gods face in heaven such a Glorious presence of Christ there is with his Churches Thirdly In heaven there shall be a glorious and full Communication of all Grace not only in reference to the secrets of his Counsel they know his Will but he will withold none of his graces from you as your Communion shall then be perfect with him so shall the Communication of all his grace be to you Now you know It is death that puts an end to sin mark it it is death that puts an end to mortification for he that is dead is free from sin 1 John 3.3 But it is the Beatifical vision that perfects Sanctification and reddit nos impeccabiles makes the soul impeccable as the Schoolmen observe there is a great resemblance of this too in the Ordinances of the Gospel and Christs presence in them Beholding as in a Glass the Glory of the Lord we are transformed into the same Image 2 Cor. 3. ult For there are before the Throne seven lamps of fire and the seven spirits of God Revel 4,5 The Throne is Compassed about with a Rain bow signum gratiae and it is not of many colours but of one to shew how steady and constant and unchangeable Christ is in his ways and dispensations towards his people Fourthly In heaven there is convolutio animae in deum as the Schoolmen express it the soul is wholly as it were resolv'd into God Roled transform'd into God that is God wholly takes up the whole soul that is all I mean I would not be understood after that new fancy that men are deified with God But as it is said of the angels they behold the Face of your heavenly Father continually Mat. 18.10 never look off from him to eternity there is a glorious resemblance of this in the Lords presence with his Churches their eyes are fastned upon the Lord their eyes watch for the Lord mere then they that watch for the morning their soul is satisfied as with marrow and fatness which is in the house of God there is that sweetness in the presence of God in his Ordinances which is next heaven it self when a man is made to drink out of the rivers of his pleasure some of Gods people can say so one day in thy Courts is better then a thousand elswhere there is a sweeter tast of God in Ordinances then there is anywhere in the world besides Fifthly in heaven there is the presence of Christ among his Saints and Angels if we should see the Lord sit upon his Throne and all his Angels and Saints gathered together round about him oh what a glorious presence this were but it s so in all Gospel administrations there is not only Chrst sitting on his Throne in the midst Rev. 4.24 Elders compass his Throne but then in Rev. 5.11 the text saith there is a guard of Angels round about the Elders Every time you come to worship God Remember there is Christ upon his Throne and Church-Officers compassing the Throne and Church-members the people and then the Angels as a guard about them Consider but that place in Zach. 3.7 If you will keep my waies I will give you Galleries to walk in amongst those that stand by A man shall be taken into fellowship and Communion with the Angels then there is a glorious presence that Christ affords unto his people he walks in the midst of the golden Candlesticks For the Application First how should this command reverence in every soul of you when you come to have to do with any Church administrations you do not consider the King will come in to see the guests you think it is but to hear a Sermon to joyn in prayer to go unto the Sacrament but consider not that you have to do there with the Lord Jesus Christ who is present in Majesty and Glory take heed therefore of all rash approaches to Christ and dealing rashly in any Gospel-institution Oh that the Lord would but set on this very apprehension on the hearts of those that profess to fear God in the Nation that they would take heed of rashness in dealing with Church-institutions in Lev. 26.24 If you walk at adventure with me Rashly with me so the word is many times used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temere sine personae discrimine then God will walk at an adventure with you do not draw neer to the Lord Jesus Christ at an adventure for he is present at all Church-administrations there is a strange prophaness of heart that men shew in it and usually an hasty heart makes a rash mouth as Solomon speaks take heed therefore in all Church-administrations of rashness for Christ is here and he hath said you shall reverence my Sanctuary for I am Jehovah Let all be done with reverence and godly fear Secondly Is there such a gracious presence of Christ in Gospel administrations labour to see it there labour to have your souls affected with the spiritual presence or absence of Christ there The Prophet Ezekiel could see the glory of the Lord go up from the Cherubims but the people could see no such thing the Ordinances remained and they were well pleased yet though the Ordinances were not removed the glory of the Lord was gon and therefore have your hearts affected with this look upon it as your great affliction that it should be with you as it was with the Disciples after Christs resurrection the Lord appeared to