man's Heart did entertain his Motions embrace his Suggestions Sin could not be engendred by them So that in vain doth the corrupt spirit of a man accuse things or persons without himself as the Authours or Causes of his sinfull Evils the Judge of Heaven will lay it at his own door and endite him as guilty of the Crime And so do all wise and holy persons We all do fade as a leaf and our Iniquities like the wind have taken us away Behold thou art wroth for we have sinned Isa 64.5 6. Nor do they lessen the Fault but aggravate it as David doth here which was the Second thing observable in an humble Penitent II. OBSERVATION The Penitent Sinner makes not a light matter of his Sin but acknowledgeth the Grievousness of it This is manifest by all the Examples of humble Penitents in the Scripture We have sinned saith holy Daniel Dan. 9.5 and have committed Iniquity and have done wickedly and have rebelled even by departing from thy Precepts and from thy Judgments And holy Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God for our Iniquities are increased over our heads and our Trespass is grown up unto the Heavens Thus when the justified Publican prays he dares not lift up his eyes to Heaven but smites on his breast saying God be mercifull to me a Sinner And S. Paul censures himself as the chief of Sinners for those Sins he committed in Ignorance and Unbelief He knows that God sees more evil in his Sins then he himself can discern that Sins are not to be censured according to mens estimation but God's most pure Law and righteous Judgment that God is of purer eyes then to behold Evil and that he cannot look on Iniquity with the least approbation or connivence that what is highly prized in mens eyes or made a venial Sin by men is counted a foul Abomination with God that the least Sin is against an Infinite Majesty and cost no less then the Bloud of the Son of God to expiate it that there is no Venial Sin in its own nature to say Raca Thou fool to our Brother makes a man liable to Hell-fire that every Sin is of the Devil who sinned from the beginning that the wages of Sin every Sin is Death even that Death which is opposite to everlasting Life Hence it is that David makes not a small matter of the Sins of his youth but prays God not to remember them and Job complaineth that God wrote bitter things against him and made him to possess the Sins of his youth And Christ makes idle words such as that for them men are to be accountable at the day of Judgment Popish Doctrine of Venial Sins Resolutions of Cases of Conscience after Popish Casuists Dictates are not found in the expressions of Scripture-Penitents much less Pharisaicall Vauntings of Self-righteousness or Monkish Ostentation of their own Merits or Quakers Opinions of Innocency and Perfection but Acknowledgment of their Transgressions and Sins with the hainous Degree and Circumstances of them Which was David's profession here and is an instance of an humble Penitent's practice III. OBSERVATION He freely confesseth and acknowledgeth his Sin at least to God and sometimes to men Though David often professeth his Innocency in respect of the Criminations which were cast upon him in Saul's Court as if he had conspired against him though he alledge his Integrity before God as being upright in heart in promoting God's Worship not going after any other gods but in the choice of his Soul preferring the Observance of God's Laws before any Ends of his own yet he still acknowledgeth his Sins to God without any arrogant vaunting of Perfection or opinion of unspotted Holiness I acknowledge my Sin unto thee and mine Iniquity have I not hid saith he Psalm 32.5 And holy Job although he could not be beaten out of his hold the conscience of his Integrity before God and his Innocence from any Oppression of men with which his Antagonists charged him yet disclaims the Covering of his Transgressions as Adam by hiding his Iniquity in his bosome Job 31.33 And Chap. 7.20 he bespeaks God thus I have sinned what shall I doe unto thee O thou Preserver of men And again Chap. 40.4 Behold I am vile what shall I answer thee I will lay my hand upon my mouth All Holy persons do subscribe to that of Bildad Job 25.4 5 6. that in comparison of God in his sight no man living can be justified How can he be clean that is born of a woman They know that God searcheth the Heart discerns the windings and turnings of their deceitfull Hearts that they have secret Sins which neither other men nor themselves perceive S. Paul once conceived himself touching the Righteousness of the Law blameless while he was ignorant of its Spirituality he observed not how the Law forbade Coveting the very first Motions of Lust But when he knew how holy and perfect the Law was how imperfect he was when he found a Law in his Members rebelling against the Law of his Mind and leading him into captivity to the Law of Sin which was in his Members he then cries out O wretched man that I am who shall deliver me from the body of this death Rom. 7. Such is the Affection of the most inlightned Saints who have been best acquainted with God's Purity the Perfection of his Law their own Impurity and the Defect in their ways that they have always cried out of themselves as the Lepers in the Law We are unclean we are unclean In their Supplications to God they have bemoaned their sinfull Thoughts their most hidden Transgressions yea in their Transgressions against men when doing right to them and giving glory to God hath required it they have not stuck in full Congregations to confess their Errours and to bewail their Transgressions Which thing hath been always necessary 1. To justifie God in his Sentence and Judgments that he might be justified in his sayings and be clear when he is judged as it is in the next verse to my Text. 2. To abase Man that he may lie prostrate at his feet and not proudly lift up his head before God Both which Ends are discernible in that humble Confession of Daniel and his speech to God Dan. 9.7 O Lord Righteousness belongeth unto thee but unto us Confusion of faces because of our Trespass committed against thee For which Ends as God sets our Iniquities before us so the humble Penitent always sets his Sins before his face as David did here IV. OBSERVATION He makes not this a short transient Action but his Sins are ever before him There is indeed a setting our Iniquities before our faces which is pernicious when we look upon our Sins as of so horrid a Guilt that they are unpardonable as when Cain told God Gen. 4.13 My Punishment is greater then I can bear or Mine Iniquity is greater then that it may be
And to set out his Sin as the more venomous he derives it from his originall innate Pravity Behold I was shapen in Iniquity and in Sin did my mother conceive me vers 5. And S. Paul acknowledged himself the chiefest of Sinners 1 Tim. 1.15 The Reasons hereof are 1. Because otherwise the Heart loves and favours the Sin and the Repentance and Humiliation will appear to be but feigned True Hatred of Sin will cause us to confess and abandon it with all our might Odium est Appetitus amovendi it will stir up a desire to remove it it will cause Detestation Clearing Revenge Indignation Zeal Fear as it is said of the Corinthians 2 Cor. 7.11 The poor Publican durst not lift up his eyes to heaven but smote on his breast saying God be mercifull to me a Sinner Luk. 18.13 2. By this means he justifies God in his Sentence against his Sin in his Punishment acknowledgeth his own Desert which is the Reason here That thou mightest be justified when thou speakest and be clear when thou judgest vers 4. The more we aggravate our Sins the more we magnify the Justice of God's Law and his dealing with us 3. It also tends to the magnifying of God's Grace in Pardoning that where Sin abounds there Grace over-abounds Rom. 5.20 It is rich Grace that forgives great and many Sins They that make their Sins venial and speak of them as small matters do shew they take themselves little beholden to God to pardon them and that they owe little thanks for it To whom much is forgiven he loveth much to whom little is forgiven the same loveth little Luk. 7.47 4. This is the way to obtain Pardon He that hideth his Sins shall not prosper but he that confesseth and forsaketh them shall have mercy Prov. 28.13 Stultorum incurata Pudor malus Vlcera celat They are foolish persons that when they are to make use of a Physician conceal their Disease and tell not the worst of it for thereby they disable the Physicran from Curing them and are Authours of their own death But a wise Patient will relate all the Symptoms of his Disease and declare the worst of it that so there may be a through and not a palliated Cure So it is with a true Penitent he declares his Sin to God with the greatest Shame to himself in all its evil Circumstances that he may dispose God to forgive him it being God's way to justify them that condemn themselves as the poor Publican that with a dejected heart and look craved mercy to him a Sinner Which brings us to the III. OBSERVATION That the Blotting out of our Transgressions the Washing throughly from our Iniquity the Cleansing from our Sin is to be sought from God This was the course which David took and Manasseh 2 Chron. 33.12 13. When he was in Affliction he besought the Lord his God and humbled himself greatly before the God of his Fathers and prayed unto him and he was intreated of him and heard his Supplication No such Prayer to be found in Scripture as is in the Office of the Romanists Mary Mother of Grace Mother of Mercy defend us from the Enemy grant Pardon to the guilty Christ directs us to say Our Father which art in Heaven forgive us our Trespasses And good Reason for 1. Our Sins are against him and therefore are to be pardoned by him Against thee have I sinned saith David therefore do thou blot out my Transgressions He must cancel the Bond who is the Creditor I will say to my Father saith the Prodigall son Father I have sinned against Heaven and against thee and am no more worthy to be called thy Son 2. It is he onely that hath power to forgive Sins Who can forgive Sins but God onely Mark 2.7 Who can bring a clean thing out of an unclean not one Job 14.4 It is God's Prerogative which he challengeth Isa 43.25 I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy Sins It is true the Son of man had power on earth to forgive Sins but he was also the Son of God It is true the Apostles had power to remit Sins by a peculiar delegation from Christ or as the Apostle S. Paul speaks in the person of Christ 2 Cor. 2.10 Nor is it to be denied that Ministers of the Gospel ministerially by preaching the Gospell may be said to forgive Sins declaratively and instrumentally by bringing men to Repentance and Faith on which Forgiveness and Cleansing from Sin follow but not as the Pope pretends to forgive Sins by his Indulgences authoritatively or as the Popish Priests by their Absolution certainly and immediately Men may forgive Sins by the assuring of Pardon to the truly Penitent and Believing And the Absolution of the Minister is of great moment to quiet the guilty Conscience if he doe it Clave non errante when he is skilfull in Binding and losing and the Penitent freely confesseth and sincerely believeth in Christ and unfeignedly purposeth to amend without which the Absolution is invalid And therefore which was the IV. OBSERVATION The Penitent Sinner is to beg earnestly not onely for Blotting out his Transgressions but also for through Washing and Cleansing from Iniquity and Sin not onely by Condonation of them but also by Emendation or Amendment of life So David Psal 51.9 10. Hide thy face from my Sins and blot out all mïne Iniquities Create in me a clean Heart O God and renew a right Spirit within me These are to be conjoyned As the Guilt of Sin is to be pardoned and the Stain of Sin to be washed away so is the Conscience to be purged from dead works that we may serve the living God the Heart is to be sprinkled from an evil Conscience and the Body to be washed with pure water as the expressions are Heb. 9.14 and 10.22 allusively to the Legall Purifying with bloud and water to which answers the washing of Regeneration and renewing of the Holy Ghost Tit. 3.5 which is thus expressed by S. Paul Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life And this is a principal part of true Repentance to have a renewed Heart and to lead a new Life And therefore S. John Baptist when the multitude came to him to be baptized of him for the Remission of Sins chargeth them to bring forth Fruits meet for Repentance Luk. 3.7 8. letting them to understand that every Tree which bringeth not forth good Fruit is hewn down and cast into the fire And our Saviour when he found the impotent man who was healed by him at the Pool of Bethesda told him Joh. 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee For as Christ saith if after the unclean Spirit is gone out of a man he
III. OBSERVATION Penitent Sinners such as David was do beg earnestly against the Loss of God's Presence as their greatest Calamity and pray for its Continuance as their chiefest Happiness The Holy Writings are full of such Petitions as these Let my sentence come forth from thy presence Psal 17.2 Make thy Face to shine upon thy servant Psal 31.16 Forsake me not O Lord O my God be not far from me Psal 38.21 Awake why sleepest thou O Lord arise cast us not off for ever Wherefore hidest thou thy face Psal 44.23 24. Return for thy servants sake Isa 63.17 Take away all Iniquity and receive us graciously Hos 14.2 As it is with a Child who misseth his Father he cries after him till he appears to him or as a Traveller that is out of his way and knoweth not what way to take nor what may become of him calls for his Guide to direct for his Company to help him So it is with a Repenting person who hath wandered out of his way he is sensible that he hath done foolishly in leaving God's way fears lest he shall become a prey to Satan finds the want of God's Guidance the need of his Assistence hereupon he cries aloud to God not to leave him he wrastleth with God as Jacob did when he feared his Brother Esau's hostile approach so as not to let him goe untill he bless him he weeps and makes Supplication till he becomes an Isaac one that prevails with God his Eye trickleth down and ceaseth not without any intermission till the Lord look down and behold from Heaven he bewails his turning aside into crooked paths begs to be led into the way everlasting and to that end resolves to hold close to God for the time to come and to keep his way lest he by Recidivation and Relapse drive away God for ever For which purpose he begs God not to take away his Holy Spirit from him as being his best Guide and Guard in his Pilgrimage on Earth Which leads me to the consideration of the Second Petition in my Text but at present time will not permit me to handle it Of what hath been said give me leave to make some Application APPLICATION You that have fallen into any such gross Transgression as David's was remember to imitate him in his Return to God As his Sin was very great so this Penitentiall Psalm shews his Sorrow after God was very conspicuous working Repentance not to be repented of 2 Cor. 7.10 What the Apostle said of the Corinthians guilty of Indulgence to the Incestuous person For behold this self-same thing that ye sorrowed after a godly sort what Carefulness it wrought in you yea what Clearing of your selves yea what Indignation yea what Fear yea what vehement Desire yea what Zeal yea what Revenge in all things ye have approved your selves to be clear in this matter the same was true of David and ought to be verified in every one of you chiefly in these things 1. To be sensible of the great danger of the Loss of God's Presence to know and see that it is an evil thing and bitter that you have forsaken the Lord your God and that his Fear was not in you when either by Wantonness or Intemperance or Profaneness or Unrighteousness or any other kind of Leudness though committed in secret from the eyes of man ye did Evil in God's sight and rebelled and vexed his Holy Spirit so that he was turned away from you became your Enemy fought against you and left you to be insnared by the Devil and to be led captive by him according to his will 2 Tim. 2.26 Oh this is a thing you should mourn for as one mourneth for his onely Son and be in bitterness for his absence as one that is in bitterness for his first-born 2. For the time to come that with the spirit of Grace and Supplication you instantly press God to vouchsafe you his preserving guiding comforting aiding Presence that you may not be overcome by a like Temptation nor wander from God by Errour nor by Infirmity of your flesh yield to such Motions in you or Solicitations of others as may overcome you and prevail upon you to goe astray from God and leave him who is your Shepherd lest the Wolf of Hell catch you and tear you in pieces and there be none to deliver you Oh what-ever you doe watch and pray that God may lead you in the paths of Righteousness for his Name 's sake And what-ever Bait or Suggestion may be set before you yet remember that which Joseph thought on when he was enticed to Leudness by his Mistris How shall I doe this great Wickedness and sin against God Oh set God alwaies before you who being at your right hand you shall not be moved It will be your everlasting Comfort in life and death that you can say I was upright before God and kept my self from mine Iniquity While you live on Earth walk humbly obediently patiently with God Doe as Enoch did who had this testimony that he so walked with God as to please him and then you may be assured notwithstanding your former Falls yet at last to be translated if not as he was not to see death yet so as not to abide in death but to be with your Father for ever Which the Lord grant c. Amen LAVS DEO THE HEAVENLY GIFT Part II. The Seventh SERMON PSALM li. 11. Take not thy Holy Spirit from me IN this Penitentiall Psalm of David wherein he applieth himself to God for the recovery of his Favour after his great Fall in the matter of Vriah as he sincerely confesseth his Sin and humbly beggeth Pardon so he doth earnestly deprecate God's Dereliction of him as being the most sad presage of his everlasting Perdition and the taking away his Holy Spirit from him as the inlet to Satan's possession of him and so the forerunner of his extreme Ruine I have heretofore considered his Petition against Ejection out of God's Presence the regaining of which is a most desirable thing to a Penitent Sinner and though it be forfeited by Sin yet is it recoverable by humble and earnest Supplication It now remains that I consider the other Prayer in my Text against the Privation of God's Spirit in these words And take not thy Holy Spirit from me For explication whereof it is requisite that it be shewed 1. What is meant by the Holy Spirit or Spirit of God's Holiness which he feared might be taken from him 2. How it is taken away from a person 1. The term Spirit is meant sometimes of God the Father as Joh. 4.24 where it is said that God is a Spirit sometimes of the Son as 2 Cor. 3.17 where it is said The Lord is that Spirit and sometimes of the Third Person in the Holy Trinity as 1 Joh. 5.6 where it is said It is the Spirit that beareth witness who is termed the Holy Ghost or Spirit and is all one with the Spirit
in his Bloud to declare his Righteousness for the Remission of Sins that are past through the forbearance of God Rom. 3.25 that God doth forgive any Sins of any persons Eph. 4.32 Not for any Saint's or Martyr's Intercession or any Surplusage of Merits in the Treasury of the Church distributed by the Pope's Indulgence or for the bare Work done of saying Mass singing Dirges or other Offices for a person deceased or merely for the Priest's Absolution upon Auricular Confession in the Sacrament of Penance or for any humane Satisfaction whatsoever but by the Expiation of Christ's Bloud and his Intercession for them to whom Sins are forgiven though not without their due Qualifications which are next to be considered III. The Persons to whom God forgives Sins are not all whatsoever There are that after their hardness and impenitent Heart treasure up unto themselves Wrath against the day of Wrath and revelation of the righteous Judgment of God Rom. 2.5 Nor all that are in the visible Church that have been baptized into the Name of Christ Notwithstanding Simon Magus believed was baptized continued with Philip and wondered beholding the Miracles and Signs which were done yet when by his offer of Money for the power of bestowing the Holy Ghost his Heart appeared not right in the sight of God S. Peter admonisheth him to repent of that his Wickedness and pray God if perhaps the thoughts of his Heart might be forgiven him Act. 8.13 21 22. But 1. They to whom God forgives Sins must be real and unfeigned Penitents such as are sensible of their Sins and the Desert of them such as are humbled in their own eyes yea so as to loath themselves for their Iniquities such as have that Sorrow which is after God that worketh Repentance not to be repented of Such a Repentance as is not for some Sins onely but for all not onely for Sins open and notorious but also for Sins secret and known to themselves and God alone not onely for Sins of outward Action or Words but also for Sins of Thought of evil Concupiscence not onely for Sins of Commission but also for Sins of Omission and according to the degrees of them with a proportionable degree of Sorrow so as to mourn much where the Sin hath been very hainous as David's was And that not onely by reason of the Affliction consequent Danger of Hell or Infamy but also for the Dishonouring of God and the Offending of him not onely as a severe Judge but also an indulgent Father Against thee thee onely have I sinned and done this Evil in thy sight saith David Psalm 51.4 And Father saith the prodigal Son Luk. 15.21 I have sinned against Heaven and in thy sight and am no more worthy to be called thy Son Thus S. John Baptist preached the Baptism of Repentance for the Remission of Sins Mark 1.4 S. Peter Act. 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins And Repent and be converted that your Sins may be blotted out Act. 3.19 To them that thus Repent there is Forgiveness of Sins not to the Impenitent and unrelenting 2. To Repentance must be joyned Confession of Sin If we say that we have no Sin we deceive our selves and the Truth is not in us If we confess our Sins God is faithfull and just to forgive us our Sins and to cleanse us from all Vnrighteousness If we say that we have not sinned we make him a Liar and his word is not in us 1 Joh. 1.8 9 10. How full is the Scripture against all Self-justitiaries Pharisees Philosophers Votaries Pelagians Quakers and other Perfectionists that boast of their own Good works and their being free from Sin No marvel that they that think they have no need of Pardon should find none God filleth the Hungry with good things the Rich he sendeth empty away The proud Pharisee that talked of his own Well-doings the boasting Papist that is confident of his own good Merits from God are not capable of Justification It is the poor Publican that is sensible of his Sin that stands afar off that will not lift up so much as his eyes to Heaven as being dejected by the sense of his Sins but smites on his breast saying God be mercifull to me a Sinner that goes home justified rather then the other as Christ himself hath determined Luk. 18.13 14. When I kept silence day and night saith David to God Psal 32.3 4 5. thy Hand was heavy upon me I acknowledged my Sin unto thee and mine Iniquity have I not hid I said I will confess my Transgression unto the Lord and thou forgavest the Iniquity of my Sin There was no necessity of Auricular Popish Confession to a Priest his purpose of doing it to God seriously and with true Compunction and Contrition of Soul was sufficient for his Pardon David said unto Nathan I have sinned against the Lord and Nathan without injoyning him Penance for Satisfaction tells him immediately The Lord also hath put away thy Sin A free and unfeigned Confession of Sins to God never goes without Pardon if it be with real Sorrow and giving to God the Glory of his Justice if other Qualifications be withall added which are also to be considered whereof the next and third is That there be a Forsaking of the Sin in Heart and in Act. 3. That Sin that shall be pardoned must be hated must be left He that covereth his Sins shall not prosper but whoso confesseth and forsaketh them shall have Mercy Prov. 28.13 While we love and cherish Sin we bid defiance to God and shew our selves Enemies to him and therefore can expect no Favour from him for he is not a God that hath pleasure in Wickedness neither shall Evil dwell with him saith the Psalmist Psal 5.4 For a man to say he is sorry for his Sin as often men do and yet to commit it customarily again is indeed to belie himself True Sorrow would make men fearfull and wary how they fall into that for which they say they are sorry Piscator ictus sapit If they were sensible of the Evil of Sin they would dread a Relapse into it And besides it is no better then a mocking of God to confess Sin and pray him to forgive it and yet to continue in the practice of it It is all one as if thou shouldst beg of God to give thee a Licence or Dispensation to sin as if thou shouldst tell him thou hast sinned indeed but thou hopest he will not be angry though thou doe so again as if thou shouldst ask of God that he would make void his Law for thy sake let thee live as if thou owedst no Subjection to him It is to declare thy self a professed Rebell against him to tell him that he shall not rule over thee and in effect to say Depart from me for I desire not the knowledge of thy ways Much more evil is it when men
stand not your own Good works or your own Merits As you have received Christ Jesus the Lord so walk in him rooted and built up in him and established in the Faith as ye have been taught abounding therein with Thanksgiving as the Apostle exhorteth Colos 2.6 7. Still pray that God would keep your Feet from falling and order your Steps in his Word that no Iniquity get dominion over you And then you may with assurance say I shall not die but live and declare the Works of the Lord and you shall obtain David's desire to walk before God in the light of the living But sure we walk contrary to God in the Darkness of this World else why is it that God hath called to contend against us by Fire It was not long agoe that we rejoyced because we had prevailed upon the Waters and now the Scene is altered and we mourn because the Fire hath prevailed upon our houses at Land Sure we rejoyced not with trembling we were sensible of God's Hand on others but not sensible we deserved his Indignation on our selves God warned us by Signs in the Heavens but we amended not he sent the Pestilence but we reformed not we were embroiled in War but nothing bettered Preachers cried out against our Sins but we cried not to God for Pardon the Lord's voice cried to the City but we were not men of wisedom to see his Name Our Sins cried to Heaven for Vengeance and the Lord's Vengeance hath from Heaven fallen upon us We observed days of Fasting formally but did not really repent in Dust and Ashes and now God hath really reduced our Great City unto Dust and turned it into Ashes Hath not God by his Judgment resembling that of Sodom pointed out the Sins which procured this Judgment Pride Fulness of bread abundance of Idleness not strengthening the hands of the poor and needy Wantonness and Unrighteousness Were not the Souls of many as Lot's in Sodom vexed from day to day in hearing and seeing mens unrighteous deeds and wicked conversation perhaps having a Form of Godliness but denying the Power of it But are we better then they Are we not all under Sin liable to the same Condemnation We may we ought to bemoan the Calamity which is come on others The lifting up of God's Hand should affright us the Blow of his Hand on our Brethren should afflict us We out of Sympathy with them out of Dread of God's Anger should bewail the Burning which the Lord hath kindled Jeremiah's Lamentations are sutable to this Occasion We may take up those Wailings Alas Alas our great Neighbour City is burnt in a short time is her Judgment come But that which most befits us which is most likely to benefit us and them is to be affected with God's Visitation to look upon this as a Forerunner of a greater Fire magnum futuri Judicii Praeindicium an Example of the Vengeance of eternal Fire Let us be awakened by it out of our Security as considering that we have the like Sins and may expect the like Punishment that God's Burning there is our Warning here that however it were in respect of men yet in respect of God it is as a Beacon fired to alarm us that we may prepare to meet our God by Fasting and Prayer and Amendment of life lest if we repent not we likewise perish It becomes us not to be Censurers of others but to judge our selves that we be not judged we must not insult over them but pity them If we have our Houses spared it is that we may receive them that are destitute if our Goods be preserved it is that their Wants may be supplied In a word we should take heed of Edom's Sin who rejoyced in the day of Jerusalem's Calamity take heed of promising to our selves increase of Trade or other worldly Advantages most of all take heed of Flattering our selves as if we were better more safe more in God's Favour then they Let us rather fear God's Judgments tremble at his Word search our own ways turn unto the Lord with our whole Souls pray for them that have suffered help them what we can that their Breach may be repaired our Tranquillity may be lengthened and our Souls delivered from the Wrath to come Which the Lord vouchsafe for his Son's sake Amen LAVS DEO DAVID's PIOUS RESOLUTION Part II. The Sixteenth SERMON PSAL. lvi 13. That I may walk before God in the light of the living AS God is the Alpha the Beginning of all things so he is the Omega or End of all things as he is the Father of Lights from whom every good and perfect Gift cometh so should he be the Scope of our Lives as he was here of David's according to the last Particular observed in this Text of Scripture viz. III. The Aim and End of David in his Commemoration and Postulation That I may walk before thee in the light of the living To this End he both commemorates what God had already done for him in delivering his Soul from Death and petitions with expectation of speeding that he would yet doe more for him in keeping his Feet from falling He doth not desire this Stability of his Feet that he might sit still or sluggishly keep his Bed or lie on his Couch but that he might walk Walking naturally is a progressive motion of the Body from one place to another performed by the Feet with the help and direction of the Eyes for the acquiring or effecting something And it connotes a Way in which a person is to walls and a Terminus ad quem to which it tends By this Metaphor of Walking the Scripture understands the Motions of the Mind and Actings of the Members as they are subject to a Rule which is the Way in which a person walks If it be right it is God's Law if it be wrong it is the Devices of mens own Minds the way of a man 's own Heart or the Course of the World or the Wiles of Satan which are mentioned as the crooked ways men walk in Eph. 2.2 3. All these are ways of Darkness wherein men depart from God and walk after Satan But David's Aim is to walk before God in the light of the living Walking before God here denotes not onely a doing or thinking so as that the Action or Thought would still be in God's presence as if David meant no more then this that God would see him or his Walk would be in his sight whether he would or no But it means also such a Walking before God as to eye his presence what-ever he should doe or think with an aim to please him And therefore walking before God is rendred often pleasing God as when it is said Gen. 5.24 Enoch walked with God in the Greek it is Enoch pleased God which the Authour to the Hebrews follows Heb. 11.5 Enoch before his Translation had this Testimony that he pleased God And so it notes not onely his apprehension of God's
your Souls and knocked that he might be let in that he might sup with you and you with him How frequently have the Preachers of the Gospel the Servants of Christ invited you to his Supper to be partakers of that Grace of God which exceeds in worth all the Treasures of the Earth all the Pleasures under the Sun which is of greater Necessity and Advantage then all the Traffick by Land or Sea and yet his Word is not believed Oxen and Farms and Wives yea that which is worse Dalilah's Idols are minded more esteemed then Christ then his Love his Spirit his Kingdome his Righteousness Where is the man that is willing to deny himself his own Contents unjust Gains unclean Affections injurious Projects yea his vain Opinions and to take up Christ's Cross after him Where is he that will suffer I will not say Loss of Life or Goods or Credit with men for Christ but even a Divorce from his Lusts that will forbear a profane ungodly Oath a devillish Revenge or undergoe so much as a Scoff or Reproach that he may follow Christ and be his Disciple If this be not Perverseness in our Ways the Despising of the Lord in the most vilifying way I know not what is I beseech you bethink your selves in good earnest what will be the End of these things Think of that Wisedom Solomon speaks of Prov. 1. v. 22. and so forwards The very reading of it methinks should awaken and affright as many of you as yet persist in your Perverseness and will none of Wisedom's Counsel but despise all its Reproof As therefore you would not be rejected by Christ despised by him in that Day when he shall bid some depart from him into everlasting Fire prepared for the Devil and his Angels deny I beseech you your Vngodliness and worldly Lusts obey the voice of Christ trust in him and he will then receive you and ye shall be where he is Which the Lord grant c. Amen LAVS DEO THE SAINTS Future Glory The Twenty-ninth SERMON REVEL vij 15. Therefore are they before the Throne of God and serve him day and night in his Temple and he that sitteth on the Throne shall dwell among them YOU have here exhibited to your view the most happy and glorious Spectacle which humane spirits are capable of Brave Shows as at Princes Coronations and Marriages do greatly attract the Eyes of men One of the ancient Fathers wished much to see a Roman Triumph in its greatest Glory The Queen of Sheba was so affected with the Glory of Solomon and his Court that she took a great and costly Journey to behold them and was so transported with what she saw and heard that there was no more Spirit in her But I may well say A Greater then Solomon a braver Sight then Solomon's Court or a Roman Triumph is here Here is the God of Glory on his Throne Here the Court of glorious Spirits which are made perfect have their most splendid Robes on and the Ensign of their Victory in their hands that Palma nobilis which carries to God the Offscouring of the Earth and makes them that hid themselves in Dens and Caves of the Earth to be advanced to the Habitation of God in the highest Heavens And therefore this Show is worth your beholding which I shall endeavour to present to you though not in its Splendour yet so as I hope it may raise you up as to an Admiration and Extolling of the Divine Excellency so also to an Imitation of and a Following after those glorious Saints of whom it is said in the Verse before my Text that they came out of great Tribulation and washed their Robes and made them white in the Bloud of the Lamb and in this Verse Therefore are they before the Throne of God and serve him day and night in his Temple and he that sitteth on the Throne shall dwell among them In which two Verses you have described 1. The Exploits and Estate of these noble Warriours or Combatants on Earth They had a great Fight of Afflictions They wrastled not onely against Flesh and Bloud but against Principalities and Powers against the Rulers of the Darkness of this world against Spiritual Wickedness in high or heavenly places And though they had sore Falls yet they washed their Robes and made them white in the Bloud of the Lamb and by the word of their Testimony at last they overcame Satan and the World not loving their Lives unto the death This was their gallant Fight of Faith this their glorious Victory over their proud and most treacherous Enemies 2. Their Triumph their Ascent into the Capitol their Reception into Heaven They are before the Throne of God and serve him day and night in his Temple and he that sitteth on the Throne shall dwell among them Their present State there may be seen in these Particulars 1. In the place where they are they do not as they did on Earth wander about in Desarts and Mountains and in Dens and Caves of the earth but are about the Throne of God Nor are they cloathed with Sheep-skins and Goat-skins but have Royal or Priestly Robes like the Servants of Solomon about his Throne or the Priests in their Garments at the Altar or in the Temple 2. Their Imployment is not to grind in Mills or make Brick under a cruel Pharaoh but like the Priests and Levites at the Temple they day and night serve the Great the Glorious and Blessed Potentate who is King of Kings and Lord of Lords who onely hath Immortality and dwelleth in Light incomprehensible And their Service is the most pleasant and without any Tediousness to wit to praise and magnifie him everlastingly 3. Their Company is not base sordid and vexing Men or malicious and cruel Devils but he that sitteth on the Throne the King of Glory who hath all Beauty and Loveliness who will dwell among them so as to protect them and satisfie them with his Presence I shall not have time to insist upon the description of the Conflict and Atchievement of these Blessed Saints when upon Earth though the particle Therefore referring thither might induce me to consider thereof Nor is it necessary to inquire into the Time of that great Affliction which these are said to come out of I will without limitation of it to one sort of Saints as Martyrs at one time whether in the Ten first great Persecutions under the Pagan Roman Emperours or those under the bloudy Roman Popes by Burnings and most cruel Massacres apply this to all Saints and thence observe 1. That Afflictions Persecutions yea Death do not extinguish the Being of Saints who wash their Robes and make them clean in the Bloud of the Lamb. 2. That when they are removed from Men below they are placed before the Throne of God 3. That there they serve God in his Temple in Heaven perpetually 4. That they have God everlastingly cohabiting with them Of which in their order
Desire of all Nations and that he was the Person whom the Godly did delight in and expect for what Reason appears by the III. OBSERVATION That the Certainty of the coming of Christ's Day was the Spring of Joy the Basis of Comfort the Stay and Support of their Spirits to Believers of old in the days of their Pilgrimage on Earth For this we have the words of S. Peter Act. 2.25 26 30. That David being a Prophet and knowing that God had sworn with an Oath to him that of the fruit of his Loins according to the flesh he would raise up Christ to sit on his Throne spake concerning Christ that therefore did his Heart rejoyce and his Tongue was glad and his Flesh did rest in hope And Heb. 11.26 it is said that by Faith Moses esteemed the Reproach of Christ greater Riches then the Treasures in Egypt And of Simeon it is said that he waited for his coming in the Flesh as the Consolation of Israel and accordingly when he had seen him he took him up in his Arms and blessed God and said his Nunc dimittis Lord now lettest thou thy Servant depart in peace according to thy word for mine eyes have seen thy Salvation Luk. 2.25 28 29 30. And conformable to these was also the frame of Spirit in all the Holy Believers when he appeared in the Flesh As persons over-joyed they were in a Rapture of Comfort so as that they could not contain themselves but must break out into holy Hymns of Praise My Soul doth magnifie the Lord said his Mother and my Spirit hath rejoyced in God my Saviour For he hath regarded the low estate of his Handmaiden And Blessed be the Lord God of Israel said Zacharias for he hath visited and redeemed his People and hath raised up an Horn of Salvation for us in the House of his Servant David When the Wise men of the East saw his Star they rejoyced with exceeding great Joy Matth. 2.10 And when the Angel had told the Shepherds that he brought them good Tidings of great Joy which should be to all People of the Birth of Christ in the City of David upon which there were with the Angel suddenly a multitude of the Heavenly Hoast praising God and saying Glory be to God in the highest and on Earth Peace Good will towards men the Shepherds in hast went to view Christ in the Manger and upon their Return glorified and praised God Hallelujahs were then the Exercise of all that knew of his Birth and so they were of all the Holy Patriarchs and Prophets when they did by Divine Revelation foresee and by Faith wait for his Coming And the same spirit of Joy shewed it self after in all those that saw his Day either with their bodily Eyes or by the Eye of Faith When Andrew finds Peter as over-joyed he tells him We have found the Messiah which is being interpreted the Christ When Philip finds Nathanael he is in the same tune We have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth the Son of Joseph Joh. 1.41 45. And of succeeding Believers S. Peter saith 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with Joy unspeakable and full of Glory So that I may by an Induction of Particulars raising the Observation from the Hypothesis to the Thesis conclude universally That the Day of Christ is to all Believers the Spring of their Joy the Basis of their Comfort the Stay and Support of their Spirits in the days of their Pilgrimage upon Earth The Reasons whereof are common to all Believers Jesus Christ is the same yesterday and to day and for ever Though the Mystery of the Gospell was not so clearly nor so fully revealed before as it was by the Apostles Preaching but from the beginning of the world was in a sort hid in God yet in no Age was there Salvation in any other none other Name under Heaven given among men whereby they must be saved He onely hath been the Way the Truth and the Life so that none come to the Father but by him Abel Enoch Noah Abraham Moses David and all the rest of the Holy Saints in foregoing Generations had Salvation by Faith in Christ as really as S. Peter and S. Paul or any of the Holy Martyrs and Confessours in the Catholick Church It is true the Knowledge of Christ was not so clearly revealed to the sons of men before his Coming in the Flesh as it was after when the Day-spring from on high visited us to give Light to them that sit in Darkness and in the Shadow of Death to guide our feet into the way of Peace And therefore John Baptist exceeded all the Prophets foregoing he being the man that could say Behold the Lamb of God that taketh away the Sins of the World Yet the Apostles yea the least in the Kingdom of Heaven that can preach Christ Born Baptized Preaching Dying Rising Ascended into Heaven is greater then John the Baptist as having seen and heard that which many Prophets and Kings desired to hear and see but did not The Knowledge the Patriarchs had was Vespertine the Apostles and ours comparatively Meridian Besides before Christ's Ascension the Knowledge of him was not so amply revealed for though a few of the Gentiles found Christ yet the Way of Salvation was not prepared before the face of all People so as that Christ became a Light to lighten the Gentiles as well as to be the Glory of his people Israel But when S. Paul was made the Apostle of the Gentiles Christ was set to be a Light to the Gentiles that he might be for Salvation unto the ends of the Earth Act. 13.47 S. Peter was taught to call none common or unclean but to preach to the Gentiles as being those to whom also God had granted Repentance unto Lefe Act. 11.18 Whence the same way of Salvation was vouchsafed to Cornelius that was to Abraham Cornelius had his Faith imputed to him for Righteousness as well as Abraham God put no difference between them and us having purified their Hearts by Faith saith S. Peter Act. 15.9 He was the God not onely of the Jews but also of the Gentiles seeing it was one God which should justifie the Circumcision by Faith and Vncircumcision through Faith Rom. 3.29 30. And hence as Abraham rejoyced to see Christ's Day so did the Wise men of the East and in all that were made Holy Converts by the preaching of the Gospel there was the same Joy for the kind which was in Abraham all with the same Spirit of Faith glorified Christ though some with more enlarged Hearts then others In the Effects of this Joy Praising God Loving Christ and Adhering to him there is the same Mind in all the same Hope the same Expressions though not to the same degree in all In some Ages the Joy was more extensive then in others in
man's Portion in the next You that give your minds to rise at Court or to be Rich in the City to build fair Houses to fill them with costly Furniture to store them with the most dainty Provision to goe in the bravest Attire and to mind your Ease and Delight bethink your selves how sutable this is with the Divine Contrivance and the Affections of Saints I deny not but an Abraham may be rich and yet blessed a David may be great and yet happy God may and I doubt not doth chuse some though not many Rich and Great in this world to be Heirs of the Kingdom which he hath prepared for them that love him But then it must be so that they love not their Riches nor their Greatness but God that they be as Abraham was ready to leave all for God to obey God in the harshest Commands to wait upon God with Patience for his Help They must have as Moses had a Will resolved to suffer Affliction with God's People rather then to injoy the Pleasures of Sin for a season to esteem the Reproach of Christ greater Riches then the Treasures of Egypt They must be as Christ was not of the World though in the World not from beneath but from above having God's Glory in their Eye Christ's Example as their Loadstone seeking the things above where Christ sitteth at the right hand of God and directing all their Motions and Affections towards Heaven and Heavenly things I press you not to sell all that you have and give to the Poor as Christ did the young man whom he loved nor to sell your Lands as the Primitive Christians did and lay them down at the Apostles feet Yet I must tell you that if you will follow Christ you must in praeparatione Animi in the purpose of your Heart doe these things and more too even hate your own Lives if the Command of God the Glory of God the Kingdom of Christ the Good of God's Church shall require it or stand in competition therewith I do account of the Friers Vows of voluntary Poverty perpetuall Continency and regular Obedience so far from true Sanctity that they are rather mere Snares and like those Services of which God said by the Prophet Quis quaesivit haec de manibus vestris Who hath required these things at your hands they being neither undertaken by God's Command nor having any Promise of his Blessing or Acceptance Those Princes therefore that have laid down their Scepters and thrust themselves into Cloisters have been befooled by superstitious Priests and have found cause of Repentance for that their ill-grounded Devotion But yet this you must doe if you will love God you must not love the World nor the things thereof you must devote all to God relinquish all at his Appointment you must use the World as not abusing it knowing that the Fashion of this World passeth away You must be as Pilgrims on Earth lay up your Treasures in Heaven and have your Heart there seek your Rest with God in Christ and in the mean time walk with God use all for him and be content to be at his Disposing in Life and Death as Abraham was and then you shall sit down with Abraham in the Kingdom of Heaven Which the Lord grant c. Amen LAVS DEO IN AETERNVM THE END A MEDITATION on GOD'S MERCY being the Subject of most of the SERMONS herein contained WHEN we seek after God we consult with his Works but when we study to know what he is we have recourse unto those Notions which are above his Works The Creature helps us to find him out but his Power Infinity and Mercy instruct us to understand him Neither do these Attributes equally acquaint us with him His Power informs us that he is God but his Mercy much more For by his Power he onely conquered that Difficulty which Nature presented him with in her first Principle Nothing but by his Mercy he overcomes Himself It sometimes reverseth the Sentence past against a Nation and so it makes him incurre the imputation of Mutability Sometimes it pulls back the stretched-out Arm and like the Angel that laid hold on Abraham violently detains the execution of his Fury and so it upbraideth him with Impotency It is not then enough to say that it exceeds all his Works unless we adde it is that also whereby he is subdued unto Himself As God who is our utmost Aim having placed himself at the Journey 's end is All Mercy so are the Ways that lead unto him His Ways are Mercy and Truth And as he is onely found by those that seek him so is he onely sought for truly by those that travell in this Way The Mercifull and they onely shall find Mercy The Light communicates its Glory unto that Eye alone which hath a native Light and Splendour to entertain it even so doth God reach out his Mercy unto that Soul which is before made capable by an innate Tenderness and Compassion To forgive and to have Compassion are the peculiar Affects of Mercy If I forgive mine Enemy I have Mercy on my self for to him that forgiveth much also shall be forgiven But if I have Compassion on the Distressed I have pity on my Saviour for 't is him I feed I cloath in the persons of the Hungry and of the Naked God hath given unto men a Nature which inclineth them unto Pity and therefore Cruelty is a Vice of the Will 's begetting Since then Nature hath no Inclination bad enough out of which it may spawn so vile a Brood I will not be at so much pains as to force the Soil that a Weed may grow nor love that Sin which will not be entertained unless I disclaim my Nature God once commanded Sacrifices that he might have Mercy upon Men and yet he was willing to have spared them that if they would have spared one another I will have Mercy and not Sacrifice was his demand of old but now much more for since he hath taken away the Law of Sacrifices it remains that we imploy all our Obedience in the observance of that Law which is left behind which is the Law of Charity God hath abated something of his own Worship that we might have more leisure to perform those Duties which respect one another If we would have God commune with us as once he did with the Jews from his Mercy-seat it will be first required of us that like the Cherubins there placed we carry our Faces one towards another not turning aside from the Distressed nor obliquely glancing upon any as averse from Peace God seems to instruct us by that Fabrick in the Ark that he then makes his Approach to us from his Mercy-seat when we turn face to face that is when we are alike minded one towards another God that he might reconcile his Justice to his Mercy and so save the delinquent Creature became severe to himself so much he loved us that he seemed to
as being before his Throne and there serving him for ever Which brings us to the III. OBSERVATION That the Saints serve God in his Temple in Heaven perpetually The Service of a great and gracious Prince though but in the meanest Office about him is an Employment much sought after for the Advantages it brings of Safety free Access Esteem and other Privileges concomitant but to attend him in a higher quality is still more desirable for the Dignity and Nearness of it to such a Majesty David chose rather to be a Door-keeper in the House of God then to be as Haman the great Favourite in the Palace of Shushan with Ahasuerus King of Persia Yet these are but petty and low Advantages in comparison of what accrue by the Service of the Great God who filleth Heaven and Earth Surely it was a Happiness to be a Servant to God though but a Hewer of wood or a Drawer of water for the House of God as the Gibeonites were they were yet far more blessed that dwelt in his House as Priests and Levites to minister before him and to serve at his Altar but it is superlative Happiness to serve God in his Temple in Heaven and to doe this for ever without any intermission especially when the Service is no other then Service of Gratitude and Praising of the Great Creatour and Benefactour of the world even him who is Optimus as well as Maximus the Best of Beings as well as the Greatest even him who is the Father of Lights from whom every good and perfect Gift cometh in whom is no Variableness nor shadow of turning They that are still praising God on Earth are blessed Psal 84.4 As all God's Works do praise the Lord so his Saints do bless him they shew forth the Glory of his Kingdom and talk of his Power Psalm 145.10 11. Much more joyous and blessed a thing is it when the great Consort of Heaven do there perpetually sound forth the high Praises of their God where they have nothing else to doe but to sing Blessing and Honour and Glory and Power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever where this New Song is sung with the best Musick of Heaven concerning the Lord Jesus Thou art worthy of all Benediction for thou wast slain and hast redeemed us to God by thy Bloud out of every kindred and tongue and people and nation and hast made us unto our God Kings and Priests and where with a loud voice with the greatest Shout of Angels and glorified Saints this Acknowledgment is echoed forth Worthy is the Lamb that was slain to receive Power and Riches and Wisedom and Strength and Honour and Glory and Blessing Oh how glad are men to tell of the Good they have received by such and such Benefactours If a gracious Prince hath but admitted them to kiss his Hands hath deigned to speak kindly to them to promise them Preferment at Court how do men like Haman tell their Wives and Friends of it with rejoycing how highly do they esteem themselves what Regard do they expect from others how do they please themselves in the expectation of his Performance how thankfully do they receive any Intelligence of him any Message from him And yet it often falls out that Princes Favourites be as a wise Heathen said like Counters which one day stand for pounds another day are of no value So that perhaps whom they magnified to day him they will curse to morrow whom they gloried in one day him they are displeased at the next It is otherwise with the Saints in Heaven then with Courtiers on Earth Once in God's Favour and they never lose it They have no fear of Frowns when once before him in his Temple they have no occasion of Dislike at any of his Looks or Speeches There is all Serenity of Aspect Entertainment with perfect Friendship matter of eternal Love everlasting Preferment And therefore with the greatest Freeness and Chearfulness without Intermission or Weariness the Saints do serve God in their Hymns in Heaven and that in his Presence for he that sitteth on the Throne doth dwell among them Which was my last Observation and is now to be considered as the Top of all their Happiness securing it from all Loss Disturbance or Diminution IV. OBSERVATION That the Saints have God everlastingly cohabiting with them Among the Promises and Preferments which are by God bestowed on his Servants this is the chiefest That as they are his Jewells a peculiar people to him are as lively Stones built up a spiritual House an holy Priesthood to offer up spiritual Sacrifices acceptable to him by Jesus Christ so they become the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my People 2 Cor. 6.16 The Presence of God is counted so necessary to his People that Moses had rather stay in the vast howling Wilderness among fiery stinging Serpents then goe onward toward Canaan without it Exod. 33.15 On the other side the Psalmist professeth that though he walked through the valley of the shadow of death he would fear no evill because God was with him his Rod and his Staff did comfort him Psal 23.4 And indeed the chiefest Joy of Christians as well as Safety is in God's Company When God hides his Face the holiest Souls are troubled Satan affrights them the men of the World vex them their own Consciences bring their Sins to remembrance and cause Gripings and Pain in their very Bowells But when God returns when all the Clouds and Storms are dispersed Blessed saith the Psalmist is the people that know the joyfull sound they shall walk O Lord in the light of thy Countenance Psal 89.15 How much do Holy Saints here disquiet themselves by reason of their Cohabitation with profane and unrighteous persons When they are forced to dwell with them that are Enemies they are as a Sword in their bones when reproachfully they say daily to them Where is thy God How do they long for the Christian Society of sincere Believers and heavenly-minded Christians But their chief Prayer is Lord lift up the Light of thy Countenance upon us Their Soul thirsteth for God for the living God When shall we come and appear before God A wise and single-hearted Companion is justly valued as a most precious Jewell As Ointment and Perfume rejoyce the Heart so doth such Acquaintance a man's Spirit But the best of men are imperfect the purest Churches have their Spots Christ's own Disciples had a Judas with them They are not quite free from Satan's Haunts till they be where Christ is But when they behold his Glory are in the Company of the Lamb where he is are in the House where their Father in Heaven dwells have him dwelling with them so as that they behold his Face and are in his Hand then they are filled with everlasting Joy
abundantly satisfied with the Bread of Life drink of the River of his Pleasures with whom is the Fountain of Life and in his Light they see Light they find in God's Presence there is Fulness of Joy and at his right hand Pleasures for evermore APPLICATION And thus have I presented unto you a Shadow of that most desirable Light which is the Inheritance of all the Saints A comprehensive View of which is not attainable except there be afforded such a Sight as was to the Three Disciples at Christ's Transfiguration in the Mount or to S. Paul at his Rapture into Paradise till we be absent from the Body and present with the Lord and then we shall behold his Face in Righteousness and when we awake shall be satisfied with his Likeness In the mean time while we walk by Faith and not by Sight let us be such in our Choice in our Affections in our Endeavours as the Saints have been with Patience waiting for what we see not and running so as that we may attain it This will be our Comfort our Support when we come to the end of our Race that we have not run for a corruptible Crown but an incorruptible that we have not contended for an Earthly Portion with the men of this World but for an Inheritance laid up in Heaven for us that we have as the Saints have done parted with all to buy this Pearl laid up our Treasure not in Earth but in Heaven negotiated to be rich towards God and not to have Treasure here onely for our selves You that would be before the Throne of God must wash your Robes in the Bloud of the Lamb keep your Garments clean have your Conversation such as becometh the Gospel you must cast off the Works of Darkness and put on the Armour of Light walk honestly or decently as in the day as Children of Light not in Rioting and Drunkenness not in Chambering and Wantonness not in Strife and Envying but put on the Lord Jesus Christ and make no provision for the Flesh to fulfill the Lusts thereof Dream not that you can serve Sin here and yet serve God before his Throne in his Temple that God will walk with you and dwell with you if you yield your Members as Weapons of Vnrighteousness unto Sin that if you affect the Ways of Sinners walk in the Counsel of the Vngodly sit in the Seat of the Scornfull and joyn with the Congregation of Evil-doers you shall at last have your Portion with the Saints Apply then your time and studies and abilities to purifie your selves as God is pure if you hope to see him as he is And notwithstanding all the Sufferings and Opposition you may meet with with Patience possess your Souls Let this animate and strengthen your Hearts against Fainting and Backsliding that if you suffer with Christ you shall also reign with him Which the Lord grant c. Amen LAVS DEO THE PATRIARCH'S JOY The Thirtieth SERMON JOHN viij 56. Your Father Abraham rejoyced to see my Day and he saw it and was glad AMong other Sufferings which Christ underwent the Antilogy that is the Contradiction of Sinners the Controversie which he had with cavilling and perverse Opponents or Disputers against his Sayings was not the least which therefore Heb. 12.3 is propounded to us to analogize that is consider and ponder upon that we may not faint or be tired in our spirits when we meet with such wrangling Gainsayers In this Chapter we have a Specimen of such Sophistry in the Jews who exercised Christ with their perverse Arguings to the intent they might hinder the Reception of his Testimony of himself and the Doctrine which he was sent to teach them which he terms the Truth vers 32. that would make them free This they disdainfully except against as glorying that they were Abraham's Seed never in Bondage and therefore scorned his offer of Freedom To both which our Saviour replies refuting their vain Brags of their being Abraham's Seed and free in reference to men sith they were the Servants of Sin and utterly unlike to Abraham in their Spirits who was far otherwise affected towards him then they were For saith he Your Father Abraham rejoyced to see my Day and he saw it and was glad whereas my Day is that which you spurn against as galling and vexing your Spirits To understand which it is requisite that I unfold 1. What is meant by Christ's Day 2. How Abraham is said to be their Father whereas vers 39. Christ had said If ye were Abraham's Children ye would doe the works of Abraham which imports they were not 3. How Abraham is said to have rejoyced to see Christ's Day 4. How it was true that he saw it 5. What matter of Rejoycing this was to him and how he was glad in such seeing 1. Concerning the First It is agreed on by most that the Day of Christ here is meant of his Advent or Coming in the Flesh which we at present celebrate Though some refer it more specially to his Passion or Suffering But the Jews understood it of his Birth and the Space of his Life on Earth which usually is termed a Man's Day in the Hebrew expression and in respect of Christ the Days of his flesh Heb. 5.7 2. As for the Second He terms Abraham their Father as they gloried by way of Concession acknowledging them vers 37. to be Abraham's Seed by natural Generation But yet he denies them to be Abraham's Seed in respect of their Minds and Spirits there being so great a Dissimilitude and Contrariety betwixt them and him therein that they were more truly begotten of the Devil whom in Lying and Cruelty they so much resembled 3. As for the Third The word rendred Rejoycing signifies such a Joy as is accompanied with Leaping or other Gesticulation as when a man is superlatively affected with a thing which he hopes for hath some tidings and assurance of its futurity and apprehends it as a Beatitude And it is conceived Abraham thus rejoyced when upon God's Promise of Sarah's Conception and the Blessing consequent thereupon wherein Christ's Coming was included he fell upon his face and laughed and said in his heart Shall a Child be born unto him that is an hundred years old and shall Sarah that is ninety years old bear Which was spoken by him not dubitativè by way of Doubting for the contrary is asserted Rom. 4.16 17 18 19 20. but out of Admiration as over-joyed at the news So it is said of John Baptist in the Womb that at the presence of Christ's Mother and her Salutation the Babe leaped or skipped in exultation for Joy in the Womb of his Mother 4. As for the Fourth Quaere It is true there be that understand the Seeing of Abraham of his beholding of Christ when with two Angels he appeared to Abraham in a Humane shape and Abraham saw him eat and talked with him as with the Judge of all the Earth which was