EIGHTEEN SERMONS Preached upon several TEXTS of SCRIPTURE By the Reverend Mr. William Whittaker late Minister of Magdalen Bermondsey Southwark With a short Account of the Author in an Epistle prefixed by Tho. Jacomb D. D. To which is added His FUNERAL SERMON Preached by Sam. Annesley D. D. The righteous perish and no man layeth it to heart and merciful men are taken away none considering that the righteous is taken away from the evil to come Isa 57.1 LONDON Printed for Tho. Parkhurst and are to be sold under the Gate on London-Bridg and at his Shop at the three Crowns and Bible in Cheapside near Mercers Chappel 1674. To the Right Honourable Lady Elizabeth Countess Dowager of Exeter Madam IT is but justice I should give to your Honour some account of my publishing these Sermons to the world and making bold to present them under the protection of your Name Notwithstanding the discouragements of the Age wherein we live which seems to have a fulsom loathing of such Manna Yet I must confess I was strongly inclined thereunto by the due respects I bear to the memory of my dear deceased Husband and was willing the world should have some lasting tasts of his worth which through Gods goodness I had the happiness for divers years to enjoy Besides a mournful Widow he left divers worthy Friends who to feed their reflecting thoughts desired some useful and innocent Relique of him whom living they so much lov'd and honour'd and dying so lamented If I was overcome by the perswasions of such as I might well account wiser than my self though the action should seem to be in some sort inconvenient yet I hope with all ingenuous persons the weakness of my Sex and strength of my affections will become my just Apology They are indeed offered in a homely dress of words and deprived of that polishing which my dear Husband could well have bestowed upon them and doubtless would have done had be thought they should have been thus exposed They are for the most part as they drop'd without curiosity from his mouth and were taken by the pen of an affectionate friend Nor would a scrupilosity which I had permit they should be so altered though for the better as that they might not be wholly call'd his own Yet must I not here dissemble that the concurrence of better judgments than mine your Honours encouragement and approbation made me apt to believe these Sermons even as they are might be both acceptable to all that knew him and in some degree serviceable to the Souls of others who should please to read them These Reasons I think sufficient to mention as inducements to this â—â—â—lication Which when I had once resolv'd upon I was held in no suspence to whose Patronage to commit them Your Honour hath so many Titles to them that it had been a kind of robbing to alienate or transfer your right to any other person They are Sermons and therefore they ought to be your Honours If any understand not the force of this consequence they want Eyes to behold the most eminent Example of true Virtue and Piety I can fear no imputation of flattery while I mention your known and exemplary worth which prescribes to those of your high Degree things truly great and becoming that Noble Blood that runs in your Veins You are one and where 's the other that dares be so visibly good in an Age wherein Virtue is almost scandalous and Godliness is matter of sport to the froth and smaller Wits of the Town You therefore doubtless will favour and own what others will scorn and disdain Add to this Madam as a special ground of this Dedication That constant and singular favour which your Honour hath been pleased to reflect first upon my ever honoured Father-in-Law Mr. Jeremy Whitaker whose Name is still precious as of a man for piety learning and prudence famous in his generation Then upon his Son my dear Husband who hath also left such impressions on his friends as I hope will not soon be defaced and since his death upon my most unworthy self so that you have not left off to shew kindness both to the living and to the dead The last though not the least motive is That some of these Sermons were preached in obedience to your Commands for such were your Honours desires always to my dear Husband And as they then were so I doubt not but they now will be therefore the more acceptable Some one or all of these Reasons however they may acquit me of indiscretion yet I hope will procure at least a pardon for the boldness of Madam Your Honours most deeply obliged Servant E. W. TO THE READER Reader THou art here presented with some Sermons preached by that solid and judicious Divine Mr. William Whitaker Whom the Supreme and Soveraign Disposer in whose hands are the life breath and time of all men a few months since was pleased to take to himself After which dark and very afflictive Providence his sorrowful Relict and some faithful Friends made it their business to single out of the many Sermons which in the course of his Ministry he had preached some few which they should judg most fit for the Press and them to publish to the world What progress they have made in this Vndertaking as full of zeal towards the living as of affection towards the dead thou wilt see by that which is here exposed to thy view 'T is by this means that these Sermons are brought to light concerning which I do stedfastly hope that as they who have promoted the printing thereof will have no cause to repent of the pains they have taken in the collecting and publishing of them so that they who shall buy and read them will have no cause to repent either of the cost they shall be at in buying or of the time they shall spend in the perusing of them 'T is sad very sad that so good a Man so useful a Minister in the midst of his days maturity of judgment ripeness of parts heigth of serviceableness should so suddenly be snatcht away from us but the Lord hath done it in whose Will it becomes us to acquiesce And we have this to alleviate the sadness of this dispensation though he be dead all is not dead with him his person to our great grief is gone but to our great comfort some of his profitable labours are left behind 'T is too true the having a few select Sermons will not countervail the loss of himself but things being as they are we must make the best of what we have when we cannot have what we would When we cannot enjoy himself we must be glad of any thing that was his as Elisha was glad though he had but the Mantle of Elijah that dropt from him when he ascended to Heaven Reader The great thing design'd in the publication of these Discourses being the promoting of thy good thou canst not but apprehend thy self the more
thing it is no despicable thing it is peculiar to the Saints it is the inheritance of the Saints in light that is it is a glorious and excellent inheritance 2. Here is the means by which alone this inheritance can be obtained that is none can partake of it but those that are first made meet for it This is a necessary predisposition in all who do partake of this Inheritance they must first be made meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Meet is often translated worthy Sometimes it signifies suitable bring forth fruit meet for repentance that is as becomes repentance Let your Conversation be as becomes the Gospel A giving thanks to the Father who hath made us meet this implies two things 1. That we are naturally unmeet we are not born meet we must be made meet who hath made us meet 2. That our being made meet is not the fruit of our own endeavour but of Gods grace who hath made us meet it is not our act but Gods goodness it is not any strength of our own but the care and love of God who hath made us thus for who bring a clean thing out of an unclean not one Job 14.4 3. Here is the duty that lies upon them towards whom God hath been so gracious as to make them meet to be partakers of this inheritance They should be continually giving thanks that God hath been so good unto them it is more then if God had blessed them with all the good things of this world it is more then if God had given them the utmost of what they can desire nay more then their desires can reach There are several observations which may be raised from the words These two I shall give you 1. Doct. What ever the condition of the people of God may be for the present yet they have an Inheritance for the future The people of God are in this world as Children in their non-age as heirs that are under Tutours and Guardians They may have a right and title to very large Priviledges but they are under age they have not the fruition of what is their own This is the very allusion of the Apostle 4. Gal. 1. Now I say that the heir so long as he is a child differeth nothing from a servant though he be Lord of all You know the first-born he is an heir though he be but an infant Now all the Children of God are stiled his first born this you may see 12. Heb. 23. The Church of the first born how not of the will of man nor of the will of the flesh but of God and as the Children of Nobles are born to Honours and the Children of rich Men to Estates so the Children of God are born to this inheritance I speak not of their Natural but Spiritual birth that are born again It is said of our Saviour that he is the great heir of all things and it is said of the members of Christ that they are co-heirs with him and what is that to which they are heirs It is so fully and affectionately described and so Rhetorically that it is worth our while to pause a little upon it in the many expressions concerning it 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ Which according to his abundant mercy hath begotten us again c. There is Regeneration but to what To a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you For the clearing of this I shall only alledge some few arguments That it must needs be so that the people of God those that are truly regenerate and born again have an inheritance intailed on them 1. The first argument is drawn from their present condition here on earth this speaks that they must have something future 1. Their Comforts in outward things are usually fewer then others The Papists make prosperity a mark of the true Church but how contrary this is to the history of the Scripture and the experience of all ages I need not mention We find God many times is abundantly gracious to those in these spiritual blessings to whom he gives very little of outward Comforts In our Saviours time you read the poor received she Gospel so in after times 2. James 5. you read God hath chosen the poor in this world rich in Faith There are many that are low in the world yet high in esteem with God I do not speak as if there was an Inconsistency between these things but I speak of what is the usual Condition of Gods People in respect of these outward things Now it cannot be imagined that God should be more liberal and bountiful in any sorts of blessings to his enemies then to his sons that he should extend bounty in any kind more largly to them he hates then to those he loves Now in that God so often bestows less of outward good things upon his people when he bestows more upon his enemies this is an Argument that there remains something for the future for the People of God This argument hath so far prevailed with many of the heathen that they have been convinced there is another world wherein God will manifest the righteousness of his Judgements as the Apostle calls the day of Judgement the day of the revelation of the righteous judgement of God 2. As their outward comsorts are usually fewer so their delights in and Affections to what they enjoy are usually lower they do not look on the things of this world as any great matter when others account the world their Idol In the 10. Mat. 37. you read what the duty of the people of God is He that loveth father or mother more then me is not worthy of me and be that loveth son or daughter more then me is not worthy of me Others may make them Idols in their Affections but it is the duty of a gratious soul to keep these things low in its thoughts The description of the Church you have in the Revelations The woman is cloathed with the sun and hath the noon under her feet her feet were where others hearts are she trampled on the world Now God sometimes calls his People to an actual forsaking of these things for him you read 12. Gen. 1. That God called Abraham to leave his fathers house and his native country and his friends and â—equaintance and to go he knew not whither and amongst he knew not whom and Abraham yielded obedience So Moses 11. Heb. 25. He chose rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season Thus the Disciples 19. Matt. 27. left all Then answered Peter and said unto him behold we have forsaken all and followed thee And though God doth not call us to such actual forsaking of all things for him at all times yet to an habitual to a dispositional
be proportionably a deadness and inefficacy upon all the means of doing us good The weapons of our spiritual warfare are only powerful through God The Gospel is the power of God Rom. 7.16 't is not food alone can nourish but the blessing of God going with it 't is not ordinances alone can refresh but God in and by ordinances 4. Every affliction will proportionably become more burdenson and afflicting as the heavyest of afflictions have seemed light to those who have had the presence of God to sweeten them and his assistance to bear them so the lightest of afflictions must needs be heavy to them from whom God is withdrawn Every small burden seems great to weak and feeble persons when greater matters seem a very nothing to hale and strong persons Now as Gods presence is with us so is our strength Vse If God hide his face from them who are the Objects of his favour what will become of them who are the objects of his displeasure If these things be done to the green tree what shall be done to the dry If this be the severity of God towards them whom he loves how dreadful is the severity of God against them whom he hates If this may be the portion of them who are in a state of grace whatshall be the portion of them who are in a state of sin If so much be endured by vessels of mercy what must be endured by vessels of wrath They may at present flourish but what will their condition be in that day of revelation of the righteous judgement of God Rom. 2.5 Vse When it goes worst with the people of God 't is much better with them then with others they are Objects of Gods favour though unable at present to discern any thing but anger their condition is safe though at present uncomfortable How vast a difference is there betwixt their sorrows and others joys The only ground of their sorrows is because they are unable to discern what cause they have of joy and the onely ground of others joys is because they see not what cause they have of sorrow Vse It becomes us to consider in how great a measure this is the case of our Church and Nation Hath not God hid his face from our Jacob by removing the wonted tokens and pledges of his gracious presence How great an Eclipse is this day upon all our glory How are we scanted of former opportunities It concerns us the more to be affected with these things because none of us but by our barrenness under former means and by our contempt of Gospel priviledges have contributed very much to the drawing down of his severity If the Prophet here accounts if so sore a judgement for God to hide his face in respect of temporal favours how much greater cause have we to lay to heart Gods hiding his face in respect of spiritual mercies and priviledges 2. Doct. That when God hides his face from his people the great work and business which then lies before them is to wait upon the Lord to look for his 't is their work at all times to wait upon God and that not only as servants to receive his commands but as necessitous persons to obtain his relief both which are put together Psal 123.2 As the eyes of servants look unto the hand of their Masters c. so our eyes wait upon the Lord our God until that he have mercy upon us There is not that person on earth whose ignorance of his duty does not lay a continual obligation upon him to wait upon the Lord for direction and Councel Not is there that person on earth whose necessities and wants do not lay the like obligation upon him of waiting upon the Lord for relief and assistance Hence is it that the people of God are frequently described by this Character they are such as wait upon the Lord believers in the Old Testament waited the accomplishment of those promises the fulfilling whereof God had reserved for the times of the Gospel Thus Jacob waited for the salvation of the Lord Gen. 49.18 John the Baptist waited for the Messiah Matth. 11.3 Joseph of Arimathea waited for the kingdom of God Mark 15.43 Simeon waited for the consolation of Israel Luke 2.25 The Jews look for redemption in Jerusalem Luke 2.38 Believers under the New Testament are said to wait for the accomplishment of those promises the fulfilling whereof God hath referved for another world they are said to look for the Saviour Phil. 3.20 To look for that blessed hope Tit. 2.13 To look for Christ Heb. 9.28 But though it be both the duty and Character of Gods people at all times to wait upon the Lord yet is it especially their work and business at such times the Prophet knew not what better course to take in that dark and gloomy season and therefore he resolves for himself to wait upon the Lord and by his own example he provokes others to do the like when Jehoshaphat and the people were so distressed that they knew not what to do their eyes were upon God 2 Chron. 20.12 The Lord is good unto them that wait for him It is good that a man should both hope and quietly wait for the salvation of the Lord Lam. 3.25 26. Psal 33.18 20. This is the course which God hath prescribed the faithful practised and God himself hath all along owned For the further clearing of this Doct. Two things shall be spoke to 1. The nature of this carriage or duty 2. The principles from which this carriage arises 1. Concerning the nature of this carriage or what it is to wait upon the Lord and in what acts it doth formally express it self It is in general such a carriage as results from the joynt exercise of many particular graces as faith hope patience humility repentance c. all these and many other graces are necessary ingredients to this carriage and without the concurrent acting of all these we cannot wait upon God aright but more particularly waiting upon God implies 1. An exercising faith upon the promises even when providence seems most to contradict the promise distrust drives us from God as that prophane Prince 1 Kings 6.33 This evil is of the Lord what should I wait for the Lord any longer his unbelief represents this duty vain and unprofitable but now faith seeks a certainty and sufficiency of relief in the promises and therefore builds upon them and consequently bears up the soul above all sinking discouragements the promises are wells of consolation but faith is the bucket they are treasuries of all kinds of mercy but faith fetches out supplies though there be never so much consort laid up in the promises yet what is all this to us unless we do by faith make use of them I had fainted says David unless I had believed c. Psal 27.13 14. There were many discouragements in the providences of God but David answers all by believing the promises and indeed
this account because they are persons that partake of humane nature it is very natural for man to envy others good the spirit that dwells in us lusteth to envy Jam. 4.5 not the good spirit of God but our natural spirits our corrupt spirits it was the sin of Cain he envied the acceptance of Abels Sacrifice God had respect to Abel and his Sacrifice but to Cain he had not respect and this filled Cain with envy and that envy ended in murder Nay this is that distemper that is born with us as St. Augustine observes who seeing two little Infants at the breasts of their Mother the one lookt with a pale face upon the other envying at what the other received he drew this Observation from hence how natural this sin of envy is and how hardly it is cast off the best men may be surprized with this sin Joshua a man eminent for his holiness every thing in him almost was commendable yet we read of him Numb 11.28 One ran and told Moses that Eldad and Medad did Prophesie in the Camp and Joshua the son of Nun the servant of Moses one of his young men answered and said My Lord Moses forbid them speaking of their Prophesying Peter envied John the beloved Disciple that singular favour he had from Christ John 21. And Peter seeing him said to Jesus Lord what shall this man do it is natural for us when others are on the too of the world and we at the bottom to cast a wry look upon them the spirio that dwelleth in man lusteth to envy Now the best Antidote we have against this ill frame and temper is the Doctrine of God our Saviour it teacheth us to rejoyce in the good that others enjoy though we do not enjoy the same our selves if God give others health and we do not enjoy it our selves yet rejoyce in their health blessing God for others Comforts though we our selves are under streights and blessing God for others blessings though we do not partake of the same 5. This Doctrine teacheth us to carry it towards all men humbly and tenderly in all their concerns pride and passion are the great disturbancies of all humane Societie St. James tells us James 3.13 Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom but if you have bitter envying and strife in your hearts glory not and lie not against truth this wisdom descendeth not from above but is earthly sensual devilish But the wisdom that is from above is first pure and then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie This Doctrine furnisheth us with Arguments to be humble though our condition be never so high and to carry it humbly and gently and that with all meekness with those with whom we converse To be humble 1. Because we have nothing of our own We have nothing that we have not received Who made thee to differ from another To differ as to outward respects in health in abundance what ever difference there is it is of Gods making So as to a difference in respect of parts and gifts and graces this is a humbling consideration that we have nothing but what we have received 2. We have received nothing but upon the account of free-grace we have nothing but what God gives and we deserve nothing but what his goodness inclines him to bestow all is the gift of God and all that God gives he hath no other motive to move him to bestow but only his own Goodness there is no motive in us at all we have despised his mercy and rejected his kindness we are unfit and unwilling to receive them it is only free grace bestows them we have nothing but what God gives and we deserve nothing but what free Grace bestows 3 All those favours that God vouchsafes to us are to humble us whilst he lifts us up above others it is to lay us low in our own thoughts in our own esteem the more we have received the greater debtors we are to Divine Grace it teacheth us that all our liftings up are of his mercy and to keep our hearts low though we be in a high condition in an humble frame under our great advantages not despising our inferiors and not carrying it supercisiously towards them that are our equals In a word this Doctrine teacheth us to carry it so towards all men as becomes them that are alike servants to one and the same Master Observe though there are different sorts of persons here upon earth one is superior and another is inferior and subordinate yet God is superior to all and therefore the Apostle frequently propounds this as the measure of our performing duties to our inferior Relations and to our superior Relations too to do it as unto God Col. 4.4 do it heartily do it as to God let us carry it humbly to all men we are all servants to the same Master let us be in what rank or condition soever It is observed by a Learned Writer that there is nothing makes a difference as to worldly greatness but only man sickness makes no difference the grave makes no difference the general Judgement makes no difference God makes no difference high and low are all levelled in these respects 6. In our carriage towards men this Doctrine is the greatest Antidote against all unpeaceable behaviour Follow peace with all men and holiness without which no man shall see the Lord Peaee so far as it is consistent with holiness The wisdom that is from above is first pure then peaceableâ— not but that there may be a necessary vindication and defence of mens rights and proprieties the Scripture doth not condemn that but it must be with a peaceable frame and disposition of spirit and with an unwilling willingness when men are forced to that way Ephes 4.1 2 3. I therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called with all lowliness and meekness and with long-suffering forbearing one another in love endeavouring to keep the unity of the Spirit in the bond of peace Follow peace with all men do all you can to preserve peace Eph. 5.2 Walk in love as Christ also hath loved us and given himself for us Do but consider what a lovely thing would this Doctrine of God our Saviour appear to be would Professors but live up to these Rules not to dare to do the least wrong to others but to bear the greatest wrongs from others to look upon our selves as obliged to do all the good we can to others to the Souls to the bodies to the concerns of others c. what security can men have for all that is in danger by men more than they have by these Principles and what greater assurance can they have of all the good men are capable of doing them which
say therefore may sharply reprove all careless Professors that lay aside their watch and do not always stand upon their guard to keep off every thing of sin You know how much Christ hath deserved from us shall I little minde you in two or three hints Consider how much he hath done and suffered for all that belong to him he thought no blessings too great to leave even such blessings as none but himself was ever capable of for no Creature could be capable of those high and eminent priviledges that he left that he might become our Redeemer and as there was no mercy that he thought too great to leave so there was no misery that he thought too sharp to undergo that the wrath of God his Father whose love to him was more worth than millions of worlds might be appeased and in order to the Redemption of poor lost Creatures he was willing to bear it Lo I came in the Volitinne of thy will Oh my God yea thy Law is within my heart Thus do but consider what the Glory was that he left and what that misery was he underwent that chearfulness with which he did both his design in all these which was only to redeem poor lost Creatures as for him self he could be no gainer as appears by what he said John 17.4 Father Glorifie thou me with thine own self with the glory which I had with thee before the world was and certainly it cannot but command of thee the greatest exactness and circumspection of thy life Doest thou name the Name of Christ Doest thou own these condescentions of Christ and canst thou allow thy self in any kind of iniquity it was iniquity that was the Judas that betrayed him the Pilate that condemned him it was not those instruments but our sins and will you yet harbour those sins is this an ingenious requital of so much love all the malice of Hell and all the rage of adversaries here upon earth all the contrivances of the Jews with their great ones together could never have brought those sufferings upon Christ had it not been for his love that he bore to his people and will you for all this after he hath done and suffered so much trample on his blood and slight his kindness and resolve on your own ruine and in spite of such mercies and kindness will you go on to your own destruction is not this sad what shame shold be to all professing Christians that do not stand upon their watch and do what they can and make it in good earnest their business to keep themselves form all iniquity The next Use and the only Use which I shall add further is by way of exhortation that all that hath been said may prevail thus far with you to get your hearts at as great a distance from sin as possibly you are able never think that you are too strange to it nor at a distance enough from it your professions oblige you your engagements oblige you consider should you allow your selves in any sin you thereby despise the richest mercy that ever was vouchsafed to poor Creatures you that profess the Name of Christ you that know what design Christ came into the world follow the example of those worthies Hebr. 11.37 38. they were stoned they were sawn asunder c. and it s said ver 35. they accepted not of deliverance You see how shie they were of sin and at how great a distance they kept from it and what was their thoughts of it Oh! let it be your practice Heb. 10.28 29. He that despised Moses Law died without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God c. It is a common thing to slight it and to scorn it but what doth the Apostle say to such ver 30. We know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again the Lord shall judge his people They that profess themselves his people must be all brought to the test and tryal Do you think it nothing to despise the very patience of God to despise the choisest mercy of God take it Friends for a sad truth I speak it only to awaken both my self and you there is no sinner like unto a Gospel sinner to them that go on in sin under those means that should recover them from sin and therefore in the day of account you read that no sinner shall have such tremblings and astonishings upon them as sinners Sinners in Sion shall be afraid and fearfulness sahll surprise the hypecrite Sion sinners Sabbath-days Sacrament-sinners they that live under all those opportunities and advantages as their sins bring greater dishonour to God bring greater damage to their own Souls than other sins do these of all persons are the farthest off from being renewed again by repentance Pro. 8. last it is said in general of all kind of sinners He that sins against me wrongs his own Soul he cannot wrong God he does indeed what in him lies and God may account himself wronged by his sin really injure God he cannot our services and sins reach not him God is infinitely above both but he wrongs himself he may wrong others by his bad example but especially he wrongs himself not only in respect of worldly things but he wrongs himself in the highest degrees as Solomon there expresseth it he wrongs his own Soul he doth not only wrong himself as to outward comforts but as to his great concernments as to his everlasting welfare Alas how many be the Judgments God hath to meet with all the contemners of his mercy in this world Outward Judgments and spiritual Judgments and then consider the Judgments of God in another world and certainly of all persons those that profess the Name of Christ shall have the forest it shall be more tolerable for Tyre and Sidon in the day of Judgment than for Jerusalem that had the Gospel and Ordinances of God and such priviledges and means and helps Let all that hath been said perswade you to a strickt examination of your hearts and lives that what hath been amiss may be both speedily and throughly reformed If you do not depart from all iniquity how sad a thing will it be to you when once Jesus Christ riseth up in Judgment against you what will you plead for your selves when that once Christ shall plead against you even you that have despised his mercy and refused Salvation and have chosen death and those things that tend thereunto SERMON X. Romans 8. last verse Nor heighth nor depth nor any other Creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. The whole Paragraph runs thus For I am perswaded that neither death nor life c. ver 38 39. THese words are a part of St. Pauls Triumph and the evils over which he triumphs are no