the strength of his God Psal. 18. Men's resolutions fall to nothing and as a Prisoner that offers to escape and does not is bound faster thus usually it is with Men in their self purposes of forsaking sin they leave out Christ in the work and so remain in their Captivity yea it grows upon them and while we press them to free themselves and shew not Christ to them we put them upon an impossiblity but a look to him makes it feisable and easie Faith in him and that love to him which faith begets breaks through and surmounts all it s the powerful love of Christ that kills the love of sin and kindles the love of holiness in the Soul makes it a willing sharer in his death and so a happy partaker of his life for that always follows and must of necessity as here is added He that hath suffered in the flâ—sh hath ceased from sin is crucified and dead to it but he looses nothing yea it is his great gain the loss of that deadly life of the flesh for a new spiritual life a life indeed living unto God that is the end why he so dies that he may thus live That he no longer should live c. and yet live far better live to the will of God He that is one with Christ by believing he is one throughout in Death and Life as Christ rose so he that is dead to sin with him through the power of his Death rises to that new life with him through the power of his Resurrection And those two are our Sanctification which whosoever do partake of Christ and are found in him do certainly draw from him Thus are they joyned Rom. 6. 11. Likewise reekon you your selves dead indeed to sin but alive to God and both through Christ Iesus our Lord. All they that do really come to Jesus Christ as they come to him as their Saviour to be cloathed with him and made righteous by him they come likewise to him as their Sanctifier to be made new and holy by him to die and live with him to follow the Lamb wheresoever he goes through the hardest sufferings and Death it self and this spiritual suffering and dying with him is the universal way of all his followers They are all Martyrs thus in the cruciâ—ying of sinful flesh and so dying for him and with him and they may well go cheerfully through though it bear the unpleasant name of Death yet as the other Death is which makes it so little terrible yea often appears so much desirable to them so is this the way to a far more excellent and happy life so that they may pass through it gladly both for the company and end of it it s with Christ they go into his death as unto life in his life Though a Believer might be free upon these terms he would not no sure could he be content with that easie life of sin instead of the Divine Life of Christ no he will do thus and not accept of deliverance that he may obtain as the Apostle speaks of the Martyrs a better resurrection Think on it again you to whom your sins are dear still and this life sweet you are yet far from Christ and his life The Apostle with intent to press this more home expresses more at large the nature of the oppoâ—te estates and lives that he speaks of so sets before his Christian Brethren 1. The Dignity of that new life 2. By a particular reflex upon the former life presses the change The former life he calls a living to the lusts of Men this new spiritual life to the will of God The lusts of Men. Such as are common to the corrupt Nature of Man such as every Man may find in himself and perceive in others The Apostle in the third verse more particularly for further clearness specifies these kind of Men that were most notorious in these lusts and those kind of lusts that are most notorious in Men. Writing to the dispersed Jews he calls sinful lusts the will of the Gentiles as having least controul of contrary light in them and yet the Jews walked in the same though they had the Law as a light and rule for the avoiding of them and implies that these lusts were unbeseeming even their former condition as Jews but much more unsuitable to them as now Christians Some of the grossest of these Lusts he names meaning all the rest all the ways of sin and representing their vileness the more lively not as some take it when they hear of such hainous sins that lessen the evil of more civil nature by the Comparison as if freedom from these were a blameless condition and a change of it needless No the Holy Ghost means it just contrary That we may judge of all sin and of our sinful nature by our estimate of these sins that are most disâ—â—rnable and abominable all sin though not equal in degree yet is of one nature and originally springing from one root arising from the same unholy nature of Man and contrary to the same holy nature and will of God So then 1. These that walk in these high ways of impiety and yet will have the name of Christians they are the shame of Christians and the profest enemies of Jesus Christ and of all others most hateful to him that seem to have taken on his name for no other end but to shame and disgrace it but he shall vindicate himself and the blot shall rest upon these impudent persons that dare hold up their faces in the Church of God as parts of it and are indeed nothing but the dishonour of it spots and blots that dare own to Worship God as his people and remain unclean riotous and prophane persons How suits thy sitting here before the Lord and thy sitting with vile ungodly Company on the Alâ—-Bench How agrees the Word sounds it well there goes a drunken Christian unclean basely covetous earthly minded Christian and the naming of these is not besides the text but the very words of it for the Apostle warrants us to take it under the name of Idolatry and in that name he reckons it to be mortified by a Christian. Col. 3. 5. Mortifie therefore your members which are upon the earth fornication uncâ—eâ—nness inordinate affection evil concupiscence and covetoâ—sness which is Idolatry 2. But yet men that are some way exempted from the blot of these foul impieties may still remain slaves to sin alive to it and dead to God living to the Lusts of Men and not to the Will of God pleasing others and themselves displeasing him And the smoothest best bred and most moralized Natural is in this base thraldom And the more miserable that he dreams of liberty in the midst of his chains thinks himself gay by looking on those that wallow in gross prophaneness takes measure of himself by the most crooked lives of ungodly men about him and so thinks himself very streight but lays not the streight
painful diseases that either quickly cut the thread of Life or make their aged bones full of the sins of their youth Take what way you will there is no place nor condition so senc'd and guarded but publick calamities or personal griefs find away to reach us Seeing then we must suffer however this kind of suffering to suffer for righteousness is far the best what he said 〈◊〉 of doing ill we may well say of suffering ill if it must be 't is best to be for a Kingdome And those are the terms on which Christians are called to suâ—â—er for righteousness if we will reign with Christ certain 〈…〉 sâ—ffer with him and if we do suffer with hi◠〈…〉 we shall reign with him And therefoâ—◠〈…〉 are happy But 〈…〉 suffering for righteousness only with relation to 〈◊〉 Apostle's present reasoning his conlusion he establishâ— 1. From the favour and protection of God 2. From the nature of the thing it self Now we would consider the consistence of this supposition with those reasons 1. The Eyes of the Lord being on the righteous for their good and his Ear open to their Prayer how is it that for all that favour and inspection they are so much expos'd to suffering and even for the regard and affection they bear towards him suffering for righteousness these seem not to agree well yet they do 'T is not said that his Eye is so on them as that he will never see them afflicted nor have them suffer any thing no but this is their great priviledge and comfort in suffering that his gracious Eye is then upon them and sees their trouble and his Ear towards them not so as to grant them an exemption for that they will not seek for but seasonable deliverance and in the mean while strong support as is evident in that 34th Psalm If his Eye be always on them he sees them suffer often for their afflictions are many ver 19. and if his Ear be to them he hears many sighs and cries press'd out by sufferings and they are content this is enough yea better then not to suffer they suffer and often directly for him but he sees it all takes perfect notice on 't therefore 't is not lost And they are forc'd to cry but none of their cries escape his Ear he hears and he manifests that he sees and hears for he delivers them and till he does he keeps them from being crush'd under the weight of the suffering he keeps all his bones not one of them is broken He sees yea appoints and provide these conflicts for his choicest Servants he sets his Champions to encounter the malice of Satan and the World for his sake to give proof of the truth and the strength of their love to him for whom they suffer and to overcome even in suffering He is sure of his design'd advantages out of the sufferings of his Church and Saints for his name he loses nothing nor they lose nothing but their Enemies when they rage most and prevail most are ever the most losers his own glory grows and his peoples graces grow yea their very number grows and that sometimes most by their greatest sufferings It was evident in the first Ages of the Christian Churches where were the glory of so much invincible love and patience if they had not been so put to it 2. For the other that the said following of good would preserve from harm it speaks truly the nature of it what 't is apt to do and what in some measure it often doth but the considering the nature of the World its enmity against God and Religion that strong poyson in the Serpents Seed it is not strange that it often proves otherwise that notwithstanding the righteous carriage of Christians yea even because of it they suffer much 't is a resolv'd case all that will live godly must suffer Persecution it meets a Christian in his entry to the way of the Kingdome and goes along all the way no sooner begin thou to seek the way to Heaven but the World will seek how to vex and molest thee and make that way grievous if no other way by scoffs and taunts as bitter blasts to destroy the tender blossom or bud of Religion or as Herod to kill Christ newly born you shall no sooner begin to enquire after God but twenty to one they will begin to enquire if thou art gone mad but if thou knowest who 't is whom thou hast trusted and whom thou lovest this is a small matter what though it were deeper and sharper sufferings yet still if you suffer for righteousness happy are you Which is the Second thing was proposed and more particularly imports that a Christian under the heaviest load of sufferings for righteousness is yet still happy notwithstanding these suffering 2dly That he is happier even by these sufferings And 1. All the sufferings and distresses of this World are not able to destroy the Happiness of a Christian nor diminish it yea they cannot at all touch it 't is out of their reach If it were built on worldly enjoyments then worldly deprivements and sufferings might shake it yea might undo it when those rotten stoups fail that which rests on them must fall he that hath set his heart on his riches a few hours can make him miserable 't is almost in any bodies power to rob him of his Happiness a little slight or disgrace undoes him or whatsoever the Soul fixes on of these moving unfixed things pluck them from it and it must cry after them ye have taken away my God's But the Believer's happiness is safe out of shot he may be impoverished and imprison'd and tortur'd and kill'd but this one thing is out of hazard he cannot be miserable still in the midst of all these subsists a happy Man If all Friends be shut out yet the visits of the Comforter may be frequent bringing him glad tydings from Heaven and communing with him of the love of Christ and solaâ—ing him in that 'T was a great word for a Heathen of his false 〈◊〉 kill me they may but they cannot hurt me how much more confidently may the Christian say so banishment he â—ears not for his Country is above nor death for that sets him home into that Country The believing Soul having hold of Jesus Christ can easily despise the best and the worst of the World and give a defie to all that 's in it can share with the Apostle in that which he gives I am perswaded that neither death nor life shall separate me from the love of God which is in Christ Iesus our Lord. Yea what tho' the frame of the World were a dissolving and salling a pieces this happiness holds and is not stir'd by it for 't is in that Rock of Eternity that stirs not nor changes at all Our main work truly if you will believe it is this to provide this immoveable happiness that amidst all changes and losses and sufferings
us himself with treaties Christ proclaims your liberty and will you not accept of it think though you are pleased with your present Thraldom and Prison it reserves you if you come not forth to this other Prison that shall not please you these chains of spiritual darkness in which you are unless ye be freed will deliver you up to the chains of everlasting darkness wherein these hopeless Prisoners are kept to the Judgement of the Great day But if you will receive Jesus Christ presently upon that Life and Liberty and Blessedness is made yours If the Son make you free ye shall be free indeed When once the long suffering of God waited in the days of Noah There are two main continuing wonders in the World the bounty of God and disloyalty of Man and the succession of times is no other but new additions of these two One grand example is here set before us an Oecumenical Example as large as the whole World much patience and yet invincible disobedience Here two things in the instance The Lord 's general dealing with the World of the Ungodly at that time 2. His peculiar way with his own chosen Noah and his Family He waited patiently for all the rest but he effectually saved them Obs. 1. The time designed thus in the days of Noah Many great and powerful Persons in these days that overtopt Noah no doubt in outward respects as in their stature the proud Giants and they begot Children mighty men of old men of renown as the Text hath it And yet as themselves perisht in the Flood their Names are drown'd They had their big Thoughts certainly that their Houses and their Names should continue as the Psalmist speaks Psal. 49. And yet they are sunk in perpetual Oblivion And Noah's Name who walkt in humble obedience you see in these most precious Records of God's own Book still looks fresh and smells sweet and hath this honour that the very Age of the World is markt with this Name to be known by it in the days of Noah That which prophane ambitious Persons do idolatrously seek after they are often remarkably disappointed of would have their names memorable and famous yet they rot they are either buried with them or remembred with disgrace and rotting above Ground as Carcases un-innterr'd and so are the more noisom as little credit to them to be mentioned as for Pilate that his name is in the Confession of Faith But the name and remembrance of the righteous is still sweet and delightful as the name of Abraham the Father of the Faithful and of Isaac and Iacob their names is embalmed indeed that they cannot rot embalm'd with God's own Name Eternal that name wrapt about theirs the God of Abraham Isaac and Iacob Thus Noah here mentioned as preferr'd of God and so in the Second Epistle as a Preacher of Righteousness and Heb. 11. among these worthies whose honour is that they believed this is only a name a small thing not be mentioned in comparison of their other Priviledges and especially of that venerable Life and Glory which they are Heirs to and indeed it is a thing they regard very little yet this we see that even this advantage follows them and flies from the vain ungodly that hunt and persue it The Lord 's dealing with the wicked in those times before he swept them away by the Deluge is in these two 1. Long suffering and withal clear warning long suffering Exod. 34. long forbearing to be angry as the Hebrew Word is in his Name which supposes a great provocation and the continuance of it and yet patience continuing and in this appears the goodness of God considering how hateful sin is to him and how powerful he is to punish it were it if it pleased him in one moment to cut off all the Ungodly high and low throughout the whole World yet he bears and forbears to punish Oh! what a World of sin every day in Nations in Cities and Villages yea in Families that he doth not strike with present Judgement and not only forbears to punish but multiplies his common mercies on them Sun and Rain and fruitful Seasons Yea there is so much of this that it falls under a gross misconstruction yet he bears that too Because sentence against an evil work is not speedily executed therefore the hearts of the Sons of Men is fully set in them to do evil Because there is not so much as a word of it for the time so the word is this greatens and fills the heart of Man and makes it big to do evil And not only is the Lord 's long suffering mistaken by the Ungodly but even by his own that should understand him better and know the true â—ense of his ways yet sometimes they are misâ—ed in this point beholding his forbearance of punishing the workers of iniquity instead of magnifying his patience they fall very near into questioning his Justice and Providence Psal. 13. Ier. 12. Iob. 21. c. Our narrow hasty spirits left to their own measures take not in these larger views that would satisfie us in the ways of God and forget the immense largeness of his wise designs his deep reach from one Age to another yea from eternity to eternity consider not how easily he can right himself in point of Justice when he will that none can make escape from him how loose soever their guard seem and how great liberty soever appears in their present condition 2. That as he can most easily so he will most seasonably be known in executing Judgement and that his Justice shall shine the brighter by all that patience he hath used by the Sun of Prosperity 3. We think not how little that time is to him that seems long to us to whom a thousand years are as one day a long time of the Churches distress and their Enemies Triumph in these seventy years of the Babylonish Captivity and yet in God's Language a moment a small moment However in the closure the Lord always clears himself he is indeed long suffering and patient but the impenitent abusers of his patience pay interest for all the time of their forbearance in the weight of Judgement when it comes upon them But thus we see the Lord deals thus he dealt with the World in the beginning when all flesh had corrupted their way yet sayeth he their days shall be one hundred and twenty yeaâ—s Let us leaâ—n to curb and cool our brisk humours towards even sâ—ubborn finners be grieved at their sin it s our duty but think it not strange nor fret at it that they continue to abuse the long suffering of God and yet that he continues ever abused by suffering them zeal is good but as it springs from love if it be right so it s requiâ—ed by love and carries the impressions of that love to God and so a complacency in his way liking it because it 's his and love to men
Arrows to some few of his own to call them home The full and clear distinction of the godly and wicked being reserved for their after Estate in Eternity it needs not seem strange that in many things it appear not here one thing above all others most grievous to the Child of God may take away the wonder of other things they suffer in common that is the remainders of sin in them while they are in the flesh though there is a Spirit in them above it and contrary to it which makes the difference yet sometimes the too much likeness especially in the prevailings of corruption doth confuse the matter not only to others eyes but their own 4. Though the great distinction and severing be reserved to that great and solemn day that shall clear all yet the Lord is pleased in part more remarkably at sometimes to difference his own from the ungodly in the execution of temporal Judgments and to give these as preludes of that final and full Judgment And this of Noah was one of the most eminent in that kind being the most general Judgment that ever befel the World or that shall till the last and so the liveliest figure of it it was by water as the second shall be by fire it was most congruous that it should resemble in this as the chief point saving of righteous Noah and his Family from it prefiguring the eternal Salvation of Believers as our Apostle teacheth Wherein few that is eight persons were saved by water This great point of the fewness of those that are saved in the other greater Salvation as in this I shall not now prosecute only 1. If so few then the inquiry into our selves whither we be of these few would be more diligent and followed more home than it is yet with the most of us we are wary in our trifles and only in this easily deceived yea our own deceivers in this great point Is not this folly far beyond what you usually say of some penny wise and pound fool to be wise for a moment and fools for eternity 2. You that are indeed seeking the way of life be not discouraged by your fewness it hath always been so you see here how few of the whole World and is it not better to be of the few in the Ark than of the multitude in the waters let them fret as ordinarily they do to see so few more diligent for Heaven as no doubt they did of Noah and this is it that galls them that any should have higher names and surer hopes this way what are none but such as you going to Heaven think you us all damned what can we say but there is a flood of wrath wasting many so and certainly all that are out of the Ark shall perish in it 3. This is that main truth that I would leave with you look on Jesus Christ as the Ark of whom this was a figure and believe it out of him there is nothing but certain destruction a deluge of wrath all the World over out of Christ. Oh! it is our life our only safety to be in him But these things are not believed Men think they believe them and do not Were it believed that we are under the Sentence of eternal death in our natural estate and no escape but by removing out of our selves unto Christ Oh! what thronging would there be to him whereas now he invites and calls and how few are perswaded to come to him Noah believes the Lord's word of Judgment against the World believed his Promise made to him and prepared an Ark is it not a high sign of unbelief that there being an Ark of everlasting Salvation ready prepared to our hand we will not so much as come to it Will you be perswaded certainly that the Ark Door stands open his offers are free do but come and try if he will turn you away no he will not him that comes to me I will in no wise cast out And as there is such acceptance and sure preservation in him there is as sure perishing without him trust on what you will be you of a Giants stature as many were of them to help you to climb up as they would sure do when the Flood came on to the highest Mountains and tallest Trees yet it shall overtake you make your best of your worldly advantages or good parts or civil righteousness all shall prove poor shifts from the flood of wrath which rises above all those and drowns them only the Ark of our Salvation is safe think how gladly they would have been within the Ark when they found Death without it and now it was too late how would many that now despise Christ wish to honour him one Day Men so long as they thought to be safe on the Earth would never betake them to the Ark would think it a Prison and could Men find Salvation any where else they would never come to Christ for it this is because they know not But yet be it necessity let that drive thee in and then being in him thou shalt find reason to love him for himself besides the Salvation thou hast in him 2. You that have fled into him for refuge wrong him not so far as to question your safety what though the floods of thy former guiltiness rise high thine Ark shall still be above them and the higher they rise the higher he shall rise shall have the more glory in free justifying and saving thee though thou find the remaining power of sin still within thee yet it shall not sink thine Ark there was in this Ark sin yet they were saved from the flood if thou doest believe that puts thee in Christ and he will bring thee safe through without splitting or sinking 3. As thou art bound to account thy self safe in him so to admire that love that set thee there Noah was a holy Man but whence was both his holiness and preservation while the World perisht but because he found favour or free grace as the word is in the eyes of the Lord. And no doubt he did much contemplate this being secure within when the cries of the rest drowning were about him thus think thou seeing so few saved in this blessed Ark wherein I am in comparison of the multitudes that perish in the deluge whence is this why I chosen and so many about me left why but because it pleased him But all is streight here we have no hearts nor no time for ample thoughts of this love till we be beyond time then shall we admire and praise without ceasing and without wearying Verse 21. 21. The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Iesus Christ. AS the Example the Apostle here makes use of is great and remarkable so its fit and sutable for the instruction of Christians this he clears in
wills and loves that 's Law and a powerful Law so written on the Heart this Law of Love that it obeys not unpleasantly but with delight no constraint but the sweet constraint of love to forgive a wrong to love even thine enemy for him is not only feisible now but deâ—ectable that ere while thou thoughtest impossible That Spirit of Christ is all sweetness and love so calms and composes the Heart that peace with God and that unspeakably blessed correspondence of love with him doth so fill the Soul with lovingness and sweetness that it can breath nothing else hates nothing but sin pities the sinner and carries to the worst that love of good-will desiring their return and salvation but to those in whom appears the Image of their Father those their heart cleaves to as Brethren indeed No advantages natural no birth no beauty nor wit draws a Christian's love so much as the resemblance of Christ wherever that is found it is comely and lovely to a Soul that loves him Much communion with God sweetens and calms the mind cures the distempers of passion and pride that are the avowed enemies of love particularly Prayer and Love suit well 1. Prayer disposes to this love he that loveth not knoweth not God saith the beloved Apostle for God is love he that is most conversant with love the spring of where 't is purest and fullest cannot but have the fullest measure of it flowing in from thence into his heart and flowing forth from thence unto his Brethren if they that use the society of mild and good men are insensibly assimilated to them grow like them and contract somewhat of their temper much more doth familiar walking with God powerfully transform the Soul into his likeness makes it merciful and loving and ready to forgive as he is 2. This love disposes to prayer to pray together hearts must be consorted and tun'd together otherwise how can they sound the same Suits harmoniously How unpleasant in the exquisite ear of God that made the ear are the jarring disunited hearts that often seem to joyn in the same prayer and yet are not set together in love and when thou prayest alone thy heart imbitter'd and disaffected to thy Brother altho' upon an offence done to thee 't is as a mistuned Instrument the Strings are not accorded so are not in tune amongst themselves and so the sound is harsh and offensive try it well thy self and thou wilt perceive it how much more he to whom thou pray'st when thou art stirr'd and in passion against thy Brother or not on the contrary lovingly affected towards him what broken disordered unfastened stuff are thy requests therefore the Lord will have this done first the Heart tun'd go thy way says he leave thy Gift and be reconcil'd to thy Brother c. Why is this so much recommended by Christ and so little received by Christians given by him as the cognisance and badge of his Followers and of them that pretend to be so so few that wear it Oh! little real Christianity were more worth than all that empty profession and discourse that we think so much of Hearts receiving the mould and stamp of this Rule these were living Copies of the Gospel ye are our Epistle says the Apostle We come together and hear and speak sometimes of one Grace and sometimes of another and the most never seek to have their hearts enricht with the possession of any of them We search not to the bottom the perversness of our Nature and the guiltiness that is upon us in these or we shift off the Conviction and find a way to forget it when the hour 's done That accursed root self-love that makes man an enemy to God and Men enemies and devourers one of another who sets to the discovery and the displanting of it bends the force of holy Endeavours and Prayer supplicates the hand of God for the plucking of it up Some Natures are quieter and make less noise but till the heart be possest with the love of God it shall never truely love either men in that way due to all or the Children of God in their peculiar relation Among your selves c. That is here the point the peculiar love of the Saints as thy Brethren glorying and rejoycing in the same Father the Sons of God begotten again to that lively hope of glory now these as they owe a bountiful disposition to all they are mutually to love one another as Brethren Thou that hatest and reproachest the godly and the more they study to walk as the Children of their holy Father the more thou hatest them art glad to find a spot to point at on them or wilt dash mire on them where thou findest none know that thou art in this the enemy of God that the indignity done to them Jesus Christ will take it as done to himself truely we know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death So then renounce this Word or else believe that thou art yet far from the Life of Christ that so hatest it in others Oh! but they are but a number of Hypocrites wilt thou say Brethren if they be so this declares so much the more thy extream hatred of holiness that canst not endure so much as the Picture of it canst not see any thing like it but thou must let fly at it and this argues thy deep hatred of God holiness in a Christian as the Image of God and the Hyprocrite in the resemblance of it is the Image of a Christian so thou hatest the very Image of the Image of God for deceive not thy self it is not the latent evil in hypocrisie but the apparent good in it that thou hatest The prophane Man thinks himself a great Zealot against Hypocrisie he is still crying out of it but it s only this he is angry at that all should not be ungodly wicked enemies of Religion as he is either dissolute or meerly civil and the civil man is readily the bitterest enemy of all strictness beyond his own size as condemning him and therefore he cries it down as all of it false and counterfeit wares Let me intreat you if you would not be found fighters against God let no revilings be heard amongst you against any that are or seem to be Followers of Holiness if ye will not reverence it your selves yet reverence it in others at least do not reproach it It should be your ambition else why are you willing to be called Christians but if you will not pursue holiness yet persecute it not if you will not have fervent love to the Saints yet burn not with infernal heat of fervent hatred against them for truly that is one of the likliest pledge of these flames and society with damned Spirits as love to the Children of God is of that inheritance and society with them in glory 2. You that are Brethren and
after the Holy Sacrament then will he set on most eagerly when he knows of the richest booty the Pyrats that lets the Ships pass as they go by empty watch them well when they return richly loaden so doth this great Pyrate Did he not assault our Saviour straight after his Baptism And that we may watch to be sober the instruction is military a Souldier drunk is not fit to be on the watch this most of us are with our several fancies and vanities and so exposed to this adversary yea when we have gained some advantage in a conflict or when the enemy seems to retire and be gone yet even then to be watchful yea then especially how many presuming on false safeties that way and sitting down to carouze or lying down to sleep have been reassaulted and cut off Oh! beware when you think your selves most safe that very thought makes you least safe keep always your Spirits free of surcharges and lavish profusion upon the World applying your hearts to any thing in it siting down to 't Oh! no. Gideons Army fit to follow God and be victorious in him not lying down to drink but taking of it only as for necessity in passing Take our Saviours own word Take heed lest at anytime your hearts be surcharged with surfetings and drunkenness and the cares of this life those will overcharge you and make you drunk and cast you asleep Oh! mind your work and your warfare always more than your ease and pleasure seek it not here your rest is not here Oh! poor short rest if it were but follow the Lord Jesus through conflicts and sufferings a little while and you shall have certain victory and after it everlasting triumph rest and pleasure and a feast that shall not end where there is neither danger of surfetting nor wearying but pure and perpetual delight in this perswasion you should be abstinent and watchful and endure hardship as good Souldiers of Jesus Christ as the Apostle speaks not entangling your selves with the affairs of this life and thus be ready for encounters stand watching and if assaulted resist Whom resist stedfast in the faith To watchfullness courage would be joyned he that watches and yields seems rather to watch to receive than to resist the enemy And this resistance would be continued even against multiplyed assaults for thou hast to deal with an enemy that will not easily give over but will try several ways and will redouble his on sets sometimes very thick to weary thee out sometimes after a little forbearance interpos'd to catch thee unawares when he is not expected but in all faint not but be stedfast in thy resistance This is easie said but how may it be how shall I be able so to do Thus stedfast in the faith The most of Men are under the power of one of these two evils Security or Distrust and out of the one we readily fall into the other Therefore the Apostle frames his exhortations and the arguments of it in opposition to both these First against Security in the former verse Be sober and watch and presses that by the proper argument of great and continuing danger Here against distrust Whom resist stedfast in the faith And adds an encouraging consideration of the common condition of the Children of God in the World Stedfast or solid by faith This is absolutely necessary for resistance a Man cannot fight upon a quagmire no standing out without a standing some firm ground to foot upon and this faith alone furnishes lists the Soul up to the firm advanced ground of the Promises and fastens it there and there it is sure even as Mount Sion that cannot be removed He says not stedfast by your own resolutions and purposes but stedfast by faith the power of God by faith becomes ours for that is contain'd and engag'd in the Word of Promise faith lays hold there and there finds Almighty strength and this is our victory says the Apostle St. Iohn whereby we overcome the World even our faith so it is our victory whereby we overcome the Prince of this World Whom resist stedfast in the faith And universally all difficulties and all enemies are overcome by faith faith sets the stronger Lyon of the Tribe of Iudah against this roaring Lyon of the bottomless pit that delivering Lyon against this devouring Lyon When the Soul is surrounded with enemies on all hands so that there is no way of escape faith flies above them carries up the Soul and takes refuge in Christ and there is safe that 's the power of faith sets a Soul in Christ and there it looks down upon all tentations as at the bottom of the Rock breaking themselves into foam When the floods of tentations rise and gather so great and many that the Soul is even ready to be swallow'd up then by Faith it says Lord Jesus thou art my strength I look to thee for deliverance now appear for my help and thus it overcomes guilt of sin that 's answered by his blood power of sin conquered by his spirit and afflictions that arise are nothing to these his love and gracious presence makes them sweet and easie We mistake if we think to do any thing or be any thing without him and we mistake again if we think any thing too hard to be done or suffered with him without me you can do nothing says he and I am able to do all things or can all things so the Apostles word is through Christ that strengthens me All things Oh! that is a big word yet a true word and thus made good through Christ impowering me that frees it both from falsehood and vanity A humble confidence for it is not in himself but in Christ and this boasting is good my Soul shall make her boast in God says David Oh! they have only warrant to boast and to triumph even before the victory that do it in that stile and may give a challenge to all the World to all adverse powers of Earth and Hell as the Apostle doth in his own and every Believers name Rom. 8. 38. see the victory recorded and in this same way Apec 12. 11. and they overcame him But how by the blood of the Lamb and the word of their testimony that blood and the word of their testimony believing that word concerning that blood these are the strength and victory of a Christian Inf. Although then thou seest thy self the most witless and weakest and findest thy self nothing but a prey to the powers of darkness yet know that by believing the wisdom and strength of Christ is thine thou art and oughtest to find thy self all weakness but he is all strength almightiness it self Learn to apply his victory and so it is thine be strong how in him and the power of his might But thou wilt say I am often foiled yea I cannot find that I prevail at all against mine enemies but they still against me yet rely on him he
good yea mainly in so doing is peace to be sought and pursu'd and most readily to be found and overtaken in that way for the fruit of righteousness is peace Cons. 1. An unpeaceable turbulent disposition is the badge of a wicked mind as the Raging Sea still casting up mire and dirt Is. 57. But this love of peace and in all good ways seeking and pursuing it the true Character of the Children of God who is the God of peace True the Ungodly to prevent their own just challenge as Ahab call the friends of true Religion disturbers and the troublers of Israel And this will still be their impudence but certainly they that love the welfare of Ierusalem do seek and pray for and work for peace all they can as a chief blessing and the fruitful Womb of multitudes of blessings 2dly Considerthen that it is a heavy judgement the deprivement of peace and calls for our prayers and tears to pursue it and intreat its return to seek it from his hand that is the Soveraign dispenser of peace and War to seek to be at peace with him and thereby good all good shall come unto us and particularly this great good of outward peace in due time and the very judgement of War shall in the event be turn'd into a blessing We may pursue it amongst Men and not overtake it use all good means and fall short but pursue it up as far as the Throne of grace seek it by Prayer and that will overtake it will be sure to find it in God's hand who stilleth the Waves of the Sea and the Tumults of the people If he give quietness who then can disturb He that will love Life This the attractive Liâ—e long Life and days of good is the thing Men most desire for if evil days then the worse that they be long and the shortest of such seem too long and if short being good this cuts off the enjoyment of that good but these two compleat the good and sute iâ— to Men's wishes length and prosperity of Life This here supposed that all would be happy that all desire it carried to that by nature to seek their own good but he that will love it that 's here that will wisely love it that will take the way to it and be true to his desire must refrain his Tongue from Evil and his Lips that they speak no guile he must eschew evil and do good seek peace and ensue it You desire to see good days and yet hinder them by sinful provocations desire good clear days and yet Cloud them by your guiltiness Thus many desire good here yea and confus'dly the good of the Life to come because they hear 't is Life and long Life and good to be found in it yea nothing but good but in this is our folly we will not love it wisely the face of our desire is towards it but in our course we are rowing from it down into the dead Sea You would all have better times peace and plenty and freedom from the molest and expence of our present condition why will you not be perswaded to seek it in the true way of it But how this do not the Righteous often pass their days in distress and sorrow and have few and evil days as Iacob speaks Yet is there a truth in this promise annexing outward good things to Godliness as having the promises of this Life and that which is to come and so accomplish'd to them when the Lord sees it convenient and conducing to their highest good but that he most aims at and they themselves do most desire and therefore if the abatement of outward good either the length or sweetness of this Life serve his main end and theirs better they are agreed upon this gainful commutation of good for infinitely better The Life of a godly Man tho' short in comparison of the utmost of Natures course yet may be long in value in reof his activity and attainment to much spiritual good they may be said to live much in a little time and they that wear out their days in folly and sin diu vivunt sed parâ—m i. e. they live long but little or as he again non diu vixit diu fuit i. e. he lived not long but existed long And the good of their days unseen good surpasses all the Worlds mirth and prosperity that makes a noise but is hollow within as the crackling of thorns a great sound but little heat and quickly done as S. Augustine says of Abraham he had dies bonos in Deo licet malos in seculo Good Days in God tho' Evil Days in his Generation A Believer can make up an ill Day with a good God and enjoying him hath solid peace but then that which is abiding that length of Days and that dwelling in the House of God in that length of Days is that which Eye hath not seen nor Ear heard c. Good Days an Everlasting Day no need of the Sun nor Moon but that Day immediately flows from first and increated light the Father of Lights his glory shines in it and the Lamb is the light thereof Verse 12. 12. For the Eyes of the Lord are over the Righteous and his Ears are open unto their Prayers but the Face of the Lord is against them that do Evil. THe Wisest Knowledge of things is to know them in their Causes but there is no Knowledge of Causes so happy and useful as clearly to know and firmly believe the Universal dependance of all things upon the first and highest Cause the Cause of Causes the Spring of Being and Goodness the Wise and Just Ruler of the World This the Psalmist and here with him the Apostle gives as the true reason of that truth they have averr'd in the former words the connexion of Holyness and Happyness If Life and peace and all good be in God's Hand to bestow when it pleaseth him then sure the way to it is an obedient and regular walking observance of his will and the way of sin is the way to ruin for the Eyes of the Lord are upon the righteous c. And his Face against them that do Evil. In the words there 's a double opposition of persons and of their portion 1. Persons The Righteous and Evil Doers 1. These two words are usual in the Scriptures and particularly in the Book of Psalms to express the Godly and Wicked and so this righteousness is not absolute perfection or sinlessness nor the opposed evil doing every act of sin or breach of God's Law but the righteous be they that are students of obedience and holyness that desire to walk as in the sight of God and to walk with God as Enoch did that are glad when they can any way serve him and griev'd when they ofâ—end him that feel and bewail their unrighteousness and are earnestly breathing and advancing forward have a sincere and unfeigned Love to all the Commandments of God and a
his just enmity against them or to some he speaks it more home in horrours and affrights of conscience which to them are earnests and pledges of their full misery that inheritance of Wo reserved as the Joys and Comforts of Believers are of their inheritance of Glory Therefore if you have any belief of these things be perswaded be entreated to forsake the way of ungodliness do not flatter your selves and dream of escape when you hear of outward judgements on your Neighbours and Brethren tremble and be humbled remember our Saviour's words think ye that those on whom the Tower of Siloam fell were greater sinners than others I tell you 〈◊〉 but except you repent you shall all likewise perish This seeming harsh word he that was Wisdom and sweetness it seâ—â— uttered and even in it spoke like a Saviour speaks of perishing that they might not perish presses repentance by the heavy doom of unrepentance When you hear of this there is none of you would willingly chuse it that the Lord's Face should be against you although upon very high offers made to you of other things You think I know that the very sound of it is somewhat fearful and on the other side have possibly some confus'd notion of his favour as a thing desirable and yet do not bestir your selves to avoid the one and enquire after the other which is certainly by reason of your unbelief for if you think of the love of God as his word speaks of it as you will say you do whence is it I pray you that there is no trifle in this World that will not take more deeply with you and which you follow not with more earnestness than this great business of reconcilement with God finding his Face not only not against you but graciously towards you his eyes upon you and his ears open to your Prayer Your blessedness is not no believe it it is not where most of you seek it in things below you how can that be it must be a higher good must make you happy while you labour and sweat for 't in any thing under the Sun your pains runs all to waste you seek a happy life in the Region of death here here it is alone in the love and favour of God to have his countenance and friendship and free access and converse and this no where to be found but in the ways of Holiness Verse 13. 13. And who is he that will harm you if you be followers of that which is good THis the Apostle adds as a further reason of the safety and happiness of that way he points out from its own nature There is something even intrinsecal in meek and upright and holy carriage that is apt in part to free a Man from many evils and mischiefs that the ungodly are expos'd to and do readily draw upon themselves your spotless and harmless deportment will much bind up the hands even of your enemies and sometimes possibly somewhat allay and cool the malice of their hearts that they cannot so rage against you as otherwise they might 't will be somewhat strange and monstruous to rage against the innocent who is he that will harm you c. Here are two things 1. The carriage 2. The advantage of it 1. Their carriage express'd followers c. The word is imitaters There is an imitation of men that is impious and wicked taking the copy of their sins again an imitation that though not so grosly evil yet is poor and servile being in mean things yea sometimes descending to imitate the very imperfections of others as â—ancying some comeliness in them as some of Basil's Scholars that imitated his slow speaking which he had a little in the extream and could â—ot help but this is always laudable and worthy of the best minds to be imitaters of that which is good wheresoever they find it for that stays not in any mans person as the ultimate pattern but arises to the highest Grace being mans nearest likeness to God his Image and Resemblance and so following the example of the Saints in Holiness we look higher than them and consider them as receivers but God as the first Owner and Dispenser of Grace bearing his stamp and superscription and belonging peculiarly to him in what hand soever it be found as carrying the mark of no other Owner but his only The Word of God hath our Copy in its perfection and very legible and clear and so the imitation of good in the compleat Rule of it is the regulating our ways by the Word but even in it we find besides general Rules the particular Tract of Life of divers eminent holy Persons and those on purpose set before us that we may know Holiness not to be an idle imaginary thing but that mâ—n have really been holy though not altogether sinlesâ— yet holy and spiritual in some good measure that have shined as light amidst a perverse Generation as greater Stars in a dark night and yet men as St. Iames says of Elias like â—s in Nature and the sraâ—lty of it subject to like passions as we are Why may we not then aspire to be 〈◊〉 as they were and attain to it although we should fall short of the degree yet not stopping at a small measure but running further pressing still forward towards the mark following them in the way they went though at a distance not reaching them and yet walking yea running after them as fast as we can Not judging of Holiness by our own sloth and natural averseness taking it for a singularity fit only for rare extraordinary Persons such as Prophets and Apostles were or as the Church of Rome fancies those to be that it vouchsafes a room to in the Roll of Saints do you not know that Holiness is the only Via regia this following of good that path wherein all the Children of God must walk one following after another each striving to equal and if they could to outstrip even those they look on as most advanced in it This is amongst many other a misconceit in the Romish Church that they seem to make Holiness a kind of impropriate good that the common sort can have little share in almost all piety shut up within Cloyâ—terwalls as it s only fit dwelling but it hath not liked their lodging it seems but is flown over the Walls away from them for there is little of it even there to be found but however the opinion of it places it there as having little to do abroad in the World Whereas the Truth is that all Christians have this for their common task though some are under more peculiar obligations to study this one copy look on the Rule of Holiness and be followers of it and followers or imitaters one of another so far as their carriage agrees with that Primitive Copy as writ after it be ye followers of me says the Apostle even to the meanest Christian among those he wrote to but thus
may hold firm You may be free chose it rather not to stand to the courtesie of any thing about you nor of any Man whether enemy or friend for the tenure of your happiness lay it higher and surer and if you be wise provide such a peace as will remain untouch'd in the hottest flame such a light as will shine in the deepest dungeon and such a life as is safe even in death it self that life that is hid with Christ in God But if in other sufferings even the worst and saddest the Believer is still a happy Man then more especially in those that are the best kind suffering for righteousness not only do they not detract from his happiness but 2dly They concur and give accession to it he is happy even by so suffering As will appear from the following considerations 1. 'T is the happiness of a Christian until he attain perfection to be advancing towards it to be daily resining from sin and growing richer and stronger in the graces that make up a Christian a new creature to attain a higher degree of patience and meekness and humility to have the heart more weaned from the Earth and fixed on Heaven now as other afflictions of the Saints do help them in those their sufferings for righteousness the unrighteous and injurious dealing of the World with them have a particular fitness for this purpose those trials that come immediately from God's own hand seem to bind to a patient and humble compliance with more authority and I may say necessity There is no plea no place for so much as a word unless it be directly and expresly against the Lord's own dealing but unjust suffering at the hands of Men requires that respect unto God without whose hand they cannot move that for his sake and for reverence and love to him a Christian can go through those with that mild evenness of Spirit that overcomes even in suffering And there is nothing outward more fit to perswade a Man to give up with the World and its Friendship than to feel much of its enmity and malice and that directly acting it self against Religion making that the very quarrel which is of all things dearest to a Christian and in highest esteem with him If the World should caress them and smile on them they might be ready to forget their home or at least to abate in the frequent thoughts and fervent desires of it and turn into some familiarity with the World and favourable thoughts of it and thus let out somwhat of their hearts after it and thus grace would grow faint by the diversion and calling forth of the Spirits as in Summer in the hottest and fairest weather 't is with the body 'T is a confirm'd observation by the experience of all Ages that when the Church flourish'd most in outward peace and wealth it abated most of its spiritual lustre which is its genuine and true beauty and when it seem'd most miserable by persecutions and sufferings 't was most happy in sincerity and zeal and vigour of grace when the Moon shines brightest towards the Earth 't is dark Heavenwards and on the contrary when it appears not is nearest the Sun and clear towards Heaven 2dly Happy in acting and evidencing by those sufferings for God their love to him Love delights in difficulties and grows in them the more a Christian suffers for Christ the more he loves Christ accounts him the dearer and the more he loves him still the more can he suffer for him 3dly Happy as in testifying love to him and glorifying him so in conformity with him which is loves ambition affects likeness and harmony at any rate a Believer would readily take it as an affront that the World should be kind to him that was so harsh and cruel to his beloved Lord and Master Canst thou expect or wouldst thou wish smooth language from that World that revil'd thy Jesus that called him Beelzebub couldst thou own and accept friendship at its hands that buffetted him and shed his blood or art thou rather most willing to share with him and of S. Paul's mind God forbid that I should glory in any thing save in the Cross of Christ whereby the World is crucified to me and I unto the World 4. The rich supplies of spiritual comfort and joy that in those times of suffering are usual that as sufferings for Christ do abound consolations in him abound much more as the Apostle testifies God speaking most peace to the Soul when the World speaks most War and enmity against it and this compenses abundantly when the Christian lays the greatest sufferings Men can inflict in the one ballance and the least glances of God's countenance in the other it says 't is worth all the enduring of these to enjoy this says with David let them curse but bless thou let them frown but smile thou And thus he usually doth refreshes such as are prisoners for him with visits that they would buy again with the hardest restraint and debaring of nearest friends The World cannot but misjudge the state of suffering Christians it sees their Crosses but not their anointings Was not St. Stephen think you in a happy posture even in his enemies hands was he afraid of the Showre of Stones coming about his ears that saw the Heavens opened and Jesus standing on the Father's right hand so little troubled with the stoning him that as the Text hath it in the midst of them he fell a sleep 5. If those sufferings be so small weigh'd down even with present comforts and so the Christian happy in them in that regard how much more doth the weight of Glory surpass that follows these sufferings they are not worthy to come in comparison they are as nothing to that glory that shall be revealed in the Apostle's Arithmetick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I have cast up the sum of the sufferings of this present time this instant this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they amount to just nothing in respect of that glory Now these sufferings happy because the way to this happiness and pledges of it and if any thing do they raise the very degree of it however 't is an exceeding excellent weight of glory the Hebrew word that signifies glory signifies weight yet the glories that are here are all too light except in weight of cares and sorrows that attend them but that hath the weight of compleat blessedness speak not of all the sufferings nor of all the prosperities of this poor life nor of any thing in it as worthy of a thought when that glory is named yea let not this life be called life when we mention that other life that our Lord by his death hath purchas'd for us Be not afraid of their terrour No time nor place in the World so favourable to Religion that it is not still needful to arm a Christian mind against the outward oppositions and discouragements he shall meet with all
and to be above troubles and fears seek for a more lively and Divine Knowledge of God than most as yet have and rest not till you bring him into your hearts and then you shall rest indeed in him Sanctifie him by fearing him let him be your fear and your dread not only outward gross offences fear an Oath fear to prophane the Lord's Holy Day but fear all irregular earthly desires the distemper'd affecting any thing entertaining any thing in the secret of your hearts that may give distaste to your beloved take heed respect the great Person you have in you Company and lodges within you the holy Spirit grieve him not for it will turn to your own grief if you do for all your comfort is in his hand and flows from him if you be but in heart dallying with sin it will unfit you for suffering outward troubles and make your spirit low and base in the day of tryal yea it will fill you with inward trouble and disturb that peace which I am sure you that know esteem more of then all the peace and flourishing of this World Outward troubles do not molest nor stir inward peace but an unholy unsanctified affection doth all the winds without cause not an earth quake but that within its own bowels doth Christians are much their own enemies in unwary walking prejudge themselves of those comforts they might have in God and so are often almost as perplex'd and full of fears upon small occasions as worldlings are Sanctifie him by believing study the main question your reconcilement with him labour to bring that to some point and then in all other occurrences Faith will uphold you by relying on God as now yours for those three things make up the Souls peace 1. To have right apprehension of God looking on him in Christ and according to that covenant that holds in him And 2. A particular apprehension that is laying hold on him in that covenant as gracious and merciful as satisfied and appeased in Christ smelling in his sacrifice which was himself a savour of rest and setting himself before me that I may rely on him in that notion 3. A perswasion that by so relying on him my Soul is at one yea is one with him yet while this is wanting as to a Believer it may be the other is our duty to Sanctifie the Lord in believing the word of Grace and believing on him reposing on his Word and this even sever'd from the other doth deliver in a good measure from distracting fears and troubles and sets the Soul at safety Whence is it that in times of Persecution or Trouble Men are troubl'd within and rackt with fears but because instead of God their hearts are glâ—ed to those things that are in hazard by those troubles without their estates or their ease or their lives the Soul destitute of God esteems so highly of such things that it cannot but exceedingly feel when they are in danger and fear their loss most gaping after some imagin'd good and Oh! iâ— I had but this I were well but then such or such a thing may step in and break all my Projects and this troubles the poor Spiriâ— of Man that hath no higher designs but such as are so easily blasted and still as any thing in Man lists up his Soul to vanity it must needs fall down again into vexation There is a word or two in the Hebrew for Idols that signifie withal Troubles and Terrors and so 't is certainly All our Idols prove so to us fill us with nothing but anguish and troubles with unprofitable cares and fears that are good for nothing but to be fit punishments of that folly out of which they arise The ardent love or wilful desire of Prosperity or Wealth or Credit in the World carries with it as inseparably ty'd to it a bundle of fears and inward troubles They that will be rich says the Apostle fall into a snare and many noysome and hurtful lusts and as he adds in the next Verse they pierce themselves through with many sorrows He that hath set his Heart upon an Estate or a commodious Dwelling and Lands or upon a healthful and long Life cannot but be in continued alarms of renewed fears concerning them especially in troublous times the least rumor of any thing that threatneth his deprivement of those advantages strikes him to the heart because his heart is in them I am well seated thinks he and I am of a sound strong constitution and may have many a good day Oh! but beside the Arrows of Pestilence that are flying round about the Sword of a cruel Enemy is not far off this will affright and trouble a heart void of God but if thou wouldst readily answer and dispel all these and such like fears Sanctifie the Lord God in thy Heart the Soul that eyes God renounces these things looks on them at a great distance as things far from the Heart and therefore that cannot easily trouble it but looks on God as within the Heart sanctifies him in it and rests on him The Word of God cures the many foolish hopes and fears that we are naturally sick of by representing to us hopes and fears of a far higher Nature which swallow up and drown the other as Inundations and Landâ—â—oods do the little Ditches in those Meadows that they overflow fear not says our Saviour him that can kill the Body what then fear must have some work he adds but fear him that can kill both Soul and Body Thus in the passage cited here fear not their fear but sanctifie the Lord and let him be your fear and your dread And so for the hopes of the World care not to lose them for God there is a hope in you as it follows here that is far above them Be ready always to give an answer The real Christian is all for Christ hath given up all right of himself to his Lord and Master to be all his to do and suffer for him and therefore sure will not fail in this which is least to speak for him upon all Occasions if he sanctifie him in his Heart the Tongue will follow and be ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give an Answer a Defence or Apology Of this here four things 1. The need of it Men will ask an account 2. The Matter or Subject of it the hope in you 3. The manner with meekness and fear 4. The faculty for it be ready 1. Religion is always the thing in the World that hath the greatest calumnies and prejudices cast upon it and this engages those that love it to endeavour to clear and disburden it of them this they do chiefly by the Tract of their Lives the Saints by their blameless Actions and patient Sufferings do write most real and convincing Apologies yet sometimes 't is expedient yea necessary to add verbal Defences and to vindicaâ—e not so much themselves as their Lord and his Truth suffering in the
intention and is this a work to be done at random no 't is the most exact and curious of all works to have the Conscience right and keep it so as watches or other such neat pieces of Workmanship except they be dily wound up and skillfully handled they will quickly go wrong yea besides daily inspection it would as they at sometimes be taken to pieces and more accurately cleansed for the best kept will gather soyl and dust sometimes a Christian should set himself to a more solemn examination of his own heart beyond his daily search and all little enough to have so precious a good as this a good Conscience They that are most diligent and vigilant find nothing to abate as superfluous but still need of more The heart to be kept withall diligence or above all keeping corruption within ready to grow and gain upon it if it be never so little neglected and from without to invade it and get in we breath in a corrupt infected air and have need daily to antidote the heart against it You that are studying to be excellent in this art of a good Conscienee go on seek daily progress in it the study of Conscience is a more sweet profitable study than of all Science wherein is much vexation and the most little or no fruit read this book diligently and correct your Errata by that book the word of God labour to have it pure and right other books and works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curious and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works they shall not appear but this is one of the books that shall be opened in that great day according to which we must be judged On this follows a good Conversation as inseparably connexed with a good Conscience Grace is of a lively active nature and doth act like it self holiness in the heart will be holiness in the life too not some good actions but a good Conversation an uniform even tract of life the whole revolution of it regular the inequality of some Christians ways doth breed much discredit to Religion and discomfort to themselves But observe here 1. The order of these two 2. The principle of both 1. The Consâ—ience good and then the Conversation make the tree good and the fruit will be good says our Saviour so here a good Conscience the root of a good Conversation most Men begin at the wrong end of this work would reform the outward Man first that will do no good 't wil be but dead work Do not rest upon external reformations they will not hold there is no abiding nor no advantage in such a work you think when reprov'd Oh! I will mend and set about the redress of some outward things but this is as good as to do nothing the Mind and Conscience being defiled as the Apostle speaks doth defile all the rest 't is a mire in the spring although the pipes are cleansed they will grow quickly fowl again so Christians in their progress in grace would eye this most that the Conscience be growing purer the heart more spiritual the affections more regular and heavenly and their outward carriage will be holier whereas the outward work of performing duties and being much exercis'd in Religion may by the neglect of this be labour in vain and amend nothing foundly To set the outward Actions right though with an honest Intention and not so to regard and find out the inward disorder of the Heart whence that in the Actions flows is but to be still putting the Handle of a Clock right with your Finger while 't is foul or out of order within which is a continual business and does no good Oh! but a purified Conscience a Soul renew'd and refin'd in its temper and affections will make things go right without in all the duties and acts of our Callings 2. The Principle of Good in both is Christ. Your good Conversation in Christ. The Conversation not good unless in him so neither the Conscience 1. He the Person must be in him and then the Conscience and Conversation will be good in him the Conscience that is morally good having some kind of vertuous Habits yet being out of Christ is nothing but pollution in the fight of God it must be washt in his blood ere it can be clean all our pains will not cleanse it floods of tears will not do it 't is blood and that blood alone that hath the Vertue of purging the Conscience from dead Works Heb. 9. 2. In him the perfect pattern of Holiness the Heart and Life to be conformed to him and so made truely good 3. He the Spirit of Grace whence it is first derived and always fed and maintained and made active a Spirit goes forth from him that cleanseth our Spirits and so makes our Conversation clean and holy If thou wouldst have thy Conscience and Heart purify'd and pacify'd and have thy Life certify'd go to Christ for all make use of him as of his blood to wash of thy guiltiness so of his spirit to purifie and sanctifie thee if thou wouldst have thy Heart reserv'd for God pure as his Temple if thou wouldst have thy Lusts cast out that pollute thee and findest no power to do it go to him desire him to scourge out that filthy Rable that abuse his House and make it a Den of Thieves Seek this as the only Way to have thy Soul and ways righted to be in Christ and then walk in him Let thy Conversation be in Christ study him and follow him look on his Way on his Graces his Obedience and Humility and Meekness till by looking on them they make the very Idea of thee new as the Painter doth of a Face he would draw to the Life so behold his Glory that thou maist be transformed from glory to glory but as it is there added this must be by the Spirit of the Lord do not therefore look on him simply as an example without thee but as lâ—e within thee having received him walk not only like him but in him as the Apostle St. Paul speaks and as the word is here your Conversation not only according to Christ but in Christ draw from his fullâ—ess Grace for Grace 2dly The other thing in the Words is the advantage of this good Conscience and Conversation 1 Even external towards the malicious ungodly World they shall be ashamed that falsly accuse you thus often it is â—ven most evident to men the victory of Innocency silent Innocency most strongly confuting all calumny making the ungodly false accusers hide their heads thus without stirring the Integrity of a Christian conquers as a Rock unremoved breaks the Waters that are dashing against it And thiâ— not only a lawful but laudible way of revenge shaming calumny out of it and punishing evil-speakers by well-doing shewing really how false their acâ—users were this the powerfullest Apology and Refutation as his was of the Sophister that would prove there were no motion by rising up
the first was there is no power of hell can dissolve it He suffered once to bring us once unto God never to depart again as he suffered once for all so we are brought once for all We may be sensibly nearer at one time than another but yet we can never be separate nor cut off being once knit by Christ as the bond of our Union Neither Principalities nor Powers c. shall be able to separate us from the love of God because it holds in Christ Jesus our Lord. Being put to death in the flesh but quickned by the Spirit The true life of a Christian is to eye Christ every step of his life both as his rule and as his strength looking to him as his pattern both in doing and suffering and drawing power from him for going through both for the look of Faith doth that fetches life from Jesus to enable it for all being without him able for nothing Therefore the Apostle doth still set this before his Brethren and here having mentioned his suffering in general the condition and end of it he specifies the particular kind of it that which was the utmost put to death in the flesh and then adds this issue out of it Quickned by the Spirit The strongest engagement and the strongest encouragement he our head crowned with Thorns and shall the body look for Garlands We redeemed from hell and Condemnation by him and can any such refuse any Service he calls them to they that are washt in the Lambs blood will follow him wheresoever he goes and following him through they shall find their Journeys end overpay all the troubles and sufferings of the way These are they said he to Iohn which came out of great tribulation tribulation and great tribulation yet they came out of it and glorious too arrayed in long white robes The scarlet Strumpet as follows in that Book died her Garments red in the blood of the Saints But this is their happiness that their Garments are washt white in the blood of the Lamb. Once take away sin and all suffering is light now that is done by this his once suffering for sin they that are in him shall hear no more of that as condemning them binding them over to suffer that wrath that is due to sin Now this puts an invincible strength into the Soul for all other things how hard soever Put to death This tâ—e utmost point and that which Men are most startled at to die and a violent death put to death and yet he hath led in this way who is the Captain of our Salvation In the flesh Under this second his humane Nature and Divine Nature and power are differenced Put to death in the flesh a very fit expression not only as is usual taking the flesh for the whole Manhood but because death is most properly spoken of that very person or his flesh the whole Man suffers death a dissolution or taking a pieces and the Soul suffers a separation or dislodging but death or the privation of life and sense particularly to the flesh or body but the Spirit here opposed to the flesh or body is certainly of a higher Nature and Power than is the Humane Soul which cannot of it self return and reinhabit and quicken the body Put to Death His death was both voluntary and violent that same power that restored his life could have kept it exempted from death but the design was for death he therefore took our flesh to put it off thus and offered it up as a Sacrifice which to be acceptable must of necessity be free and voluntary and in that sense he is said to have died even by that same Spirit that here in opposition to death is said to quicken him Heb. 9. 14. Through the eternal Spirit he offered himself without spot unto God They accounted it an ill boding sign when the Sacrifices came constrainedly to the Altar and drew back and on the contrary were glad in the hopes of success when they came chearfully-forward but never Sacrifice came so willingly all the way and from the first step knew whether he was going Yet because no other Sacrifice would serve he was most content Sacrifices and burnt Offerings thou didst not desire Then said I loe I come c. Was not only a willing Sacrifice as Isaac bound peaceably and laid on the Altar but his own Sacrificer the Beasts if they came willingly yet offered not themselves but he offered up himself and thus not only by a willingness far above all those Sacrifices of Bullocks and Goats but by the eternal Spirit offered up himself Therefore he says in this regard I lay down my life for my sheep it is not pull'd from me but I lay it down and so it is often exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died and yet this suites with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to death yea it was also expedient to be thus that his death should be violent and so the more penal carry the more clear expression of a punishment and such a violent death as had both ignominy and a Curse tyed to it and this inflicted in a judicial way though as from the hands of Men most unjustly that he should stand and be Judged and Condemned to Death as a guilty Person carrying in that the Persons of so many that should otherwise have fallen under Condemnation as indeed guilty he was numbred with transgressors as the Prophet hath it bearing the sins of many Thus then there was in his Death external violence joyned with internal willingness But what is there to be found but Complications of Wonders in our Lord Jesus O! high inconceivable mystery of Godliness God manifested in the flesh nothing in this World so strange and sweet as that conjuncture God Man humanitas Dei what a strong Foundation of Friendship and Union betwixt the Persons of Man and God that their natures met in so close embraces in one Person And then look on and see so poor and despised an outward condition through his life yet having hid under it the Majesty of God all the brightness of the Fathers Glory And this the top of all that he was put to Death in the flesh the Lord of life dying the Lord of Glory cloathed with shame But it quickly appeared what kind of Person it was that died by this he was put to Death indeed in the flesh but quickned by the Spirit Quickned He was indeed too great a morsel for the Grave to digest for all its vast craving mouth and devouring appetite crying give give yet forced to give him up again as the fish that Prophet who in that was the figure of him the Chains of that Prison are strong but he was too strong a Prisoner to be held by them as our Apostle hath it in his Sermon that it was not possible that he should be kept by them They thought all was sure when they had rolled to the Stone and
and Kingdoms and Families where they are yea of the World the frame whereby it s mainly continued in regard to them Isa. 6. 13. But they that are ungrateful to the great Maker and Upholder of it and regardless of him What wonder they take no notice of the advantage they receive by the concernment of his Children in the World Here. 1. The Work 2. The End of it In the Work preparing of the Ark observe 1. Gods appointment 2. Noahs obedience The power of God was not tied to this yet his Wisdom choosed it he that steered the course of this Ark safely all that time could have preserved those he designed it for without it But thus it pleases the Lord usually to mix his wonderfullest deliverances with some selected means exercising that way our obedience in their use yet so as the singular power of his hand in them whereon faith rests doth clearly appear doing by them what in a more natural way they could not possibly effect 2. For the obedience of Noah if we should insist on the difficulties both in this work and in the way of their preservation by it it would look the clearer and be found very remarkable the length of the work the great pains in providing materials and consider we the opposition that likely he met with in it from the prophane about him the mightier of them at least the hatred and continual scoffs of all sorts it required principles of an invincible resolution to go through with it What would they say means this old dottard to do whether this monstruous Voyage and for that it spoke as no doubt he told them their ruin and his safety this would incense them so much the more you look far before you and what shall we all perish and you alone escape But through all the soveraign Command and gracious promise of his God carried him regarding their scoffs and threats as little in making the Ark as he did afterwards the noise of the waters about it when he was sitting safe within it This his obedience having indeed so boistrous winds to encounter had need of a well fastened root that it might stand and hold out against them all and so it had The Apostle St. Paul tells us that the root of it was by Faith being warned he prepared an Ark and there 's no living and lasting obedience but what springs from that root he believed what the Lord spake of his determin'd Judgement on the ungodly World and from the belief of that arose that holy fear which is expresly mention'd as exciting him to this work And he believed the Word of Promise that the Lord spoke concerning his preservation by the Ark and the belief of these two carried him strongly on to the work and through it against all counter blasts and opposition overcame his own doubtings and the wicked's mockings still looking to him that was the Master and Contriver of the Work Till we attain such a fixed view of our God and firm perswasions of his Truth and Power and Goodness it will never be right with us there will be nothing but wavering and unsettledness in our Spirits and in our ways every little discouragement from within or without that meets us will be like to turn us over we shall not walk in an even course but still reeling and staggering till Faith be set whole upon its own basis the proper Foundation of it not set betwixt two upon one strong prop and another that 's rotten that 's the way to fall off partly on God and partly on creature helps and encouragements or our own strength Our only safe and happy way is in humble obedience in his own strength to follow his appointments without standing and questioning the matter and to resign the conduct of all to his wisdom and love to put the rudder of our life into his hand to steer the course of it as seems him good resting quietly on his Word of Promise for our safety Lord whither thou wilt and which way thou wilt be my guid and it sufficeth This absolute following of God and trusting him with all is markt as the true Character of Faith in Abraham going after God from his Country not knowing nor not asking whither he went secure upon his guid and so in that other greater point of offering his Son silenced all disputes about it by that mighty conclusion of Faith accounting that he was able to raise him from the dead Thus here Noah by Faith prepared the Ark did not argue and question how shall this be done and if it were how shall I get all the kinds of beasts gathered together to put into it and how shall it be ended when we are shut in No but believed firmly that it should be finisht by him and he saved by it and he was not disappointed 2. The end of this work was the saving of Noah and his Family from the general Deluge wherein all the rest perished Here it will be fit to consider the point of the preservation of the Godly in ordinary and common Caties briefly in these Positions 1. It is certain that the Children of God as they are not exempted from the common universal Calamities and Evils of this life that befal the rest of Men so not from any particular kind of them as it is appointed for them with all others once to dye so we find them not priviledged from any kind of disease or other way of death not from falling by Sword or by Pestilence or in the â—renzie of a Feaver or any kind of sudden death yea when these or such like are on a Land by way of publick Judgement the godly are not altogether exempt from them but may fall in them with others as we find Moses dying in the Wilderness with those he brought out of Egypt Now though it was for a particular failing in the Wilderness yet it evinces that there is in this nothing prejudging their priviledges nor contrary to the love of God towards them and his Covenant with them 2. The Promises made to the Godly of preservation from Common Judgments have their truth and are made good in many of them so preserv'd though they do hold not absolutely and universally for they are ever to be understood in subordination to their highest good But when they are preserved they ought to take it as a gracious accomplishment even of these promises to them which the wicked many of which do likewise escape have no right to but are preserved for after Judgment 3. It is certain that the Curse and Sting is out of all those evils incident to the godly with others in life and death which makes the main difference though to the eye of the World invisible And it may be observed that in these Common Judgements of Sword or Pestilence or other epidemick diseases a great part of those that are cut off are most of the wickedest tho the Lord may send of those
save as the Apostle here avers of Baptism Now that which is intended for our help our carnal minds are ready to turn into a hinderance and disadvantage The Lord representing invisible things to the eye and confirming his Promises even by visible seals we are apt by the grossness of our unspiritual hearts instead of steping up by that which is earthly to the Divine Spiritual things represented to stay on the outward Element and go no further therefore the Apostle to lead us into the inside of this Seal of Baptism is very clear in designing the effect and fruit of it Not says he putting away the silth of the flesh and water if you look no further can do no more There is an invisible impurity upon our Nature chiefly on our invisible Part our Soul this washing means the taking away of thatâ— and where it reaches its true effect it doth so purifie the Conscience and makes it good truly so in the sight of God who is the â—udge of it Consi 1. â—s a pitiful thing to see the Ignorance of the most professing Christianity and partaking of the outward Seals of it and yet knowing not what they mean know not the spiritual dignity and vertue of them blind in the Mysteries of the Kingdom and not so much as sensible of that blindness And being ignorant of the Nature of these holy things cannot have a due esteem of them which arises out of the view of their inward worth and efficacy A confused fancy of some good in them and this rising to the other extream to a superstitious confidence in the simple performance and participance of them as if that carried some inseparable Vertue with it which none could miss of that are sprinkled with the Waters of Baptism and share in the Elements of Bread and Wine in the Lord's Supper And what is the utmost Plea of the most for their Title to Heaven but in these relative and external things they are Christians are Baptized hear the Word and are admitted to the Lord's Table not considering how many through all these have gone and daily are going on in the ways of death never coming near Jesus Christ who is the Way and Truth and the Life whom the Word and the Seals of it hold forth to Believers and they are washt in his Blood and quickened with his Life and made like him and Coheirs of Glory with him 2. Even thâ—y that have some clearer Notion of the Nature and 〈◊〉 of the Seals of Grace yet are in a practiâ—â— Error that they look not with due diligence into themselves enquiring after the efficiency of them in their hearts do not study the Life of Christ to know more what it is and then to search into themselves for the Truth and the growth of that Life within them Is it not an unbelieving thing for a Christian when he is about to appear before the Lord's Table and so looks something more narrowly within to find as little Faith as little Divine Affection a Heart as unmortified to the World as cold towards Christ as before his last Address to the same Table after the intervening possibly of many Months in which time had he been careful often to reflect inwards on his Heart and look back upon that new sealing in his last Participation he might likely have been more suitable And truly as there is much guiltiness cleaves to us in this so readily much more in reference to this other Sacrament that is here the Apostles Subject Baptism because but once administred and that in Infancy very seldom and slightly considered by many even real Christians And so we are at a loss in that Profit and Comfort that increase of both Holiness and Faith that the frequent recollecting of it after a Spiritual manner would no doubt advance us to And not only neglect to put our selves upon the thoughts of it in private but in the frequent opportunities of such thoughts in publick let it pass unregarded are idle inconsiderate and so truly guilty beholders and the more frequent we have them are the less toucht with them they become common and work not and the â—lighting of them grows so common with us as the thing Yea when the Engagement is more special and personal when Parents are to present their Infants to this Ordinance and then might and certainly ought to have a more particular and fixed eye upon it and themselves as being sealed with it to ask within after the Fruit and Power of it and to stir up themselves anew to the Actings of Faith and Ambition after newness of Life and with earnest prayer for their Children to be Suâ—ters for themselves for further evidence of their interest in Christ yet possibly many are not much in these things at such times but are more busied to prepare their House for entertaining their Friends than to prepare their hearts for offering up their Infant unto God to be sealed and withal to make a new offer of their own hearts to him to have renewed on them the inward Seal of the Covenant of Grace the outward Seal whereof they did receive as it is now to be conferr'd upon their Infant Did we often look upon the Face of our Souls the seeing of the many spots we have defil'd them with after our washing it might work us to shame and grief and would drive us by renewed Application to wash often in that blood which that water figures which alone can â—etch out the stain of sin and then it would set us upon renewed Purposes of Purity to walk more carefully to avoid the pollutions of the World we walk in and to purge out the pollutions of the Hearts that we carry about with us that deâ—ile us more than all the World besides It would work an holy disdain oâ— sin often to contemplate our selves as washed in so precious a â—aver shall I would the Christian say considering that I am now cleansed in the precious blood of my Lord Jesus run again into that puddle where he so graciously took me out and made me clean Let the Swine wallow in it he hath made me of his Sheâ—pâ—old he hath made me of that excellent order for which all are consecrated by that washing that partake of it washt us in his Blood and made us Kings and Pâ—â—ests unto God the Father Am I of these and shall I debase my self to the 〈◊〉 pleasures of sin No I will think my self too good to serve any sinful lust seeing he hath lookt on me and taken me up and washt and dignified me I am wholly his all my study and business shall be to honour and magnifie him The Answer of a Good Conscience c. The taking away of Spiritual 〈◊〉 as the true and saving effect of Baptism the Apostle here expresses by that which is the further result and effect of it The answer of a good Conscience unto God For its the washing of that filthiness which makes both the Conscience
who are spotless sinless Spirits but their flesh in their Redeemer dignified with a Glory so far beyond them This is that Mystery they are intent in looking and prying into and cannot nor never shall see the bottom of it for it hath none 2. Jesus Christ is not only exalted above the Angels in absolute Dignity but in relative Authority over them he is made Captain over those Heavenly Bands they are all under his Command for all Services wherein it pleases him to employ them and the great Employment he hath is the attending on his Church and particular Elect Ones are they not all ministring Spirits sent forth c. They are the Servants of Christ and in him and at his appointment the Servants of every Believer and are many ways serviceable and useful for their good which truely we do not duly consider There is no danger of overvaluing them and inclining to Worship them upon this Consideration yea if we take it right it will rather take off from that The Angel judg'd his Argument strong enough to St. Iohn against that that he was but his fellow Servant but this is more that they are Servants to us although not therefore inferiour it being a honorary service yet certainly inferiour to our Head and so to his mystical body taken in that Nation as a part of him Obs. 1. The hight of this our Saviour's Glory will appear the more if we reflect on the descent by which he ascended to it Oh! how low did we bring down so high a Majesty into the pit wherein we had fallen by climbing to be higher than he had set us it was high by reason we fell so low and yet he against whom it was committed came down to help us up again and to take hold of us took us on so the Word is Heb. 2. he took not hold of the Angels let them go hath left them to die for ever But he took hold of the Seed of Abraham and took on him indeed their flesh dwelling amongst us and in a mean part emptied himself and became of no repute and further after he descended into the Earth and into our flesh in it he became obedient to death upon the Cross and descended into the Grave And by these steps was walking towards that Glory wherein now he is Phil. 1. he abased himself wherefore says the Apostle God hath highly exalted him so he himself Luk. 24. Ought not Christ first to suffer these things and so enter into his Glory Now this indeed it is pertinent to consider and the Apostle is here upon point of suffering that 's his theam and therefore he is so particular in the ascending of Christ to his Glory who of those that would come thither will refuse to follow him in the way where he led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader of our Faith Heb. 12. and who of those that follow him will not love and delight to follow him through any way the lowest and darkest its excellent and safe and then it ends you see where 2. Think not strange of the Lord's method with his Church bringing her to so low and desperate a Posture many times can she be in a more seeming desperate condition than was her head not only in ignominous sufferings but dead and laid in the Grave and the Stone roll'd to it and sealed and made all sure and yet arose and ascended and now sits in Glory and shall sit till all his Enemies become his Footstool do not fear for him that they shall overtop yea or be able to reach him who is exalted higher than the Heavens be not affraid neither for his Church which is his Body and if his Head be safe and live cannot but partake of safety and life with him though she were to sight dead and laid in the Grave yet shall she rise thence and be more glorious than before and still the lower brought in distress shall rise the higher in the day of deliverance Thus in his dealing with a Soul observe the Lord's method think it not strange that he brings a Soul low very low which he means to comfort and exalt very high in Grace and Glory leads it by Hell-gates to Heaven that it be at that point my God my God why hast thou forsaken me was not the Head put to use that Word and so to speak it as the Head speaks for the Body seasoning it for his Members and sweetning that bitter cup by his own drinking of it Oh! what a hard condition may a soul be brought unto and put to think can he love me and intend mercy for me that leaves me to this And yet in all the Lord preparing it thus for comfort and blessedness 3. Turn your thoughts more frequently to this Excellent Subject the glorious high Estate of our great high Priest The Angels admire this Mystery and we flight it they rejoyce in it and we whom it certainly more nearly concerns are not moved with it do not draw that comfort and that instruction from it which it would plentifully afford if it were drawn It comforts us against all troubles and fears is he not on high who hath undertaken for us doth any thing befall us but it is past first in Heaven and shall any thing pass there to our prejudice or damage he â—its there and is upon the Counsel of all who hath loved us and given himself for us yea who as he descended thence for us did likewise ascend thither again for us hath made our Inheritance he purchas'd there sure to us taking Possession for us and in our name since he is there not only as the Son of God but as our Surety and as our Head and so the Believer may think himself even already possest of this Right in as much as his Christ is there The Saints are glorified already in their head where he reigns Where he reigns there I believe my self to reign says Aug. And consider in all thy straights and troubles outward and inward they are not hid from him he knows them and feels them a compassionate high Priest hath a gracious sense of thy frailties and griefs and fears and tentation and will not suffer thee to be surcharg'd is still presenting thy Estate to the Father and using that interest and power he hath in his affection for thy good And what wouldst thou more art thou one whose heart desires to rest upon him and cleave to him thou art knit so to him that his resurrection and glory secures thee thine his life and thine are not two but one life as that of the Head and Members and if he could not be overcome of death thou canst not neither Oh! that sweet word Because I live you shall live also Let thy thoughts and carriage be moulded in this contemplation rightly ever to look on thy exalted head consider his glory see not only thy Nature raised in him above the Angels but thy person interested by
he likes and desires and alters not so now thou knowest whom thou hast to do withal and what to do whom to please and what will please him and this cannot but much settle thy mind and put thee to ease and thou maist say heartily as rejoycing in the change of so many for one and such for such a one as the Church says Isa. 26 13. O Lord our God other Lords beside thee have had dominion over me but now by thee only will I make mention of thy name now none but thy self not so much as the name of them any more away with them through thy Grace thou only shalt be my God It cannot endure any thing be named with thee Now that it may be thus that we may wholly live to the will of God we must know his will what it is Persons grosly ignorant of God and of his will cannot live to him we cannot have fellowship with him and walk in darkness for he is light This takes off a great many amongst us that have not so much as a common Notion of the Will of God but besides that Knowledge which is a part and I may say the first part of the renewed Image of God is not a Natural Knowledge of Spiritual Things meerly attained by human teaching or industry but it s a beam of God's own issuing from himself both enlightening and enlivening the whole Soul gains the affection and stirs to action and so indeed it acts and increases by acting for the more we walk according to that of the Will of God which we know the more we shall be advanced to know more that is the real proving what is his good and holy and acceptable will Rom 12. 2. so says Christ if any will do the Will of my Father he shall know of the Doctrine our lying off from the lively use of known Truth keeps us low in the Knowledge of God and Communion with him 2. So then upon that Knowledge of God's Will where it is Spiritual and from himself follows the suiting of the Heart with it the affections taking the stamp of it and agreeing with it receiving the Truth in the love of it the Heart transformed into it and now not driven to obedience violently but sweetly moving to it by love within the Heart framed to the love of God and so of his Will 3. As Divine Knowledge begets this affection so this affection will bring forth action real obedience For these three are inseparably linkt and dependant on the product of another in this way the affection is not blind but flowing from knowledge nor actual obedience constrained but flowing from affection and the affection is not idle seeing it brings forth obedience nor the knowledge dead seeing it begets affection Thus the renewed the living Christian is all for God a sacrifice entirely offer'd up to God and a living sacrifice lives to God Takes no more notice of his own carnal will hath renounc't that to embrace the holy will of God and therefore though there is a contrary Law and will in him yet he does not acknowledge it but only the Law of Christ as now establisht in him that Law of Love by which he is sweetly and willingly led Real Obedience consults not now in his ways with Flesh and Blood what will please them but only enquires what will please his God and knowing his mind thus resolves to demur no more nor to ask consent of any other that he will do and its reason enough to him my Lord will's it therefore in his strength I will do it for now I live to his will it is my Life to study and obey it Now we know what is the true Character of the redeemed of Christ that they are freed from the service of themselves and of the World yea dead to it and have no Life but for God as all his Let this then be our study and ambition to attain this and to grow in it to be daily further freed from all other ways and desires and more wholly addicted to the will of our God displeased when we find any thing else stir or move within us but that that he Spring of our Motion in every work 1. Because we know his Soveraign Will and most justly so is the Glory of his Name therefore not to rest till this be set up in our view as our end in all and to count all our plausible doings as hateful as indeed they are that are not aimed at this end yea endeavouring to have it as much frequent and express before us as we can attain still our eye on the mark throwing away yea undoing our own interest not seeking our selves in any thing but him in all 2. As living to his will in the end of all so in all the way to every step of it For we cannot attain his end but in his way nor can we intend it without a resignation of the way to his prescript taking all our directions from him how we shall honour him in all The Soul that lives to him hath enough not only to make any thing warrantable but amiable to seek his will and not only does it but delights to do it that 's to live to him to find it our life as we speak of a work wherein Men do most and with most deligh employ themselves In that such a lust be Crucified is it thy will Lord then no more advising no more delay how dear soever that was when I lived to it it is now as hateful seeing I live to thee who it thou hatest Wilt thou have me â—orget an injury though a great one and love the person that hath wronged me While I lived to my self and my passions this had been hard But now how sweet is it seeing I live to thee and am glad to be put upon things most opposite to my corrupt heart glad to trample upon my own will to follow thine and this I daily aspire to and aim at to have no will of my own but that thine be in me that I may live to thee as one with thee and thou my rule and delight Yea not to use the very natural comforts of my Life but for thee to eat and drink and sleep for thee and not to please my self but to be enabled to serve and please thee to make one offering of my self and all my actions to thee my Lord. Oh! it s the only sweet life to be living thus and daily learning to live more fully thus it is Heaven this a little scantling of it here and a pledge of whole Heaven this is indeed the life of Christ not only like his but one with his it is his Spirit his Life derived into the Soul And therefore both the most excellent and certainly most permanent for he dieth no more and therefore this his Life cannot be extinguisht hence is the perseverance of the Saints Because being one Life with Christ alive unto God one for all for
ever True the former custome of sin would plead old possession with grace and this the Apostle implies here that because formerly we lived to our Lusts they will urge that but he teaches us to beat it directly back on them and turn the edge of it as most strong reason against them true you had so long time of us the more is our sorrow and shame and the more reason that it be no longer so The rest of this time in the flesh That is in this body not to be spent as the foregoing in living to the flesh that is the corrupt Lusts of it and the common ways of the World But as often as he looks back on that to find it as a spur in his side to be the more earnest and more wholly busied in living much to God having lived so long contrary to him in living to the flesh the past may suffice there is a Lyptote in that meaning much more than he expresses it 's enough Oh! too much to have lived so long so miserable a Life Now says the Christian Oh! corrupt Lusts and deluding World look for no more I have served you too long the rest whatsoever it is must be to my Lord to live to him by whom I live and ashamed and grieved I am I was so long in beginning so much past it may be the most of my short race past before I took notice of God or looked towards him Oh! how have I lost and worse than lost all my by past Days Now had I the advantages and abilities of many Men and were I to live many Ages all should be to live to my God and honour him and what strength I have and what time I shall have through his grace shall be wholly his And when any Christian hath thus resolved that his intended Life being so imperfect and the time so short the poorness of the offer would break his heart were there not an Eternity before him wherein he shall live to his God and in him without blemish and without end Spiritual things once being discerned by a spiritual light the whole Soul is carried after tem and the ways of holiness are never truly sweet till they be thoroughly embrac't and a full renouncement of all that is contrary to them All their former ways of wandring from God are very hateful to a Christian that is indeeâ— returned and brought home And those most of all hateful wherein they have most wandered and most delighted A sight of Christ gains the Heart makes it break from all intanglements of its own lusts and of the prophane World about it And these are the two things the Apostle here aims at exhorting Christians to the study of newness of life and shewing the necessity of it That they cannot be Christians without it he opposes their new estate and engagement to the old customs of their former condition and to the continuing custom and conceit of the ungodly World that against both they maintain that rank and dignity to which now they are called and in a holy disdain of both walk as the redeemed of the Lord. Their own former custom he speaks to v. 2 3. and to the custom and opinion of the World v. 4. and both these will set strong upon a Man especially while he is yet weak and newly entered into that new estate 1. His old acquaintance his wonted lusts will not sail to bestir themselves to accuse him in their most obliging familiar way and represent their long continued friendship but the Christian following the Principles of his new being will not entertain any long discourse with them but cut them short tell them that the change he hath made he avows and finds it so happy that these former delights may put off hopes of regaining him No though they dress themselves in their best array and put on all their Ornaments and say as that known word of that Courâ—isan I am the same I was The Christian will answer as he did I am not the same I was And not only thus will he turn off the Plea of former acquaintance that sin makes but turn it back upon it as in his present thoughts making much against it the longer I was so deluded the more reason now that I be wiser the more time so mispent the more pressing necessity of redeeming it Oh! I have too long lived in that vile slavery all was but husks I fed on I was laying out my money for that which was no bread and my labour for that which satisfied not Now I am on the pursuit of a good that I am sure will satisfie will fill tâ—e largest desires of my Soul and shall I be sparing and slack or shall any thing call me off from it Let it not be I that took so much pains early and late to serve and sacrifice to so base a Gâ—d shall I not now live more to my new Lord the living God and sacrifice my time and strength and my whole self to him And this is still the regret of the sensible Christian that he cannot attain to that unwearied diligence and that strong bent of affection in seeking communion with God and living to him that sometimes he had for the service of sin wonders that it should be thus with him not to equal that which it were so reasonable that he should so far exceed It is beyond expression a thing to be lamented that so small a number of Men regard God the Author of their Being and live not to him in whom they live returning that being and life they have and all their enjoyments as is due to him from whom they all flow and then how pittiful is it that the small number that is thus minded minds it so remisly and coldly and is so far outstript by the Children of this World that they follow painted follies and lies with more eagerness and industry than the Children of Wisdom do that certain and solid blessedness that they seek after Strange that men should do so much violence one to another and to themselves in body and mind for trifles and chaff and so little to be found of that allowed and commanded violence for a Kingdom and such a Kingdom that cannot be shaken a word too high for all the Monarchies on this side of the Sun And should not our diligence and violence in this so worthy a design be so much the greater the later we begin to it They tell it of Caesar that when he past into Spain meeting there with Alexander's Statue it occasioned that he wept considering that he was up so much more early having performed so many conquests in those years wherein he thought he had done nothing and was but yet a beginning Truly it will be a sad thought to a really renewed mind to look back on the flower of youth and strength as lost in vanity if not in gross prophaneness yet in self-serving and self-pleasing and in ignorance and neglect
real complacency and delight in one another And then consider the temper of thy heart towards spiritual things the Word and ordinances of God if thou dost esteem highly of them and delight in them that there is a compliance of thy heart with Divine Truths somthing in thee that suits and sides with them against thy corruptions That in thy affliction thou seekest not to the puddles of earthly comforts but hast thy recourse to the sweee Christal Streams of the Divine Promises and findest refreshment in them It may be at sometimes in a spiritual distemper holy exercises and ordinances will not have that present sensible sweetness to a Christian that he desires and some will for a long time lie under dryness and deadness this way yet there is here an evidence of this spiritual life that thou stayest by thy Lord and reliest on him and will not leave these holy means how sapless soever to thy sense for the present thou findest for a long time little sweetness in prayer yet thou prayest still and when thou canst say nothing yet offerest to it and lookest towards Christ thy life thou doest not turn away from these things to seek consolation else where knowest life is in Christ and will stay till he refresh thee with new and lively influence it s not any where but in him As St. Peter said Lord whether should we go thou hast the words of eternal life Consider thy self if thou hast any knowledge of the growth or deficiences of this spiritual life for it is here but begun and breaths in an air contrary to it and lodges in an house that often smoaks and darknes it Canst thou go on in formal performances from one year to another and no advancement in the inwards of Grace and restest content with that it is no good sign But art thou either gaining victories over sin and further strength of faith and love and other graces or at least art earnest seeking these and bewailing thy wants and disappointments of this kind then thou livest At the worst wouldest thou rather grow this way be further off from sin and nearer God than grow in thy estate or credit or honours esteemest thou more of grace than of the whole World There is life at the root although thou findest not that flourishing thou desirest yet the desire of it is life in thee and if growing this way art thou content whatsoever is thy outward estate Canst thou solace thy self in the love and goodness of thy God though the World frowns on thee art thou not able to take comfort in the smiles of the World when his face is hid this tells thee thou livest and he is thy life Although many Christians have not so much sensible joy yet they account spiritual joy and the light of God's countenance the only true joy and all other without it madness and they cry and sigh and attend for it mean while not only duty and hopes of better but even love to God makes them to be so to serve and please and glorifie him to their utmost And this is not a dead resting without God but it is a stable compliance with his will in the highest point waiting for him and living by faith which is most acceptable to him in a word whether in sensible comfort or without it still this is the fixed thought of a believing Soul its good for me to draw nigh to God only good and will not live in a willing estrangedness from him what way soever he is pleased to deal with 〈◊〉 Now for the entertaining and strengthning this life which is the great business and care of all that have it beware of omitting and interrupting these spiritual means that do provide it and nourish it Little neglects of that kind will draw one greater and great neglects will make great abatements of vigour and liveliness Take heed of using holy things coldly and lazily without affection that will make them fruitless and our life will not be advantaged by them unless used in a lively way Be active in all good within thy reach as this is a sign so it s a helper and friend to it A slothful unstirring life will make a sickly unhealthful life Motion purifies and sharpens the Spirits and makes Men robust and vigorous 2. Beware of admitting a correspondence with any sin yea do not so much as discourse familiarly with it or look kindly toward it for that will undoubtedly cast a damp upon thy Spirit and diminish thy Graces at least and will obstruct thy Communion with God thou knowest that hast any knowledge of this life that thou canst not go to him with that sweet freedom thou wert wont after thou hast been but tampering or parlying with any of thy old loves Oh! do not make so foolish a bargain as to prejudge the least of thy spiritual comfort for the greatest and longest continued enjoyments of sin that are base and but for a season But wouldest thou grow upwards in this life have much recourse to Jesus Christ thy head the spring from whom flow the animal Spirits that quicken thy Soul Wouldest thou know more of God he it is that reveals the Father and reveals him as his Father and in him thy Father and that 's the sweet notion of God Wouldest thou overcome thy lusts further our victory is in him apply his conquest We are more than Conquerors through him that loved us wouldest thou be more replenisht with graces and spiritual affections his fulness is for that use open to us life and more life in him and for us this was his business here he came that we might have life and might have it more abundantly Verse 7. 7. But the end of all things is at hand be ye therefore sober and watch unto prayer THE heart of a real Christian is really taken off from the World and set heavenwards yet there is still in this flesh so much of the flesh hanging to it as will readily poise all downwards unless it be often wound up and remembred of these things that will raise it still to further spiritualness This the Apostle doth in this Epistle and particularly in these words In them three things to be considered 1. A threefold duty recomended 2. Their mutual Relation that binds them to one another 3. The reason here used to bind them upon a Christian. And of the three the last is evidently the chief and here so meant the other being recommended as suiting it and subserving to it prayer Therefore I shall speak first of it And truly to speak and to hear of it often were our hearts truly and entirely acquainted with it would have still new sweetness and usefulness in it Oh! how great were the advantage of that lively Knowledge of it beyond the exactest defining of it and a discoursing Knowledge and of the heads of Doctrine that concern it Prayer is not a smooth expression or a well-contrived form of words not the product
on us when they fall first upon our thoughts This way indeed of an imagined suffering the conquest before hand may be but imaginary and fail in the trial therefore be still humble and dependent on the strength of Christ and seek to be prefurnisht with much distrust of thy self and much trust in him with much denial of thy self and love to him And thus the preparing and training of the heart may prove useful and make it more dexterous when brought to conflicting in all both before hand and in time of the trial make thy Lord Jesus all thy strength That is our only way in all to be conquerours to be more than conquâ—rors through him that loved us Think it not strngae for it is not sure your thoughts to the experience and verdict of all times and to the warnings that the Spirit of God in the Scriptures and our Saviour himself hath given us from his own mouth and example shewed in his own person But the other point goes higher rejoyce though we think not the sufferings strange yet may we not well think that rule somewhat strange to rejoyce in them No it will be found as reasonable as the other being duly considered And upon the same ground 't wil bear both in as much as you are partakers of the sufferings of Christ. If the Children of God consider not their trials in their natural bitterness but in the sweet love from whence they spring and the sweet fruits that spring from them that we are our Lords gold and he tries us in the furnace to purifie us as in the former verse this may beget not only patience but gladness even in the sufferings But add we this and truly it compleats the reason of this way in our saddest sufferings that in them we are partakers of the sufferings of Christ. So then 1. Consider this twofold connexed participance of the Sufferings of Christ and of the after Glory 2. The present joy even in sufferings springing from that participance I need not tell you that this Communion in sufferings is not in point of expiation or satisfaction to Divine Justice which was the peculiar end of the sufferings of Christ personal not of the common sufferings of Christ mystical he bare our sin on his own body on the Tree and in bearing them took them away we bear his sufferings as his body united to him by his Spirit Those sufferings that were his personal burden we partake the sweet fruits of they are accounted ours and we acquitted by them but the endurance of them was his high and incommunicable task in which none at all were with him our Communion in these as fully compleated by himself in his natural body is the ground of our comfort and joy in these sufferings that are compleated in his mystical body the Church This is indeed our joy that we have so light a burden so sweet an exchange the weight of sin quite taken off our backs and only all bound on his cross and our crosses badges of our conformity laid on our shoulders and the great weight of them likewise held up by his hand that they overpress us not These fires of our trial may be corrective and purgative of the remaining power of sin and they are so intended but Jesus Christ alone in the sufferings of his own Cross was the burnt offering the propitiation for our sins Now although he hath perfectly satisfied for us and saved us by his sufferings yet this conformity with him in way of suffering is most reasonable As our holiness doth not stand in point of law nor come in at all in the matter of justifying us yet we are called and appointed to holiness in Christ as suiting us with him our glorious head and we do really receive it from him that we may be like him so these our sufferings bear a very congruous likeness with him though no way as accession to his in expiation yet as a part of his and therefore the Apostle says even in this respect that we are predestinate to be conformed to the Image of his Son were it fit that we should not follow where our Captain led and went first but that he should lead through ragged thorny ways and we pass about to get away through flow'ry meadows as his natural body shared with his head in his sufferings so ought his mystical with him as its head The buffetings and spitings on his face and thorny crown on his head a pierced side nailed hands and feet and if we be parts of him think we that a body finding nothing but ease and bathing in delights were agreeable to a head so tormented I remember what that pious Duke said at Ierusalem when they offer'd to crown him King there No Crown of Gold where Christ Iesus was Crowned with thorns This is the way we must follow or else resolve to leave him the way of the Cross is the royal way to the Câ—own He said it and remembred them of it again that they might take the deep impression of it remember what I said unto you the Servant is not greater than the Lord if they have persecuted me they will also persecute you if they have kept my saying they will keep yours also And particularly in point of reproaches if they called the Master â—eelzebub how much more shall they call them of his houshold a bitter scost an evil name reproaches for Christ why doth this â—ret thee it s a part of thy Lords entertainment while he was here thou art even in this a partaker of his sufferings and in this way is he bringing thee foreward to the partaking of his Glory That is the other thing when his Glory shall be revealed Now he is hid little of his Glory seen it was hid while he was on earth and now 't is hid up in Heaven where he is aâ—d for his body here his Church no pompous dress nor outward splendour and the particular parts of it the Saints poor despised creatures the very refuse of Men in outward respects and common esteem so he himself is not seen and his followers the more they are seen and lookt on by the Worlds eye the more meanness appears true that as in the days of humiliation some rays were breaking forth through the vail of his flesh and cloud of his low despiseable condition thus is it with his followers sometimes a glance of his Image strikes the very eye of the World and forces some acknowledgment and a kind of reverence in the ungodly But commonly Christ and his followers are covered with all the disgraces and ignominies the World can put on them But there is a day wherein he will appear and 't is at hand and then he shall be glorious even in his despised Saints and admired in them that believe how much more in the matchless brightness of his own glorious person In the mean time he is hid and they hid in him our life
Kings but when thou comest to alter the person now thou bearest here is the odds thou wast as a fool in appearance for a moment and shall be truly a King for ever Verse 17. 17. For the time is come that Iudgement must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel THere is not only perfect equity but withal a comely proportion and beauty in all the ways of God had we opened eyes to discern particularly in this point of the sufferings and afflictions of the Church The Apostle here sets it before his brethren for the time is come c. Where is first a paralel of the Lords dealing with his own and with the wicked ver 17. 18 2. A perswasion of due compliance and confidence in his own upon that consideration The paralel is in the order and the measure of punishing and it is so that for the order it begins at the house of God ends upon the ungodly and that carries in it the great difference in the measure that it passes from the one on whom it begins and rests on the other on whom it ends the full weight of it lies on for ever It s so exprest What shall be the end c. Which imports not only that Judgement shall overtake them in the end but that it shall be their end they shall end in it and it shall be endless upon them The time is Indeed the whole time of this present life is so it s the time of suffering and purging for the Church compassed with enemies that will afflict her and subject to these impurities that need affliction The Children of God are in their under age here all their time they are Children and have their frailties and childish follies and therefore though they are not always under the stroke of the rod for that they were not able to endure yet they are under the discipline and use of the rod all their time and whereas the Wicked escape till their day of full payment the Children of God are in this life chastised with frequent afflictions and so the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be taken according as the Apostle St. Paul uses the same word Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sufferings of this present time But withal it is true and appears to be here implyed that there be particular set times that the Lord chuses for the correcting of his Church he hath the days prefixt and written in his Ephemerides hath his days of correcting wherein he goes round from one Church to another we thought it would never come to us but we have now found the smart of it And here the Apostle may likely mean the times of these hot persecutions that were begun and continued though with some intervalls for two or three Ages Thus Apoc. 6. after the white Horse immediately follows at his heels the red and the black and the pale Horse And as it was upon the first publishing of the Gospel so us ally upon the restoring of it or upon remarkable reforms of the Church and revivings of Religion follow sharp and searching trials As the lower cause of this is the rage and malice of Satan and the ungodly World acted and sâ—irred by him against the purity and prevalency of Religion so it is from a higher hand for better ends The Lord will discover the multitudes of hypocrites and empty professors that will at such a time readily abound when Religion is upon an advancing way and the stream of it runs strong Now by the counter current of troubles such fall back and are carried away And the truth of grace in the hearts of Believers is advantaged by these hazards and sufferings they are put to lasten their hold the better on Christ to seek more experience of the real and sweet consolations of the Gospel that may uphold them against the counterblasts of suffering Thus is Religion made a more real and solid thing in the hearts of true Believers they are entered to that way of receiving Christ and his Cross together that they may see their bargain and not think it a surprize Iudgement Though all sufferings are not such yet commonly there is that unsuitable and unwary walking amongst Christians that even their sufferings for the cause of God though unjust from Men yet are from God just punishments of their miscarriages towards him in their former ways their self pleasing and earthliness taking too much relish in the delights of this World forgetting their inheritance and home and conforming themselves to the World walking too like it Begin The Church of God punisht while the wicked are free and flourish in the World possibly all their days or if Judgement here reach them yet it is later it begins at the House of God 1. This holds in them that profess his name and are of the visible Church compared with them that are without the pale of it and are its avowed enemies 2. Those that profess a desire of more religious and holy course of life within the Church compared with the profane multitude 3. They that are indeed more Spiritual and holy and come nearer unto God compared with others that fall short of that measure in all it holds that the Lord doth more readily exercise them with afflictions and correct their wandrings than any other And this truly is most reasonable and the reason lies in the very name given the Church The House of God 1. The sins of the Church have their peculiar aggravations that fall not upon others that which is simply a sin in strangers to God is in his people the breach of a known and received law and a law daily unfolded and set before them yea it s against their Oath of Allegiance 't is perfidie and breach of Covenant committed both against the clearest light and strictest boâ—ds and highest mercies and still the more particular profession of his name and testimonies of his love make sin the more sinful and the punishment of it the more reasonable The sins of the Church are all twice dipt Dibapha Isa. 1. Have a double die they are once breach of the law and they are again ungrate and disloyall breach of promise 2. As there is unquestionable equity so there is an evident congruity in it God is ruler of all the World but particularly of his Church therefore here called his House wherein he hath a special residence and presence And therefore most suitable that there he be specially observed and obey'd and if disobey'd that he take notice of it and punish it that he suffer not himself to be dishonour'd to his face by those of his own House and therefore whosoever escape his own shall not Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities He that righteously judges and rules all Nations it is fit
before us and to apply our selves in his strength to his work not to seek to please but to feed not to delight the ears but to feed the Souls of his people to see that the food be according to his appoyntment not empty or subtle notions not light affected expressions but wholsom truths solid food spirirual things spiritually conceived and uttered with holy understanding and affection And to consider this wherein lies a very pressing motive it is the flock of God not our own to use as we please but committed to our custody by him who loves highly and prizes his flock and will require an account of us concerning it his bought his purchast flock and at so dear a rate as the Apostle St. Paul uses this same consideration in the same argument Acts. 20. 28. The flock of God that he hath bought with his own blood How reasonable is it that we bestow our strength and life on that flock that our Lord laid down his life for that we be most ready to draw out our Spirits for them for whom he let out his blood Had I says that holy Man some of that blood poured forth on the Cross how carefully would I carry it and ought I not to be as careful of those Souls that it was shed for Oh! that price that was paid for Souls that he that was no foolish Merchant but wisdom it self gave for them were that prize more in our eyes and more in yours nothing would so much take either you or us as the matter of our Souls in this would our desires and endeavours meet we to use and you to improve the means of saving your precious Souls Inf. 2. This mainly concerns us indeed that have charge of many especially finding the right cure of one Soul within us so hard but you are concerned in it each for one at least remember this is the end of the Ministry that you may be brought unto Christ that you may be led to the sweet pastures and pleasant streams of the Gospel that you may be spiritually fed and may grow in that heavenly life which is here begun in all these in whom it shall hereafter be perfected And as we ought in preaching so you in hearing to propound this end to your selves that you may be spiritually refresht and walk in the strength of that divine nourishment Is this your purpose when you come hither enquire of your own hearts and see what you seek and what you find in the publick Ordinances of God's House certainly the most do not so much as think on the due intendment of them aim at no end and therefore can attain none seek nothing but fit out their hour asleep or awake as it may be or possibly some seek to be delighted for the time as the Lord tells the Prophet to hear as it were a pleasant Song if the gifts and strain of the speaker be any thing pleasing or be it to gain some new notions to add somewhat to their stock of knowledge either that they may be enabled for discourse or simply that they may know some it may be go a little further like to be stir'd and mov'd for the time and to have some touch of good affection kindled in them but this for a while till their other thoughts and affairs get in and smother and quench it and are not careful to blow it up and improve it how many when they have been a little affected with the word go out and fall into other discourses and thoughts and either take in their affairs secretly as it were under their cloak and their hearts keep a conference with them or if they forbear this yet as soon as they go out plung◠themselves over head and ears in the World and lose all that might have any way advantaged their spiritual condition it may be one will say 't was a good Sermon is that to the purpose but what think you it hath for your praise or dispraise instead of saying Oh! how well was that spoken you should say Oh! how hard is repentance how sweet a thing is faith how excellent the love of Jesus Christ. That were your best and reallest commending of the Sermon with true benefit to your selves If some of you be careful of repenting yet rest not on that if you be able to speak of it afterwards upon occasion there is somewhat beside and beyond this to evidence that you are indeed fed by the Word as the flock of God As Sheep you know their pasture which they fed on nor no other creatures food appears not in the same fashion upon them not in grass but in growth of flesh and fleece thus the Word would appear feeding you not by the bear discoursing of the word over again but by the temper of your Spirits and actions that in them you really grow more Spiritual that humility and self denial and charity and holiness are increased in you by it otherways whatsoeves literal knowledge you attain it avails you nothing though you heard many Sermons every day and attained further light by them and carried a plausible profession of Religion yet unless by the Gospel you be transformed into the likeness of Christ and grace be indeed growing in you you are but as one says of the cypress trees fair and tall but fruitless Are you not grieved and afraid or may not many of you be so that have lived many years under a fruitful ministry and yet are as earthly and selfish as unacquainted with God and his ways as at the first Consider this that as the neglect of Souls will lie heavy on unholy or undiligent Ministers so a great many Souls are ruining themselves under some measure of fit means and so the slighting of those means will make their condition far heavier than that of many others Remember our Saviours word Matth. 11. Woe to thee Capernaum c. The discharge of this high task we have here duly qualify'd the Apostle expresses the upright way of it both negatively and positively There be three Evils the Apostle would remove from this work Constrainedness Covetousness and Ambition Constrainedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either driven to the work by necessity indigence and want of other means of subsistence as it is with too many making a trade of it to live by and setting to it as to any other calling for that end yea making it the refuge and forlorn recourse of their insufficiency for other callings And as not to undertake the work driven to it by that hard weapon of necessity so being engag'd in it not to discharge the duties of it meerly upon necessity because of fines binding to it and for fear of censure this is a violent forc't motion and cannot but be both very unpleasant and unprofitable as to the proper end and profiting of this work And as the principle of the motition in this service should not be a compelling necessity of any kind
and walk more discontented and nothing pleases them as peevish Children upon the refuse of somewhat they would have take displeasure and make no account of the daily provision made for them and all the other benefits they have by the care and love of their Parents This is a folly very unbeseeming the Children that are the Children of Wisdom and should walk as such And till they learn more humble respect of their Father's Will they are still the further off from their purpose were they once brought to submit the matter and give him heartily his Will he would readily give them theirs as far as were for their good as you say to your Children of any thing they are too stiff and earnest in and keep a noise for cry not for it and you shall have it And this is the thing we observe not that the Lord often by his delays is aiming at this and were this done we cannot think how graciously he would deal with us his gracious design is to make much room for grace by much humbling especially some Spirits that need much trying or that he means much enabling to for a singular service and thus the time is not lost as we think it it furthers our end while we think contrary 't is necessary spent time and pains that is given to the unballasting of a Ship casting out the Earth and Sand when it is to be loaden with Spices we must be emptied more if we would have of that fullness and riches that we are longing for So long as we some and chafe against his way though it be in our best suits we are not in a posture for a favourable answer would we wring things out of his hand by fretfullness that is not the way no but present humble submissive suits Lord this is my desire but thou art wise and gracious I refer the matter to thy will for the thing and for the measure and time and all were we molded to this composure then were mercy near when he hath gained this broke our will and tamed our stoutness then he relents and pities See Ier. 30. 18. This I would recommend in any estate the humble folding under the Lord's hand kissing the rod and falling low before him and this the way to be raised but it may be one that thinks he hath tried this a while and is still at the same point hath gained nothing and therefore falls back to his old repinings Let such a one know his humbling and compliance was not upright it was a fit of false constrained submission and therefore lasts not it was but a tempting of him instead of submitting to him Oh! will he have a submission I will try 't but with this reserve that if after such a time I gain not what I seek I shall think it is lost and that I have reason to return to my discontent though he says not thus yet this is secretly under it No but wouldst thou have it right it must be without condition without reserve no time nor nothing prescribed and then he will make his word good He will raise thee up and that In due time Not thy fancied time but his own wisely appointed time Thou that thinkest now I am sinking if he help not now 't will be too late yet he sees it otherways he can let thee sink yet lower and yet bring thee up again he doth but stay till the most fit time thou canst not see it yet but thou shalt see it that his chosen time is absolutely best he waiteth to be gracious doth he wait and will not thou Oh! the firm belief of his Wisdom Power and Goodness what difficulty will it not surmount So then be humble under his hand submit not only thy goods thy health thy life but thy soul. Seek and wait for thy pardon as a condemned Rebel with thy rope about thy neck lay thy self low before him at his feet stoop and crave leave to look up and speak and say Lord once I am justly under the sentence of death if I fall under it thou art righteous and I do here acknowledge it but there is deliverance in Christ thither I would have recourse yet if I be beaten back and held out and faith with held from me and I perish as it were in view of salvation see the rock and yet cannot come at it but drown what have I to say in this likewise thou art righteous only if it seem good unto thee to save the vilest most wretched of sinners and shew great mercy in pardoning so great debts the higher will be the glory of that mercy however here I am resolved to wait till either thou graciously receive me or absolutely reject me if thou do this I have not a word to say against it because thou art gracious I hope I hope yet thou wilt have mercy on me I dare say that this promise belongs to a Soul and it shall be raised up in due time And what though most or all our life should pass without much sensible taste even of spiritual comforts a poor all it is let us not over esteem this moment and so think too much of our better or worse condition in it either in Temporals yea or in Spirituals such as are more arbitrary and accessary to the name of our Spiritual Life providing we can humbly wait for free grace and hang on the word of promise we are safe if the Lord will clearly shine on us and refresh us this is much to be desired and prized but if he so think fit what if we should be all our days held at a distance and under a cloud of wrath it is but a moment in his anger then follows a life time in his favour an endless life time 't is but sorrow for a night and joy comes in the morning that clearer morning of Eternity to which no evening succeeds Verse 7. Casting all your care upon him for he careth for you AMongst other spiritual secrets this is one and a prime one the combinement of lowliness and boldness humble confidence This the true temper of a Child of God towards his great and good Father nor can any other have it but they that are indeed his Children and have within them that Spirit of adoption which he sends into their hearts And these two here the Apostle joyns together Humble under the hand of God and yet cast your care on him upon that same hand under which you ought to humble your selves must you withal cast over your care all your care for he careth for you Consider 1. The nature of this Confidence 2. The Ground of it The Nature casting all your care on him The ground or warrant of it for he careth for you Every man hath some desires and purposes that are predominant with him beside the daily exigences of his life he is compast with and in both according to their importance or his esteem and the difficulties occurring in them he
a living foundation having influence into the building for perfecting it for 't is a living House and the foundation is a root sending life to the stones that they grow up as this Apostle speaks 1 Epistle 2. chap. It is the unactiveness of Faith on Jesus that keeps us so imperfect and wrestling still with our corruptions without any advance we wrestle in our own strength too often and are justly then necessarily foiled it cannot be otherwise till we make him our strength this we are still forgetting and had need to be remembred and to remember our selves frequently of it we would be at doing for our selves and insensibly fall into this folly after much smart for it if we be not watchful against it There is this wretched natural Independency in us that is so hard to beat out all our projectings are but castles in the air imaginary buildings without a foundation till once laid on him But never shall we find heart peace sweet peace and progress in holiness till we be driven from it to make him all our strength to do nothing to attempt nothing to hope nor expect nothing but in him and then shall we indeed find his fullness and all-sufficiency and be more than conquerors through him who hath loved us But the God of all Grace Our many wants and great weakness had need to have a very full hand and a very strong hand to go to for our supplies and support and such we have indeed our Father is the God of all Grace a Spring that cannot be drawn dry no nor so much as any whit diminisht Of all Grace The God of imputed Grace of infused and increased Grace of furnished and assisting Grace The Work of Salvation all Grace from beginning to end free Grace in the plot of it laid in the Counsel of God and performed by his own hand all of it his Son sent in the flesh and his Spirit sent into the hearts of his chosen to apply Christ. All Grace in him the living Spring of it and flows from him all the various actings and all the several degrees of Grace he the God of pardoning Grace that blots out the transgressions of his own Children for his own name's sake that takes up all quarrels and makes one act of oblivion serve for all reckonings betwixt him and them and as the God of pardoning Grace so withal the God of sanctifying Grace that resines and purifies all these he means to make up into Vessels of Glory and hath in his hand all the sit means and ways of doing this purges them by afflictions and outward trials by the reproaches and hatreds of the world little known of the prophane world how serviceable they are to the Graces and Comforts of a Christian when they indignifie and persecute him yea little doth a Christian himself sometimes think how great his advantage is by those things till he find it and wonders at his Father's Wisdom and Love but most powerfully are the Children of God sanctified by the Spirit within them without which indeed no other thing could any whit advantage them in this that divine fire kindled within them is daily resining and sublimating them that Spirit of Christ conquering sin and by the mighty flame of his love consuming the earth and dross that is in them making their affections more spiritual and diâ—ingag'd from all creature delights and thus as they receive the beginnings of Grace freely so all the advances and increases of it life from their Lord still flowing and causing them grow abating sins power strengthning a fainting Faith quickning a languishing Love teaching the Soul the ways of wounding strong corruptions and fortifying its weak Graces yea in wonderful ways advancing the good of his Children by things not only harsh to them as afflictions and tentations but by that which is directly opposite in its nature sin it self raising them by their falls and strengthning them by their very troubles working them to humility and vigilance and sending them to Christ for sterngth by the experience of their weaknesses and failings And as the God of pardoning Grace and sanctifying Grace in the beginning and growth of it so the God of supporting Grace that supervenient influence without which the Graces plac'd within us would lie dead and fail us in the time of greatest need This is the immediate assisting power that bears up the Soul under the greatest services and backs it in the hardest conflicts fresh auxiliary strength when we and and all the grace we have within dwelling in us is surchar'd then he steps in and opposes his strength to a prevailing and confident enemy that is at point of insulting and triumph when tentations have made breach and enter with full force and violence he lets in so much present help on a sudden as makes them give back and beats them out when the enemy comes in as a flood the Spirit of the Lord lifts up a standard against him and no siege so close as to keep out this aiâ— for it comes from above And by this a Christian learns that his strength is in God whereas if his received Grace were always party enough and able to make it self good against all incursions though we know we have received it yet being within us we woubld possibly sometimes forget the receit of it and look on it more as ours than his more as being within us than as â—lowing from him but when all the forces we have the standing Garison is by far overmatcht and yet we find the aâ—â—ailants beaten 〈◊〉 then we must acknowledge him that sends sue 〈◊〉 ascâ—â—ble relief to be as the Psalmist speaks a present help in time of need All St. Pauls constant strength of Grace inherâ—nt in him could not sâ—nce him so well as to award the peircing point of that sharp tentation whatsoever it was that he records and the redoubled by â—fettings that he felt came so thick upon him he was driven to his knees by it to cry for help to be sent down without which he found he could not hold out and he had an answer assuring him of help a secret support that should maintain him my grace is sufficient for thee though thine own be not that is that which I have given thee yet mine is that is it is that which is in me and which I will put forth for thy assistance And this is the great advantage and comfort that we have a Protector who is Almighty and is always at hand who can and will hear us whensoever we are beset and straitned That Captain had reason who being required to keep Millan for the King of France went up to the highest turret and cry'd three times King of France and refused the Service because the King heard him not nor no body answered for him meaning the great distance and so the difficulty of sending aid when need should require but we may be confident of our supplies in the suddenest surprizes
death and resurrection study them set thine eye upon them till thy Heart take in the Impression of them by much Spiritual and affectionate looking on them beholding the Glory of thy Lord Christ then be transformed unto it 2 Cor. 3. It is not only a moral Patern or Copy but an effectual Cause of thy sanctification having real influence into thy Soul dead with him and again alive with him Oh Happiness and Dignity unspeakable to have this Life known and cleared to your Souls If it were how would it make you live above the World and all the vain hopes and fears of this wretched Life and the fears of Death it self yea it would make it most lovely to them that is the most affrightful Visage to the World It is the Apostles Maxime that the carnal mind is enmity against God as it is universally true of every carnal mind so of all the motions and thoughts of it even where it seems to agree with God yet it s still contrary if it acknowledge and conform to his Ordinances yet even in so doing it s in direct opposite terms to him particularly in this that which he esteems most in them the carnal mind makes least account of He chiefly eyes and values the inside the Natural Man dwells and rests in the shell and superfice of them God according to his Spiritual Nature looks most on the more Spiritual part of his worship and Worshippers The carnal mind 's in this just like it selfe altogether for the sensible external part and cannot look beyond it Therefore the Apostle here having taken occasion to speak of Baptism by terms of Paralel and resemblance with the Flood is express in correcting this mistake It is not says he in putting away the filth of the flesh but the answer of a good conscience Were it possible to perswade you I would recommend one thing to you learn to look on the Ordinances of God suitably to their Natures spiritually and enquire after the spiritual effect and working of them upon your Consciences We would willingly have all Religion reduced to outwards this is ouâ— natural choice and would pay all in this coyn as cheaper and easier by far and would compound for the Spiritual part rather to add and give more external perâ—ormance and ceremony Hence the natural complacency of Popery which is all for this service of the flesh and body-services and to those prescribed of God all deal so liberally with him in that kind as to add more and frame new Devices and Rites what you will in this kind Sprinklings and Washingâ— and Anointings and Incense but whither all this is it not a gross mistake of God to think him thus pleased or is it not a direct afront knowing that he is not pleased with these but desires another thing to thrust that upon him that he cares not for and refuse him what he calls for that single humble heart worship and walking with him that purity of Spirit and Conscience that he only prizes and no outward-service but for these as they tend to this end and do attain it Give me says he nothing if you give not this Oh! saith the carnal Mind any thing but this thou shalt have as many washings and offerings as thou wilt thousands of Rams and ten thousand Rivers of Oyl yea rather then fail let the Fruit of my Body go for the Sin of my Soul Thus we will the outward use of Word and Sacraments do it then all shall be well baptised we are and shall I hear much and communicate ofâ—en if I can reach it shall I â—e exact in poâ—nt of Family Worship shall I pray in secret all this I do or at least I now promise Ay but when all that is done there is yet one thing may be wanting and if it be so all that amounts to nothing is thy Conscience purged and made good by all these or art thou sâ—â—king and aiming at this by the use of all means then certainly thou shalt â—ind life in them But does thy heart still remain uncleansed from the old ways not purified from the Pollutions of the World do thy beloved sins still lodge with thee and keep possession of thy heart then art thou still a stranger to Christ and an enemy to God the word and seals of Life are dead to thee and thou still dead in the use of them all Know you not that many have made shipwrack upon the very rock of Salvation that many which were baptised as well as you and as constant attendants on all the Worship and Ordinances of God as you yet remained without Christ and died in their sins and are now past recovery Oh! that you would be warned there are still multitudes running headlong that same course tending to destruction through the midst of all the means of Salvation the saddest way of all to it through Word and Sacraments and all heavenly Ordinances to be walking hellwards Christians and yet no Christians baptised and yet unbaptised as the Prophet takes in the prophane multitude of God's own People with the Nations Jer. 9. 26. Egypt and Iudah and Edom all these Nations are uncircumcised and the worst came last and all the House of Israel are uncircumcised in the Heart Thus thus the most of us unbaptised in the heart and as this is the way of personal destruction so it is that as the Prophet there declares that brings upon the Church so many publick Judgments and as the Apostle tells that for the abuse of the Lord's Table many were sick and many slept Certainly our abuse of the holy things of God and want of their proper Spiritual Fruits are amongst the prime sins of this Land 〈◊〉 which so many 〈◊〉 have fallen in the Fields by the Sword and in the Streets by Pestilence and more likely yet to fall if we thus continue to provoke the Lord to his Face for it is the most avowed direct affront to prophane his holy things and thus we do while we answer not their proper end and are not inwardly sanctify'd by them we have no other Word nor other Sacraments to recommend to you than these that you have used so long to no purpose only we would call you from the dead forms to seek the living power of them that you perish not You think the renouncing of Baptism a horrible Word and that we would speak only so of witches yet it is a common guiltiness that cleaves to all who renounce not the filthy lusts and the self will of their own hearts for Baptism carries in it a renouncing of these and so the cleaving unto these is a renouâ—cing of it Oh! we all were sealed for God in Baptism who lives so few that have the Impression of it on the Conscience and the expression of it in the walk and fruit of their life We do not as clean washed persons abhor and fly all pollutions all fellowship with the unfruitful works of darkness We have been a
long time hearers of the Gospel whereof Baptism is the seal and most of us often at the Lord's Table What hath all this done upon us ask within are your hearts changed is there a new Creation there where is that spiritual minâ—â—dness are your hearts dead to the World and 〈◊〉 and alâ—ve to God your Consciences purged from dead works What mean you is not this the end of all the ordinances to make all clean and to renew and make good the Conscience to bring the Soul and your Lord into a happy amity and a good correspondence that it may not only be in speaking terms but often speak and converse with him may have liberty of answering and demanding as this Word hath both That it may speak the language of faith and humble obedience unto God and he may speak the language of peace to it and both the language of the Lord each to other That Conscience alone is good that is much busied in this work in demanding and answering that speaks much with it self and with God this is both the sign that it is good and the means to make it better That Soul will doubtless be very wary in its walk that takes daily account of it self and renders up that account unto God it will not live by guess but readily examin each step before hand because it is resolved to examin all after will consider well what it should do because it means to ask over again what it hath done and not only to answer it self but to make a faithful report of all unto God to lay all before him continually upon tryal made tell him what is in any measure well done as his own work and bless him for that and tell him too all the slips and miscarriages of the day as our own complaining of our selves in his presence and still intreating free pardon and more wisdom to walk more holily and exactly and gaining even by our failings more humility and more watchfulness If you would have your Consciences answer well they must enquire and question much both before hand whether is this I purpose and go about agreable to my Lord's will will it please him ask that more and regard that more than this that the most fâ—llow will it please or profit my self fits that my own humour And not only the bulk and substance of thy way and actions but the manner of them how thy heart is set sâ— think it not enough to go to Church or to pray but take heed how yea hear consider how pure he is and how piercing his eye whom thou servest Then after again think it not enough I was praying or hearing or reading it was a good work what need I question it further No but be still reflecting and asking how it was done how have I â—heard how have I prayed was my heart humbled by the discoveries of sin from the Word was it refresht with the promises of grace did it lye level under the word to receive the stamp of it was it in prayer set and kept in a holy bent towards God did it breath forth real and earnest desires into his ear or was it remiss and roving and dead in the service So in my Society with others in such and such Company what was my time and how did I follow it did I seek to honour my Lord and to edifie my Brethren by my carriage and speeches or did the time run out in trifling vain discourse when alone what 's the carriage and walk of my heart where it hath most liberty to move its own pace is it delighted in converse with God are the thoughts of heavenly things frequent and sweet to it or does it run after the earth and the delights of it spinning out it self in impertinent vain Contrivances The neglect of such inquiries is that which entertains and increases the impurity of the Soul so that Men are afraid to look into themselves and to look up to God But Oh! what a foolish course is this to shift off that which cannot be avoided in the end answer must be made to that all-seeing Judge with whom we have to do and to whom we owe our accompts And truly it would be seriously considered what makeâ— this good Conscience that makes an acceptable answer unto God That appears by the opposition not the puting away the filth of the flesh then it is the puting away of Soul â—ilthiness so then its the renewing and purifying of the Conscience that makes it good pure and peaceable In the purifying it may be troubled which is but the stirring in cleansing of it which makes more quiet in the end as Physick or the launcing of a sore and after it is in some measure cleansed it may have fits of trouble which yet still add further purity and further peace so there is no hazard in that work but all the misery is a dead security of the Conscience remaining filthy and yet unâ—tirred or after some stirring or pricking as a wound not thoroughly cured skin'd over which will but breed more vexation in the end it will fester and grow more difficult to be cur'd and if it be cur'd it must be by deeper cutting and more pain than if at first it had endured a thorough search O My Brethren take heed of sleeping unto death carnal â—ase resolve to take no rest till you be in the Element and place of Soul rest where solid rest indeed is rest not till you be with Christ though all the World should offer their best turn them by with disdain if they will not be turned by throw them down and go over them and upon them you have no rest to give me nor will I take any at your hands nor from no creature no rest for me till I be under his shaddow who endured so much trouble to purchase my rest and having found him may sit down quiet and satisfied and when the World makes boaâ—t of their highest contents I will 〈◊〉 them all with this own Word my beloved is mine and I am his Towards God The Conscience of 〈◊〉 is never right at peace in it self till it be rightly perswaded of peace with God which while it remains â—ilthy it cannot be for he is holy and iniquity cannot dwell with him what Communion betwixt light and darkness so then the Conscience must be cleansed e're it can look upon God with assurance and peace This cleansing is sacramentally performed by Baptism effectually by the Spirit of Christ and the blood of Christ and he lives to impart both Therefore here is mention'd his resurrection from the dead as that by virtue whereof we are assured of this purging and peace Then can it in some measure with confidence answer Lord though polluted by former sins and by sin still dwelling in me yet thou seest that my desires are daily more like my Christ I would have more love and zeal for thee more hatred of sin that can answer with St. Peter