that was posed lovest thou me Lord I appeal to thine own eye who seest my heart Lord thou knowest that I love thee at least I desire to love thee and to desire thee and that is love Willingly would I do thee more sutable service and honour thy name more and do desire more Grace for this that thou maist have more Glory and intreat the light of thy Countenance for this end that by seeing it my heart may be more weaned from the World and knit unto thy self thus it answers touching its inward frame and the work of holiness by the Spirit of holiness dwelling in it But to answer Justice touching the point of guilt it flies to the blood fetches all its answer thence turns over the matter upon it and answers for it for it doth speak and speaks better things than the blood of Abel speaks full payment of all that can be exacted from the sinner and that 's a sufficient answer The Conscience is then in this point once made speechless driven to a nonplus in it self hath from it self no answer to make then turns about to Christ and finds what to say Lord there is indeed in me nothing but guiltiness I have deserved death but I have fled into the City of refuge thou hast appointed there I resolve to abide to live and die there if Justice pursue me it shall send me there I take sanctuary in Jesus my arrest laid upon me will light upon him and he hath wherewithal to answer it He can straightway declare he hath pay'd all and can make it good hath the acquittance to shew yea his own liberty is a real sign of it he was in Prison and is let free which tells all is satisfied Therefore the answer here rises out of the resurrection of Iesus Christ. And in this very thing lies our peace and way and all our happiness Oh! its worth your time and pains to try your interest in this it is the only thing worthy your highest diligence But the most are out of their wits running like a number of distracted Persons and still in a deal of business but to what end they know not You are unwilling to be deceived in those things that at their best and surest do but deceive you when all is done But content to be deceived in that your great concernment You are your own deceivers in it gladly gull'd with shadows of faith and repentance false touches of sorrow and and false of Joy and are not careful to have your Souls really unbottom'd from themselves and built upon Christ to have him your treasure your righteousness your all and to have him your answer unto God your Father But if you will yet be advised let go all to lay hold on him lay your Souls on him and leave him not he is a tried Foundation Stone and he that trusts on him shall not be confounded Verse 22. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject to him THIS is added on purpose to shew us further what he is how high and glorious a Saviour we have Here four points or steps of the Exaltment of Christ. 1. Resurrection from the Dead 2. Ascension into Heaven 3. Sitting at the right Hand of God 4. In that Posture his Royal Authority over the Angels The particulars clear in themselves Of the sitting at the right Hand of God you are not ignorant that it is a borrowed Expression drawn from Earth to Heaven to bring down some Notion of Heaven to us to signifie to us in our Language suitably to our Customs the Supream Dignity of Jesus Christ God and Man the Mediator of the New Covenant his matchless nearness unto his Father and the Sovereignty given him over Heaven and Earth And that of the subjection of Angels is but a more particular specifying of that his Dignity and Power as enthron'd at the Father's right Hand they being the most elevated and glorious Creatures so his Authority over all the World implyed in that subjection of the highest and noblest part of it His Victory and Triumph over the Angels of Darkness is an evidence of his Invincible Power and Greatness and matter of Comfort to his Saints but this here is his Supremacy over the glorious Elect Angels That there is amongst them Priority we find that there is a comely order in their differences cannot be doubted but to marshal their Degrees and Stations above is a point not only of vain fruitless Curiosity but of presumptuous intrusion whether these are names of their different particular Dignities or only different names of their general Excellency and Power as I think it cannot be certainly well determin'd so it imports us not to determine only this we know and are particularly taught from this place that whatsoever is their common Dignity both in names and differences they are all subject to our glorious Head Christ. What Confirmation they have in their Estate by him though piously asserted by Divines is not so infallibly clear from the alledged Scriptures which may bear another sense But this is certain that he is their King and they acknowledge him so and do incessantly admire and adore him they rejoyce in his glory and in the glory and happiness of Mankind through him they yield him most cheerful obedience and serve him readily in the good of his Church and each particular Believer as he deputes and imploys them Which is the thing here intended having in it these two 1 His Dignity above them 2. His Authority over them 1. Dignity that even that Nature which he stoopt below them to take on he hath carried up and raised it above them the very Earth the flesh of Man exalted in his Person above all those heavenly Spirits who are of so excellent and pure a Being in their Nature and from the beginning of the World cloathed with so transcendent Glory that a parcel of Clay is made so bright and set so high to outshine these bright flaming Spirits these Stars of the Morning that flesh being united to the Fountain of Light the blessed Deity in the Person of the Son In coming to fetch and put on this Garment he made himself lower than the Angels but carrying it with him at his return to his eternal Throne and sitting down with it there it is high above them as the Apostle teaches excellently and amply Heb. 1. 2. To which of them said he sit on my right Hand This they look upon with perpetual Wonder but not with envy nor repining no amongst all their eyes no such eye to be found yea they rejoyce in the infinite Wisdom of God in this Design and his infinite Love to poor lost Mankind its wonderful indeed to to see him filling the room of their fallen Brethren with new guests from Earth yea such as are born Heirs of Hell not only thus sinful Man raised to a participance of Glory with them
propension of his heart towards them The Eye is the servant of the affection turns readily that way most where the heart is Therefore thus the Lord is pleased to speak of his love to his own he views still all the world but he looks upon them with a peculiar delight his eye still on them as it were towards them from all the rest of the world tho he doth not alwaies let them see these his looks for 't is not said they alwayes are in sight of it no not here yet still his Eye is indeed upon them by the beauty of Grace in them his own work indeed the beauty that he himself hath put upon them And so the other of his Ear too he is willing to do for them what they ask he loves even to hear them speak finds a sweetness in the voice of their Prayers that makes his ear not only open to their Prayers but desirous of them as sweet Musick Thus he speaks of both Cant. 2. 14. My dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely 2. His good Providence and readiness to do them good to supply their wants and order their affairs for them to answer their desires and thus to let them find the fruits of that love that so leads his eye and ear towards them his eye is upon them he is devising and thinking what to do for them 't is the thing he thinks on most his eyes are on all but they are busied as he is pleased to express it they run to and fro through the earth to shew himself strong in behalf of them whose heart is perfect towards him c. 2 Chron. 16. 9. so Deut. 11. 12 his Eyes all the year on the land And no wonder then he answers their Suits in what is good for them when it is still in his thoughts before he prevents they cannot be so mindful of themselves as he is of them This is an unspeakable Comfort when a poor Believer is in great perplexity of any kind in his outward or spiritual condition Well I see no way I am blind in this but there are eyes upon me that see well what is best the Lord is minding me and bringing about all to my advantage I am poor and needy indeed but the Lord thinketh on me that casteth the ballance Would not a man tho he had nothing think himself happy if some great Prince were busily thinking how to advance and inrich him much more if a number of Kings were upon this thought and devising together yet these thoughts might perish as the Psalmist speaks how much solider happiness is it to have him whose power is greatest and whose thoughts sail not eying thee and devising thy good and asking us as it were What shall be done to the man whom the King will honour And his Ears What suits thou hast thou mayst speak freely he will not refuse thee any thing that is for thy good O! but I am not righteous and all this is for them only yet thou wouldst be such a one wouldst thou indeed then in part thou art as he modestly and wisely chang'd the name of Wisemen into Philosophers art thou not righteous yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Righteousness thou art then one of these but if still thine own unrighteousness be in thine eye it may and should be so to humble thee but if it should scare thee from coming unto God and offering thy suits with this perswasion that his ear is open make thee think that his favourable eye is not toward thee yet there is mercy creep in under the Robe of his Son thou art sure he is Iesus Christ the righteous and that the Father's eye is on him with delight and then it shall be so on thee being in him and put thy petitions into his hand that is Great Master of Requests thou canst not doubt that he hath access and that ear open which thou thinkest shut to thee The Exercise of Prayer being so important and bearing so great a part in the life and comfort of a Christian it deserves to be very seriously considered We will therefore subjoyn some few Considerations concerning it 1. Prayer is considerable in a threefold Notion 1. As a duty we owe to God being he from whom we expect and receive all 't is a very reasonable homage and acknowledgement thus to testify the dependance of our Being and Life on him and the dependance of our Souls upon him for Being and Life and all good that we be daily Suiters before his Throne and go to him for all 2. As the Dignity and the delight of a spiritual Mind to have so near access unto God and such liberty to speak to him 3. As a proper and sure means by Divine Appointment and Promise of obtaining at the hands of God those good things that are needful and convenient for us And altho some Believers of lower Knowledge do not it may be so distinctly know and others not so particularly consider all these in it yet there is a latent Notion of all these in the heart of every Godly Person that stirs them and puts them on to the constant use of prayer and to a love of it And as they are in these respects inclin'd and bent to the exercise of prayer the Lord's ear is in like manner inclin'd to hear their prayer in these respects 1. He takes it well at their hands that they do offer it up as due worship to him that they desire thus as they can to serve him accepts of those offerings graciously passes by the imperfections in them and hath regard to their sincere intention and desire 2. It pleases him well that they delight in Prayer as converse with him that they love to be much with him and to speak to him often and still aspire by this way to more acquaintance with him that they are ambitious of this 3. He willingly hears their prayers as the Expressions of their Necessities and Desires being both rich and bountiful loves to have blessings drawn out of his hands that way as full breasts delight to be drawn the Lord's Treasure always full and therefore always Communicative In the first respect prayer is acceptable to the Lord as Incense and Sacrifice as David desires the Lord receives it as Divine Worship done to him In the second prayer is as the Visits and sweet Entertainment and Discourse of Friends together and so pleasing to the Lord the free opening of the mind pouring out of the heart to him as 't is called in the Psalm and so done calls it his Words and his Meditation and the Word for that signifies Discourse or Conference And in the third sense he receives prayer as the suites of petitioners that are in favour with him and that he readily accords to And thus the words for Supplication in the Original and the word here for Prayer and
poor vanity or other instead of him Surely the Godly Man when he thinks on this is exceedingly ashamed of himself cannot tell what to think of it God his exceeding joy whom in his right thoughts he esteem's so much above the World and all things in it yet to use him thus when he is speaking to him to break off from that and hold discourse or change a word with some base thought that steps in and whispers to him or at the best not to be stedfastly minding the Lord to whom he speaks and possess'd with the regard of his presence and of his business and errand with him This is no small piece of our misery here these wandrings are evidence to us that we are not at home but yet for this tho we should be humbled and still labouring against it yet not so discourag'd as to be driven from the work Satan would desire no better than that it were to help him to his wish and sometimes a Christian may be driven to think what shall I do still thus abusing my Lords name and the priviledge he hath given me I had better leave off no not so by any means strive against the miserable evil in thee but cast not away thy happiness be doing still 'T is a froward childish humour when any thing agrees not to our mind to throw all away thou mayest come off with halting from thy wrestlings and yet obtain the Blessing for which thou wrestled 4. Those Graces which are the due qualities of the heart disposing it for prayer in the exercise of it should be excited and acted as Holiness the Love of it the Desire of increase and growth of it so the humbling and melting of the heart and chiefly Faith which is mainly set on work in prayer draw forth the sweetnesses and vertues of the Promises to desire earnestly their performance to the Soul and to believe that they shall be performed to have before our eyes his Goodness and Faithfulness who hath promised and to rest upon that and for success in Prayer exercising Faith in it it is altogether necessary to interpose the Mediator and look through him and to speak and petition by him who warns us of this that there is no other way to speed no man cometh to the Father but by me As the Jews when they prayed look'd toward the Temple were was the Mercy-Seat and the peculiar presence of God thus ought we in all our praying to look on Christ who is our Propitiatory and in whom the fullness of the Godhead dwells bodily The forgetting of this may be the cause of our many disappointments 5. Fervency not to seek coldly that presages refusal fire in the Sacrifice otherwise it ascends not no sacrifice without incense and no incense without fire Our remiss dead hearts are not likely to do much for the Church of God nor for our selves where are those strong cries that should pierce the Heavens his ear is open to their cry He hears the faintest coldest Prayer but not with that delight and propenseness to grant it his Ear is not on 't as the word here is he takes no pleasure in hearing on 't but cries heart-cries Oh! those take his Ear and move his Bowels for these are the voice the cries of his own Children A strange word of encouragement to importunity give him no rest Is. 62. 7. Suffer him not to be in quiet till he make Jerusalem a praise in the Earth A few such Suiters in these times were worth thousands such as we are our prayers stick in our Breast scarce come forth much less go up and ascend with that piercing force that would open up the way for deliverances to come down But in this must be some difference of temporal and spiritual things the Prayer in the right strain cannot be too fervent in any thing but the desire of the thing in temporals may be too earnest a feverish distemper'd heat which diseases the Soul therefore in these things a holy indifferency concerning the particular may and should be joyn'd with the fervency of Prayer but in spiritual things there is no danger in vehemency of desire covet these hunger and thirst be uncessantly ardent in the suit yet even in those in some particulars as for the degree and measure of Grace and some peculiar furtherances they should be presented so with earnestness as that withal it be with a reference and resignation of it to the Wisdom and Love of our Father For the other point the answer of our Prayers which is in this openness of the ear it is a thing very needful to be considered and attended to if we think that Prayer is indeed a thing that God takes notice of and hath regard to in his dealing with his Children 't is certainly a point of Duty and Wisdom in them to observe how he takes notice of it and bends his ear to it and puts to his hand to help and so answers it this both furnishes matter of praise and stirs up the heart to render it therefore in the Psalms so often the hearing of prayer observed and recorded and made a part of the Song of Praise and withal it endears both God and Prayer unto the Soul as we have both together Psal. 116. 1. I love the Lord because he hath heard my voice and my supplications the transposition in the Original pathetical I love because the Lord hath heard my voice I am in love and particularly this causes it I have sound so much kindness in the Lord I cannot but love he hath heard my voice And then it wins his esteem and affection to Prayer seeing I find this vertue in it we shall never part again I will call upon him as long as I live seeing Prayer draweth help and favours from Heaven I shall not be to seek for a way in any want or strait that can befall me In this there is need of direction but too many Rules may as much confuse a matter as too few and do many times perplex the mind and multiply doubts as many Laws do multiply pleading Briefly then 1. Slothful minds do often neglect the answers of God even when they are most legible in the very thing it self granted that was desired It may be through a total inadvertence in this kind never thinking on things as answers of our requests or possibly a continual eager pursuit of more turns away the mind from considering what it hath upon request obtain'd still so bent upon what further we would have that we never think what is already done for us one of the ordinary Causes of ingratitude 2. But tho' it be not in the same thing that we desire yet when the Lord changes our petitions in his answers 't is always for the better regards according to that known word of St. Augustine our well more than our will We beg deliverance we are not unanswered if he give patience and support be it under
not through fire and water yea through death it self yea were it through many deaths to go after him 2. Consider as its due so it is made easie by that his suffering for us our burden that pressed us to hell taken off is not all as nothing that is left to suffer or do our Chains that bounds us over to eternal Death being knock'd off shall we not walk shall we not run in his ways Oh! think what that Burden and Yoke was he hath eased us of how heavy how unsufferable it was and then we shall think what he so truly says that all he lays on is sweet his yoke easie and his burden light Oh! the happy change rescued from the vilest slavery and called to conformity and Fellowship with the Son of God 2. The Nature of this Conformity to shew the nearness of it is exprest in the very same terms as in the pattern it is not a remote resemblance but the same thing even suffering in the flesh But that we may take it right what suffering is here meant it is plainly this ceasing from sin so suffering in the flesh here is not the enduring of afflictions which is a part of a Christians Conformity with his head Christ Rom. 8. But this is a more inward and spiritual suffering it is the suffering and the dying of our Corruption the taking away the life of sin by the death of Christ and that death of his sinless flesh works in the Believer the death of sinful flesh that is the Corruption of his Nature which is so usually in Scripture called flesh Sin makes Man base drowns him in flesh and the lusts of it makes the very Soul become gross and earthly turns it as it were to flesh so the Apostle calls the very Mind that is unrenewed a carnal mind Rom. 8. And what doth the mind of a Natural Man hunt after and run out into from one day and year to another is it not on things of this base World and the concernment of his flesh What would he have but be accommodated to eat and drink and dress and live at ease he minds earthly things savours and relishes them and cares for them examin the most of your pains and time and your strongest desires and most serious thoughts if they go not this way to raise your selves and yours in your Worldly condition yea the highest projects of the greatest natural Spirits are but earth still in respect of things truly spiritual all their State Designs go not beyond this poor life that perishes in the flesh and is daily perishing even while we are busiest upholding it and providing for it present things and this lodge of clay this flesh and its interest take up most of our time and pains the most yea all till that change be wrought the Apostle speaks of till Christ be put on Rom. 13. put ye on the Lord Iesus Christ and then the other will easily follow that follows in the Words make no provision for the flesh to fullfil it in the lusts thereof Once in Christ and then your necessary general care for this natural life will be regulated and moderated by the Spirit And for all unlawful and enormous desires of the flesh you shall be rid of providing for these instead of all provision for the life of the flesh in that sense there is another guest and another life for you now to wait on and furnish for in them that are in Christ that flesh is dead they are frâ—ed from its drudgery he that hath suffered in the flesh hath rested from sin Ceased from sin â—e is at rest from it a Godly Death as thâ—y that die in the Lord rest from their labours he that hath suffered in the flesh and is dead to it dies indeed in the Lord rests from the base turmoil of sin it is no longer his Master As our sin was the cause of Christs death his death is the death of sin in us and that not simply as he bear a moral pattern of it but the real working cause of it hath an effectual influence on the Soul kills it to sin I am crucified with Christ says S. Paul Faith so looks on the death of Christ that it takes the impression of it sets it on the heart kills it unto sin Christ and the Believer do not only become one in law so as his death stands for theirs but are in nature so as his death for sin causes theirs to it Rom. 6. 3. This suffering in the flesh being unto death and such a death Crucifying hath indeed pain in it but what then it must be so like his and the believer like him in willingly enduring it all the pain of his suffering in the flesh his love to us digested and went through it so all the pain to our nature in severing and pulling us from our beloved sins and our dying to them if his love be planted in our hearts that will sweeten it and make us delight in it love desires nothing more than likeness and shares willingly in all with the party loved and above all love this Divine Love is purest and highest and works strongliest that way takes pleasure in that pain and is a voluntary death as Plato calls love it is strong as death makes the strongest body fâ—ll to the ground so doth the love of Christ make the activest and liveliest sinner dead to his sin And as death fevers a Man from his dearest and most familiar friends thus doth the love of Christ and his death flowing from it fever the heart from its most beloved sins I beseech you seek to have your hearts set against sin to hate it to wound it and be dying daily to it Be not satisfy'd unless ye feel an abatement of it and a life within you disdain that base service and being bought at so high a rate think your selves too good to be slaves to any base lust you are called to a more excellent and more honourable service And of this suffering in the flesh we may safely say what the Apostle speaks of the sufferings with and for Christ that the partakers of these sufferings are co-heirs of glory with Christ if we suffer thus with him we shall also be glorified with him if we die with him we shall live with him for ever 3. The actual improvement of this Conformity Arm your selves with the same Mind or thoughts of this Mortification Death taken Naturally in its proper sense being an intire privation of life admits not of degrees but this figurative death this Mortification of the flesh in a Christian is gradual in so far as he is renewed and is animated and acted by the Spirit of Christ he is throughly mortified for this death and that new life joyned with it and here added ver 2. go together and grow together but because he is not totally renewed and there is in him of that corruption still that is here called flesh therefore is
Rule of the Will of God to his Ways and Heart which if he did he would then discover much crookedness in his ways and much more in his heart that now he sees not but takes it for square and even Therefore I advise and desire you to look more narrowly to your selves in this and see whether you be not still living to your own Lusts and Wills instead of God seeking in all your ways to advance and please your selves and not him is not the bent of your hearts set that way do not your whole Desires and Endeavours run in that Channel how you and yours may be some body and you may have where withal to serve the flesh and to be accounted of and respected amongst men and if we trace it home all a man's honouring and pleasing of others tends to and ends in pleasing of himself it resolves in that and is it not so meant by him he pleases men either that he may gain by them or be respected by them or something that is still pleasing to himself may be the return of it So Self is the grand Idol for which all other heart-idolatries are committed And indeed in the unrenewed Heart there is no 〈◊〉 of them Oh! what multituâ—es what heap◠〈◊〉 the Waâ—l were digg'd through and the light of God going before us and leading us in to see them The Natural Motion and Way of the Natural Heart is no other but still secking out new inventions a forge of new Gods still either forming them to it self or worshipping these it hath already framed committing Spiritual Fornication from God with the Creature and multiplying Lovers every where as it is tempted As the Lord complains of his People upon every Hill and under every green Tree You will not believe thus much ill of your selves will not be convinc'd of this unpleasant but necessary Truth and this is a part of our self-pleasing that we please our selves in this that we will not see it not in our callings and ordinary ways not in our religious Exercises for in these we naturally aim at nothing but our selves either our Reputation or at best our own Safety and Peace either to stop the cry of Conscience in present or escape the Wrath that is to come but not in a Spiritual regard of the Will of God and out of pure love to himself for himself yet thus it should be and that love the divine Fire in all our Sacrifices The carnal mind is in the dark and sees not its vileness in living to it self will not confess it to be so but when God comes into the Soul he lets it see it self and all its idols and idolatries and forces it to abhor and loath it self for all its abominations and having discovered its filthiness to it self then purges and cleanses it for himself from all its filthiness and from all its idols according to his promise and comes in and takes possession of it for himself enthrones himself in the Heart and its never right nor happy till that be done But to the Will of God We readily take any little slight change for true conversion but we may see here that we mistake it it doth not barely knock off some obvious apparent enormities but casts all in a new mould alters the whole frame of the Heart and Life kills a Man and makes him alive again and this new life contrary to the old for the change is made with that intent that he live no longer to the lusts of men but to the Will of God He is now indeed a new Creature new Judgement and Thoughts of things and so accordingly new Desires and Affections and answerable to those new Actions old things past away and dead and all things become new Politick men have observ'd it that in States if alterations must be it is better to alter many things than a few And Physicians have the same remark for onâ—s habitude and custom for bodily health upon the same ground because things do so relate one to another that except they be adapted and suited together in the change it availes not yea it sometimes proves the worse in the whole though a few things in particular seem to be bettered Thus half Reformations in a Christian turn to his prejudice its only best to be throughout and to give up with all Idols and not to live one half to himself and the World and as it were another half to God for that is but falsely so in reality it cannot be but the way is to make an heap of all to have all sacrificed together and to live to no lust but altogether and only to God Thus it must be there is no Monster in the new Creation half a new Creature either all or not at all We have to deal with the Maker and the Searcher of the Heart in this turn and he will have nothing unless he have the Heart and none of that neâ—ther unless he have it all If thou pass over into his Kingdom and become his Subject thou must have him for thy only Soveraign Loyalty can admit no rivality and least of all the highest and best of all If Christ be thy King then his Laws and Scepter must rule all in thee thou must now acknowledge no forreign power that will be treason And if he be thy Husband thou must renounce all others wilt thou provoke him to Jealousie yea beware how thou givest a thought or look of thy affection any other way for he will spy it and will not endure it The Title of a Husband is as strict and tender as the other of a King It s only best to be thus thy great advantage and happiness to be thus entirely freed from so many tyrannous base Lord's and now subject only to one and he so great and withal so gracious and sweet a King the Prince of Peace thou wast hurried before and rack't with the very multitude of them thy Lusts so many cruel task masters over thee they gave thee no rest and the work they set thee to was base and slavish more than the burdens and pots and toyling in the Clay of Egypt held to work in the Earth to pain and to soyl and soul thy self with their drudgâ—ry Now thou hast but one to serve and that 's a great ease and it s no slavery but true honour to serve so excellent a Lord and in so high services for he puts thee upon nothing but what is neat and what is honourable thou art as a Vessel of honour in his House for his best employments now thou art not at pain to please this person and others to vex thy self to gain Men to study their approbation and honours nor to keep to thine own lusts and observe their mind None but thy God to please in all and so he be pleased maist disregard who be displeased his will is not fickle and changing as mens are and thine own he hath told thee what
the heart But sure this one thing would make the Soul more calm and sober in the pursuit of present things if their term were truly computed and considered How soon shall youth and health and carnal delights be at an end how soon shall State craft and King-craft and all the great Projects of the highest Wits and Spirits be laid in the dust This casts a damp upon all those fine things but to a Soul acquainted with God and in affection removed hence already no thought so sweet as this helps much to carry it chearfully through wrestlings and difficulties through better and worse they see Land near and shall quickly be at home that 's the way The end of all things is at hand an end of a few poor delights and the many vexations of this wretched life an end of tentations and sins the worst of all evils yea an end of the imperfect fashion of our best things here an end of prayer it self to which succeeds that new Song of endless praises Verse 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins THE Graces of the Spirit are an entire frame making up the new Creature and none of them can be wanting therefore the Doctrine and Exhortation of the Apostles speak of them usually not only as inseparable but as one But there is amongst them all none more cemprehensive than this of Love insomuch that St. Paul calls it the fullfilling of the Law love to God the sum of all relative to him and so likewise is it towards our Brethren Love to God is that which makes us live to him and be wholly his that which most powerfully weans us from this World and causeth us delight in communion with him in holy Meditation and Prayer Now the Apostle adding here of the duty of Christians to one another gives this the prime yea the sum of all Above all have fervent love Concerning this Consider 1. The Nature of it 2. The Eminent Degree of it 3 The Excellent Fruit of it 1. It is an union therefore called a bond or chain that links things together 2. 'T is not a meer external union that holds in customs or words or outward carriage but an union of hearts 3. 'T is here not a natural but a spiritual supernatural union it is that mutual love of Christians as Brethren There is a common benevolence and good-will due to all but a more particular uniting affection interchangeably one amongst Christians The Devil being an Apostate Spirit revolted and separated from God doth naturally project and work division This was his first exploit and still his grand design and business in the World he first divided Man from God put them at an enmity by the first Sin of our first Parents and the next we read of in their first Child was enmity against his Brother so Satan is called by our Saviour justly a liar and a murderer from the beginning murdered man by lying and made him a murderer And as the Devil's work is Division Christ's work is Union he came to dissolve the works of Satan by a contrary work he came to make all Friends to recollect and reunite all Men to God and Man to Man and both those unions hold in him by vertue of that marvellous union of Natures in his Person and that Mysterious Union of the Persons of Believers with him as their Head so the word Eph. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To unite all in one head Thus his great project in all this he died and suffered for and this he prayed for Iohn 17. and this is strong above all ties natural or civil union in Christ this they have that are indeed Christians this they pretend to have if they understood it that profess themselves Christians If natural friendship be capable of that expression one spirit in two bodies Christian union hath it much more really and properly for there is indeed one Spirit more extensive in all the Faithful yea so one Spirit that it makes them up into one body more intensive they are not so much as divers bodies only divers members of one body Now this love of our Brethren is not another from the love of God 't is but the streaming forth of it or the reflex of it Jesus Christ sending in his Spirit into the heart unites it to God in himself by love which is all indeed that loving of God supreamly and entirely with all the mind and soul all the combined strength of the heart and then that same love first wholly carried to him is not divided or impared by the love of our Brethren 't is but dilated and derived from the other he allows yea commands yea causes that it stream forth and act it self toward them remaining still in him as in its source and center beginning at him and returning to him as the Beams that diffuse themselves from the Sun and the Light and Heat yet are not divided or cut off from it but remain in it and by emanation issue from it Loving our Brethren in God and for him not only because he commands us to love them and so the Law of Love to him ties us to it as his Will but because that love of God doth naturally extend it self thus and acts thus in loving our Brethren after a Spiritual Christian manner we do even in that love our God Loving of God makes us one with God and so gives us an impression of his divine bounty in his Spirit and his love the proper work of his Spirit dwelling in the Heart enlarges and dilates it as self-self-love contracts and streightens it so that as self-love is the perfect opposite to the love of God it is likewise so to brotherly-love shuts out and undoes both and where the love of God is rekindled and enters the Heart it destroys and burns up self love and so carries the affection up to himself and in him forth to our Brethren This is that bitter root of all enmity in man against God and amongst Men against one another Self Man's Heart turned from God towards himself and the very work of renewing Grace is to annual and destroy Self to replace God in his Right that the Heart and all its Affections and Motions be at his dispose so that instead of self-will and self-self-love that rul'd before now the Will of God and the Love of God commands all And where it is thus there this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this love of our Brethren will be sincere Whence is it that Wars and Contests and mutual Disgracings and Despisings abound so but that men love themselves and nothing but themselves or in relation to themselves as it pleases or is advantageous to them that 's the Standard and Rule all is carried by interest so thence are striâ—es and defamings and bitterness against one another but the Spirit of Christ coming in undâ—es all selfishness And now according to God what he
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-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
is hid with Christ in God The World sees here nothing of his Glory and beauty and his own not much have but a little glimmering of him and their own happiness in him know little of their own high condition and what they are born to But in that bright day he shall shine forth in his royal dignity and all eyes shall see him and be overcome with his splendour terrible shall it be to those that formerly despised him and his Saints but to them the gladest day that ever arose upon them and that shall never set or be benighted The day they so much longed and lookt out for the full accomplishment of all their hopes and desires Oh! how dark were all our days without the hope of this day Theâ— says the Apostle ye shall rejoyce with exceeding joy and to the end you may not fall short of that Joy in the participance of Glory fall not back from a cheerful progress in the Communion of these sufferings that are so close linked with it and will so sure lead unto it and end it For in this the Apostles expression this Glory and Joy is set before them as the great matter of their desires and hopes and the certain end of their present sufferings Now upon these grounds the motion will appear reasonable and not too great a demand to rejoyce even in the sufferings It is true that passage in the Epistle to the Heb. opposes present Affliction to Joy But 1. If you mark it is but in the appearance or outward visage it seemeth not to be matter of joy but of grief To look to it it hath not a smiling countenance yet joy may be under it 2. And though to the flesh it is what it seems grief and not joy yet there may be under it spiritual joy yea the affliction it self may help and advance that joy 3. Through the natural sense of it there will be some allay or mixture of grief so that the joy cannot be pure and compleat but yet there may be joy even in it Thus the Apostle here clearly gives rejoyce now in suffering that you may rejoyce exceedingly after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaping for joy doubtles this joy at present is but a little parcel a drop of that Sea of joy Now 't is joy but more reserved then they shall leap Yet In present rejoyce even in trial yea in fiery trial This may be the Children of God are not called to so sad a life as the World imagines besides what is laid up they have even here their rejoycings and Songs in their distresses as those Prisoners had their Psalms even at midnight after their stripes in their chains before they knew of a sudden deliverance true there may be a darkness within clouding all the matter of their joy but even that darkness is the feed time of after joy and light is sown in that darkness and shall spring up and not only shall they have a rich crop at full harvest but even some first fruits of it here in pledge of the harvest And this they ought to expect and seek after with humble submissive minds for the measure and time of it that they may be partakers of spiritual joy and may by it be enabled to go patiently yea cheerfully through the tribulations and tentations that be in their way homeward and for this endeavour after a more clear discerning of their interest in Christ that they may know they partake of him and so in suffering are partakers of his sufferings and shall be partakers of his Glory Many afflictions will not cloud and obstruct this so much as one sin therefore if ye would walk cheerfully be most careful to walk holily All the winds about make not an earthquake but that within Now this joy is grounded on this Communion 1. Sufferings then 2. In Glory 1. In suffering even in themselves it is a sweet joyful thing to be a sharer with Christ in any thing all enjoyments wherein he is not are bitter to a Soul that loves him and all sufferings with him sweet The worst things of Christ more â—â—uly delightful than the best things of the World his afflictions sweeter than their pleasures his reproaches more glorious than their honours and more rich than their treasures as Moses accompted them Heb. 11. Love delights in likeness and Communion not only in things otherwise pleasant but in the hardest and harshest things that have not any thing in them desireable but only that likeness so that this is very sweet to a heart possest with this love what does the World in hatreds and persecutions and revilings for Christ but make me more like him give me a greater share with him in that which he did so willingly undergo for me When he was sought to be a King he escaped but when he was sought to the Cross he freely yielded himself And shall I shrink and creep back from what he calls me to for his sake yea even all my other troubles and sufferings I will desire to have stampt thus with this conformity to the sufferings of Christ in the humble obedient cheerful endurance of them and giving up my will to my fathers The following of Christ makes any way pleasant his faithful followers refuse no march after him be it through deserts and Mountains and Storms and hazards that will affright self-pleasing easie Spirits hearts kindled and acted with the Spirit of Christ will follow him wheresoever he goeth As he speaks it for warnings if they persecuted me they will persecute you so he speaks it for comforting them and it is sufficiently so if they hate you they hated me before you 2. Then add the other see whether it tends he shall be revealed in his Glory and ye shall be filled even over with joy in the partâ—king of that Glory Therefore rejoyce now in the midst of all your sufferings stand upon the advanced ground of the promises and covenant of grace and by faith overlook this moment and all that is in it to that day wherein everlasting joy shall be upon your heads a Crown of it and sorrow and mourning shall flie away believe this day and the victory is won Oh! that blessed hope well fixed and acted would give other manner of Spirits what zeal for God what invincible courage against all encounters How soon will this pageant of the World vanish that Men are gazing on these pictures and fancies of false stiled pleasures and honours and give place to the real glory of the Sons of God this blessed Son that is God appearing in full Majesty and all his Brethren in glory with him all cloathed in their robes And if you ask who are they why these are they that came out of great tribulation and washed their robes in the blood of the Lamb. Verses 14 15 16. 14. If ye be reproached for the name of Christ happy are ye for the Spirit of Glory and of God resteth upon you on
he is the Lord our maker Power Is here not only ability but authority and Royal Soveraignity that as he can do all things he rules and governs all things is King of all the World Lord paramount all hold their Crowns of him and the Shields of the Earth belong unto God he is greatly to be exalted disposeth of States and Kingdoms at his pleasure establisheth or changeth turns and overturns as seems him good and hath not only might but right to do so He is the Most High ruling in the Kingdoms of the Children of Men and giving them to whomsoever he will and readily pours contempt upon Princes when they contemn his power The term for ever Even in the short Life of Man Men that are raised very high in place and popular esteem may and often do out live their own Glory but the Glory of God lasteth as long as himself for he is unchangeable his Throne is for ever and his wrath for ever and his mercy for ever and therefore Glory for ever Inf. 1. Is it not to be lamented that he is so little glorify'd and prais'd that the Earth being so full of his goodness is so empty of his praise from them that enjoy and live upon it How far are the greatest part from making this their great work to exalt God and ascribe power and glory to his name for that all their ways are his dishonour seek to advance and raise themselves to serve their own Lusts and pleasures and altogether mindless of his glory the Apostles complaint holding good against us all seeking our own things and none the things of the Lord Iesus Christ true some there are but as his meaning is so few that they are as it were drown'd and smother'd in the crowd of self seekers so that they appear not After all the judgments of God upon us how doth still luxury and excess uncleanness and all kind of profaness out-dare the very light of the Gospel and rule of holiness shining in it scarce any thing a matter of common shame and scorn but the power of godliness turning indeed our true glory into shame and glorying in that which is indeed our shame Holiness not only our true glory but that wherein the ever glorious God doth especially glory and hath made known himself so much by that name the holy God And that which is the express stile of his glorious praises uttered by Seraphims Isa. 6. Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Instead of sanctifying and glorifying this holy name how doth the Language of Hell oaths and cursâ—s abound in our Streets and Houses that blessed name that Angels are blessing and praising abused by base worms Again notwithstanding all the mercies multiply'd upon us in this Land where are our praises our Songs of deliverance our ascribing glory and â—ower to our God who hath prevented us with loving kindness and tender mercies hath removed the stroaks of his hand and made Cities and Villages populous again that were left desolate without Inhabitants Oh! why do we not stir up our hearts and one another to extol the name of our God and say give unto the Lord Glory and strengthâ— give unto the Lord the glory due to his name have we not seen the pride and glory of all flesh stain'd and abased were there ever affairs and times that more discovered the folly and weakness of Men and the Wisdom and power of God Oh! were our hearts set to magnifie him that word often repeated in that Psalm Psal. 107. Oh! that Men would praise the Lord for his goodness and his wonderful works to the Children of Men. Inf. 2. But what wonder that the Lord loses the reverence of his praises at the hands of the common ungodly World when even his own people fall so far behind in it as usually they do the dead cannot praise him but that they that he hath quickned by his Spirit should yet be so surprised with deadness and dullness as to this Exercise of exalting God this is very strange for help of this 1. We should seek after a fit temper labour to have our hearts brought to a due disposition for his praises and 1. That they be spiritual spiritual services require that but this most as being indeed the most spiritual of all affection to the things of this Earth draw down the Soul and make it so low set that it cannot rise to the height of a Song of praise and thus if we observ'd our selves we would find that when we let our hearts fall and entangle themselves in any inferiour desires and delights as they are unfitted generally for holy things so especially for the praises of our holy God Creature loves abase the Soul and turn it to Earth and praise is altogether heavenly 2. Seek a heart purify'd from self-self-love and possest with the love of God the heart that is ruled by its own interest is scarce ever content still subject to new disquiet self is a vexing thing for readily all things do not sute our humours and wills and the least touch that is wrong to a selfish mind distempers it and disrelishes all the good things about it a childish condition it is if crost but in a toy throw away all Whence are our frequent frettings and grumblings and that we can drown a hundred high favours in one little displeasure and still our finger is upon that string more male-content and repining for one little cross than praises for all the mercies we have received Is not this evidently the self-love that abounds in us Whereas were the love of God predominant in us we would love his doings and disposals and bless his name in all whatsoever were his will would in that view be amiable and sweet to us however in it self harsh and unpleasant Thus would we say in all this is the will and the hand of my Father who doth all wisely and well blessed be his name The Soul thus framed would praise in the deep of troubles not only in outward afflictions but in the saddest inward condition would be still extolling God and saying however he deal with me he is worthy to be loved and praised he is great and holy he is good and graâ—cious and whatsoever be his way and thoughts towards me I wish him glory if he will be pleased to give me light and refreshment blessed be he and if he will have me to be darkness again blessed be he glory to his name yea what though he should utterly reject me is he not for that to be accounted infinitely merciful in the saving of others must he cease to be praise worthy for my sake if he condemn yet he is to be praised being merciful to so many others yea even in so dealing with me is he to be praised for in that he is just Thus would pure love reason for him and render praise to him but our ordinary way is most untoward
can digest much frowardness of a Husband and make that her patient subjection a sacrifice to God Lord I offer this to thee and for thy sake I humbly bear it The worth and love of a Husband may cause that respect where this Rule moves not but the Christian Wife that hath love to God tho her Husband be not so comely nor so wise nor any way so amiable as many others yet because her own Husband and because of the Lord's command in the general and his Providence in the particular dispose of his own therefore she loves and obeys That if any obey not the Word This supposes a particular Case and applies the Rule to it takes it for granted a believing Wiâ—e will chearfully observe and respect a believing Husband but if an Unbeliever yet that unties not this engagement yea there is something in it presses it and binds it the more a singular good that probably may follow upon obeying such by that good Conversation they may be gained that believe not the Word not that they could be fully converted without the Word but having a prejudice against the Word that may be remov'd by the carriage of a believing Wife and they may be somewhat mollified and prepar'd and induc'd to hearken to Religion and take it into consideration This gives not Christians warrant to draw on this Task and make themselves this Work by chusing to be joyned to an Unbeliever either a prophane or meer natural Husband or Wife but teaches them being so matched what should be their great desire and their suitable carriage to the attainment of it And in the primitive Christian times this fell out often that by the Gospel preached the Husband might be converted from gross Infidelity Judaism or Paganism and not the Wife or the Wife which is the supposition here and not the Husband and there came in the use of this consideration And in this is the freedom of Divine Grace to pick and chuse where he will one of a Family or two of a Tribe as the Prophet hath it and according to our Saviour's word two in one Bed the one taken and the other left Some selected Ones in a Congregation and in a House a Child possibly or Servant or Wife and leave the rest The Apostle seems to imply particularly that there were many instances of this Wives Converts and Husbands unbelieving We can determine nothing of their conjecture that think there shall be more of that Sex here call'd the weaker Vessel than of the other that shall be Vessels of honour which God seasons with Grace here and hereafter will fill with Glory but this is clear that many of them are converted while many Men and divers of them very wise and learned Men having the same and far greater means and opportunities do perish in unbelief This I say evidences the Liberty and the Power of the Spirit of God that Wind that bloweth where it listeth and withal it suits with that word of the Apostle that the Lord this way abases these things that men account so much of and hath chosen the weak things of the World to confound the mighty c. Nor doth the pliableness and tenderness of their affections tho Grace once wrought may make good use of that make their conversion the easier but the harder rather for through Natures corruption they would by that yield more to evil than to good but the efficacy of Grace appears much in establishing their hearts in the love of God and making them once possess'd with that to be inflexible and invincible by the tentations of the World and the strength and â—lights of Satan That which is here said of their Conversation holds of the Husband in the like case and of Friends and Kindred and generally of all Christians in reference to them with whom they converse that their spotless holy carriage as Christians and in their particular stations as Christian Husbands or Wives or Friends is a very likely and hopeful means of converting others that believe not Men that are prejudic'd observe actions a great deal more than words In those first times especially the blameless carriage of Christians did much to the increasing of their number Strive ye Wives and others to adorn and commend the Religion you profess to others especially those nearest you that are averse Give no just cause of scandal and prejudice against Religion beware not only of gross â—ailings and ways of sin but of such imprudencies as may expose you and your Profession study both holy and wise carriage and pray much for it Iam. 1. 5. If any of you lack Wisdom lâ—t him ask of God that giveth to all men liberally and upbraideth not and it shall be given him But if Wives and other private Christians be thus oblig'd how much more the Ministers of the Wordâ— Oh! that we could remember our deep engagement to Holiness of life he said right either teach none or let your life teach too Cohelleth anima conciâ—natrix must the Preacher be the Word of Life springing from inward Affection and then Vita conciâ—natrix The Sundays Sermon lasts but an hour or two but holinesâ— of Life is a continued Sermon all the Week long They also without the Words may he won The Conversion of a Soâ—l is an inestiâ—â—aâ—â— gaiâ— 't is a high trading and design to go about it Oh! the precious Soul but disvalu'd by most Will we believe him that knew well the price of it for he pâ—id it that the whole visible World is not worth one Soul the gaining it all cannot countervail that less This Wives and Husbands and Parents and Friendâ— iâ— themselves converted would consider seriously and apply themselves to pray much that their unconverted Relations in nature dead may be enliven'd and they may receive them from death and esteem of nothing rest in no natural content nor gain without that at least using uncâ—sâ—â—nt diligence in seeking it and their utmost skill and pâ—â—ns in it but above all this is the peculiar task of Ministers as the Apostle often repeats it of himself 1 Cor. 9. all gains on earth base for this a Soul converted is gained to it self gained to the Pastor or Friend or Wife or Husband that sought it and gained to Jesus Christ added to his Treasury who thought not his own precious Blood too dear to lay out for this Gain Verse 2. While they behold your chast Conversation coupled with fear AS all Graces are connexed in their own Nature so 't is altogether necessary that they be found so for the end here propounded the conversion of those that are strangers to Religion and possest with false notions of it and prejudices against it 'T is not the regularness of some particular actions nor the observance of some duties that will serve but it is an even uniform frame of Life that the Apostle here teaches Christian Wives particularly in reference to this end the gaining or conversion
with God of great price and things are indeed as he values them and no otherways Tho' it be not the Country fashion yet it is the fashion at Court yea 't is the Kings own fashion Matth. 11. 29. Learn of me for I am meek and lowly c. Some that are Court-bred will send for the Masters of fashions tho' they live not in the Court and tho' the Peasants think them strange dresses yet they regard not that but use them as finest and best Care not what the World say You are not to stay long with them desire to have both fashions and stuff from Court from Heaven this Spirit of meekness and it shall be sent you 't is never right in any thing with us till we attain to this to tread on the opinion of Men and eye nothing but Gods approbation Verses 5 6. 5. For after this manner in the old time the holy Women also who trusted in God adorned themselves 6. Even as Sarah obeyed Abraham calling him Lord whose Daughters ye are as long as ye do well and are not afraid with any amazement THe Apostle inforces his Doctrine by Example The most compendious way of teaching Hence the right way to use the Scriptures is to regulate our manners by them as by their precepts so by examples And for this end it is that a great part of it is historical There is not in the Saints a transmigration of Souls but there is so to speak an oneness of Souls being in all Ages partakers of the self same Spirit hence the Daughters of Sarah are called pious and obedient Wives Women here designed 1. Holy 2. Believing 3. Firm and resolute not afraid with any Amazement tho' by nature they are fearful yet rendred of undaunted Spirits by a holy clean and pure conscience Believing Wives and fearers of God are not terrify'd their Minds are established in a due obedience to God and also toward their Husbands Verse 7. 7. Likewise ye Husbands dwell with them according to knowledge giving honour unto the Wife as unto the weaker Vessel and as being heirs together of the Grace of Life that your Prayers be not hindred YOur Wives are subject to you but you likewise subject to this Word by which all ought in all Stations to be directed and however all shall one day be judged by it and alike subject as they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parents as Children Masters as Servants and Kings as their Subjects all hold of a superiour and 't is high treason against the Majesty of God for any in any place of command to dream of any unbounded absolute authority in opposition to him A Spirit of prudence or knowledge particularly suitable and relating to this subject is required as the light and rule by which his whole oeconomy and carriage is to be guided It is requir'd that he endeavour after that civil prudence for the ordering of his Affairs that tends to the good of his Family but chiefly a pious religious prudence for regulating his Mind and carriage as a Christian Husband that he study the Rule of Scripture in this particular which many do not neither advising with it what they should do nor laying it by reâ—lex upon their actions past examining by it what they have done Now this is the great fault in all practical things most know something of them but inadvertency and inconsideration not ordering our ways by that light is the thing that spoils all Knowledge required in the Wife but more eminently in the Husband as the Head the proper seat of knowledge It is possible that the Wise may sometimes have the advantage of knowledge either natural wit and judgment or a great measure of understanding of spiritual things but this still holds that the Husband is bound to improve the measure both of natural and of spiritual gifts that he hath or can attain to and apply them usefully to the ordering of his conjugal carriage and that he understand himself oblig'd somwhat the more in the very notion of a Husband both to seek after and to use that prudence that is peculiarly requir'd for his due deportment and a Christian Wiâ—e that 's largelier endow'd yet will shew all respectiveness to the measure of Wisdom though it be less that is bestow'd upon her Husband Dwell with them This indeed implies and supposes their abiding with them so far as their calling and lawful Affairs permit but I conceive that which it expresly means is all the conversation and duties of that estate that they so behave themselves in dwelling with them as becomes Men of Knowledge wise and prudent Husbands which returns them usually the gain of that full reverence and respect that is due to them of which they rob and divest themselves that be either of a foolish or trisling carriage or of too auâ—â—ere and rigid a conversation Giving honour unto the Wife This I conceive is not as some take it convenient maintenance tho' that 's a requisite duty too and may be taken in under this word but it seems to be chiefly a due conjugal esteem of them and respect to them the Husband not viliâ—ying and despising them which will readily grieve and exâ—spâ—rate them not disâ—losing the weaknesses of the Wife to others nor observing them too narrowly himself but hiding them both from others and his own eyes by love not seeing them further than love it self requires that is to the wise rectifying of them by milde advices and admonitions that flow from love And to this the reasons indeed sute well it seems at first a little incongruous honour because weaker but considering this kind of honour not of reverence as Superiour for that is their part but such an esteem and respect without which indeed love cannot consist for we cannot love that which we do not in some good measure esteem well of And that they be not contemn'd and slighted even because weaker for of all injuries contempt is one of the smartingest and most sensible especially to weakest Persons who feel most exactly the least touches of this whereas greater Spirits are a little harder against opinion and more indifferent for it and tho' not all yet some Wives may be of a stronger Mind and Judgment than the Husbands yet those rules respect the general condition of the Sexes and speak of it so as ordinarily weaker Again Love which is ever to be supposed one Article and the main one for nothing indeed can be right where that supposition proves false Love I say supposed this reason is very enforcing that the weaker the Vessels be the more tenderly they should be used and the more a prudent passing by of frailâ—ies is needâ—ul there love will study it and bestow it the more yea this tie you know makes two one and that which is a part of our selves the more it needs in that the more comeliness we put upon it as the Apostle St. Paul tells us and this further may be consider'd
that there is a 〈◊〉 need of this honouring that consists in not dâ—spiâ—â—g and in covering of â—railties as is even imply'd in this that the Woman is not called simply weak but the weaker and the Husband that is generally by Natures advantage or should be the stronger yet is weak too for both are Vessels of Earth and therefore frail both polluted with sin and therefore subject to a multitude of sinful sollies and frailties but as that particular frailty of nature pleads for Women that honour so the other reason added is not from particular disadvantage but from their common priviledge and advantage of grace as Christian that the Christian Husband and Wife are equally Co-heirs of the same grace of life As being Heirs together of the grace of life This is that which most strongly binds on all these duties on the hearts of Husbands and Wives And most strongly indeed binds their hearts together and makes them one 〈◊〉 each be reconciled unto God in Christ and so heirs of life and one with God then are they truly one in God each with other and that 's the surest and sweetest union that can be Natural love hath risen very high in some Husbands and Wives but the highest of it fallâ— far very short of that which holds in God hearts concentring in him are most and excellently one that love which is cemented by youth and beauty when these moulder and decay as soon they do it â—ades too that is somewhat purer and so more lasting 〈◊〉 holds in a natural or moral harmony of Minds yet these likewise may alter and change by some great accident but the most refin'd and spiritual and most â—â—disâ—olubleâ— is that which is knit with the highest and 〈◊〉 Spirit And the ignorance or disregard of this 〈◊〉 great cause of so much bitterness or so little true 〈◊〉 in the life of most married Persons because 〈…〉 meet not as one in him Heirs together Loath will they be to despise one another that are both bought with the precious blood of one Redeemer and loath to grieve one another being in him brought into peace with God they will entertain true peace betwixt themselves and not suffer any thing to disturb it They have hopes to meet one day where is nothing but perfect Concord and Peace they will live as heirs of that life here and make their present estate as like to Heaven as they can and so a pledge and evidence of their title to that Inheritance of peace that is there laid up for them and they will not fail to put one another often in Mind of thâ—se hopes and that Inheritance and to advance and further both each other towards it where this is not 't is to little purpose to speak of other rules where neither party aspires to this heiâ—ship live otherways as they will there is one common Inheritance abiding them one Inheritance of everlasting flames and as they do increase the sin and guiltiness of one another by their irreligâ—ous Conversation so that which some of them do wickedly here upon no great cause they shall have full cause there to curse the time of their coming together and that shall be a peice of their exercise for ever but happy those persons in any Society of Marriage or Friendship that converse so together as those that shall live eternally together in glory This indeed is the Sum of all duties Life A sweet word but sweetest of all in this sense that Life above indeed only worthy the name and this we have here in comparison let it not be called life but continual dying an incessant journey towards the Grave if you reckon years but a short moment to him that attains the fullest old age but reckon miserieâ— and sorrows 't is long to him that dyes young Oh! that that only blessed liâ—e were more known and then it would be more desir'd Grace This the tenor of this Heirship Free Grace this Life a free Gift Rom. 6. ult No life so spotless either in marriage or virginity as to lay claim to this life upon other terms if we consider but a little what it is and what we are this will be quickly out of question with us and we will be most gladly content to hold it thus by deed or gift and admire and extol that Grace that bestows it That your Prayers be not hindred He supposes in Christians the necessary and frequent use of this takes it for granted that the Heir of Life cannot live without prayer this is the proper breathing and language of these Heirs none of them dumb they can all speak these Heirs if they be alone they pray alone if Heirs together and living together they pray together Can the Husband and Wife have that love and wisdom and meekness that may make their life happy and that blessing that may make their Affairs successful while they neglect God the only giver of these and all good things You think these needless motives but you cannot think how it would sweeten your Converse if it were used 'T is prayer that sanctifies and seasons and blesses all and not enough that they pray when with the Family but even Husband and Wife together by themselves and with their Children that they especially the Mother as being most with them in their Child-hood when they begin to be capable may draw them apart and offer them to God often praying with them and instructing them in their youth for they are pliable while young as glass when hot but after sooner break than bend But above all Prayer is necessary as they are Heirs of Heaven often sending up their desires thither You that are not much in prayer look as if you look'd for no more than what you have here if you had an Inheritance and Treasure above would not your heart delight to be there Thus the Heart of a Christian is in the constant frame of it but after a special manner Prayer raises the Soul above the World and sets it in Heaven 't is its near access unto God and dealing with him especially about those Affairs that concern that Inheritance Now in this lies a great part of the comfort a Christian can have here and the Apostle knew this that he would gain any thing at their hands that he press'd by this Argument that otherwise they would be hinder'd in their prayers He knew that they who are acquainted with prayer find such unspeakable sweetness in it that they will rather do any thing than be prejudic'd in that Now the breach of conjugal Love the jarrs and contentions of Husband and Wife do out of doubt so leaven and imbitter their Spirits that they are exceeding unfit for Prayer which is the sweet Harmony of the Soul in God's ears and when the Soul is so far out of tune as those distempers make it he cannot but perceive it whose ear is the most exact of all for he made and tun'd the Ear and is the
in Heaven it shall be done for them of my Father which is in Heaven But alas where is ours The greatest part of Hearts say nothing and others with such wavering and such a jarring harsh noise being out of tune earthly too low set that they spoil all and disappoint the Answers Were the Censer fill'd with those united Prayers Heaven-wards it would be fill'd with Fire Earth-wards against the Enemies of the Church And in your private Society seek unanimously your own and each anothers Spiritual Good not only agreeing in your affairs and civil converse but having one heart and mind as Christians to eat and drink together if no more is such Society as Beasts may have to do these in the excess to guzzle and drink intemperately together is a Society woâ—se than that of Beasts and below them to discourse together of civil business is to converse as men but the peculiar converse of Christians in that notion as born again to Immortality an unfading Inheritance above is to further one another towards that to put one another in mind of Heaven and things that are Heavenly And 't is strange that men that profess to be Christians when they meet either fill one anothers ears with Lies and prophane Speeches or with Vanities and Trifles or at the best with the Affairs of Earth and not a word of those things that should most possess the Heart and where the minds should be most set but are ready to reproach and taunt any such thing in others What are you asham'd of Christ and Râ—ligion Why do you profess it then Is there such a thing think ye as Communion of Saints if not why say you believe it 'T is a Truth think of it as you will the Publick Ministry will profit little any where where a People or some part of them are not thus one and do not live together as of one mind and use diligently all due means of edifying one another in their holy Faith How much of the primitive Christians praise and profit is involv'd in the word they were together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord with one mind and so they grew the Lord added to the Church Consider 1. How the Wicked are one in their ungodly Designs and Practices the Scales of Leviathan as Luther expresses are linkt together shall not the Lord's Followers be one in him They unite to undermine the Peace of the Church shall not the Godly joyn their Prayers to countermine them 2. There is in the Heart of all the Saints one Spirit how can they be but one since they have the same purpose and journey tend to the same home and why shall they not walk together in that way When they shall arrive there they shall be fully one and of one mind not a jar nor difference all their Harps perfectly in tune to that one new Song Having Compassion This testifies that 't is not a bare speculative agreement of opinions that is the badge of Christian Unity for this may accidentally be where there is no further Union but that they are themselves one have one life in that they feel how it is one with another there is a living sympathy amongst them as making up one Body animated with one Spirit for that 's the reason why the Members of the Body have that mutual feeling even the remotest and distantest and the most excellent with the meanest this the Apostle urges at large Rom. 12. 4. and 1 Cor. 12. And this lively Sense is in every living Member of the Body of Christ towards the whole and towards each other particular part This makes a Christian rejoyce in the welfare and good of another as if it were his own and feel their griefs and distresses as if himself were really sharer in them for the word comprehends all feeling together feeling of jâ—y as well as of grief Heb. 13. 3. 1 Cor. 12. 26. And always where there is most of Grace and of the Spirit of Jesus Christ there is most of this Sympathy The Apostle St. Paul as he was eminent in all Grace had a large Portion of this 2 Cor. 11. 29. And if this ought to be in reference to their outward condition much more in spiritual things rejoycing at the increases and flourishing of Grace in others That base envy that dwells in the hearts of rotten Hypocrites that would have all ingross'd to themselâ—es argues that they move not further than the compass of self that the pure love of God and the sincere love of their Brethren flowing from it is not in them but when the heart can unfeigneâ—ly rejoyce in the Lords bounty to others and the lustre of Grace in others far out-shining their own truly 't is an evidence that what Grace such a one hath is upright and good and that the law of Love is engraven in their hearts And where that is there will be likewise on the otherside a compassionate tender sense of the infirmities and frailties of their Brethren Whereas some accouâ—t it a sign of much advancement and spiritual proficiency to be able to sit upon the qualifications and actions of othâ—rs and to lavish out severe censures round about them to sentence one weak and of poor abilities and another proud and lofty and a third covetous c. And thus to go on in a Censor-like-magisterial strain it were truly an evidence of more Grace not to get upon the Bench to judge them but sit down rather and mourn for them when they are manifestly and reaâ—ly faulty and for their ordinary infirmiâ—ies to consider and bear them These are the characters we find in the Scriptures of stronger Christians Rom. 15. 1. Gal. 6. 1. This holy and humble sympathy argues indeed a strong Christian and nothing truly as one says shews a spiritual Man so much as the dealing with another Mans sin far will he be from the ordinary way of insulting and trampling upon the weak or using rigour and bitterness even against some gross falls of a Christian but will rather vent his compassion in tears than his passion in fiery raylings will bewail the frailty of Man and or dangerous condition in this Life amidst so many snares and tentations and such strong and subtle enemies 2dly As this sympathy works to particular Christians in their several conditions so by the same reason it acts and acts more eminently towards the Church and the publick Affairs that concern its good And this is it that we find hath breath'd forth from the hearts of the Saints in former times in so many pathetical complaints and Prayers for Sion Thus David in his saddest times when he might seem most dispensable to forget other things and be wholly taken up with lamenting his own fall Psal. 51. yet even there he leaves not out the Church ver 17. in thy good pleasure do good to Zion And his heart broken all to pieces yet the very pieces cry no less for the building of
good and pleasant that Bretâ—ren dwell together in unity it persumes all as the precious â—yntâ—â—â—â—â—â— c. But many that are called Christians are not indeed of this Brotherhood and therefore no wonder they know not what this love means but are either of restless unquiet Spirits biting and devouring one another as the Apostle speaks or at the best only civilly smooth and peaceable in their carriage but rather scorners than partakers of this spiritual love and fraternity are strangers to Christ not brought into acquaintance and union with him and therefore void of the life of Grace and the fruits of it whereof this is a chief one Oh! how few amongst multitudes that throng in as we do here together are indeed partakers of the glorious liberty of the Sons of God or ambitious of that high and happy estate As for you that know these things and have a portion in them that have your communion with the Father and his Son Jesus Christ I beseech you adorn your holy profession and testifie you selves the Disciples and the Brethren of Jesus Christ by this mutual love seek to understand better what it is and to know it more practically Consider that sourse of love that love that the Father hath shewed us in this that we should be called the Sons of God and so be Brethren and thence draw more of this sweet stream of love God is love says the Apostle therefore sure where there is most of God there is most of this Divine Grace this holy love Look upon and study much that infinite love of God and his Son Jesus Christ towards us he gave his only begotten Son the Son gave himself he sweeten'd his bitter cup with his tranâ—â—endent love and this he hath recommended to us that even as he loved us so should we love one another we know we cannot reach this highest pattern that 's not meant but the more we look on it the higher we shall reach in this love and shall learn some measure of such love on Earth as is in Heaven and that which so begins here shall be perfected there Be pitiful be courteous The Roots of Plants are hid under Ground so that themselves are not seen but they appear in their Branches and Flowers and Fruits which argue there is a Root and Life in them thus the Graces of the Spirit planted in the Soul though themselves invisible yet discover their Being and Life in the Tract of a Christian's Life their Words and Actions and the frame of their carriage thus Faith shews that it lives as the Apostle St. Iames teacheth at large and thus Love a Grace of so active a nature that it is still working and yet never weary your labour of love says the Apostle it labours but delight makes the hardest labour sweet and easie and so proper is action to it that all action is null without it 1 Cor. 13. yea it knits Faith and Action together is the link that unites them Faith worketh but 't is by it as the Apostle teaches us by Love so then where this Root is these Fruits will spring from it and discover it Pity and Courtesie They are of a larger extent in their full Sphere than the precedcing for from a general love due to all they act towards all to men or humanity in the general And this not from a bare natural tenderness which softer complexions may have nor from a prudent moral consideration of their own possible falling under the like or greater calamities but out of obedience to God who requires this mercifulness in all his Children and cannot own them for his unless in this they resemble him And it is indeed an evidence of a truly Christian mind to have much of this pity to the miseries of all being rightly principled and acting after a Pious and Christian manner towards the Sick and Poor of what condition soever yea most pitying the spiritual misery of ungodly men their hardness of heart and unbelief and earnestly wishing their conversion not repining at the long-suffering of God as if thou would'st have the Bridge out because thou art over as St. Augustine speaks but longing rather to see that long-suffering and goodness of God lead them to repentance being griev'd to see men ruining themselves and diligently working their own destruction going in any way of wickedness as Solomon speaks of one particularly as an Ox to the Shambles or a Fool to the correction of the Stocks Certainly the ungodly Man is an object of the highest pity But there is a special debt of this pity to those that we love as Brethren in our Lord Jesus these are most closely linkt by a peculiar fraternal love Their sufferings and calamities will move the Bowels that have Christian affection within them Nor is it an empty helpless pity but carries with it the real communication of our help to our utmost power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only Bowels that are moved themselves with pity but that move their hand to succour for by this word the natural affection of Parents and the tenderer of them the Mother are express'd who do not idly behold and beâ—oan their Children being sick or distress'd but provides all possible help their bowels are not only stirr'd but dilated and enlarged towards them And if our feeling bowels and helping hand are due to all and particularly to the Godly and we ought to pay this due in outward distresses how much more in their Soul-afflictions the rather because these are most heavy in themselves and least understood and therefâ—re least regarded yea sometimes more by natural Friends possibly by their bitter scoffes and taunts or by their flighting or at best by their misapplying of proper helps and remedies which as unfit Medicines do rather exasperate the Disease therefore they that do understand and can be sensible of that kind of wound ought so much the more to be tender and pitiful towards it and to deal mercifully and gently with it It may be very weak things sometimes trouble a weak Christian but there is in the Spirit of the Godly a humble condescention learn'd from Christ who broke not the bruised reed nor quenched the smoaking flax The least difficulties and scruples in a tender conscience should not be roughly encounter'd they are as a knot in a silken thread and require a gentle and wary hand to loose them Now this tenderness of bowels and inclinement to pity all especially Christians and them especially in their peculiar pressures is not a weakness as some kind of Spirits take it to be this even naturally is a generous pity in greatest Spirits Christian pity is not womanish yea 't is more than manly 't is divine there is of it natural most in the best and most ingenuous natures but where 't is spiritual 't is a prime lineament of the image of God and the more absolute and disengag'd it is in regard of those towards whom it acts the more like
mention'd and carries along with it this inward and real not acted courteousness Not to insist on it now it gains at all hands with God and with Men receives much Grace from God and kills envy and commands respect and good will from Men. Those showers of grace that slide off from the lofty Mountains rest on the Valleys and make them fruitful He giveth grace loves to bestow it wherethere is most room to receive it and most return of ingenuous and entire praises upon the receipt and such is the humble Heart and truly as much humility gains much grace so it grows by it 1. 'T is one of the Worlds reproaches against those that go beyond their size in Religion that they are proud and self conceited Christians beware there be nothing in you justifying this sure they that have most true grace are least guilty of it common knowledge and gifts may puff up but grace does not He whom the Lord loads most with his richest gifts stoops lowest as pressed down with the weight of them the Free Love of God humbles the Heart most to which it is most manifested And towards Men it graces all Grace and all gifts and glorifies God and teaches others so to do It is the preserver of Graces sometimes seems to wrong them by hiding them but indeed it is their safety Hezekiah by a vain shewing of his jewels and treasures forfeited them all Verse 9. 9 Not rendring evil for evil or railing ofr railing but contrary wise blessing knowing that ye are thereunto called that ye should inherit a blessing OPposition helps Grace both to more strength and more lustre when Christian Charity is not encounter'd with the Worlds malignance it hath an easier task but assaulted and overcoming it shines the brighter and rises higher and thus it is when it renders not evil for evil To repay good with evil is amongst Men the top of iniquity yet this is our universal guiltiness towards God he multiplying mercies and we vying with multiply'd sins as the Lord complains of Israel as they were increased so they sinned The lowest step of good mutual amongst Men is not to be bent to provoke others with injuries and being unoffended to offend none but this not to repay offences nor render evil for evil is a Christians rule and yet further to return good for evil and blessing for cursing is not only counsell'd as some vainly distinguish but commanded It is true the most have no ambition for this degree of goodness aspire no further but to do or say no evil unprovoked and think themselves sufficiently just and equitable if they keep in that but this is lame is but half the rule Thou thinkest injury obliges thee or if not so yet excuses thee to revenge or at least disobliges thee unties thy engagement of wishing and doing good but these are all gross practical errours For 1st The second injury done by way of revenge differs from the first that provoked it little or nothing but only in point of time and certainly no one Man's sin can procure priviledge to another to sin in that or the like kind If another hath broken the bonds of his allegiance and Obedience to God and of charity to thee yet thou art not the less ty'd by the same Bonds still 2dly By revenge of injuries thou usurpest upon God's prerogative who is the Avenger as the Apostle teaches Rom. 12. this doth not forbid either the Magistrats Sword for just punishment of Offenders or the Souldiers Sword in a just War but such revenges as without authority or a lawfull call the pride and perversness of Men do multiply one against another In which is involv'd a presumptuous contempt of God and his supreme authority or at least the unbelief and neglect of it 3dly It cannot be genuine upright goodness that hath its dependance upon the goodness of others that are about us that as they say of the vain glorious Man his vertue lyeth in the beholders eye if thy Meekness and Charity be such as lyeth in the good and mild carriage of others towards thee in their Hand and Tongues thou art not owner of it intrinsecally such quiet and calm if none provoke thee is but an accidental uncertain cessation of thy turbulent Spirit unstirr'd but move it and it acts it self according to it self sends up that Mind that lay at the bottom but true Grace doth then most manifest what it is when those things that are most contrary surround and assault it it cannot correspond and hold game with injuries and raylings hath no faculty for that for answering evil with evil a Tongue enur'd to graciousness and mild Speeches and Blessings and a heart stor'd so within can vent no other try it and stir it as you will A Christian acts and speaks not according to what others are towards him but according to what he is through the grace and Spirit of God in him as they say quicquid recipitur recipitur ad modum recipientis the same things are differently received and work differently as the Nature and way is of that which receives them A sparkle blows up one of a sulphureous temper and many Coals greater injuries and reproaches are quench'd and loose their force being thrown at another of a Cool Spirit Prov. 17. 27. They that have malice and bitterness and cursings within though these sleep it may be yet awake them with the like and the Provision comes forth out of the abundance of the heart give them an ill word and they have another or two for one in readiness for you where the Soul is furnished with spiritual blessings there blessings come forth even in answer to reproaches and indignities the mouth of the Wise is a Tree of Life says Solomon can bear no other fruit but according to its kind and the Nature of the root an honest spiritual heart pluck at it who will they can pull no other fruit but such fruit Love and Meekness lodge there and therefore whosoever knocks these make the answer Let the World account it a despicable simplicity seek you still more of that Dove-like Spirit the Spirit of meekness and blessing a poor glory to vie railings and contest in that faculty or any kind of vindictive returns of evil the most abject creatures have of that great Spirit as follish poor Spirited persons account it but it is the glory of Man to pass by a transgression the noblest victory and as we mention'd the highest example God is our Pattern in Love and Compassions we are well warranted to do 't in this Men esteem much more of some other vertues that make more shew and trample upon these Love and Compassion and Meekness but though these violetâ— grow low and are of a dark colour yet they are of a very sweet and diffusive smell odoriferous Graces and the Lord propounds himself our example in them Matth. 5. 't is to be truly the Children of your Father your
Father which is in Heaven to love them that hate you and bless them that curse you 't is a kind of perfection ver 48. He makes his Sun to shine on the Righteous and the Wicked c. Be you like it howsoever Men behave themselves keep you your course and let your benign influence as you can do good to all And Jesus Christ sets in himself these things before us Learn of me not to heal the sick or raise the dead but Learn for I am meek and lowly in Heart And if you be his Followers this is your way as the Apostle here addeth hereunto are you called and this is the end of it agrecable to the way that you may inherit a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing that Understanding â—right the Nature of your holy calling and then considering it wisely and conforming to it They that have nothing beyond an external calling and profession of Christianity are wholly bliud in this point do not think what this imports a Christian. Could they be drawn to this it were much it were indeed all to know to what they are called and to answer it to walk like it but as one calls a certain sort of Lawyers indoctum doctorum genus we may call the most an unchristian kind of Christians But even they that are real partakers of this spiritual and effectual Call yet are much to seek in this often viewing their rule and laying it to their Life their hearts and words and actions and squaring by it and often posing themselves suits this my calling Is this like a Christian 'T is a main point in any civil Station to have a suitable convenient carriage to a Man's Station and condition that his actions become him but how many incongruities and solecisms do we commit forgetting our selves who we are and what we are called to to what as our duty and to what as our portion and inheritance and these indeed agree together we are called to an undefiled a holy Inheritance and therefore likewise to be Holy in our way to it for that contains all We are called to a better estate at home and called to be sitted for it while we are here to an Inheritance of light and therefore to walk as Children of light and so here to blessing as our inheritance and to blessing as our duty for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereunto relates to both looks back to the one and forward to the other the way and the end both Blessing The fulness of this inheritance is reserv'd till we come to that Land where it lyeth there it abideth us but the earnests of that fulness of blessing are bestow'd on us here spiritual blessings in heavenly places in Christ they descend from those heavenly places upon the heart that precious name of our Lord Jesus powred on our hearts if we be indeed interessed in him as we pretend and we have peace with God through our Lord Jesus Christ we are put in possession of that blessing of forgiveness of sin and in terms of love and amity with the Father being reconciled by the blood of his Son and then blessed with the anointing of the Spirit the graces infus'd from Heaven now all these do so cure the bitter accursed distempers of our natural Hearts and so perfume it that it cannot well breath any thing but sweetness and blessing towards others being it self thus blessed of the Lord it eccho's blessing both to God and Men to his blessing of it and its words and whole carriage are as the smell of a Field that the Lord hath blessed as old Iacob said of his Son's Garments The Lord having spoke pardon to a Soul and instead of the curse due to sin bless'd it with a title to glory it easily and readily speaks pardon and not only pardon but blessing to the advantage even to these that outrage it most and deserve worst of it reflects still on that Oh! what deserv'd I at my Lords hands so many talents forgiven me shall I stick at forgiving a few pence And then call'd to inherit a blessing so every Believer an heir of blessing and not only are the spiritual blessings he hath received but even his largeness of blessing others is a pledge to him an evidence of that heirship as those that are bent to cursing though provok'd yet can look upon that as a sad mark that they are heirs of a curse Ps. 109. 18. shall they not that delight in cursing have then enough of it when they shall hear that doleful word go ye cursed c. And on the other side as for the Sons of blessing that spar'd it not to any the blessing they are Heirs to is a blessedness it self and they to be enter'd into it by that joyful speech come ye blessed of my Father c. Men can but bless one another in good wishes and the Lord in praises and applauding to his blessedness but the Lord's blessing is really making blessed an operative word brings the thing with it Inherit a Blessing Not called to be exempted from troubles and injuries here and to be extoll'd and favour'd by the World but on the contrary rather to suffer the utmost of their malice and be the mark of their arrows of wrongs and scoffs and reproaches but it matters not this weighs down all you are called to inherit a blessing which all their cursings and hate cannot prejudge you of for as this inheriting of blessing binds on the duty of blessing others upon a Christian so it encourages to go through the hardest contrary measure they receive from the World if the World should bless you and applaud you never so loud yet that blessing cannot be call'd an inheritance they fly away and dy out in the air have no substance at all much less that endurance that may make them an inheritance and more generally is their any thing here so to be called the surest inheritances are not more than for term of Life to any one Man their abiding is for others that succeed but he removes and when a Man is to remove from all he hath possess'd and rejoyc'd in here then fool indeed if nothing provided for the longer O! how much longer abode he must make elsewhere Will he not then bewail his madness that he was hunting a Shaddow all his Life time and may be turned out of all his quiet possessions and easie dwelling before that and in these times we may the more readily think of this but at the utmost at night when he should be for most rest when that sad night comes after this day of fairest prosperity the unbeleiving unrepenting sinner lies down in sorrow in a woful bed then must he whether he will or no enter possession to this inheritance of everlasting burnings he hath an inheritance indeed but he had better want it and himself too be turn'd to nothing Do you believe there are treasures that neither Thief breaks
Conquest 1. It must begin at the heart otherwise it will be but a Mountebank cure a false imagin'd conquest the weights and wheels are there and the Clock strikes according to their motion even he that speaks contrary to what is within him guilfully contrary to his inward conviction and knowledge yet speaks conformably to what is within him in the temper and frame of his heart which is double a heart and a heart as the Psalmist hath it A guileful Heart makes guileful Tongue and Lips it is the Work-house where is the Forge of Deceits and Slanders and other Evil-speakings and the Tongue only the outer shop where they vent and the Lips the Door of it so then such Ware as is made within such and no other can be set out from evil thoughts evil speakings from a prophane heart prophane words and from a malicious heart bitter or calumnious words and from a deceitful heart guileful words well varnish'd but lin'd with rottenness And so generally from the abundance of the heart the mouth speaketh as our Saviour teaches That which the heart is full of runs over by the Tongue if the heart be full of God the Tongue will delight to speak of him much of heavenly things within will sweetly breath forth something of their smell by the mouth and if nothing but earth there all that man's discourse will have an earthly smell and if nothing but wind vanity and folly the Speech will be airy and vain and purposeless Ps. 37 30 31. Ps. 40. 8 9. in the midst of my bowels and as from the center thou sends forth the lines and rays of sutable words and will not cannot refrain as there it is so no more can the evil heart refrain the Tongue from evil as here is directed The Tongue of the Righteous says Solomon is as fined silver but the heart of the wicked is little worth makes the Antithesis in the root his heart little worth and therefore his tongue no silver in it he may be worth thousands as we speak that is indeed in his Chests or Lands and yet himself his heart and all the thoughts of it not worth a penny If thou art inur'd to oaths or cursing in any kind or fashion of it taking the great name of God any ways in vain do not favour thy self in it as a small offence to excuse it by custom is to wash thy self with Ink and to accuse thy self deeper that thou art long practic'd in that sin but if thou would'st indeed be deliver'd from it think not that a flight dislike of it when reprov'd will do but seek for a due knowledge of the Majesty of God and thence a deep reverence of him in thy heart and that will certainly help that habituated Evil of thy Tongue will quite alter that bias that the custom thou speakest of hath given it will cast it in a new Mould and teach it a new Language will turn thy regardless abuse of that name in vain Oaths and Asseverations into a holy frequent use of it in Prayers and Praises thou wilt not then dare to indignifie that blessed name that Saints and Angels bless and adore but will set in with them to bless it None that knows the weight of it will dally with it and lightly lift it up as that word of taking in vain in the command signifies they that do continue to lift it up in vain as it were to sport themselves with it will find the weight of it falling back upon them and crushing them to pieces In like manner a purified heart will unteach the Tongue of all filthy impure speeches and will give it a holy strain and the Spirit of Charity and Humility will banish that mischievous humour that sits so deep in the most of reproaching and disgracing others in any kind either openly or secretly for 't is wicked self-love and pride of heart whence those do spring searching and disclosing the failings of others which love will rather cast a Mantle on to hide them 'T is an argument of a candid ingenuous mind to delight in the good name and commendation of others to pass by their defects and take notice of their vertues and to speak and hear of these willingly and not endure either to speak or hear of the other for in this indeed a Man may be little less guilty than the evil Speaker in taking pleasure in it tho' you speak it not And this is a piece of Men's natural perversness to drink in tales and calumnies and he that doth this will readily from the delight he hath in hearing slide insensibly into the humour of evil speaking and it is strange how the most dispence with themselves in this point and that in no Societies almost shall we find a hatred of this ill but rather some touches of pleasingness in it and until a Christian set himself to an inward watchfulness over his heart not suffering in it any thought either of uncharity or vain self esteem upon the sight of others frailties they will still be subject to somewhat of this in the Tongue or Ear at least So for the evil of guile in the Tongue a sincere heart truth in the inward parts that powerfully redresses therefore Psal. 15. 't is express'd that speaketh the truth from his heart Thence it flows seek much after this to speak nothing with God nor Men but what is the sense of a single unfeigned heart O sweet truth excellent but rare sincerity He that loves that truth within alone can work it seek it of him 2dly Be choice in your society sit not with vain persons whose Tongues have nothing else to utter but impurity or malice or folly Men readily learn the dialect and tone of the people amongst whom they live If you sit down in the chair of scorners take a seat with them you shall readily take a share of their diet with them and sitting amongst them take your turn by time of speaking with them in their own language but frequent grave and Godly Persons in whose hearts and lips piety and love and Wisdom are set and 't is the way to learn it 3dly Use a little of the Bridle in the quantity of speech incline a little rather to sparing than lavishing for in many words there wants not sin That flux of the Tongue that prating and babling disease is very common and hence so many impertinences yea so many of these worse ills in their discourses whispering about and enquiring and censuring this and that A childish delight and yet most Men carry it with them all along to speak of Persons and things not concerning us and this draws Men to speak many things that agree not with the rules of wisdom and charity and sincerity he that refraineth his Lips is wise saith Solomon A Vessel without a cover cannot escape uncleanness and much might be avoided by a little refraining of this much infection and sin by the many bablings
attended with shame and sorrow even at the very best 't is a sowing of the wind no solid good in it and withal a reaping of the Whirlwind vexations and horrors they that know it in the sense of this after-view attended with the wrath of an offended God ask them what they think of it if they would not in those thoughts rather chuse any trouble or pain tho great than willingly to adventure on the ways of sin Obedience is that good that beauty and comeliness of the Soul that conformity with the holy will of God that hath peace and sweetness in it the hardest of it truly delighful even in present and hereafter sully Would we learn to consider it thus to know sin to be the greatest Evil and the holy will of God the highest good it would be easie to perswade and prevail much in this to eschew the one and do the other These do not only reach the actions but require an intrinsecal aversion of the heart from sin and propesionn to holiness and love of it Eschew The very motion and bias of the Soul turn'd from sin and carried towards God and this is principally to be considered by us and enquir'd after within us an abhorrence of sin as the Scripture speaks not simple forbearing but hating and loathing it and this springing from the love of God Ye that love the Lord hate Evil you will do so cannot choose but do so and so know that Love to him to be upright and true And where this is the avoidance of sin and walking in holiness doing good will be 1. More constant not wavering with the variation of outwards of occasion or society or secrecy but going on in its natural course as the Sun is as far from the earth and goes as fast under a cloud as when 't is in our sight and goes cheerfully because from a natural principle rejoyceth as a strong Man to run Psal. 19. thus the obedience of a renewed Mind And 2. More Universal viz. of all sin as natural antipathies are against the whole kind of any thing 3. More exact keeping a far off from the very appearances of sin and from all the inducements and steps towards it and this is the true way of eschewing it Not a little time of constrain'd forbearance during a night or the day of participating of the Communion or a little time before them and some few days after them for thus with the most sin is not dispossess'd and cast out but retires inward and lurks in the heart being beset with those Ordinances knows they last but a while and therefore it gets into its strength and keeps close there till those be out of sight and disappear again and be a good way off that it thinks it self out of their danger a good many days past and then it comes forth and returns to act it self with liberty ' and with more vigour as it were to regain the time it hath been forced to lose and lie idle in They again miss in the right of this eschewing that think themselves possibly some Body in it in that they do avoid the gross sins wherein the vulgar sort of sinners wallow or do eschew such evils as they have little or no inclination of nature to but where the heart stands against sin as a breach of God's Law and an offence against His Majesty as Ioseph shall I do this evil and sin against God there it will carry against all kind of sin the most refined and the most beloved sin wherein the Truth of this aversion is most try'd and approv'd as they that have a strong natural dislike of some kind of meat dress it as you will and mingle it with what they love best yet will not willingly eat of it and if they be surpriz'd and deceiv'd some way to swallow some of it yet they will find it after and be restless till they have vomited it up again Thus is it with the heart that hath that inward contrariety to sin wrought in it by a new Nature no reconcilement with it nor with any kind of it as those deadly Feuds that were against whole Families and Names without exception No fellowship with the unfruiâ—ful works of darkness as the Apostle speaks for what agreement betwixt light and darkness And this hatred of sin works most against sin in a Man's self as in things we abhor our reluctance rises most where they are nearest us a Godly Man hates sin in others as hateful wheresoever 't is found but because 't is nearest him in himself he hates it most there They who by their nature and breading are somewhat delicate like not to see any thing uncleanly any where but least in their own House and upon their own Cloaths or skin This makes the Goldly Man indeed sly not only the Society of Evil Men but from himself goes out of his old self and till this be done a Man does not indeed sly sin but carries it still with him as an evil Companion or an evil Guide rather that misleads him still from the Paths of Life And there is much first in the true discovery and then the through disunion of the heart from that sin which is most of all a Man's self that from which he can hardliest escape that besets him most and lieth in his way on all hands hath him at every turn to disengage and get free from that to eschew that evil And the task in this is the harder if this evil be as oftentimes it may be not some gross one but more subtile that is less seen and therefore not so easily avoided but for this an impartial search must be used if it be amongst those things that seem most necessary and that cannot be wanting an Idol hid amongst the stuff yet thence must it be drawn forth and cast out The right eschewing of evil is a wary avoidance of all occasions and beginnings of it fly from sin says the Wiseman as from a Serpent not to be tampering with it and coming near it and thinking to charm it fâ—r who will not laugh at the Charmer that is bit with a Sâ—rpâ—nt as he says he that thinks he hath power and skill to handle it without danger let him observe Solomon's â—â—vice concerning the strange Woman he says not only go not into her House but remove thy way far from her and â—ome 〈◊〉 near the Door of her House So teaches he wisely for the avoiding that other sin near to it look not on â—he Wine when 't is red in the Câ—p. They that are bold and adventurous are 〈◊〉 wounded thus he that reâ—â—â—â—th 〈◊〉 shall be hurt thereby If we know our own weakness and the strength of sin we will fear to â—â—pose our selves to hazards and even abridge our selves of some things lawful when they prove dangerous for he that will do always all he lawfully may shall often do something that lawfully he may not Thus for the other
doing of good The main is to be inwardly principled for it a heart stampt with the love of God and his Commandments for conscience of his Will and Love to him and desire of his Glory to do all a good action even the best kind of actions in an evil hand and from an evil unsanctified heart passes amongst evils Delight in the Lord and his ways David's Oh! how I love thy Law can tell that he esteems it above the richest and pleasantest things on Earth but how much he esteems and loves it he cannot express And upon this will follow as in the former a constant tract and course of obedience even contrary to the stream of wickedness about a man and the bent of his own corrupt heart within him moving against all a serious desire and endeavour after all good within our calling and reach but especially that particular good of our calling that which is in our hand and is peculiarly requir'd of us For in this some deceive themselves look upon such a condition as they imagin were for them or such as is in their eye when they look upon others and think if they were such and had such place and such power and opportunities they would do great matters and in the mean time neglect that good to which they are called and have in some measure power and place to do this is the roving sickly humour of our minds and speaks their weakness as sick persons that would still change their Bâ—d or Posture or place of Abode thinking to be better but a staid mind applies it self to its own station and seeks to glorifie him that set it there reverencing his Wisdom in disposing of it so and there is certainty of a a blessed approbation of this be it never so low 't is not the high condition but much fidelity cures it thou hast been faithful in little We must care not only to answer occasions when they call but to catch at them and seek them out yea to frame occasions of doing good whether in the Lord 's immediate Service delighting in that private and publick or to Men in assisting one with our means another with our admonitions another with counsel or comfort as we can labouring not only to have something of that good that is most contrary to our Nature but even to be eminent in that setting Christian resolution and both the example and strength of our Lord against all oppositions and difficulties and discouragements Looking unto Iesus the Author and Finisher of our Faith c. We see our rule and 't is the rule of peace and happiness what hinders but we apply our hearts to it this is our work and setting aside the advantage that follows consider the thing in it self 1. The opposition of Sin and Obedience under the Name of evil and good 2. The Composition of our rule in these Eschew and do Consider it thus evil and good and it will perswade us to eschew and do And if perswaded to it then 1. Desire light from above to discover to you what is evil and offensive to God in any kind and what pleaseth him what is his will for that is the rule and reason of good in our actions that ye may prove what is the good and holy and acceptable will of God And to discover in your selves what is most enemy and repugnant to that will 2. A renew'd mind to hate that evil the closest and most connatural to you and to love that good even that is most contrary 3. Strength and skill that by another Spirit than your own you may avoid evil and do good and resist the incursions and sollicitings of evil the slights and violences of Satan who is both a Serpent and a Lyon and Power against your own inward corruption and the fallacies of your own heart And thus you shall be able for every good work and be kept in such a measure as suits your present estate blameless in Soul and Body to the coming of Iesus Christ. Oh! but I am often entangled and plunged in Soul-evils and often frustrate in my Thoughts against these evils and aims at the good which is my task And was not this Paul's condition may you not complain in his Language and happy if with some measure of his sense happy in crying out of wretchedness was not this his malady when I would do good evil is present with me But know once that tho' thy duty is this to eschew evil and do good yet thy Salvation is surer founded than on thine own good that perfection that answers Justice and the Law is not required of thee thou art to walk not after the flesh but after the Spirit but in so walking whether in a low or high measure still thy comfort lyeth in this that there is no condemnation to them that are in Christ Iesus As the Apostle begins the next Chapter after his sad complaints Again consider his thoughts in the close of the same Chapter perceiving the Work of God in him and differencing that from the corrupt notions of himself and so finding at once matter of heavy complaint and yet of cheerful exultation O! wretched Man that I am and yet with the same Breath thanks to God through Christ Iesus our Lord. So then mourn with him and yet rejoyce with him and go on with courage as he still fighting the good fight of Faith when thou fallest in the mire be asham'd and humbled yet return and wash in the Fountain open'd and return and beg new strength to walk more surely learn to trust thy self less and God more and up and be doing against thine enemies how tall and mighty soever be the Sons of Anak Be of good courage and the Lord shall be with thee and shall strengthen thy heart and establish thy goings Do not lye down to rest upon lazy conclusions that 't is well enough with thee because thou art out of the common puddle of profaneness but look further to purge from all filthiness of flesh and Spirit perfecting holiness in the fear of God Do not think thy little is enough or that thou art desperate of attaining more but press press hard toward the mark and prize of thy high calling do not think all is lost because thou art at present foyled the experienc'd Souldier knows that he hath often won the day after a fall or a wound receiv'd and be assur'd that after the short combats of a Moment follows an Eternity of Triumph Let him seek peace and ensue it Omitting the many acceptations of the word peace here particularly external peace with Men I conceive is meant and this to be sought and not only so to be sought when'â—is willingly found but to pursue and follow it when it seems to fly away but yet so to pursue it as never to step out of the way of holiness and righteousness after it and to forsake this rule that goes before it of eschewing evil and doing
eyes upon the Righteous Now the perswasion of this Truth is the main establishment of a godly mind amidst all the present confusions that appear in things and 't is so here intended and in the Psalm and throughout the Scriptures To look upon the present flourishing and prosperity of Evil doers and distresses and sorrows of the Godly is a dark obscure matter in it self but the way to be cleared and comforted is to look above them to the Lord they loâ—k'd unto him and were lightned Psal. 34. 5. that answers all doubts to believe this undoubted providence and justice the Eye of God that sees all yea rules all these things and in the midst of all the painted happiness of Wicked Men this is enough to make them miserable the Lord's Face is against them and they shall surely find it so he hath wrath and judgement in store and will bring it forth to light will execute it in due time he is preparing for them that cup spoke of and they shall drink it so in the saddest condition of his Church and a believing Soul to know this that the Lord's eye is even then upon them and that he is upon thoughts of peace and love to them is that which settles and composes the mind Thus in that Psalm before cited it was such difficulties that did drive David's thoughts to that for satisfaction if the Foundations be destroy'd what can the righteous do in the time of such great shakings and confusions the righteous Man can do nothing to 't but the righteous Lord can do enough he can do all the righteous Lord that loveth righteousness while all seems to go upside down he is on his Throne he is trying and judging and will appear to be Judge This is the thing that a faithful Soul should learn to look to and not lose view and firm belief of and desire the Lord himself to raise their minds to it when they are like to sink Natural strength and resolution will not serve turn floods may come that will arise above that something above a man's own must support him Therefore say with David when my Spirit is overwhelm'd lead me to the Rock that is higher than I They think sometimes 't is so hard with them he regards not but he assures them the contrary Is. 49. I have graven thee upon the palms of mine hands I cannot look upon my own hands but I must remember thee and thy walls are continually before me this is that the Spouse seeks for set me as a Seal upon thine Arm Cant. 8. Now a little more particularly to consider the Expressions and their Scope here how is it made good that the former words teach that they that walk in the ways of wickedness can expect no good are certainly miserable Thus the face of the Lord is against them Prosper they may in their Affairs and Estates may have Riches and Posterity and Friends and the World caressing them and smiling on them on all hands but there is that one thing that damps all the Face of the Lord is against them this they feel not indeed for the time 't is an invisible ill out of sight and out of mind with them but there is a time of the appearing of this Face of the Lord against them the revelation of his just Iudgment as the Apostle speaks sometimes precursory days of it here but however one great prefixed day a day of darkness to them indeed wherein they shall know what this is that now founds so light to have the Face of the Lord against them a look of it more terrible than all present miseries combined together what then shall the Eternity of it be to be punished as the Apostle speaks with everlasting destruction from the presence of the Lord and the glory of his Power Are we not then impertinent foolish Creatures that are so thoughtful how our poor businesses here succeed with us and how we are accounted of in the World and how the faces of men are towards us and scarce ever enter into a secret serious enquiry how the countenance of God is to us whether favourably shining on us or still angrily set against us as it is against all impenitent sinners The Face of the Soul being towards God turn'd away from the World and Sin argues to it that his Face is not against it but that he hath graciously look'd upon it and by a look of love hath drawn it towards himself for we act not first in that non amatur Deus nisi de Deo 't is he that prevents us and by the beam of his kindles love in our hearts Now the Soul that 's thus set towards him it may be doth not constantly see here his face shining full and clear upon it but often clouded it may be hath not not yet at all seen it sensibly yet this it may conclude seeing my desires are toward him and my chief desire is the sweet light of his countenance though as yet I find not his face shining on me yet I am perswaded it is not set against me to destroy me Misbelief when the Soul is much under and distemper'd may suggest this sometimes too but yet still there is some spark of hope that it is otherwise and that the eye of the Lord's pity is even in that estate upon us and will in time manifest it self to be so To the other what assurance have the Godly for that seeing of good these blessings you speak of This the Eyes of the Lord are upon them and his Ears open to their prayer if you think him wise enough to know what is good for them and rich enough to afford it they are sure of one thing he loves them they have his good will his heart is towards them and therefore his Eye and his Ear can they then want any good If many Days and outward good things be indeed good for them they cannot miss of these he hath given them already much better things than these come to and hath yet far better in in store for them and what way soever the World go with them this it self is happiness enough that they are in his love whose loving kindness is better than Life sweet days have they that live in it what better days would a Courtier wish than to be still in the eye and savour of the King to be certain of his good will towards them and to know of access and of a gracious acceptance of all their Suits Now thus it is with all the Servants of the great King without prejudice one to another he is ready to receive their Requests and able and willing to do them all good Happy estate of a Believer he must not account himself poor and destitute in any condition for he hath favour at Court he hath the Kings eye and his ear the eyes of the Lord are upon him and his ears open to his prayers The Eyes This hath in it 1. His love the
in the World trades with Heaven and what is most precious there And as Holiness fits to Prayer so Prayer befriends Holiness increases it much nothing so regines and purifies the Soul as frequent Prayer if the often conversing with Wise Men doth so teach and advance the Soul in Wisdom what then will the converse of God This makes the Soul to despise the things of the World and in a manner makes it Divine winds up the Soul from the Earth acquainting it with delights that are infinitely sweeter The natural heart is full stuff'd with prejudices against the way of Holiness that disswade and detain it and therefore the holy Scriptures are most fitly much in this point of asserting the true advantage of it to the Soul And in removing those mistakes it has of that way Thus here and to press it the more home the Apostle used the Psalmists words and Ver. 10. c. and now follows it forth in his own the particular way of meekness and love c. But extends in the general Doctrine to all the paths of righteousness The main conclusion is that Happiness is the certain consequent and fruit of Holiness All good even outward good so far as it holds good and prejudges not a higher good If we did believe this more we should feel it more and so upon feeling and experiment believe it more strongly All the heavy judgements we feel or fear are they not the fruit of our own ways or prophaneness and pride and malice and abounding ungodliness all cry out of hard times evil days and yet who is taking the right way to better them yea who is not still helping to make them worse our selves the greatest enemies of our own peace Who looks either rightly backward reflects on his former ways or rightly forward to direct his way better that is before him either says what have I done or what ought I to do and indeed the one of these depends on the other I consider'd my ways says David turn'd them over and over as the word is and then I turn'd my feet unto thy testimonies Are there any for all the Judgements fallen on us or that threatens us returning apace with regret and hatred of sin hastening unto God and mourning and weeping as they go bedewing each step with their tears yea where that newness of Life that the word so long and now the word and the rod together are so loud calling for Who more reforming his Tongue from evil and lips from guile changing Oaths and Lyes and Calumnies into a new Language into Prayers and reverend speaking of God and joyning a sutable consonant carriage eschewing evil and doing good labouring to be fertile in Holiness to bring forth much fruit to God This were the way to see good days indeed this is the way to the longest Life the only long Life and length of Days one eternal Day as St. Augustine on these words one Day in thy Courts is better than a thousand Millia dierum desiderant Homines multum volunt hic vivere contemnant millâ—a dierum desiderent unum qui non habet ortum occasum cui non cedit hesternus quem non urget crastinus The reason added is above all exception 't is supreme the eyes of the Lord c. If he that made times and seasons and commands and formes them as he will if he can give good Days or make Men happy then the only way to it sure must be the way of his obedience to be in the constant favour of the great King and still in his gracious thoughts to have his eye and his ear if this will serve turn and if this do it not I pray you what will then the righteous Man is the only happy Man for the eyes of the Lord are upon him Surer happy Days hence than theirs that draw them from the aspect of the Stars the Eyes of the Father of Lights benignity beholding them the trine aspect of the blessed Trinity The love he carries to them draws his eye still towards them no forgetting of them nor slipping of the sit season to do them good his Mind I may say runs on that he sees how 't is with them and receives their suits gladly rejoyces to pâ—t favours upon them He is their assured friend yea he is their Father what can they want they cannot miss of any good that his love and power can help them to But his Face c. So our happiness and misery are in his Face his looks Nothing so comfortable as his favourable Face nothing so terrible again as his Face his anger as the Hebrew word is often taken that signifies his Face And yet how many sleep sound under this misery but believe it 't is a dead and a deadly sleep the Lord standing in terms of enmity with thee and yet thy Soul at case pitiful accursed ease I regard not the differences of your outward estate that 's not a thing worth the speaking of if thou be poor and base and in the Worlds eye but a wretch and with all under the hatred of God as being an impenitent hardned sinner those other things are nothing this is the top yea the total sum of thy misery or be thou beautiful or rich or noble or witty c. or all these together or what thou will but is the Face of the Lord against thee think as thou wilt thy estate is not to be envyed but lamented I cannot say much good do it thee with all thy enjoyments for 't is sure they can do thee no good and if thou doest not believe this now the Day is at hand wherein thou shalt be forc'd to believe it finding it then irrecoverably true If you will you may still follow the things of the World walk after the lusts of your own hearts neglect God and please your selves but as Solomons word is of judgement remember that the Face of the Lord is against thee and in that judgement it shall unvail it and let thee see it against thee Oh! the terriblest of all sights The Godly often do not see the Lord's favourable looks while he is eying them and the wicked usually do not see nor perceive neither will believe that his Face is against them but besides that the day of full discovery is a coming the Lord doth sometimes let both the one and the other know somewhat how he stands affected towards them in peculiar deliverances and mercies Tells his own that he forgets them not but both sees and hears them when they think he does neither after that loving and gracious manner they desire and is here meant and sometimes le ts forth glances of his bright countenance darts in a beam upon their Souls that is more worth than many Worlds And on the otherside he is pleased sometimes to make it known that his Face is against the wicked either by remarkable outward judgements which to them are the vent of
as I am of Christ. Is it thus with us are we zealous and emulous followers of that which is good exciting each other by our example to a Holy and Christian Conversation provâ—king one another so the Apostles word is to love and to good works Or are not the most mutual corrupters of each other and the Places and Societiâ—â— where they live some leading and others following in their ungodliness not regarding the course of those that are most desirous to walk holily or if at all doing it with a corrupt and evil eye not to study and follow what is good in them their way of Holiness but to espy any the least wrong step to take exact notice of any imperfection and sometimes malign'd only and by this either to reproach Religion or to hearten or harden themselves in their irreligion and ungodliness seeking warrant for their own willing licentiousness in the unwilling failings of God's Children And in their converse with such as themselves following their prophane way and flattering and blessing one another in it What need we be so precise and if I should not do as others they would laugh at me I should pass for a fool well thou wilt be a fool in the most wretched kind rather than be accounted one by such as are fools and know not at all wherein true Wisdom consists Thus the most carried with the stream of this wicked World their own inward corruption easily agreeing and suting with it every man as a drop falling into a Torrent and easily made one and running along with it into that dead Sea where it empties it self But they whom the Lord hath a purpose to sever and save he carries a contrary course even to that violent sâ—ream and these are the Students of Holiness the Followers of Good that leâ—d their endeavours thus and look on all sides diligently on what may animate and advance them on the example of the Saints in former times and on the good they espy in those that live together with them and above all studying that perfect Rule in the Scriptures and that highest and first pattern there so often set before them even the Author of that Rule the Lord himself to be holy as he is hâ—ly to be bountiful and merciful as their Heavenly Father and in all labouring to be as the Apostle exhorts Fellowers of God as dear Children As Children that are beloved of their Father and do love and reverence him will be ambitious to be like him and particularly aim at the following any Vertues or Excellency in him now thus 't is most reasonable in the Children of God their Father being the highest and best of all Excellency and Perfection But this Excellent pattern is drawn down nearer their view in the Son Iesus Christ where we have that highest Example made low and yet losing nothing of its perfection may study God in Man and read all our Lesson without any blot even in our own Nature and this truely the only way to be the best Proficients in this following and imitating of all good In him all even those blessings that men most despise God teaching them by acting them and calling us to follow Learn of me for I am â—eek and lowly in heart but this is too large a subject Would you advance in all Grace study Christ much and you shall find not only the pattern in him but strength and skill from him to follow it 2. The Advantage who is he that wâ—ll harm you The very name of it says so much a good worthy the following 〈◊〉 it self but there is this further to perswade it that besides higher benefit it oftentimes cuts off the occasions of present evils and disturbances that otherwise men are incident to Who is he Men even evil men will often be overcome by our blameless and harmless behaviour 1. In the Life of a Godly Man taken together in the whole body and frame of it there is a grave beauty or comeliness that oftentimes forces some kind of reverence and respect to it even in Ungodly minds 2. Though a Natural man cannot love them spiritually as Graces of the Spirit of God for so only the partakers of them are Lovers of them yet he may have and usually hath a natural liking and esteem of some kind of vertues which are in a Christian and are not in their right nature in any other to be found tho a Moralist may have somewhat like them Meekness and Patience and Charity and Fidelity c. 3. These and other such-like Graces do make a Christian life so inoffensive and calm that except where the matter of their God or Religion is made the Crime malice it self can scarce tell where to â—asten its Teeth or lay hold hath nothing to pull by though it would yea oftentimes for want of work or occasions 't will fall a sleep for a while whereas Ungodliness and Iniquity sometimes by breaking out into notorious Crimes draws out the Sword of Civil Justice and where it rises not so high yet it involves Men into frequent contentions and quarrels Prov. 23. 29. how often are the lusts and pride and covetousness of men paid with dangers and troubles and vexations that besides what is abiding do even in present spring out of them now these the Godly pass free of by their just and mild and humble carriage whence so many jars and strifs amongst the greatest part but from their unchristian Hearts and Lives from their lusts that war in their members their self-self-love and unmortified Passions he will bate nothing of his Will nor the other of his Thus where Pride and Passion meets on both sides it cannot be but a fire will be kindled when hard Flints strike together the sparkles will fly about but a soft mild spirit is a great preserver of its own peace kills the power of contest as Wooll packs or such like soft matter most deaâ— the force of Bullets A soft answer turns away wrath says Solomon beats it off breaks the bone as he says the very strength of it as the bones are in the body And thus we find it they that think themselves high-spirited and will beâ—r least as they speak are often even by that forcâ—d to low most or to burst under 't while Humility and Meekness escape many a burden and many a blow always keeps peace within and often without too Obs. 1. If this were duely considered might it not do somewhat to induce your minds to love the way of Religion for that it would so much abate the turbulency and unquietness that abounds in the lives of men a great part whereof the most do procure by the earthliness and distemper of their own carnal minds and the disorder in their ways that arises thence 2. You whose hearts are set towards God and your Feet entred into his ways I hope you find no reason for a change but many to commend and endear that way to you every day more
to say with him in the Gospel Soul take thine ease thou hast much Goods laid up for many years c. though warn'd by his short ease there and by many watch words yea by daily experience that days may come yea one day will where fear and trouble shall rush in and break over the highest Tower of Riches that there is a day call'd the Day of Wrath wherein they profit not at all thus Men seek Safety in Greatness or Multitude or supposed Faithfulness of Friends seek by any means to be strongly underset this way to have many and powerful and confident Friends But wiser mâ—n perceiving the unsafety and vanity of these and all external things have cast about for some higher Course they see a necessity of retiring a Man from externals that do nothing but mock and deceive most those that trust most to them but they cannot well tell whither to direct him the best of them bring him into himself and think to quiet him so but the Truth is he finds as little there nothing truly strong enough within him to hold out against the many sorrows and â—ears that still from without do assault him so then though 't is well done to call off a a Man from outward things as moving Sands that he build not on them yet 't is not enough done for his own spirit is as unsettled a piece as is in all the World and must have some higher strength than its own to fortifie and fix it This is the way that is here taught fear not c. but sanctifie the Lord c. and if you can attain this latter the former will follow of it self 1. Generally God taking the place formerly possess'd by things full of motion and unquietness solids and establishes the Heart 2. Particularly Consider 1. Fear of him 2. Faith in him His Fear turns other fears out of doors no room for them where this great Fear is and being greater than they all yet disturbs not as they do yea brings as great quiet as they brought trouble 't is an ease to have but one thing for the heart to deal withal for many times the multitude of carnal fears is more troublesome than their weight as flies that vex most by their number Again This fear is not a terrible apprehension of God as an Enemy but a sweet composed reverence of God as our King yea as our Father very great but no less good than great so highly esteeming of his favour as fearing most of all things to offend him in any kind especially if the Soul have been formerly either under the lash of his apprehended displeasure or on the other side have had some sensible tastes of his love and hath been entertained in his Banqueting-House where his Banner over it was Love Faith carries the Soul above all doubts that if sufferings or sickness or death come nothing can separate it from him this suffices yea what though he may hide his face for a time the hardest of all yet no separation His Children fear him for his Goodness are afraid to lose sight of that or prejudge themselves of any of its influences desire to live in his favour and then for other things they are not much thoughtful 2. Faith sets the Soul in God and if there be not safety where is it rests on those perswasions it hath concerning him and that interest it hath in him Believes that he sits and rules the Affairs of the World with an all-seeing Eye and all-moving Hand the greatest Affairs surcharge him not and the very smallost escape him not orders the march of all Armies and the events of Battels and yet thou and thy particular condition slips not out of his view the very hairs of thy head are numbred are not all thy steps and the hazards of them known to him and all thy desires before him doth he not number thy wandrings every weary step thou art driven to and put thy tears in his Bottle thou mayest assure thy self that however thy matters seem to go all is contriv'd to subserve thy Good chiefly thy chief and highest Good there is a regular Motion in them though the Wheels do look to run cross all those things are against me said old Iacob and yet they were all for him In all estates I know no hearts ease but to believe to sanctifie and honour thy God in resting on his Word if thou art perswaded of his Love sure that will carry above all distrusting fears if thou art not clear in that point yet depend and resolve to stay by him yea to stay on him till he shew himself unto thee thou hast some fear of him thou canst not deny it without gross injury to him and thy self wouldst willingly walk in all well-pleasing unto him well then who is among you that feareth the Lord though he see no present light yet let him trust in the name of the Lord and stay upon his God Press this upon thy Soul for there is not another charm for all its fears and unquiet therefore repeat it still with David sing this still till it be stilled chide thy distrustful heart into believing why art thou cast down O my Soul why art thou disquieted within me hope in God for I shall yet praise him though I 'm all out of tune for the present never a right string in my Soul yet he will put to his hand and redress all and I shall yet once again praise and therefore even now I will hope 'T is true God is a safe shelter and refuge but he is holy and holy Men may find admittance and protection but can so vile a sinner as I look to be protected and taken in under his safe guard Go try knock at his Door and take it not on our word but on his own it shall be opened to thee and once thou shall have a happy life on 't in the worst times Faith hath this priviledge never to be asham'd it takes Sanctuary in God and sits and sings under the shadow of his wings as David speaks Ps. 63. Whence the unsettledness of minds in trouble when 't is near but because they are far off from God the heart shak't as the leaves of the Tree with the wind no stability of Spirit God not sanctified in it and no wonder for not known Strange the ignorance of God and the precious Promises of his word the most living and dying strangers to him when trouble comes have not him a known refuge but are to begin to seek after him and to enquire the way to him cannot go to him as acquainted and ingaged by his own covenant with them others have empty knowledge and can discourse of Scripture and Sermons and Spiritual Comforts and yet have none of that fear and trust that quiets the Soul notions of God in their heads but God not sanctified in their hearts If you will be advised this is the way to have a high and strong spirit indeed
Christ in whom all our rights and evidences hold good his death assuring us of freedom from condemnation and his life and possession of glory the foundation of our hope Heb. 6. 19. If you would have it immoveable rest it there lay all this hope on him and when assaulted feteâ— all your answers for it from him for 't is Christ in you that is your hope of glory Coloss. 1. 27. Verse 16. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good Conversation in Christ. THE prosperity of fools is their destruction says Solomon none of God's Children die of this disease of too much ease he knows well how to breed them and fit them for a Kingdome he keeps them in exercise but yet so as they are not surcharg'd he not only directs them how to overcome but enables and supports them in all their conflicts and gives them victory One main thing tending to their enablement and victory is this which is here requir'd in the Saints and is withal wrought and maintained in them by the Spirit of God Having a good Conscience c. 1. Two parties here opposed in contest the evil Tongues of the ungodly and the good Conscience and Conversation of the Christian they speak evil of you and falsly accuse you but have you a good Conscience 2dly The success of their contest the good Conscience prevails and the evil-speakers are ashamed They speak evil This is a general evil in the corrupt nature of Man though in some it rises to a greater height than in others Are not Tables and Chambers and almost all Societies and meetings full of it and even they that have some dislikings of it yet readily carried with the stream and for company's sake take a share if not in sending in their word yet lending their ear and willingly hearing the detractions of others and unless it be of their friends or such as they have interest in do insensibly slide into some forc'd complacency and easily receive the impression of calumnies and defamings But the most are more active in this evil can cast in their penny to make up the shot have their taunt or criticisme upon some body in readiness to make up the feast such as most companies entertain one another withal but 't is a vile diet Satan's name as the Syriack calls him an eater of calumnies This tongue-evil hath its root in the heart a perverse constitution there pride and self-self-love an overweening esteem that Men naturally have of themselves mounts them into that Chair gives them a fancied authority of judging others and self-love a desire to be esteem'd and for that end spare not to depress others and load them with disgraces and missensures upon their ruins to raise themselves But this bent of the heart and tongue unrenew'd to evil speaking works and vents most in the World against those that walk most contrary to the course of the World This Furnace of the tongne is kindled from hell as St. Iames tells us and is made seven times hotter than ordinary As for sincere Christians a Company of hypocrites say they who so godly but yet they are false and malicious and proud c. And no kind of carriage in them shall escape there shall be some device to wrest and misname it if they be cheerful in Society that shall be accounted more liberty than suits with their profession if of a graver sad temper that shall pass for sullen severity thus Iohn Baptist and Christ Matth. 11. If they be diligent and wary in their affairs then in the World's construction they are as covetous and worldly as any if careless and remiss in them then silly wiâ—less bodies good for nothing still somthing stands cross The Enemies of Religion have not any where so quick an Eye as in observing the ways of such as seek after God my remarkers David calls them they that scan my ways as the word is will not let piss the least step unexamined If nothing be found faulty then their invention works either forges compleat falshoods or disguises somthing that lyes open to mistake or if they can catch hold on any real failing no end of their triumph and insultations 1. They aggravate and raise it to the highest 2. While they will not admit to be judged of themselves by their constant walk they scruple not to judge of the condition of a Christian by any one particular action wherein he doth or seems at least to miscarry 3. They rest not there but make one failing of one Christian the reproach of all take up your Devoto's there 's never a one of them the better 4. Nor rest they there but make personal failings of those that profess it the disgrace of Religion it self Now all these are very crooked Rules and gross injustice 1. There is a great difference betwixt a thing taken favourably and the same action misconstrued 2. A great difference betwixt one particular act and a mans estate or inward frame which they either consider not or willingly or maliciously neglect 3. How large is the difference that there is betwixt one and another in the measure of Grace and of their prudence either in their Naturals or in Grace or possibly in both that some who are honest in matter of Religion yet being very weak may miscarry in such things as other Christians come seldome near the hazard of and though some should wholly forsake the way of Godliness wherein they seem'd to walk yet why should that reflect upon such as are real and steadfast in it they were amongst us sayes the Apostle but were not of us Offences of this kind must be but the woe rests on him by whom they come not on other Christians and if it spread further than the party offending 't is to the prophane World that take offence at Religion because of him as our Saviour hath express'd it Woe to the World because of offences they shall stumble and fall and break their necks upon these stumbling blocks or scandals Thou that art prophane and seest the failing of a Minister or Christian and art hardened by it this is a Judgment to thee that thou meetest with such a block in thy Way Woe to the World Its judgement on a place where God makes Religion in the Persons of some to be scandalous 4. Religion it self remains still it self whatsoever be the failings and blots of one or more that profess it it is pure and spotless if it teach not Holiness and Meekness and Humility and all good purely then except against it but if it be a streight golden Reâ—d by which the Temple is measured then let it have its own esteem both of streightness and preciousness whatsoever unevenness be found in those that profess to receive it Suspect and search your sâ—lves even in general for this evil of evil-speaking Consider that we are to give 〈◊〉 〈◊〉 〈◊〉
he still asks what you mean by this those things answer not me do ye think I can find Comâ—â—â—â— in them so long as my sin is unpardon'd and there is a 〈◊〉 of Eternal Death standing above my head I feel even an impress of somewhat of that hot Indignation some flashes of it flying and lighting upon the face of my Soul and how can I take pleasure in these things you speak of And though I should be sensless and feel nothing of this all my life yet how soon shall I have done with it and the delights that reach no further and then to have Everlasting burnings Eternity of wrath to enter to how can I be satisfyed with that estate All you offer a Man in this posture is as if ye should set dainty fair and bring musick with it to a Man lying almost pressed to death under great weights and ye bid him eat and be merry but lift not off his pressure you do but mock the Man and add to his misery On the other side he that hath got but a view of his Christ and reads his own pardon in Christs sufferings he can rejoyce in this in the midst of all other sufferings and look on death without apprehension yea with gladness the sting is out Christ hath made all pleasant to him by this one thing that he suffered once for sins Christ hath perfum'd the Cross and the Grave and made all sweet The pardoned Man finds himself light skips and leaps and through Christ strengthning him he can encounter with any trouble If you think to shut in his Spirit within outward sufferings it is now as Sampson in his strength able to carry away the Gates on his back that you would shut one withal yea can submit patiently to the Lords hands in any correction Thou hast forgiven my sin therefore deal with me as thou wilt all is well 1. Learn to consider more deeply and esteem more highly of Christ and his suffering to silence our grumbling at our petty light crosses for so they are in comparison of his will not the great odds of his perfect Innoâ—ency and oâ— his nature and measure of his sufferings will not the sense of that Redemption of our Souls from death by his death will none of these nor all of them argue us into more thankfulness and love to him and patience in our tryals Why will we then be called Christians it is impossible to be fretful and malecontent with the Lord 's dealing with us in any kind till first we have forgot how he dealt with his dearest Son for our sakes But these things are not weigh'd by the most we hear and speak of them but our hearts receive not the impressions of them therefore we repine against our Lord and Father and drown a hundred great blessings in any little touch of trouble that befalls us 2. Seek surer interest in Christ and his suffering than the most either have attained or are aspiring to otherwise all that is here suffered will not ease or comfort thee any thing in any kind of suffering no though thou suffer for a good cause even for his cause still this will be an extraneous foraign thing to thee to tell thee of his sufferings will work no otherwise with thee than some other common story And as in the day of peace thou regardest it no more so in the day of thy trouble thou shalt receive no more comfort from it Other things you esteemed shall have no comfort to speak to you though you persue them with words as Solomon says of the poor Man's friends yet they shall be wanting to you And then you would sure find how happy it were to have this to turn you to that the Lord Jesus suffered for sins and for yours and therefore hath made it a light and comfortable business to you to undergo momentary passing sufferings Days of tryal will come do you not see they are on us already Be perswaded to turn your eyes and desires more towards Christ. This is the thing we would still press the support and happiness of your Souls lyes on it But you will not believe it Oh! that ye knew the comforts and sweetness of Christ. Oh that one would speak that knew more of them were you once but entered into this knowledge of him and the virtue of his sufferings you would account all your days but lost wherein you have not known him and in all times your hearts would find no refreshment like to the remembrance of his love Having somewhat considered these sufferings as the Apostles Argument for his present purpose Now to take nearer notice of the particulars by which he illustrates them as the main point of our Faith and Comfort Of them here two things 1. Their Cause 2. Their Kind Their Cause both their meriting cause and their final cause 1. What in us procured these sufferings unto Christ. 2. What those his suffering procured unto us Our guiltiness brought suffering upon him and his suffering brings us unto God 1. The evil of sin hath the evil of punishment inseparably ty'd to it We have a natural obligation of obedience unto God and he justly urges it so that where the command of his Law is broke the Curse of it presently followeth And though it was simply in the Power of the supream Lawgiver to have dispensed the infliction yet having in his Wisdom purposed to be known a just God in that way following forth the tenor of his Law of necessity there must be a suffering for sin Thus the Angels that kept not their Station falling from it fell into a Dungeon where they are under chains of darkness reserved to the Iudgement of the Great day and Man fell under the sentence of Death But in this is the difference betwixt Man and them they were not of one as parent or common root of the rest but each one fell or stood for himself alone so a part of them only perisht but Man fell altogether so that not one of all the Race could escape condemnation unless some other way of satisfaction be found out And here it is Christ suffered for sins the just for the unjust Father says he I have glorified thee on Earth In this Plot indeed do all the Divine Attributes shine in their full infinite Mercy and immense Justice and Power and Wisdom Looking on Christ as ordained for that purpose I have found a Ransom says the Father one fit to redeem Man a Kinsman one of that very same Stock the Son of Man one able to redeem Man by satisfying me and fullfilling all I lay upon him my Son my only begotten Son in whom my Soul delights And he is willing undertakes all says loe I come c. We are agreed upon the way of this Redemption yea upon the Persons to be redeemed it is not a roving blind Bargain a price paid for we know not to whom Hear his own words Thou hast given the Son
guilt of sin setting his strong shoulder to remove that Mountain he made way or access for Man unto God This the Apostle hath excellently Eph. 2. He hath reconciled us by his cross having slain the enmity he kill'd the quarrel betwixt God and us killed it by his death brings the Parties together and hath laid a sure Foundation of Agreement in his own Sufferings appeases his Fathers wrath by them and by the same appeases the Sinners Conscience All that God hath to say in point of Justice is answered there all that the poor humbled sinner hath to say is answered too Offered up such an Attonement as satisfies the Father so he is content that sinners come in and be reconciled and then Christ gives notice of this to the Soul to remove all Jealousies it is full of fear though it would dare not approach unto God apprehending him a consuming Fire They that have done the offence are usually the hardest to reconcile because they are still in doubt of their pardon but Christ assures of a full and hearty forgiveness quenching the flame and wrath of God by his blood No says Christ upon my Warrant come in you will now find my Father otherwise than you imagin he hath declared himself satisfied at my hands and is willing to receive you to be heartily and throughly Friends never to hear a word more of the quarrel that was betwixt you a full Oblivion And if the Soul bear back still through distrust he takes it by the hand and draws it forward leads it into his Father as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports presents it to him and leaves not the matter till it be made a full and sure agreement But for this purpose that the Soul may be able and willing to come unto God the sufferings of Christ take away that other Impediment as they satisfie the sentence and so remove the guiltiness of sin so he hath by them purchased a deliverance from the tyrannous power of sin that detains the Soul from God after all the way made for it And he hath a power of applying his Sufferings to the Souls deliverance in that kind too he opens the Prison Doors to them that are led Captive and because the great chain is upon the heart willingly enthralled in sin he by his Sovereign power takes off that frees the heart from the love of sin shews what a base slavish condition it is in by representing in his effectual way the goodness of God his readiness to entertain a returning sinner the sweetness and happiness of Communion with him powerfully perswades the heart to shake off all and without further delay to return unto God as to be received into favour and friendship so to walk in the way of friendship with God to give up it self to his Obedience to disdain the vile service of sin and live sutable to the dignity of fellowship and Union with God And there is no other but the power of Christ alone that is able to effect this to perswade a sinner to return to bring home a heart unto God Common mercies of God though they have a leading faculty to repentance Rom. 2. yet the rebellious heart will not be led by them The Jâ—dgements of God publick or personal though they should drive us to God yet the heart unchanged runs the farther from God do we not see it by our selves and other sinners about us look not at all towards him that smiles much less return or if any sadder thoughts arise that way upon the surprize of an affliction how soon vanish they whether the stroke abateing or the heart by time growing hard and sensless under it Indeed where it is renewed and brought in by Christ thâ—n all other things have a sanctified influence according to their quality to stir up a Christian to seek after nearer Communion closer walk and more access to God But leave Christ out I say all other means work not this way neither the works nor word of God sounded daily in his ear return return Let the noise of the rod speak it too and both joyn together to make the cry the louder yet the wicked will do wickedly will not hearken to the voice of God will not see the hand of God lifted up will not be perswaded to go in and seek peace and reconcilement with God though declaring himself provoked to punish and to behave himself as an enemy against his own people How many are there that in their own particular have been very sharply lasht with divers scourges on their bodies or families and yet are never a whit the nearer God for it all hearts as proud and earthly and vain as ever and lay on as much and they will still be the same Only a Divine Vertue going forth from Christ lifted up draws Men unto him and being come to him he brings them unto the Father Obs. 1. You that still are Strangers to God who declare your selves to be so live as Strangers far off from him do not still continue to abuse your selves so grosly Can you think there is any consolation yours that is in the sufferings of Christ while it is so evident they have not gained their end upon you have not brought you to God Truly most of you seem to think that our Lord Jesus suffered rather to the end we might neglect God and disobey him securely than to reduce us to him Hath he purchas'd you a liberty to sin or is not deliverance from sin which alone is true liberty the thing he aimed at and agreed â—or and laid down his life for 2. Why let we still his blood run in vain as to us He hath by it opened up our way to God and yet we refuse to make use of it Oh! how few come in They that are brought unto God and received into friendship with him they entertain that friendship they delight in his company love to be much with him is it so with us 2. By being so they become like him know his will daily better and grow more sutable to it in the most nothing of this 3. But even they that are brought unto God may be faulty in this in part not applying so sweet a Priviledge can comply and be too friendly with the vain World can pass many days without a lively Communion with God not aspiring to the increase of that as the thing our Lord hath purchas'd for us and that wherein all our happiness and welfare lyes here and hereafter your hearts cleaving to folly and not delighting your selves in the Lord not refresht with this nearness to him and Union with him your thoughts not often on it and your study to walk conform to it Certainly it ought to be this and you would be perswaded to endeavour it may be thus with you 4. Remember this for your Comfort that you as are brought unto God by Jesus Christ you are kept in that Union by him it s a firmer knot than
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
this great task to be gaining further upon it and overcoming and mortifying it every Day and to this tend the frequent Exhortations of this Nature Mortifie your members that are on the earth So Rom. 6. Likewise reekon your selves dead to sin and let it not reign in your mortal bodies Thus here Arm your selves with the same Mind or with this very thought Consider and apply that suffering of Christ in the flesh to the end that you with him suffering in the flesh may cease from sin Think it ought to be thus and seek that it may be thus with you Arm your selves There is still fighting and sin will be molesting you though wounded to death yet will it struggle for life and seek to wound its enemy will assault the graces that are in you Do not think if it be once struck and you have a hit near to the heart by the Sword of the Spirit that therefore it will stir no more No so long as you live in the flesh in these bowels there will be remainders of the life of this flesh your natural corruption Therefore ye must be Armed against it Sin will not give you rest so long as there is a drop of blood in its vein one spark of life in it and that will be so long as you have life here This old Man is stout and will fight himself to death and at the weakest it will rouze up it felt and act its dying Spirits as Men will do sometimes more eagerly then when they were not so weak nor so near death This the Children of God often find to their grief that corruptions which they thought had been cold dead stir and rise up again and set upon them A â—assion or Lust that after some great stroke lay along while as dead stirred not and therefore they thought to have heard no more of it though it shall never recoverfully again to be lively as before yet will revive in such a measure as to molest and possibly to foyl them yet again Therefore is it continually necessary that they live in Arms and put them not off to their dying day till they put off the body and be altogether free of the flesh you may take the Lord's promise for victory in the â—nd that shall not fail but do not promise your self ease in the way for that will not hold if at somtimes you be at under give not all for lost he hath often won the Day that hath been foiled and wounded in the fight but likwise take not all for won so as to have no more conflict when sometimes you have the better as in particular battels be not desperate when you loose nor secure when you gain them when it is worst with you do not throw away your Arms nor lay them away when you are at best Now the way to be armed is this the same mind how would my Lord Christ carry himself in this case and what was his business in all places and Companies was it not to do the will and advance the glory of his Father If I be injured and reviled consider how would he do in this would he repay one injury with another one reproach with another reproach No being reviled he reviled not again Well through his strength this shall be my way too Thus ought it to be with the Christian framing all his ways and words and very thoughts upon that model the mind of Christ and to study in all things to walk even as he walked 1. Studying it much as the reason and rule of Mortification 2. Drawing from it as the real Cause and Spring of mortification The pious Contemplation of his Death will most powerfully kill the love of sin in the Soul and kindle an ardent hatred of it The Believer looking on his Jesus crucified for him and wounded for his transgressions and taking in deep thoughts of his spotless Innocency that deserved no such thing and of his matchless love that yet endured it all for him then will he think shall I be a friend to that which was his deadly enemy shall sin be sweet to me that was so bitter to him and that for my sake shall I ever have a favourable thought or lend it a good look that shed my Lord's blood shall I live in that for which he died and died to kill it in me Oh! let it not be To the end it may not be let such really apply that Death to work this on the Soul for this is always to be added and is the main indeed by holding and fastning that Death close to the Soul effectually to kill the effects of sin in it to stiâ—â—e and crush them dead by pressing that death on the heart looking on it not only as a most compleat model but as having a most effectual vertue for this effect and desiring him intreating our Lord himself who communicates himself and the vertue of his death to the Believer that he would powerfully cause it to flow to us and let us feel the vertue of it It s then the only thriving and growing life to be much in the lively Contemplation and Application of Jesus Christ to be continually studying him and conversing with him and drawing from him receiving of his fullness grace for grace Wouldest thou have much power against sin and much increase of holiness let thine eye be much on Christ set thine heart on him let it dwell in him and be still with him When sin is like to prevail in any kind go to him tell him of the insurrection of his enemies and thy inability to resist and desire him to suppress them and to help thee against them that they may gain nothing by their stirring but some new wound If thy heart begin to be taken with and move towards sin lay it before him the beams of his love shall eat out that fire of these sinful lusts Wouldest thou have thy Pride and Passions and love of the World and self love kill'd go suit for the vertue of his death and that shall do it seek his Spirit the Spirit of Meekness and Humility and Divine Love Look on him and he shall draw thy heart heavenwards and unite it to himself and make it like himself And is not that the thing thou desirest Verses 2 3. Ver. 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of Wine revellings banquetings and abominable idolatries THE Chains of sin are so strong and so fastened on our Nature that there is in us no power to break them off till a mightier and stronger Spirit than our own come into us The Spirit of Christ dropt inâ—o the Soul makes it able to break through an host and leap over a Wall as David speaks of himself furnisht with
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
of God And perceiving their short day so far spent ere they set out will account years precious and make the more hast and desire with holy David enlarged hearts to run the way of God's commandments will study to live much in a little time having lived all the past time to no purpose none now to spare upon the lusts and ways of the flesh and vain societies and visits yea will be rescuing all they can from their very necessary Affairs for that which is more necessary than all other necessities that one thing needful to learn the Will of our God and live to it this is our Business our high Calling the main and excellent of all our Employments Not that we are to cast off our particular Callings our due diligence in them for that will prove a snare and involve a Person in things more opposite to godliness But certainly this living to God requires 1. A fit measuring of thy own ability for affairs and as far as thou canst chuse â—itting thy load to thy shoulders not surcharging thy self with it overburden of businesses either by the greatness or multitude of them will not fail to entangle thee and depress thy mind and will hold it so down that thou shalt not find it possible to walk upright and look upwards with that freedom and frequency that becomes Heirs of Heaven 2. The measure of thy affairs being adapted look to thy affection in them that it be regulated too thy heart may be engaged in thy little business as much if thou watch it not a Man may drown in a little brook or pool as well as in a great river if he be down and plunge himself into it and put his head under water Some care thou must have that thou maist not care these things that are thorns indeed thou must make a hedge of them to keep out those tentations that accompany floth and extream want that waits on it but let them be the hedge suffer them not to grow within the Garden though they increase set not thy heart on them nor them in thy heart That place is due to another is made to be the Garden of thy beloved Lord made for the best plants and flowers and there they ought to grow The love of God and Faith and Meekness and the other fragrant Graces of the Spirit and know that this is no common nor easie matter to keep the heart disingaged in the midst of affairs that still it be reserved for him whose right it is 3. Not only labour to keep thy mind Spiritual in it self but by it put a spiritual stamp even upon thy temporal employments And so thou shalt live to God not only without prejudice of thy Calling but even in it and shall converse with him in thy Shop or in the Field or in thy Journey doing all in obedience to him and offering all and thy self withal as a sacrifice to him thou stâ—ll with him and he still with thee in all This is to live to the will of God indeed to follow his direction and intend his glory in all thus the wife in the very exercise of her house and the husband in his affâ—irs abroad may be living to God raising their low employments to a high quality this way Lord even this mean work I do for thee complying with thy will who hast put me in this Station and given me this task thy will be done Lord I offer up even this work to thee accept of me and of my desire to obey thee in all and as in their work so in their refreshments and rest all for him whether you eat or drink doing all for this reason because it is his will and for this end that he may have glory bending the use of all our strength and all his mercies that way setting this mark on all our designs and ways this for the glory of my God and this further for his glory so from one thing to another throughout our life This is the art of keeping the heart spiritual in all affairs yea of spiritualizing the affairs themselves in their use that in themselves are earthly This the Elixir that turns lower mettal into gold the mean actions of this life in a Christians hands into obedience and holy offering unto God And were we acquainted with the way of intermixing holy thoughts ejaculatory eyings of God in our ordinary ways it would keep the heart in a sweet temper all the day long and have an excellent influence into all our ordinary actions and holy performances at those times when we apply our selves solemnly to them our hearts would be near them not so far off to seek and call in as usually they are through the neglect of this This were to walk with God indeed to go all the day long as in our Fathers hand whereas without this our praying morning and evening looks but as a formal visit not delighting in that constant converse which yet is our happiness and honour and makes all estates sweet This would refresh us in the hardest Labour as they that carry the spices from Arabia are refresht with the smell of them in their Journey and some observe that it keeps their strength and frees them from fainting If you would then live to God indeed be not satisfied without the constant regard of him and whosoever hath attained most of it study it yet more to set the Lord always before you as David professeth and then shall you have that comfort that he adds â—e shall be still at your right hand that you shall not be moved And you that are yet to begin to this think what his patience is that after you have fitten so many calls you may yet begin to seek him and live to him and then consider if you still despise all this goodness how soon it may be otherwise you may be past the reach of this Call and may not begin but be cut off for ever from the hopes of it Oh how sad an Estate and the more by the remembrance of these flighted offers and invitations will you then yet return you that would share in Christ let go these lusts to which you have hitherto lived and embrace him and in him there is Spirit and Life for you he shall enable you to live this heavenly life to the will of God his God and your God and his Father and your Father Oh! delay no longer this happy change how soon may that puff of breath that is in thy Nostrils that hearest this be extinguisht and art thou willing to dye in thy sins rather than that they dye before thee thinkest thou it a pain to live to the will of God sure it will be more pain to lie under his eternal wrath Oh! thou knowest not how sweet they find it that have tryed it or thinkest thou I will afterwards who can make thee sure either of that afterwards or of that will if but afterwards why not now presently without
further advisement hast thou not served sin long enough may not the time past in that service serve is it not too much wouldest thou only live unto God as little time as may be and think the dregs of thy life good enough for him what ingratitude and gross folly is this yea though thou wert sure of coming in to him and being accepted yet if thou knowest him in any measure thou wouldest not think it a priviledge to defer it but willingly chuse to be free from the World and thy Lusts to be forthwithal his and wouldest with David make hast and not delay to keep his righteous Iudgments all the time thou livest without him what a filthy wretched life is it if life it can be called that is without him to live to sin is to live still in a dungeon but to live to the will of God is to walk in liberty and light to walk by light unto light by the beginnings of it to the fullness of it that is in his presence Verses 4 5. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 5. Who shall give account to him that is ready to judge the quick and the dead GRace until it reach home and end in glory is still in conflict a restless party within and without the whole World against it it is a stranger here and is accounted and used so they think it strange that you run not with them and they speak evil of you these wondring thoughts they vent in reproaching words In these two verses we have these three things 1. The Christians opposite course to the World 2. Their opposite thoughts and speeches of this course 3. The supream and final Judgement of both 1. The opposite course in that They run to excesses of riot 2. You run not with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riâ—t or luxury though all natural Men are not in the grossest kind guilty of this yet they are all of them some way truly riotous or luxurious lavishing away themselves and their days upon the poor perishing delights of sin each according to his own palate and humour as all persons tâ—at are riotous in the common sense of it gluttons or drunkards do not love the same kind of meats or drink but have several relishes and appetites yet agree in the nature of the sin so the notion enlarged after that same manner to the different custome of corrupt nature takes in all the ways of sin some glutting in and continually drunk with pleasures and carnal enjoyments others with the cares of this life which our Saviour reckons with surfeiting and drunkenness as being a kind of it and surcharging the heart as they do as there he expresses it take hâ—ed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life Whatsoever it is that draws away the heart from God that how plausible soever doth debauch and destroy us we spend and undo our selves upon it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies making havock of all And the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profusion and dissolute lavishing pouring out the affections upon vanity it is scattered and defiled as water spilt on the ground that cannot be cleansed nor gathered up again and it passes all our skill and strength indeed to recover and recollect our hearts for God only he can do it for himself he that made it can gather it and cleanse it and â—ake it new and unite it to himself Oh! what a scatter'd broken unstable thing is the carnal heart till it be changed falling in love with every gay folly it meets withal and running out to rest profusely upon things like its vain self that suit and agree with it and serve its Lusts can dream and muse upon these long enough any thing that â—eeds the earthliness or pride of it can be prodigal of hours and let â—ut floods of thoughts where a little is too much but bounded and pincht where all are too little hath not one fixed thought in a whole day to spare for God And truly this runniâ—g out of the heart is a continual drunkeness and madness is not capable of reason will not be stopt in its current by any perswasion it is mad upon its Idols as the Prophet speaks You may as well speak to a River in its course and bid it stay as speak to an impenitent sinner in the course of his iniquity and all the other means you can use is but as the putting of your finger to a rapid stream to stay it but there is a hand can both stop and turn the most impetuous torrent of the Heart be it even of a King that will least endure any other controulment Now as the ungodly World naturally moves to this profusion with a strong and swift motion runs to it so it runs together to it and that makes the current both the stronger and swifter as a number of Brooks falling into one main Channel make a mighty stream and every man naturally is in his birth and the course of his liâ—e just as a Brook that of it self is carried to that stream of sin that is in the World and then falling into it is carried rapidly along with it And if every sinner taken a part be so inconvertible by all created Power how much more harder a task is a publick Reformation and turning a Land from its course of wickedness all that is set to dam up their way doth at the best but stay them a little and they swell and rise and run over with a noise more violently than if they had not been stopt thus we find outward restraints prove and the very publick Judgements of God on us may have made a little interruption but upon the abatement of them the course of sin in all kinds seems to be now more fierce as it were to regain the time lost in that constrain'd forbearance so that we see the need of much prayer to intreat his powerful hand that can turn the course of Iordan that he would work not a temporary but an abiding change of the course of this Land and cause many Souls to look upon Jesus Christ and flow into him as the word is Ps. 34 5. This is their course but you run not with them The Godly a small and weak company and yet run counter to the grand Torrent of the World just against them and there is a Spirit within them whence that their contrary motion flows and a Spirit strong enough to maintain it in them against all the crowd and combinâ—d course of the ungodly 1 Joh. 4. 4. greater is he that is in you than he that is in the World as Lot in Sodom his righteous Soul not carried with them but vexed with their ungodly doings There is to a Believer the Example of Christ to set against the Example of the World and the
Spirit of Châ—â—st against the Spirit of the World and these are by far the more excellent and strongâ—r faith looking to him and drawing vertue from him makes the Soul surmount all discouragments and oppositions so Heb. 12. 2. Looking to Iesus and not only as an example worthy to oppose to all the World's examples the Saints were so chap. 11. and chap. 12. but he more than they all But further he is the Author and Finisher of our Faith and so we eye him as having endured the cross and despised the shame and is set down at the right hand of the Throne of God Not only that in doing so we may follow him in that way unto that end as our pattern but as head from whom we borrow our strength to follow so the Author and Finisher of our Faith And so 1 Joh. 5. This is our victory whereby we overcome the World even our Faith The Spirit of God shews the Believer clearly both the baseness of the ways of sin and the wretched measure of their end That Divine Light discovers the fading and false blush of the pleasures of sin that there is nothing under them but true deformity and rottenness which the deluded gross World does not see but takes the first appearance of it for true and solid beauty and is so enamoured with a painted strumpet And as he sees the vileness of that love of sin he sees the final unhappiness of it that her ways lead down to the Chambers of Death Methinks a Believer is as one standing upon a high Tower that sees the way wherein the World runs in a Valley in an unavoidable Precipice a steep edge hanging over the bottomless pit where all that are not reclaimed fall over before they be aware this they in their low way perceive not and therefore walk and run on in the smooth pleasures and ease of it towards their perdition but he that sees the end will not run with them And as he hath by that light of the Spirit this clear reason of thinking on and taking another course so by that Spirit he hath a very natural bent to a contrary motion that he cannot be one with them that Spirit moves him upwards whence it came and makes that in so far as he is renewed his natural motion though he hath a clog of flesh that cleaves to him and so breeds him some difficulty yet in the strength of that new Nature he overcomes it and goes on till he attain his end where all the difficulty in the way presently is over rewarded and forgotten that makes amends for every weary step that every one of these that walk in that way does appear in Zion before God The Christian and the carnal Men are each most wonderful to another The one wonders to see the other walk so strictly and deny himself to these carnal Liberties that the most take and take for so necessary that they think they could not live without them And the Christian thinks it strange that men should be so bewitcht and still remain Children in the vanity of their turmoil wearying and humouring themsâ—lves from morning to night running aâ—ter stories and fâ—nciâ—s ever busie doing nothing wonders that the delights of earth and sin can so long entertain and please men and perswade them to give Jesus Christ so many refuses to turn from their life and happiness chuse to be miserable yea take much pains to make themsâ—lves miserable He knows the depravedness and bliâ—dness of Nature in this knows it by himself that once he was so and therefore wonders not so much at them as they do at him yet the unreasonableness and frenzy of that course now appears to him he cannot but wonder at these woeful mistakes But the ungodly wonder far more at him not knowing the inward cause of his different choice and way the Believer as we said is upon the Hill he is going up looks â—ack on them in the Valley and sees their way tending to and ending in death and calls to them to retire from it as loud as he can tells them the danger but either they hear not nor understand not this Language or will not believe him finding present ease and delight in their way will not consider and suspect the end of it but they judge him the fool that will not share with them and take that way where such multitudes go and with such ease and some of them with their Train and Horses and Coaches and all their Pomp and he and a few straggling poor Creatures like him climbing up a craggy steep Hill and will by no means come off from that way and partake of theirs not knowing or not believing that at the top of that Hill he climbs is that happy glorious City the new Ierusalem whereof he is a Citizen and whither he is tending that he knows their end both of their way and his own and therefore would reclaim them if he could but will by no means return unto them as the Lord commanded the Prophet The World thinks strange that a Christian can spend so much time in secret Prayer not knowing nor being able to esteem the sweetness of communion with God which he attains that way yea while 〈◊〉 feels it not how sweet it is beyond the World's enjoyments to be but seeking after it and waiting for it Oh! the delight that is in the bitterest exercise of repentance the very tears much more the succeeding Harvest of Joy It s strange unto a carnal Man to see the Child of God disdain the pleasures of sin not knowing the higher and purer delights and plâ—asures that he is called to and hath it mâ—y be some part in present but however the fullness of them in assured hope The strangeness of the World's way to the Christian and his to it though that is somewhat unnatural yet affects them very differently He looks on thâ— deluded sinners with pity they on him with hate Their part which is here exprest of wondering breaks out in reviling they speak evil of you and what 's their Voice what mean these precise â—ools will they readily say what course is this they take contrary to all the World will they make a new Religion and condemn all their honest civil Neighbours that are not like them Ay forsooâ—h all go to Hell think you except you and those that follow your guise no more than good-fellowship and liberty and as for so much reading and praying these are but brain sick melancholy conceits and Man may go to Heaven Neighbour-like without all this ado Thus they let fly at their pleasure But this troubles not the composed Christians mind at all while Curs snarl and bark about him the sober Traveller goes on his way and regards them not he that is acquainted with the way of Holiness can endure more than the counter-blasts and airs of scoffs and revilings he accounts them his Glory and his Riches So Moses esteemed the reproach of
Christ greater riches than the treasures in Egypt And besides many other things to animate this that is here exprest Oh! how full is it They shall give account to him that is ready to judge the quick and the dead And this in readiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the day set and it shall surely come though you think it far off Though the wicked themselves forget them and the Christian slight them and let them pass they pass not so they are all registred and the great Court-day shall call them to account for all these riots and excesses and withal for all their reproaches of the godly that would not run with them in these ways Tremble then you despisers and mockers of Holiness though you come not near it What will you do when these you reviled shall appear glorious in your sight and their King the King of Saints here much more glorious and his glory their joy and all terror to you Oh! then all faces that could look out disdainfully upon Religion and the Professors of it shall gather blackness and be bathed with shame and the more the despised Saints of God shall shout for joy You that would rejoyce then in the appearing of that holy Lord and Judge of the World let your way be now in holiness avoid and hate the common ways of the wicked World they live in their foolish opinion and that shall quickly end But the Sentence of that day shall stand for ever Verse 6. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit IT is a thing of prime concernment for a Christian to be rightly inform'd and frequently remembred what is the true estate and nature of a Christian for this the Multitude of those that bear that name either knows not or commonly forgets and so is carried away with the vain fancies and mistakes of the World The Apostle hath charactered Christianity very clearly to us in this place by that which is the very nature of it conformity with Christ and that which is necessarily consequent upon that disconformity with the World And as the nature and natural properties of things hold universally thus it is in those that in all ages are effectually called by the Gospel are moulded and framed thus by it thus it was says the Apostle with your Brethren that are now at rest as many as received the Gospel and for this end was it preacht to them that they might be judg'd according to men in the flesh but live according to God in the Spirit We have first here the preaching of the Gospel or suitable means to a certain end 2. The express Nature of that end 1. For this Cause There is a particular end and that very important which the preaching of the Gospel is aimed at this end many consider not hearing it as if it were to no end not propounding a fixed determined end in our hearing This therefore is to be considered by those that preach this Gospel that they aim right in it at this end and no other no self end The legal Priests not to be squint eyed nor evangelical Ministers thus squinting to base gain vain applause and also that they make it their study to find in themselves this work this living to God otherwise they cannot skillfully nor faithfully apply their gifts to this effect on their hearers and therefore acquaintance with God most necessary How sounds it to many of us at the least but as a well couched story whose use is to amuse us and possibly delight us a little and there is an end and indeed no end and turns the most serious and most glorious of all Messages unto an empty sound and if we awake and give it hearing it is much but for any thing further how few deeply before hand consider I have a dead heart therefore will I go unto the word of Life that it may be quickened it is frozen I will go and lay it before the warm Beams of that Sun that shines in the Gospel my corruptions mighty and strong and grace if any exceeding weak there is in the Gospel a power to weaken and to kill sin and to strengthen grace and this being the intent of my wise God in appointing it it shall be my desire and purpose in resorting to it to find it to me according to his gracious intendment to have faith in my Christ the Fountain of my Life more enabled and more active in drawing from him to have my heart more refined and spiritualized and to have the Sluse of Repentance opened and my Affections to Divine things enlarged more hatred of sin and more love of God and communion with him Ask your selves concerning former times and to take your selves even now enquire within why came I hither this day what had I in mine eye and desires this morning ere I came forth and in my way as I was coming did I seriously propound an end or no and what was my end Nor doth the meer custome of mentioning this in prayer satisfie the question for this as other such things usually do in our hand may turn to a lifeless form and have no heat of spiritual affection none of David's panting and breathing after God in his ordinances such desires as will not be still'd without a measure of attainment as the Childs desire of the breast as our Apostle resembles it chap. 2. And then again being returned home reflect on your hearts much hath been heard but is there any thing done by it have I gained my point it was not to pass a little time simply that I went or to pass it with delight in hearing rejoycing in that light as they did in S. Iohn Baptists for a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as the hour lasts it was not to have my earpleased but my heart changed not to learn some new notions and carry them cold in my head but to be quickened and purified and renewed in the Spirit of my mind is this done think I now more esteemingly of Christ and the life of faith and the happiness of a Christian and are such thoughts solid and abiding with me what sin have I left behind what Grace of the Spirit have I brought home or what new degree or at least new desire of it a living desire that will follow its point Oh! this were good repetition A strange folly of multitudes of us to set our selves no mark to propound no end in the hearing of the Gospel The Merchant sails not only that he may sail but for traffick and trafficks that he may be rich The Husband Man plows not only to keep himself busie with no further end but plows that he may sow and sows that he may reap with advantage and shall we do the most excellent and fruitful work fruitlesly hear only to hear and look no
main subject and scope in the foregoing Discourse that death was before called a suffering in the flesh which is in effect the same and therefore though the words may be drawn another way yet its strange that Interpreters have been so far wide of this their genuine and agreeable sense and almost all of them taken in some other intendment To be judged in the flesh In the present sense is to die to sin or that sin die in us and it s thus exprest 1. Suitably tably to the nature of it it is to the flesh a violent death and it is according to a Sentence judicially put against it that guilty and miserable life of sin is in the Gospel adjudged to death there that arrest and sentence is clear and full Rom. 6. 6 c. 8. 13. That sin must die that the Soul may live it must be crucified in us and we to it that we may partake of the Life of Christ and Happiness in him And this is called to be judged in the flesh to have this sentence executed 2. The thing is the rather spoke here under the term of being judged in counter-ballance of that Judgment mentioned immediately before v. 5. The last Judgment of quick and dead wherein they that would not be thus judged but mockt and despised those that were shall fall under a far more terrible Judgment and the sentence of a heavy death indeed everlasting death though they think they shall escape and enjoy liberty in living in sin And that to be judged according to men is I conceive added to signifie the connaturalness of the life of sin to man 's now corrupt nature That men do judge it a death indeed to be severed and pulled from their sins and that a cruel death and the Sentence of it in the Gospel a heavy Sentence a hard Saying to a carnal Heart that he must give up with all his sinful delights must die indeed in self-denial must be separated from himself which is to die if he will be joyned with Christ and live in him Thus men judge that they are judged to a painful death by the Sentence of the Gospel although it is that they may truely and happily live yet they understand it not so They see the death the parting with sin and all its pleasures but the life they see not nor can any know it till partaking of it it is known to him in whom it is it is hid with Christ in God And therefore the opposition here is very fiâ—ly thus represented that the death is according to men in the flesh but the life is according to God in the Spirit As the Christian is adjudged to this death in the flesh by the Gospel so he is lookt on and accounted by carnal men as dead for that he enjoyes not with them what they esteem their life and think they could not live without it one that cannot carrouse and swear with prophane Men is a silly dead Creature good for nothing and he that can bear wrongs and love him that injured him is a poor spiritless fool hath no mettal nor life in him in the World's account thus is he judged according to men in the flesh he is as a dead man but lives according to God in the Spirit dead to men and alive to God as ver 2. Now if this life be in thee it will act all life is in motion and is called an act but most of all active is this most excellent and as I may call it most lively life it will be moving towards God often seeking to him making still towards him as its principle and fountain holy and affectionate thoughts of him sometimes on one of his sweet attributes sometimes on another as the Bee amongst the Flowers And as it will thus act within so outwardly laying hold on all occasions yea seeking out ways and opportunities to be serviceable to thy Lord employing all for him commending and extolling his goodness doing and suffering chearfully for him laying out the strength of desires and parts and means in thy station to gain him Glory If thou be alone then not alone but with him seeking to know more of him and be made more like him if in company then casting about how to bring his name in esteem and to draw others to a love of Religion and Holiness by Speeches as it may be â—it and most by the true behaviour of thy carriage Tender over the Souls of others to do them good to thy utmost thinking each day an hour lost when thou art not busie for the honour and advantage of him to whom thou now livest thinking in the Morning now what may I do this day for my God How may I most please and glorifie him and use my strength and wit and my whole self as not mine but his and then in the evening reflecting O Lord have I seconded these thoughts in reality what glory hath he had by me this day whither went my thoughts and endeavours what busied them most have I been much with God have I adorned the Gospel in my converse with others And if finding any thing done this way to bless and acknowledge him the spring and worker of it If any step aside were it but to an appearance of evil or if any fit season of good hath escapt thee unprofitably to check thy self and to be grieved for thy sloth and coldness and see if more love would not beget more diligence Try it by sympathy and antipathy which follows the nature of things as we see in some Plants and Creatures that cannot grow cannot agree together and others that do favour and benefit mutually If thy Soul hath an aversion and reluctancy against holiness this is an evidence of this new Nature and Life Thy heart rises against wicked ways and speeches oaths and cursings and rotten communication yea thou canst not endure unworthy discourses wherein most spend their time findest no relish in the unsavory societies of such as know not God canst not sit with vain persons but findest a delight in those that have the image of God upon them such as partake of that Divine Life and carry the evidences of it in their carriage David did not disdain the fellowship of the Saints and that was no disparagement to him he implies in the name he gives them Psal. 16. The excellent ones the Magnifick or Noble and that word is taken from one that signifies a robe or noble Garment so he thought them Nobles and Kings as well as he and had robes royal and therefore Companions of Kings A spiritual eye looks on spiritual dignity and esteems and loves them that are born of God how low soever be their natural birth and breeding The Sons of God have of his Spirit in them and are born to the same inheritance where all shall have enough and they are tending homewards by the conduct of the same Spirit that is in them so that there must be amongst them a
heart and so though I have used it sometime it s still unprofitable and uncomfortable to me although it be so yet hold on give it not over or need I say this to thee though it were referr'd to thy self wouldest thou forsake it and leave off then what wouldest thou do next for if no comfort in it far less any for thee in any other way If tentation should so far prevail with thee as to try intermission either thou wouldest be forced to return to it presently or certainly wouldest fall into a more grievous condition and after horrours and lashings must at length come back to it again or perish for ever Therefore however it go continue praying strive to believe that love thou canst not see for where sight is abridg'd there it is proper for faith to work if thou canst do no more lie before thy Lord and look to him Lord here I am thou maist quicken and revive me if thou wilt and I trust thou wilt but if I must do it I will lie at thy feet my life is in thy hand and thou art goodness and mercy while I have breath I will cry or if I cannot cry yet I will wait on and look to thee One thing forget not that the ready way to rise out of this sad yet safe estate is to be much in viewing the Mediator and interposing him betwixt the fathers view and thy Soul Some that do orthodoxly believe this to be right yet as often befals us in other things of this kind they do not so consider and use it in their necessity as becomes and therefore fall short of comfort he hath declared it no Man comes to the Father but by me How vile soever put thy self under his robe and into his hand and he will lead thee in to the Father and present thee acceptable and blameless The Father shall receive thee and declare himself well pleased with thee in his well beloved Son who hath covered thee with his righteousness and brought thee so Cloathed and set thee before him 3. The third thing is the reason binding on these The end of all things is at hand This is needful often to be remembred for even believers too readily forget it and it s very sutable to the Apostles foregoing discourse of Judgement and to his present exhortation to sobriety and watchfulness unto prayer even the general end of all at hand though since the Apostle writ this many Ages are past For 1. The Apostles usually speak of the whole time after the coming of Jesus Christ in the flesh as the last time for that two double Chiliads of years past before it the one before the other under the Law and in this third it is conceived shall be the end of all things And the Apostles seem by divers expressions to have apprehended it in their days not far off So St. Paul 1. Thess. 4. 17. We which are alive and remain shall be caught up together with them in the Clouds As not impossible that it might come in their time which put him upon some explication of that correction of their mistakes in his next Epistle to them wherein notwithstanding he seems not to assert any great tract of time to interveen but in that time great things were first to come 2. However this might always have been said in respect of succeeding Eternity the whole duration of the World is not considerable and to the eternal Lord that made it and hath appointed its period a thousand years are as one day We think a thousand years a great matter in respect of our short life and more through our short sightedness that look not through to eternal life but what is the utmost length of time were it millions of years to a thought of eternity We find much room in this earth but to the vast heavens it is but as a point Thus that which is but small to us a field or little inclosure a Fly had it skill would divide it into vinces in proportion to it self 3. To each man the end of all things is even after our measure at hand for when he dies the World ends for him Now this consideration fits the Subject and presses it strongly seeing all things shall be quickly at an end even the frame of Heaven and Earth why should we knowing this and having higher hopes lay so much out of our desires and endeavours upon these things that are posting to ruine it s no hard notion to be sober and watchful to prayer to be trading that way and seeking higher things very moderate in these seeing they are of so short a date and as in themselves and their utmost term so more to each of us particularly who are so soon cut off and flee away why should our hearts cleave to those things from which we shall so quickly part and if we will not freely part and let go we shall be pulled away and pull'd with the more pain the closer we cleave and faster we are glued to them This the Apostle St. Paul casts in seasonably though many think it not seasonable at such times when he is discoursing of a great point of our life marriage to work Christian minds to a holy freedom both ways whether they use it or no not to view it nor any thing here with the World's Spectacles that make it look so big and so fixed but to see in the stream of time as passing by and no so great matter the fashion of this World passeth away as a pageant or shew in a Street going through and quickly out of sight what became of all the marriage Solemnities of Kings and Princes of former Ages that they were so taken up with in their time when we read of them described in History they are as a night dream or a day fancy that passes through the wind and vanishes Oh! foolish man that hunts such poor things and will not be called off till death benight him and his great work not done yea not begun no nor seriously thought of your Buildings your Trading your Lands your Matches and Friendships and Projects when they take with you and your hearts are after them say but for how long all these their end is at hand therefore be sober and watch unto prayer learn to divide better more hours for it and fewer for them your whole heart for it and none of it for them seeing they will fail you so quickly prevent them come free lean not on them till they break and you fall into the pit 'T is reported of one that hearing that 5th of Genesis read so long lives and yet the burden still they died Enoch lived 905 and he died Seth 912 and he died Methuselah 969 and he died took so deep the thought of death and eternity that it changed his whole frame and set him from a voluptuous to a most strict and pious course of life how small a word will do much when God sets it into
united by that purest and strongest tie as you are one in your head in your life derived from him in your hopes of glory with him seek to be more one in heart in fervent love one to another in him Consider the combinements and concurrences of the wicked against him and his little flock and let this provoke you to more united affections Shall the Scales of Leviathan as one alludes stick so close together and shall not the Members of Christ be more one and undivided you that can resent it stir up your selves to bewail the present divisions and fears of more suit earnestly for that one Spirit to act and work more powerfully in the hearts of his people 2dly The eminent degree of this love 1. It s eminency amongst Graces above all 2. The high measure of it required fervent love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a high bent or strain of it that which acts strongly and carries far 1. 'T is eminent that which indeed among Christians preserves all and knits all together therefore called Col. 3. the bond of perfection all bound up by it How can they pray together advance the name of their God keep in and stir up all Grace in one another unless they be united in love how can they have access to God or fellowship with him who is love as St. Iohn speaks if instead of this sweet temper there be rancours and bitterness amongst them so then uncharity and divisions amongst Christians doth not only hinder their civil good but their spiritual much more and that not only lucro cessante as they speak interrupting the ways of mutual profiting but damno emergente it doth really damage them and brings them to losses preys upon their Graces as hot withering winds on Herbs and Plants where the Heart entertains either bitter malice or but uncharitable prejudices there will be a certain decay of spiritualness in the whole Soul 2. Again for the degree of this love required it is not a cold indifferency a negative love as I may call it or not willing of evil nor a lukewarm wishing of good but fervent and active love for if fervent it will be active a fire will not be smother'd it will find way to extend it self 3. The Fruits of this Love follow 1. Covering of evil in this verse 2. Doing of good verse 9. c. Covers This from Solomon and here as it s represented to be thus done as a main act of love so love is commended by it as a most useful and laudible act of it covers sins and a multitude of sins Solomon saith as the Opposition clears the Sense hatred stirs strife aggravates and makes the worst of all but love covers a multitude of sins delights not in undue disclosing of Brethrens failings doth not eye them rigidly nor expose them willingly to the eyes of others Now this commends charity in regard of its continual usefullness and necessity this way considering human frailty and that in many things as St. Iames speaks we all offend so that this is still needful on all hands what do they think that are still picking at every appearing infirmity of their Brethren know they not that the frailties that cleave to the Saints of God while they are here doth stand in need of and call for this mutual office of love to cover and pass by who is there that stands not in need of this if none why are there any that deny it to others there can be no society nor entertaining of Christian converse without it giving as we speak the allowance reckoning to meet with defects and weaknesses on all hands covering the failings one of another seeing its needful from each to another Again as the necessity of this commends it and the love whence it flows so there is that laudible ingenuity in it that should draw us to the liking of it 't is the bent of the basest and worthlessest Spirits to be busie in the search and discovery of others failings passing by all that is commendable and imitable as base Flies readily sitting on any little sore they can find rather than upon the sound parts but the more Excellent Mind of a real Christian loves not unnecessarily to touch no nor to look upon them rather turns away never uncover their Brothers sore but to cure it and no more than of necessity must be for that end would willingly have them hid that neither they nor others might see them This bars not the judicial trial of scandalous offences nor the delation of them and bringing them under due censure the forbearing of this is not charity but both iniquity and cruelty and this cleaves too much to many of us they that cannot pass the least touch of a wrong done to themselves can digest twenty high injuries done to God by prophane persons about them and resent it not and such may be assured they are yet destitute of love to God and of Christian love to their Brethren which springs from it The uncovering of sin necessary to the curing of it is not only no breach of charity but is indeed a main point of charity and the neglect of it the highest kind of cruelty But further then that goes certainly this rule teaches the veiling of our Brethrens infirmities from the eyes of others and even from our own that we look not on them with rigour no nor without compassion First Love is witty in finding out the fairest constructions of things doubtful and this is a great point Take me the best action that can be named pride and malice shall find a way to disgrace it and put a hard visage on 't Again what is not undeniably evil love will turn all the ways of viewing it till it find the best and most favourable 2. Where the thing is so a sin that this way of covering it can have no place yet then will love consider what may lessen it most whether a surprize or strength of tentation or ignorance as our Saviour Father forgive them for they know not what they do or natural complexion or at least will still take in humane frailty to turn all the bitterness of passion into sweet compassion 3. All private reproofs and where conscience requires publick delation and censure even these will be sweetned in that compassion that slows from love if such a sore as must not be let lie covered up least it prove deadly so that it must be uncovered to be lanc't and cut that it may be cur'd this to be done as loving the Soul of the Brother Where the rule of consciences urges it not then thou must bury it and be so far from delighting to divulge such things that as far as without partaking in it thou mayest thou must veil it from all eyes and try the way of private admonition and if the party appear to be humble and willing to be reclaimed then forget it cast it quite out of thy thoughts that as much as may
thou mayest learn to forget it more But this I say to be done with the tenderest bowels of pity feeling the cuts thou art forc't to give in that necessary incision and use mildness and patience Thus the Apostle instructs his Timothy Reprove rebuke exhort but do it with long suffering with all long suffering 2. Tim. 4. 2. And even they that oppose instruct says he with meekness if God peradventure will give them repentance to the acknowledging of the truth chap. 2. verse 25 4. If thou be interessed in the offence even by unfeigned free forgiveness so far as thy concern goes let it be as if it had not been And though thou meet with many of these Charity will gain and grow by such occasions And the more it hath covered the more it can cover cover a multitude says our Apostle Covers all sins says Solomon yea though thou be often put to 't by the same party what made thee forgive once well improved will stretch our Saviours rule to seventy times seven times in one day And truly even this Men mistake grosly that think it is greatness of Spirit to resent wrongs and baseness to forgive them on the contrary it is the only excellent Spirit scarce to feel a wrong or feeling straight to forgive it 't is the greatest and the best of Spirits that enables to this the Spirit of God that Dove like Spirit that rested on our Lord Jesus and from him derived to all that are in him I pray you think is it not a token of a tender sickly body to be altered with every touch from every blast it meets with and thus is it of a poor weak sickly Spirit to endure nothing to be distemper'd at the least air of an injury yea with the very fancy of it where there is none Inf. 1. Learn then to beware of these evils that are contrary to this Charity do not dispute with your selves in rigid remarks and censures when the matter will bear any better sense 2. Do not delight in tearing a wound wider and stretching a real failing to the utmost 3. In handling of it study gentleness and pity and meekness these will advance the cure whereas thy flying out into passion against thy fallen Brother will prove nothing but as the putting of thy nail into the sore that will readily rankle it and make it worse even sin may be sinfully reproved and how thinkest thou that sin shall redress sin and reduce the sinner There is a great deal of spiritual art and skill in dealing with another's sin and requires much spiritualness of mind and much prudence and much love a mind clear from passion for that blinds the eye and makes the hand rough that a Man neither rightly sees nor handles the sore he goes about to cure and many are lost through the ignorance and neglect of that due temper to be brought to this work Men think otherwise that their rigours are much spiritualness but they mistake it Gal. 6. 1. Brethren if a Man be overtaken in a fault yea which are spiritual restore such an one in the spirit of meekness considering thy self least thou be also tempted 4. For thy self as an offence touches thee learn to delight as much in that Divine way of forgiveness as carnal minds do in that base and inhumane way of revenge 't is not as they Judge a glory to ruffle and swagger for every thing but the glory of Man to pass by a transgression makes him God like And consider thou often that love that covers all thine that blood that was shed to wash off thy guilt needs any more be said to gain all in this that can be required of thee Now the other point of doing good is 1. In one particular ver 9. Then dilated to a general rule ver 20. Verse 9. 9. Use Hospitality one to another without grudging THE particular of Hospitality or kindness to strangers being in those times and places in much use in travel and particulary needful often among Christians one to another then by reason of hot and general persecutions but under the name of this are compris'd I conceive all other supply of the wants of our Brethren in outward things Now for this the way and measure indeed must receive its proportion from the estate and ability of persons But certainly the great straitning of hands in these things is more from the straitness of hearts than of means a large heart with a little estate will do with much cheerfulness and little noise while hearts glewed to the poor riches they possess or rather are possest by can scarce part with any thing till they be pull'd from all Now for supply of our brethrens necessities one good help is the retrenching of our own superfluities turn the stream into that channel where it will refresh thy brethren and enrich thy self and let it not run into the dead Sea Thy vain excessive entertainments thy gaudy variety of dresses these thou dost not challenge thinking its of thine own but know as follows thou art but Steward of it and this is not faithful laying out canst not answer it yea its robbery thou robbest thy poor brethren that want necessaries whilst thou lavishest thus on unnecessaries such a feast such a suit of apparel direct robbry in the Lords eye and the poor may cry that is mine that you cast away so vainly by which both I and you might be profited Prov. 3. 27. 28. Without grudging Some look to the actions but few to the intention and posture of mind in them and yet that is the main 't is all indeed even with Men so far as they can perceive it much more with thy Lord who always perceives it to be full He delights in the good he does his creatures he would have them so to one another especially his Children to have this tract of his likeness See then when thou givest alms or entertainest a stranger that there be nothing either of under grumbling or crooked self seeking in it Let the left hand have no hand in it not so much as know of it as our Saviour directs not to please Men or to please thy self or simply out of a natural pity or consideration of thy own possible incidency into the like case which many think very well if they be so moved but here a higher principle moving thee love to God and to thy Brother in and for him this will make it cheerful and pleasant to thy self and well pleasing to him for whom thou dost it We lose much in actions of themselves good both of piety and charity through disregard of our hearts in them and nothing will prevail with us to be more intent this way to look more on our hearts but this to look more on him that looks on them and Judges and accepts all according to them Though all the sins of former Ages gather and fall into the latter times this is pointed out as the grand evil uncharity
The Apostle St. Paul 2. Timoth. 3. 2. tells that in the last days Men shall be covetous slanderers lovers of pleasures more than lovers of God But how from whence all this confluence of evils The spring of all set first and that is the direct opposite of Christian love they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of themselves This is it that kills the love of God and the love of our Brethren and kindles that infernal fire of love to please themselves riches make Men voluptuous and covetous c. Truly whatsoever become of Mens curious compute of times this wretched selfness and decay of love may save us this labour of much Chronological debate in this and the certain character of them conclude these to be the latter times in a very strict sense All other sins are come down along and run combined now but truly uncharity is the main one as old age is a rendevouze or meeting place of maladies but especially subject to cold diseases thus is it in the old Age of the World many sins but especially coldness of love as our Saviour foretells it that in the last days the love of many shall wax cold as the diseases of the youth of the World was the abounding of last Gen. 6. so of its Age decay of love and as that heat called for a total deluge of waters so this coldness for fire to the kindling an universal fire that shall make an end of it and the World together But they 〈◊〉 are the happy Men and have the advantage of all the World in whom the World is burnt up before hand by another fire that Divine Fire of the love of God kindled in their hearts by which they ascend up to him and are reflected from him upon their Brethren with a benign heat and influence for their good Oh! be unsatisfied with your selves and reâ—dess till you find it thus your hearts possest with this excellent grace of love that you may have it and use it and it may grow by using and acting I could methinks heartily study on this and weary you with the iterated pressing this one thing if there were hopes in so wearying you to weary you out of these evils that are contrary to it and in pressing this grace to make any real impression of it upon your hearts besides all the further good that follows it there is in this love it self so much peace and sweetness that aboundantly pays it self and all the labour of it whereas pride and malice do fill the heart with continual vexations and disquietness and eat out the very bowels wherein they breed Aspire to this to be wholy bent not only to procure or desire hurt to none but to wish and seek the good of all and for those that are in Christ sure that will unite thy heart to them and stir thee up according to thy opportunities and power to do them good as parts of Christ of the same body with thy self Verse 10. 10. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold Grace of God THIS is the rule concerning the Gifts and Graces bestow'd on Men and we have here 1. Their difference in their kind and measure 2. Their Concordance in their source and use 1. Different in their kind that exprest in the first clause as every one hath received Then again in the last clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 various or manifold Grace where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and largely taken in all kind of endowments and furniture by which Men are enabled for mutual good One Man hath Riches another Authority and Command another Wit or Eloquence or learning and some tho' eminent in some one yet have a fuller conjuncture of divers of these We find not more difference in visages and statures of body then in qualifications and abilities of the mind which are the visage and stature of it yea the odds is far greater betwixt Man and Man in this than it can be in the other Now this difference accords well with the accordance there exprest in their common spring and common use For the variety of these many gifts suits well with the singular riches and wisdom of their own giver and with the common advantage and benefit of the many receivers And in the usefulness of that variety to the receivers shines forth bounty and wisdom of the giver in so ordering all that diversity to one excellent end so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here commends that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle speaks of Eph. 3. 10. There is such an admirable beauty in this variety such a symmetry and contemperature of different yea of contrary qualities that speaks his riches that so divers gifts are from the same Spirit A kind of embroidering of many collours happily mixt as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as it s in the frame of the natural body of Man as the lesser World and in the composure of the greater World thus in the Church of God the mystical Body of Jesus Christ exceeding both in excellency and beauty And as there is such art in this contrivance and such comeliness in the resulting frame so 't is no less useful and that commends mainly the thing it self and the Supream Wisdom ordering it that as in the body each part hath not only its place for proportion and order but each its use and as in the World each part is beneficial to another so here every mans gift relates and is fitted to some use for the good of others Inser 1. The first thing meets us here is very useful to know that all is received and received of gift of most free gift so the words do carry Now this would most reasonably check all murmuring in those that receive least and insulting in those that receive most whatever 't is do not repine but praise how little soever it is for its a free gift Again how much soever it is be not high minded but fear boast not thy self but humbly bless thy Lord for if thou hast received it how canst thou boast 2. Every man hath received some gift no man all gifts and this rightly considered would keep all in a more even temper as in nature nothing altogether useless so nothing self sufficient this would keep the meanest from râ—pining and discontent that have the lowest rank in most respects yet something he hath received that is not only a good to himself but rightly improved may be so to others likewise And this will curb the loftiness of the most advantaged and teach them not only to see some deficiences in themselves and somâ— gifts stand lower in far meaner Persons which they warâ— but besides the simple discovery of this it will put them upon the use of what is in lower persons not only to stoop to the acknowledgment
than all fires kindled against it The love of Christ conquers and triumphs in the hardest sufferings of life and in death it self And this hath been the means of kindling it in other hearts that were strangers to it when they beheld the victorious patience of the Saints who conquer'd dying as their head did that wearied their tormenters and triumpht over their cruelty by a constancy far above it Thus these fiery trials made the lustre of faith appear most as gold shines brightest in the furnace and if any dross is mixt with it its refined and purged from it by these trials and so it remains by the fire purer than before And both these are in the resemblance here intended that the fire of sufferings is the advantage of Believers both trying the excellency of faith giving evidence of it what it is purifying it from earth and drossie mixtures and making it more excellently what it is raising it to a higher pitch of refinedness and worth In these fires as faith is tryed the word on which faith relies is tried and is found all gold most precious no refuse in it the truth and sweeetness of the promises much confirmed in the Christians heart upon his experiment of them in his sufferings his God as good as his word being with him when he goes through the fire preserving him that he loses nothing except dross which is a gainful loss leaves of his corruption behind him Oh! how much worth is it and how doth it endear the heart to God to have found him sensibly present in the times of trouble him refreshing the Soul with dews of spiritual comfort in the midst of the flames of fiery trial One special advantage of these fires is the purging of a Christians heart from the love of the World and present things its true at best it is base and despicable in respect of the high estate and hopes of a Believer yet still there is somewhat within him that would bend him downwards and draw him to too much complacency in outward things if they were much to his mind too kind usage might sometimes make him forget himself and think himself at home at least so much as not to entertain those longings after home and that ardent progress homewards that became him It is good for us certainly to find hardship and enmities and contempts here and to find them frequent that we may not think them strange but our selves strangers and think it were strange for us to be otherwise entertained This keeps the affections more clear and disingaged sets it upward Thus the Lord makes the World displeasing to his own that they may turn in to him and seek all their consolations in himself Oh! unspeakable advantage 2. The composure of a Christian in reference to sufferings is prescrib'd in these two following Resolving and Rejoycing 1. Resolving for them reckoning so think it not strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Rejoycing in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be glad in as much c. Be not strangers in it Which yet naturally we would be are willing to hear of peace and ease and would gladly believe what we extreamly desire It is a thing of prime concern to take at first a right notion of Christianity which many do not and so either fall off quickly or walk on slowly and heavily do not reckon right the charges take not the duties of doing and suffering but think to perform some duties if they may with ease and have no other foresight do not consider that self denial that fighting against a Mans self and vehemently with the World these trials fiery trials which a Christian must encounter with As they observe of other points Popery in this is very compliant with nature which is a very bad sign in religion we would be content it were true that the true Church of Christ had rather Prosperity and Pomp for her badge than the Cross much ease and riches and few or no crosses except they were painted and guilded crosses such as that Church hath chosen instead of real ones Most Men would give religion a fair countenance if it gave them fair weather and they that do indeed acknowledge Christ the Son of God as St. Peter did Matt. 16. Yet are naturally as unwilling as he was to hear the hard news of suffering and if their advice might have place would readily be of his mind Be it far from thee Lord. His good confession was not but this kind advice was from flesh and blood and from an evil Spirit as the sharp answer tells get thee behind me Satan thou art an offence unto me You know what kind of Messiah the Jews generally dreamt of and therefore took scandal at the meanness and sufferings of Christ expecting an earthly King of him and an outward flourishing State and the Disciples themselves after they had been long with him were still in that same dream when they were contesting about imaginary places yea they were scarce well out of it even after his suffering and death all the noise and trouble of that had not well awakt them Luk. 24. we trusted it had been he which should have restored Israel And after all that we have read and heard of antient times and of Jesus Christ himself his sufferings in the flesh and of his Apostles and his Saints from one Age to another yet still we have our inclinations to this of driving troubles far off from our thoughts till they come upon our backs and fancying nothing but rest and ease till we be shaken rudely out of it How have we of late flatter'd our selves many of us one year after another upon slight appearances Oh! now it will be peace and behold still trouble hath increased and these thoughts proved the lying visions of our own hearts while the Lord hath not spoken it And thus of late have we thought it at hand And taken ways of our own to hasten it that I fear will prove fools hast as you say You that know the Lord seek him earnestly for the averting of further troubles and combustions which if you look aright you will find threaten us as much as ever And withal seek hearts prepar'd and fixed for days of trial fiery trial yea though we did obtain some breathing of our outward peace yet shall not the followers of Christ want their trials from the hatred of the ungodly World if it persecuted me says he it will also persecute you Acquaint therefore your thoughts and hearts with sufferings that when they come thou and they not being strangers may agree and comply the better Do not afflict your selves with vain fears before hand of troubles to come and so make uncertain evils a certain vexation by advance But thus fore think the hardest things you may readily be put to for the name and cause of Christ and labour for a holy stability of mind for encountering it if it should come upon you things certainly fall the lighter
to Christ that there be nothing save the matter of your rod keep the quarrel as clean and unmixt as you can and this will advantage you much both within and without in the peace and firmness of your minds and in the refute of your enemies This will make you as a brazen wall as the Lord speaks to the Prophet they shall fight against you but shall not prevail Keep far off from all impure unholy ways suffer not as evil doers no nor as busie bodies be much at home setting things at rights within your own breast where there is so much work and such daily need of diligence and then you will be vacant to unnecessary idle pryings into the wayes and affairs of others and further then your calling and the rules of Christian charity engage you you will not iuterpose in any matters without you nor be found proud and sensorious as they are ready to call you 2. Shun the appearances of evil walk warily and prudently in all things be not heady nor selâ— will'd no not in the best thing walk not upon the utter brink and hedge of your liberty for then you shall readily overpass it things that are lawful may be inexpedient and in case our fear of scandal ought either to be wholly spared or used with much prudence and circumspection Oh! study in all to adorn the Gospel and in sense of your own unskillfullness and folly beg wisdom from above that annointing that will teach you all things much of that Holy Spirit that will lead you in the way of all truth and then in that way whatsoever be suffer it and however indignified and reproached happy are you for the spirit of glory and of God resteth upon you Inf. 2. But if to be thus reproached be happy then certainly their reproachers are no less unhappy if on those rest the spirit of glory and of God what Spirit in those but the Spirit of Satan and of shame and vileness Who is the basest most contemptible kind of person in the world truly I think an avowed contemner and mocker of holiness Shall any such be fouâ—d amongst us I charge all you in this name of Christ that you do not entertain godless prejudices against the people of God Let not your ears be open to nor your hearts close with the calumnies and lies that may be flying abroad of them and their practises much less open your mouths against them or let any disgraceful word be heard from you and when you meet with undeniable real frailties know the law of love and practise it Think this is blameworthy yet let me not turn it to the reproach of those persons who notwithstanding may be sincere much less to the reproach of other persons professing Religion and then cast it upon Religion it self My Brethren beware of sharing with the ungodly in this tongue persecution of Christians There is a Day at hand wherein the Lord will make enquiry after those things if we shall be made accountable for idle words as we are warned how much more for bitter malicious words uttered against any especially against the Saints of God whom however the World reckon he esteems his precious ones his treasure You that now can look on them with a scornful eye which way shall you look when they shall be beautitiful and glorious and all the ungodly cloathed with shame Oh! do not reproach them but rather come in and share with them in the way of holiness and in all the sufferings and reproaches that follow it for if you partake of their disgraces with them you shall share of glory with them in the Day of their Lords appearing The words have two things The evil of these reproaches suppos'd and the good exprest The evil suppos'd that they are trials and hot trials of this already The good exprest ye are happy even in present in the very midst of them they do not trouble your happy estate yea they advance it Thus solid indeed is the happiness of the Saints that in the lowest condition it remains the same disgraces caves prisons and chains cast them where you will still happy a Diamond in the mire foyled and trampled on yet still retains its own worth But this is more that the very things that seem to make them miserable do not only not do that but on the contrary do make them the more happy they are gainers by their losses and attain more liberty by their thraldomes and more honour by their disgraces and more peace by their troubles the World and all their enemies are exceedingly befool'd in striving with them not only can they not undo them but by all their enmity and practises they do them pleasure and raise them higher with what weapons shall they fight How shall they set upon a Christian that are his enemy where shall they hit them seeing all the wrongs they do him do indeed enrich and ennoble him and the more he is deprest he flourishes the more certainly the blessedness of a Christian is matchless and invincible But how holds this Happy in reproaches and by them 't is not through their nature and vertue for they are evil so Mat. 5. 20. But 1. By reason of the Cause 2. Of the accompanying and consequent Comfort First the Cause Negatively we have it verse 15. Positively ver 14 16. Not as an evil doer that stains thy holy profession and damps thy comfort and clouds thy happiness disprofits thee and dishonours thy Lord. But for the name of Christ and what is there so rough that that will not make pleasant to suffer with Christ and for Christ who suffered so much and so willingly for thee hath he not gone through all before thee and made all easie and lovely hath he not sweetned poverty and persecutions and hatred and disgraces and death it self perâ—um'd the grave and turn'd it from a pit of horrour into a sweet resting bed And thus love of Christ judgeth thinks all lovely that is for him is glad to meet with difficulties and ambitious of suffering for him scorn and contempt a thing of hard digestion but much inward heat of love digests it easily reproaches bitter but the reproaches of Christ sweet Take their true value Heb. 11. The reproaches of Christ greater riches than the treasures of Egypt his very worst things better than the best of the World A touch of Christ turns all into gold his reproaches riches as there and honour as here Happy not only afterwards ye shall be happy but happy in present and that not only in apprehension of that after happiness as sure and as already present which Faith doth but even for that they possess the presence and comforts of the Spirit For the Spirit of Glory This accompanies disgraces for him his Spirit the Spirit of Glory and of God with your suffering goes the name of Christ and the Spirit of Christ take them thus when reproaches are cast upon you for his name and
above shall always satisfie and never cloy When the chief Shepherd shall appear and that shortly this moment will shortly be out What is to be refused in the way to this Crown all labour sweet for it And what is there here to be desired to stay your hearts that we should not most willingly let go to rest from our labours and receive our Crown Was ever any man sad that the day of his Coronation drew nigh no envy nor jealousies all Kings each his Crown and each rejoycing in the glory of another and all in his who that day shall be all in all Verse 5. 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble SIN hath disordered all nothing to be found but distemper and crookedness in the condition and ways of Men towards God and one towards another till a new Spirit come in and rectifie all and very much of that redress lies in this particular grace of humility here recommended by the Apostle That regulates the carriage of the younger towards the elder 1. Of all Men one to another 2. Towards God 1. The younger to be subject to the elder Which I take so of difference of years that it hath some aspect to the relation of those that are under the discipline and government of the Elders who though not always so in years however ought to suit that name in exemplary gravity and wisdom It is no Seignory but a Ministry yet there is a sacred authority in it rightly carried that both duely challenges and effectually commands that respect and obedience which is fit for the right order and government of the House of God The Spirit of Christ in his Ministers is the thing that makes them truly Elders and truly worthy of double honour and without that Men may hunt respect and credit by other parts and the more they follow it the faster it flies from them or if they catch any thing of it they only grip but a shadow Inf. Learn you my Brethren that obedience due to the discipline of Gods House This is all we plead for in this point And know if you refuse it and despise the Ordinance of God he will resent the indignity as done to him And Oh! that all that have that charge of his House upon them would mind his interest wholly and not rise in conceit of their power but wholly imploy and improve it for their Lord and Master and look on no respect to themselves as for themselves desirable but only so far as is needful for the profitable discharge and advance of his work in their hands What are differences and regards of Men how empty a vapour and whatsoever it is nothing lost by single and entire love of our Lord's glory and total aiming at that Them that honour him he will honour and those that despise him shall be despised But though this likewise implies I conceive somewhat in it relative to the former subject yet certainly 't is more extended in its full intendment and directs touching the difference of years the Suâ—jection that is respect and reverence due from younger to elder persons The presumption and unbridledness of youth requires thepressing and binding on of this rule And it is of undeniable equity even written in nature due to Aged persons but doubtless those reap this due fruit in that season the most that have ripened it most by the influence of their grave and holy carriage 't is indeed a Crown but when when found in the way of righteousness there it shines and hath a kind of royalty over youth otherwise a graceless old age is a most despicable and lamentable â—ight What gains an unholy old Man or Woman by their scores of years but the more scores of guiltiness and misery and their white hairs speak nothing but ripeness for wrath Oh! to be as a tree plaâ—ted in the House of the Lord bringing forth fruit in old age much experience in the ways of God and much disdain of the World and much desire of the love of God heavenly temper of mind and frame of life this is the advantage of many years but to have seen and felt the more misery and heapt up the more sin the greatest boundle of it against the day of wrath a woful treasure of it threescore or threescore and ten years a gathering and with so much increase every Day no vacancy no dead years no not a Day wherein it was not growing A sad reflection to look back what have I done for God and find nothing but such a world of sin committed against him how much better he that gets home betimes in his youth if once delivered from sin and death at one with God and some way serviceable to him or desiring to be and hath a quick voyage having lived much in a little time All of you be subject one to another This yet further dilates the duty makes it universally mutual one subject to another This turns just about the vain contest of Men that arises from the natural mischief of of self-love every one would carry it and be best and highest The very Company of Christ and his exemplary lowliness and the meanness of himself and those his followers all these did not bar out this frothy foolish question who should be greatest and so far disputed as into a heat about it a strife amongst them Now this rule is just opposite each strive to be lowest subject one to another This doth not annul either Civil or Church Government nor those differences that are grounded upon the Law of Nature or of Civil Society for we see immediately before such differences allowed and the particular duties of them recommnended but those only that all due respect according to their Station be given by each Christian to another and though there cannot be such a subjection of Masters or Parents to their Servants and Children as is due to them from these yet a lowly meek carrying of of their authority a tender respect of their youth receiving of an admonition from them duly qualify'd is that which suits with the rule And generally not delighting in the trampling on or abusing of any but rather seeking the credit and good esteem of all as our own Taking notice of that good in them wherein they are beyond us for all hath some advantage and none hath all And in a word and 't is that of St. Paul like this of our Apostle here let this be all the strife who shall put most respect each on another according to the capacity and station of each one in giving honour go each one before another Now that such carriage may be sincere no empty compliment or court holy water as they speak but a part of the solid holiness of a Christian the Apostle requires the true principle of such deportment the
sure if God be able to make his party good pride shall not escape ruin he will break it and bring it low for he is set upon that purpose and will not be diverted But he giveth grace Pours out plentifully upon humble hearts his sweet dews and showers slide off the Mountains and fall on the low Valley of humble hearts and make them pleasant and fertile The swelling heart puft up with a fancy of fullness hath no room for Grace is lift up is not hollow'd and sitted to receive and contain the graces that descend from above and again as the humble heart is most capable as emptied and hollowed can hold most so it is most thankful acknowledges all as received but the proud cries all his own the return of Glory that is due from Grace comes most freely and plentifully from an humble heart and he delights to enrich it with Grace and it delights to return him Glory the more he bestows on it the more it desires to honour him withal and the more it doth so the more readily he bestows still more upon it and this is the sweet intercourse betwixt God and the humble Soul this is the noble ambition of humility in respect whereof all the aspirings of pride are low and base when all is reckoned the lowliest mind is truly the highest and these two agree so well that the more lowly it is 't is thus the higher and the higher thus it is still the more lowly Oh! my Brethren want of this is a great cause of all our wants why should our God bestow on us what we would bestow on our idol-self or if not to idolize thy self yet to idolize the thing the gift that grace bestowed to fetch thy believing and comforts from that which is to put it in his place that gave and to make Baal of it as may be read Hosea 2. 8. Now he will not furnish thee thus to his own prejudice therein seek to have thine heart on a high design seeking Grace still not to rest in any gift nor to grow vain and regardless of him upon it If we had but this fixed with us what gift or grace I seek what comfort I seek it shall no sooner be mine but it shall all be thine again and my self with it I desire nothing from thee but that it may come back to thee and draw me with it unto thee this is all my end and all my desire The thing thus presented would not come back so often unanswered This is the only way to grow quickly rich come still poor to him that hath enough ever to enrich thee and desire of his riches not for thy self but for him mind entirely his Glory in all thou hast and seekest to have what thou hast use so and what thou wantest vow it so let it be his in thy purpose even before it be thine in possession as Hanna did in her suit 1 Sam. 1. 11. for a Son and thou shalt obtain as she did and then as she was be thou faithful in the performance Him whâ—m I received says she by petition I have returned to the Lord. It is no question the secret pride and selfness of our hearts that prejudges much of the bounty of his hand in the measure of our Graces and the sweet embraces of his love which we should otherwise find The more we let go of our selves still the more should we receive of himself Oh foolish we that refuse so blessed an exchange To this humility as in these words 't is taken in the notion of our inward thoughts touching our selves and carriage in relation to others the Apostle joyns the other Humility in relation to God being indeed the different actings one and the same Grace and inseparably connexed each with the other Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time THIS is prest by a reason of equity and necessity both in that word the mighty hand of God he is Sovereign Lord of all and all things do obeisance to him Therefore it is just that you his People professing Loyalty and Obedience to him be most submissive and humble in your subjection to him in all things Again the necessity his mighty hand There is no striving it is a vain thing to flinch and struggle for he doth what he will and his hand is so mighty that the greatest power of the creature is nothing to it yea it is all indeed derived from him and therefore cannot do any whit against him if thou wilt not yield you must yield if thou will not lead you shall be palled and drawn therefore submission is your only course The third reason is of Utility or certain Advantage as there is nothing gain'd yea you are certainly ruin'd by reluctance so this humble submission is the only way to gain your point What would you have under any affliction but be delivered and raised up thus alone you attain that humble your selves and he shall raise you up in due time This is the end why he humbles you lays weights upon you that you may be deprest Now when it is gained that you are willingly so then the weights are taken off and you are lifted up by his gracious â—and otherwise it is not enough that he hath humbled you by his hand unless you humble your selves under his hand many have had great and many pressures 〈◊〉 afâ—liction after another and been humbled and yet not humble as they commonly express the difference humbled by force in regard of their outward condition but not humbled in their inward temper and therefore as soon as the weight is off as heaps of Wool they rise up again and grow as big as they were â—nf If we would consider this in our particular trials and aim at this deportment it were our wisdom are they not mad that under any stroke quarrel or struggle against God what gain your Children thus at your hands but more blows not only is this an unâ—eemly and unhappy way openly to resist and strive but even secretly to fret and grumble for he hears the least whispâ—â—ing of the heart and looks most how that behaves it self under his hand Oh! humble acceptance of his chastisement is our duty and our peace that which gains most on the heart of our Father and makes the rod soonest fall out of his hand And not only would we learn this in our outward things but in our spiritual condition as the thing the Lord is much taken with in his Children there is a stubbornness and freting of Heart concerning our Souls that arises from pride and untamedness of our nature and yet some take a pleasure in it touching the matter of comfort and assurance if it be with held or which they take more liberty in be it sanctification and victory over sin they seek and yet find little or no success but the Lord holding them at under in these they then vex
obedience to his command and in dependance on him that worketh all in you Thus here cast your care on him not that you may be the more free to take your own pleasure and sloathful ease but on the contrary that you may be the more active and apt to watch being freed from the burden of vexing carefulness that would press and incumber you you are the more nimble as one eased of a load to walk and work and watch as becomes a Christian and for that purpose is that burden taken oft from you that you may be more able and disposed for every duty that is laid upon you Observe those two connexed and thence gather First There is no right believing without diligence and watchfulness joyned with it that slothful reliance of most souls on blind thoughts of mercy shall undo them their faith is a dead faith and a deadly faith they are perishing and will not consider it do not duely cast their care on God for their Souls for indeed they have no such care Secondly The other thing is that there is no right diligence without believing There is as in other affairs so even in Spiritual things an anxious perplexing care which is a distemper and disturbance to the Soul seems to have a heat of zeal and affection in it but is indeed not the natural right heat that is healthful and enables for action but a diseas'd feverish heat that puts all out of frame and unfits for duty it seems to stir and further but indeed it hinders and does not hasten us but so as to make us stumble as if there were one behind a man driving and thrusting him forward and not suffering him to set and order his steps in his course this were the ready way instead of advancing him to weary him and possibly give him a fall Such is the distrustful care that many have in their Spiritual course a hundred questions about the way of their performances and their acceptance and their estate and the issue of their endeavours indeed we should endeavour to do all by our rule and to walk exactly and examine our ways especially in holy things to seek some insight and faculty in their performance suiting their nature and end and his greatness and purity whom we worship This would be minded diligently and yet calmly and composedly for diffident doubtings do retard and disorder all but quiet stayedness of heart on God dependance on him and his strength for performance and his free love in Christ for acceptance this makes the work go kindly and sweetly on makes it pleasing to God and refreshing to thy Soul Inf. Certainly thou art a vexation to thy self and displeasest thy Lord when thou art questioning whether thou shalt go on or no finding in thy service so much deadness and hardness thinking therefore that it were as good do nothing that thou doest but dishonour him in all now thou considerest not that in these very thoughts thou doest more wrong and dishonour him than in thy worst services callest in question his lenity and goodness takest him for a rigorous exacter yea representest to thy self as a hard master him that is the most gentle and gracious of all masters do not use him so indeed thou oughtest to take heed to thy foot see how thy heart is affected in his worship keep and watch it as thou canst but doing so or endeavouring to do so however thou find it do not think he will use rigours with thee but the more thou observest thine own miscarriages towards him the less he will and to think otherwise and fret and repine that thy heart is not to his mind nor indeed to thine own to go on in a malecontent impatience this is certainly not this commanded watchfulness but that forbidden carefulness Be sober This we have formerly spoke of the Apostle having formerly exhorted it once and again in this Epistle It were easie to entertain mens minds with new discourse if our task were rather to please than profit for there be many things that with little labour might be brought forth as new and strange to ordinary hearers But there be a few things that chiefly concern us to know and practise and these are to 〈…〉 frequently represented and prest This Apostle and other Divine Penners drew from too full a spring to be ebb of matter but they rather chuse profitable iterations than unprofitable variety and so ought we This Sobriety is not only Temperance in meat and drink but in all things that are of the fleshes concernment even that of diet is though not all yet a very considerable part of it and that not only hath in it that one exceed not in the quantity or quality but even requires a regulating our selves in the manner of using our repast as we make not careful and studious provision do not take up our thoughts how to please our palate so even in the use of sober mean diet we indeavour the mortifying of our flesh not to eat and drink to please our selves or satisfie our natural desire but for God even to propound this in our â—itting down to it in obedience to him to use these helps of life and the life it self to be spent in his obedience and endeavour of advancing his glory It is a most shameful Idol a Dunghill-God indeed to serve the belly and to delight in feastings or in our ordinary repast laying the reins loose on our appetite to take its own carreer And yet in this the most commonly offend even persons that are not notably intemperate neither gluttinous nor drunken and yet I say have not that holy retained bridled way of using their repast with an eye upon an higher end But this Sobriety in its ample sense binds not only that sense of lust but all the rest in the use of their several delights yea and in the whole man all the affections of the Soul in relation to this World and the things of it to be in it as weaned from it and raised above it in the bent of our minds to use it as if we used it not This we speak and hear of but do not apply our selves really to this rule each hath some trifle or earthly vanity one or more but especially some choice one that they cannot be taken off from as Children readily have some toy that they set more by than the rest We have childish hearts cleaving to vanity one some Preferment another some Estate Lands or Houses or Money and drunk in the pursuit of these that when our hearts should be fixed on Divine Exercises they cannot stand but reel too and fro or stumble down and fall asleep roving after these thoughts of it which we affect staggering ever and anon or else so implunged in them all the time that we are as asleep in them Therefore these two are here and ordinarily joyned be sober and watchful Glutting our selves either with the delight or with the desires and cares
and unbeseeming his creature the best of them much more such worms as we are that things must rather be to our mind than his and we must either have all our will or else for our part he shall have none of his praises 3. That which on these two will follow a fixed heart if it be refined from creature-creature-love and self-love spiritualness and love of God will fix it and then shall it be fit to praise but an unstable uncomposed heart can never be no more than an instrument can be harmonious and fit to play on that hath loose pins that are still slipping and letting down the strings pins that never fasten and thus are the most cannot fix to Divine Thoughts to consider God to behold and admire his excellency and goodness and his free love Oh! that happy word of David worthy to be twice repeated when shall we say it O God my heart is fixed well might he add I will sing and give praise Oh! that we would pray much that he would fix them and then he having fixed them we would praise him much 2. If any due disposition be once attained for praises then must the heart so disposed be set to study the matter of praises And that 1. The infinite excellency of God in himself which though we know little of yet this we know and should consider it that it is far beyond what all the creatures and all his works are able to testify of him that he transcends all we can speak or hear or know of him 2. Look on him in his works behold not the vast Heavens above nor the firm Earth beneath us nor all the variety of his works in both without holy wonder stir'd in us and that stirring us to sing praises Oh! his greatness and might and Wisdom shining in these Lord how manifold are thy Works in Wisdom hast thou made them all But above all that work that marvel of his works the sending of his Son forth of his bosom and that is the mystery the Apostles do so magnifie in their writings and that so much in this Epistle and that the chief incentive to this close in praise ascribing glory to him This praise looks particularly back to the stile in the prayer the God of all grace who hath called us to his eternal glory by Jesus Christ so many other mercies but chiefly for that choice of mercies to his glory who hath called us to his glory then look through the work of saving his Chosen so redeemed by the blood of his Son his maintaining his own work in them against all the enemies and oppositions about it the advancing it in the midst of them and even by them and bringing them safe to glory that perfecting and establishment as in the foregoing words it is that that so affects the Apostle in the very entry of this Epistle that there he must break forth into praise Chap. 1. ver 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead He begins there in praise and here ends in it and so incloses all within that Divine Circle And as we would consider these things in general so his particular dealing with us his good providence in spirituals and temporals would we search Oh! what a surcharge of innumerable â—ercies would each of us find and were we better acquainted with the Holy Scriptures had more our delight in them they would acquaint us better with all these things and give us light to see them and warm our hearts and excite them to his praises who is the God of all our mercies 3. The heart somewhat disposed to praise and then studying the matter of it would be applyed actually to render praise 1. To aim at God in all which is continued praise to eye his glory in every thing and chiefly to desire that that his name may be exalted this is the excellent way indeed whereas most are either wholly for their self ends or often squinting out to them That Soul is most noble that singly and fixedly aims at exalting God and seeks this stamp on all it speaks and does and desires all to the greater glory of my God 2. To abound in the express and solemn return of praise this way To him be glory not a customary dead saying of it over as is usual with us but the heart offering it up What is so pure and high as this exercise the praises of the ever glorious Deity What is Heaven but these and were it not best as we can to begin it here and long to be there where it shall never end To him be Glory and Dominion for ever and ever Amen Verses 12 13 14. 12. By Sylvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true Grace of God wherein ye stand 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my Son 14. Greet ye one another with a kiss of Charity Peace be with you all that are in Christ Iesus Amen THIS a kind of postscript and hath its testimony of the bearer and the Apostolick form of saluting Withal he expresses the measure of his writing that it was brief and the end of it that it was to testify c. And this indeed the end of our preaching and we ought each to seek it by the word and by mutual exhortations and sometimes a few words may have much to this purpose to have our hearty establishment in the faith and not only to believe but remember that we have the best of it that there is truth in our hopes and they shall not deceive us they are no fancy as the World thinks yea when all things else shall vanish their truth shall most appear in their full accomplishment The entertainment and increase of Christian love of esteem of one another and affection one to another is no matter of empty compliment but is the very stamp and badge of Jesus Christ upon his followers therefore most carefully to be preserved entire and unhappy they that by any means do willingly break it Oh! let us beware of it and follow peace even when it seems to fly from us This Peace that is the portion of those in Christ is indeed within them and with God but through him 't is likewise one with another and in that notion to be desired and wisht joyntly with the other They that are in Christ are the only Children and heirs of true peace others may dream of it and have a false peace for a time and wicked men may wish it to themselves and one another but 't is a most vain hope and nought but to wish it to them that are in Christ hath good ground all solid peace founded in him and flows from him Now the peace of God which
in his way to Heaven This the Apostle's scope here and doth it 1. By an Assertion 2. By an Exhortation The Assertion that in suffering for righteousness they are happy The Exhortation conform to the Assertion that they fear not why should they fear any thing that are assured of happiness yea that are the more happy by those very things that seem most to be feared The words are in part borrow'd from the Prophet Esay and he relates them as the Lord's words to him and other godly persons with him in that time countermanding in them that carnal distrustful fear that drove a prophane King and people to seek help rather any where than in God who was their strength fear not their fear but sanctify the Lord and let him be your fear c. Isa. 8. 12 13. This the Apostle extends as an universal Rule for Christians in the midst of greatest troubles and dangers The things opposed here are a perplexing troubling fear of sufferings as the Souls distemper and a sanctifying of God in the Heart as the Sovereign Cure of it and the true Principle of a healthful sound Constitution of Mind Natural Fear though not evil in it self yet in the Natural Man is constantly irregular and disorder'd in the actings of it still missing its due object or measure or both either running in a wrong Channel or over-running the Banks As there are no pure Elements to be found here in this lower part of the World but only in the Philosophers Books they define them so but find them no where thus we may speak of our natural Passions as not sinful in their Nature yet in us that are naturally sinful yea full of sin they cannot escape the mixture and allay of it Sin hath put the Soul into an universal disorder that it neither loves nor hates what it ought nor as it ought hath neither right joy nor sorrow nor hope nor fear a very small matter stirs and troubles it and as waters that are stirr'd so the Word signifies having dregs in the bottom become muddy and impure thus the Soul by carnal Fears is confus'd and there is neither quiet nor clearness in it A troubled Sea as it cannot rest so in its restlessness it casts up mire as the Prophet speaks Thus it is with the unrenewed Heart of Man the least blasts that arise disturb it and make it restless and its own impurity makes it cast up mire yea 't is never right with him either he is asleep in carnal confidence or being shak'd out of that he is hurried and tumbled too and fro with carnal Fears either in a Lethargy in a Fever or trembling Ague Readily when troubles are at distance he â—olds his hands and takes ease as long as it may be and then being surpris'd when they come rushing on him his fluggish ease is pay'd with a surcharge of perplexing and affrighting fears And is not this the condition of the most Now because those Evils are not fully cured in the Believer but he is subject to carnal security as David I said in my Prosperity I shall never be moved and with undue fears and doubts in the apprehensions or feeling of trouble as he likewise complaining confesses the dejection and disquietness of his Soul and again that he had almost lost his standing his feet had well nigh slipt therefore 't is very needful to caveat them often with such words as these fear not their fear neither be ye troubled If you take it objectively their fear be not affraid of the World's malice or any thing it can effect or it may be subjectively as the Prophet means do not you fear after the manner of the World distrustfully troubled with any affliction can befall you Sure it is pertinent in either sense or both together fear not what they can do nor fear as they do If we look on the condition of Men our selves and others are not the minds of the greatest part continually toss'd and their lives worn out betwixt vain hopes and fears providing uncessantly new matter of disquietness to themselves Contemplative Natures have always taken notice of this grand Malady in our Nature and have attempted much the cure of it bestow'd much pains in seeking out Prescriptions and Rules for the attainment of a settled tranquillity of Spirit free from the fears and troubles that perplex us but they have prov'd but Mountebanks that give big words enow and do little or nothing all Physicians of no value or of nothing good for nothing as Iob speaks Some things they have said well concerning the outward Causes of this inward Evil and of the inefficacy of inferiour outward things to help it but they have not descended to the bottom and inward Cause of this our wretched unquiet Condition much less ascended to the true and only Remedy of it In this Divine Light is needful and here we have it in the following verse Verse 15. 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear IMplying the cause of all our fears and troubles to be this our ignorance and disregard of God and the due knowledge and acknowledgment of him to be the only establishment and strength of the mind In the words consider these three things 1. This respect of God as 't is here express'd Sanctifie the Lord God 2. The seat of it in your hearts 3. The Fruit of it the Power that this sanctifie God in the heart hath to rid that heart of those fears and troubles to which 't is here opposed as their proper remedy Sanctifie He is holy most holy the Fountain of Holiness 't is he he alone powerfully sanctifies us and then and not till then we sanctifie him When he hath made us holy we know and confess him to be holy we worship and serve our holy God we glorifie him with our whole Souls and all our Affections we sanctifie him by acknowledging his Greatness and Power and Goodness and which is here more particularly intended we do this by a holy fear of him and faith in him these confess his Greatness and Power and Goodness as the Prophet is express sanctifie him and let him be your fear and your dread And then adds if thus you sanctifie him you shall further sanctifie him he shall be your Sanctuary you shall account him so in believing in him and shall find him so in protecting you you shall repose on him for safety and these particularly cure the heart of undue fears In your hearts To be sanctified in our Words and Actions but primely in our Hearts as the Root and Principle of the rest He sanctifies his own throughout makes their Language and their Lives holy but first and most of all their Hearts and as he chiefly sanctifies it it chiefly sanctifies him acknowledges and worships him often when the Tongue
and Body do not and possibly cannot well joyn with it Fears and Loves and Trusts in him which properly the outward Man cannot do tho' it does follow and is acted by these affections and so hath share in them in its capacity Beware of an external superficial sanctifying of God for he takes it not so he will interpret that a prophaning of him and his name be not deceived he is not mocked he looks through all Visages and Appearances in upon the Heart â—ees how it entertains him and stands affected to him if it be possess'd with reverence and love more than either thy tongue or carriage can express and if it be not so all thy seeming-worship is but injury and thy speaking of him iâ— but babling be thy Discourse never so Excellent and the more thou hast seemed to sanctifie God while thy heart hath not been chief in the business thou shalt not by such service have the less but the more fear and trouble in the day of trouble when it comes upon thee No estate so far off from true consolation and so full of horrors as that of the rotten-hearted Hypocrite his rotten Heart is sooner shakt to pieces than any other If you would have heart-peace in God you must have this heart sanctifying of him 'T is the heart that is vex'd and troubled with fears the disease is there and if the prescribed remedy reach not thither 't will do no good but let your hearts sanctifie him and then he shall fortifie and establish your hearts This sanctifying of God in the Heart composes the Heart and frees it from fears 1. In general the turning of the Heart to consider and regard God takes its off from those vain empty windy things that are the usual causes and matter of its fears it feeds on wind and therefore the bowels are tormented within the Heart is subject to disturbance because it lets out it self to such things and lets in such things into it self as are ever in motion and full of instability and restlesness and so cannot be at quiet till God come in and cast out these to keep the Heart within that it wander out no more to them 2. The particulars of Fear and Faith work particularly in this 1. That Fear as greatest overtops and nullifies all losser fears the Hearâ— possess'd with this fear hath no room for the other it resolves the Heart in point of duty what it should and must do not offend God by any means lays that down as indisputable and so eases it of doubtings and debates in that kind whether shall I comply with the World and abate somewhat of the sincerity and exact way of Religion to please Men or to escape persecution or reproaches no 't is unquestionably best and only necessary to obey him rather than Men to retain his favour be it with displeasing the most respected and considerable Persons we know yea rather chuse the universal and highest displeasure of all the World for ever than his smallest discountenance for a moment counts that the only indispensible necessity to cleave unto God and obey him If I pray I shall be accused might Daniel think but yet pray I must come on 't what will so if I worship God in my Prayer they will mock me I shall pass for a Fool no matter for that it must be done I must call on God and strive to walk with him this puts the mind to an ease not to be hanging betwixt two but resolv'd what to do we are not careful said they to answer thee O King our God can deliver us but however this we have put out of deliberation we will not worship the Image As one said non oportet vivere sed oportet navigare 't is not necessary to have the Favour of the World nor to have Riches nor to Live but 't is necessary to hold fast the Truth and to walk Holily to sanctifie the name of our Lord and Honour him whether in Life or Death 2. Faith in God clears the mind and dispels carnal fears the most sure help what time I am afraid says David I will trust in thee It resolves the mind concerning the event and scatters the multitude of perplexing thoughts that arise about that what shall become of this and that what if such an enemy prevail what if the place of our abode grow dangerous and we be not provided as others are for a removal no matter says Faith though all fail I know of one thing will not I have a Refuge that all the strength of Nature and Art cannot break in upon or demolish a high Defence my Rock in whom I trust c. Psal. 62. 5 6. The firm belief of and resting on his Power and Wisdom and Love gives a clear satisfying answer to all doubts and fears It suffers us not to stand to jangle with each triffling grumbling objection but carries all before it makes day in the Soul and so chases away those fears that vex us only in the dark as affrightful fancies do This is indeed to sanctifie God and give him his own Glory to rest on him and it is a fruitful homage done to him returning us so much Peace and Victory over Fears and Troubles perswades us that nothing can separate from his Love and that only we fear'd and so the things that cannot reach that can be easily despised Seek to have the Lord in your Hearts and sanctifie him there he shall make them strong and carry them through all dangers though I walk says David through the valley of the shadow of death I will fear no ill for thou art with me Psal. 23. so Psal. 27. 1. What is it makes the Church so firm and stout though the Sea roar and the Mountains be cast into the midst of the Sea yet we will not fear that 's it God is in the midst of her she shall not be moved No wonder he immoveable and therefore doth establish all where he resides If the World in the middle of the Heart it will be often shaken for all there is continual motion and change but God in it keeps it stable Labour to get God into your Hearts residing in the midst of them and then in the midst of all Conditions they shall not move In your hearts Our condition universally exposed to search and troubles and no man so stupid but studies and projects for some Fence against them some Bulwark to break the incursion of Evils and so put his mind to some ease ridding it of the fear of them thus the most vulgar Spirits in their way for even the Brutes from whom such do not much differ in their actings and course of Life too are instructed by Nature to provide themselves and their young Ones of Shelters and the Birds their Nests and the Beasts their Holes and Dens Thus men gape and pant after gain with a confus'd ill-examin'd fancy of quiet and safety in it once to reach such a day as
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
hapned unto you 13. But rejoyce in as much as you are partakers of Christ's sufferings that when his Glory shall be revealed ye may be glad also with exceeding joy THis fighting liâ—e when we consider it aright sure we need not be desired not to love it but have need to be strengthned with patience to go through and to fight on with courage and assurance of victory still combating in a higher strength than our own against sin within and troubles without This is the great Scope of this Epistle and the Apostle often interchanges his advices and comforts in reference to these two Against sin he instructs us in the beginning of this Chapter and here again against suffering and both in a like way and us to be armed armed with the same mind that was in Christ against trouble here after the same manner in the mortifying of sin we suffer with him as there he teaches verse 1. of this Chapter in the encountring of aâ—â—liction we suffer with him as here we have it and so the same mind in the same sufferings will bring us to the same issue Beloved think it not strange concerning the fiery trial which is to try you c. But rejoyce in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye likewise may be glad with exceeding joy The words to the end of the chapter contain grounds of encouragement and consolation for the Children of God in sufferings especially in suffering for God These two verses have these two things 1. The cloâ—s conjuncture of sufferings with the estate of a Christian. 2. The due composure of a Christian towards suffering 1. It s no new and therefore no strange thing that sufferings hot sufferings fiery ones be the Companions of Religion besides the common miseries of humane life there is an accession of troubles and hatreds for that holiness of life to which the Children of God are called It was the Lot of the Church from her wicked Neighbours and in the Church the lot of the most holy and peculiar Servants of God from the prophane multitude Woe 's me my Mother says Ieremy thou hast born me a Man of contentions And of all the Prophets says not our Saviour handling this same argument in his Sermon So persecuted they the prophets that were before you and after tells them what they might look for Behold says he I send you forth as sheep in the midst of Wolves And generally no following of Christ but with his badge and burden somthing to be left our selves left whosoever will be my disciple let him deny himself and what to take take up his Cross and follow me And doth not the Apostle give his Schollars this universal lesson as an infallible truth all that will live Godly in Christ Iesus shall suffer persecution and look in the close of that roll of Believers conquering in suffering what a cluster of sufferings and torture you have Heb. 11. ver 36 37. c. Thus in the Primitive times the tryal and fiery tryal even literally so continued long these wicked Emperours hating the very innocency of Christians and the people though they knew their blameless carriage yet when any evil came would pick this quarrel and still cry Christianos ad Leones Now this if we look to inferiour causes is not strange the malignant ungodly World hating holiness the light yea the very shadow of it and the more the Children of God walk like their Father and their home the more unlike must they of necessity become to the World about them and therefore become the very mark of all their enmities and malice And thus indeed the Godly though the Sons of peace are the improper causes the occasion of much noise and disturbance in the World as their Lord the Prince of peace avows it openly of himself in that sense I came not to send peace but a sword to set a Man at variance with his Father and the Daughter against the Mother c. If a Son in a Family begin to enquire after God and withdraw from their prophane or dead way Oh! what a clamour rises presently Oh! my Son or Daughter or Wife is become a plain fool c. And then all done that may be to quel and vex them and make their life grievous to them The exact holy walking of a Christian condemns really the World about him shews the disorder and foulness of their prophane ways and the Life of Religion set beside dead formality discovers it to be but a carcase and lifeless appearance and for this neither grosly wicked civil nor formal persons can well digest it There is in the life of a Christian a convincing light that shews the deformity of the works of darkness and a piercing heat that scorches the ungodly which stirs and troubles their consciences and this they cannot endure and hence rises in them a contrary fire of wicked hatred and hence the trials the fiery trials of the godly If they could get those precise persons removed out of their way think they then they might have more room and live at more liberty as 't is Revel 11. 10. a carousing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a dance there about the dead bodies of the two witnesses the people and nations rejoyced and made merry and send gifts one to another because these two prophets tormented them that dwelt on the earth And from the same hearth I mean the same wickedness of heart in the World are the fires of persecution kindled against the Saints in the World and the bonefires of joy when they are rid of them And as this is an infernal fire of enmity against God t is blown by that Spirit whose Element it is Satan stirs up and blows the coal and raises the hatred of the ungodly against Christians But while he and they in whom he powerfully works are thus working for their vile ends in the persecutions of the Saints he that soveraignly orders all is working in the same his wise and gracious ends and attains them and makes the malice of his enemies serve his ends and undo their own It is true that by the heat of persecution many are fear'd from embracing it such as love themselves and their preâ—ent ease and others that seem'd to have embrac't it are driven to let it go and fall from it but yet all well computed Religion is still upon the gaining hand those that reject it or revolt from it are such as have no true Knowledge of it nor share in it nor in that happiness in which it ends but they that are indeed united to Jesus Christ do cleave the closer to him and seek to have their hearts more fastened because of these trials that they are or likely may be put to And in their victorious patience appears the invincible power of Religion where it hath once gained the heart that it cannot be beaten nor burnt out it self is a fire more mighty