of a ready memory nor rich invention acting it self in the performance these may draw a neat picture of it but still the life is wanting The motion of the Heart Godwards holy and divine affection makes prayer real and lively and acceptable to the Living God to whom it is presented the pouring out of thy heart to him that made it and therefore hears it and understands what it speaks and how it s moved and affected in calling on him It is not the guilded Paper and good writing of a Petition that prevailes with a Man but the moving Sense of it and to the King that discerns the heart heart sense is the sense of all and that which he alone regards listens what that speaks and takes all as nothing where that is silent all other excellence iâ— prayer is but the outside and fashion of it that is the life of it Though Prayer precisely taken is only petition yet in its â—uller and usual sense it comprises the vent of our humble sense of vileness and sin in the sincere confession and the extolling withal and praising the holy name of our God his excellency and goodness and thankful acknowledgment of received mercies Of these sweet ingredient perfumes is the incense of prayer composed and by the divine fire of love ascends unto God the Heart and all with it and when the Hearts of the Saints unite in joynt prayer the Pillar of sweet smoke goes up the greater and fuller Thus says that Song of the Spouse going up from the Wilderness as Pillars of smoak perfumed with Myrrh and Frankincense and all the Powders of the Merchant and as the word there signifies streight Pillars like the tallest streightest kind of trees Indeed the sincerity and unfeignedness of prayer makes it go up as a streight Pillar no crookedness in it tending streight towards Heaven and bowing to no side by the way Oh! the single and fixed viewing of God as in other ways it is the thing makes all holy and sweet so particularly in this Divine Work of Prayer It is true we have to deal with a God who of himself needs not this our pains either to inform or excite him he fully knows our thoughts before we express them and our wants before we feel them or think of them Nor doth his affection and gracious bent to do his Children good wax remiss or admit the least abate and forgetfulness of them But instead of necessity on God's part which cannot be imagined we shall find that Equity and that singular Dignity and Utility of it on our part which cannot be denied 1. Equity that thus the Creaturesignifie his homage to and dependance on his Creator for his being and well-being takes all the good he enjoys or expects from that Sovereign Good declaring himself unworthy waiting for all upon the terms of free goodness and acknowledging all from that Spring 2. Dignity Man was made for communion with God his Maker 't is the Excellency of his Nature to be capable of this end the happiness of it to be raised to enjoy it Now in nothing more in this Life is this communion actually and highly enjoyed than in the exercise of prayer that he may freely impart his affairs and estate and wants to God as the faithfullest and powerfullest Friend the richest and lovingest Father may use the liberty of a Child telling his Father what he stands in need of and desires and communing with him with humble confidence admitted to so frequent presence with so great a King 3. The Vtility of it 1. Easing the Soul in times of strait when it is prest with griefs and fears giving the vent and that in so advantageous a way emptying them into the bosom of God The very vent were it but into the Air gives ease or speak it to a Statue rather than smother it much more ease poured forth into the lap of a Confident and sympathising Friend though unable to help yet much more of one that can and of all Friends our God the surest and most affectionate and most powerful so Isa. 63. 9. both compassion and effectual salvation exprest In all their affliction he was afflicted and the Angel of his presence saved them in his love and in his pity he redeemed them and he bare them and carried them all the days of old And so resting on his Love Power and gracious Promises quiets it self in God upon this assurance that it s not vain to seek him and that he despiseth not the sighing of the poor 2. The Soul is more spiritually affected with its own condition by opening it up before the Lord more deeply sensible of sin and ashamed in his sight in confessing it before him more dilated and enlarged to receive the mercies suited for as the opening wide of the mouth of the soul that it may be filled more disposed to observe the Lord in answering and to bless him and trust on him upon the renewed experiences of his regard to their distresses and desires 3. All the Graces of the Spirit in Prayer are stirr'd and acted and by acting strengthned and increased Faith in applying the Divine Promises which are the very Ground that the Soul goes upon to God and Hope looking out to their performance and Love particularly expressing it self in that sweet converse and delighting in it as love doth in the company of the Person loved thinks all hours too short in speaking with him Oh how the Soul is refresht with freedom of Speech with its beloved Lord and as it delights in that so it is continually advanced and grows by each meeting and conference beholding the excellency of God and relishing the pure and sublime pleasures that is in near communion with him looking upon the Father in the face of Christ and using him as a mediator in prayer as still it must is drawn to further admiration of that bottomless love that found that way of agreement that new and living way of our access when all was shut up and we to have been shut out for ever And then the affectionate expressions of that reflex love to find that vent in prayer do kindle higher as it were â—ann'd and blown up rise to a greater and higher and purer flame and so tend upwards the more strongly David as he doth profess his love to God in Prayer in his Psalms so no doubt it grew in the expressing I will love thee O Lord my strength Psal 18. and Psal. 116. doth raise an incentive of love out of this very consideration of the correspondence of prayers I love the Lord because he hath heard and resolves thereafter upon persistence in that course therefore will I call upon him as long as I live And as the Graces of the Spirit are advanced in prayer by their actings so for this reason further because prayer sets the soul particularly near unto God in Jesus Christ 't is then in his presence and being much with God in this way it is
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
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
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
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
wills and loves that 's Law and a powerful Law so written on the Heart this Law of Love that it obeys not unpleasantly but with delight no constraint but the sweet constraint of love to forgive a wrong to love even thine enemy for him is not only feisible now but deâ—ectable that ere while thou thoughtest impossible That Spirit of Christ is all sweetness and love so calms and composes the Heart that peace with God and that unspeakably blessed correspondence of love with him doth so fill the Soul with lovingness and sweetness that it can breath nothing else hates nothing but sin pities the sinner and carries to the worst that love of good-will desiring their return and salvation but to those in whom appears the Image of their Father those their heart cleaves to as Brethren indeed No advantages natural no birth no beauty nor wit draws a Christian's love so much as the resemblance of Christ wherever that is found it is comely and lovely to a Soul that loves him Much communion with God sweetens and calms the mind cures the distempers of passion and pride that are the avowed enemies of love particularly Prayer and Love suit well 1. Prayer disposes to this love he that loveth not knoweth not God saith the beloved Apostle for God is love he that is most conversant with love the spring of where 't is purest and fullest cannot but have the fullest measure of it flowing in from thence into his heart and flowing forth from thence unto his Brethren if they that use the society of mild and good men are insensibly assimilated to them grow like them and contract somewhat of their temper much more doth familiar walking with God powerfully transform the Soul into his likeness makes it merciful and loving and ready to forgive as he is 2. This love disposes to prayer to pray together hearts must be consorted and tun'd together otherwise how can they sound the same Suits harmoniously How unpleasant in the exquisite ear of God that made the ear are the jarring disunited hearts that often seem to joyn in the same prayer and yet are not set together in love and when thou prayest alone thy heart imbitter'd and disaffected to thy Brother altho' upon an offence done to thee 't is as a mistuned Instrument the Strings are not accorded so are not in tune amongst themselves and so the sound is harsh and offensive try it well thy self and thou wilt perceive it how much more he to whom thou pray'st when thou art stirr'd and in passion against thy Brother or not on the contrary lovingly affected towards him what broken disordered unfastened stuff are thy requests therefore the Lord will have this done first the Heart tun'd go thy way says he leave thy Gift and be reconcil'd to thy Brother c. Why is this so much recommended by Christ and so little received by Christians given by him as the cognisance and badge of his Followers and of them that pretend to be so so few that wear it Oh! little real Christianity were more worth than all that empty profession and discourse that we think so much of Hearts receiving the mould and stamp of this Rule these were living Copies of the Gospel ye are our Epistle says the Apostle We come together and hear and speak sometimes of one Grace and sometimes of another and the most never seek to have their hearts enricht with the possession of any of them We search not to the bottom the perversness of our Nature and the guiltiness that is upon us in these or we shift off the Conviction and find a way to forget it when the hour 's done That accursed root self-love that makes man an enemy to God and Men enemies and devourers one of another who sets to the discovery and the displanting of it bends the force of holy Endeavours and Prayer supplicates the hand of God for the plucking of it up Some Natures are quieter and make less noise but till the heart be possest with the love of God it shall never truely love either men in that way due to all or the Children of God in their peculiar relation Among your selves c. That is here the point the peculiar love of the Saints as thy Brethren glorying and rejoycing in the same Father the Sons of God begotten again to that lively hope of glory now these as they owe a bountiful disposition to all they are mutually to love one another as Brethren Thou that hatest and reproachest the godly and the more they study to walk as the Children of their holy Father the more thou hatest them art glad to find a spot to point at on them or wilt dash mire on them where thou findest none know that thou art in this the enemy of God that the indignity done to them Jesus Christ will take it as done to himself truely we know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death So then renounce this Word or else believe that thou art yet far from the Life of Christ that so hatest it in others Oh! but they are but a number of Hypocrites wilt thou say Brethren if they be so this declares so much the more thy extream hatred of holiness that canst not endure so much as the Picture of it canst not see any thing like it but thou must let fly at it and this argues thy deep hatred of God holiness in a Christian as the Image of God and the Hyprocrite in the resemblance of it is the Image of a Christian so thou hatest the very Image of the Image of God for deceive not thy self it is not the latent evil in hypocrisie but the apparent good in it that thou hatest The prophane Man thinks himself a great Zealot against Hypocrisie he is still crying out of it but it s only this he is angry at that all should not be ungodly wicked enemies of Religion as he is either dissolute or meerly civil and the civil man is readily the bitterest enemy of all strictness beyond his own size as condemning him and therefore he cries it down as all of it false and counterfeit wares Let me intreat you if you would not be found fighters against God let no revilings be heard amongst you against any that are or seem to be Followers of Holiness if ye will not reverence it your selves yet reverence it in others at least do not reproach it It should be your ambition else why are you willing to be called Christians but if you will not pursue holiness yet persecute it not if you will not have fervent love to the Saints yet burn not with infernal heat of fervent hatred against them for truly that is one of the likliest pledge of these flames and society with damned Spirits as love to the Children of God is of that inheritance and society with them in glory 2. You that are Brethren and
Life they are called to by a perfect revolution or circuit as there is said of the Sun it visites all Ranks and Estates its going forth is from the end of Heaven and his circuit unto the ends of it and there is nothing hid from the heat of it disdains not to teach the very Servants in their low condition and employments how to behave themselves and sets before them no meaner Example than that of Iesus Christ which is the highest of all Examples and here the Apostle proceeds to give Rules to that Relation which is the main in Families Husbands and Wives for the Order it 's indifferent yet possibly he begins here at the Wives because his former Rules were to inseriours to Subjects and Servants and the duty he commends particularly here to them is Subjectiâ—n Likewise ye Wives be in Subjection c. 〈◊〉 Men have said all and much it may be to little purpose in the Parallel of these two Estates of Life the Result will be sound I conceive all being truly reckoned to be very little odds even in Natural Respects in the thing it self saving only as the particular Condition of Persons and the Hand of Divine Providence turns the Ballance the one way or other and the writing of Satyrs against either or Laudatives for the one in prejudice of the other is but a Caprice of Man's Mind according to their own humor but in Respect of Religion the Apostle having scann'd the Subject to the full leaves it indifferent only requiring in those that are so ingaged Hearts as disingaged as may be that they that Marry be as if they Married not c. Within a while it will be all one as he adds that grave reason for the Fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World passeth 't is but a Pageant a Show of an hour long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes by and is no more seen thus the great Pomps and Solemnities of Marriages of Kings and Princes in former times where are they Oh! how unseemly is it to have an immortal Soul drowned in the esteem and affection of any thing that perishes and to be cold and indifferent in seeking after a Good that will last as long as it self Aspire to that Good which is the only Match for the Soul that close Union with God which cannot be dissolved which he calls an Everlasting Marriage that will make you happy either with the other or without it All the happiness of the most excellent Persons and top of all Affection and Prosperity meeting in Humane Marriages are but a dark and weak Representation of the solid joy that is in that Mysterious Divine Union of the Spirit of Man with the Father of Spirits from whence it issues But this by the way The Common Spring of all mutual Duties on both sides is to be supposed Love That peculiar conjugal Love that makes them one that will infuse such sweetness into the Authority of the Husband and Obedience of the Wise as will make their Lives harmonious like the sound of a well tun'd instrument whereas without that having such an Universal conjuncture of interest in all their Affairs they cannot escape frequent contests and discords which is a sound more unpleasant than the jarring of untuned Strings to an exact Ear. And this should be considered in the choice that it be not as it is too often which causeth so many Domestick ills contracted only as a Bargain of outward Advantages but as an Union of Hearts And where this is not and that there is something wanting in this point of Affection there if the Parties or either of them have any saving knowledge of God and access to him in Prayer they will be earnest Suiters for his help in this that his Hand may right what no other can that he who is Love it self may infuse that mutual Love into their Hearts now which they should have sought sooner And certainly they that sensibly want this and yet seek it not of him what wonder though they find much bitterness and discontent and where they agree only in Natural Affection their observance of the Duties requir'd is not by far either so comfortable and pleasing or so sure and lasting as when it ariseth from a Religious and Christian Love on both sides that will cover many failings and take things by the best side Love is the prime Duty in both the basis of all but because the particular Character of it as proper to the Wise is conjugal Obedience and Subjection therefore that is usually specified Eph 5. 12. Wives submit your selves unto your own Husbands as unto the Lord So here Now if it be such obedience as ought to arise from a special kind of Love then the Wife would remember this that it must not be constrained unchearful obedience and the Husband would remember that he ought not to require base and servile Obedience for both these are contrary to that Love whereof this obedience must carry the true tincture and relish as slowing from it there it will hold right where Love commands and Love obeys This Subjection as all other is qualified thus that it be in the Lord. His Authority is Primitive and binds first and all other have their Patents and Priviledges from him therefore he is supremely and absolutely to be observed in all if the Husband would draw the Wife to an irreligious course of Life and looseness he is not to be followed in this but in all things indifferent this obedience must hold which forâ—ids not neither a modest advice and representment to the Husband of that which is more convenient but that done a submissive yielding to the Husbands will is the suiting of this rule Yea possibly the Husband may not only imprudently but unlawfully will that which if not in its own Nature a thing unlawful the Wife by reason of his will may obey lawfully yea could not lawfully disobey Now though this Subjection was a Fundamental Law of pure Nature and came from that hand that made all things in perfect order yet sin that hath imbitter'd all humane things with a Curse hath disrelisht this Subjection and made it taste somewhat of a punishment Gen. 3. 16. and that as a suitable punishment of the abuse of that power she had with him to the drawing of him to disobedience against God The bitterness in this Subjection arises from the corruption of Nature in both in the Wife a perverse desire rather to command or at least a repining discontent at the obligation to obey and this is increased by the disorder and imprudence and harshness of Husbands in the use of their Authority But in a Christian the Conscience of Divine appointment will carry it and weigh down all difficulties for the Wife considers her Station that she is set in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the Rank the Lord's hand hath plac'd her in and therefore she will not break it for respect and love to him she
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
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
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
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
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
a spiritual trial or tentation my grace sufficient for thee And where the Lord doth thus 't is certainly better for the time than the other would be Observe here his cars are to the Righteous but his eyes are on them too they have not so his ear as blindly to give them what they ask whether it be fit or no but his eye is on them to see and consider their estate and to know better than themselves what is best and accordingly to answer This is no prejudice but a great Priviledge and Happiness of his Children that they have a Father that knows what is fit for them and with-holds no good from them And this commutation and exchange of our requests a Christian observing may usually find out the particular answer of their Prayers and if sometimes they do not than not to subtilize and amuse themselves so much in that but rather to keep on to the exercise knowing as the Apostle speaks in another case this for a certain that their labour shall not be in vain in the Lord and as the Prophet hath it he hath not said unto the House of Jacob seek ye me in vain 3. Only this we should always remember not to set bounds and limits to the Lord in point of time to set him a day that thou wilt attend so long and no longer how patiently will some men bestow long attendance on others where they expect some very poor good or courtesie at their hands but we are very brisk and hasty with him who never delays us but for our good to ripen those Mercies for us that we as foolish Children would pluck while they are green and have neither that sweetness and goodness in them which they shall have in his time All his works are done in their season were there nothing to check our impatiences but his Greatness and the greatness of those things we ask for and our own unworthiness these might curb them and perswade us how reasonable it is that we wait He is a King well worth waiting on and there is in the very waiting on him an honour and happiness far above us and the things we seek are great forgiveness of Sins evidence of Sonship and Heirship Heirship of a Kingdom and we condemned Rebels born Heirs of the bottomless Pit and shall such as we be in such haste with such a Lord in so great requests but the attendance that this reason enforces is sweetned by the consideration of his Wisdom and Love that he hath foreseen and chosen the very hour for each mercy fit for us and will not slip it a moment Never any yet repented their waiting but found it fully compens'd with the opportune answer in such a time as then they are forc'd to confess was the only best I waited patiently says the Psalmist in waiting I waited but it was all well bestowed he inclin'd to me and heard my cry brought me up c. and then after falls into admiration of the Lord's method his wonderful workings and thoughts to us-ward while I was waiting and saw nothing thy thoughts were towards and for me and thou didst then work when thy goodness was most remarkable and wonderful When thou art in great affliction outward or inward thou thinkest it may be he regards thee not yea but he doth Thou art his Gold he knows the time of refining thee and then taking thee out of the Furnace he is verst and skillful in that work Thou sayest I have cried long for power against sin and for some evidence of pardon and find no answer to either yet leave him not he never yet cast away any that sought him and staid by him and resolv'd whatsoever came on 't to lie at his footstool and to wait were it all their life time for a good word or a good look from him And they chuse well that make that their great desire and expectation for one of his good words or looks will make them up and make them happy for ever and 't is he is Truth they are sure not to miss of it blessed are all they that wait for him And thou that sav'st thou canst not find pardon of sin and power against it yet consider whence are those desires of both that thou once didst not care for why doth thou hate that sin which thou didst love and art troubled and burden'd with the guilt of it under which thou wentest so easily and didst not feel before are not these something of his own work yes sure and know he will not leave it unfinished nor forsake the work of his hands his eye may be on thee tho thou seest him not and his ear open to thy cry tho for the present he speaks not to thee as thou desirest 'T is not said that his Children always see and hear him sensibly but yet when they do not he is beholding them and hearing them graciously and will shew himself to them and answer them seasonably Psal. 22. 2. I cry in the day time and thou hearest not c. Yet will not he entertain hard thoughts of God nor conclude against him thou art holy v. 3. where by Holiness is meant his faithfulness I conceive to his own as follows that he inhabites the praises of Israel to wit for the Favours he hath shewed his people as v. 4. Our Fathers trusted in thee Let the Lord's open ear perswade us to make much use of it be much in this sweet and fruitful exercise of Prayer together and apart in the sense of these three Considerations mentioned above The Duty the Dignity and the Utility of Prayer 'T is due to the Lord to be worship'd and acknowledg'd thus as the Fountain of Good How will men crouch and bow one to another upon small requests and he only neglected by the most from whom all have all Life and Breath and all Things as the Apostle speaks in his Sermon Acts 17. 25. 2. And then the Dignity of this to be admitted into so near converse with the highest Majesty were there nothing to follow no answer at all Prayer pays it self in the Excellency of its Nature and the sweetness that the Soul finds in it poor wretched Man to be admitted into Heaven while he is on Earth and there to come and speak his mind freely to the Lord of Heaven and Earth as his Friend as his Father to empty all his Complaints into his Bosom to refresh his Soul in his God wearied with the Follies and Miseries of the World Where any thing of his love this is a priviledge of highest sweetness for they that love find much delight to discourse together and count all hours short and think the day runs too fast that is so spent and they that are much in this exercise the Lord doth impart his secrets much to them 3. And the most profitable exercise no lost time as prophane hearts judge it but only gain'd all blessings attend this work the richest traffick
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-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
painful diseases that either quickly cut the thread of Life or make their aged bones full of the sins of their youth Take what way you will there is no place nor condition so senc'd and guarded but publick calamities or personal griefs find away to reach us Seeing then we must suffer however this kind of suffering to suffer for righteousness is far the best what he said 〈◊〉 of doing ill we may well say of suffering ill if it must be 't is best to be for a Kingdome And those are the terms on which Christians are called to suâ—â—er for righteousness if we will reign with Christ certain 〈…〉 sâ—ffer with him and if we do suffer with hi◠〈…〉 we shall reign with him And therefoâ—◠〈…〉 are happy But 〈…〉 suffering for righteousness only with relation to 〈◊〉 Apostle's present reasoning his conlusion he establishâ— 1. From the favour and protection of God 2. From the nature of the thing it self Now we would consider the consistence of this supposition with those reasons 1. The Eyes of the Lord being on the righteous for their good and his Ear open to their Prayer how is it that for all that favour and inspection they are so much expos'd to suffering and even for the regard and affection they bear towards him suffering for righteousness these seem not to agree well yet they do 'T is not said that his Eye is so on them as that he will never see them afflicted nor have them suffer any thing no but this is their great priviledge and comfort in suffering that his gracious Eye is then upon them and sees their trouble and his Ear towards them not so as to grant them an exemption for that they will not seek for but seasonable deliverance and in the mean while strong support as is evident in that 34th Psalm If his Eye be always on them he sees them suffer often for their afflictions are many ver 19. and if his Ear be to them he hears many sighs and cries press'd out by sufferings and they are content this is enough yea better then not to suffer they suffer and often directly for him but he sees it all takes perfect notice on 't therefore 't is not lost And they are forc'd to cry but none of their cries escape his Ear he hears and he manifests that he sees and hears for he delivers them and till he does he keeps them from being crush'd under the weight of the suffering he keeps all his bones not one of them is broken He sees yea appoints and provide these conflicts for his choicest Servants he sets his Champions to encounter the malice of Satan and the World for his sake to give proof of the truth and the strength of their love to him for whom they suffer and to overcome even in suffering He is sure of his design'd advantages out of the sufferings of his Church and Saints for his name he loses nothing nor they lose nothing but their Enemies when they rage most and prevail most are ever the most losers his own glory grows and his peoples graces grow yea their very number grows and that sometimes most by their greatest sufferings It was evident in the first Ages of the Christian Churches where were the glory of so much invincible love and patience if they had not been so put to it 2. For the other that the said following of good would preserve from harm it speaks truly the nature of it what 't is apt to do and what in some measure it often doth but the considering the nature of the World its enmity against God and Religion that strong poyson in the Serpents Seed it is not strange that it often proves otherwise that notwithstanding the righteous carriage of Christians yea even because of it they suffer much 't is a resolv'd case all that will live godly must suffer Persecution it meets a Christian in his entry to the way of the Kingdome and goes along all the way no sooner begin thou to seek the way to Heaven but the World will seek how to vex and molest thee and make that way grievous if no other way by scoffs and taunts as bitter blasts to destroy the tender blossom or bud of Religion or as Herod to kill Christ newly born you shall no sooner begin to enquire after God but twenty to one they will begin to enquire if thou art gone mad but if thou knowest who 't is whom thou hast trusted and whom thou lovest this is a small matter what though it were deeper and sharper sufferings yet still if you suffer for righteousness happy are you Which is the Second thing was proposed and more particularly imports that a Christian under the heaviest load of sufferings for righteousness is yet still happy notwithstanding these suffering 2dly That he is happier even by these sufferings And 1. All the sufferings and distresses of this World are not able to destroy the Happiness of a Christian nor diminish it yea they cannot at all touch it 't is out of their reach If it were built on worldly enjoyments then worldly deprivements and sufferings might shake it yea might undo it when those rotten stoups fail that which rests on them must fall he that hath set his heart on his riches a few hours can make him miserable 't is almost in any bodies power to rob him of his Happiness a little slight or disgrace undoes him or whatsoever the Soul fixes on of these moving unfixed things pluck them from it and it must cry after them ye have taken away my God's But the Believer's happiness is safe out of shot he may be impoverished and imprison'd and tortur'd and kill'd but this one thing is out of hazard he cannot be miserable still in the midst of all these subsists a happy Man If all Friends be shut out yet the visits of the Comforter may be frequent bringing him glad tydings from Heaven and communing with him of the love of Christ and solaâ—ing him in that 'T was a great word for a Heathen of his false 〈◊〉 kill me they may but they cannot hurt me how much more confidently may the Christian say so banishment he â—ears not for his Country is above nor death for that sets him home into that Country The believing Soul having hold of Jesus Christ can easily despise the best and the worst of the World and give a defie to all that 's in it can share with the Apostle in that which he gives I am perswaded that neither death nor life shall separate me from the love of God which is in Christ Iesus our Lord. Yea what tho' the frame of the World were a dissolving and salling a pieces this happiness holds and is not stir'd by it for 't is in that Rock of Eternity that stirs not nor changes at all Our main work truly if you will believe it is this to provide this immoveable happiness that amidst all changes and losses and sufferings
may hold firm You may be free chose it rather not to stand to the courtesie of any thing about you nor of any Man whether enemy or friend for the tenure of your happiness lay it higher and surer and if you be wise provide such a peace as will remain untouch'd in the hottest flame such a light as will shine in the deepest dungeon and such a life as is safe even in death it self that life that is hid with Christ in God But if in other sufferings even the worst and saddest the Believer is still a happy Man then more especially in those that are the best kind suffering for righteousness not only do they not detract from his happiness but 2dly They concur and give accession to it he is happy even by so suffering As will appear from the following considerations 1. 'T is the happiness of a Christian until he attain perfection to be advancing towards it to be daily resining from sin and growing richer and stronger in the graces that make up a Christian a new creature to attain a higher degree of patience and meekness and humility to have the heart more weaned from the Earth and fixed on Heaven now as other afflictions of the Saints do help them in those their sufferings for righteousness the unrighteous and injurious dealing of the World with them have a particular fitness for this purpose those trials that come immediately from God's own hand seem to bind to a patient and humble compliance with more authority and I may say necessity There is no plea no place for so much as a word unless it be directly and expresly against the Lord's own dealing but unjust suffering at the hands of Men requires that respect unto God without whose hand they cannot move that for his sake and for reverence and love to him a Christian can go through those with that mild evenness of Spirit that overcomes even in suffering And there is nothing outward more fit to perswade a Man to give up with the World and its Friendship than to feel much of its enmity and malice and that directly acting it self against Religion making that the very quarrel which is of all things dearest to a Christian and in highest esteem with him If the World should caress them and smile on them they might be ready to forget their home or at least to abate in the frequent thoughts and fervent desires of it and turn into some familiarity with the World and favourable thoughts of it and thus let out somwhat of their hearts after it and thus grace would grow faint by the diversion and calling forth of the Spirits as in Summer in the hottest and fairest weather 't is with the body 'T is a confirm'd observation by the experience of all Ages that when the Church flourish'd most in outward peace and wealth it abated most of its spiritual lustre which is its genuine and true beauty and when it seem'd most miserable by persecutions and sufferings 't was most happy in sincerity and zeal and vigour of grace when the Moon shines brightest towards the Earth 't is dark Heavenwards and on the contrary when it appears not is nearest the Sun and clear towards Heaven 2dly Happy in acting and evidencing by those sufferings for God their love to him Love delights in difficulties and grows in them the more a Christian suffers for Christ the more he loves Christ accounts him the dearer and the more he loves him still the more can he suffer for him 3dly Happy as in testifying love to him and glorifying him so in conformity with him which is loves ambition affects likeness and harmony at any rate a Believer would readily take it as an affront that the World should be kind to him that was so harsh and cruel to his beloved Lord and Master Canst thou expect or wouldst thou wish smooth language from that World that revil'd thy Jesus that called him Beelzebub couldst thou own and accept friendship at its hands that buffetted him and shed his blood or art thou rather most willing to share with him and of S. Paul's mind God forbid that I should glory in any thing save in the Cross of Christ whereby the World is crucified to me and I unto the World 4. The rich supplies of spiritual comfort and joy that in those times of suffering are usual that as sufferings for Christ do abound consolations in him abound much more as the Apostle testifies God speaking most peace to the Soul when the World speaks most War and enmity against it and this compenses abundantly when the Christian lays the greatest sufferings Men can inflict in the one ballance and the least glances of God's countenance in the other it says 't is worth all the enduring of these to enjoy this says with David let them curse but bless thou let them frown but smile thou And thus he usually doth refreshes such as are prisoners for him with visits that they would buy again with the hardest restraint and debaring of nearest friends The World cannot but misjudge the state of suffering Christians it sees their Crosses but not their anointings Was not St. Stephen think you in a happy posture even in his enemies hands was he afraid of the Showre of Stones coming about his ears that saw the Heavens opened and Jesus standing on the Father's right hand so little troubled with the stoning him that as the Text hath it in the midst of them he fell a sleep 5. If those sufferings be so small weigh'd down even with present comforts and so the Christian happy in them in that regard how much more doth the weight of Glory surpass that follows these sufferings they are not worthy to come in comparison they are as nothing to that glory that shall be revealed in the Apostle's Arithmetick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I have cast up the sum of the sufferings of this present time this instant this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they amount to just nothing in respect of that glory Now these sufferings happy because the way to this happiness and pledges of it and if any thing do they raise the very degree of it however 't is an exceeding excellent weight of glory the Hebrew word that signifies glory signifies weight yet the glories that are here are all too light except in weight of cares and sorrows that attend them but that hath the weight of compleat blessedness speak not of all the sufferings nor of all the prosperities of this poor life nor of any thing in it as worthy of a thought when that glory is named yea let not this life be called life when we mention that other life that our Lord by his death hath purchas'd for us Be not afraid of their terrour No time nor place in the World so favourable to Religion that it is not still needful to arm a Christian mind against the outward oppositions and discouragements he shall meet with all
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
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
depend on the influence and strength of God to do all his works in that strength the humblest Christian how weak soever is the strongest There is a natural wretched independency in us that we would be the Authors of our own works and do all without him without whom indeed we can do nothing Learn we to go more out of our selves and we shall find more strength for our duties and against our tentations Faith's great work is to renounce self power and to bring in the power of God to be ours Happy they that are weakest in themselves sensibly so That word of the Apostle is theirs they know what it means though a riddle to the World when I am weak then am I strong Now the end of all is that in all God may be glorify'd c. All meet in this if they move in their straight line here they concenter not only these two sorts specify'd in this verse but all sorts of persons that use aright any gift of God as they are generally comprehended in the former verse for this end relates to all as it is exprest universally That in all in all persons and all things the word bears both and the thing it self extends to both Here we have like that of the heaven's a circular motion of all sanctified good it comes forth from God through Christ unto Christians and moving in them to the mutual good of each other returns through Christ unto God again and takes them along with it in whom it was and had its motion All persons and things shall pay this tribute even they that most wickedly seek to withold it but this the happiness of the Saints that they move willingly thus are sweetly drawn not forced or driven They are gained to seek and desire this to set in with God in the intention of the same end to have the same purpose with him his Glory in all And to prosecute his end by his direction the means and ways he appoints them This is his due as God and the declining from this squinting from this view to self ends especially in God's own peculiar work is high treason yet the base heart of Man leads naturally this way to intend himself in all to raise his own esteem or advantage in some way And thus the heart is so subtle in conveying that it will deceive the most discerning if they be not constant in suspecting and watching it This the great task to overcome in this point To have self under our feet and God only in our eye and purpose in all It is most reasonable his due as God the being of all not only of all supervenient good but even of being it self seeing all is from him that all be for him Rom. 11. ult For of him and through him and to him are all things to whom be glory for ever Amen As it is most just so it s most sweet to aim all at this that God be glorified the alone worthy and happy design that fills the heart with heavenliness and with a heavenly calmness sets it above the Clouds and Storms of these passions that disquiet low-self-seeking minds He is a miserable unsettled wretch that cleaves to himself and forgets God is perplexed about his credit and gain and base ends which are often broke and when he attains yet they and he shortly perish together when his estate or designs or any comforts fail how can he look to him whom he look't so little at before may not the Lord say Go to the gods whom thou hast serv'd and let them deliver and comfort thee Seek comfort from thy self as thou didst all for thy self What an appalement will this be But he that hath resigned himself and is all for God may say confidently that the Lord is his portion This is the Christians aim to have nothing in himself nor in any thing but in this tenure all for the Glory of my God my estate family abilities my whole self all I have and am And as the love of God grows in the heart this purpose grows the higher the flame rises the purer it is the eye daily the more upon it it is oftner in mind in all actions than before in common things the very works of our callings our very refreshments to eat and drink and sleep are all for this end and with a particular aim at it as much as may be even the thought of it often renewed throughout the day and at times generally applied to all our ways and employments It s that Elixir that turns thy ordinary works into gold into sacrifices by touch of it Through Iesus Christ. The Christian in Covenant with God receives all this way and returns all this way and he possesses and hath equal right with the Father to this glory as he is equally the spring of it with him as God but it s conveyed through him as Mediator that obtains all grace we receive and all glory we return and all our praise as our spiritual sacrifice is put into his hand as our high Priest to offer up for us that they may be accepted Now the holy ardour of the Apostles affections taken with the mention of this Glory of God carries him to a dexology as we term it a rendring of glory in the middle of his discourse Thus often we find in St. Paul likewise Poor and short liv'd the glory and grandeur of Men like themselves a shaddow and nothing but this solid and lasting Supream it is and abideth forever And the Apostles full of Divine affections and admiring nothing but God do delight in this and cannot contain from this at any time in their discourse it is always sweet and seasonable and they find it so And thus are spiritual minds a word of this nature falls on them as a sparkle on some matter that readily takes fire they are straight enflamed with it But alas to us how much is it otherwise the mention of the praises and glory of our God is to our hearts as a sparkle falling either into a puddle of water and foul water too or at least as upon green timber that much fire will not kindle so much moisture of our humours and corruptions that all dies out with us and we remain cold and dead But were not this a high and blessed condition to be in all estates in some willing readiness to bear a part in this song to acknowledge the greatness and goodness of our God and to wish him glory in all What are the Angels doing this is their business and that endless and seeing we hope to partake we would even here though in a lower key and not so tunebly neither yet as we may begin it and upon all occasions our hearts be often following in this sweet Note or offering at it To him be Glory and Dominion for ever Verses 12 13. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing
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
he make his Justice most evident and exemplary in his own House where it may best be remarkt and where it will best appear how impartial he is in punishing sin so a King as the Psalmist Psal. 101. that he may rule the Land well makes his own House exemplary It is you know one special qualification of a Bishop and Pastor 1 Tim. 3. 4. One that ruleth well his own House having his Children in subjection For if a Man know not how to rule his own House how shall he take care of the Church of God Now this therefore more eminently appears in the Supream Lord of the Church as his own House and therefore when he finds disobedience there he will first punish that so he clears himself and the wicked World being afterward punisht their mouths are stopt with the preceding punishment of the Church he will not spare his own yea they shall be first scourged what then shall be the end c. And indeed the purity of his Nature if it be every where contrary to all sinful impurity it cannot but most appear in his peculiar dwelling House that he will have neat and clean If he hate sin all the World over where it s nearest him he hates it most and testifies his hatred of it will not endure it in his presence as cleanly neat persons cannot well look upon any thing that is nasty much less will they suffer it come near them or touch them and to continue in their presence in the House where they dwell the Lord that is of purer eyes than to behold iniquity will not abide it within his own doors and the nearer any comes to him the less can he endure any unholiness or sinful pollution in them he will be sanctified in all that come nigh him Lev. 10. so in his Ministers Oh! how pure ought they to be and how provoking and hateful to him are their impurities therefore in that commission to the Destroyers Ezek 9. 20. to which place the Apostle may here have some eye Go says he slay the old and young and begin at my sanctuary They were they that had polluted his worship and there the first stroke lighted And in a Spiritual Sense because all his People are his only elect Priesthood and should be holiness to the Lord and when they are not really so do not sanctifie him in their walking he sanctifies himself declares his holiness in his Judgments on them 3. Mercy in this even under the habit of Judgment love walks secretly and works so loving and so wise a Father will not undo his Children by sparing the rod but because he loves rebukes and chastens Heb. 12. Prov. 3. 11. Apoc. 3. His Church his House therefore that he may delight in it and take pleasure to dwell in it and make it happy with his presence he will have it often washed and made clean and the filth and rubbish scoured and purged out of it this argues his gracious purpose of abiding in it And as he doth it that he may delight in his People so that they may delight in him and in him alone imbiters the World's Breast to wean them makes the World hate them that they may the more easily hate it suffers them not to settle upon it and fall into a complacency with it makes it unpleasant to them by many and sharp afflictions that they with the more willingness may come off and be united and that they may remember home the more and seek their comforts above finding so little below may turn in to him and delight themselves in communion with him That their prayers may ascend the more thick that sweet incense he kindles these fires of trial to them for though it should not be so yet so it is that in times of ease they would grow readily remiss and formal that way He is gracious and wise knows what he does with them and the thoughts he thinks towards them is all for their advantage purging their iniquities Isa. 27. purges out impatience and earthliness and self-will and carnal security and thus refines them for Vessels of Honour we see in a Jewellers Shop that as there are Pearls and Diamonds and other precious Stones there are Files cutting Instruments and many sharp Tools for their polishing and while they are in the Work-house they are continual Neighbours to them and come often under them The Church is God's Jewelry his Work house where his Jewels are a polishing for his Palace and House and those he especially esteems and means to make most resplendent he hath oftenest his Tools upon them Thus observe it as the Church to other Societies so in it a Congregation or Family one more diligently seeking after God than the rest they shall readily meet with more trials and be oftener under affliction than any of the Company either under contempt and scorn or poverty and sickness or some one pressure or other outward or inward and those inward trials are the nearest and sharpest that the World sees least and yet the Soul feels most And yet all these both outward and inward have love unspeakable love in them all to purge and polish them by increasing of Grace to fit them for Glory Inf. 1. We will not be so foolish as to promise our selves impunity by our relation to God as his Church in covenant with him if once we thought so sure our experience hath undeceived us and let not what we have suffered harden us as if the worst were past we may rather fear its but a pledge and beginning of sharper Judgment why do we not consider our unhumbled and unpurged condition and tremble before the Lord would we save him a labour he would take it well purge our Souls that he may not be put to further purging by new Judgments were we busie reading our present condition we would see very legible foresigns of further Judgments the Lord taking away his eminent and worthy Servants that are as the very Pillars of the Publick Peace and Welfare and taking away Counsel and Courage and Union from the rest forsaking us in our meetings and leaving us in the dark to grop and to rush one upon another 2. The dissentions and jarrings in the State and Church are likely upon imagination to bring it to a reality these unnatural burnings threaten new fires of publick Judgments to be kindled amongst us 3. That general despising of the Gospel and abounding of prophaneness throughout the Land not yet purged but our great sin remaining in us calls for more fire and more boiling 4. The general coldness and deadness of Spirit want of that zeal for God that communion of Saints that mutual stirring up one another to Holiness and which is to all the restoring of Prayer that frozen benummedness in that so necessary Work that preventer of Judgments that binder of the hands of God from punishments and opener of them unto them pouring forth of mercies Oh! this is a sad
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
himself Now to work the heart to a humble posture 1. Look into thy self in earnest and truly whosoever thou be that hast the highest conceit and the highest causes of it that will do it a real sight of thy self it will lay thy crest Men look on any good or fancy of it in themselves with both eyes and skip over as unpleasant their real defects and deformities every man is naturally his own flatterer otherwise flatteries and false cryings up from others would take little impression but that they meet with the same conceit within But will any man see his ignorance and lay what he knows not over against what he knows the disorders in his heart and affections over against any right motion in them his secret follies and sins against his outwardly blameless carriage and this man shall not readily love and embrace himself yea it shall be impossible for him not to abase and abhors himself 2. Look on the good in others and the evil in thy self make that the parallel and then thou wilt walk humbly Most men do 〈◊〉 the contrary and that foolish and unjust comparison pusses them up 3. Thou art not required to be ignorant of that good which really is indeed but beware of imagining what is not yea rather let something that is pass thy view and see it within rather than beyond its true size and then whatsoever it is see it not as thine own but Gods his free gift and so the more thou hast looking on it in that view thou wilt certainly be the more humble as having the more engagement the weight of them will press thee down and low still the lower as you see it in Abraham the clear Visions and Promises he had made him fall down flat to the Ground 4. Pray much for the Spirit of Humility the Spirit of Christ for that is it otherwise all thy vileness will not humble thee when men hear of this or other Graces and how reasonable they are they think presently to have it and do not consider the natural enmity and rebellion of their own hearts and the necessity of receiving those from Heaven and therefore in the use of all other means to be most dependant on that influence and most in that means which opens the heart most to that influence and draws it down upon thâ— heartâ— and that is Prayer Of all the evils of our corrupt nature there is none more connatural and universal than Pride the grand wickedness self-exalting in our own and others opinion Though I will not contest what was the first step in that complicated first sin yet certainly this of pride was one a main ingredient in it that which the unbelief conceived going before and the disobedience following after were both servants to and ever since it sticks still deep in our nature And St. Augustine says truly That that first overcame man is the last he overcomes Some sins comparatively may die before us but this hath life in it sensibly as long as we is as the heart of all the first living and the last dying and hath this advantage that whereas other sins are fomented by one another this feeds even on Vertues and Graces as a Moth that breeds in them and consumes them even in the finest of them if it be not carefully lookt to This Hydra as one head of it is cut off another rises up It will secretly cleave to the best actions and prey upon them and therefore so much need that we continually watch and fight and pray against it and be restless in the pursuit daily seeking to gain further in real and deep humiliation to be nothing and desire to be nothing not only bear but to love our own abasement and the things that procure and help it to take pleasure in them so far as may be without sâ—n yea even of our sinful failings when they are discovered to love the bringing low of our selves by them while we hate and grieve for the sin of them And above all to watch our selves in our best things that self get not in or if it break in or steal in at any time that it be presently found out and cast out again to have that establisht within us to do all for God to intend him and his glory in all and to be willing to advance his glory were it by our own disgrace not to make raising or pleasing thy self the rule of exercising thy parts and graces when to use and bring them forth but the good of thy Brethren and in that the glory of thy Lord Now this is indeed to be severed from self and united to him to have self-self-love turned into the love of God and this is his own work it is above all other hands therefore the main combat against pride and conquest of it and gaining of humility is certainly by prayer God bestows himself most to them that are most abundant in prayer and to whom he shews himself most they are certainly the most humble Now to stir us up to diligence for this grace take briefly a consideration or two 1. Look on that above pointed at The high example of lowliness set before us Jesus Christ requiring our particular care to take this lesson from him and is it not most reasonable he the most fair the most excellent and compleat of all men and yet the most humble he more than a man and yet willingly became in some sort less than a man as it is exprest a Worm and no Man and when Majesty it self emptied it self and descended so low shall a Worm swell and be high conceited Then consider it was for us all his humbling to expiate our pride and therefore the more just that we follow a pattern which is both so great in it self and so nearly concerning us O humility the vertue of Christ that which he so peculiarly espoused how dost thou confound the vanity of our pride 2. Consider the safety of Grace under this cloathing it is that which keeps it unexposed to a thousand hazards Humility doth Grace no prejudice in covering it but indeed shelters it from violence and wrong Therefore they do justly call it conservatrix virtutum the preserver of Grace and one says well That he that carries other graces without humility carries a precious powder in the wind without a cover 3. Consider The increase of Grace by it and that is here exprest the perfect enmity against pride and bounty toward humility he reâ—isteth the proud and giveth Grace to the humble He resisteth Singles it out for his grand enemy and sets himself in battel against it so the word is it breaks the ranks of men in which he hath set them when they are not subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is before yea it not only breaks rank but rises up in Rebellion against him and doth what it can to dethrone him and usurp his place therefore he orders his forces against it and to be
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
after the Holy Sacrament then will he set on most eagerly when he knows of the richest booty the Pyrats that lets the Ships pass as they go by empty watch them well when they return richly loaden so doth this great Pyrate Did he not assault our Saviour straight after his Baptism And that we may watch to be sober the instruction is military a Souldier drunk is not fit to be on the watch this most of us are with our several fancies and vanities and so exposed to this adversary yea when we have gained some advantage in a conflict or when the enemy seems to retire and be gone yet even then to be watchful yea then especially how many presuming on false safeties that way and sitting down to carouze or lying down to sleep have been reassaulted and cut off Oh! beware when you think your selves most safe that very thought makes you least safe keep always your Spirits free of surcharges and lavish profusion upon the World applying your hearts to any thing in it siting down to 't Oh! no. Gideons Army fit to follow God and be victorious in him not lying down to drink but taking of it only as for necessity in passing Take our Saviours own word Take heed lest at anytime your hearts be surcharged with surfetings and drunkenness and the cares of this life those will overcharge you and make you drunk and cast you asleep Oh! mind your work and your warfare always more than your ease and pleasure seek it not here your rest is not here Oh! poor short rest if it were but follow the Lord Jesus through conflicts and sufferings a little while and you shall have certain victory and after it everlasting triumph rest and pleasure and a feast that shall not end where there is neither danger of surfetting nor wearying but pure and perpetual delight in this perswasion you should be abstinent and watchful and endure hardship as good Souldiers of Jesus Christ as the Apostle speaks not entangling your selves with the affairs of this life and thus be ready for encounters stand watching and if assaulted resist Whom resist stedfast in the faith To watchfullness courage would be joyned he that watches and yields seems rather to watch to receive than to resist the enemy And this resistance would be continued even against multiplyed assaults for thou hast to deal with an enemy that will not easily give over but will try several ways and will redouble his on sets sometimes very thick to weary thee out sometimes after a little forbearance interpos'd to catch thee unawares when he is not expected but in all faint not but be stedfast in thy resistance This is easie said but how may it be how shall I be able so to do Thus stedfast in the faith The most of Men are under the power of one of these two evils Security or Distrust and out of the one we readily fall into the other Therefore the Apostle frames his exhortations and the arguments of it in opposition to both these First against Security in the former verse Be sober and watch and presses that by the proper argument of great and continuing danger Here against distrust Whom resist stedfast in the faith And adds an encouraging consideration of the common condition of the Children of God in the World Stedfast or solid by faith This is absolutely necessary for resistance a Man cannot fight upon a quagmire no standing out without a standing some firm ground to foot upon and this faith alone furnishes lists the Soul up to the firm advanced ground of the Promises and fastens it there and there it is sure even as Mount Sion that cannot be removed He says not stedfast by your own resolutions and purposes but stedfast by faith the power of God by faith becomes ours for that is contain'd and engag'd in the Word of Promise faith lays hold there and there finds Almighty strength and this is our victory says the Apostle St. Iohn whereby we overcome the World even our faith so it is our victory whereby we overcome the Prince of this World Whom resist stedfast in the faith And universally all difficulties and all enemies are overcome by faith faith sets the stronger Lyon of the Tribe of Iudah against this roaring Lyon of the bottomless pit that delivering Lyon against this devouring Lyon When the Soul is surrounded with enemies on all hands so that there is no way of escape faith flies above them carries up the Soul and takes refuge in Christ and there is safe that 's the power of faith sets a Soul in Christ and there it looks down upon all tentations as at the bottom of the Rock breaking themselves into foam When the floods of tentations rise and gather so great and many that the Soul is even ready to be swallow'd up then by Faith it says Lord Jesus thou art my strength I look to thee for deliverance now appear for my help and thus it overcomes guilt of sin that 's answered by his blood power of sin conquered by his spirit and afflictions that arise are nothing to these his love and gracious presence makes them sweet and easie We mistake if we think to do any thing or be any thing without him and we mistake again if we think any thing too hard to be done or suffered with him without me you can do nothing says he and I am able to do all things or can all things so the Apostles word is through Christ that strengthens me All things Oh! that is a big word yet a true word and thus made good through Christ impowering me that frees it both from falsehood and vanity A humble confidence for it is not in himself but in Christ and this boasting is good my Soul shall make her boast in God says David Oh! they have only warrant to boast and to triumph even before the victory that do it in that stile and may give a challenge to all the World to all adverse powers of Earth and Hell as the Apostle doth in his own and every Believers name Rom. 8. 38. see the victory recorded and in this same way Apec 12. 11. and they overcame him But how by the blood of the Lamb and the word of their testimony that blood and the word of their testimony believing that word concerning that blood these are the strength and victory of a Christian Inf. Although then thou seest thy self the most witless and weakest and findest thy self nothing but a prey to the powers of darkness yet know that by believing the wisdom and strength of Christ is thine thou art and oughtest to find thy self all weakness but he is all strength almightiness it self Learn to apply his victory and so it is thine be strong how in him and the power of his might But thou wilt say I am often foiled yea I cannot find that I prevail at all against mine enemies but they still against me yet rely on him he
a living foundation having influence into the building for perfecting it for 't is a living House and the foundation is a root sending life to the stones that they grow up as this Apostle speaks 1 Epistle 2. chap. It is the unactiveness of Faith on Jesus that keeps us so imperfect and wrestling still with our corruptions without any advance we wrestle in our own strength too often and are justly then necessarily foiled it cannot be otherwise till we make him our strength this we are still forgetting and had need to be remembred and to remember our selves frequently of it we would be at doing for our selves and insensibly fall into this folly after much smart for it if we be not watchful against it There is this wretched natural Independency in us that is so hard to beat out all our projectings are but castles in the air imaginary buildings without a foundation till once laid on him But never shall we find heart peace sweet peace and progress in holiness till we be driven from it to make him all our strength to do nothing to attempt nothing to hope nor expect nothing but in him and then shall we indeed find his fullness and all-sufficiency and be more than conquerors through him who hath loved us But the God of all Grace Our many wants and great weakness had need to have a very full hand and a very strong hand to go to for our supplies and support and such we have indeed our Father is the God of all Grace a Spring that cannot be drawn dry no nor so much as any whit diminisht Of all Grace The God of imputed Grace of infused and increased Grace of furnished and assisting Grace The Work of Salvation all Grace from beginning to end free Grace in the plot of it laid in the Counsel of God and performed by his own hand all of it his Son sent in the flesh and his Spirit sent into the hearts of his chosen to apply Christ. All Grace in him the living Spring of it and flows from him all the various actings and all the several degrees of Grace he the God of pardoning Grace that blots out the transgressions of his own Children for his own name's sake that takes up all quarrels and makes one act of oblivion serve for all reckonings betwixt him and them and as the God of pardoning Grace so withal the God of sanctifying Grace that resines and purifies all these he means to make up into Vessels of Glory and hath in his hand all the sit means and ways of doing this purges them by afflictions and outward trials by the reproaches and hatreds of the world little known of the prophane world how serviceable they are to the Graces and Comforts of a Christian when they indignifie and persecute him yea little doth a Christian himself sometimes think how great his advantage is by those things till he find it and wonders at his Father's Wisdom and Love but most powerfully are the Children of God sanctified by the Spirit within them without which indeed no other thing could any whit advantage them in this that divine fire kindled within them is daily resining and sublimating them that Spirit of Christ conquering sin and by the mighty flame of his love consuming the earth and dross that is in them making their affections more spiritual and diâ—ingag'd from all creature delights and thus as they receive the beginnings of Grace freely so all the advances and increases of it life from their Lord still flowing and causing them grow abating sins power strengthning a fainting Faith quickning a languishing Love teaching the Soul the ways of wounding strong corruptions and fortifying its weak Graces yea in wonderful ways advancing the good of his Children by things not only harsh to them as afflictions and tentations but by that which is directly opposite in its nature sin it self raising them by their falls and strengthning them by their very troubles working them to humility and vigilance and sending them to Christ for sterngth by the experience of their weaknesses and failings And as the God of pardoning Grace and sanctifying Grace in the beginning and growth of it so the God of supporting Grace that supervenient influence without which the Graces plac'd within us would lie dead and fail us in the time of greatest need This is the immediate assisting power that bears up the Soul under the greatest services and backs it in the hardest conflicts fresh auxiliary strength when we and and all the grace we have within dwelling in us is surchar'd then he steps in and opposes his strength to a prevailing and confident enemy that is at point of insulting and triumph when tentations have made breach and enter with full force and violence he lets in so much present help on a sudden as makes them give back and beats them out when the enemy comes in as a flood the Spirit of the Lord lifts up a standard against him and no siege so close as to keep out this aiâ— for it comes from above And by this a Christian learns that his strength is in God whereas if his received Grace were always party enough and able to make it self good against all incursions though we know we have received it yet being within us we woubld possibly sometimes forget the receit of it and look on it more as ours than his more as being within us than as â—lowing from him but when all the forces we have the standing Garison is by far overmatcht and yet we find the aâ—â—ailants beaten 〈◊〉 then we must acknowledge him that sends sue 〈◊〉 ascâ—â—ble relief to be as the Psalmist speaks a present help in time of need All St. Pauls constant strength of Grace inherâ—nt in him could not sâ—nce him so well as to award the peircing point of that sharp tentation whatsoever it was that he records and the redoubled by â—fettings that he felt came so thick upon him he was driven to his knees by it to cry for help to be sent down without which he found he could not hold out and he had an answer assuring him of help a secret support that should maintain him my grace is sufficient for thee though thine own be not that is that which I have given thee yet mine is that is it is that which is in me and which I will put forth for thy assistance And this is the great advantage and comfort that we have a Protector who is Almighty and is always at hand who can and will hear us whensoever we are beset and straitned That Captain had reason who being required to keep Millan for the King of France went up to the highest turret and cry'd three times King of France and refused the Service because the King heard him not nor no body answered for him meaning the great distance and so the difficulty of sending aid when need should require but we may be confident of our supplies in the suddenest surprizes