what 's the danger duty and particular temptation of every condition and in that condition you are most likely to expect a fall into prepare for affliction as the common lot of the Saints take it as no strange thing when it overtakes you know how to abound and how to want A great deal of a Christians safety and comfort lies in this to study the temptations and duty of every condition before it come that so you may have your remedy at hand and fall to your work and commit your selves to God 16. Be as conscionable and strict in the duties of your relations and dealings with men proportionably as in the duties of holiness more directly to be performed to God make as much conscience care study diligence about being just that you wrong no man in buying or selling as you do in duties of holiness hearing praying receiving In your trading make conscience of justice and faithfulness as well as in the Worship of God and in your own personal behaviour in your calling be diligent not sloathful in business c. And so in the duties of your Relations O that Parents knew what a charge lies on them concerning the soul of their children c. so Masters look to your servants be as conscionable in doing your duty for their souls good and being faithful to them and compassionate over them as in your duty to God keep up family duties with life seriousness diligence and vigour the life of Religion in the world must be kept up very much in families 17. Make it your study and care to do all the good you can in the world let doing good be the principal part of your business think that the safest and happiest life in which you can do greatest good suffer not opportunities to slip out of your hands take them where you have them and seek where you may have them look not only where you may get a good but where you may have opportunity to do good to others every Talent must be answered for your knowledge health c. use it as you will answer for it and know 't is one of the greatest mercies in the world for God to give you hearts in doing good with that he hath given Heb. 13.16 not for applause but be good husbands for God and consider which way you may attain your ends best by what you give or do Thus be rich in good works 18. Live still as before the living God approve your hearts to him as knowing you stand or fall unto his judgment Avoid carefully all offences unto men for the Lords sake and their conscience sake take heed of scandal and receive all the good from others you can but stick not too much on mans approbation dis-regard not suspicions or reproofs of godly men but make not mans praise to be any part of your reward it is a small thing for me to be judged of men Be not much troubled at it if you cannot please all the bawlings of the malicious should not disturb a soul that is quietly housed with God that soul is not well stablished in faith that can be so disturb'd and distemper'd by the wrath or words of malicious men Remember God himself pleases not all the most of the world are enemies to their Maker upon the account of his holiness justice c. and canst thou think to please all withdraw from the world and your selves unto God for the consolation of his approbation and for your felicity this will save you from hypocrifie and keep you from the temptations and vexations of the censorious world 19. Be every day as serious in your preparations for death and judgment as those that are always certain that it will come and know not the moment when it will come Mat. 24.29 Use often to think seriously before-hand what death is what thoughts what tryals death will put a man upon what temptations usually accompany our approaching death what you shall most need at such a time as that what thoughts are likeliest to possess you then what you are likeliest to wish for when you must needs dye about spending your time expending your estate conversing with others c. Ask your selves What will I wish I had done or been when I come to dye Think what will be most dreadful to a dying man for thus you have time to escape his judgement Will it not be to think on a life lost in vanity drencht in worldliness unreconciled to God or at least in utter uncertainty of his love God hath not fore-shewed what will be a dying mans terrour to torment thee but to get out that terrour that which will be most terrible at death conquer and destroy it presently They that were ready went in with the Bridegroom and the door was shut Mat. 25.10 Oh happy thou if while the door is open thou be found ready to go in woe if when the door be shut thou hast thy preparation to make thy graces to seek Bethink what you will either wish or fear when you come to dye and when you will say this should have been done c. let it be now done 20. Rise speedily after every fall by sound repentance and a fresh recourse to the Bloud of Christ Covenant of Grace and his intercession Lye not secure in any sin into which thou art lapsed take heed of delaying and trifling when thy particular repentance should be exercised Renew thy Covenant after thy rising deal faithfully with thy self and God favour not thy sin nor flesh go to the quick leave no corruption at the bottom If called to make restitution to shame thy self before men by confession stick not at it take the plainest course that is the way of God And let not any thought of shame dishonour or loss hinder it for the more it costs thee to rise from sin the likelier it is thou art sound in thy Conversion and the more comfort thou wilt have otherwise the fears and pains of thy disease will be upon thee when the thorow cure would have prevented it quarrel not at any mans reproof though they miscarry in it have mentioned thy faults with passion c. take that which is good and be thankful And after every fall sit not down in perpetual distress but as Christ takes the honour of thy cure take thou the comfort of thy cure when recovered See thou art truly risen by repentance and returned to him whom thou hast dishonoured Thy care must be to see thou be sincere in thy-return and then walk comfortably See that Satan make not thee walk so as to rob thee of thy comfort and God of his honour Thus having given you twenty Directions I shall reduce all to these eight Particulars 1. Do not think strength of grace will be got with ease you must do that that in other things is done for the attaining of strength increase and confirmation A man cannot attain knowledge in Law Physick or any Art without
express so little to our Brother 'T is an Argument we know not of what spirit we are of as Christ told his Disciples Oh! how unlike to that God whom we profess to be our God He is long suffering patient full of goodness gentleness mercy c. we can bear nothing we can suffer nothing one from another 13. Our great murmuring against Reformation and Reformers God hath heard the voyce of our murmuring Exod. 2.6 As if there had been nothing that would have undone us but Reformation and truly God seems to speak such a word as that was Numb 7.5 in displeasure and anger I will make your murmuring to cease I will take away the cause of your murmuring I would have reformed you and you would not be reformed As Christ to Jerusalem I would but you would not Mat. 23. The time may come when we would and God will not when we shall cry Other Lords have had dominion over us c. Isa 26.13 but thou Lord set up thou thy Government rule thou over uâ—â— and God may say No 't is too late I would have healed you and you would not be healed 14. The great neglect of the care of our Families Truly 't is not the least sin that threatens the removal of our Candle-stick How generally have the duties of Religion been let fall in our families reading the word singing Psalms c. time was when one could not have come through the streets of London on an evening in the week-day but we might hear the praises of God singing of Psalms now 't is a stranger in the City even upon the Lords own day Oh! how have Governours of Families cast off the care of the souls that God hath committed to them How careless are they of the souls of their yoak-fellows that lye in their bosome of their Children the fruit of their loins Masters of their servants c. And in the mean time are ready to stand up and justifie themselves with the boldness of Cain to say to God Am I my brothers keeper Am I the keeper of my yoak-fellows Childrens servants souls Yes thou art the keeper c. God hath put them into thy trust and if they perish through thy fault they may die in their sins but their blood shall be required at thy hand God will say to thee as he did to Cain Thy Brothers blood cryeth in my ear 15. Our indifferences as to matter of faith and doctrine That we have not been more zealous for the Truth of Christ that great trust and depositum which hath been committed to us We have accounted it no matter of what opinion or judgment men be in these latter times 'T is an universal saying No matter what judgment men be of so they be Saints as if truth in the judgment did not go to the making up of a Saint as well as holiness in the Will and Affections As if Christ had not come into the World to bear witness of the truth which was his great design as if it were no matter if God have the heart so the devil be in the head as if no matter that be full of darkness so the heart be for God 16. The unsuitableness of our conversation to the Gospel of Christ 'T is the only thing the Apostles puts the Philippians in mind of and commits to their care Phil. 1.27 and truly in these unhappy dayes it hath been the only thing men have neglected and despised how little care that our conversations should honour the Gospel c. 17. Our living by sense and not by faith Surely my Brethren among all the sins in England that the people of God have cause to be humbled for there is not any whereby we have more provoked God than by that sin of our unbelief murmuring and infidelity have been our two great sins for which it is the wonder of Gods mercy that he hath not caused our carkasses to fall in the Wilderness he may take up that complaint of us that he did of Israel Num. 14.22 Because all those men which have seen my glory and my miracles which I diâ—â—â— Egypt and in the Wilderness and have tempted me now these ten times and have not hearkned to my voyce surely they shall not see the Land c. And this is the lamentation we may take up that truly to this very day we have not faith enough to carry us from one miracle to another from one deliverance to another from one salvation to another let one deliverance pass over our head and no sooner one Wave rises higher than another but we are ready to cry out with Peter Lord save me I perish and well were it if our fears did issue into tears and cryes after Christ we rather are ready to cry out as those in Ezek. 37.11 Our bones are dryed and our hope is lost we are out off for our parts We are a people that never knew how to honour God in any distress God hath brought us into never learnt to glorifie God by believing if we cannot see him we cannot believe him surely that which God hath done for us in such a succession of miracles it might well at least have been found for our faith during our so journing In our Pilgrimage we might have learned by all that we have seen to believe God we might have made experience to be the food of our faith and upon all the Providences of Divine Power Wisdom and Goodness we might have discoursed our selves into belief as David 1 Sam. 17.37 The Lord hath delivered me out of the paw of the Lyon and of the Bear he will deliver me out of the hand of this Philistine So Paul He hath delivered and doth deliver we trust he will also deliver Oh my Brethren we dishonoun God and starve our faith by forgetting our experience while we proclaim by our own unbelief that we have a God that we dare not trust If we perish we may thank our selves for it surely if we miscarry that account may be given for it that we find Mat. 13 58. Because of our unhelief There is a rest of God before us if we do not enter in it is because of our unbelief 18. Went of sympathy with the bleeding gasping groaning dying Churches of Jesus Christ They have been in great afflictions round about have call'd to us pitty me Oh pitty me my friends for the hand of God is gone out against me We cannot look any way but we see cause of bitter mourning but we have not laid the blood of Germany Lituania Piedmount c. to heart therefore God may justly lay it to our charge Want of fellow-feeling with our Brethren in their afflictions it is a kind of persecution a kind of being accessary to their sufferings That we have not mourned wept bled with them that we have not lien in the dust smote on our thighs c. God may justly say to us as Ames 6.6 7. They shall go captive with the
man that shall dye or of the Son of man that shall be made as grass and forgettest the Lord thy maker Oh poor Creature who art thou that goest about to please a mortal dying man and dost not go about to please the great God thy Creator and Sovereign 2. Consider that relation wherein you profess your selves to stand to God he is your Master you his servants he is your Father you his children he is your Lord you his subjects You know all that are in close relations will study to please them that are above them as the servant his Master the childe his Father the subject his Prince All persons that are in a state of inferiority will study to please their superiors especially when they do depend upon them Oh! how infiuitely is God above those relations Alas there is but a very little distance betwixt you and your servants and yet you expect they should please you will you not therefore please God especially considering your dependance upon him 3. You shall not loose by pleasing God that is enough to put us upon this He that pleaseth God profiteth himself in that very act wherein we please God we profit our selves men can do but little for us yet for what they can do we study to please them Let me open this in a few particulars 1. If you will sincerely endeavour in all things to please God God will give you a gracious return to all your prayers Oh what a mercy is this for a man to have his prayers answered by God! 1 John 3.22 Whatever we ask we receive of him because we keep his Commandements and do those things that are pleasing in his sight Never expect that God should hear any prayers if we do not endeavour to do those things that please him 2. Do you please God then he will please you mercy pleaseth us and duty pleaseth God Now when we please God in a way of duty he will please us in a way of mercy If we order our ways so as to please God he will order his ways so as to please us 3. Great is the benefit of pleasing God even as to men and this Solomon sets before you Prov. 16.7 When a mans ways please the Lord he makes even his enemies to be at peace with him and he hath such another expression Prov. 22.11 He that loveth pureness of heart the King shall be his Friend the meaning of this Scripture is this when we keep close to God and walk in compliance with his Will and make it our great design to please him he will give us to sind favour in the eyes of men He that maketh God his friend God will make that mans Enemies to be his friends Men are possibly full of anger revenge and exasperation be it so Do you desire to please God God can turn their hearts towards you God can sweeten them in their spirits and take away that venome that is in them so you know he did in the case of Esan to his Brother Jacob. 4. This is the way to Heaven and Happiness God will be pleased before the sinner shall be saved Heb. 11. Enoch before his translation had this Testimony That he pleased God there is no way to Heaven but this the Child pleases the Father and then the Father gives him the Inheritance So it is here 5. Let me return to the Argument in the Text God will never leave them alone that desire sincerely to please him Methinks this should be a very prevailing motive to you especially now please God and he will never leave you no not in a time of distress and trouble Here is the great difference betwixt a faithful God and a false man In time of trouble and adversity men leave us and forsake us in time of prosperity then they flatter us and pretend a great deal of friendship and kindness but as no man looks upon a Dial when the Sun is under a cloud so these very men that pretend so much of kindness and friendship if so be we do but come under a frown or into trouble then their friendship and kindness is at an end as Paul said No man stood by him when he came to be tried before Nero all men forsook him but God did not forsake him The wise man hath an expression Prov. 17.17 A friend loves at all times and a brother is born for adversity but where shall we find such a friend or indeed such a brother But now if you will please God he will stand by you when all men leave you when you have the greatest need of God he will then stand by you if you be in a Prison he will be with you if you be banished he will be with you if sin doth not part God and you certainly no affliction shall part God and you Study to please God oh is it not a sad thing for God to leave you that is the saddest of all when we lose God then we lose all Hos 9.12 Woe unto them when I depart from them What are all the mercies if God leave you no more then if a man had a fair pleasant House and should never see the Sun more Oh do the things that always please the Lord and he will never leave you under mercies under afflictions he will be with you and then your mercies shall be very sweet and your afflictions shall not be very bitter You know how earnest Moses was Num. 10.13 with his father in law Hobab the Midianite Leave us not I pray thee forasmuch as thou knowest how we are to encamp in the wilderness and thou mayest be to us as eyes Oh keep God to you especially when you are entering into the wilderness of trouble God will be to you in stead of eyes he will be your Counsellour your Comforter your Guide your Treasure your Portion your All. I might add one thing more in the last place Study to please God because he is so easie to be pleased this is a motive to us to endeavour to please those persons who are easie to be pleased a child that hath a father that is easie to be pleased a servant that hath a master that is easie to be pleased will study to please them Sincerity pleaseth God though in the midst of much infirmity he is so gracious and merciful that whatsoever a poor sinner doth but desire to please God he will accept of those desires If we can but please God it is no great matter whether we please men or not I shall conclude this branch with 1 Thes 4.1 We beseech you brethren and exhort you in the Lord Jesus that as you have received of us how you ought to walk and please God that you would abound more and more Vse 2. By way of direction I should here shew you how you are to please God I told you in general in the morning this pleasing of God lyeth in two things 1. In suitableness to his Name 2. In
is not to be neglected though it cannot be perfectly conceived and it is the nature of a wicked man to have Gods work far out of his sight be sure to lay them up in your hearts And thus far you may take notice of them To trust the God that hath all the elementary Meteors in his power and at his command and this learn to tremble and dread before that God that hath you in his power and can do with you and all other things as he pleases 3. You have here considerable the admonition of God or the Monitory Precept God lays down to Moses i. e. he forbids him to draw nigher and then bids him to pull off his shooes the reason of the former will be easily understood in the opening of the latter I shall therefore in it briefly take notice of two things 1. An Injunction Put off thy shooes 2. The Argument whereby he doth back this Because the place whereon he stood was holy ground For the opening of the former the Injunction Put off thy shooes I shall not give the divers glosses and divers interpretations which men with more wit than weight have endeavoured to make of this Scripture the plain meaning is this which is given us by Theodoret Put off thy shooes Gods scope and drift and intent hereby was to require of Moses reverence when he was to receive a message of very great concernment and importance about his Church the design of God was in this to prepare him to obedience therefore God required that of him then which servants were wont to do when they came to their Lord and Master to shew their reverence to them Servants use to come bare-foot to their Masters to testifie reverence to the commands of them on whom they waited Nudare pedes signum reverentiae And the putting on the shooes is in Scripture as well as among other Writers held a token of denomination or masterly power Hence some conceive John spake of Christ as one that had his shooes on and of himself as one that was unworthy to unite his shooes And the prophet Isaiah by a sign of putting off his shoes is commanded by God to put off his shoes from off his feet and to walk naked and bare-foot and he did so Isai 20.2 which denoteth the servility of the people in token that Gods people were to be in a low condition in captivity So we read of Mourners in Ezek. 24.17 that were of a low spirit they are said to go without shoes or unshod And my Brethren on the other side when God would shew the freedom of his people and their deliverance from servitude he is said to put shoes on their feet Ezek. 16.10 and the reception of the Prodigal into his fathers house and the freedom and priviledge his father intended him according to some learned men intended by that expression in Luk. 15.22 is set forth by putting on shoes upon his feet So that I take the meaning of this command to be so much Shew by this thy reverence thy humility thy due submissiveness thy subjection of spirit together with thy servile readiness to do whatsoever I shall command thee Calvin hath this Note upon the Text If so excellent a servant of God as Moses had need to be quickened to reverence and obedience by such a Ceremony certainly we that are more backward to humility and obedience should by our reverent behaviour when we come into the presence of God signifie both the reverence of our souls by our outward expressions and likewise quicken and fortifie the inward graces of our souls by the inward gestures of the body especially in prayer as kneeling and lifting up the hands uncovering of the head and the like for the presence of God is great and it 's the presence of the great God indeed We that are not onely by the Law of Creation so infinitely below him but also in regard of that illegal Law of sin so much against him should testifie our humility before him and subjection to him when he calls for it by our reverence 2. The reason by which this is backt Because the place whereon Moses did stand was holy ground The meaning I take to be this it is holy in regard of that visible and miraculous token symbol and sign of his presence that is here discovered in this place not because the place was as I do not understand how any place is of its own nature holy but God did testifie that the place being the place of his special presence had thereby a holiness there being now a sign given by God to Moses that he was extraordinarily and miraculously there And thus I have opened the second Branch whereon this Injunction was backt This place was holy so it was then Now I do not understand how I can discourse of this so profitably unto you concerning the holiness of places unless we take notice of the holiness of places in the time of the Gospel and consider whether and how in these times one place may be said to be holy or holier then another And truly I am not put on this employment willingly nor the handling of this subject and if it were not extorted from me by something I do not say that I have seen but that I have read that was written by men and those none of the meanest neither the learnedst of the Papists I should not now have chosen to have entred upon this Task concerning the holiness of places in opposition to whom I have entred upon this Discourse I will give you expressions which one of the devoutest and the other of the learnedst of them hath the learnedst of them accounted so at least though blessed be God his weapons have not been formidable to the Church is Bellarmine his words are these Templum consecrandum merito venerabile divina virtute preaeditum est The Temple consecrated is deservedly holy and venerable in worship and endowed with divine vertue and efficacy the Temple ought to be looked upon as honourable and venerable And for the other Durandus he tells us So great is the Religion and holiness of Churches that those things should be and may be forbidden to be done in them he means perpetually or else he said nothing for we grant as much which in other places may duly and lawfully be done In the handling of this question How are we to judge and conceive of the holiness of places in the time of the Gospel I shall endeavour first to explain it and then faithfully and truly endeavour to resolve and determine the same First then for explanation I shall here endeavour to open these two things to you first what it is for a place to be holy or wherein the nature of the holiness of the places consists secondly what that is that is foundation or cause of the holiness of places and both these must in our discourse and likewise apprehension be accurately distinguisht 1. What it is for
sin to save your lives Be sure you sin not wilfully Obey the light 8. Be sure to keep up continually a lively apprehension of the state and place of your everlasting happiness to live by faith upon the unseen world Know where your happiness lies and what it is that you grow not to carnal apprehensions of your happiness live upon Heaven and let that be it that shall animate your faith to duty and all that you may still be weary of vexation and sensible of the vanities here below Let your conversation be above Be confirmed in your apprehensions of the certainty and excellency of eternal blessedness grow more in heavenly mindednes in satisfaction of soul in the hopes you have of these things 9 Understand the nature method and power of temptations how to resist them and live in watchfulness Be not a stranger to Satan and his methods of tempting what you have to watch against and oppose where you must be armed Understand the nature of Christian watchfulness keep up a constant resolution and courage in resisting especially the temptations you carry about with you of your calling constitution company and of the times set them down remember them keep a special observation of them all and say this and this it is I am in danger of and 't is my integrity and Salvation that 's in danger and here place special guard and make it your business to resist The principal cause of Christians negligence in this is the security of their consciences and love of their sins did you know your danger you would better look after your safety 2 Cor. 2.11 10. Especially understand how much the flesh and carnal self is an enemy to God and your Souls and how much you are engaged by the Christian Covenant to live in a warfare against your selves and against your flesh You must not think the life of life-pleasing is consistent with Religion understand how you are bound to take the flesh for your enemy to watch against it and to live in a continual combat with it Col. 3.5 The flesh is your chiefest enemy the very sences themselves are all grown inordinate and the work of Faith is very much seen in its exercise this way If you get an opinion that you may eat and drink and cloath c. and do all things to gratifie your selves c. then no wonder if you find but little encrease in spirituals while you grow so carnal Understand and practice the duty of self-denial self is the very heart of sin read iâ— not under pretence of liberty in Religion 11. Give not way to a formal heartless seeming Religiousness customariness without the life but keep your souls in a continual seriousness and awakedness about God immortality and your great concernment If Duty be dead take heed lest that incline you to a deadness in another and so grow a customary deadness Take heed of spiritual sloathfulness that makes you keep your hands in your bosome when you should be doing for your soul stir up to and in duty when you have but little time for life eternal do not pray as if you prayed not nor hear as though you heard not but when upon Duty doing Gods service do it with all the seriousness and vigour you can To grow lazy and negligent is the declining way use such considerations as may stir you up Rom. 12.11 Tit. 2.14 12. Remember always the worth of time and greatness of your work and therefore so value time as not negligently or sloathfully to lose a moment it will quickly be gone and when you are at the last you will better know its worth hearken to no temptation that will draw you to any trifling abusing wasting of your precious time if thou hast no argument against thy sports trifling pleasures c. but this it loses my time take it for a greater argument then if it lose thee thy mony friends or any thing in the world your youth your morning hours especially the Lords day lose not any part of it but improve it with your selves and families lose not a moment of the Lords day nor any of thy precious time thou canst spare and redeem if thou hast lost any be humbled for it and be careful to redeem the rest look back do you approve of the time that is past could you not have spent it better remember what you have let that quicken you look before you remember what is to be done and do the first which must be done and then leave trifles to that time you have to spare it is ignorance and idleness and not want of work that makes any think they have time to spare Eph. 5.16 Col. 4.5 13. Make a careful choice of your company you cannot travel well to heaven alone especially when you may have company thrust not your selves into every company Eph. 5.7 converse as much as you can with those that will help you that are warm when you are cold knowing when you are ignorant believing when you are doubtful c. especially for your constant companions live with those that will be a frequent help to you Masters chuse the best servants that fear God servants chuse to live with those that will help you in the fear of God For Husbands Wives make choice of those that will intend upon Religion take heed of being unequally yoaked and of thinking to get well to Heaven while you presume to unite your selves with those that with great advantage will hinder not help your Salvation 14. Keep a constant guard upon the tongue especially take heed of those common sins that disgrace hath not driven out of the World but have got some kind of credit amongst some Professors namely idle talk that wastes precious time maks us unfruitful to one another back-biting especially can they put but a Religious pretence upon it or if they back-bite those that differ in opinion Remember that terrible passage Prov. 18.28 James 1.26 Psal 39. 35.28 avoid idle talk back-biting c. watch over your tongues and if they are by nature addicted to a laxity of tongue and multitude of words there lies a double obligation on you in point of danger and necessity above all others to keep a careful watch over your tongues you should rather speak fewer words than others and if you find your selves inclined to speak against and behind his back reprehend your selves and avoid it 15. Learn the holy skill of improving every condition that God shall cast you into learn how to live to God in every condition if you have skill and heart there is advantave to be got by all that prosperity may strengthen you in God encourage you in his service that adversity may wean you from the world help you to repentance raise you to God and give you more then it took away know the danger and duty of every condition study them before they come upon you that they do not surprize you learn to know
the strongest combate or duel that ever was fought wherein you have the Prince of Peace and the Prince of darkness the Lion of the Tribe of Judah and the roaring Lion that seeks how to devour both of them putting forth their utmost strength and endeavouring to overcome each other Now I say in this combate the Father did not leave Christ but he helps him for he sends an Angel to minister unto him Mat. 4.11 So in Christs bitter Agony in the Garden just before his bitter Passion and death upon the Cross the Father did not leave him alone for he sent an Angel unto him to strengthen him Luk. 22.43 and so in several other places and in several other things I might instance but I shall pass this by I but now why did the Father thus stand by Christ he gives you the reason of it in the Text because he always did the things that pleased him This I shall open in a double respect First Christs undertaking of the work of our Redemption it was very well pleasing unto his Father that poor lost undone sinners should be brought back again unto God and restored unto his love and favour I say the Father was infinitely well pleased with Christ in this undertaking Isa 35.10 The pleasure of the Lord shall prosper in his hand the pleasure of the Lord that is the work of our Redemption wherein God the Father took great pleasure or delight therefore when Christ was publickly in the eye of the world to enter upon this great work the Father sends him out with this witness This is my beloved Son in whom I am well pleased He speaks not of this well-pleasing only to his person but also of his well-pleasing as unto his undertaking Secondly as the work it self was well pleasing unto God so Christ managing of this work was all along pleasing unto his Father that doth appear in this that Christ in all things kept to his Fathers Commission and to his Fathers Command I say in all things he kept to his Fathers Commission he did nothing here upon earth but what was within the compass of his Commission for saith he in the verse before the Text I do nothing of my self but as my Father bids me So also he acted in conformity to his Fathers will that was the rule and square by which Christ ordered all his actions his eye was still upon his Fathers will whatever he willed him to do that he did whatever he willed him to suffer that he suffered and thus he always did the things that were pleasing to his Father but I do not intend further upon the words in this reference for my design is to bring down the words unto our selves to those that are the Members of Christ for there is the same disposition of heart in all Believers to please God In all things to please God this was the frame and temper and carriage of Christ so it is the frame temper of every true believer and this is a part of our likeness unto Christ as you know there is a blessed resemblance similitude between Christ and his Members they have the same Spirit that Christ had only in a different proportion for he had it without measure they have the same Grace as Christ had for substance though not for degree Of his fulness we all have received grace for grace that is as many interpret it Grace answerable unto grace As the print in the wax answers to the print in the Seal as face answers to face so grace in believers answers unto that grace that was in Christ they are to shew forth the vertues of Christ 1 Pet. 2.11 Now this was the grace and vertue and holiness of Christ that he always did the things that pleased his Father Why this is in all believers only with this difference it was actual performance in the one it is but endeavour in the other it was perfect in the one it is sincere but imperfect in the other Christ always did things that pleased God a Believer endeavours always to do the things that please God he doth not always do so witness David in the case of his uncleanness when he displeased the Lord as it is in 2 Sam. 11. The Observation I intend to speak to shall be this They that please God and endeavour always to do the things that please God such God will be with such the Father will not leave alone especially in times of suffering and trouble for I will bring it that at case Indeed God will not leave such at any time for that promise is exceeding full Heb. 13.5 I will never leave thee nor forsake thee I do not know any one promise in all the Bible that is exprest with such an Emphasis as that promise is such a multiplication of Negatives in the Original But especially God will not leave such in an afflicted and suffering condition In the prosecution of this I will speak to four things First I will shew you when a man may be said to do the things that please God 2. I will confirm the truth of the doctrine 3. I will shew you in what respects God will be with them that desire to please him in a suffering condition 4. I will give you the grounds and reasons of it and then I shall come to an Application For the first We please God in what we do when we act 1. In a suitableness to Gods nature And 2. In subjection to Gods Law For pleasing of God lies in these two things As that pleases a man which is suitable to his disposition and is correspondent with his command We do the things that please God when we do the things that God doth and when we do that which God commands when we hate sin as God hates sin when we are holy as God is holy You shall find it in Col. 1.10 That you may walk worthy of God unto all well pleasing Observe This walking worthy of God is walking suitably or walking answerably to God Mat. 3.8 Bring forth fruit worthy of Repentance or bring forth fruit answerable to Repentance So to walk worthy of God is to walk suitable to God to his nature Now then observe what follows that you might walk worthy of God to all well-pleasing then we please God when we walk suitably unto God So also when we act in a blessed conformity to God to his law for nothing can please the good God but what is good Now the Law being the measure and standard of all goodness nothing can be good but what bears conformity to this Law which is the will of God God is wel-pleased when his will is observed As you know you that are Masters your servants please you when they do your will That inference of the Apostle for this is very opposite Rom. 8.8 So then they that are in the flesh cannot please God What is this same inference grounded upon because the carnal mind is enmity
subjection to his Law If you will please God in all your actions look to this That what you do may bear some resemblance to his Nature and hold forth obedience to his Law Consult the will of God and in all things act in conformity to that will do not allow your selves in the Commission of any known sin for that will certainly displease God as it was said of David when he took Bathsheba to Wife but saith the Text the thing displeased the Lord. Do not Bank any known duty for that will displease God In a word be holy in all manner of conversation This being too general I shall not insist upon it only in a word more particularly Do those things now now make conscience of those duties which now lie upon you in the doing of which you will certainly please God and they are such as these Be stedfast in the ways of God in the midst of a back-sliding and apostatizing age stand fast to the Law of God Phil. 4.1 Contend for the faith which is delivered to the Saints ver 3. of the Epistle of Jude Be not ashamed to own Christ before all the world if you be ashamed of him on earth he will be ashamed of you in Heaven and wo be to that sinner whom Christ is ashamed to own Reckon reproaches for the name of Christ better than the pleasure of sin that is but for a season When God calleth you to it assert the purity and spirituality of Gospel-worship do not place Religion in a sew shadows where the substance is neglected but chiefly minde self-denial mortification crucifixion to the world keeping up close communion with God love the people of God whatever the world say or think of thee for God is highly pleased when he seeth his Children loved Keep up Religion in your Families whatever scorn or contempt is cast upon you Oh that you would labour to be of Abrahams spirit I know saith God he will command his Children and his Houshold after him and they shall keep the way of the Lord Gen 18.19 I do not know any one better means for the keeping up Religion in this Nation than for Masters of Families to be consciencious in the discharging of this duty Be good in bad times be patterns of good works to those that shall behold you Let no reproach or obloquy make you to abate your exact walking with God whatever you meet withall in the ways of holiness and a strict life say If this be to be vile I will be more vile Make conscience of a strict observation of the Lords day take heed of that Sacriledge of stealing away holy times of prostituting that to common and civil uses which is impropriated and dedicated to the service of God Pray for and love all those that have been instrumental for your spiritual good in the work of the Ministry whatever dirt is now thrown in their faces and though you never get more good by them Forget not to distribute to the necessities of Gods people that are many of them in a low condition for this is a sacrifice of a sweet odour and well-pleasing to him Carry your selves with all patience and Christian meekness towards them that wrong you pray for them that are your enemies and when you are reviled revile not again but commit your selves to that God who judgeth righteously Do your duty to your superiors and to those that are in Authority So carry your selves that it may be with you as it was with Daniel they had nothing against him saving in the matter of his God Bank not any duty for suffering choose the greatest of suffering before the least of sin In a word so walk as it becometh the Gospel And finally I speak to you as the Apostle spoke to them Phil. 2.16 Hold forth the word of life that I may rejoyce in the day of Christ that I have not run in vain nor laboured in vain The third use is for comfort to all those that do conscienciously endeavour in all things to please God the comfort lies in this you may suffer but when ever you suffer the Father will not leave you alone Pleasing of God does not secure a man from suffering from men sometimes it rather exposes a man to suffer from men But now though it does not prevent suffering yet it takes away the sting and venome of suffering it makes it to be like Sampsons Lion when it was slain he found nothing but honey in the belly of it Oh! the presence of God in a time of affliction is exceeding precious it turns gall into honey thorns into roses Be not troubled in your thoughts about what you may undergo if God be with you all will be well if God comes when the Crosses cometh the weight of it will not hurt you what is a Prison when God is there My brethren though estate leave you relations leave you all your comforts leave you so long as God doth not leave you it will be be well therefore do not fear be not dejected or discouraged Isa 43. 1 2. Fear not O Jacob why so when thou passest through the water I will be with thee We have more reason to be afraid of prosperity with Gods absence than of adversity with Gods presence A good God will make every condition to be good it is not a prison but a palace where God is they that do the things that please God whatever condition they may be brought to the Father will not leave them alone Ministers may leave you the means of Grace and Ordinances in a great measure may leave you your creature-enjoyments and comforts may leave you but here is a God that will never leave you Oh! bless his holy name Fourthly Is this pleasing of God a duty of so great importance and benefit then be tender and charitable in judging of those that do differ from you and others upon this account because they dare not displease God I may in this caution aim at my self and others of my brethren in the work of our Ministry but I am not here at present to take my last farewel I hope I may have a little further opportunity of speaking to you but if not let me require this of you to pass a charitable interpretation upon your laying down the exercise of our Ministry there is a greater Judge than you must judge us all at the great day and to this Judge we can appeal before Angels and men that it is not this thing or that thing that puts us upon this dissent but it is conscience toward God and fear of offending him I censure none that differ from me as though they displease God but yet as to my self should I do thus and thus I should certainly violate the peace of my own couscience and offend God which I must not do no not to secure my Ministry though that either is or ought to be dearer to me than my very life and how dear it is God
us 1 Cor. 1.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned It may they will tell you a natural man may love God with his heart really as so and savingly whereas the Apostle tells you Rom. 8.7 The carnal mind is enmity against God for it is not subject unto the Law of God neither indeed can be Remember it in all those doctrines wherein we agree with those whom we call Pelagians and Arminians so far we agree with the Jesuits and the worst of Papists 3. As you would avoid Hell avoid all those doctrines that would lift up self-righteousness and debase the righteousness of Christ I fear I shall never be in that capacity that I would to stand you in stead in this particular I confess I am against forty things in Popery but my soul is here engaged if that doctrine be a truth I never expect salvation by God either I must be saved by Christ alone or else I must never be saved by Christ at all though Christ will never save me without sanctification yet Christ never intended my sanctification should merit his salvation be as holy as you can as if there were no Gospel to save yet when you are as holy as you can you must believe in Christ as if there were no Law at all to condemn you Come and tell me of the merit of Saints c. I will believe that truth when I believe the Whore of Babylon to be Christs Spouse see Phil. 3.9 2 Cor. 5.21 8. Why should you stand you must be praying Christians I confess when most of my strings are broken there is yet one holds there is a Spirit of Prayer remember Atheist among the Saints of God I can pray yet and I had rather stand against the Canons of the wicked than against the prayers of the righteous Oh! pray that you enter not into temptation or if we enter into temptation Lord let not the temptation enter into us pray if possible let this cup pass from me but if not let it not poyson me but let me be bettered by it and in due time deliver me from it I believe it would be a great temptation to you if it should be said to you you shall trade with no man any more c. you have enjoyed these and these comforts bid them adieu for ever you shall have no more to do with them this would be a temptation Temptations and Tryals are great and certainly where they are so prayer should be strong There is no relief to be expected on earth all our relief is to be expected from God and that 's to be obtained by prayer Pray that God would be pleased above all things in the world to make you sincere would you be stedfast in your profession you must be sincere in your practice To him that hath shall be given that is a comfort to him that hath but truth of grace to him shall be given growth of grace Would you be steaddy Christians then make it your great work to attend the Ordinances that God hath prescribed to make you steady Christians you were told of this many years ago concerning attending the Ordinances of God Quest Pray what are those Answ 1. There are secret Ordinances it may be thou canst not be so much in the Pulpit as thou wouldst Oh! be more in thy Closet it may be thou shalt not have so many opportunities to hear so many Lectures be more conscientious in thy meditations in secret it may be thou shalt not have that freedom with God in publick be more earnest with God in private 2. Mind your families more than ever you have your Children and Servants call aloud upon you How many grave faces do I see at this time that can tell me Sir I remember some twenty or thirty years ago you could not pass the streets but here was one Family repeating the Word of God another singing the praises of God another praying to God another conferring concerning the things of God at that time we had not so much foolish absurd excursion into streets and â—ields as now O! for the Lords sake begin to take them up now let the Amorite Perisite and Jebusite do what they will but oh for you and your children and your servants do you serve the Lord up again with those godly Exercises when we cannot hear a Sermon then read a Sermon if we cannot hear a Sermon well Preached our Godly Parents would engage us to read a Sermon well Pen'd if nothing new let the word repeated and meditated call to mind what you have heard Oh! reduce your selves to your Christian frame let the debauched Atheists know that they have something among you to be feared that 's your prayers let them know that though you have not those opportunities you have had yet you will improve those you have And you Masters of this Parish for Gods sake keep in your Servants on this day more than ever you are to be accountable for their souls and they will give you a thousand thanks when they come to age especially at the day of judgement Oh! then blessed be God I had such a Master blessed be God I had such a Mistriss blessed be God I had such Parents Quest But then for publick Ordinances what would you have us do Answ 1. Where evere Christ doth find a tongue to speak I am bound to find an ear to hear and an heart to believe I would not be mistaken I bless the Lord I am not turned out of my Ministry for being a Scismatick I know Schism is a sin nor know I any of my Brethren that are so do not mistake us therefore do not go and tell the Jesuits we are Schismaticks for we are none But this I would advise I speak as though I were dying do whatsoever lies in your yower to hear such whom you think to be godly beg of God be earnest with him that he would give Pastors after his own heart and whom God hath sent not such as may daub with untempered mortar and not such as may prophecy lies in the Name of the Lord not such as may be clouds without water but such as may be guides of the blind burning and shining Lights faithsul Stewards What shall you do what did you twenty or thirty years ago what did the good old Puritans do they were not Schismaticks But as much as lies in you possible hear them whom in your conscience God doth hear Oh! then expect the Word of God should come to your hearts when you have ground to believe it comes from your Pastors heart I must confess I intend to do the same when put into the same condition with you I acknowledge I am bound in Conscience to hear the Word of God but I must take care whom I hear hear those by whom God speaks I hope God will grant several such
thy word even as one that had found great stoils saith David so should we rejoyce alwayes in this treasure 'T is said of those that sate under John Baptists ministry that they rejoyced but for a while and that is the condition and misery of many The City of Samaria when they had received the Gospel 't is said they had great joy Acts 8.9 4. Be careful to keep and preserve it for it is a treasure and therefore we must treasure it up in our hearts and the rather because it will keep us It keeps as Chrysostome saith the house where it is other treasures cannot secure us Discretion shall preserve thee and understanding shall keep thee Prov. 21.11 Thus you see the excellency of this spiritual wisdom So much for the first thing considerable in the first branch viz. the Depositum the Treasure The second thing considerable is the Repository i. e. Earthen Vessels or Vessels of Earth Earthen Pitchers these are the Repository but have this treasure in Earthen Vessels c. Earth is a word of diminution and disparagement and that in three regards 1. In regard of its meanness and baseness 2. In regard of its foulness and pollution 3. In regard of its frailty and transitoriness 'T is passing away in all respects these Earthen Vessels in the Text is to be understood the Apostles and Ministers of Jesus Christ in regard of their outward man are so called and are so according to this threefold notion I. In regard of their meanness their outside is mean either for person or sometimes for estate body and outward deportment This was the condition you know of the first Ministers of Christ mean and ordinary persons outwardly God made use of Nay our Master our blessed Lord and Saviour was mean in regard of his humane birth and so reckoned of by most men according to his birth and parentage So it is with the servants of Christ they are in their persons generally base mean low and accordingly rendered despicable to the eyes of the World II. In regard of foulness and pollution Ministers are called Earthen Vessels they have many weaknesses they are men subject to the like passions as others 'T is true the Ministers of Christ have greater advantages than others in regard of their education knowledge gifts and employments being more free from those defilements and snares that others are entangled in yet through the remainders of the flesh in them they have many infirmities so Satan watches them more than others lays more snares for them in regard of their parts and employments so that they are more subject to his temptations than others Satan hath a desire to sift them as the Apostle Peter as wheat because he knows they will draw many after them so that they must needs be subject to many weaknesses and infirmities Sometimes God makes use of the worst sort of men even the most vicious and malicious first he changeth them and then makes use of them as instruments of glory The Apostle Paul was a Vessel of Election to carry the name of Christ unto the Gentiles yet in times past a great persecutor So it pleaseth God to make use of such that the excellency of the power may be of God c. III. Ministers are called Earthen Vessels in the regard of the frailty and mortality of their persons and Earthen Vessels are soon crackt and broken Ministers are subject to many infirmities of body This Heavenly light of the Gospel shineth often through Lanthorns of glass with some broken Ministers have weak and frail bodies Timothy had his bodily infirmities and Trophimus was left sick at Miletum 1 Tim. 4.20 and Epaphroditus was sick nigh unto death Phil. 2.27 and Paul had need of Luke the Physician probably in regard of his sickness Thus the servants of God are subject to many infirmities Besides the reasons in the Text there are other reasons why God will have it so 1. That they may be more compassionate and more sensible of the weaknesses of others for likeness of condition breeds sympathy in affection Men are apt to pity those in the like condition with themselves so our Lord took our nature upon him that he mighty pity us he took flesh and bloud upon him he was tempted in all things like unto us but without sin that so he might succour those that are tempted So his servants many of them are much tempted which may breed in them a sympathy of affection to others that are in such a condition 2. God will have it so that Ministers may have the more experience of the Truths they preach to others concerning an afflicted condition those that have had no sickness or other affliction cannot preach from experience of such truths that concern such a condition they cannot preach so feelingly and savory as others when they have been under affliction they will know what affliction is both in the nature of it and the comforts of it and Gods gracious assistance therein and so they may speak comfortably and be enabled to comfort others as the Apostle Paul speaks 3. God is pleased so to order it sometimes for their humiliation to keep them low that so they may not be lifted up by reason of extraordinary manifestations and impartments thus St. Paul had given him a thorn in the flesh the messenger of Satan to buffet him lest he should be exalted above measure 2 Cor. 12.7 A thorn was given him c. 't is twice repeated both in the beginning and end of the verse that so this thorn in the flesh might keep out pride in the heart that so they may have a more low meek and humble frame of spirit and thereby fitted and prepared for greater services And 4. That they may be also more conformable to those they have to deal with Israel desires Moses to speak to them and not God why because he was like unto them and would therefore compassionate them from whom they therefore desired to receive the commands of God Thus it pleaseth God to deal with his servants that as they may pity those they have to deal with so likewise to draw the affections of their people unto them to make them more loving and the more to attend on their Ministry seeing they are so fleeting and going away it pleaseth God that Epaphroditus should be sick even to death to endear the Philippians more to him chap. 2.25 28. that their love and tenderness may be drawn forth the more by discovery of his frailty Let us improve this Vse 1. First as to Ministers see how the condition is with us in our Calling We are Earthen Vessels taken out of dust We should often consider our frailty to make us more humble more meek and more compassionate to others more diligent in doing good that we may make amends for our frailty and natural weaknesses that are upon us We must not think much of it it being no more than in former times it was the
VVhat it is to keep his way First To wait on the Lord is taken more largely or more strictly 1. More largely And so it is the same with serving the Lord attending and following the Lord and takes in the whole duty of the Saints waiting on the Lord as a Soldier on his Captain or as a servant on his Master Psal 123.2 Behold as the eyes of the Servants look to the hands of their Masters and as the eyes of a Maiden unto the hand of her Mistress so our eyes wait on the Lord our God So in that Hos 12 6. Turn thou to thy God and keep mercy and judgment and wait on thy God continually 2. More strictly And so it intends a patient expecting the Lords Salvation 'T is the continual exercise of Faith and Hope It is Faith and Hope eekt out so here Vers 7. Rest on the Lord wait patiently So Psal 130. when he cries out of the depths as he says v. 1. then v 5 I want for the Lord my soul doth wait and in his words do I hope My soul waiteth for the Lord more then they that watch for the morning I say more then they that watch for the morning We have both these together in that Lam 3.25 26. The Lord is good to them that wait for Him to the the soul that seeketh Him There it is taken as largely as seeking after God but it followes It is good that a man should both hope and quietly wait for the Salvation of the Lord there it is taken for the continued exercise of hope for a patiâ—nâ— expectation of the Lords Salvation Secondly What it is to keep the Way of the Lord here mind The way of the Lord may be understood of that way wherein he walketh towards his People which is aptly stiled the way of his Providence or in that way wherein he requires his People to walk towards him and is properly stiled the VVay of his Precepts 1. â—vere is the way of Gods Providence in which he walketh towards us of which that Psal 18.30 speaketh As for God his VVay is perfect So Psal 25.10 All the Paths and VVaies of the Lord are Mercy and Truth unto such as keep his Covenant and Testimonies Now if it be thus taken here Then to keep his VVay is diligently to attend his Hand and to observe his Carriage and ordering in all that befals his People more especially in all that trouble that comes on them For whatever trouble comes upon the People of God and whoever be the instruments of inflicting the Lord hath his way in it Mit. 6.9 ordering it as to the kind as to the measure as to the season as to the continuance and as to the ends and fruits Now to observe the Lord's Hand and to attend his VVay in ordering his Providences and our troubles this is to keep his VVay So Isa 26.8 In the way of thy Jugements we have waited for thee as if he had said VVe have waited on the Lord and kept his VVay 2. There is the way of God's Presepts in which he commandeth his People to walk And thus is this phrase most commonly taken So 2 Kings 21.21 where it is said of Amon He forsook the Lord God of his Fathers and walked not in the VVay of the Lord i. e. not in the VVay of his Commandments Thus David spake of the way of his Precepts in Psal 119 27. Make me understand the Way of thy Prâ—â—pts And if it be taken thus then to keep the VVay of the Lord is to walk in his Statutes and to observe his Commandments to do them So Gen. 18.19 the Lord testifies of Abraham I know him thet he will command his Children and his houshold after him annd they shall keep the VVay of the Lord to do Justice and Judgement So in Job 23.11 13. My feet have held his steps his VVay have I kept and not declined neither have I gone back from the Commadments of his lips So to walk in his VVays and to keep his Commandments are the same Deut. 26.17 and Psal 119 1 2. So that the sum of all is However it be with the truly Godly more especially when the wicked do wateh them to do them a mischeif their best way is to attend on the Lord to follow him to walk on in the ways of his Commandements so eying the hand of the Lord in all that befals them as that they patiently expect and quietly wait for the Salvation of the Lord. Thus for Explication I now come to the Demonstration which shall be dispacht by clearing That it is the honestest the wisest the safest the most comfortable and most honourable Way First This is the most innocent just and honest Way yea truly this is the only good honest and right Way I am to shew what is the best for a Godly man to whom no way is good but what is just and honest There are indeed other ways which a man may take when he is in trouble through the wickeds watching him to do him a mischief whereby to escape the mischief intended him but they are not just and honest I shall instance in these 1. By sinfully complying with the wicked in their ungodly ways thereby to abate the edge of their wrath This was the way Peter took when in the High Priests Hall he not only denyes his Master but backs his denial with an Oath yea being among a cursing crew that should seem would not believe him else he falls a cursing and swearing that he knew not the man Mat. 26.74 2. By sinful shifting or shuffling through Lyes or deceitfull Equivocations to avoid the mischief intended This was the way that Abraham took to escape the mischief that he thought at one time the Men of Gerar might do him Gen. 20. and that the Egyptians might do to him at another time for his wives sake wherein though Abraham did not tell a down-right untruth as he excuseth the matter to Aebimelech yet he did sinfully shufflâ— in making use of a deceitful Equivocation for his safety 3. By angerly and revengfully rendering Evil for Evil thereby thiâ—king to pay the wicked in their own Coyn and to avenge a mans own quarrel This was the course that David was about to take against Naâ—al had he not been prevented by Abigals wisdom 1 Sam 25.33 4. By basely deserting the Place that the Lord hath put a man in and requires him to abide in This was that which Shemaiah would have pâ—t Nehemiah upon but he refused to hearken to him in Nehem. 6.10 11. not but that a man forsake his place not only of habitation but also of publick station and employment in some cases when that the Lord calls him off but this is of no base deserting Base deserting is when out of cowardliness and base fear a man withdrawes himself from his place in which and at that time when the Lord requires him to abide that he may provide for his own safety This