my salvation with feare and trembling In such a thing I have done ill such a thing I have omitted so they are enemies to their owne comfort inlarge this in your owne meditations and consider what will comfort you hereafter when you shall need most comfort So I leave the text and come to the occasion This holy and blessed man whose funerall now wee solemnize was of S. Pauls spirit hee did desire to die be with Christ he had a desire while he lived to take all opportunities to doe good I speake of that time when he lived that is when hee was good for we live no longer than wee are good let us not reckon that Life wherein we doe no good After God had wrought upon his heaâ—rt he had a publique heart to doe good If I wanted matter to speak of I could tell you of his allyance and birth having two worthy Iudges of reverend esteeme the one his grand father the other his unckle the one bred him the other cherished and promoted his studie and indeavours but what should I speake of these things when hee hath personall worth enough I need not goe abroad to commend this man for there were those graces and gifts in him that made him so esteemed that verily I thinke no man of his place and yeares lived more desired and dyed more lamented For his parts of naâ—ure they were pregnant and sollid but as one said to Melancthon his disposition and loving minde did gaine as much love from men as his parts though they were great His learning was good for beside his owne prosession hee was a generall scholler and had good skill in that we call elegant learning controverted points of divinitie he was a good divine Indeed in the turning of his life when he should have adventured upon a profession he had some thoughts of being a divine had not his friends especially his uncle Iudge Telverton disposed him otherwise by promoting his studie in the Law and when hee tooke upon him that profession he grew so in it that he was a credit to the profession for integrity sincerity and abilitie For his disposition he was every way a man of an excellent sweet temper milde and yet resolute meeke and yet bold where cause was discreet yet not overdiscreet so as not to stand out in a good cause in the defence of it he was humble yet thought himselfe too good to bee instrumentall to any services other then stood with the peace of his conscience he was tractable and gentle yet immoveably fixed to his principles of piety and honestie he was exact in his life yet not censorious very conscionable and religious but without any vaine curiositie indeed he was every way of a sweet temper if he stood out in dislike of any in any matter he carryed it usually with evidence of such sinceritie and deniall of selfe-seeking that he usually prevailed where he put in To come to his private personall cariage it was very pious he was wont to sequester himselfe from his imployment and labour to bring his heart under to God to the guidance of Gods spirit his study was to study to die for he gathered choise things out of the sermons hee heard about death many yeares before he died to lay up store of provision against that time And two or three Termes before he died he had a speciall care to enquire of nearer communion with God he enquired of those he conversed with of the way to attaine the same and was willing to heare any discourses that tended that way For his care of the Sabbath it was his delight his custome was after Sermon to retyre and ruminate upon what he had heard to turne it into his spirit Alas for want of this how many sermons are lost in this great Citie how much seed is spilt in vaine What nourishment can there be without digestion it is the second digestion that breeds nourishment when wee chew things and call them to minde againe and make them our own This was his custome every Sabbath For his carriage to others he was a constant friend and his studie was to labour to make those good he conversed withall he conversed with few but they were the better for him he was so fruitfull and hee would have intimate society with none but he would doe good or take good from them you have many in the society where he lived that may blesse God al the daies of their life that ever they knew him For his carriage in his government of the Place where he lived I thinke there are none that are able to judge but will give him the testimony of a faithfull prudent governâ—ur he was so careful of the towne where he was Recorder that he provided for them after his death and gave them a large legacie 200. marke to set the poore on worke For the honourable societie wherein he was a governor hee carryed himselfe with that resolution for good order and good exercises and was such a strict opposer of any abuse which he judged to be so that the house will have a speciall want of him I feare rather I desire from my soule that that honourable societie may so flourish as they may have no want of good Master Sherland For his more Publick carriage by vertue of his place at Northampton where hee was Recorder he was called to be a member of the body representative in Parliament wherein both his abilitie and spirit appeared to all that knew him you may see by this what manner of man wee have lost He died before he was come to the middle of his yeares a young man to speake of and he did a great deale of work in a little time God had ripened him for his businesse extraordinarily and gave him a spirit to bestirre himselfe to doc all the good hee could These bee wondrous ill times beloved to lose such men as he was therefore we have cause to lay it to heart the more the common-wealth wants him the towne and countrey where hee lived will want him the societie where hee was a governour will want him the family where hee was a governour will finde a misse in him hee went wisely in out hee was able for family duties hee had more than ordinary sufficiency he was of Iosuahs mind Choose who you will serue but I and my house will serve the Lord and to helpe him the more hee had the happinesse to marry into a religious family hee had a good helper Now for the Church though his profession was the Law yet that will have a great want of him hee was a heartie and true Promoter of the cause of Religion and shewed his love to the Church by his care of it now hee is departed hee gave foure hundred pounds to buy in impropriations hee gave an hundred pounds for the breeding up of Poore schollers and there is never a good Minister round about where he lived but had
touch some circumstances and then fall upon the point it selfe as 1 The time wherein hee was forsaken a time of darknesse the sixth houre in which there was a darknesse over the whole earth and in the land of Iudea especially Neither had hee darknesse without onely but within likewise his soule was troubled from a sense of his fathers displeasure two Ecclipses seazed upon him together the one of the glorious light of the Sunne the other of the light of his Fathers countenance Hee must needes be in a disconsolate estate and doubly miserable thaâ— is incompassed with such darknesse whatsoever was done to Christ our surety shall be done to all that are out of him blacknessâ— of darknesse is reserved for them As Christ wanted the comfort of light from heaven so those that are out of Christ shall have no comfort from any creature at at the last the Sunne shall not shine upon them the earth shall not beare them they shall not have a drop of water to coole their tongues they were formerly Rebels against God and now every creature is ready to serve the Lord against them when the King is displeased with a man which of his servants dare to countenance him This darknesse being in Iudea did likewise portend the miserable condition of the Iewes here and that eternall darknesse in the the world to come which should be their portion if they repented not Another circumstance may be this God was a great while ere he removed his heavy displeasure from Christ he was three houres in torment And though God delayed him long yet hee said nothing til now by way of complaint wee should beware of darknesse of spirit in trouble God may delay helpe to his dearest children as here he did to his onely Son to perfect the worke of sanctification in them therefore submit to his wil rest contented with whatever hee sends looke to thy Head and Saviour c. But of this more anone 3 His greatest griefe and conflicts were towards his latter end towards the shutting up and cloze of his life though a little after hee saith All is finished yet now he cries out My God my God why hast thou forsaken me Afflictions are sharpest toward our Ends. I speake this for prevention of discomfort in those that finde extremities upon them when miseries are extreame helpe is nearest They will either mend or end then the darknesse is thickest a little before the morning appeares and Sathan raged most a little before his casting downe As also to prevent security from seazing upon people take heed of deferring repentance till thy last houres there may be a confluence of many extreamities then upon thee paines of body terrours of conscience Sathans temptations Gods wrath c when all these meete together and the poore soule in its best strength findes enough to doe to conflict with any one of them what an unhappy condtion will that be Oh put not off your repentance to this time But I passe these circumstances come to the point of forsaking it selfe In the unfolding whereof I wil shew 1 In what sense Christ was forsaken 2 In what parts hee was forsaken 3 Upon what ground And 4 To what end all this forsaking of Christ was For the first forsaking is nothing else but when God leaves the creature to it selfe either in regard of comfort or of grace and assistance I will shew you how Christ was leâ—t of his Father and how he was not leâ—t 1 Hee was not forsaken in regard of Gods love for my Father loveth me saith he because I give my life for my sheepe God never loved Christ more then now because hee was never more obedient than at this present 2 Nor in regard of Vnion for there was no separation of his divine nature from the humane there was a suspension of vision indeed hee saw no comfort for the present from God but there was no dissolution of Union for the divine nature did many things in this seeming forsaking that was it which supported his humane nature to suâ—taine the burthen of our sinnes and the wrath of God as also that gave merit and worth of satisfaction to his sufferings 3 Neither was this forsaking in regard of grace as if faith or love or any other grace were taken from Christ Oh no for hee beleeved before he said My God my God Would hee have committed his dearest jewell into the hands of God if hee had not beleeved in him How then was Christ forsaken 1 In regard of his present comfort and joy hee could not else have beene a sacrifice for as wee cannot suffer by way of conformity to Christ unlesse there be some desertion that wee may know the bitternesse of sin no more could Christ have suffered for our iniquities had there not beene a suspension of light and comfort from his gracious soule 2 He was not onely privatively deprived of all joy and happinesse but positively hee felt the wrath and fury of the Almighty whose just displeasure seazed upon his soule for sinne as our surety All outward comforts likewise forsooke him the Sunne withdrew his light from above and every thing below was irksome to him He suffered in all the good things he had body soule good-name in his eyes eares hands c. hee was reproached proached and forsaken of all comforts about him Hee had not the common comfort of a man in misery pity none tooke compassion upon him hee was the very object of scorne But in what part was Christ forsaken In all both in body and soule too as may plainly appeare First because hee was our Surety and wee had stained our soules bodies too offending God in both but in soule especially because that is the conâ—river of all sinne the body being but the instrument Some sinns we call spirituall sinnes as pride malice infidelity and the like these â—ouch not the body yet are the greatest sinnes of all other Secondly if he had not suffered in his Soule the sense of Gods displeasure why should he thus cry out when as the poor theeves that suffered by him made no such exclamation If he had suffered in body onely the sufferings of Paul and Moses had beene more for they wished to be separated from the joyes of heaven out of a desire to promote Gods glory on earth therefore it was hee saith in the Garden My soule is heavy unto death Some will grant that Christ suffered in soule but say they it was by way of sympathie for there are sufferings of soul immediately from God and sufferings by way of sympathie and agreement with the body when as the soule hath a fellow feeling of thâ— torments thereof and so Chrisâ— suffered in soule indeed That is not all beloved but there were immediate sufferings even of his soule also which he groaned under God the Father laid a heavy stroake upon that Hee was smitten of the Lord and when God
our comfort though our body be dead yet our soules are themselves still dead S. Paul is Paul still our body is but the case or tabernae le wherein our soule dwels especially a mans selfe is his soule keepe that and keep all I beseech you therefore as things are in worth and excellency in Gods account let our esteeme bee answerable you have many complements in the world how doth your body c. meere complements indeed but how few will enquire how our soules doe alas that is in poore case the body perhaps is well looked unto that is cloathed and care taken that nothing bee wanting to it but the poore soule is ragged and wounded and naked Oh that men were sensible of that miserable condition their poore soules are in Beloved the soule is the better part of a man and if that miscarries all miscarries if the soâ—le bee not well the body will not continue long in a good estate Bernard saith sweetly Oh body thou hast a noble guest dwelling in thee a soule of such inestimable worth that it makes thee truly noble what soever goodnesse and excellency is in the body is communicated from the soule when that once departs the body is an unlovely thing without life or sense the very sight of it cannot bee indured of the dearest friends What an incredible basenesse is it therefore that so precious a thing as the soule is should serve these vile bodies of ours Let the body stay its leisure the time of the resurrection is the time of the body in this life it should bee serviceable to our soules in suffering and doing whatsoever God cals us unto Let our bodies serve our soules now and then body and soule shall for ever after bee happy whereas if wee to gratifie our bodies doe betray our soules both are undone Beloved the Devill and devilish minded men acted with his spirit have a speciall spight to the soule Alas what doe they ayme at in all their wrongs and injuries to Gods children Doe they care to hurt the body indeed they will doe this rather than nothing at all they will rather play at small game than sit out the Devill will enter into the Swine rather than stand out altogether some mischiefe hee will doe however but his maine spight is at the soule to vexe and disquiet that and taint it with sinne all he can Considering therefore that it is Sathans ayme to unloose our hold from God by defiling our soules with sinne so to put a divorse betwixt his blessed Majesty and us oh let it be our chiefe care to see to that which Sathan strikes at most Hee did not so much care in Iobs trouble for his goods or for his house or children c. alas he aymed at a â—urther mischiefe than this his plot was how to make him blaspheme and wound his soule that so there might be a difference betwixt God and him Hee first tempts us to commit sinne and afterwards to despaire for sinne But to whom must the soule be committed Commit the keeping of your soules to God Indeed hee onely can keepe our soules wee cannot keepe them our selves neither can any thing else in the world doe it Some when they are sick will commit themselves to the Physitian and put all their trust in him when they are in trouble they will commit themselves to some great friend when they have any bad naughty cause to mannage they will commit themselves to their purse and thinke that shall beare them out in any thing one thinkes his wit and policy shall secure him another that his shifts may shelter him c. and indeed the heart of man is so full of Atheisme that it can never light upon the right object to trust God alone untill it sees every thing else faile as being insufficient to support the soule or to yeeld any solid comfort in times of extremity and distresse But why must wee commit our soules to God Because he is a faithfull Creator Whence observe That the soule of man being an understanding Essence will not bee satisfied and setled without sound Reasons Comfort is nothing else but reasons stronger than the evill which doth afflict us when the reasons are more forcible to case the minde then the grievance is to trouble it It is no difficult matter to commit our soules to God when wee are once perswaded that hee is a faithfull Creator A man commits himselfe to another man hath no other reason for it but onely he is perswaded of his ability and credit in the world that hee is a man of estate and power to doe him good so it is in this businesse of Religion our soules are carryed to any thing strongly when they are carryed by strong reasons as in this particular of trusting God with our soules when wee see sufficieÌ„t reasons inducing thereto we easily resigne them into his hands This shewes that Popery is an uncomfortable Religion which brings men to despaire they have no reason for what they maintaine What reason can they give for their doctrine of doubting transubstantiation perfect obedience to the law c. these are unreasonable things the soule cannot yeeld to such absurdities it must have strong reasons to stablish it as here to coÌ„sider Godas a faithful Creator c. there is something in God to answer all the doubts and feares of the soule and to satisfic it in any coÌ„dition whatsoever This is the very foundation of Religion not that any worth can accrue to the Creator from the creature but that there is an All sufficiency in the Creator to releive the poor creature If a man consider in what order God created him it will make him trust God Paradise and all in it were ready for him so soone as hee came into the world God created us after his owne Image that as he was Lord of all things so wee should bee Lord of the creatures they were all at his service that hee might serve God therfore after every thing else was created hee was made that so God might bring him as it were to a table ready furnished And not onely in nature but in holinesse having an immortall and invisible soule resembling God We must take God here as a Creator of our whole man body and soule and of the new creature in us God made man at the first but that was not so much as for God to bee made man to make us new creatures God created our bodies out of the dust but our soules come immediately from himself he breathed them into us and in this respect hee is a higher Creator thaÌ„ in the other for wheÌ„ we had marred our first making and became more like beasts than men for indeed every one that is not like God sympathizeth with beasts or Devils one way or other God in Christ made us new againe yea God became man to inrich us with all grace and goodnesse to
thou wilt serve thy selfe of my credit and reputation I will adventure it for thee If thou wilt have my life of thee I had it to thee I will restore it I will not limit thy Majesty come of it what will I leave it to thy wisedome use mee and mine as thou wilt onely be gracious to my soule that it may goe well with that and I care not Thus wee should wholly resigne our selves to the Lords disposall and thereby wee shall exceedingly honour his Majesty and cause him to honour us and to shew his presence to us for our good which hee will assuredly doe if we absolutely yeeld up our selves to him But if a man will have two strings to his Bow and trust him so farre but not so farre so hee may bee kept from this danger or that trouble c. this is not to deale with God as an Omnipotent Creator For hee that doth a thing truely in obedience to God will doe it generally to all his commands so farre as the reason of his obedience reaches his trust extends hee that commits any thing to God will commit all to him he chooseth not his Objects but upon the same ground that hee commits his soule to God when hee dies hee commits his estate liberty and all hee hath while he lives Hee can never relye on God for greater matters that distrusts him in lesser Againe a man that truely trusts God will commit all his wayes unto him hee will take no course but what hee is guided in by the Lord hee lookes for wisedome from above and saith Lord though it is not in mee to guide my owne way as thy Word shall leade mee and the good counsel of thy Spirit in others direct me so I will follow thee Hee that commits not his wayes to God will not commit his comforts to him God must bee our Counsellor as well as our Comforter Therefore the Wise man bids us Acknowledge God in all our wayes and leane not to our owne wisedome Most men looke how safe their counsels are not how holy and agreeable to God is this to trust in him Will God save us at last and yet suffer us to live as wee liâ—t now Deceive not your selves hee that will have his soule saved must commit it to GOD before hand to bee sanctified Againe those that commit themselves aright to God will commit their posterity to him their wives and children c. Why doe not men make their Wils and commit their goods to them Oh but how doe they resigne them how covetous and full of distrust are they I must leave such a childe so much and so much and why I pray you because God cannot blesse him else Oh fearefull Is God â—yed to meanâ—s cannot heblesse with a little as well as with a great deale Is not the earth the Lords and the fulnesse thereof Why must God have so much in hand or else hee cannot inrich and raise up thy Children Oh consider he hath declared himselfe to bee the father of the fatherlesse and lookes to the Widdow in a speciall manner he doubles his Providence there hee provides for all but takes speciall notice of them therefore quiet thy selfe they are in covenant with God and God is thy God and the God of thy seed also therefore if thou wilt commit thy soule why not thy Wife Children goods c. Looke into the course of Gods people in all times those that have left but little with honest dealing God hath blessed the same exceedingly whereas those that have left great matters ill gotten in stead of a blessing have often left a curse and a snare behinde them Why then should men take indirect courses and wound their consciences for worldly pelâ—e Consider 1. thy children are Gods and not thine hee gave them to thee at first and he can provide hereafter when thou artgone thou art the father of their body but he is the father of their soule 2. He provided for them before they were borne doth not hee provide care and affection in the Mothers heart doth not he provide suck in the Mothers breasts and will hee not care for them now they are borne as well as he did before they came into the world it is Atheisme to thinke such a thought Those that commit themselves to God in one thing will doe so in all things otherwise they deceive their owne soules for it is a universall Act that runnes through their whole life Committing is an Action of trust and there is a kinde of entercourse of trust betweene God and a Christian continually Lastly those that commit themselves to God wil be faithfull stewards in whatsoever hee hath trusted them withall Thou committest thy selfe and thy health and estate to God and at length thou wilt commit thy soule when thoudiest unto him very well but what doth God trust thee withall hath hee not trusted thee with a Body and a soule with a portion of goods with place time strength and abilities to doe good Hast thou not all thou hast from God as a Steward to improve for thy Masters advantage If ever thou expectest the performance of what thou hast put in him bee faithfull in that trust which hee hath committed to thee Those that have misused their bodies and wounded their soules in their lives how can they commit theÌ„ to God at their deaths How dares the soule looke up to him when the life hath beene nothing else but a perpetuall offending of his Majesty I beseech you let us learne this wholesome lesson great is our benefit thereby Hee that trusts in the Lord shall be as Mount Sion that cannot bee moved wee may be shaken but shall never be removed The earth is shaken with Earthquakes but the earth keepes its owne Center still Our best peace is in God and our chiefest safety in his protection I laid mee downe to rest because thou Lord watchest over me saith the Prophet and Returne O my soule to thy rest for the Lord hath beene very beneficiall to thee Is it not a good thing to have a sweete security of soule that whether I sleepe or wake whether I bee at home or abroad live or die I have a Providence watching over mee better then mine owne When I yeeld my selfe up to God his wisedome is mine his strength is mine whatsoever hee hath it is for me because I am his What a heaven upon earth is this that a Christian out of a holy familiarity with God can resigne up his soule to him upon all occasions Set heaven and salvation aside what greater happinesse can be desired How sweet is a mans rest at night after he hath yâ—elded himselfe to God by faithfull prayer I beseech you let us bee acquainted with the practise of this duty and labour to bee in such a state as God may owne us and receive our poore soules to himselfe Let us keepe them pure and undeâ—iled
souls Nay rather then those that belong to God shall want that which will drive them unto him God himselfe will bee a Lion unto them as unto Ephraim Hosea 5. 14. which made David pray O Lord rebuke mee not in thine anger neither chasten me in thy het displeasure Of all the troubles which a child of God undergoeth in his way to heaven these bring him lowest when the body is vexed and spirit troubled it is much but when God â—rownes when neither Heaven nor Earth yeelds comfort to a distressed soule no evill in the world is like to this Imagine the horrour and straits of such a soule when all things seeme against it and it selfe against it selfe as neare to the paines of the very damned in hell The reasons of this dispensation of God are 1. because we are so desperately addicted to present things and so prone to put conâ—idence in the arme of flesh that unlesse God driveth us from these holds by casting us into a perplexed estate wee shall never know what it is to live by faith in God alone when all other props are puld away and when the streame of things seeme crosse unto us That God therefore may traine us up to live the spirituall life of the just which is by faith in him when all else faile he suffereth us to fall into the Lions mouth that so our prayers which are the flame of faith may bee more ardent and peircing rather cryes than words Why cryest thou unto me faith God to Moses when was this even when hee knew not what way to turne him It was out of the depths that David cryed most earnestly unto God and Christ in the dayes of his flesh cryed unto God with strong cryes and teares in a deepe distresse and was also heard in that which he feared strong troubles force from the afflicted strong cryes even experience shewes in prosperity and a full estate how faint and cold the prayers and desires of men are 2. Besides it is meet that the secrets of mens hearts should bee discovered for when all is quiet we know not the falsehood of our owne hearts Some over-value their strength as Peter others underprize themselves and of the gifts and graces of Gods spirit in them thinking that they want Faith Patience Love who yet wheÌ„ God calleth theÌ„ out to the crosse shine forth in the eyes of others in the example of a meeke and faithfull subjection The wisdome of God therfore judgeth it meet that there should bee times of sifting that both the Church and our selves may know what good or ill is in us what soundnesse or loosenesse remaines in our hearts When therefore we are wanting in fanning our selves God in love takes the fanne into his hand It is likewife behoovefull that false Brethren may be discovered Afflictions are wel called tryalls because then it is known what metall men are made of whether Pure of Reprobate silver thinke it not strange then when our estate seemes desperate it is but with us after the manner of Gods dearest ones why should we have a severed condition from them Remember this that God as he suffers his children to fall into the Lions mouth so he delivers them out and that hee never leaves his especially in extremity but in fit case of soule to receive the greatest comfort and to render him the greatest glory for then it is knowne to be Gods worke our extremity is his opportunity God will especially shew himselfe at such a time and make it appeare that the Church stands not by mans strength When Christians are at a losse and know not which way to turne themselves then is God nearest hand and careth most for them And this the Lord doth both for the greater shame of those that contrive mischiefe when they make themselves sâ—rest to bring their wicked plots and purposes to passe then their designes are most frustrated As also to draw on others not yet called that they seeing Gods immediate care over his Church and children may come in and obtaine like protection and deliverance The manner how God delivereth his children out of the Lions mouth is divers 1. By suspending their malice for the time as in Noahs Arke the fiercenesse of the wilde creatures was stopt by Divine Power from preying upon the tamer so the Lions mouthes were stopt from preying upon Daniel in the Lions Den. 2. By stirring up one Lion against another as the Persians against the Baby lonians Grecians against Persians Romancs against the Grecians and the other barbarous nations as the Gothes and Vandals against them so whilst Lions spit their fury one upon another the Sheepe are quiet Thus the Turke and other enemies have kept Popish Princes from raging and tyrannizing over the Church to the height of their malice 3. By casting something unto these Lions to divert them another way from their intended prey as when a man is in danger a Dogge is cast unto the Lion Thus when Saul was ready to devoure David the philistines made a breach upon him invaded the Land and turned his fury another way 4. By altering and changing Lions to be Lambes as when Paul was set upon havock and mischiefe God by changing his heart gave the Churches cause to glorifie God for him of whom before they were most affraid 5. God shewes himselfe a Lion to these Lions by breaking their teeth and Jaw-bones striking them with sudden and fearefull judgement as Herod and the persecuting Emperors and as in 88 when God with his foure windes fought for us against the enemies of his truth 6. By making them Lions to themselves witnesse Achitâ—phel Saul and other such like enemies of Gods children 7. Againe God maketh them friends without changing their disposition by putting into their hearts some conceit for the time which inclineth them to favour as in Nehemiah God put it into the Kings heart to favour his people Esau was not changed onely God for the time changed his affections to favour Iacob so God puts it into the hearts of many groundedly naught to favour the best persons 8. Lastly God maketh his owne children sometimes Lions to their Adversaries for the Image of God shining in his children hath a secret Majesty in it and striketh an awe upon wicked men so Pharaoh at length could not endure to see Moses and Aaron any more and Foelix trembled whilst Paul disputed of temperance and judgement Thus we see the Lord knows how to deliver his and can if he will and will doe it in their extremities when is most â—or his glory his peoples comfort and confusion of his owne and their enemies never despaire therefore of thy selfe or the Church of God it shall rather than faile breed in the Lions den Paul salutes the Philippians from the Church in Caesars house a place in appearance little fitter for a Church than hell it selfe what though things seeme
of the same to something that likes it when there is any thing set before the soule having a magneticall force as the Loadstone to draw out the motions thereof we call that desire though for the present it enjoyes it not S. Pauls desire was 1. spirituall not after hapinesse so much as holinesse oh miserable man that I am saith he who shall deliver me from this body of death his desire of death was to be freeed from the body of sinne more than to be taken out of the flesh and his desire of holines to have Christs image stamped on his soule was more than of eternall happinesse nature cannot doe this it s a worke above the flesh for that will not heare of departing but rather bids God and Christ depart from it 2. This desire came from a tast of sweetnesse in communion with Christ and those desires that most ravish the soule in apprehension of heavenly things are ever the most holy S. Paul knew what a sweet communion Christ was 3. It was a constant desire he doth not say I desire but I have a desire I carry the same about me and that carryes mee to a love of Christ and his members 4. It was efficacious not a naked velleity not a wish of the sluggard I would and I would but a strong desire carrying him even through death it selfe to Christ desires thus qualified are blessed desires as where wee soe vapours arise there are springs usually below them so where these desires are there is alwayes a spring of grace in that soule Nothing characterizeth a Christian so much as holy and blessed desires for there is no hypocrisie in them I desire to depart There must be a parting and a departing there must be a parting in this world with all outward excellencies from the sweet enjoyment of the creatures there must be a parting between soule and body between friend and friend and whatever is neare and deare unto us all shall determine in death And there must be a departing also here we cannot stay long away we must we are for another place Oh that we could make use of these common truths how farre are wee from making a right use of the mysteries of salvation when we cannot make use of common truthes which wee have daily experience of Holy Moses considering the suddennesse of his departure hence begged of God to teach him to number his dayes that he might apply his heart unto wisedome Death is but a departing which word is taken from loosing from the shore or removing of a ship to another coast wee must all be unloosened from our houses of clay and bee carryed to another place to heaven Paul labors to sweeten so harsh a thing as death by comfortable expressions of it It is but a sleep a going home a laying aside our earthly tabernacle to teach us this point of heavenly wisdome that wee should looke on death as it is now in the Gospell not as it was in the Law and by nature for so it is a passage to hell and lets us in to all miseries whatsoever Some things are desireable for themselves as happinesse and holinesse some things are desirable not for themselves but as they make way to better things being sowre and bitter to nature themselves as Physicke is desired not for it selfe but for health wee desire health for it selfe and physick for health so to be with Christ is a thing desirable of it selfe but because we cannot come to Christ but by the darke passage of death saith Paul I desire to depart that so my death may be a passage to Christ so that death was the object of S. Pauls desire so farre as it made way for better things I desire to depart and to bee with Christ. To be with Christ that came from heaven to be here on earth with us and descended that we should ascend to be with him that hath done and suffered so much for us to be with Christ that delighted to be with us to be with Christ that emptyed himselfe and became of no reputation that became poore to make us rich to be with Christ our husband now contracted here that all may bee made up in heaven this was the thing Paul desired Why doth he not say I desire to be in heaven Because heaven is not heaven without Christ it is better to be in any place with Christ than to be in heaven it selfe without him all delicacies without Christ are but as a funerall banquet where the master of the feast is away there is nothing but solemnnesse what is all without Christ I say the joyes of heaven are not the joyes of heaven without Christ he is the very heaven of heaven True love is carryed to the person It is adulterous love to love the thing or the gift more than the person S. Paul loved the person of Christ because hee felt sweet experience that Christ loved him his love was but a reflection of Christs love first he loved to see Christ to embrace him and enjoy him that had done so much and suffered so much for his soule that had forgiven him so many sins c. The reason is because it is best of all To be with Christ is to be at the spring-head of all happines it is to be in our proper element every creature thinkes it selfe best in its owne element that is the place it thrives in and enjoyes its happinesse in now Christ is the element of a Christian Againe it is farre better because to bee with Christ is to have the marriage consummate is not marriage better than the contract is not home better than absence to be with Christ is to be at home is not triumph better than to be in conflict but to be with Christ is to triumph over all enemies to be out of Satans reach is not perfection better than imperfection here all is but imperâ—ect in heaven there is perfection therefore that is much better than any good below for all are but shadowes here there is reality What is riches what are the worme-eaten pleasures of the world What are the honours of the earth but meere shadowes of good At the right hand of Christ are pleasures indeed honours indeed riches indeed then is realitie If wee speake of grace and good things it is better to bee with Christ than enjoy the graces and comâ—orts of the holy-Ghost here Why because they are all stayned and mixed here our peace is interrupted with desertion and trouble here the joyes of the holy ghost are mingled with sorrow here the grace in a man is with combate of flesh and spirit but in heaven there is pure peace pure joy pure grace for what is glory but the perfection of grace grace indeed is glory here but it is glory with conflict the Scripture calls grace glory sometimes but it is glory with imperfection Beloved perfection is better than imperfection therefore to be with Christ is
deales immediately with the soule himselfe fils it with his wrath no creature in the world is able to undergoe the same None can inflict punishment upon the soule but GOD onely Sathan may urge and presse arguments of discouragement and affright us with Gods displeasure but the inflicting of anger upon the soule issues immediately from the hand of the Almighty Wee must here therefore consider God as a righteous Judge sitting in heaven in his judgement seate taking the punishment of the sinnes of all his people upon Christ there was a meeting together of all the sinnes of the faithfull from Adam to the last maÌ„ that shal be in the world as it were in one point upon him and the punishment of all these was laid on his blessed shoulders who suffered for them in both body and soule But how could Christ bee forsaken of God especially so forsaken as to suffer the anger of his father being an innocent person I answer First the Paschall Lambe was an innocent creature yet if the Paschall Lambe be once made a sacrifice it must be killed though Christ were never so unblameable yet if he will stoope to the office of a surety he must pay our debt and doe that which we should have done If a Princes sonne become a surety though his father love him and pitty him never so much yet he will say Now you have taken this upon you you must discharge it Secondly as in naturall things the head is punished for the fault of the body so Christ by communicating his blessed nature with ours made up one mysticall body and suffered for us But upon what ground should Christ become our surety 1 Because he was able to discharge our debt to the uttermost hee was more eminent then all mankinde having two natures in one the manhood knit to the Godhead 2 Christ most willingly gave himselfe a sacrifice for us 3 He was designed and predestinated to this office yea he was anoynted set out and sealed for this businesse by God himselfe and is not this sufficient ground why he should become our surety especially if we consider 4 That Christ tooke the communion of our nature upon him for this very end that hee might bee a full surety that his righteousnesse being derived to us and our guilt to him Gods wrath might be satisfied in the self-same nature that offended You see in Societies and Cities if some people offend the whole City is oâ—tentimes punished though perhaps many are guiltlesse in it yet by reason of the communion all are punished so likewise a Traitors son that never had any hand in his fathers sinne but behaved himselfe as an honest subject should doe yet having communion with the person of his father being indeed a peece of him is thereupon justly dis-inherited by all Law But how could Christ take our sinnes upon him and not be defiled therewith He tooke not the staine of our sinnes but the guilt of them Now in guilt there is two things 1 A worthinesse and desert of punishment 2 An obligation and binding over thereunto Christ tooke not the desert of punishment upon him from any fault in himselfe hee tooke whatsoever was poenall upon him but not â—ulpable as hee was our surety so hee every way discharged our debt being bound over to all judgements and punishments for us Now wee owe unto GOD a double debt 1 A debt of obedience and if that faile 2 A debt of punishment And both these hath Christ freed us from First by obeying the will of his Father in every thing and secondly by suffering whatsoever was due to us for our transgressions Some Heretickes that would shake the foundatioÌ„ of our faith will grant Christ to be a Mediator to intercede for us and a Redeemer to set us at liberty from slavery c. but not to be a surety to pay out debt by way of satisfaction to God for us Let such remember that Gods pleasure to redeeme lost mankinde is not so much by way of power and strength as by way of justice and therefore Hebr. 7. 22. it is said Christ is become oâ—r sarety and Paul when he became a Mediator to Philemon for Onesimus a fugitive servant did it by way of surety If hee owe thee any thing I will discharge it And Christ Jesus our Mediatour blessed for ever so intercedeth unto GOD for us as that hee fully satisfies his justice for our offences But why was Christ thus forsaken of his Father To satisfie God for our forsaking of him Christs forsaking was satisfactory for all our forsakings of God beloved we all forsâ—oke God in Adam and indeed what doe we else in every sinne wee commit but forsake the Lord and turne to the Creature what are all our sinnes of pleasure profit ambition and the like but a leaving of the fountaine of living waters to fetch contentment from broken Cisternes But Christ was chiefly forsaken that hee might bring us home againe to God that there might be no more a separation betwixt his blessed Majesty and us Some shallow heretikes there are that would have Christ to be an example of patience and hâ—linesse in his life and death and doe us good that way onely Oh no beloved the maine comfort we receive from Christ is by way of satisfaction there must bee first grace and then peace in our agreement with God Sweetly saith Bernard I desire indeed to follow Christ as an example of humility patience selfe denyall c. and to love him with the same affection that he hath loved mee but I must eat of the Passeover Lamb that is I must chiefly feed oâ— Christ dying for my sinnes So every true Christian soule desires to follow Christs obedience humility patience c. and to bee transformed into the likenesse of his blessed Saviour Whom should I desire to be like more than him that hath done so much for me But yet the main comfort I receive from Christ is by eating his body and drinking his blood my soule feedes and feasts it selfe most of all upon the death of Christ as satisfying for my sinnes And what a comfort is it that Christ being our surety hath made full satisfaction for all our sinnes surely wee shall never bee finally and wholly forsaken because Christ was forsaken for us Now wee may thinke of GOD without discomfort and of sinne without dispaire Now we may thinke of the law of death the curse and all and never be â—errified Why Christ our surety hath given full content to divine justice for wrath and law sinne and câ—rse c. they are all linckes of one chaine and Christ hath dissolved them all Now sinne ceaâ—eth wrath ceaseth the Law hath nothing to lay to our charge deaths sting is pulled out how comfortabley therefore may wee appeare before Gods tribunall Oh beloved when the soule is brought as low as hell almost then this consideration will bee
search his heart in regard of corruption Is there any sinne that I am not willing to part with c. Beloved God many times leaves us and not only leaves us but makes our naked conscience smart for sinne oh this is a quickening thing A child of God that is of the right stampe will not indure to be under Gods wrath long oh it is bitter he knowes what it is to enjoy communion with GOD he will not endure it therefore it stirres him up to all manner of diligence whatsoever But is there no difference betweene Christs sufferings and smart for sinne and ours Yes the sufferings of Christ came froÌ„ the vindictive and revenging hand of God as a just Judge but ours proceed from him as a loving Father for God when wee are in Christ is changed hee layeth aside the person of a Iudge having received full satisfaction in Christ he is now in the relation of a sweet father to us Againe there is difference in the measure we take but a taste of the cup sweetned with some fort and moderated but Christ dranke deepe of the same 3 In the end and use the sufferings and forsaking of Christ were satisfactory to divine Justice but ours are not so but only medicinall the nature of them is quite changed they are not for satisfaction for then wee should die eternally disable the satisfaction of CHRIST they are crosses indeed but not curses whatsoever we suffer in soule or body is a crosse but not a curse unto us because the sting is pulled out they are all medicinall cures to fit us for heaven whatsoever we suffer in our inward or outward man prepares us for glory by mortifying the remainders of corruptions and fitting us for that blessed estate 4 All other mens deaths are for themselves as Leâ— saith Singula in singulis they are single deaths for single men but it is therwise here for all the Children of God were forsaken in their head crucified in their head and dyed in Christ their Head Christs death was a publike satisfaction no man dyeth for another let the Papists say what they will only Christ dyed for all and suffered for his whole body And thus much of the first generall that Christ was forsaken The second is this Christ was very sensible of it even to complaint and expostulation My God my God c. Why should it be thus betweene the Father and the Sonne betweene such a Father and such a Sonne a kinde loving Father to his naturall obedient and onely Sonne the word is strong beloved hee was not onely forsaken but exposed to danger left in it being very sensible of the same every word heere expresseth some bowels he doth not say The Iewes have foraken me or my beloved Disciples and Apostles that I made much of have forsaken me or Pilate would not doe the duty of a true Iudge my feete are pierced my Head is wounded my body is wracked hanging on the Crosse c. he complaines of none of these though they were things to be complained of and would have sunke any Creature to have felt that in his body that he did but that which went nearest to him was this Oh my God why hast thou forsaken me I stand not upon others forsaking but why hast thou forsaken me I stand more upon thy forsaking than the forsaking of all others Christ was very sensible of this it went to his very heart But what speciall reason was there that Christ should take this so deeply First of all because the loving kindnesse of the Lord is better than life it selfe as David the type of Christ well said the forsaking of God being indeed worse than death the loving kindness of the Lord is that that sweetneth all discomforts in the world the want of that imbitters all comforts to us If we be condemned traitors what will all comfors doe to a condemned man The want of Gods love imbitters all good and the pre sence thereof sweetneth all ill death imprisonment all crosses whatsoever therefore Christ having a sanctified judgement in the highest degree judgeth the losse of this to be the worst thing 2 The sweeter the communion is with GOD the fountaine of good the more intolerable and unsufferable is the separation on from him but none had ever so neare and sweet a communion with God as Christ our Mediatour had for hee was both God and Man in one person the beloved Sonne of his Father now the communion before being so neare and so sweet unto him a little want of the same must needs bee unsufferable Things the nearer they are the more difficult the separation will be as when the skinne is severed from the flesh and the flesh from the bones oh it is irk some to nature much more was Christs separation from the sense of his Fathers love Those that love live more in the party loved than in themselves Christ was in love with the person of his father and lived in him now to want the sense of his love considering that love desires nothing but the returne of love againe it must needs bee death unto him Another ground that Christ was thus sensible was because hee was best able to apprehend the worth of communion with God and best able to apprechend what the anger of God was hee had a large judgement and a more capacious soule than any other therfore being filld with the wrath of God he was able to hold more wrath than any man else hee could deepest apprehend wrath that had so deepe a taste of love before Againe in regard of his body the griese of Christ both in body and soule was the greatest that ever was for hee was in the strength of his yeares hee had not dulled his spirits with inteÌ„perancy he was quick and able to apprehend paine being of an excellent temperature Was Christ so exceding sensible of the want of his Fathers love though it were but a while I beseech you then let us have mercifull considerations of those that suffer in conscience and are troubled in minde oh it is another manner of matter than the world takes it for it is no easie thing to conflict with Gods anger though but a little It was the fault of Iobs friends they should have judged charitably of him but they did not take heed therefore of making desperate conclusions against our selves or other when the arrowes of the Almighty sticke in us when we smart and shew our distemper in the apprehension of the terrous of the Lord seizzing upon our soules God is about a gracious worke all this while the more sensible men are of the anger of GOD the more sensible they will bee of the returne of his faâ—our againe There are some insensible stupid creatures that are neither sensible of the afflictions they sâ—ffer in body nor of the manisestation of Gods anger on their soule notwithstanding hee followes them with his corrections
There will abuses and disorders creepe into it so that it will need Reformation And this the Apostle seemes to insâ—nuate when hee saith The time is come that judgment must begin at the house of God The Lord saw cause for what he did For First such is the weaknesse of mans nature that evill things soone discourage us and good things except wee wrastle with our spirits prove a snare to the best Even the Church of God after a long time of peace is apt to gather corruption as water doth by standing and as the ayre it selfe will doe if it have not the winde to purge it And as it is in the bodyes of men if they be not curiously looked unto after a certaine time they will gather such a burthen of humors as will rise to a distemper so that they must be lett bloud or purged c. So it is with the Church of God Such is the infirmity of mans nature and the malice of Sathan that enemy to mankinde that the best of Gods people will quickly gather some distemper or other and stand in need of purging You know a house wil gather dust of it selfe though cleane at the first 2. Most certaine it is that the Church of God cannot be long without some affliction considering that it is now in a state of Pilgrimage absent from God in another world as it were Wee live in a grosse corrupt ayre and draw in the corruption of the times one defiling another I am a man of polluted lips saith Esay and dwell with men of polluted lips ill neighbours made him the worse This should stir us up to lament the miserable estate of mans nature that even the best of men the Church and people of God whilest they remaine in this world stand in need of continuall purging and winnowing Crosses are as necessary to us as our daily bread because we carry that about us which wants them Wee are as much beholding to Gods corrections as to his comforts in this world the Church needes keeping under for the most part God will not have us settle upon our dreggs This should teach us to bewaile our condition and to desire to be at home where we shall need no purging where wee shall be as free from sorrow as from sinne the cause of it Observe wee further that as the Church will stand in neede of chastisements so God will come and visite his Temple when need is and but when need requires neither for God is no â—yrant yet he wil shew that he hates sinne wheresoever hee finds it even in his owne deare children and servants If God should beare with the abuses and sinnes of his owne Church and People it would seem that sinne was not so contrary to his holy disposition as it is Therefore in whomsoever hee findes sinne hee will punish it Our blessed Saviour found this true when hee tooke upon him the imputation of our sinnes and became but onely a Suertie for us you see how it made him cry out My God my God why hast thou for saken mee Those glorious Creatures the very Angels themselves when they kept not their owne standing God would indure them no longer but thrust them out of heaven But why doth God chiefly afflict his owne people more then others Because they are of his owne family and are called by his name Now the disorders of the family tend to the disgrace of the Governour of it the sinnes of the church touch God more nearly then others And therefore judgments must beginne at the santuary first I will be sanctified in all that come neere mee saith God when hee smote Aarons sons The nearer wee come to God if wee maintaine not the dignitie of our profession undoubtedly the more neare will God comes to us in judgment Wee see the Angells who came nearest to God of all others when once they sinned against him they were tumbled out of heaven and cast into the bottomlesse pit Heaven could then brook them no longer Beloved the Gospel suffers much through the sides of professors What saith the wicked worldling These be your professors see what manner of lives they lead what little conscience they make of their waies c. Little doe men know how much Religion is vilified and the wayes of God evill spoken of through the loose cariage of Professors of the Gospell as if there were no force in the grace and favour of God to make us love and obey him in all things as if Religion consisted in word onely and not in power What a scandall is this to the cause of Christ It is no marvell God begins with them first You have I knowne above all the families of the earth and therefore will I punish you A man may see and passe by dirt in his grounds but he wil not suffer it in his dining Chamber he will not endure dust to be in his Parlour The sinnes of Gods house admit of a greater aggravation then the sinnes of others For 1. They are committed against more light 2. against more benefits and favours 3. their sinnes in a manner are sacriledge what to make the temple of God a den of theeves to defile their bodies and soules that are bought with the precious blood of Jesus Christ Is this a small matter Againe 4. their sinnes are Idolatry for they are not onely the house of God but the spouse of God Now for a spous to be false adulterous this is greater then fornication because the bond is nearor So the nearer any come to God in Profession the higher is the aggravation of their sinne and as their sin growes so must their punishment grow answerables and proportionable They therefore that knew Gods will most of all others must looke for most stripes if they doe it now Hence therefore learne that no Priviledge can exempt us from Gods judgments nay rather the contrary where God doth magnifie his rich goodnes and mercy to a people and is notwithstanding dishonoured by them he will at last magnifie his righteous justice in correcting such disobedient wretches Some of the Fathers were forced to justifie God in visiting his Church more sharply then other people because Christians are so much worse then others by how much they should be better Their sins open the mouths of others to blaspheme Wee should not beare out our selves on this that wee are Gods house but â—eare so much the more to offend Him else all our priviledges will but increase our guilt not our comfort Secondly if God begins with his owne house let the Church besevere in punishing sinne there most of all because Gods wrath will break out first there What a shame is it that the Heathen should make such sharp lawes against Adultery and other sins and wee let them passe with a slight or no punishment at all No doubt but God blesseth a state most
in the day of tryall And wee should labour that our obedience bee free and cheerfull alwayes upon the wing as we say for that is Euangelicall obedience Gods people under the Gospell are a voluntary ready people zealoâ—s of good workes Oh beloved did we but consider what GOD hath done for us here and what hee meanes to doe for us in another world how would our hearts be inlarged in duty to his Majesty did wee but consider of his inestimable love in the Lord Christ pardoning such wretches as wee are and not onely so but accepting our service and us to life everlasting taking us from the lowest misery to the highest happinesse from the lowest hell to the highest heaven of traytors to be Sonnes of slaveâ— to bee heires of the Kingdome c Oh did wee but seriously consider and beleeve these things how would they warme our hearts and make us plyable and constant to every good worke and way The Apostle having tasted the sweet favour of GOD in Christ might well use it as a motive to quicken others I beseech you by the tender mercies of Christ c. He knew this was a powerfull argument and if that wrought not upon mens hearts nothing would Let our obedience therefore be cheerefull for now wee are not in the oldnesse of the letter we have not a Legall Covenant since Christs comming but wee serve God in the newnesse of the Spirit that is coÌ„sidering that the Spirit is given in more plenty since his ascention wee should bee more spirituall and heavenly in our service of God considering that our Head is already entred into that high and holy place and wee ere long shall bee present with him having but a spot of time to passe here below how ready and zealous should wee bee in obedience to Gods will and not suffer a heavy lumpishnesse and deadnesse of spirit to cease upon us in holy performances but I hasten to the second Amplification THE DIFFICVLTY OF SALVATION SERMON III. If the righteous scarcely be saved where shall the wicked and ungodly appeare BY righteous here is meant that Euangelicall righteousnesse which wee have in the state of the Gospell namely the righteousnesse of Christ imputed to us for Christ himselfe being ours his obedience and all that hee hath becomes ouâ—s also and whosoever partaketh of this righteousnesse which is by faith hath also a righteousnesse of sanctification accoÌ„panying the same wrought in his soule by the Spirit of God whereby his sâ—nfull nature is changed and made holy for if any man be in Christ hee is a new creature The same Spirit that assures us of our interest in Christ purifies and clenseth our hearts and worketh a new life in us opposite to our life in the first Adam from whence flowes new workes of holinesse and obedience throughout our whole conversation There must bee an inward inherent righteousnesse before there can bee any workes of righteousnesse an Instrument must bee set in tune before it will make musicke so the Spirit of God must first worke a holy frame and disposition of heart in us before we can bring forth any fruits of holinesse in our lives for we commend not the works of grace as we doe the workes of Art but referre them to the worker all that flowes from the Spirit of righteousnesse are workes of righteousnesse When the soule submits it selfe to the spirit and the body to the soule then things come off kindly Take a man that is righteous by the spirit of God hee is righteous in all relations he gives every one his due he gives God his due spirituall worship is set up in his heart above all hee gives Christ his due by affiance in him hee gives the holy Angels their due by considering hee is alwayes in their presence that their eye is upon him in every action he doth and every duty hee performes the poore have their due from him those that are in authority have their due if he be under any hee gives theÌ„ reverence and obedience c. He will owe nothing to any man but love hee is righteous in all his conversation he is a vessell prepared for every good worke I deny not but hee may erre in some particular that is nothing to the purpose I speake of a man as hee is in the disposition and bent of his heart to GOD and goodnesse and so there is a thread of a righteous course that runs along through his whole conversation the constant tenure of his life is righteous he hungers and thirsts after righteousnesse and labors to be more and more righteous still every way both in justification that he may have a clearer evidence of that as also in sanctification that he may have more of the new creature formed in him that so hee may serve God better and better all his dayes Now if this man shall scarcely bee saved where shall the sinner and ungodly appeare where you have two branches 1. The righteous shall scarcely be saved 2. The terrible end of sinners and ungodly Where shall they appeare c. Now in that the righteous man thus described by me shall scarcely be saved consider two things 1. That the righteous shall be saved 2. That they shall scarcely bee saved What doe I say the Righteous shall be saved he is saved already This day is salvation come to thine house Iaith Christ to Zacheus Wee are saved by faith and are now set in heavenly places together with him wee have a title interest to happinesse already there remaines onely a passage to the Crowne by good workes We doe not as the Papists doe worke to merit that wee have not but wee doe that wee doe in thankfulnesse for what we have because we know we are in the state of salvation therefore wee will shew our thankfulnesse to God in the course of our lives How can we misse of salvation when we are saved already Christ our Head being in heaven will draw his body after him What should hinder us the world Alas wee have that faith in us which overcometh the world as for the flesh you know what the Apostle saith Wee are not under the law but under grace the spirit in us alwayes lusteth against the flesh and subdues it by little and little neither can Sathan or the gates of hell prevaile against us for the grace we have is stronger then all enemies against us GOD the Father is our Father in Christ and his love and gifts are without repentance when once we are in the state of salvation Hee will preserve us by faith to salvation and wee are knit to God the Sonne who will lose none of his members the marriage with Christ is an everlasting union whom he loves he loves to the end As for God the Holy Ghost saith Christ I will send the Comforter and hee shall bee with you to the end The blessed Spirit
contentment accounting the blessed Martyrs too prodigall of their blood c. Others there are who if once they come to suffer presently fall to shifting and plotting how to get forth againe by unlawfull meanes oftentimes making shipwracke of a good conscience and dishonouring the Gospell of God I beseech you consider these things Every man would have Christ and bee religious so long as they may enjoy peace and quietnesse but if once trouble or persecution arises then farewel religion they cast off their profession then I wish this were not the case of many seeming Christians in these our dayes But suppose a man carry himselfe ill in suffering There is not the least promise of comfort in Scripture to such a man unlesse hee returne and seeke the Lord by timely repentance for all incouragement is to well doing Oh what a pittifull thing is it for the soule to bee in such a state as that it dares not commit it selfe to God A man in evill doing cannot goe home to his owne conscience for comfort nor have any inward peace in the least action he performes so long as hee doth it with false aymes and carnall affections c. who would deprive himselfe of the comfort of suffering in a good cause for want of integrity I beseech you therefore carry your selves well in any thing you either doe or suffer otherwise no blessing can bee expected for we tempt the Lord and make him accessary to us when we commit our soules to him in ill doing Even as your Pirates and other Miscreants in the world that will robbe and steale and doe wickedly and yet pray to G O D to blesse them in their base courses what is this but to make G O D like themselves as if hee approved their thest and horrible blasphemy But what must wee commit to God in well doing the keeping of our soâ—les The soule is the more excellent part witnesse he that purchased the same with his dearest blood What will it profit a man saith our Saviour to gaine the whole world and lose his owne soule who could know the price of a soule better than hee that gave his life for redemption of it yea if the whole world were layd in one ballance and the soule in another the soule were better than all Therefore whatsoever estate thou art in let thy first care be for thy soule that it may goe well with that You know in any danger or combustion suppose the firing of an house that which a man chiefly lookes after is his Iewels and precious things I have some wealth in such a place if I could but have that I care for no more let the rest goe So it is with a Christian whatsoever becomes of him in this world hee lookes to his precious soule that that may bee layed up safely in the hands of God Suppose a man were robbed by the high way and had some speciall jewell about him though every thing else were taken a way from him yet so long as that is lest he thinkes himselfe a happy man and saith they have taken a way some luggage but they have lest me that which I prize more than all so it is with a Christian let him bee stripped of all hee hath so his soule bee not hurt but all safe and well there hee cares not much But what should wee desire our soules to bee kept from in this world From sinne and the evill consequents thereof Beloved we have great neede our soules should be kept by God for alas what sinne is there but wee shall fall into it unlesse God preserve us in peace and comfort and assurance of a better estate what would become of our poore soules if wee had them in our owne keeping Achitophell had the keeping of his owne soule and what became of him first hee did runne into the sinne of Treason and afterwards being a wicked Politician and an Atheist having no delight in God was the executioner of himselfe We shall bee ready as Iob saith to teare our owne soules if God hath not the keeping of them wee shall teare them with desperate thoughts as Iudas who never committed his soule to God but kept it himselfe and wee see what became of him The Apostle bids us goe to God in prayer and committing our soules to him to keepe from sinne despaire distrust and all spirituall evill whatsoever and then the peace of God which passeth all understanding as the word in the Originall is shall guard our soules in Christ our soules have need of guarding and we of our selves are not sufficient to doe it therefore wee should commit them unto God for except hee preserve us wee shall soone perish I am ashamed to speake of it and yet notwithstanding the courses of men are such that they inforce a man to speak that which hee is even ashamed of What doe I speake of committing your souleâ— to God when many thousands in the world live as if they had no soules at all I am perswaded that your common swearers prophane wretches who wrong their soules to pleasure their bodies and prostitute both body and soule and all to their base lusts thinke for the time that they have no soules they thinke not that there is such an excellent immortall substance breathed into them by God which must live for ever in eternall happinesse or endlesse misery Did they beleeve this they would not wound and staine their precious soules as they doe they would not obey every base lust out of the abuÌ„dance of prophancnes in their hearts even for nothing as many notorious loose persons doe Oh could wee but get this principle into people that they have immortall soules which must live for ever they would soone bee better than they are but the Devill hath most men in such bondage that their lives speake that they beleeve they have no soules by their-ill usage of them But must wee not commit our bodies and our estates to God as well as our soules Yes all wee have for that is onely well kept which G O D keepes but yet in time of suffering we must be at a point with these things if God will have our liberty if hee will have our wealth if he will have our life and aâ—â— wee must hate all for Christs sake but wee must not bee at such a point with our soules wee must keepe them close to God and desire him to keepe them in well doing Suppose it come to an exigent that wee must either sinne and hurt our soules or else lose all our outward good things We must desire God to preserve our soules whatsoever becomes of these our principall care must bee that that bee not blemished in the least kinde for alas other things must bee parted with first or last this bodie of ours or whatsoever is deare in the world must bee stripped from us and layed in the dust ere long But here is
the soule Being justified by faith wee have peace with God Those that are hurried in their life with false doubts and perplexities What shall become of mee what shall I eate and what shall I drinke c Though they use lawfull meanes yet commit not themselves to God as they should for where there is a dependance upon God in the use of meanes there is an holy silence in the party All stubborne and tumultuous thoughts are hushed in him My soule keepe silence to the Lord saith David and trust in God why art thou so vexed within me still there is a quieting of the soule where there is trust Can that man put confidence in God that prowles for himselfe and thinkes he hath no Father in heaven to provide for him Doth that childe trust his father that besides going to schoole thinkes what hee shall put on how he shall be provided for and what inheritance he shall have hereafter Alas this is the Fathers care and belongs not to him Wheresoever these distractions are there can be no yeelding up of the soule to God in truth There be two affections which mightily disturbe the peace of Christians 1. Sinfull cares and 2. Sinfull feares to both which we have remedies prescribed in the Scripture 1. Feare not little flocke saith Christ for it is your fathers will to give you a kingdome As if he had said Will not hee that gives you heaven give you other things In nothing be carefull saith the Apostle that is in a distracting manner but doe your duty and then let your requests bee made knowne to God and the peace of God shall keepe you and therefore were we redeemed from the hands of our enemies that wee might serve him without feare all our dayes A Christian should keepe an inward Sabbath in his soule and goe quietly on in doing all the good hee can what a fearfull thing is it to see men lie groveling in the earth and live without God in the world troubling and â—urmoyling themselves how to compasse this thing and that thing as if they had no God to seeke unto nor no promise to relye upon Againe where this committing of a mans selfe and his soule to God is there will bee a looking to God onely in all a man doth not fearing any danger or opposition that may befall him from without as the three yong men said to Neâ—ucâ—adnezar Our God can keepe us if he will But what if hee will not Yet know O King that wee will not worship nor fall downe before thy Image So it is with a Christian foreseeing some danger disgrace or displeasure of this or that man which may befall him he resolveth notwithstanding in despight of all to commit himselfe to God in doing his duty come what will whether God will save him or no hee will not breake the peace of his conscience or doe the least evill hee is no foole but foresees what may befall him for well doing this inconvenience may come that trouble yet he sets light by these he hath an eye to heaven and sees more good to himself in the Creator that gave him his beeing of nothing and more good for the time to come that will make him a blessed Saint in heaven then there can be ill in the creature therefore come what can come his heart is fixed to trust the Lord and rather than hee will displease him desert his honour and his cause or doe any unworthy action he will commit himselfe to God in the greatest dangers The ground hereof is this A Christian is the wisest man in the world and hee understands well enough that God is Alsufficient hee sees there is a greater good in God than hee can have in the Creature and counts it madnesse to offend God to please the creature because there is a greater evill to bee expected from God than from the Creature though it were the greatest Monarch in the world considering therefore that he hath his best good in his union with God and in keeping his peace with him hee will not breake with him for any Creature And thus hee doth wisely for hee knowes if hee lose his life he shall have a better life of God than hee hath in his body for God is his life God is his soule and his comfort and hee hath his beeing from God hee is his Creator and hee hath a better being in God when hee dyes than he had when he lived for our beeing in God makes us happy and therefore Christ saith He that loves his life before God and a good cause hates it and hee that hates his life when Christ cals for it loves it for hee hath a better life in him wee give nothing to God but hee returns it a thousand times better than we gave it Let us yeeld our lives to him wee shall have them in heaven if they be taken away on earth Hee will give us our goods a thousand sold we shall have more favour in God then in any Creature and therefore a Christian out of this ground commits himselfe to God though hee foresee never so much danger like to fall upon him Againe if we doe in deed and not in pretence commit our selves to God as to a faithfull Creator we will not limit his Majesty as many carnall hearts doe oh if God will do so and so for them then they would trust him if they had but so much to live on a yeare and sâ—ch commings in c. then they would depend upon God but they must have a pawne and so much in hand first What a shame is it that wee should trust the vilest man in the world as farre as wee see him and yet unlesse wee have somewhat to leane on we will not trust God Beloved when a man limits God in any thing such a one may talke but hee trusts him not at all Indeed wee should indent with God and tie him to looke to the salvation of our soules but for other things leave them to his owne wisedome both for the time for the manner and measure doe what hee will with us Suppose it come to the Crosse hath hee not done greater matters for us why then should we distrust him in lesser If times come that Religion flourish or goes downward yet relye on him still hath hee not given his Sonne to us and will hee not give heaven also Why doe wee limit the holy One of Israel and not cast our selves upon him except hee will covenant to deale thus and thus with us A true Christian hath his eye alwayes heaven-ward and thinkes nothing too good for God O Lord saith he of thee I have received this life this estate this credit and reputation in the world I have what I have and am what I am of thee and therefore I yeeld all to thee backe againe If thou wilt serve thy selfe of my wealth of my selfe of my strength thou shalt have it If