powerfully assimilated to him by converse with him as we readily contract their Habitudes with whom we resort much especially of such as we singularly love and respect thus the Soul is moulded further to the likeness of God is stampt with fuller Characters of him by being much with him becomes liker God more holy and spiritual and brings back a bright shining from the Mount as Moses 4thly And not only thus by a natural influence doth prayer work this advantage but even by a federal efficacy suiting and upon suit obtaining supplies of Grace as the chief good and besides all other needful mercies it is a real means of receiving whatsoever you shall ask that will I do says our Saviour God having establisht this intercourse and engag'd his Truth and Goodness in it that if they call on him they shall be heard and answered If they prepare the Heart to call he will incline his ear to hear and our Saviour hath assur'd us that we may build upon his Goodness and the affection of a Father in him that he will give good things to them that ask says one Evangelist and the holy Spirit to them that ask it says another as being the good indeed the highest of Gifts and the sum of all good Things and that which his Children are most earnest supplicants for Prayer for Grace doth as it were set the Mouth of the Soul to the Spring draws from Jesus Christ and is replenisht out of his fullness thirsting after it and drawing from it that way And for this reason is it that our Saviour and from him and according to his example the Apostles recommend Prayer so much Watch and pray says our Saviour and St. Paul pray continually And our Apostle here particularly specifies this as the grand means of attaining that conformity with Christ which he presses this is the high-way to it be sober and watch unto prayer He that is much in prayer shall grow rich in grace he shall thrive and increase most that is busiest in this which is our very traffick with Heaven and fetches the most precious commodities thence he that sets oftenest out these Ships of desire makes the most Voyages to that Land of Spices and Pearls shall be sure to improve his stock most and have most of Heaven upon Earth But the true art of this trading is very rare every trade hath something wherein the skill of them lies but this is deep and supernatural is not reacht by humane industry industry is to be used in it but we must know it comes from above the faculty of it that Spirit of Prayer without which Learning and Wit and religious Breeding can do nothing Therefore this to be our prayer often our great suit for the Spirit of Prayer that we may speak the Language of the Sons of God by the Spirit of God which alone teaches the Heart to pronounce aright those things that the Tongue of many Hypocrites can articulate well to mans ear and only the Children in that right strain that takes him call God their Father and cry unto him as their Father and therefore many a poor unlettered Christian so far outstrips your School-Rabbies in this faculty because it is not effectually taught in these lower Academies they must be in God's own School Children of his House that speak this Language Men may give Spiritual Rules and Directions in this and such as may be useful drawn from the word that furnishes us with all needful Precepts but you are still to bring these into the seat of this faculty of prayer the Heart and stamp them upon it and so to teach it to pray without which there is no prayer this is the prerogative Royal of him that framed the Heart of Man within him But for advancing in this growing more skillful in it it is with continual dependence on the Spirit to be much used praying much thou shalt be blest with much faculty for it so then askest thou what shall I do that I may learn to pray there be things here to be considered that are exprest as serving this end but for present this and chiefly this by praying thou shalt learn to pray thou shalt both obtain more of the Spirit and find more the chearful working of it in Prayer when thou puttest it often to that work for which it is received and wherein it is delighted and as both advantaging all Graces and the Grace of Prayer it self this frequency and abounding in Prayer is here very clearly intended in that the Apostle makes it as the main of our work that we have to do and would keep our hearts in a constant aptness for it be sober and watch to what end unto prayer Be sober and watch They that have no better must make the best they can of carnal delights it is no wonder they take as large a share of them as they can bear and sometimes more But the Christian is called to a more excellent estate and higher pleasures so that he may behold men glutting themselves with these base things and be as little moved to share with them as men are taken with the pleasure a Swine hath in weltring in the Mire It becomes the Heirs of Heaven to be far above the love of the Earth and in the necessary use of any thing in it still to keep both within the due measure of their use and their heart wholly disingag'd from the affection of them This is the Sobriety here exhorted It s true that in the commonest sense of the word it is very commendable and it is sit to be so considered by a Christian that he flie gross intemperance as a thing most contrary to his condition and holy calling and wholly inconsistent with the spiritual temper of a renewed mind and those exercises to which it is called and its progress in its way homewards It is a most unseemly sight to behold one simply by outward profession a Christian overtaken with surfeitting and drunkenness much more to be given to the vile custom of it all sensual delights the filthy lust of uncleanness go under the common name of Insobriety Intemperance and they all degrade and destroy the noble Soul are unworthy of Man much more of a Christian and the contempt of them preserves the Soul and elevates it But the Sobriety here recommended though it takes in that too yet reaches further than temperance in meat and drink It is the spiritual temperance of a Christian mind in all earthly things as our Saviour joyns these together Luk. 21. 34. surfeiting and drunkenness and cares of this life and under the cares are all the excessive desires and delights of this life which cannoâ— be followed and attended without distempered carefullness Many that are sober men and of temperate diet yet are spiritually intemperate drunk with pride or covetousness or passion drunk with self-love and love of their pleasures and ease with love of the world and the things of it which
Father which is in Heaven to love them that hate you and bless them that curse you 't is a kind of perfection ver 48. He makes his Sun to shine on the Righteous and the Wicked c. Be you like it howsoever Men behave themselves keep you your course and let your benign influence as you can do good to all And Jesus Christ sets in himself these things before us Learn of me not to heal the sick or raise the dead but Learn for I am meek and lowly in Heart And if you be his Followers this is your way as the Apostle here addeth hereunto are you called and this is the end of it agrecable to the way that you may inherit a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing that Understanding â—right the Nature of your holy calling and then considering it wisely and conforming to it They that have nothing beyond an external calling and profession of Christianity are wholly bliud in this point do not think what this imports a Christian. Could they be drawn to this it were much it were indeed all to know to what they are called and to answer it to walk like it but as one calls a certain sort of Lawyers indoctum doctorum genus we may call the most an unchristian kind of Christians But even they that are real partakers of this spiritual and effectual Call yet are much to seek in this often viewing their rule and laying it to their Life their hearts and words and actions and squaring by it and often posing themselves suits this my calling Is this like a Christian 'T is a main point in any civil Station to have a suitable convenient carriage to a Man's Station and condition that his actions become him but how many incongruities and solecisms do we commit forgetting our selves who we are and what we are called to to what as our duty and to what as our portion and inheritance and these indeed agree together we are called to an undefiled a holy Inheritance and therefore likewise to be Holy in our way to it for that contains all We are called to a better estate at home and called to be sitted for it while we are here to an Inheritance of light and therefore to walk as Children of light and so here to blessing as our inheritance and to blessing as our duty for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereunto relates to both looks back to the one and forward to the other the way and the end both Blessing The fulness of this inheritance is reserv'd till we come to that Land where it lyeth there it abideth us but the earnests of that fulness of blessing are bestow'd on us here spiritual blessings in heavenly places in Christ they descend from those heavenly places upon the heart that precious name of our Lord Jesus powred on our hearts if we be indeed interessed in him as we pretend and we have peace with God through our Lord Jesus Christ we are put in possession of that blessing of forgiveness of sin and in terms of love and amity with the Father being reconciled by the blood of his Son and then blessed with the anointing of the Spirit the graces infus'd from Heaven now all these do so cure the bitter accursed distempers of our natural Hearts and so perfume it that it cannot well breath any thing but sweetness and blessing towards others being it self thus blessed of the Lord it eccho's blessing both to God and Men to his blessing of it and its words and whole carriage are as the smell of a Field that the Lord hath blessed as old Iacob said of his Son's Garments The Lord having spoke pardon to a Soul and instead of the curse due to sin bless'd it with a title to glory it easily and readily speaks pardon and not only pardon but blessing to the advantage even to these that outrage it most and deserve worst of it reflects still on that Oh! what deserv'd I at my Lords hands so many talents forgiven me shall I stick at forgiving a few pence And then call'd to inherit a blessing so every Believer an heir of blessing and not only are the spiritual blessings he hath received but even his largeness of blessing others is a pledge to him an evidence of that heirship as those that are bent to cursing though provok'd yet can look upon that as a sad mark that they are heirs of a curse Ps. 109. 18. shall they not that delight in cursing have then enough of it when they shall hear that doleful word go ye cursed c. And on the other side as for the Sons of blessing that spar'd it not to any the blessing they are Heirs to is a blessedness it self and they to be enter'd into it by that joyful speech come ye blessed of my Father c. Men can but bless one another in good wishes and the Lord in praises and applauding to his blessedness but the Lord's blessing is really making blessed an operative word brings the thing with it Inherit a Blessing Not called to be exempted from troubles and injuries here and to be extoll'd and favour'd by the World but on the contrary rather to suffer the utmost of their malice and be the mark of their arrows of wrongs and scoffs and reproaches but it matters not this weighs down all you are called to inherit a blessing which all their cursings and hate cannot prejudge you of for as this inheriting of blessing binds on the duty of blessing others upon a Christian so it encourages to go through the hardest contrary measure they receive from the World if the World should bless you and applaud you never so loud yet that blessing cannot be call'd an inheritance they fly away and dy out in the air have no substance at all much less that endurance that may make them an inheritance and more generally is their any thing here so to be called the surest inheritances are not more than for term of Life to any one Man their abiding is for others that succeed but he removes and when a Man is to remove from all he hath possess'd and rejoyc'd in here then fool indeed if nothing provided for the longer O! how much longer abode he must make elsewhere Will he not then bewail his madness that he was hunting a Shaddow all his Life time and may be turned out of all his quiet possessions and easie dwelling before that and in these times we may the more readily think of this but at the utmost at night when he should be for most rest when that sad night comes after this day of fairest prosperity the unbeleiving unrepenting sinner lies down in sorrow in a woful bed then must he whether he will or no enter possession to this inheritance of everlasting burnings he hath an inheritance indeed but he had better want it and himself too be turn'd to nothing Do you believe there are treasures that neither Thief breaks
Life they are called to by a perfect revolution or circuit as there is said of the Sun it visites all Ranks and Estates its going forth is from the end of Heaven and his circuit unto the ends of it and there is nothing hid from the heat of it disdains not to teach the very Servants in their low condition and employments how to behave themselves and sets before them no meaner Example than that of Iesus Christ which is the highest of all Examples and here the Apostle proceeds to give Rules to that Relation which is the main in Families Husbands and Wives for the Order it 's indifferent yet possibly he begins here at the Wives because his former Rules were to inseriours to Subjects and Servants and the duty he commends particularly here to them is Subjectiâ—n Likewise ye Wives be in Subjection c. 〈◊〉 Men have said all and much it may be to little purpose in the Parallel of these two Estates of Life the Result will be sound I conceive all being truly reckoned to be very little odds even in Natural Respects in the thing it self saving only as the particular Condition of Persons and the Hand of Divine Providence turns the Ballance the one way or other and the writing of Satyrs against either or Laudatives for the one in prejudice of the other is but a Caprice of Man's Mind according to their own humor but in Respect of Religion the Apostle having scann'd the Subject to the full leaves it indifferent only requiring in those that are so ingaged Hearts as disingaged as may be that they that Marry be as if they Married not c. Within a while it will be all one as he adds that grave reason for the Fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World passeth 't is but a Pageant a Show of an hour long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes by and is no more seen thus the great Pomps and Solemnities of Marriages of Kings and Princes in former times where are they Oh! how unseemly is it to have an immortal Soul drowned in the esteem and affection of any thing that perishes and to be cold and indifferent in seeking after a Good that will last as long as it self Aspire to that Good which is the only Match for the Soul that close Union with God which cannot be dissolved which he calls an Everlasting Marriage that will make you happy either with the other or without it All the happiness of the most excellent Persons and top of all Affection and Prosperity meeting in Humane Marriages are but a dark and weak Representation of the solid joy that is in that Mysterious Divine Union of the Spirit of Man with the Father of Spirits from whence it issues But this by the way The Common Spring of all mutual Duties on both sides is to be supposed Love That peculiar conjugal Love that makes them one that will infuse such sweetness into the Authority of the Husband and Obedience of the Wise as will make their Lives harmonious like the sound of a well tun'd instrument whereas without that having such an Universal conjuncture of interest in all their Affairs they cannot escape frequent contests and discords which is a sound more unpleasant than the jarring of untuned Strings to an exact Ear. And this should be considered in the choice that it be not as it is too often which causeth so many Domestick ills contracted only as a Bargain of outward Advantages but as an Union of Hearts And where this is not and that there is something wanting in this point of Affection there if the Parties or either of them have any saving knowledge of God and access to him in Prayer they will be earnest Suiters for his help in this that his Hand may right what no other can that he who is Love it self may infuse that mutual Love into their Hearts now which they should have sought sooner And certainly they that sensibly want this and yet seek it not of him what wonder though they find much bitterness and discontent and where they agree only in Natural Affection their observance of the Duties requir'd is not by far either so comfortable and pleasing or so sure and lasting as when it ariseth from a Religious and Christian Love on both sides that will cover many failings and take things by the best side Love is the prime Duty in both the basis of all but because the particular Character of it as proper to the Wise is conjugal Obedience and Subjection therefore that is usually specified Eph 5. 12. Wives submit your selves unto your own Husbands as unto the Lord So here Now if it be such obedience as ought to arise from a special kind of Love then the Wife would remember this that it must not be constrained unchearful obedience and the Husband would remember that he ought not to require base and servile Obedience for both these are contrary to that Love whereof this obedience must carry the true tincture and relish as slowing from it there it will hold right where Love commands and Love obeys This Subjection as all other is qualified thus that it be in the Lord. His Authority is Primitive and binds first and all other have their Patents and Priviledges from him therefore he is supremely and absolutely to be observed in all if the Husband would draw the Wife to an irreligious course of Life and looseness he is not to be followed in this but in all things indifferent this obedience must hold which forâ—ids not neither a modest advice and representment to the Husband of that which is more convenient but that done a submissive yielding to the Husbands will is the suiting of this rule Yea possibly the Husband may not only imprudently but unlawfully will that which if not in its own Nature a thing unlawful the Wife by reason of his will may obey lawfully yea could not lawfully disobey Now though this Subjection was a Fundamental Law of pure Nature and came from that hand that made all things in perfect order yet sin that hath imbitter'd all humane things with a Curse hath disrelisht this Subjection and made it taste somewhat of a punishment Gen. 3. 16. and that as a suitable punishment of the abuse of that power she had with him to the drawing of him to disobedience against God The bitterness in this Subjection arises from the corruption of Nature in both in the Wife a perverse desire rather to command or at least a repining discontent at the obligation to obey and this is increased by the disorder and imprudence and harshness of Husbands in the use of their Authority But in a Christian the Conscience of Divine appointment will carry it and weigh down all difficulties for the Wife considers her Station that she is set in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the Rank the Lord's hand hath plac'd her in and therefore she will not break it for respect and love to him she
of unbelieving Husbands and this we have both in that word their conversation which signifies the whole course and tract of their Lives and in the particular specifying of the several duties proper to that relation and state of Life First Subjection Secondly Chastity Thirdly Fear Fourthly Modesty in outward Ornaments Fifthly The inward Ornaments of Meekness and Quietness of Spirit The combinement of those things makes up such a Wife and the exercise of them throughout her life makes up such a Conversation as adorns and commends the Religion they profess and is a fit and may be a successful means of converting the Husband that as yet professes it not Chaste Conversation It is the proper character of a Christian to study Purity in all things as the word in its extent signifies Let the World turn that to a reproach call them as you will this is sure that none have less fancy and presumption of Purity than these that have most desire of it but the particular pureness here intended is as 't is render'd that of Chastity as the word is oft taken it being a Grace that peculiarly deserves that name as the sins contrary to it are usually and deservedly called Uncleanness 'T is the pure whiteness of the Soul to be chaste to abhor and disdain the swinish puddle of Lust than which there is nothing doth more debase the excellent Soul draws it down below it self and makes it truely brutish The three kinds of Chastity Virginal Conjugal and Vidual are all of them acceptable to God and sutable to the Profession of a Christian therefore in general only whatsoever be our condition of Life let us in that way conform to it follow the Apostles Rule possessing those our earthen Vessels our bodies in Holiness and Honour by which there is express'd this same Chastity And this we shall do if we rightly remember our Calling as Christians in what sort of life soever as there he tells us That God hath not called us to Vncleanness but unto Holiness With Fear Either a reverent respect to their Husbands or the fear of God whence flows best both that and all other observance whether of Conjugal or any other Christian Duties be not presumptuous as some because you are chaste but contemper your Conversation that way with a religious fear of God that you dare not take liberty to offend him in any other thing and according to his institution with a reverent fear of your Husbands shunning to offend them but possibly this fear doth particularly relate to this other duty with which its joyn'd chaste Conversation with fear fearing the least stain of Chastity or the very least appearance of any thing not suiting with it 't is a delicate timerous Grace affraid of the least air or shadow of any thing that hath but a resemblance of wronging it in carriage or speech or apparel as follows Verses 3 4. 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of Gold or of putting on of apparel 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price THat nothing may be wanting to the qualifying of a Christian Wife she is taught how to dress her self supposing a general desire but especially in that Sex of Ornament and Comeliness the Sex that began first our engagement to the necessity of cloathing having still a peculiar propension to be curious in that and to improve the necessity to an advantage The direction here given corrects the misplacing of this diligence and addresses it right i. e. Let it not be of the outward Man in plaiting c. Our perverse crooked hearts turn all we use into disorder these two necessities of our Life Food and Rayment how few know the right measure and bounds of them unless Poverty be our Carver and cut us short who almost is there that is not bent to something excessive far more are beholding to the lowliness of their estate than to the lowliness of their mind for sobriety in those things and yet some will not be so bounded neither but will profusely lavish out upon Trifles to the sensible prejudice of their Estate 'T is not my purpose nor do I think it very needful to debate many particulars of Apparel and Ornament of the Body their lawfulness or unlawfulness only First 'T is out of doubt that though cloathing was first drawn on by necessity yet all regard of Comeliness and Ornament in Apparel is not unlawful nor doth the Apostle's expression here rightly considered fasten that upon the adorning he here speaks of and he doth no more universally condemn the use of Gold for Ornament than he doth any other comely Rayment which here he means by that general Word of putting on of Apparel for his not is comparative not this Adorning but the Ornament of a meek Spirit that rather and as much more comely and precious as that I will have mercy and not sacrifice Secondly According to the different place and quality of Persons there may be difference in this Thus the Robes of Judges and Princes are not only for personal Ornament but because there is in them especially to vulgar eyes that seldom look deeper than the outside of things there is I say in that Apparel a representment of Authority or Majesty that befits their place and besides this in other Persons that are not in Publick Place Men or Women that are here particularly directed yet may have in this some mark of their Rank and in Persons otherways little distant some allowance may be made for the Habitudes and Breeding of some beyond others or the quality of their Society and those with whom they converse Thirdly 'T is not impossible that there may be in some an affected Pride in the meaness of Apparel and in others under either neat or rich attire a very humble unaffected mind using it upon some of the aforemention'd engagements or such like and yet the heart not at all upon it Fourthly 'T is as sure as any of these that real excess and vanity in Apparel will creep in and will always willingly convey it self under the cloak of some of these honest and lawful Considerations This is a prime peice of our hearts deceit not only to hold out fair Pretences to others but to put the trick upon our selves to make our selves believe we are right and single minded in those things wherein we are directly seving our Lusts and feeding our own Vanity Fifthly To a sincere and humble Christian very little either dispute or discourse in this will be needful a tender Conscience and a Heart purg'd from Vanity and weaned from the World will be sure to regulate this and all other things of this nature after the safest manner and will be wary 1. Of Lightness and fantastick garb in Apparel which is the very Bush
good and pleasant that Bretâ—ren dwell together in unity it persumes all as the precious â—yntâ—â—â—â—â—â— c. But many that are called Christians are not indeed of this Brotherhood and therefore no wonder they know not what this love means but are either of restless unquiet Spirits biting and devouring one another as the Apostle speaks or at the best only civilly smooth and peaceable in their carriage but rather scorners than partakers of this spiritual love and fraternity are strangers to Christ not brought into acquaintance and union with him and therefore void of the life of Grace and the fruits of it whereof this is a chief one Oh! how few amongst multitudes that throng in as we do here together are indeed partakers of the glorious liberty of the Sons of God or ambitious of that high and happy estate As for you that know these things and have a portion in them that have your communion with the Father and his Son Jesus Christ I beseech you adorn your holy profession and testifie you selves the Disciples and the Brethren of Jesus Christ by this mutual love seek to understand better what it is and to know it more practically Consider that sourse of love that love that the Father hath shewed us in this that we should be called the Sons of God and so be Brethren and thence draw more of this sweet stream of love God is love says the Apostle therefore sure where there is most of God there is most of this Divine Grace this holy love Look upon and study much that infinite love of God and his Son Jesus Christ towards us he gave his only begotten Son the Son gave himself he sweeten'd his bitter cup with his tranâ—â—endent love and this he hath recommended to us that even as he loved us so should we love one another we know we cannot reach this highest pattern that 's not meant but the more we look on it the higher we shall reach in this love and shall learn some measure of such love on Earth as is in Heaven and that which so begins here shall be perfected there Be pitiful be courteous The Roots of Plants are hid under Ground so that themselves are not seen but they appear in their Branches and Flowers and Fruits which argue there is a Root and Life in them thus the Graces of the Spirit planted in the Soul though themselves invisible yet discover their Being and Life in the Tract of a Christian's Life their Words and Actions and the frame of their carriage thus Faith shews that it lives as the Apostle St. Iames teacheth at large and thus Love a Grace of so active a nature that it is still working and yet never weary your labour of love says the Apostle it labours but delight makes the hardest labour sweet and easie and so proper is action to it that all action is null without it 1 Cor. 13. yea it knits Faith and Action together is the link that unites them Faith worketh but 't is by it as the Apostle teaches us by Love so then where this Root is these Fruits will spring from it and discover it Pity and Courtesie They are of a larger extent in their full Sphere than the precedcing for from a general love due to all they act towards all to men or humanity in the general And this not from a bare natural tenderness which softer complexions may have nor from a prudent moral consideration of their own possible falling under the like or greater calamities but out of obedience to God who requires this mercifulness in all his Children and cannot own them for his unless in this they resemble him And it is indeed an evidence of a truly Christian mind to have much of this pity to the miseries of all being rightly principled and acting after a Pious and Christian manner towards the Sick and Poor of what condition soever yea most pitying the spiritual misery of ungodly men their hardness of heart and unbelief and earnestly wishing their conversion not repining at the long-suffering of God as if thou would'st have the Bridge out because thou art over as St. Augustine speaks but longing rather to see that long-suffering and goodness of God lead them to repentance being griev'd to see men ruining themselves and diligently working their own destruction going in any way of wickedness as Solomon speaks of one particularly as an Ox to the Shambles or a Fool to the correction of the Stocks Certainly the ungodly Man is an object of the highest pity But there is a special debt of this pity to those that we love as Brethren in our Lord Jesus these are most closely linkt by a peculiar fraternal love Their sufferings and calamities will move the Bowels that have Christian affection within them Nor is it an empty helpless pity but carries with it the real communication of our help to our utmost power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only Bowels that are moved themselves with pity but that move their hand to succour for by this word the natural affection of Parents and the tenderer of them the Mother are express'd who do not idly behold and beâ—oan their Children being sick or distress'd but provides all possible help their bowels are not only stirr'd but dilated and enlarged towards them And if our feeling bowels and helping hand are due to all and particularly to the Godly and we ought to pay this due in outward distresses how much more in their Soul-afflictions the rather because these are most heavy in themselves and least understood and therefâ—re least regarded yea sometimes more by natural Friends possibly by their bitter scoffes and taunts or by their flighting or at best by their misapplying of proper helps and remedies which as unfit Medicines do rather exasperate the Disease therefore they that do understand and can be sensible of that kind of wound ought so much the more to be tender and pitiful towards it and to deal mercifully and gently with it It may be very weak things sometimes trouble a weak Christian but there is in the Spirit of the Godly a humble condescention learn'd from Christ who broke not the bruised reed nor quenched the smoaking flax The least difficulties and scruples in a tender conscience should not be roughly encounter'd they are as a knot in a silken thread and require a gentle and wary hand to loose them Now this tenderness of bowels and inclinement to pity all especially Christians and them especially in their peculiar pressures is not a weakness as some kind of Spirits take it to be this even naturally is a generous pity in greatest Spirits Christian pity is not womanish yea 't is more than manly 't is divine there is of it natural most in the best and most ingenuous natures but where 't is spiritual 't is a prime lineament of the image of God and the more absolute and disengag'd it is in regard of those towards whom it acts the more like
that for Cry in the Psalm do mean and in that sense the Lord's open ear and hearkning hath in it his readiness to answer as one that doth hear and to answer graciously and really as hearing favourably Some directions 1. For Prayer that it may be accepted and answered 2. For observing the answers of it 1. For Prayer the qualification of the Heart that offers it 2. The way of offering it The Heart 1. In some measure a holy Heart according to that here the Righteous no regarding iniquity entertaining of friendship with any sin but a permanent ove and desire of Holiness Thus indeed a man prays within himself as in a sanctified Place whither the Lord's ear inclines as of old to the Temple need not run superstitiously to a Church c. intra te ora sed vide prius an sis templum Dei The sanctified Man's Body is the Temple of the holy Ghost as the Apostle speaks and his Soul the Priest in it that offers sacrifice both holy to the Lord consecrated to him a believing Heart no praying without this Faith the very life of Prayer whence springs Hope and Comfort with it to uphold the Soul and keep it steady under storms with the promises and as Aaron and Hur to Moses keeping it from fainting strengthening the hands when they would begin to fail that word Psal. 10. 17. for the preparing of the heart which God gives as an assurance and pledge of his inclining his ear to hear signifies the establishing of the Heart that indeed is a main point of its preparedness and due disposition for Prayer Now this is done by Faith without which the Soul as the Apostle St. Iames speaks is a rolling unquiet thing as a Wave of the Sea of it self unstable as the Waters and then driven with the Wind and tossed too and fro with every tentation see and feel thine own unworthiness as much as thou canst for thou art never bid believe in thy self no but countermanded that as Faith's great Enemy but what hath thy unworthiness to say against free promises of Grace which are the basis of thy Faith so then believe that that you may pray this is David's advice Ps. 62. Trust in him at all times ye people and then pour out your hearts before him confide in him as a most faithful and powerful Friend and than you will open your hearts to him 2. For the way of offering up prayer 't is a great art a main part of the secret of Religion to be skill'd in it and of great concern for the comfort and success of it much here to be considered but for the present briefly 1. Offer not to speak to him without the heart in some measure season'd and prepossess'd with the sense of his Greatness and Holiness and there is much in this considering wisely to whom we speak the King the Lord of Glory and setting the Soul before him in his presence and then reflecting on our selves and seeing what we are how wretched and base and filthy and unworthy of such access to such a Great Majesty the want of this preparing of the heart to speak in the Lord's ear by the consideration of God and our selves is that which fills the exercise of prayer with much guiltiness makes the heart careless and slight and irreverent and so displeases the Lord and disappoints our selves of that comfort in prayer and answers of it that otherwise we would have more experience of We rush in before him with any thing provided we can tumble out a few words and do not weigh these things and compose our hearts with serious thoughts and conceptions of God The Soul that studies and endeavours this most hath much to do to attain to any right apprehensions of him for how little know we of him yet should we at least set our selves before him as the purest and greatest Spirit a Being infinitely more Excellent than our Minds or any Creature can conceive this would fill the Soul with awe and reverence and balast it make it go more even through the exercise to consider the Lord as that Prophet saw him sitting on his Throne and all the Host of Heaven standing by him on his right Hand and on his left and thy self a defiled Sinner coming before him as a vile Frog creeping out of some Pool how would this fill thee with holy Fear Oh! His greatness and our baseness and Oh! the distance This is Solomon's advice be not rash with thy mouth and let not thy heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy words be few This would keep us from our ordinary bablings that heart nonsense tho' the words be sense yet through the inattention of the heart are but as impertinent confus'd Dreams in the Lord's ears as there follow v. 3. 2. When thou addressest thy self to prayer desire and depend upon the assistance and inspiration of the holy Spirit of God without which thou art not able truly to pray 't is a supernatural work and therefore the principle of it must be supernatural He that hath nothing of the Spirit of God cannot pray at all he may howle as a Beast in his necessity or distress or may speak words of Prayer as some Birds learn the Language of Men but pray he cannot and they that have that Spirit ought to seek the movings and actual workings of it in them in Prayer the particular help of their infirmities teaching both what to ask a thing that of our selves we know not and then enabling them to ask breathing forth their desires in such sighs and groans as the breath not simply of their own but of God's Spirit 3dly As those two before it so in the exercise of it you should learn to keep a watchful eye over your own hearts throughout for every step of the way that they start not out by the keeping up of a continued remembrance of that presence of God which in the entry of the work is to be set before the eye of the Soul and our endeavour ought to be to six it upon that view that it turn not aside nor downwards but from beginning to end keep sight of him who sees and marks whether we do so or no. They that are most inspective and watchful in this will still be faulty in it but certainly the less watchful the more faulty and this we ought to do to be aspiring daily to more stability of mind in prayer and driving out somewhat of that roving and wandring that is so universal an Evil and certainly so grievous to those that have it most but that observe and discover it most and endeavour most against it A strange thing that the mind even the renewed mind should be so ready not only at other times but in the exercise of Prayer wherein we peculiarly come so near to God yet even then to slip out and leave him and follow some
to say with him in the Gospel Soul take thine ease thou hast much Goods laid up for many years c. though warn'd by his short ease there and by many watch words yea by daily experience that days may come yea one day will where fear and trouble shall rush in and break over the highest Tower of Riches that there is a day call'd the Day of Wrath wherein they profit not at all thus Men seek Safety in Greatness or Multitude or supposed Faithfulness of Friends seek by any means to be strongly underset this way to have many and powerful and confident Friends But wiser mâ—n perceiving the unsafety and vanity of these and all external things have cast about for some higher Course they see a necessity of retiring a Man from externals that do nothing but mock and deceive most those that trust most to them but they cannot well tell whither to direct him the best of them bring him into himself and think to quiet him so but the Truth is he finds as little there nothing truly strong enough within him to hold out against the many sorrows and â—ears that still from without do assault him so then though 't is well done to call off a a Man from outward things as moving Sands that he build not on them yet 't is not enough done for his own spirit is as unsettled a piece as is in all the World and must have some higher strength than its own to fortifie and fix it This is the way that is here taught fear not c. but sanctifie the Lord c. and if you can attain this latter the former will follow of it self 1. Generally God taking the place formerly possess'd by things full of motion and unquietness solids and establishes the Heart 2. Particularly Consider 1. Fear of him 2. Faith in him His Fear turns other fears out of doors no room for them where this great Fear is and being greater than they all yet disturbs not as they do yea brings as great quiet as they brought trouble 't is an ease to have but one thing for the heart to deal withal for many times the multitude of carnal fears is more troublesome than their weight as flies that vex most by their number Again This fear is not a terrible apprehension of God as an Enemy but a sweet composed reverence of God as our King yea as our Father very great but no less good than great so highly esteeming of his favour as fearing most of all things to offend him in any kind especially if the Soul have been formerly either under the lash of his apprehended displeasure or on the other side have had some sensible tastes of his love and hath been entertained in his Banqueting-House where his Banner over it was Love Faith carries the Soul above all doubts that if sufferings or sickness or death come nothing can separate it from him this suffices yea what though he may hide his face for a time the hardest of all yet no separation His Children fear him for his Goodness are afraid to lose sight of that or prejudge themselves of any of its influences desire to live in his favour and then for other things they are not much thoughtful 2. Faith sets the Soul in God and if there be not safety where is it rests on those perswasions it hath concerning him and that interest it hath in him Believes that he sits and rules the Affairs of the World with an all-seeing Eye and all-moving Hand the greatest Affairs surcharge him not and the very smallost escape him not orders the march of all Armies and the events of Battels and yet thou and thy particular condition slips not out of his view the very hairs of thy head are numbred are not all thy steps and the hazards of them known to him and all thy desires before him doth he not number thy wandrings every weary step thou art driven to and put thy tears in his Bottle thou mayest assure thy self that however thy matters seem to go all is contriv'd to subserve thy Good chiefly thy chief and highest Good there is a regular Motion in them though the Wheels do look to run cross all those things are against me said old Iacob and yet they were all for him In all estates I know no hearts ease but to believe to sanctifie and honour thy God in resting on his Word if thou art perswaded of his Love sure that will carry above all distrusting fears if thou art not clear in that point yet depend and resolve to stay by him yea to stay on him till he shew himself unto thee thou hast some fear of him thou canst not deny it without gross injury to him and thy self wouldst willingly walk in all well-pleasing unto him well then who is among you that feareth the Lord though he see no present light yet let him trust in the name of the Lord and stay upon his God Press this upon thy Soul for there is not another charm for all its fears and unquiet therefore repeat it still with David sing this still till it be stilled chide thy distrustful heart into believing why art thou cast down O my Soul why art thou disquieted within me hope in God for I shall yet praise him though I 'm all out of tune for the present never a right string in my Soul yet he will put to his hand and redress all and I shall yet once again praise and therefore even now I will hope 'T is true God is a safe shelter and refuge but he is holy and holy Men may find admittance and protection but can so vile a sinner as I look to be protected and taken in under his safe guard Go try knock at his Door and take it not on our word but on his own it shall be opened to thee and once thou shall have a happy life on 't in the worst times Faith hath this priviledge never to be asham'd it takes Sanctuary in God and sits and sings under the shadow of his wings as David speaks Ps. 63. Whence the unsettledness of minds in trouble when 't is near but because they are far off from God the heart shak't as the leaves of the Tree with the wind no stability of Spirit God not sanctified in it and no wonder for not known Strange the ignorance of God and the precious Promises of his word the most living and dying strangers to him when trouble comes have not him a known refuge but are to begin to seek after him and to enquire the way to him cannot go to him as acquainted and ingaged by his own covenant with them others have empty knowledge and can discourse of Scripture and Sermons and Spiritual Comforts and yet have none of that fear and trust that quiets the Soul notions of God in their heads but God not sanctified in their hearts If you will be advised this is the way to have a high and strong spirit indeed
for his Companion against evil and troubleous times if moral Integrity went so far as truly it did much in some men that had much of it that they scorn'd all hard Encounters and esteemed this a sufficient Bulwark a strength impregnable Hic murus Aheneus esto nil conscire sibi how much more the Christians good Conscience which alone is truly such 2. As the Christian may thus look inward and rejoyce in tribulation so there is another look upward that is here likewise mention'd that allays very much all the sufferings of the Saints If such be the will of God The Christian mind hath still one eye to this above the hand of men and all inferiour causes in suffering whether for the name of God or otherwise Looks on the Sovereign will of God and sweetly complies with that in all Neither is there any thing that doth more powerfully compose and quiet the mind than this makes it invincibly firm and content when it hath attained this resignment of it self to the will of God to agree to that in every thing This is the very thing wherein tranquility of spirit lies it is no riddle nor hard to understand yet few attain it And I pray you what is thus gained by our reluctancies and repinings but pain to our selves he doth what he will whether we consent or no our disagreeing doth not prejudge his Purposes but our own Peace if we will not be led we are drawn we must suffer if he will but if we will what he wills even in suffering that makes it sweet and easie when our mind goes along with his and we willingly move with that stream of Providence which will carry us with it though we row against it and we still have nothing but toyl and weariness for our pains But this hard Argument of Necessity is needless to the Child of God perswaded of the Wisdom and Love of his Father knows that to be truly best for him that his hand reaches Sufferings are unpleasant to the flesh and it will grumble but the Voice of the Spirit of God in his Children is that of that good King good is the Will of the Lord let him do with me as seems good in his eyes My foolish heart would think these things I suffer might be abated but my wise and heavenly Father thinks otherwise he hath his design of honour to himself and good to me in these which I would be loath to cross if I might I may do God more service by these advantages but doth not he know best what fits cannot he advance his Grace more by the want of these things I desire than I could do my self by having them cannot he make me a gainer by Sickness and Poverty and Disgraces and loss of Friends and Children by making up all in himself and teaching me more of his all-sufficiency yea even concerning the Affairs of my Soul I am to give up all to his good pleasure though desiring the light of his countenance above all things in this World yet if he see it fit to hide it sometimes if that be his will let me not murmur there is nothing lost by this obedient temper yea what way soever he deals with us there is much more advantage in it No Soul shall enjoy so much in all estates as that which hath devested and renounced it self and hath no will but Gods Verse 18. 18. For Christ hath also once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit THE whole Life of a Christian is a steady aiming at Conformity with Christ so that in any thing whether doing or suffering there can be no Argument so apposite and perswasive as his Example and no obedience either active or passive so difficult but the representment of that Example will powerfully sweeten it The Apostle doth not decline the often use of it here we have it thus for Christ also suffered Though the Doctrine of Christian suffering is the occasion of speaking of Christ's suffering yet he insists on it beyond the simple necessity of that Argument for its own excellency and further usefulness so we shall consider the double capacity 1. As an encouragement and engagement for Christians to suffer 2. As the great point of their Faith whereon all their Hopes and Happiness depends being the means of their reduction to God The sufferings of Christ being duely considered doth much temper all the sufferings of Christians especially such as are directly for Christ. 1. It is some known ease to the mind in any distress to look upon Examples of the like or greater distress in present or former times It diverts the eye from continual poreing on our own suffering and when we return to view it again it lessens it abates of the imagined bulk and greatness of it Thus publick thus Spiritual troubles and particularly the sufferings and tentations of the Godly by the consideration of this as their common lot their high way not new in the Person of any 1 Cor. 10. 13. If we trace the Lives of the most eminent Saints shall we not find every notable step that is recorded marked with a new cross one trouble following on another as the Waves do in an uncessant succession And is not this manifest in the Life of Abraham and of Iacob and the rest of God's Worthies in the Scriptures and doth not this make it an unreasonable absurd thought to dream of an exemption would any one have a new untroden way cut out for him free of Thorns and strewed with Flowers all along no contradictions nor hard measure from the World or imagine that there may be such a dexterity necessary as to keep its good will and the friendship of God too this will not be and its an universal conclusion all that will live godly in Christ Jesus must suffer persecution this is the Path to the Kingdom that which all the Sons of God the Heirs of it have gone in even Christ as that known word is one son without sin but none without suffering Christ also suffered The example and company of the Saints in suffering is very considerable but that of Christ is more than any other yea than all the rest together Therefore the Apostle having represented the former at large ends in this as the top of all Heb. 12. 1 2. There is a race set before us it is to be run and run with patience and without fainting now he tells us of a cloud of Witnesses a cloud made up of instances of Believers suffering before us and the heat of the day wherein we run is somewhat cooled even by that Cloud compassing us But the main strength of their comfort here lyes in beholding of Christ eying of his sufferings and their Issue The considering and contemplating of him will be the strongest cordial will keep you from wearying and fainting in the way v. 3.
before thee as a Saviour to believe on that so he may be thy Saviour why wilt thou not come unto him why resuseth thou to believe art thou a sinner art thou unjust then he is fit for thy case he suffered for Sins the Iust for the Vnjust Oh but so many and so great sins yea is that it it is true indeed and good reason thou think so But 1. Consider if they be excepted in the Proclamation of Christ the Pardon that comes in his Name if not if he make no exception why wilt thou 2. Consider if thou wilt call them greater than this Sacrifice he suffered Take due notice of the greatness and worth 1. Of his Person and thence of his Sufferings and thou wilt not dare to say thy sin goes above the value of his suffering or that thou art too unjust for him to justifie thee be as unrighteous as thou canst be art thou convinced of it then know that Jesus the Just is more Righteous than thy unrighteousness And after all is said that any sinner hath to say they are yet without exception blessed that trust in him That he might bring us to God It is a chief Point of Wisdom to proportion means to their end therefore the all-wise God in putting his only Son to so hard a task had a high end in this and this was it That he might bring us unto God In this three things 1. The Nature of this good nearness unto God 2. Our deprivement of it by our own sin 3. Our restorement to it by Christs sufferings 1. God hath suited every Creature he hath made with a convenient good to which it tends and in the obtainment of which it rests and is satisfied Natural bodies have each their own natural place whether if not hindred they move uncessantly till they be in it and there declare by resting there that they are as I may say where they would be Sensitive Creatures are carried to seek a sensitive good as agreeable to their rank and being and attaining that aim no further Now in this is the Excellency of Man he is made capable of a Communion with his Maker and because capable of it is unsatisfied without it The Soul a Being cut out so to speak to that largeness cannot be fill'd with less though he is fallen from his right to that good and from all right desire of it yet not from a capacity of it no nor from a necessity of it for the answering and filling of his capacity Though the Heart once gone from God turns continually further away from him and moves not towards him till it be renewed yet ever in that wandering it retains that natural relation to God as its Center that it hath no true rest elsewhere nor cannot by any means find it It is made for him and is thereâ—ore still restless till it meet with him It is true the Natural Man takes much pains to quiet his Heart by other things and digests many vexations with hopes of contentment in the end and accomplishment of some design he hath but still they misgive Many times he attains not the thing he seeks but if he do yet never attains the satisfaction he seeks and expects in it only learns from that to desire something farther and still hunts on after a fancy drives his own shadow before him and never overtakes it and if he did yet it s but a shadow and so in running from God besides the sad end he carries an interwoven punishment with his sin the natural disquiet and vexation of his Spirit fluttering too and fro no rest for the sole of his foot The matters of unconstancy and vanity covering the whole Face of the Earth We study to abase our souls and to make them content with less than they are made for yea we strive to make them carnal that they may be pleased with sensible things and in this men attain a brutish content for a time forgetting their higher good but certainly we cannot think it sufficient and that no more were to be desired beyond Ease and Plenty and Pleasures of Sense for then a Beast in good Case and a good Pasture might contest with us in point of Happiness and carry it away for that sensitive good he enjoys without sin and without the vexation that is mixt with us all These things are too gross and heavy The Soul the immortal Soul descended from Heaven must either be more happy or remain miserable The highest increated Spirit is the proper Good the Father of Spirits that pure and full good raises the Soul above it self whereas all other things draw it down below it self So then its never well with the Soul but when it is near unto God yea in its union with him married to him and mismatching it self elsewhere it hath never any thing but shame and sorrow All that forsake thee shall be ashamed Jer. 17. says the Prophet and the Psalmist Psal. 73. They that are far off from thee shall perish And this is indeed our natural miserable condition and is often exprest this way or estrangedness and distance from God Eph. 2. Gentiles far off by their profession and Nation but both Jews and Gentiles far off by their natural Foundation and both brought near by the blood of the new Covenant and that is the other thing here implied that we are far off by reason of sin otherways there were no need of Christ especially in this way of suffering for sin to bring us unto God The first because of Gods command sin broke off Man and separated him from God and ever since the Soul remains naturally remote from God 1. Under a sentence of Exile pronounced by the Justice of God condemned to banishment from God who is the life and light of the Soul as it is of the Body 2. It 's under a flat impossibility of returning by it self And that in two respects 1. Because of the guiltiness of sin standing betwixt as an unpassable Mountain or Wall of separation 2. Because of the Dominion of sin keeping the Soul captive still drawing it further off from God increasing the distance and the enmity every day Nor in Heaven nor under Heaven no way to remove this enmity and make up this distance and return Man to the Possession of God but this one by Christ and him suffering for sins He endured the Sentence pronounced against man yea even in this particular Notion of it one main ingredient in his suffering was a forsaking to sense that he cried out of And by suffering the Sentence pronounc'd he took away the guiltiness of sin he himself being spotless and undefiled for such an High Priest became us the more defiled we were the more need of an undefiled Priest and Sacrifice and he was both Therefore the Apostle here very fitly mentions this qualification of our Saviour as necessary for reducing us unto God the Iust for the Vnjust so taking on him and taking away the
further This is indeed a a great vanity and a great misery to lose that labour and gain nothing by it which duly used would be of all others most advantageous and gainful and yet all meetings are full of this Now when you come this is not simply to hear a discourse and relish or dislike it in hearing But a matter of life and death of eternal death and eternal life and the spiritual life begot and nourisht by the word is the beginning of that eternal life Follows To them that are dead By which I conceive he intends such as had heard and believed the Gospel when it came to them and now were dead And this I think he doth to strengthen these brethren to whom he writes to commend the Gospel to this intent and not to think the condition and end of it hard As our Saviour mollifies the matter of outward sufferings thus so persecuted they the Prophets that were before you And the Apostle afterwards in this Chapter uses the same reason in that same subject so here that they might not judge the point of mortification he presses so grievous as naturally Men will do he tells them it is the constant end of the Gospel and they that have been saved by it went that same way he points out to them They that are dead before you died this way that I press on you before they died and the Gospel was preached to them for that very end Men pass away and others succeed but the Gospel is still the same hath the same tenour and substance and the same ends As Solomon speaks of the Heaven's and Earth that remain the same while one Generation passes and another cometh the Gospel surpasses both in its stability as our Saviour testifies they shall pass away but not one Iot of this Word And indeed they wear and wax old as the Apostle teaches us but the Gospel is from one Age to another of most unalterable integrity hath still the same vigour and powerful influence as at the first They that formerly received the Gospel it was upon these terms therefore think them not hard and they are now dead all the difficulty of that work of dying to sin is now over with them if they had not died to their sins by the Gospel they had died in them after a while and so died eternally it is therefore a wise prevention to have sin judged and put to death in us before we die if we die in them and with them we and our sin perish together if we will not part but if it die first before us then we live for ever And what think you of thy carnal will and all the delights of sin What is the longest term of its life uncertain it is but most certainly very short thou and these pleasures must be severed and parted within a little time however thou must dye and then they dye and you never meet again Now were it not the wisest course to part a little sooner with them and let them dye before thee that thou mayest inherit eternal life and eternal delights in it pleasures for evermore It s the only bargain and let us delay it no longer This is our season of enjoying the sweetness of the Gospel others heard it before us in our rooms that now we fill and now they are removed and remove we must shortly and leave this same room to others to speak and hear in It is high time we were considering what we do here to what end we speak and hear and to lay hold on that Salvation that is held forth unto us and that we lay hold on it let go our hold of sin and those perishing things that we hold so firm and cleave so fast to do they that are dead who heard and obeyed the Gospel now repent their repentance and mortifying the flesh or do they not think ten thousand times more pains were it for many Ages all to little for a moment of that which now they enjoy and shall enjoy to eternity And they that are dead who heard the Gospel and slighted it if such a thing might be what would they give for one of these opportunities that now we daily have and daily lose and have no fruit nor esteem of them You have lately seen many of you and you that shifted the sight have heard of numbers cut off in a little time whole families swept away by the late stroke of God's hand many of which did think no other but that they might have still been with you here in this place and exercise at this time and many years after this and yet who hath laid to heart the lengthning out of their day and considered it more as an opportunity of that higher and happier life than as a little protracting of this wretched life which is hastening to an end Oh! therefore be intreated to day while it is day not to harden your hearts though the Pestilence doth not now affright you so yet that standing mortality and the decay of these earthen lodges tells us that shortly we shall cease to preach and hear this Gospel Did we consider it would excite us to more earnest search after our evidences of that eternal life that is set before us in the Gospel and we would seek it in the characters of that spiritual life which is the beginning of it within us and is wroâ—ght by the Gospel in all the heirs of Salvation Think therefore wisely of these things 1. What 's the proper end of the Gospel 2. Of the approaching end of thy days and let thy certainty of this drive thee to seek more certainty of the other that thou maist partake of it and then this again will make the thoughts of the other sweet to thee that visage of death that is so terrible to unchanged sinners shall be amiable to thine eye having found a Liâ—e in the Gospel as happy and lasting as this is miserable and vanishing and seeing the perfection of that life on the other side of death will long for the passage Be more serious in this matter of daily hearing the Gospel why it is sent to thee and what it brings and think it is too long I have flighted its Message and many that have done so are cut off and shall hear it no more I have it once more inviting me and it may be this may be the last to me and in these thoughts ere you come bow your knee to the Father of Spirits that this one thing may be granted you that your Souls may find at length the lively and mighty power of his Spirit upon yours in the hearing of this Gospel that you may be judged according to men in the flesh but live according to God in the Spirit Thus is the particular nature of that end exprest and without the noise of various senses intends I conceive no other but the dying to the World and sin and living unto God which is the Apostle's
is hid with Christ in God The World sees here nothing of his Glory and beauty and his own not much have but a little glimmering of him and their own happiness in him know little of their own high condition and what they are born to But in that bright day he shall shine forth in his royal dignity and all eyes shall see him and be overcome with his splendour terrible shall it be to those that formerly despised him and his Saints but to them the gladest day that ever arose upon them and that shall never set or be benighted The day they so much longed and lookt out for the full accomplishment of all their hopes and desires Oh! how dark were all our days without the hope of this day Theâ— says the Apostle ye shall rejoyce with exceeding joy and to the end you may not fall short of that Joy in the participance of Glory fall not back from a cheerful progress in the Communion of these sufferings that are so close linked with it and will so sure lead unto it and end it For in this the Apostles expression this Glory and Joy is set before them as the great matter of their desires and hopes and the certain end of their present sufferings Now upon these grounds the motion will appear reasonable and not too great a demand to rejoyce even in the sufferings It is true that passage in the Epistle to the Heb. opposes present Affliction to Joy But 1. If you mark it is but in the appearance or outward visage it seemeth not to be matter of joy but of grief To look to it it hath not a smiling countenance yet joy may be under it 2. And though to the flesh it is what it seems grief and not joy yet there may be under it spiritual joy yea the affliction it self may help and advance that joy 3. Through the natural sense of it there will be some allay or mixture of grief so that the joy cannot be pure and compleat but yet there may be joy even in it Thus the Apostle here clearly gives rejoyce now in suffering that you may rejoyce exceedingly after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaping for joy doubtles this joy at present is but a little parcel a drop of that Sea of joy Now 't is joy but more reserved then they shall leap Yet In present rejoyce even in trial yea in fiery trial This may be the Children of God are not called to so sad a life as the World imagines besides what is laid up they have even here their rejoycings and Songs in their distresses as those Prisoners had their Psalms even at midnight after their stripes in their chains before they knew of a sudden deliverance true there may be a darkness within clouding all the matter of their joy but even that darkness is the feed time of after joy and light is sown in that darkness and shall spring up and not only shall they have a rich crop at full harvest but even some first fruits of it here in pledge of the harvest And this they ought to expect and seek after with humble submissive minds for the measure and time of it that they may be partakers of spiritual joy and may by it be enabled to go patiently yea cheerfully through the tribulations and tentations that be in their way homeward and for this endeavour after a more clear discerning of their interest in Christ that they may know they partake of him and so in suffering are partakers of his sufferings and shall be partakers of his Glory Many afflictions will not cloud and obstruct this so much as one sin therefore if ye would walk cheerfully be most careful to walk holily All the winds about make not an earthquake but that within Now this joy is grounded on this Communion 1. Sufferings then 2. In Glory 1. In suffering even in themselves it is a sweet joyful thing to be a sharer with Christ in any thing all enjoyments wherein he is not are bitter to a Soul that loves him and all sufferings with him sweet The worst things of Christ more â—â—uly delightful than the best things of the World his afflictions sweeter than their pleasures his reproaches more glorious than their honours and more rich than their treasures as Moses accompted them Heb. 11. Love delights in likeness and Communion not only in things otherwise pleasant but in the hardest and harshest things that have not any thing in them desireable but only that likeness so that this is very sweet to a heart possest with this love what does the World in hatreds and persecutions and revilings for Christ but make me more like him give me a greater share with him in that which he did so willingly undergo for me When he was sought to be a King he escaped but when he was sought to the Cross he freely yielded himself And shall I shrink and creep back from what he calls me to for his sake yea even all my other troubles and sufferings I will desire to have stampt thus with this conformity to the sufferings of Christ in the humble obedient cheerful endurance of them and giving up my will to my fathers The following of Christ makes any way pleasant his faithful followers refuse no march after him be it through deserts and Mountains and Storms and hazards that will affright self-pleasing easie Spirits hearts kindled and acted with the Spirit of Christ will follow him wheresoever he goeth As he speaks it for warnings if they persecuted me they will persecute you so he speaks it for comforting them and it is sufficiently so if they hate you they hated me before you 2. Then add the other see whether it tends he shall be revealed in his Glory and ye shall be filled even over with joy in the partâ—king of that Glory Therefore rejoyce now in the midst of all your sufferings stand upon the advanced ground of the promises and covenant of grace and by faith overlook this moment and all that is in it to that day wherein everlasting joy shall be upon your heads a Crown of it and sorrow and mourning shall flie away believe this day and the victory is won Oh! that blessed hope well fixed and acted would give other manner of Spirits what zeal for God what invincible courage against all encounters How soon will this pageant of the World vanish that Men are gazing on these pictures and fancies of false stiled pleasures and honours and give place to the real glory of the Sons of God this blessed Son that is God appearing in full Majesty and all his Brethren in glory with him all cloathed in their robes And if you ask who are they why these are they that came out of great tribulation and washed their robes in the blood of the Lamb. Verses 14 15 16. 14. If ye be reproached for the name of Christ happy are ye for the Spirit of Glory and of God resteth upon you on
but true willingness of heart so this willingness should not arise from any other but pure affection to the work not for filthy gain but purely from the inward bent of the mind As it should not be a compulsive or violent motion by necessity from without so it should not be an artificial motion by weights hung on within avarice love of gain the former were a wheel driven or drawn going by force the latter little better as a Clock made go by art by paces hung to it But a natural motion as that of the heavens in their course a willing obedience to the Spirit of God within moving a Man in every part of this holy work that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mind carried to it as the thing he delights in loves to be exercised in it There may be in a faithful Pastor very great reluctances in ingaging and adhereing to the work upon a sense of the excellency of it and his unfitness and the deep apprehension of those high interests the glory of God and the Salvation of Souls and yet he enter into it and continues in it with this readiness of mind too that is with most single and earnest desires of doing all he can for God and the flock of God only grieved that there is in him so little suitableness of heart so little holiness and acquaintance with God for enabling him to it but might he find that he were satisfied and in attendance upon that goes on and waits and is doing according to his little skill and strength and cannot leave it is constrained indeed but all the constraint is that of love to Iesus and for his sake to the Souls he hath bought and all the gain sought is to gain Souls to Christ which is far different from the constraint and that gain here discharged yea is indeed that very willingness and readiness of mind which is opposed to that other constraint this without this within that other gain is base filthy gain this noble and divine Inf. 1. Far be it from us that necessity and constraint be the thing that moves us in so holy a work The Lord whom we serve sees into the heart and if he find not that primely moving accounts all our diligence nothing And let not base earth be within the cause of our willingness but a mind toucht with Heaven It is true the tentations of earth with us in matter oâ— â—gain are not great but yet the heart may cleave to them as much as if they were much greater and if it do cleave to them they shall ruin us as well a poor stipend and glebe if the affection be upon them as a great Denary or Bisâ—oprick if a Man fall into it he may drown in a small brook being under water as well as in the great Ocean Oh! the little time that remains let us joyn our desires and endeavours in this work bend our strength to him that we may have joy in that day of reckoning And indeed there is nothing moves us aright nor shall we ever find comfort in this service unless it be from a cheerful inward readiness of mind and that from the love of Christ thus said he to his Apostle lovest thou me then feed my Sheep and feed my Lambs love to Christ begets love to his peoples Souls that are so precious to him and a care of feeding them he devolves the working of love towards him upon his flock for their good puts them in his room to receive the benefit of our services which cannot reach him in himself he can receive no other profit from it It is love much love gives much unwearied care and much skill in this charge How sweet is it to him that loves to bestow himself to spend and be spent upon his service whom he loves Iacob in the same kind of service endured all and found it light by reason of love the cold of the nights and the heat of the days seven years for his Rachel and they seemed to him but a few days because he loved her Love is the great endowment of a Shepherd of Christs flock He says not to Peter art thou wise or learned or eloquent but lovest thou me then feed my Sheep The third evil is ambition and that is either in the the affecting of undue authority or the overstraining and tyrannical abuse of due authority or to seek these dignities that suit not with this charge which is not Dominium but Ministerium Therefore discharg'd Luke 22. There is a ministerial authority to be used in discipline and more sharpness with some than others but still lowlinâ—ss and moderation predominant and not domineâ—ring with rigour rather being examples to them in all holiness and especially in humility and meekness wherein our Lord Jesus particularly propounds his own example But being ensamples Such a pattern as they may stamp and print their Spirits and carriage by and be followers of you as you are of Christ and without this there is little or no fruitful teaching Well says one either teach not or teach by living so the Apostle exhorteth Timothy to be an example in word but withal in conversation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best printed copy But this pares off will some think all encouragements of learning No advantage no respect nor authority Oh! no it removes poor worthless encouragements out of the way to make place for one great one that is sufficient which all the other together are not that is Verse 4. And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away THou shalt loose nothing by all that restraint from base gain and vain glory and Worldly power No matter let them go for a Crown that weighs them all down that shall abide for ever Oh! how far excellent A Crown of Glory pure unmixt glory without any ingrediency of pride or sinful vanity or any danger of it And a Crown that fadeth not of such a flower as withers not not a temporary garland of fading flowers such as all here are Wo to the Crown of pride Isa. 28. 1. Though it is made of flowers growing in a fat valley yet their glorious beauty is a fading flower but this fresh and in perfect lustre to all eternity May they not well trample on base gain and vain applause that have this Crown to look to They that will be content with those let them be doing but they have their reward and it s done and gone when faithful followers are to receive theirs Joys of royal pomp marriages and feasts how soon do they vanish as a dream that of Ahazverash that lasted about half a year but then ended and how many since that gone and forgot But this day begins a triumph and a feast that shall never either be ended or be wearied of still fresh new delights all things here the choicest pleasures cloy but satisfie not Those
and walk more discontented and nothing pleases them as peevish Children upon the refuse of somewhat they would have take displeasure and make no account of the daily provision made for them and all the other benefits they have by the care and love of their Parents This is a folly very unbeseeming the Children that are the Children of Wisdom and should walk as such And till they learn more humble respect of their Father's Will they are still the further off from their purpose were they once brought to submit the matter and give him heartily his Will he would readily give them theirs as far as were for their good as you say to your Children of any thing they are too stiff and earnest in and keep a noise for cry not for it and you shall have it And this is the thing we observe not that the Lord often by his delays is aiming at this and were this done we cannot think how graciously he would deal with us his gracious design is to make much room for grace by much humbling especially some Spirits that need much trying or that he means much enabling to for a singular service and thus the time is not lost as we think it it furthers our end while we think contrary 't is necessary spent time and pains that is given to the unballasting of a Ship casting out the Earth and Sand when it is to be loaden with Spices we must be emptied more if we would have of that fullness and riches that we are longing for So long as we some and chafe against his way though it be in our best suits we are not in a posture for a favourable answer would we wring things out of his hand by fretfullness that is not the way no but present humble submissive suits Lord this is my desire but thou art wise and gracious I refer the matter to thy will for the thing and for the measure and time and all were we molded to this composure then were mercy near when he hath gained this broke our will and tamed our stoutness then he relents and pities See Ier. 30. 18. This I would recommend in any estate the humble folding under the Lord's hand kissing the rod and falling low before him and this the way to be raised but it may be one that thinks he hath tried this a while and is still at the same point hath gained nothing and therefore falls back to his old repinings Let such a one know his humbling and compliance was not upright it was a fit of false constrained submission and therefore lasts not it was but a tempting of him instead of submitting to him Oh! will he have a submission I will try 't but with this reserve that if after such a time I gain not what I seek I shall think it is lost and that I have reason to return to my discontent though he says not thus yet this is secretly under it No but wouldst thou have it right it must be without condition without reserve no time nor nothing prescribed and then he will make his word good He will raise thee up and that In due time Not thy fancied time but his own wisely appointed time Thou that thinkest now I am sinking if he help not now 't will be too late yet he sees it otherways he can let thee sink yet lower and yet bring thee up again he doth but stay till the most fit time thou canst not see it yet but thou shalt see it that his chosen time is absolutely best he waiteth to be gracious doth he wait and will not thou Oh! the firm belief of his Wisdom Power and Goodness what difficulty will it not surmount So then be humble under his hand submit not only thy goods thy health thy life but thy soul. Seek and wait for thy pardon as a condemned Rebel with thy rope about thy neck lay thy self low before him at his feet stoop and crave leave to look up and speak and say Lord once I am justly under the sentence of death if I fall under it thou art righteous and I do here acknowledge it but there is deliverance in Christ thither I would have recourse yet if I be beaten back and held out and faith with held from me and I perish as it were in view of salvation see the rock and yet cannot come at it but drown what have I to say in this likewise thou art righteous only if it seem good unto thee to save the vilest most wretched of sinners and shew great mercy in pardoning so great debts the higher will be the glory of that mercy however here I am resolved to wait till either thou graciously receive me or absolutely reject me if thou do this I have not a word to say against it because thou art gracious I hope I hope yet thou wilt have mercy on me I dare say that this promise belongs to a Soul and it shall be raised up in due time And what though most or all our life should pass without much sensible taste even of spiritual comforts a poor all it is let us not over esteem this moment and so think too much of our better or worse condition in it either in Temporals yea or in Spirituals such as are more arbitrary and accessary to the name of our Spiritual Life providing we can humbly wait for free grace and hang on the word of promise we are safe if the Lord will clearly shine on us and refresh us this is much to be desired and prized but if he so think fit what if we should be all our days held at a distance and under a cloud of wrath it is but a moment in his anger then follows a life time in his favour an endless life time 't is but sorrow for a night and joy comes in the morning that clearer morning of Eternity to which no evening succeeds Verse 7. Casting all your care upon him for he careth for you AMongst other spiritual secrets this is one and a prime one the combinement of lowliness and boldness humble confidence This the true temper of a Child of God towards his great and good Father nor can any other have it but they that are indeed his Children and have within them that Spirit of adoption which he sends into their hearts And these two here the Apostle joyns together Humble under the hand of God and yet cast your care on him upon that same hand under which you ought to humble your selves must you withal cast over your care all your care for he careth for you Consider 1. The nature of this Confidence 2. The Ground of it The Nature casting all your care on him The ground or warrant of it for he careth for you Every man hath some desires and purposes that are predominant with him beside the daily exigences of his life he is compast with and in both according to their importance or his esteem and the difficulties occurring in them he
none of his to be burdened with casts it on God and he careth for it they need not both care his care alone is sufficient hence peace unconceivable peace Phil. 4. 6 7. Inf. 2. But truly the godly are much faulty to themselves by the not improvement of this their priviledge they too often forget this their sweet way and fret themselves to no purpose wrestle with their burdens themselves and do not entirely and freely roll them over on God they are surcharg'd with them and he calls for them and yet they will not give them him think to spare him but indeed in this they disobey him and dishonour and so grieve him and they find the grief return on them and yet cannot learn to be wise Why do we thus with our God and with our Souls grieve both at once let it never be that for any outward thing thou perplex thy self and ravel thy thoughts as in thickets with the cares of this life Oh! how unsuitable to a Child of God provided to a life so far more excellent Hath he provided thee to a Kingdom and will he not bestow thy charges in the way to 't think it not he knows you have need of these things seek not vain things nor great things in these for that likely is not for thee but what is needful and convenient in his Judgment and refer to that Then for thy Spiritual estate lay over the care of that too be not so much in thorny questionings doubting and disputing each step Oh! is this accepted and that and so much deadness c. But apply more simply thy self to thy duty lamely as it may be halt on and believe that he is gracious and pities thee and lay the care of bringing thee through upon him lie not complaining and arguing but up and be doing and the Lord shall be with thee I am perswaded many a Soul that hath some Truth of Grace falls much behind in the progress by this accustomed way of endless questionings men can scarce be brought to examine and suspect their own condition being carnally secure and satisfied that all is well but then when once awaken and set to this they are ready to entangle in it and neglect their way by poring on their condition and will not set chearfully to any thing because they want assurances and hight of joy and this course they take is the way to want it still walking humbly and sincerely and offering at thy duty and waiting on the Lord is certainly the better way and nearer that very purpose of thine for he meeteth him that rejoyceth and worketh righteousness that waits for him in his ways One thing the Christian would endeavour firm belief for the Church all the care of that on God that he will beautifie Zion and perform all his Word to her then think do I trust him for the whole Church and the great Affairs concerning it and shall I doubt him for my self or anything concerns me do I conside on him for the steering and guidance of the whole Ship and shall I be peevishly doubting and distrusting about my pack in it Again when to present and past thou callest in after evils by advance the dangers before and thy weakness good indeed to entertain by these holy fear and self distrust but by that be driven in to trust on thy undertaker on him in whom thy strength lies and be as sure and confident in him as thou art and justly art distrustful of thy self Further learn to prescribe nothing study entire resignment for that is thy great duty and thy peace that gives up all into the hand of thy Lord and can it be in a better hand First Refer the carving of outward things to him heartily and fully then stay not there but go higher if we have renounced the comforts of this World for God let us add this renounce even Spiritual comforts for him too put all in his will if I be in light blessed be thou and if in darkness even there blessed be thou too as he saith of these Gold is mine and Silver is mine and this may satisfie a Christian in those too desire no more of them than their Father sees fit to give them knowing that he having all the mines and treasures of the World at his command would not pinch and hold short his Children if it were good for them to have more thus even in the other the true riches Is not the Spirit mine and comforts mine may he say I have them and enough of them and ought not this to allay thy afflicting care and quiet thy repinings and to establish thy heart in referring it to his dispose as touching thy comforts and supplies the whole golden mines of all Spiritual comfort and good are his the Spirit it self Then will he not furnish what is fit for thee if thou humbly attend on him and lay the care of thy providing upon his wisdom and love This were the sure way to honour him with what we have and to obtain much of what we have not certainly he deals best with those that do most absolutely refer all to him Verse 8 9. 8 Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour 9. Whom resist stedfast in the Faith knowing that the same afflictions are accomplished in your brethren that are in the World THE Children of God if they rightly take their Father's mind are always disburden'd of perplexing carefulness But never exempted from diligent watchfulness Thus we find here they are allowed yea enjoyned to cast all their care upon their wise and loving Father and are secured by his care he takes it well they lay all over on him yea he takes it not well they forbear him and burden themselves He hath provided a sweet quiet life for them could they improve and use it a calm and firm condition in all the storms and troubles that are about them However things go to find content and be careful for nothing Now upon this a carnal heart would imagine streight according to its sense and inclinement as it desires to have it so would it dream that it is that then a man devolving his care on God may give up all watch and ward and need not apply himself to any kind of duty but this is the ignorance and perverse mistake the reasonless reasoning of the flesh you see these are here joyned not only as agreeable but indeed inseparable Cast all your care on him for he careth for you And withal be sober be vigilant And this is the Scripture Logick it is he that worketh in you to will and to do Then would you possibly think I need not work at all or if I do it may be very easily and surely no Therefore says the Apostle because he worketh in you to will and to do work you â—ut your salvation yea and do it with fear and trembling work you in humble
a living foundation having influence into the building for perfecting it for 't is a living House and the foundation is a root sending life to the stones that they grow up as this Apostle speaks 1 Epistle 2. chap. It is the unactiveness of Faith on Jesus that keeps us so imperfect and wrestling still with our corruptions without any advance we wrestle in our own strength too often and are justly then necessarily foiled it cannot be otherwise till we make him our strength this we are still forgetting and had need to be remembred and to remember our selves frequently of it we would be at doing for our selves and insensibly fall into this folly after much smart for it if we be not watchful against it There is this wretched natural Independency in us that is so hard to beat out all our projectings are but castles in the air imaginary buildings without a foundation till once laid on him But never shall we find heart peace sweet peace and progress in holiness till we be driven from it to make him all our strength to do nothing to attempt nothing to hope nor expect nothing but in him and then shall we indeed find his fullness and all-sufficiency and be more than conquerors through him who hath loved us But the God of all Grace Our many wants and great weakness had need to have a very full hand and a very strong hand to go to for our supplies and support and such we have indeed our Father is the God of all Grace a Spring that cannot be drawn dry no nor so much as any whit diminisht Of all Grace The God of imputed Grace of infused and increased Grace of furnished and assisting Grace The Work of Salvation all Grace from beginning to end free Grace in the plot of it laid in the Counsel of God and performed by his own hand all of it his Son sent in the flesh and his Spirit sent into the hearts of his chosen to apply Christ. All Grace in him the living Spring of it and flows from him all the various actings and all the several degrees of Grace he the God of pardoning Grace that blots out the transgressions of his own Children for his own name's sake that takes up all quarrels and makes one act of oblivion serve for all reckonings betwixt him and them and as the God of pardoning Grace so withal the God of sanctifying Grace that resines and purifies all these he means to make up into Vessels of Glory and hath in his hand all the sit means and ways of doing this purges them by afflictions and outward trials by the reproaches and hatreds of the world little known of the prophane world how serviceable they are to the Graces and Comforts of a Christian when they indignifie and persecute him yea little doth a Christian himself sometimes think how great his advantage is by those things till he find it and wonders at his Father's Wisdom and Love but most powerfully are the Children of God sanctified by the Spirit within them without which indeed no other thing could any whit advantage them in this that divine fire kindled within them is daily resining and sublimating them that Spirit of Christ conquering sin and by the mighty flame of his love consuming the earth and dross that is in them making their affections more spiritual and diâ—ingag'd from all creature delights and thus as they receive the beginnings of Grace freely so all the advances and increases of it life from their Lord still flowing and causing them grow abating sins power strengthning a fainting Faith quickning a languishing Love teaching the Soul the ways of wounding strong corruptions and fortifying its weak Graces yea in wonderful ways advancing the good of his Children by things not only harsh to them as afflictions and tentations but by that which is directly opposite in its nature sin it self raising them by their falls and strengthning them by their very troubles working them to humility and vigilance and sending them to Christ for sterngth by the experience of their weaknesses and failings And as the God of pardoning Grace and sanctifying Grace in the beginning and growth of it so the God of supporting Grace that supervenient influence without which the Graces plac'd within us would lie dead and fail us in the time of greatest need This is the immediate assisting power that bears up the Soul under the greatest services and backs it in the hardest conflicts fresh auxiliary strength when we and and all the grace we have within dwelling in us is surchar'd then he steps in and opposes his strength to a prevailing and confident enemy that is at point of insulting and triumph when tentations have made breach and enter with full force and violence he lets in so much present help on a sudden as makes them give back and beats them out when the enemy comes in as a flood the Spirit of the Lord lifts up a standard against him and no siege so close as to keep out this aiâ— for it comes from above And by this a Christian learns that his strength is in God whereas if his received Grace were always party enough and able to make it self good against all incursions though we know we have received it yet being within us we woubld possibly sometimes forget the receit of it and look on it more as ours than his more as being within us than as â—lowing from him but when all the forces we have the standing Garison is by far overmatcht and yet we find the aâ—â—ailants beaten 〈◊〉 then we must acknowledge him that sends sue 〈◊〉 ascâ—â—ble relief to be as the Psalmist speaks a present help in time of need All St. Pauls constant strength of Grace inherâ—nt in him could not sâ—nce him so well as to award the peircing point of that sharp tentation whatsoever it was that he records and the redoubled by â—fettings that he felt came so thick upon him he was driven to his knees by it to cry for help to be sent down without which he found he could not hold out and he had an answer assuring him of help a secret support that should maintain him my grace is sufficient for thee though thine own be not that is that which I have given thee yet mine is that is it is that which is in me and which I will put forth for thy assistance And this is the great advantage and comfort that we have a Protector who is Almighty and is always at hand who can and will hear us whensoever we are beset and straitned That Captain had reason who being required to keep Millan for the King of France went up to the highest turret and cry'd three times King of France and refused the Service because the King heard him not nor no body answered for him meaning the great distance and so the difficulty of sending aid when need should require but we may be confident of our supplies in the suddenest surprizes