Fining Pot is for Silver and the Furnace for Gold but the Lord tryeth the Hearts Those things which we look upon as matter of Greatest Consequence we think we have need to exercise the Greatest Care and Caution about them Hence it is that in Civil Affairs and Businesses of our ordinary Concern our Gold and Silver and Coin And such things as these they do not usually pass us without some tryal and probation of them We have our Touch-Stone for the discovery of the Truth of them and our Ballance for the discovery of the Weight of them and our Furnace for the separating of the Dross Neither does it less behove us to be wary in Spiritual Matters where by how much the greater is our Concernment by so much the more dangerous is our Miscarriage and the better the things themselves are in their own nature the worse will it be for us to mistake about them For this reason does the Spirit of God in this Scripture which we have now before us lead us from the one to the other and from the care which is used about our Metals carry us to the care of our Minds yea God himself his care for us The Fining Pot is for Silver and the Furnace for Gold but the Lord tryeth the Hearts THe Text is a Parabolical Description of God's Almighty Power and Wisdom for the discovery and Reformation of the closest and subtilest and perfectest thing in the World which is the Heart of Man set forth by a Similitude taken from things of ordinary use amongst us The refining of Silver and the purging and purifying of Gold The words they do at the first hearing carry in them the form of an Opposition but they have indeed the force of a Comparison wherein the Lord 's dealing with the hearts and spirits of men as to the tryal of them is resembled and illustrated by the Gold-Smith's dealing with his Silver and Gold And we may in the for Order's sake take notice of these two general Parts the Proposition the Reddition The Proposition in the first part The fining pot is for silver and the furnace for gold The Reddition in the latter But the Lord tryeth the hearts We begin with the First viz. The Proposition in these words The fining pot is for silver and the furnace for Gold but the Lord tryeth the hearts Wherein two things more First The Metals mentioned and they are Silver and Gold Secondly The Instruments which are made use of in reference to them and they are the Fining Pot and the Furnace Each of these have their proportionable resemblance First For the Metals here mentioned we have Silver and Gold which hold analogy and correspondency with the hearts of the Sons of Men which follows afterwards in the Text they are set out very properly and fitly by these expressions and that especially in regard of the price and value of them we know that these are for the most part of greatest esteem of any thing else What ever is of Account in the World it is commonly set forth by these two Silver and Gold as ye may see in divers instances The Excellency of Seasonable Language it is like apples of gold in pictures of silver Prov. 25.11 The several Gifts and Graces of the Church Borders of Gold with Studs of Silver The Return of the Churches Captivity Wings of Silver and Feathers of Gold Psal 68.13 Sacred and substantial Doctrine is called Gold and Silver and Precious Stones 1 Cor. 2.12 And so here the hearts of men silver and gold This it is true of all men's hearts whatsoever considered at large in the natural consideration of them being of a finer and purer frame than the rest of the Creatures But it is tue of those who are gracious and regenerate especially above the rest The tongue of the just is as choice silver whilst the heart of the wicked is nothing worth Prov. 10.20 Good men they are like Gold and Silver in sundry regards First From the Solidity and Substantialness of their Principles They are such as have some strength in them Take some men in the World and consider them in reference to Religion and they have no bottom nor weight in them at all they are flashy and empty Christians who have nothing at all in them but Profession But the Saints and Servants of God they are solid and substantial which makes them so much the better to persist and to hold out to the end They are like Gold and Silver thus which are the solidest Metals of any other Secondly From the Purity and Sincerity of their Conversation They have not those Mixtures and Adulterations which many others have There are divers which as God calls them by his Prophet Jeremy Jer. 6. ult Reprobate silver Their silver is become â—roâ— Isa 1.22 If they have any seeming good in them it is daubed and very much defiled little of that plain-heartedness and simplicity of Christ which the Scripture here commends unto us But for Good Christians this is their Character that they are pure and undefiled in their way Psal 119.2 Thirdly From the Splendor of their Example Gold and Silver they are such Metals as which does carry the greatest lustre in them of any other besides And so do good Christians They shine like lights in the world in the midst of a crooked and perverse generation among whom they live And Their light so shines before men as that they seeing their good works are hence provoked to glorifie their Father which is in heaven And so much briefly of the first Particular in this first General viz. The Metals here mentioned Silver and Gold The Second is the Instruments which are made use of in reference to them and they are the Fining Pot and the Furnace Whereby is signified to us the state and condition of the best men that are Their hearts are like Gold and Silver but it is like Gold and Silver in the Ore which has a great deal of Dross mingled with it and must be separated from it by God's Instruments of Purification which he has appointed for such a purpose as this is There is nothing almost in nature which is presented to us with that perfection but that it is a fit Subject for Art and Skill to work it self upon Even the best Metals that are they are not right till such time as they are refined nor the most precious Stones that are they do not attain to their splendor till they be polished And if it be so in Naturals it is so in Spirituals more especially Take those persons which for the present are the best and holyest that are and look upon them in massa corrupta in the principles of their unregenerate condition and there is little or no loveliness in them in the midst of the best natural Parts and Qualifications Besides we are all by nature the Children of Wrath and Bond-slaves of Sin till God puts us into his Fining Pot and his
we find the truth of it in our own experience When we give God the honour of his Providence he will give us the comfort of it and make good all that to us in the event which we before by a Spirit of Faith did expect from him There 's nothing lost by self-resignation and submission to God in any thing whether inward or outward together with the appurtenances of them Nay we cannot engage God more than by seriousness in this particular And if we are not satisfied with that which God does for us here and this small pittance of time here in the world which indeed is but very narrow and short yet let us think of the advantages which he has for us in eternity and in the extent of our being He has there and then scope enough for the gratifying of us Hereafter if we take it in this sense 〈◊〉 I shewed before it might be taken it has enough in it to make us amends and to compensate all our expectations God will justify himself at the length that we may be sure of and it is enough for us that he will so though he should not do it so soon as we might desire or look for it from him and expect it at his hands This Text which we are now upon it serves so prevent a double distemper in us both our Curiosity and our Impatience Our Curiosity in the First Part What I do thou knowest not now no nor art not able to know it therefore do not too curiously and affectedly pry into it as being a thing above thy reach It is a wise and safe ignorance to know no more than God will have us to know Our Impatience in the Second Part But thou shalt know it hereafter Therefore be not too forward nor hasty nor eager for the present be content to stay God's leasure and time for the discovery of it which is always the best I will hut up all with the words of the wise man Solomon Prov. 3.5 6. Trust in the Lord with all shine heart and lean not to thine own understanding In all thy ways acknowledg him and he shall direct thy paths SERMON XVII JOH 14.27 Let not your Heart be troubled neither let it be afraid There is nothing more necessary for a Christian than a Calmness and Tranquillity of Mind And there is nothing more conducing hereunto than the Principles of Christianity it self Especially drawn forth into Exercise and Improvement of Religion as it is good for many other things besides so amongst the rest to keep up the Heart and to preserve the Spirit from Dejection Not onely to bring us to Heaven and to lodge us safely there but likewise to sustain us upon Earth and to carry us with the greatest Grace and Comfort and Facility and Contentment in the mean time through the World Therefore in these times of cruelty and distraction which are now upon us in regard of what may happen to us from future Events we cannot better provide for our selves and our own Security and Contentation than by recourse to such helps and means as these are especially as exhibited and tender'd in the Word of God and the Ministery and Dispensation of it which will still be that which it is after all our thoughts about it And for which purpose I have made choice of this Text which I have now read unto you being the last Advice and Counsel of our Blessed Lord and Saviour and given by him to his Disciples upon the saddest occasion that ever befell them in this World which was his own Departure from them Though the occasion was very lamentable and remarkable and their Condition very sad yet he would not have them to be discouraged or put out of Heart for it but to hold up and to be contented notwithstanding Let not your Heart be troubled neither let it be afraid IN the Text it self there are three General Parts considerable First a Christians Disposition Secondly a Christians Duty Thirdly A Christians Security or Happiness or Priviledge The Disposition of Christians That is to be very much troubled and full of fears The Duty of Christians that is not to be troubled or to have fears prevail upon them The Priviledge or Security of Christians is to have Christ taking care for the prevention of fear and trouble in them First For a Christians Disposition it is this to be very much troubled and full of fears This is here implyed and supposed in this Caution of our Saviour which he gives to his Disciples whiles he wishes them that their Heart might not be troubled he does intimate that it was subject to be troubled as when Joseph admonishes his Brethren that they would not fall out by the way he does signifie his suspicion that they were likely to fall out by the way And indeed this is the Case of the best of Gods Servants that are Even the Disciples of Christ Himself they were not free from it but very apt and subject unto it Especially now upon his removal and departure from them to be very full of sollicitude and distraction And the like disposition upon occasion has also discover'd it self in divers others of God's People beside Now there 's a various Ground which may be given hereof unto us why God's Servants here in this life are subject to inordinate Troubles and Fear and Anxiety in them First from the Reliques of Corruption Secondly from the strength of Temptation Thirdly from the weakness of Grace First From the Reliques of Corruption It is sin which is the cause of Trouble not only in the Condition but in the Spirit And this is that which Gods Servants have in them as still cleaving and adhering to them They have corruption and so have distraction as attendant and consequent thereupon And especially such sins and corruptions as do more immediately tend hereunto as diffidence and distrust and worldymindedness and inordinate affection to these things here below These where-ever they are they will cause trouble and fear And they are in part even in the best of Gods Servants There 's a double kind of Trouble which the Servants of God are subject to here in this World There 's the trouble of State and the trouble of Mind The former is not that which we now speak of as being not matter of Sin but of Affliction But the latter is that which our Discourse tends unto and which our Saviour here intends in this place now before us This is that which God's Children are prone to from the Corruption which is remaining in them They are apt to be much troubled in their Spirit from any thing which falls cross unto them And that because they are Flesh and Blood and have sin still more or less cleaving unto them Secondly As from the remainders of corruption so also from the strength of Temptation and the violence of Spiritual Assaults which are made upon them Satan he is an Enemy to them and loves to make his
perdition and have pleased our selves exceeding much in so doing But here was now the riches of free Grace that he first begins with us of his own accord I was sound of them that sought me not I was manifest to them that askt not after me I said Behold me behold me to a Nation that was not called by my Name says Christ Isa 65.1 that sought him not that askt not after him Nay there 's more than so in it that shunned him and run away from him It did not only please God to save us when it did not please us but it did also please God to save us when it did displease us for this indeed it does every one while they are as yet in their natural condition They would not be saved though they might that is in those means which tend to salvation indeed in the leaving or forsaking of their lusts and sinful courses There 's no carnal man whatsoever but so far forth he likes his condition and would not change it though he might for a better In which sense it may be truly said That men will not be saved that they put salvation far from them and judg themselves unworthy of Eternal life as it is Act. 13.46 Now here 's the admirable Goodness of God that notwithstanding he will not let them to do so He is pleased to save them who of themselves do not care for Salvation nay which do all they can in a manner to hinder themselves of it which he does by an effectual change upon their hearts So that here we see there 's no provocation on our parts which is the first thing excluded No nor secondly is there any merit neither this believing which is after mentioned in the Text it is only a qualification of the person which in time shall be saved not a conditon which does move God to See Mat. 11.25 26. first thoughts about salvation of him That 's the first thing implied in this pleasing It is a word of freedom and spontaneity Secondly It is a word of Complacency and Delight It pleased God that is he liked it very well So the Arabick Interpreter reads it Dilexit Deus God loved c. It was a thing which was very satisfactory to him and wherein he took exceeding great content that man should be saved He retains not his anger for ever because he delights in mercy c. because mercy pleased him Mic. 7.18 God is never as we may speak with reverence more himself than he is then when he is shewing mercy nor than when he is pouring forth salvation It is the most acceptable and delightful work to him in all the world and which he does most of all comply and sute withal He had rather be called Saviour than by any other title besides When we speak of Salvation it pleased him He was now in his proper imployment when he was contriving and working this Accordingly on the other side Judgment and Destruction is said to be somewhat strange and uncouth unto him His work his strange work his act his strange act Isa 28.21 Whereas Salvation that 's very easie and familiar to him as a thing he delights in It pleased him there 's the affection to the work which is the second particular considerable The third is the Means by which the work is wrought and that is here exprest to us to be by the foolishness of Preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where again there are two Paticulars considerable of us First the means it self considered in its own nature and that 's Preaching by Preaching to save Believers Secondly the qualification of this means as the denomination which is put upon it and that 's mean and contemptible It 's here called the foolishness of Preaching We 'l begin first of all with the 2d and so afterwards proceed to the other to wit the means in its denomination the foolishness of Preaching Not as it is indeed but as it is rather in mens apprehension The Apostle calls it so by a word of concession and voluntarily yielding for Argument's sake Secundum opinionem vulgi as people count and esteem it to be though in it self nothing less This is the thoughts which many have of Preaching so as to reckon it to be a very silly business the foolishness of Preaching Thus Festus to Paul Act. 26.24 Paul thou art besides thy self much learning hath made thee mad And again What will this babler say said the Stoicks and Epicures of him because he preached to them Jesus and the Resurrection Preaching was no other than babbling in their estimation Act. 17.18 And so it is with many others besides even still in these present days they count Preaching but foolishness Now there 's a double account which may be given hereof unto us whence it is that many people indeed do so esteem it The one is occasionally from others And the other is originally from themselves First Occasionally from others in regard of their carriage For truly as many men order the business it is the foolishness of Preaching indeed there are some kind of persons in the world which have a great deal to answer to God for the offence which they give in this respect and the scandal and ill report which they bring upon Gods own ordinance by their unworthy managing of it Where we must know this there are two Extreams which in this case men run into the one is of too much neglect presumption on the one hand and the other is of too much niceness and affectation on the other First There are some which are here grossly neglectful care not what comes from them in their performances though it be never so raw and indigested vent their own foolish fancies and conceits for the Word of God and that also in expressions answerable to those conceits These are one kind of persons which make it thought the foolishness of Preaching because they are so fond and foolish in the handling of it by their neglect and presumption But then again secondly there 's an occasion given to think Preaching foolishness from too much niceness and affectation The wisdom of words as it is here mentioned in this Chapter and as follows afterwards in the Text when we shall make Preaching a meer business of wit and a thing to tickle the fancy an airy and empty discourse carried with some high-flown language but never touching nor coming near the heart nor uttering any thing which may be profitable to the soul Nihil peccat nisi quod nihil peccat Thus a great many men in the world take a great deal of pains to do no good This is the foolishness of Preaching too and a very high piece of folly and prejudicial to the Ordinance it self The Apostle in the verse before tells us vers 17. of this Chapter That it makes the Cross of Christ to be of none effect It adulterates and corrupts the Word of God 2 Cor. 2. ult and does make it very
whereby the Soul is said to be present in regard of its Effects and Operations And this it is again two manner of ways Especially First By way of Speculation And Secondly By way of Affection It is present thus First In a Speculative sense so the Soul though it be Essentially present in one place yet it may be Operatively present in another yea in many places at once It is the great Advantage and Priviledge of the mind and Soul of man that it can in a way of Contemplation go forth to Variety of Objects which it is Conversant about though never so distant and remote Thus while it is Essentially upon Earth it s Operatively and Speculatively in Heaven A gracious Soul while he is here below in the Flesh yet he has his thoughts and Meditations above in a better place and while he is at home in the Body he is thus far present with the Lord. Because of those peculiar Cogitations those Noble and Divine thoughts which he does cherish in Himself Secondly As by way of Speculation so also by way of Affection Thus the Heart or Soul may be said to go out of the Body when it is in it while it is in it by way way of Subsistance it may be out of it by way of Inclination and affectionate Disposition It is an usual and receiv'd maxime amongst us Anima non est tam uba animat quam ubi amat That the Soul it is not so much where it Lives as where it Loves Where the Treasure is there will be the Heart also Affection it does Transport the Soul and carry it as it were beyond it self Thus the Apostle speaking of his Love to the Thessalonians 1 Thes 2.17 Sayes that he was taken form them in presence not in Heart His Soul as to the Essence of it so it was remote from them but as to the working of it so it was present with them The presence of the Soul is one thing the Affectionate presence is another And this is too often seen and considerable in such kind of places as these in which we now are and such performances as we are now about Where men's persons are in one place but their Hearts and their Affections are in another Their persons in the publique Assemblies and Congregations of the people of God in his Ordinances but their hearts are too frequently Else-where In the Markets and in the Shops and in the Fields and in places of Temptation even when they are about these Holy things Now in this Moral and Interpretative sense so the Soul or heart of Elisha might be well said to have gone out with Gehazi even in his personal distance from him But then again we must consider how this still was And here it was not so as to approve of the Wickedness of Gehazi or to give any Allowance unto it Sometimes in the Scripture-Language the Being of the Heart with any one hath such a sense as this with it so as to denote approbation and Complyance As 2 King 10.15 Is thine Heart right as my Heart is with thy Heart c. With thy heart so as to approve thee and to own thee in that which thou art about Thus Elishae's heart went not with him But how then Namely in a way of Carefulness and Suspition and holy Jealousy towards him Thus in an Ordinary way might the Prophets heart be with his Servant in his absence from him as to take care what might befall him and how he would carry and behave himself And so it is a very good Item to all others who are in the like Relation Masters towards their Servants and Parents towards their Children and Ministers towards their People to have their hearts still with them in this sense even when they are distant and remote from them even to be Sollicitous for them least they should fall into any Temptation which they might be Exercised and Surprized withall Thus I say are Masters to be towards their Servants not onely to have a watchful Eye over them when they are at home with them and in the House but likewise to take thought for them and to send their Hearts after them when they are abroad in regard of their Affection to them And so as Masters to their Servants so likewise Parents to their Children to have the same Affectionate respect unto them in this particular so as to be careful and Sollicitous for them And that not onely in regard of their Temporal safety least some hazard might happen to their Bodies or their Estates or their Lives but also in regard of their Spirituals least some Dangers might happen to their Souls and their Inward man might suffer in them This was the care of Holy Job concerning his Children when they were absent and distant from Him and Feasting in the Houses of one another Job 1.5 It is said that when that dayes of their Feastings were gone about that Job sent and Sanctified them and rose up early in the Morning and offered burnt Offerings according to the number of them all For Job said it may be that my Children have sinned and cursed God in their Heart thus did Job Continually And so likewise Ministers towards their People for their Hearts to go out after them so in an holy Jealousy and fear of them least they should miscarry and turn aside out of the way Thus was Paul towards the Galathians Gal. 4.11 I am affraid of you least I have be stowed upon you labour in vain And thus again towards the Corinthians 2 Cor. 11.2 I am Jealous over you with a Godly Jealousy for I have Espoused you to one Husband that I may present you as a chast Virgin to Christ But I fear least by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ And again Chap. 12.20.21 I fear least when I come I shall not find you such as I would and that I shall be found unto you such as ye would not least there be debates c. And least when I come again my God will humble me among you c. Thus in a way of Tenderness and Affection might Elishae's heart go with Gehazy even in an ordinary sense and Acception and that 's the Second kind of Presence viz. The Interpretation or Moral The Third which is more to our purpose and seems to come home to the Business in hand is the Transcendent and Supernatural Now this is such a Presence as God does Vouchsafe to the Soul by way of Special and Extraordinary Dispensation either by taking it up above it self into holy Extasyes and Raptures as he did Paul and John and Peter and divers of the Prophets who while they were upon Earth were transported and carryed up into Heaven and had a glimse of the unspeakable Glory or else by inlightning the heart beyond the strength of Nature with such a measure of Divine knowledg and understanding as whereby it
shall be able to discern those things which are done abroad in the World Things Future things Distant things Secret Either by bringing the Object to the Heart or by carrying the heart out to the Object This is that which God in old time did Vouchsafe to the Prophets and Apostles for the Honour of their Function and Calling and in such a manner of Discovery as that themselves were sensible of it and could say Infallibly that they were present at such occurrances and their Hearts went with them This was the Extraordinary Presence which St. Paul had with the Corinthians in his absence from them 1 Cor. 5.3 For I verily as absent in Body but present in Spirit c. And so again with the Colossians Col. 2.5 Though I be absent in the Flesh Yet am I with you in the Spirit c. It is to be understood not onely of an Affectionate presence which we spake off before but also of a Supernatural and Extraordinary Whereby he did as Certainly know what was done amongst them as if he had been Personally present with them As appears by that which follows Joying and Beholding the Order and the Stedfastness of the Faith in Christ The like presence had Peter in respect of Ananias and Sapphira discerning the sale of the Possession Act. 5.2 And Elisha also in the Bed-Chamber of the King of Syria to discover his Counsels 2 Kings 6.12 And so also here in this place with his Servant Gehazi whereby he saw what he did even in absence And this is the proper meaning of this Passage which we have now in hand My Heart went with thee Now although this Priviledge be not granted to men in these days no not to the best men that are to be able thus to do Namely Infallibly to discern at a distance what is done by any in such and such places Yet there are sometimes the Equivalencies of it so far forth as is necessary and convenient Observable in the World And God has strange kinds of ways whereby he does now and then discover especially to some kind of persons the Extravagancies of other men And more Especially which stand in any neare Relation to them or to their Children or People Wee 'l instance in some one or two of the Chiefest of them as First By so ordering it in his Providence as that they shall be Eye-witnesses of their Wickedness though not thought or Suspected to be so this is that which God sometimes does dispose That those that think themselves Safe or undiscern'd in such and such Evil Courses and Practises which are undertaken by them yet shall have those to take notice of them in them whom they are least aware of When thou wast under the Fig-tree I saw thee as Jesus in another case spake to Nathaniel Joh. 1.48 So it may be said to any other Secondly By putting Fears and Jealousies and Suspicions into them God does sometimes find out Wickedness so by Suggesting to some men's minds upon reasonable and probable grounds that such and such Persons are guilty of such and such carriages which being pursued and inquired into prove indeed to be so Thirdly By guiding of the Tongues of his Servants either in the Ministry or in common way of Discourse to strike at such Sins as such Persons are especially concern'd in There is a Great piece of Providence in this the Minister sometimes he knows nothing or very little as to the thing it self yet is so carried and directed in his Ministry and the Execution of it as that this words so come home to the Consciences of those which are guilty as if they verily knew what was within them and they are ready to think that themselves were intended by them Fourthly and Lastly It so falls out that men's Sins and secret evil Courses are now and then discovered and made known to others by themselves though they know not that they have discovered them In their Dreams when they have been asleep In their Frensies and Distractions and mad Fits when they have been awake In their Troubles and Terrors of Conscience when they have been in Distress All these ways has their Wickedness come forth And a man may very well in this sense express himself thus unto them My heart went with you The Use and Application of all comes to this That therefore none do give themselves Liberty in any secret Course of Evil whatsoever from conceit of the Concealment of it or as of that which they think is not known for there is no certainty in this particular It may be it may be more known and taken notice off then they are aware off First It is always known by God Himself His Eye the Eye of Omniscience it is never off of them but does always behold them wheresoever they are whatsoever they are a doing they are still under his Observation Psal 11.4 The Lord is in his holy Temple The Lords throne is in Heaven His Eyes behold his Eye-lids try the Children of men So Prov. 5.21 The ways of a man are before the Lord and he Pondereth all his goings And Prov. 15.3 The Eyes of the Lord are in every place beholding the Evil and the Good Therefore in all we do we should set God before our Eyes and consider with our selves to be in his Presence Secondly For Men whatever is done it may be manifested to them And God will discover it to them in one way or other and at one time or other and their Heart shall go along with thee and find thee out in thy cheifest Contrivances As he did here with this wicked man Gehazi in the midst of all his Lying and Hypocrisie and Deceitfulness and Reservations and the like When he thought he was most private and unknown he was discovered most Both those Arguments laid together are special Grounds for our Caution and Circumspection in whatsoever we are about For the one that God Himself is always present with us And for the other that he makes men to be present where they are not present by his Power And so ye have the first Emphasis in which this Question is Considerable of us namely as it hath the force of an Infirmation as to one that was Ignorant My Heart went with thee The second is as it hath the force of an Expostulation to one that was a Delinquent Went not mine heart with thee i. e. knowest thou not that my heart went with thee There was a double crime which Gehazi was here guilty of There was his fact and his Lye his Fact in going after Naaman and seeking a reward of him His Lye in denying it to Elisha and saying that he went no whither Now this question of the Prophet to him it meetes with each of those in him and so has a double reference with it First A reference to his Fact went not my heart with the to it and how durst thou then to doe it Secondly in reference to his Lye went not my Heart
wise thou shalt be wise for thy self i. e. thy soul Secondly For thy self i. e. for thine outward man also for thy Body and Estate There 's an advantage which comes from Godliness to these which hath the promise of the Life that now is as well as of that which is to come as the Apostle tells 1 Tim. 4.8 And Deut. 28.2 There 's an instance in such blessings as these are Thirdly For thy self in thy Relations Those are also ones self Multiplyed Thou shalt be wise for them There 's no better way of providing for those which belong unto thee then by labouring to walk in good wayes In so doing thou prayest up a Blessing for Posterity and the Generation that succeed thee which are the better for thee This teaches us then thus much that no man serves God in vain Wisdom when she invites us to her it is not to our loss but to our advantage which should therefore incourage us so much the rather to hearken to her We see in the world what an argument there is in Self If ye can prove that a mans self shall be the better by any thing which you would advise him to you shall easily prevail with him in it why now this is the case here with us as to Godliness and the wayes of Religion we shall be wise for our selves and it will return into our own bosomes for our incouragement to attend thereupon ye know how we use to perswade men to Good-husbandry and industry in the world by telling them this it will be your own another day The same way we likewise say to any as to indeavour in the wayes of Religion you and our selves shall therefore be so much the better for it I say ye shall be so hereafter observe that For this it is here exprest in the future as that which is to raise our expectation for time to come The advantage of Godliness it does not alwayes appear at present no more then the disadvantage of Sin yea but in time they shew themselves both he that 's foolish that is scornful and neglectful of good Counsell he shall in time pay for it as we shall have occasion to shew afterwards And again he that 's wise and observant he shall hereafter be so much the better for it If thou be wise thou shalt be wise for thy self Though thou seest not the profit of it as yet yet within a while thou shalt perceive it and be fully sensible of it Surely there is an end and thine expectation shall not be cut off as it is Prov. 23.18 God will be a debter to no man for any good that at any time he does but will abundantly recompence it to him sooner or later whosoever he be What a Gracious God have we that first is so good as to bestow his Graces upon us and then so good again as to reward those Graces in us where he Commands us he withall inables us and where he inables us there he requites us and payes us for doing that which himself inables us to do This is that then which may serve to uphold us and to carry us above all Discouragements which at any time we may meet with in the world as to matter of Goodness that when all comes to all yet at last we shall be gainers by it There 's not a good word which any man speaks for God not a thought which passes through Him not an Action which comes from Him which shall be lost or go unrewarded but shall reflect upon Himself God has involved our own good in his Glory so that while we indeavour to promote the one we advance the other while we are wise to God we are so far forth wise to our selves and for our own Accommodation Yea which is here further Considerable we are so onely in such a way as this is we are no further wise our selves then we are wise for our own Souls Godliness as it is self advancement so upon the point it is the onely self advancement which we are capable of There 's no man which is wise for himself that is not wise thus Indeed men are ready to think that it is quite otherwise think they are wise for themselves when they walk in wayes contrary to Godliness or at least when they are onely wise for the world and the things of that Psal 49.18 Whiles he lived he blessed his Soul and men will praise thee when thou doest well for thy self But this is not so in Conclusion nor will not prove so when men have done as much as they can to promote themselves in a way of the world they will at last find there must be somewhat else which must make them truly Happy All these things here below they have a vanity and emptiness in them which come short of absolute Contentment If thou be wise thou shalt be wise for thy self by laying the Emphasis there that is if thou best Godly and Religious there 's nothing like this for the Conveyance of Happiness to thee and Universal welfare And thus much of the words in their First sense to wit in their Latitude and simple Consideration But that 's not all which is here pointed out to us There 's somewhat more and which indeed as I conceived is more cheifly intended and that is by taking them Exclusively and by way of Restriction If thou be wise be wise for thy self that is if thou harkenest to good Counsell thou thy self wilt be better for it then any one else and so this word thy self it is here taken not onely Specificative but Emphatical nor absolute but Comparative Thou shalt be wise for thy self that is thou shalt be wise for thy self principally as compared with any other besides This passage here of Wildom is added for the prevention of an Objection which might be made against her good Counsell for this is commonly the manner and disposition of those which are well advised that they are ready to think that those which counsell them and advise them have some reach of their own in so doing that they aime at themselves in it and not at the good of the parties which they give their advice unto Now for this Solomon tells them thus much that it is here no such matter If thou be wise thou shalt be wise for thy self that is no body will get so much by it as thou thy self wilt As Evil Counsell is worst for him that gives it so good Counsell is best for him that receives it who even is a gainer by it he is a gainer most of all that entertains it While it is said here for thy self Exclusively there are these persons excepted by it First God Himself for thy self and not for him what ever good any man does he does not pleasure God by doing it neither is he any way advanced from it This the Scripture does sufficiently testify in sundry places As Job 22.2.3 Can a man be profitable to God as he
establishing of his own Counsels Thus it was said to be as concerning the Betraying of Christ He was delivered by the determinate counsel and fore-knowledge of God Act. 2.23 Though it was also by the wicked plottings and contriving of Men. And again Act. 4.27 28. Against this holy Child Jesus were Pontius Pilate with the Gentiles and the people gathered together To do whatsoever thy hand and thy counsel determined before to be done Their malice did but further God's design So the Egyptians and Pharaoh for the diminishing and destroying of the Israelites The more they conspired to lessen them and thought they did wisely in doing so the more their number multiplyed and increased And so Haman instead of destroying the Jews he confirmed their Peace and Liberties to them so much the more I might be infinite in Examples in this kind wherein God has over-ruled Men's Devices by the Accomplishments of his own Purposes And the more that they have had their Will the more at last has he come to have had his occasionally from it But To shut up all which hath been spoken with a Word of Application and to conclude These Points thus opened unto us may be drawn forth in a Various Improvement First As matter of Conviction to all such persons as walk contrary hereunto And they are of two sorts especially First That Device without God And Secondly That Device aginst Him That Devise without him first They herein come to be censured and so to be awakened Alas it is but a vain and foolish thing for them so to do as neglecting that which is principally to be looked after by them for the prospering of their Counsels to them that they may be successful Woe be to the rebellious children saith the Lord that take counsel but not of me and that come with a covering but not by my spirit that they may add sin to sin as it is in Isa 30.1 That advice of Solomon is rather better which he gives unto us in Prov. 3.5 6. Trust in the Lord with all thy heart and lean not unto thine own understanding In all thy ways acknowledge him and he shall direct thy paths Secondly As which devise without God so also which devise against him These are far more vile than the other and their case is desperate for Did ever any man harden himself against God and prosper as Job expostulates Job 9.4 He is wise in heart and mighty in strength Saul Saul why persecutest thou me it is hard for thee to kick against the pricks in Act. 9.5 Surely there is no wisdom nor conscience nor understanding against the Lord in Prov. 21.30 Therefore the Church of God has sometimes upon this Account triumphed over her greatest Enemies whether for Wisdom or Power as we have a notable place to this purpose Isa 8.9 10. Associate your selves O ye people and ye shall be broken in pieces and give ear O ye of far Countries Gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsel together and it shall come to naught speak the word and it shall not stand for Immanuel or God is with us In which excellent portion of Scripture the Spirit of God seems to come home to the disposition and practice of men to this purpose in all particulars Men are apt to think with themselves that if they cannot obtain a thing one way they may haply do it another if they cannot do it at this time they may haply do it hereafter if they cannot do it themselves yet they may perhaps do it if they take in other if they cannot do it upon the suddain yet they may do it upon deliberation advice and consultation Well but here is signified that none of these things shall prevail Not Combination not Strength not Counsel nor all these matters reiterated and repeated again If there be a mistake in the End all the means are frustrate that lead and carry unto it But Secondly Here is likewise a Word of comfort to the Church it self and to every true member of it Here is the Encouragement and Security of a good Christian and that in all Varieties and Changes and Uncertainties and Revolutions that are in the World Whosoever belongs to God he may be sure it shall go well with him for his particular because The counsel of the Lord shall stand We know saith the Apostle that all things work together for good to them that love God to them who are the called according to his purpose We know not what things shall be nor we know not what time shall be But what ever either times or things happen to be we know they shall all be for the good of Gods People to the best for them that own him and are saved by him Those who are the called of his Purpose his Purposes shall be sure to be establisht to them and for them There is none besides in the world who can have this promised to them Eccles 8.12 Though a sinner c. Yet I know it shall be well with them that fear the Lord but it shall not be well with the sinner c. It is the Blessed and Happy Privilege of all those that are in Covenant with God that God does nothing in the World but he does it for there sakes and they have a share and interest in the Good and Benefit of it both because they are mainly and principally intended in it as also have hearts in themselves to improve it to their own Advantage All the paths of the Lord are mercy and Truth to them that keep his Covenants and his Testimonies So that the Firmness of his Counsel is by Consequent likewise the firmness of their Conditions Lastly Here 's a Word of Direction how to carry and behave our selves in answerableness to these Truths here propounded and premised Seeing after all the Devices of Man the Counsel of the Lord shall stand as we have all this while heard there are therefore three things especially which do lye upon us to be done by us in reference and order to this Counsel First To be carefull to know it Secondly To be carefull to own it Thirdly To be carefull to improve it and to have recourse unto it First To endeavour to know it let us be carefull of that To know it How can we do that Who hath known the mind of the Lord Or who hath been of his Counsel says the Prophet first and then the Apostle And so it is true in regard of an absolute knowledge and discovery of it His ways are unsearchable and his Judgments are past finding out His way is in the Sea and his path in the great Waters and his footsteps are not known There is a depth in the riches both of the Wisdom and knowledge of God as the Scripture tells us But yet so far as he reveals it us we may be acquainted with it and it concerns us so to be Be
God than to speak a Word in season and to give every one his proper Portion which of right does belong unto him And in particular as to the Tenders of Peace and Comfort and Consolation that they may not be layed hold on by such as have no Right thereunto And this is that which we may find here to be observed by the Prophet Isaiah in this present Scripture Who having in some Verses before declared God's kindness to Broken and Contrite and Humble and Penitent Persons in healing them and leading and comforting them aad in creating Peace for them does here in this Verse which I have now read very carefully exempt all others from the benefit of such Happy Privileges as these indeed are And signifies that howsoever it may be with such Persons as these are yet those who are otherwise affected have no Interest in them There is no Peace to the Wicked saith my God This Sentence is very Authentick and for the greater Weight and Efficacy of it we find it to be twice mentioned and repeated by the Prophet Isaiah here in this Book to signifie how much his Heart and Spirit was in it in Chap. 48.20 and in Chap. 57.21 this place which we have now before us IN the Text it self there are two General Parts considerable First The Report it self And Secondly The Author or Maker of this Report The Report it self that is expressed in these words There is no peace to the wicked The Author or Original of this Report that is in these Saith my God We begin in order with the first of these Parts viz. The Report it self There is no peace to the wicked Wherein again two Branches more First The Persons mentioned Secondly The Condition of those Persons The Persons mentioned they are the Wicked The Condition of these Persons is that there is no Peace unto them First To speak of the Persons which are here mentioned and they are the Wicked Wicked is a large Word and of great extent and accordingly deserves to be explained by us how it is understood here in this place We may take it if we please according to these following Explications First Open and Prophane Atheists Such as live in all manner of Sins of what kind and degree soever Drunkards Swearers Whore-masters Blasphemers and the like such as give themselves over to Lasciviousness to commit all Vncleanness with greediness which are not ashamed of their Miscarriages but rather boast and glory in their Shame Profess and make a Trade of Evil and declare their sin as Sodom and hide it not as the Prophet elsewhere speaks of them Such as these are plainly the Wicked and so acknowledged in all men's Apprehensions and so do very properly come under this Censure in the Text as having no Peace unto them They have nothing to do with Peace nor it with them Destruction and misery are in their ways and the way of peace they have not known there is no fear of God before their eyes as it is expresly declared of them Rom. 3.17 Secondly Close Hipocrites who carry it fairly and smoothly to the World but yet do give themselves liberty in secret and hidden Abominations Which hide iniquity under their tongue and keep it still within their mouths as Job speaks Which have a form of Godliness but deny the Power of it Which profess Religion hear the Word receive the Sacrament partake of the Ordinances and in the mean time together with it have their unlawful and unwarrantable Excursions their private Haunts their secret Fraude their sinful Retirements Such Persons as these whatever they may think of themselves or others may think of them yet they are no better than the Wicked and come within the number of those Persons which are here mentioned in the Text. Thirdly In one word All Carnal and Vnregenerate Persons which are as yet in the State of Nature not converted or effectually called and brought home to God nor having his Grace wrought in their Hearts They are in a sense of Latitude the Wicked and so looked upon in God's Account Whosoever aro not the Righteous they are the Wicked there is no Mean between them Whosoever are not the Children of God and born of him they are for the present the Children of the Devil and belong to him as the Apostle John seems to carry it in the third Chapter of his first Epistle Those who are Strangers to God are enemies and have no share in true peace being so far forth in the very gall of bitterness and in the bond of iniquity As Simon Peter said of Simon Magus Act. 8.23 And so much may be spoken of the first Branch in this first General viz. The Persons mentioned The Wicked The Second is The Condition which is here expressed of these Persons And that is that there is no peace unto them There is no peace to the wicked When it is said There is no peace to such Persons we are to take it in the fullest Signification And that is twofold Whether of a State of Peace or of a Spirit of Peace No Peace that is no Peace of Condition And No Peace that is no Peace of Mind Either or both of these are to be understood by this Expression First Take it as to the State or Condition There is no peace to the wicked in this sence There is a Difference and Variance betwixt them and all others else whatsoever with whom Peace is desirable First As to God himself which is the Main and Chief of all and who is the God of Peace There is no Peace to them with him But as they are Enemies to him so is he to them so remaining and does bid Defiance to them and does fight against them As there is no Agreement between them in their Dispositions they are altogether unlike to God and he to them So much also following thereupon as there is no Agreement neither in their Affections but Enmity and hatefulness rather Indeed we must add this by way of Concession and further Explication First That God does often times for a long time spare and forbear them and does not presently proceed to the inflicting of his Judgments and Punishments upon them The Lord does exercise a great deal of Patience and Long-suffering towards Wicked Men not suddainly taking the advantage of their Miscarriages and Provocations of him But yet this does not argue him to be therefore at Peace with them or they with him For though he doth not punish them presently yet he punishes them at last and in due time shews the sad Effects of his Wrath and Displeasure against them which he inflicts upon them God's Forbearance of punishing of Wicked Men is so far from being an Argument of his Favour and Good Will towards them as that indeed it is rather an Argument of the contrary It is not an Effect of Peace but a Symptom of Wrath. He forbears for a while that so afterwards he may more heavily fall upon them
thee He sheweth his word unto Jacob his Statutes and his Judgments unto Israel Psal 147.19 It is spoken as a great Priviledge and Mercy towards them And so it is for God to give us his word to acquaint us with his divine Will and Truth in all the Parts of it there is more in it than we are always aware of or do indeed seriously consider and lay to heart There is more in it then in the injoying of any outward or temporal Blessing whatsoever which yet notwithstanding we do commonly more take notice of And so does the Prophet seem to imply here in the Text. These Words in the foregoing Verses are according to some Translations rendred thus Thy rains shall be no more kept back and thine eyes shall see thy rain then it follows And thine ears shall hear a word behind thee According to which Exposition the sense seems to be this That he would not only give them temporal Blessings but also that he would heap upon them Spiritual That he would not only give them rain upon their fields which they were now sensible of as being a great while kept from them as it has been of late from us But likewise that he would give them rain upon their hearts and the showres of Heavenly Doctrine falling upon them he leads them from the one to the other that so thereby he might the more ease their Affections in it Now this word It is here Emphatically said to be behind them A word behind thee Davarme acharika Wherein the Lord does as it were compare himself to a Shepherd that puts his Sheep before him Or to a School-master that will have his Schollers in his sight that so he may the better regulate them and keep them in order To open it a little unto us It seems to carry a various Notion in it First it is a pursuing and overtaking Word a Word that follows us and comes at our heels There are many people in the World which think to escape the Lashes of the Word in the Terrors and Threatnings of it by shunning it and running away from it But the Word it is a Word behind them for all that They cannot run so fast from that as that runs fast after them and persecutes them to their very Doors and comes home to them in their very Bosoms through the power and efficacy of it It makes Hue and Cry after them when they think most of all to avoid it Thus Heb. 4.12 The word of God is quick and powerful sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Where God is pleased at any time to set home his Word by his Spirit and to give Wings and Legs unto it as he can and often times does it will follow men and pursue them to the uttermost so that they shall not escape And though it meets not with them at one time yet it will be sure to meet with them at another Ye shall have some kind of people sometimes which are afraid to hear such kind of Preachers which deal closely and roundly with them or such kind of Doctrines which do come close to their Hearts and Consciences because they would not be troubled and molested and interrupted in their sins but they are met withal sooner or later now and then before they are aware especially if God have any pleasure or delight in them or any intent towards them for Good He will not leave them so but his word shall find them out in their greatest shunning and avoidings of it That 's one thing which it is so called A word behind thee i.e. A pursuing and overtaking word Secondly A word behind thee that is a Revoking and Recalling Word A word of Restraint when any are going on headlong in the ways and courses of sin without any heed or regard at all This word it comes behind them and fetches them back As Paul when he was riding Post to Damasous with Letters against the Church he heard a word behind him saying Saul Saul why persecutest thou me Act. 9.4 The word of God it serves to this purpose to curb men and to put a check upon them in all their loose and exorbitant courses and to recall them in all their extravagancies Like the Shepherds whistle that does call back the straying sheep from its wandring from the flock It is said of Christ that he can have compassion on the ignorant and on them which are out of the way Heb. 5.2 And this Compassion he does manifest in the revoking and reducing of them and bring them right again It is a main End and Intent of the Ministery To recover men out of the snare of the Devil who are taken captive by him at his will 2 Tim. 2.26 And it is a mercy to enjoy it to such a purpose as this is Thirdly a word behind thee that is An Impulsive and Provoking Word A word that puts thee forward that furthers thee and promotes thee in thy way There 's a great deal of slackness and sluggishness oftentimes in Christians from whence they are more remiss and negligent in their Duties than it becomes them to be For which cause they have need of some body to excite them and to put them on Now the Ministery of the Word it is here exhibited and represented to us under this Notion likewise It is a word behind thee So as there where thou keepest behind to set thee on going This it is in the several Doctrines and Instructions of it where it shews our several Duties and the things that God requires at our hands which so lay as we see we cannot for shame be neglectfull of them Thus in all these considerations is the Word of God a Word behind us And this for the Opportunity it self Now the Second thing is the closing with it Thine ears shall hear it Though the word be behind us yet we must not put it Behind us we must take heed of that we find a censure laid upon this in Psal 50.17 Seeing thou hatest Instruction and casteth my words behind thee It is the Character of a Wicked person and such an one as God will can to an account Therefore t is added here Thine ears shall hear this word God must not only provide a Word but he must likewise provide Ears or else there will no good at all come of it let his word be what it will be This is that therefore which he does here graciously undertake for his people Thine ears shall hear a word behind thee which is not only to be understood of the advantage and opportunity it self but likewise as well of the improvement and closing with it This Hearing it is to be understood Emphatically cum effectu without which the Blessing is not full and compleat Look as meat is not a perfect Blessing except there be a
to her we had then plenty of victuals and were well and saw no evil that is We were delivered because we had committed all these abominations Our iniquities make for our peace and comfort and are advantageous unto us This is that desperateness of spirit which many people in the just judgment of God are sometimes given up unto That they shall put their mercies and deliverances and preservations upon the score of their sins This proceeds from that self-love and flattery which is in mens hearts from whence they are ready to think too well of their own ways and of those things which are done by themselves and to be so far from condemning as to be rather applauding of themselves for them And this is that also which the Lord does here censure and tax in this people even their stupidity in this particular As if a Patient should conclude his taking of Poison to be the way and means for his recovery and the occasion of his restoring to health than which there can be nothing more absurd and repugnant and contradictory Thirdly and lastly Here is also their Incorrigibleness and Persistence in evil or if ye will rather their Ingratitude and perverse improvement of Gods deliverances and preservations of them And this according to this our English Translation which we have here before us We are delivered to commit all these abominations to commit them that is as an opportunity for the more free commission of them And thus now this word Say it is not to be taken so much in the mouth as in the mind or rather in the practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Scholiast has it men say it even then when they are silent because their works and actions declare it Thus did this People in the Text they did carry themselves so leudly and abominably upon their deliverances as if God had delivered them on purpose that they might commit such abominations their practise it did plainly intimate and declare as much to the world Now this again is another thing which is taxed and censured by the Prophet Jeremy yea even by the Lord himself through his Prophesie Will ye say so indeed that is Will ye carry and behave your selves so as if indeed it were so What a fearful thing is this Those which are naught after afflictions and deliverances they are commonly the worst of all and are in the greater danger of punishment and judgment than any other besides And there is a double reason for it First because it is Means perverted And secondly because it is Mercy abused either of which are very pernicious First Means perverted Afflictions and deliverances from them they are Gods Spiritual Physick and Means which he has instituted to make men better and to draw them nearer to himself now when these shall drive them farther from him it must needs be exceeding bad as Physick when it is perverted it tends more to the destruction of the Patient Secondly Mercy abused Gods goodness it leads men to repentance and his love it constrains them to duty This it does in the nature of the thing it self and according to his own appointment and institution and intention in it Now when this shall be turned into wantonness and a further progress and self-indulgence in sin it soon comes to be more exasperating and provoking and exciting to punishment This were well to be thought of by all such persons as are partakers of any mercies and deliverances whatsoever in one kind or other and in particular as the season now hints it from sicknesses and diseases and distempers that they would now recall themselves from their former sins and miscarriages and iniquities which they have heretofore been guilty of and not think that they have now an opportunity to return to their former wickednesses with as much earnestness and greediness as before to think that they are restored to their health that they may be restored to their lusts to their malice and wantonness and luxury and uncleanness and idolatry and such as these as are here mention'd in the Text for if they do so God will bring his judgments again upon them either in the same or far worse degrees and make them at last effectually and in good earnest to know that they are not delivered to commit all these abominations SERMON XLII JEREM. 2.23 O Generation see ye the Word of the Lord Have I been a Wilderness unto Israel a Land of Darkness Wherefore say my people We are Lords we will come no more unto thee It is a part of great Condescension in God towards his people in his doings and dealings with them that whereas he might justly if he pleased without any more ado proceed to the punishing of them for their miscarriages towards him yet he chuses rather first of all to expostulate and plead the case with them and to convince them of the unreasonableness of these courses which are taken by them that so if it were possible he might in a manner shame them out of them This is that which we find him here to do in this Scripture which I have now read unto you which consists partly of an Implicit Protestation of his own Innocency and good carriage to them partly also of an express conceit of their perverseness and ill carriage to him O ye Generation c. IN the Text it self there are three general parts considerable First A Demand And Secondly An Expostulation Thirdly An Invitation to the view and consideration of both The Demand that we have in these words Have I been a Wilderness to Israel a Land of Darkness The Expostulation in these Wherefore say my people we are Lords we will come no more unto thee The Invitation to the view of each in these Oye Generation see ye the Word of the Lord. We begin with the first of these parts viz. The Demand Have I been a Wilderness to Israel in which for the better understanding of it seems to carry a fourfold force or emphasis with it First It hath the force of a Remonstrance or Protestation of Self acquitting or Justification Have I been a Wilderness to Israel that is I have not been a Wilderness unto them Secondly It hath the force of a Remembrance or seasonable Intimation Have I been a Wilderness unto them Nay I have rather been the quite contrary I have indeed been a Paradise Thirdly It hath the force of a Reproach or implicit Exprobration Have I been a Wilderness to Israel as indeed Israel has been rather to me And last of all it hath the force of an Appeal or Provocation to themselves and their own Consciences Have I been a Wilderness to Israel that is let Israel themselves speak what they know and think in this particular First I say it hath the force of a Remonstrance or Protestation of a Self-acquitting or Justification Have I been a Wilderness unto Israel c that is I have not been either of these unto them Here
come to him no more Thus we find it recorded in the Gospel concerning divers that came to Christ that they served him just thus Joh. 6.66 From that time many of his Disciples went back and walk'd no more with him This must needs be very grievous and displeasing to him because it is such as casts a reproach upon his service and makes it to be ill thought of in the world As when a servant shall run away from his Master and come no more unto him especially there where he is well used and hath all the encouragement given him that can be this carries a great deal of disparagement and ignominy with it Even so is it here in mens carriage to God in this particular when they shall absolutely take their leaves of him and resolve to make no further addresses to him this is the height of miscarriage in them which therefore all those that fear God should be very cautious of being guilty in themselves And so much of the first particular considerable in this First General to wit the things themselves which God does charge these people withal in their assertion and resolution The Second is the censure which he passes upon them in the proper word of expostulation wherefore He charges them in it with unreasonableness and as such as they were able to give no good account for it in themselves And there are two things again in this First to signify that it was without reason They had no cause at all for it Secondly to signify that it was against reason They had very much cause to the contrary each of these are in this word Wherefore First to signify that it was without reason They had no cause at all for it that they should carry it thus towards God so as to withdraw and to depart from him for he had give them no occasion nor provocation at all We know how we reckon it amongst men and in the affairs of the world For people to be strange there where there is no occasion given them of strangeness it carries some uncouthness with it and puts them sometimes to their plunges and musings and thoughts in themselves who are the objects of it To study and find out a ground and reason for it from whence it should proceed Even so as we may say was it here with God in respect of his people he cannot devise what should be the cause of this their strange minds Wherefore to signify it is without reason But Secondly Wherefore also to signify it was against reason There was all the reason that might be to the contrary First their relation My people For strangers not to come at me were no strange thing but for relations to do so it is strange The more claim we make unto God the more observant should we be of him The Lord does still very frequently in Scripture lay a great emphasis upon that My people my people have committed two great evils my people have forgotten me c. And here my people came not unto me and say too that they will not what an unnatural thing is that Secondly The great things which they have received from me and which I have done for them It is strange in regard of that also and very unreasonable Every kindness is a strong engagement every courtesy is an obligation to duty The love and favour of God it is of a constraining and of a compelling nature and yet for all that it did not work or prevail here What a monstrous and prodigious thing was this contrary to all sense and reason and apprehension and imagination whatsoever There 's nothing which can be said to justify it or be a pretence and colour for it And so I have done also with the Second General Part of the Text which is the Ezpostulation Wherefore say my people we are Lords we will come no more unto thee The Third and last is the invitation to the view and consideration of both which we have prefixt in the beginning of the verse by way of introduction but I have reserv'd it rather to be handled in the conclusion as the fittest place for it in reference to our handling in these words O ye Generation see ye the Word of the Lord. By Generation here he means the people of the times in which the Prophet at that time lived And it has a kind of reflexion with it upon the sinfulness and wretchedness of it As who should say into what an age and time are we fallen And so we find our Saviour himself sometimes to use it and his Apostles with him A sinful and an adulterous Generation a crooked and perverse Generation a Generation of vipers and of evil-doers and the like Still they took notice of the temper of the Age and Generation in which they were and so is it requisite likewise upon occasion for others to do the same with them But that which is chiefly here observable is that which this Generation is invited unto namely to see the word of the Lord. One would have thought it should rather have been hear it for that 's the sense which is receptive of words rather than seeing But the Holy Ghost knew what he said and accordingly was pleased to make choice of such an expression as was most emphatical and agreeable to his purpose And so says rather see it as that which had the greatest efficacy and influence with it upon the mind Segnius irritant animum demissa per aurem quam quae sunt ocuâ—is subjecta So then see it that is understand it consider it mind it and attend unto it They had heard the word of the Lord often enough with their outward ears but that had done no good at all upon them they were little the better for that So then now therefore he calls upon them to see it that is in a special manner to take notice of it And which seems also to be included in it to judg of it and to consider the weightiness and seriousness of it That there was some ground and reason and cause for that which he said There are many words which are sometimes spoken by men especially in their anger and wrath which would not so well endure the test or examination of them which they would be ashamed that others should see them in the sense whereof we now speak Yea but these words of God were not such he cares not who hears them and he desires that every one may see them and be witnesses of them especially those who were themselves more particularly concerned in them Hear ye the word of the Lord. And it has a respect to a twofold Branch whereunto it is to be referr'd First the word of the Lord as it did respect his own justification Have I been a wilderness to Israel or a land of darkness judge ye of the truth of that Secondly as it did respect Israel's condemnation Wherefore say my people we are Lords we will come no
be betrayed who should sooner bestir himself than the Watchman and Governour of it Why thus it is now with those who are Ministers and Pastors of the Church They are Fathers they are Shepherds they are Spiritual Watchmen and what not to work them and to ingage them hereunto This very expression in the Text carries an Argument with it wherein they are called Dressers of the Vineyard who are much concerned in the safety of Those Trees that belong unto it as a piece of their own handy-work Men are usually chary of plants of their own watering of Trees of their own setting and of any thing which hath been matter of labour and pains unto themselves destroy it not for there is a blessing in it Isa 65.8 It was God's Argument which he used to Jonah That he had pity on the gourd which he had not laboured for nor made it to grow and how much more did it then concern him to have pity on Nineveh Surely as people are specially and principally the workmanship of the Lord Ye are God's husbandry Ye are God's building 1 Cor. 3.9 so they are also in part and subordinately the work of the Ministers also I have planted and Apollo hath watered as it is in the sixth verse also of that chapter You know how it is sometimes with Nurses and Servants who have taken a great deal of pains about the Child they are very chary and tender of it and bear a special affection to it And when Parents are about sometimes to correct it why they step in presently to save it and take it out of the Mother's hand that she may not deal so sharply with it They plead for it and promise for it and give their word for it and are very earnest in its behalf to keep it and preserve it from the Rod. Why thus now likewise is it with faithful Teachers and Ministers of the Church of Christ They are Nurses as it were to God's people and have the bowels of Nurses towards them as the Apostle Paul expresses it of them in 2 Thes 2.7 And so accordingly do save their children from the stroke of God's anger upon them by interceding for them This it first of all shews us how that Ministers are not the worst members of any Nation or State whatsoever especially such as are faithful and conscionable in the discharge of their places no but they are special savers and preservers of the Lord's flock They do not only serve to instruct God's people but to protect them not only to shew them their duty but to keep off their ruine They are shadows against the heat They are coverts from the storm They are Advocates and Pleaders and Interceders with God for his people upon occasion of any evil or mischief which is near unto them of Sword of Restilence of Fire of Famine and the like Such as these they stand in the gap they make up the breach they wrestle and tug and contend with God for their people that he would be gracious to them and they many times fare the better for their prayers in such respects This accordingly calls for answerable carriage towards them for the farther incouragement of them in such Offices as these are not to slight them not to grieve them not to do any thing which may lessen or take off their affections towards them for while they do so they do ill consult with their own safety and preservation We know how ill David took it from the hands of Nabal that when he had been a great safeguard and protection to him and all his family that they were not hurt nor mist any thing as long as he was conversant amongst them but was a Wall to them both by day and by night yet that base and ungrateful Carle he thought much of a little refreshment to be given to him and his souldiers which we know how dear it had also likely to have cost him even to the destruction of himself and all his houshold These who are preservers of others have need to be kindly used and entreated by them upon all occasions It is a sad thing for people to have them rising up against them which should rather speak for them When Moses shall come to that pass as to say Respect not their offering I have not taken one Ass from them nor done them any hurt and yet they deal thus with me in Num. 16.15 When Jeremy shall come to that pass as to say Remember Lord that I stood before thee to speak good for them and to turn away thy wrath from them and yet thou knowest how they carry it to me in Jer. 18.20 23. Thus it has been sometimes in the world and very sad whenever it has been so as that which is unsuitable and agreeable to that which is required and and may be expected from them Secondly Here 's an Item also for Ministers and those who are by their place Vine-dressers in a spiritual sense to teach them what is required and expected from them likewise and that is to put on such bowels as these are upon themselves and to draw them out upon all occasions Ministers are not only to labour for Ministerial Abilities but also for Pastoral Affections nor only to endeavour to keep their people from Eternal Destruction by teaching and admonishing of them but also as much as they may to keep them also from Temporal Destruction by praying and pleading for them and by being earnest and importunate with God for the diverting of Judgments from them Because a Faithful Ministry it is a business of great security in the improvement of it to those places in which it is Again further it also shews what we should be especially our selves for our own particular Those that must plead for others they had need themselves to be in very good terms of favour and speculation and not to have too much business chargable upon them A Minister had need of all others to walk most closely with God to perfect his communion with him to keep his heart most upright before him and to approve his waies unto him not only for his own salvation and the good of his own soul in particular but also for the preservation of his people and the keeping off of danger from them that so he may with a great deal more freedom and boldness and liberty of spirit come to God and speak in their behalf How shall a Minister ever confidently desire that God would be pleased to let alone his people when as the Lord hath it may be much adoe even to let him alone himself and not to destroy him Therefore it concerns us especially of all others to be men of good Acceptation men of desires or greatly beloved as it is said of the Prophet Daniel for his particular Dan. 9.23 And so much may suffice to have been spoken of the first particular in this first General to wit the matter of the Petition or Request which is
our hearts does thereby bring us to Glory and make us partakers of his heavenly Kingdom And so they are all upon the point one and the same and accordingly have the name of one thing put here upon them As the several links of a chain make up but one chain even so is it here in this particular But Secondly How is this alone said to be needful We know that there are many other things that we have need of besides this We know that we have need of food and rayment and employment and things conducing to these as our Saviour tells his Disciples in another place Your heavenly Father knoweth that ye have need of all these things as it is in Matth. 6.32 How then do we confine it to Religion as if nothing were needful but only that To this again we answer That our Saviour here intends his speech of an absolute necessity other things are necessary in their place as conducing to such and such ends but nothing is simply indispensibly necessary but this It is the only that is the chiefly needful the words being thus explain'd we come now to the truth it self which is exhibited to us in them and that 's this That the main and principal business which it concerns every one to look after whiles they live here in the world is to endeavour God's Glory in the salvation of their own souls Or if ye will more briefly thus That Religion is the one thing which is needful This is abundantly confirm'd unto us out of divers other places of Scripture Thus Eccl. 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandments for this is the whole duty of man It is Col Adham as the words run in the Text the whole duty and the whole dignity and the whole happiness of any man whatsoever So Matth. 6.33 Seek ye first the Kingdom of God and his righteousness and all other things shall be added unto you And Joh. 6.27 Labour not for the meat that perisheth but for the meat endureth to everlasting life c. In Prov. 4.7 Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding By Wisdom there he means Grace and the knowledg of the Holy as it is call'd Prov. 30.3 Isa 55.1 2. Ho every one that thirsteth come unto the waters c. Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Hearken unto me and eat ye that which is good It is the voice and invitation of Christ calling men to look after their souls and the means which tends to the salvation of them This it may be further amplified and confirmed from these following Illustrations First This is that which is most noble and excellent in its own nature that is mainly and principally to be regarded and look'd after by us which of all other things is most noble and excellent consider'd in it self Now this is the present business in hand whereof we now speak There 's no such sweet and blessed condition as the state of God's children who are indued with Grace in this life and who are perfected with Glory in another It is that which does indeed excel all the comforts and contentments of this World they are nothing in comparison with it There 's an emptiness and a defectiveness in them and such as will be unable to satisfy at another day whereas this it makes a man fully and compleatly happy And on the other side without this a man is for ever wretched and miserable That is certainly and undoubtedly the main thing to be minded without which a man can least subsist Now this is this one thing in the Text. It can be least spared of all other things besides Honours and profits and pleasures and such things as these men in some sense may be able to spare them and they may do well enough without them But Grace it is such a thing as we cannot spare and to purpose be without it so essential is it to true happiness Secondly It is of the greatest influence and extent and usefulness to us it is that which we have occasion for in the whole course and compass of our lives and we cannot properly do any thing without it Grace it is a general and universal qualification it fits a man for every state and condition which he is subject unto for want and for abundance for prosperity and for adversity for life and for death It manages all Callings and all Providences and all Affairs whatsoever they be And a man cannot carry himself in them so decently and as becomes him that wants it That man that neglects his soul there 's nothing else which can be well minded by him Thirdly It is of the greatest continuance and duration All that men look after in the world it lasts no longer than the world it self when that is but once at an end there 's an end of all those things which are pursued in it But now this one thing which is here spoken of it lasts to eternity And so the Scripture expresses it self about it an enduring substance an inheritance that fades not away a well of water springing up unto everlasting life and such phrases as these Hence it is said also in the close of the verse that this good part which Mary had chosen it should never be taken away from her It is eternal both in regard of the enjoyment and in regard of the consequent in regard of the thing it self and of the fruit and reward of it which abides and continues for ever Grace it will stand us in stead as long as we have any being which nothing else will do besides Fourthly and lastly This is also the main purpose for which every man was sent into the world therefore it is mainly to be regarded and looked after by him Every wise man looks after his end and that scope whereunto he is ordain'd to be most of all fitted for that Now what 's the end of our coming into the world it's all and only for this one thing We came not into the world only to be in the world to eat and to drink and to sleep and to take our pleasure to live a natural or a secular life and there 's an end But we come into this world as an opportunity to prepare for a better We come into the world to be useful and profitable in it to employ our talents and to improve our mercies and to serve our generations to do all that possibly we can for the Glory of God and the good of others and the advancement of Religion to get a stock of Grace and Holiness to work out our own Salvation to lay up in store to our selves a good foundation against the time to come laying hold on eternal life As our Blessed Saviour says of himself To this end was I born and for this cause came I into the
even in the seed of the woman betwixt themselves And it is that which is to be bewailed when it is so as a fruit of the flesh The spirit that is in us lusts to envy but God giveth more Grace as the Apostle James tells us Jam. 4.5 6. Though it be common yet it is not to be allowed of but rather so much the more to be condemned and resisted and striven against It concerns Christians therefore to be more wary and watchful over themselves in this particular and jealous of their own hearts for it is a very great and sad evil and such as for which Martha was here justly though tacitly rebuked by Christ himself And that 's one thing here observable from the occasion Secondly We may observe somewhat here also from the carriage and practice of Christ who here takes the part of Mary who was censured and accused by her Sister Perhaps there might be somewhat that Mary was to blame in it is very likely she was not altogether excusable there might be a sault in her that we will not deny but suppose there were yet it was not so much as Martha made of it nor such as Christ would here take notice of being she was good and right for the main lest by this means he should have discouraged her in Religion and have check'd that good which was in her That which we learn from it is to take heed of disheartening and of discouraging Grace in any persons wheresoever we observe it but rather to use all means for the confirming of it all that we can This was the property still of our Blessed Saviour upon all occasions He would not break the bruised reed nor quench the smoking flax as it is noted of him But where at any time he saw Grace in sincerity he was willing to pass by some weaknesses and infirmities in circumstantial matters and commend and encourage that good which he saw and observed He takes no notice of all that which her Sister Martha had aggravated against her but says that Mary hath chosen that good part c. Thus should we learn to do likewise in the like cases take notice of that which is good rather than of that which is evil where there is good mixt with the evil as Christ himself here did Thirdly Observe here further in general the different temper of these two Sisters in opposition one to the other Martha she chiefly minded and looked after her houshold affairs But Mary she sate at Christ's feet and heard his word Martha she was busy in the entertainment of the Person of Christ but Mary she was intent upon the entertainment of the Doctrine of Christ Martha she was diligent in her particular Calling but Mary she was zealous in her general So that whiles the one was the better Housewife yet the other was the better Christian at least did more express her Christianity at this time and upon this present occasion So that we see how hard and rare it is to excel in two things at once and to be eminent in a variety of Perfections Those that are noted for the one they are commonly more or less deficient and failing in the other Those that are much in the world they are for the most part more remiss in Religion And again those that are much in Religion they are not always so mindful of the world This is so far to be observ'd and taken notice of by us as to make us the more careful of our selves as there is occasion for it namely to give every work and business that portion of care which is due and proper unto it It 's easy for us to run into extremes and therefore we had need to be more watchful and industrious to keep the mean To give Religion what is due to that and again to give our particular Callings what is due to them likewise For there 's a miscarriage which may be on either hand and so often-times is Some they are so intent upon the outward exercises and performances of Religion as that occasionally from thence they neglect their particular employments They sit at the feet of Christ and hear his word but they neglect the care of their Families and their houshold-affairs This is a weakness in them and such as is to be avoided by them One duty does not cross another whiles we are commanded to hear the word we are commanded also to follow our Callings in the season of them And these two they may very well hold and consist together Again there are others which are so intent upon their Callings as that they have no leisure to look after their Souls nor Religion and the worship of God have no time to attend upon the Ordinances and the means of Grace which are afforded unto them This is a great miscarriage on the other side and the greatest of all and therefore chiefly to be shunned by us as of the saddest consequence with it And thus much of these Points which do arise out of the Text in general Now to come to the handling of the words more particularly and distinctly by themselves wherein there are two General Parts considerable of us First The Judgment of Christ which he past upon Mary's choice Mary hath chosen that good part Secondly The Illustration or Amplification of this choice in her which shall not be taken away from her First Here 's his Judgment it self which is in a way of praise and commendation Mary hath chosen that good part Christ commends Mary for her choice where there are divers things observable of us We 'll take them as they offer themselves to us to be handled by us First We learn from hence thus much That it is the commendation of a Christian to make choice of such ways as are best and most approvable to Christ If there be any way better than other in the course and tenour of his life to be sure to pitch and fasten upon that This was here the commendation of Mary she made a good choice for her self in that which was to be done by her which our Saviour commends in her So it was also the commendation of Joshua cap. 24. ver 15. Choose you this day whom ye will serve but as for me and my house we will serve the Lord. And so Moses to the Israelites See I have set before you this day life and good death and evil Deut. 30.15 And he wishes them to make choice of the best This is also commendable in every one else besides and that upon these following grounds First It is an argument of a good and sound judgment it is an argument of persons well grounded and principled in Religion and that know what belongs unto it Thus Psal 111.10 The fear of the Lord is the beginning of Wisdom A good understanding have all they that do his Commandments His praise endureth for ever Men would usually and for the most part be counted wise men and have
Secondly Positively By taking of such courses and using of such kind of means as may scatter and remove it First There is a prevention of this inordinate trouble Negatively By withdrawing from such ways as may either occasion or foment it There are many who are full of Trouble and Perplexity and they may sometimes thank themselves for it as who willingly bring it upon themselves not only by provoking God to administer such occasions to them but likewise when they are administred already by prosecuting them and following them too far There are many that love to seed and nourish those humours in them when at any time they fall upon them and will be troubled because they will be There 's a piece of sullenness and pride oftentimes upon the Heart of the Sons of men from whence they think much to stoop to the providence of God upon them and so moulder away in discontent and peevishness of spirit as thinking themselves too good to luster for Him Again There are others likewise which from the same Principle of Pride in them though differently expressing it self think sometimes to bite in their Grief and to carry it outwardly to the World as being loth to own and acknowledge Gods hand upon them from whence as a Fire burning inward their Grief is so much the more increased and for want of a seasonable vent their Trouble is enlarged unto them Now we must take heed of either of these as we desire to have our Hearts in a quietness and tranquillity of temper Neither affectedly following Grief nor affectedly neither suppressing it This is a prevention of it Negatively in withdrawing from the Means of Advancement The second way of doing it is Positively in the taking of such courses with our selves and in the use of such kind of means as may properly from such kind of distempers as First by studying of the Word and psamises of God in His Word Psal 119.50 This is my comfort in my affliction thy word hath quickned me And Ver. 92. Vnless thy Law had been my delight I should then have perished in mine affliction We should be well acquainted with the Promises whether general as to all estates and conditions or particular in such particular circumstances and we should bring them home to our own cases and circumstances as we have occasion for them The comfort of a promise lies in the due and just application of it which accordingly we should be careful of Secondly Study the Attributes of God There is much sweetness to be found in them The Lord gracious and merciful abundant in goodness and truth c. Oh get a sweet taste and relish of these Taste and see that the Lord is good and gracious c. It is our ignorance concerning God which makes us oftentimes so full of perplexity They that know thy name will trust in thee for thou Lord hast not forsaken them that seek thee And to his Attributes joyn his Providence and expressions of himself in that Consider what God has done in former times and consider what he does still and see what a sweet connexion and agreement there is betwixt them He is still the same that ever he has been and what he has done heretofore for his Church he is ready to do the like still and for every particular person and member of it The Lords hand is not shortened that he cannot save Thirdly Let us betake our selves to Christ and shrowd our selves under his wings they are safe which are kept by Him and they have no cause to be troubled or dismayed There was a special emphasis in the Persons whom our Saviour here speaks unto which were his own Disciples Let not your Heart be troubled Those who have an interest in Christ they are in safe hands There are two things here to be done by us The one is to make good our interest and the other is to improve it We must make good our interest that we are indeed such as do belong to Christ and are indeed members of Him And we must improve our interest by having continual recourse unto Him Lastly We shall hereby keep our selves from this inordinate trouble and fear seizing upon us by labouring for a special measure and exercise of several Graces of Gods Spirit in us as tending and conducing hereunto I 'le instance in some of them as more remarkable First Meekness and Humility and sense of our own unworthiness and ill-deservings There 's no Creature so full of Trouble and distraction as a pround and haughty person such an one when any evil befalls him he is like a wild Bull in a Net or like a Bear robb'd of her Whelps as the Scripture sometimes uses such expressions as these are full of rage and fury and swelling and horrour and confusion Like the raging Sea casting forth mire and dirt as the Prophet Esay hath it Esay 57.20 But now on the other side humility and lowliness of Spirit it meets an affliction half way and so as I may say takes off the violence of it It closeth with God and his Providence and so thereby does very much lessen its own grief and perplexity when we shall consider we deserve more evil we shall be less troubled with that which we endure when we shall consider the grievousness of sin and how we trouble God with that we shall be better satisfied in the suffering of affliction and of Gods troubling of us with that where sin lies heavy affliction commonly lies light and is better sustain'd Secondly Faith and Dependance upon God this is a setling and quieting Grace which lifts the Soul upon its hinges again and puts it in frame Therefore let us labour for that and improve it and put it in practise It is not Faith so much in the Habit which does quiet and settle the Heart as Faith rather in the act and exercise of it Therefore set Faith on work and draw it forth all that may be by resting our selves upon God and relying upon his Power and Goodness and Truth which he has manifested to us I had fainted unless I had believed says David Therefore wait on the Lord be of good courage and he shall strengthen thy heart Wait I say on the Lord as he there infers upon it in Psal 27.13 14. And to encourage us further herein consider that the more we do so the more we may do so and the more cause we shall have to do so Faith helps it self by the Acts of it And God himself also rewards the Acts of it by giving further encouragements to it therefore determine and resolve upon it and that also in the greatest straits and difficulties that may be Although the Fig-Tree blossom not nor Fruit be in the Vines the labour of the Olive shall fail c. Yet I will rejoyce in the Lord c. Faith it sticks at nothing because it is founded upon the Power of God himself with whom nothing is impossible Thirdly Innocency and
for our own use and improvement And first let us here take notice of the corrupt nature which is in man to be abased and humbled for it The world in the wisdom of God by wisdom knew not God what a perverse world was this now in the mean time that made no better use of those helps which were afforded unto it for its furtherance in knowledg Here were two special helps which though in some respects we have disparaged and diminished from them yet in other respects do remain intire and they are the wisdom of God on the one part and the wisdom of man on the other The wisdom of God in the Creatures for the Book and opportunity of teaching and the wisdom of man in the mind for the skill and opportunity of learning Both of these taken together they leave the world without excuse There are two special cases wherein we pity rather than blame such persons as are destitute of learning The one is when they want Books and the other is when they want parts those which have no very excellent pregnancy of parts or quickness of wit in themselves yet may know with the help of a good Library they make a shift to get some competent knowledg Again those which have no great store of Books yet if they have quick and nimble parts they are able to beat things out of themselves if they will set themselves to it and they carry as it were a Library about them in that respect But now where both these meet together surely here 's a very great advantage and opportunity indeed and it 's a sign of very great laziness and negligence to be a dunce here Why this is now the case with the world for the knowledg of God Here 's Books enough the Library of the Creature which is here called the wisdom of God And here 's parts enough even the wisdom of the world and yet the world for all this it knows not God What a stark and staring shame is this and how much to be abhorred But here we see the corruption of our nature which we have hence cause to abhor and bewail And that may be the first Application Secondly Seeing the world by wisdom knew not God let us then labour to find somewhat more in us than worldly wisdom let us not rest our selves in tha kind of knowledg which we may have and still be ignorant of God but labour and endeavour with our selves to reach to an higher pitch and perfection than consists barely in these inferior speculations what is it for us to have skill in every thing else if we have not skill in Religion an saving of our own souls What is it for us to make good others evidences for earth if we cannot make good our own evidences for Heaven I beseech ye let us seriously think of such matters a these are Humane wisdom and Divine they are not inconsistent as I have shewn in the nature of the things themselves but yet they are many times inconsistent in the subject in which they severally are and do not always meet together in one and the same person and that is because they are excellencies of a different nature As ye know in Professions which are independant upon each other there may be skill in the one where there is not skill in the other so also here Thirdly Let those who know God and have this worldly wisdom see what cause they have to bless God and to acknowledg his goodness to them those which are at once both men of parts and men of grace and piety also let them here knovv hovv they came by each and especially by the latte of them to vvit the knovvledg of God in Christ Flesh and blood has not taught it them It vvas not their vvit which made them that vvhich they are but the free grace and goodness of God unto them vvhich carried them into an higher strain of spirit And again for those who desire this wisdom let them learn hence to vail and cover the other and lay it down in order to the other where it makes any opposition and resistance yea where they have formerly too much stood upon it shew their remorse and repentance for this folly by another course as those in the Acts which were converted they renounced their curious arts witchcraft and sorcery and the like and brought their books and burnt them before all men Act. 19.19 Yet to conclude let me add one thing more and that 's this That though humane wit does not give Grace of it self yet it does sometimes forward the means of Grace and accordingly is to be improved by us As the Star occasionally led the wise men to Christ Mat. 2. Again though Parts make us not good at first yet when we are good they are good helps to make us better and more useful in the exercise of piety and so likewise are we conscionably to use them And thus now I have done with the first General Part in this Verse viz. The worlds neglect and miss-improvement of the opportunities of knowledg in these words The world by wisdom knew not God Now the second is the supply of this defect by a new kind of dispensation to them After that c. it pleased God by the foolishness of preaching c. But of this God willing we shall speak in the next Sermon SERMON XXVII 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe There 's no greater hinderance and impediment to the receiving and entertaining of Christ and of the Gospel which is the Doctrine of Christ than a too high and over-weening conceit and opinion of mens own wisdom Those which have more Wit than Grace and especially if they be proud of that Wit they are commonly too wise to be instructed and so consequently too wise to be saved Therefore the Apostle Paul that he might deal more effectually with the Corinthians which had high thoughts in this particular and might bring them into a temper sit for the receiving of Evangelical Truths he does labour in the first place to qualifie these conceits in them to lay them low in themselves and the apprehensions of their own carnal excellencies and to discover unto them the power and efficacy of the means of Salvation which they were otherwise apt to contemn pulling down strong holds casting down imaginations and every high thing that exalts it self against the knowledg of God and bringing into captivity every thought unto the obedience of Christ as it is in 2 Cor. 10.4 5. This is his special work in a great part of this Epistle and the next And in particular in this parcel of it which I have now again at this time read unto you in ver 21. of this Chapter and so forward He nullifies the wisdom of the world on the one side and he advances the wisdom of God on the other which he opposes thereunto OUR business this day is in
the first verse which I have read ver 21. in order which we entered on in the Morning and therein observed as you know two General parts First The worlds neglect c. Secondly Gods Supply c. The second General Part in this verse is Gods gracious supply of that defect which the world before had been guilty of as concerning the improvement of the opportunities of Divine knowledg Hitherto by all their wisdom and the book of the Creatures before them they had not come to he knowledg of God Now God is pleased to find out and contrive another way for them that we have here in these words It pleased God by the foolishness of preaching to save them that believe Where for our better proceeding in them we may take notice of these following particulars First The order of working After that c. Secondly The Affection to the work It pleased God Thirdly The Means by which the work is wrought The foolishness of Preaching And fourthly The work or design it self To save them that believe We begin with the first viz. the order of working After that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we must note that this word After it carries a double force and emphasis with it either first of all as a restraining word after that is not before or secondly as a resolving word after i.e. to be sure then First Take it in the restraining sense after that is not before not till the world had neglected the opportunity of knowing God another way till then did not God undertake this way by the Preaching of the Gospel And thus we may conceive him to have carried it for these following reasons First That so by this means he might the more fully and palpably convince the world of their neglect let them first alone and see what they 'l do of their own accord and then come in upon their miscarriage To have done it sooner would not so fully have left them without excuse as now we find it to do It shews how much neglect there has been hitherto when as God is fain to take such a course as this is Secondly That he might the more discover the insufficiency of meer natural and carnal wisdom which did not yet reach to the knowledg of God If God should have done his best presently we should not have known the weakness of humane wit But now when he suffers that to go before and to do what it can and yet miscarry he hereby discovers how much shortness and insufficency there is in that Thus Rom. 8.23 there 's the like expression Artists come when Bunglers have done Thirdly That he might gain to himself the greater glory He that does any thing after another which misses he has from hence so much the more honour to himself especially if he that misses be one that pretends to any great matters as here it was Humane wisdom that laid claim to great knowledg God confounds it by the foolishness of Preaching For these reasons does God do it afterwards i. e. not before which is the first sense of restraint Object How after when as it was before the world was laid Sol. In Decreto non in effectu manifestativé Secondly After that is to be sure then as it is a positive and resolving word when the world had lost it self in not improving the opportunities of knowledg God would not now leave it in this wretched condition but takes another course for the helping and relieving of it This he does in singular pity and compassion to the sons of men that he might not lose such a noble creature as Man is nor they him therefore would he find out some way to bring them to him What does this serve but to magnifie the riches of Gods goodness to us and to enlarge our hearts so much the more in thankfulness to him who hath taken this care for us whiles we took little care for our selves and our own salvation These are such matters as we cannot too much nor enough take to heart or be affected withal but should labour all we can to have fastened and imprinted upon our spirits But so much for that first particular viz. The order or time of working After that The second is the affection to the work It pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this again as the other carries a twofold intimation in it First It is a word of freedom and spontaneity It pleased God that is he did it of his own accord and inclination being not moved or provoked thereunto by any thing out of himself Secondly It is a word of delight and complacency It pleased God that is it was very acceptable to him he took a great deal of pleasure and contentment and satisfaction in the doing of it as in nothing more First I say it is a word of freedom and spontaneity It pleased God that is he was voluntary in it and he did it of his own accord This is the spring and fountain and original of mans salvation wherewith it is at last to be resolved The good-will and pleasure of God it pleased him and therefore we were saved Thus the Scripture sets it in sundry places as Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again in vers 9. the same word Having made known to us the mystery of his will according to his good pleasure which he purposed in himself Still his good-pleasure is brought in as the ground of all He hath mercy on whom he will have mercy Rom. 9.18 And that the purpose of God according to Election might stand In 2 Tim. 1.9 says the Apostle He hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace c. There 's the rise of All. And so Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us All 's from the mercy and free Grace of God Therefore Luk. 2.14 Good will towards men â—â— This it does especially exclude two things of necessity which are contrary hereunto First Any provocation on our parts This salvation we were passive in it we did not solicite for it or look after it it came meerly from himself Secondly Any merit on our parts this Salvation it was not purchased by our good deeds as deserving it we were unworthy of it Both are excluded here in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First I say here 's excluded all provocation or beginning on our parts Alas if God had not looked after us we should never have looked after him if he had not pleased for his part we should never have pleased for ours nor much cared whether he had pleased or no we should have pleased still to have continued in our old state of ignorance and to have gone on in our old way of
at all in him and receive formally his formality weakens it and let a man have any lust at all in him and receive carelesly and his miscarriage herein increases it Those which are naught before the Sacrament they will be so much the worse after it and more hardned and confirmed in their naughtiness and wickedness than ever before as we see in the example of Judas of whom 't is said that the Devil entred into him when he had taken the sop he entred into him Why was he never in danger till then yes but now he entred more fully and took possession of him and so 't is also with other men Thus in point of Grace and sin Again likewise in point Comfort and Assurance The receiving of the Sacrament to those which come unworthily to it is a very great prejudice here also in that by this means people are exposed to greater spiritual desertions and apprehensions of the wrath of God against them Thus is it an occasion of spiritual judgment and that here in this present life And then further for eternal it is that which does expose to that also and sooner bring a man unto it A man after unworthy communicating is a child of wrath a great deal more than before Thus ye see how Christ crucified in the thing and in the word and in the seal all these ways is an offence and stumbling-block to men in their sins This proceeds first from the corruption of nature which turns every thing into a bane and a curse Vnto the pure all things are pure but unto them which are defiled and unbelieving is nothing pure but even their mind and conscience is defiled says the Apostle Paul Tit. 1.15 And so in that place 1 Pet. 2.7 c. Vnto you which believe he is precious but unto them which are disobedient the stone which the builders disallowed the same is made the head of the corner A foul and naughty stomack corrupts the best meat which is put into it c. Secondly From the Judgment of God who for just reasons gives men up to this temper so as to be worse for that which should better them God makes these things stumbling-block to them according to that expression Jer. 6.21 I will lay stumbling-blocks before this people and the fathers and the sons together shall fall upon them the neighbour and his friend shall perish This should therefore first be to waken all such persons as those are who are yet in their unregenerate condition and in their natural estate forasmuch as so remaining the very best things that are in Religion are an offence unto them As they have other things turning to their hurt and prejudice in a way of the world Honour and Riches and Parts and such things as these so they also stumble upon the Priviledges of Grace and Salvation the Word and the Sacraments yea Christ himself is a scandal to them And how miserable is their condition whom 't is thus withal This is not an ordinary and simple evil but an evil which has a great deal so much more sadness and aggravation in it as the sickness which is caused by Physick is the worst sickness of all Again For our selves let us be hence perswaded to use these things with the greater care and attention that so they may not prove stumbling-blocks to us which otherwise they will and in particular now the Sacrament let us not come to it out of meer course Two things here first take heed of neglecting it and secondly take heed of profaning it But so much of the first Particular wherein Christ crucified is a Doctrine of offence to wit as he is a stumbling-block to the Jews Vnto the Jews a stumbling-block The second is as he is foolishness to the Gentiles Vnto the Greeks foolishness We have already shewn unto you how the Preaching of Christ crucified is foolishness out of vers 21. of this Chapter By the foolishness of Preaching Here we have declared unto us how Christ crucified himself is foolishness taken for the matter of Preaching and the Argument Preached about This Dispensation of God in his Providence to save the World by Christ crucified seem a fond and foolish business to the proud and carnal wits of the world Therefore accordingly we shall find it to be thus received and entertained in the Preaching of it Thus Act. 2.13 when the Apostles Preached of these things they were said to be no better than drunk and full of new wine Again Act. 17.20 Thou bringest strange things to our ears we would therefore know what these things mean And Act. 26.24 Festus to Paul Thou art besides thy self too much learning hath made thee mad The Apostle Paul himself has given us an account of this business in another place in 1 Cor. 2.14 The natural man receives not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned c. These things they are above the reach and apprehension of carnal people which have no more but flesh and blood and the spirit of the world remaining in them There are two things commonly which make men to think any thing to be foolishness The one is when it is indeed above them and the other is when as they think it is below them And both of these are the grounds of this point here in hand why the Greeks count Christ crucified foolishness It is so high a thing as their carnality cannot reach it and so low as their wisdom cannot condescend unto it First It is a thing which is above them Scientia neminem inimicum habet praeter ignorantem we see 't is an usual practice for men to speak evil of those things which they know not and that which they have not wit to fathom they have commonly malice to disparage Thus it is here in this particular Christ crucified and the deep mysteries of Religion they are beyond the reach of carnal understandings and they know not what to make of them Secondly It is a thing which is below them at least as they take it to be in regard of the contradiction which it seems to carry to natural reason and the outward pomp and gloriousness of the world A Saviour and yet crucified was so difficult a thing in the account and apprehension of these Gentiles that as on the one side it puzled their wit so on the other side it provoked their scorn Now to open this further unto us there are three things in Christ crucified which seem foolishness to a proud carnal heart and which accordingly were so to these Gentiles First The Mystery as I said it self that he which was a Saviour should be crucified this they knew not what to make of as carrying some seeming contradiction in the thing it self Secondly That this Saviour thus crucified should be believed on and relyed upon for Salvation this their high spirits could not yield to It has
Again secondly which is another thing very considerable in it it is likewise a fruit and an effect of Christs Ascension and that expression and token of his love which he would leave behind him when he left the world as we may see in Eph. 4.8 When he ascended up on high he led captivity captive and gave gifts unto men and what those are are afterwards exprest And for what end For the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ The Ministry it is a fruit of Christs love And we are said to be manifest to him that is allowed and approved of by him in this respect so far forth as we do indeed partake of a Manifestation from him as the Ministerial Gifts are there intituled 1. Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit is given to every one to profit withal But secondly That 's not all there 's another manifestation than all this which the Apostle seems to aim at in his present Text and that is not only a manifestation of calling and gifts which must likewise be premised that we be such whom God may approve of as fit to do him service in this work but likewise moreover a manifestation of performances as to the exercise and improvement of those gifts which God has bestowed We are manifest to God says the Apostle that is the Lord sees and knows our faithfulness and integrity in this business which is upon us and we are careful to approve our hearts and consciences to him above any thing else And the Apostle seems to make mention of this here in this place for a threefold purpose First as his duty in regard of his endeavour Secondly as his happiness in regard of his condition Thirdly as his comfort in regard of his reflexion First As his Duty in regard of his endeavour we are manifest to God and it is that which lyes upon us so to be we could not satisfie our selves if we did not do so Here 's that which is now the concernment of all those which are the Ministers of the Gospel to study and seek after this that they may be manifest and approved unto God As it is that which lyes upon all other Christians besides in the whole course of Christianity to labour and to be ambitions as the word properly signifies to be accepted of him as ye have it in the ninth verse of this present Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so it does especially lye upon us which are Ministers in the work of our Ministery It is not so much how men may approve of us and how we may be manifest to them which yet is that which too many do mainly look after but how the Lord himself may approve us and we may be made manifest to them This is that which does principally concern us and the Apostle Paul does here intimate unto us making mention of it as his Duty Secondly He makes mention of it as his happiness or priviledg as it was his duty to endeavour it so it was likewise his happiness to obtain it and that 's another thing in it There are a great many people in the world which do strive and endeavour after that which they shall never partake of but St. Paul here did not so As he did desire to approve himself to God in his work of the Ministry so actually he did attain unto it and God did abundantly witness and testifie unto it he did even himself manifest this manifestation wherein the Apostle had a very great advantage over the false teachers which did so vaunt themselves as we may see in 2 Cor. 10.12 17 18. We dare not make our selves of the number or compare our selves with some that commend themselves c. And again He that glorieth let him glory in the Lord. For not be that commendeth himself is approved but whom the Lord commendeth This was the Apostles excellency above them that he did not nor did not need to commend himself as one who was approved and commended by God himself The Lord bears witness to those which are his faithful servants as he did sometime to Moses Num. 12.7 My servant Moses is faithful in all mine house This was likewise the happiness and priviledg of Paul and of the rest of the Apostles Thirdly Here 's also his comfort and satisfaction of mind in the reflexion he is very well pleased in himself when he thinks upon it and he sets it against all the non-attendances and neglects and contempts of men What says he though we should not be taken notice of by men of the world that though they should not see or regard what is done by us Well but we are manifest to God for all that he sees us and knows what we are and with what sincerity we discharge this work and task which is now upon us And this is enough to content us this seems to be the main drift of the words here in this present Text. This it carries comfort in it according to either notion of the word manifestation which I toucht upon before Whether ye take it in a way of discovery or else in a way of approbation take it in either of these ways and it is comfortable to be made manifest to God Even then when there is a restraint of it as concerning manifestation to men that is either when men do not behold us and we are not manifest to them so or else when men do not regard us and we are not manifest unto them so In the want and denial of either of these manifestations is it comfortable to be manifest to God First I say in case of concealment and retiredness and disappearance which carries an opposition with it to the manifestation of knowledge and discovery it is a comfort to be made manifest to God and to be known to him where we are manifest no where else so it be not affected The world is very much for the most part for applause and a glorious outside to be admired and cried up and pointed at digito monsirari dicier hic est as the Pharisees that loved greetings and salutations in the market-place but a good heart can be satisfied in its appearance and discovery to God that he sees it in secret who will one day reward it in open As where there is guiltiness before God there is cause of shame and blushing though no eye of man bbehold it so on the other side where there is goodness before him there is cause of rejoicing and glorying though no man be privy unto it This was the case here of the Aposle in regard of the Corinthians As for the false Apostles and false Teachers they made a great noise amongst them and carried it with their outward pomp and magnificence and vain-glorious ostentations But this was St. Paul's comfort that God himself knew what he was and his own Conscience in reference to
Secondly Not persons of the greatest perfections neither of these might bear sway for the leaing from the truth First Not persons of the greatest interest Though we Paul himself and other Ministers and Apostles he would not have them to be heeded in this respect We who have this relation to you as your Pastors and Teachers we whom at present you do so esteem of and who are so dear unto you let neither our relation to you nor your affection to us prevail with you in this particular This is a Point very considerable we know how very much interest does for the most part bear sway against Truth and how many out of respect and affection and partiality and terms of compliance do oftentimes degenerate into strange and pernicious tenets now the Apostle would not have this to be so with these Galatians in any hand that they should be carried away with sinister affection but overlook it and neglect it in such a matter as this was And so indeed it is fitting to be we should not by the best and dearest friends which we have in the world be perswaded to the prejudice of the Gospel or the deserting of the Truth of Christ As God gave it in charge to his people under the Law Deut. 13.6 Though thy friend which is as thine own soul entice thee saying Let us go and serve other gods thou shalt not consent unto him nor hearken unto him c. Friends are no friends there where they go about to divide us from the great friend of all but in such cases as these are to be rejected Solum pietatis genus est in hae re esse crudelem as St. Jerome speaks tothis purpose Therefore though we which are of that account and esteem with you should endeavour it do not permit it Yea further we for our number as it is a note of plurality it is not though I but though we I with many more besides joined with me I and all the Apostles together though we should do it yet let us not prevail in such a thing as this Thou shalt not follow a multitude to do evil no nor to think evil neither We should not pin our judgments upon the multitude nor be of that Religion which the most are in the world that is to say because they are so but go upon other Principles in that profession which we take up to our selves In all which good counsel of the Apostle which he here gives to the Galatians we may in a special manner take notice of his sincerity and ingenuity of disposition in that he would not have so much as himself to be regarded or taken into consideraon to the prejudice or disadvantage of the Gospel Therefore he says not only though they but though we our selves There are many which sometimes would not like it that others should be hearkened to in any sinister opinion but yet they could like it well for themselves and such as they are their own party and interest and government no but says the Apostle Though even we c. St. Paul he does not only own himself in such a case as this was as preferring the Gospel of Christ before his own credit and esteem and not caring what became of this so that might flourish Quod per ipfum dicebatur melius erat quam ipse per quem dicebatur as Austin well observes That which was sai by him being of more worth than he that said it And herein giving a good example to all others besides There are many which are so far addicted to themselves and to their own reputation as that they care not for their own advantage in that respect to forfeit even truth it self and whatever may savour of it do but come home to them a little in that which crosses their corrupt opinion which is their truest self they cannot endure it but this they learn not from this vessel of Election the Apostle Paul who desired himself rather to be accurst than that this Gospel should be any thing impaired by his Preaching or Ministry If God says he should so far leave us and give us up to the vanity and corruption of our own hearts as that we should depart from the truth formerly delivered by us and should preach another Gospel unto you let even our selves in this case be Anathema and separate from Christ That 's the first part of the Disjunction as it refers to persons of greatest interest Though we that is I Paul and the rest of the Apostles with me The second is as it relates to persons of greatest Perfections Or an Angel from heaven This carries it a little higher and further than that before and signifies thus much unto us That no Eminency and Perfection whatsoever is to prevail or to be regarded against the Truth The Apostle one would have thought had said enough when he had said Though we yea and enough too as to this present head whereof we now speak concerning the abundance of all sorts of perfections for what were they which were wanting in him and the rest of his brethren but yet to make it so much the more full and compleat indeed he makes hold with the blessed Angels themselves to borrow an expression from them as conducing to his purpose not thinking those glorious Creatures too good to lend their names to the honour and glory of their Maker and the advancement of the Gospel of Christ though an Angel from heaven In which phrase or manner of speech there are three several kinds of Perfections which seem to be excluded in this business First The Perfection of Parts and Understanding Seconly The Perfection of Grace and Sanctification Thirdly The Perfection of Employment or manner of Dispensation First The Perfection of Parts and Understanding and natural Abilities The Angels they are eminent for these being knowing and intelligent Creatures of quick and nimble apprehensions of deep reaches of perspicacious understandings but yet even these such as they are are not to be heeded or attended in this matter The greatest Learning is not to be heard to the disparagement of Truth we had not need in these days in which we live to speak much either against Learning or Learned men but yet this we must needs say that these are to be of no sway with us for the undermining of the Gospel neither are we so far to be tyed or addicted to them asthat for their sake we should give way to Error and Heretical Doctrine Indeed there is a respect to be had to such persons as those are who are noted for their gifts in that kind so as not easily to cast them off or to depart from them Forasmuch as they do commonly hit right and it is in their way and profession therefore we do upon very good grounds unless there be just cause to the contrary hearken to them especially where there is a fuller consent and accordance of them It was a bold and a confident speech
of Faith There are many which reckon themselves in the highest form of Divinity which are in the lowest form of Christianity as having little of the true knowledg of Christ abiding in them Secondly Weaker Christians are compared to little Children as for the smallness of their growth so for the shallowness of their understanding and the weakness and feebleness of their digestion Little children they cannot digest strong meats as is before implied no more can weaker Christians stronger or higher truths There are some Truths in Religion which weaker minds are apt to abuse and to pervert to their own perdition as the Apostle Peter tells us some did with those hard things in Pauls Epistles 2 Pet. 3.16 They are too strong and difficult for them 1 Cor. 3.1 Thirdly Little children they are froward and apt to be complaining in regard of the tenderness which is in them a small matter troubles them and so it is with weak Christians there 's a peevishness and morosity upon them from whence a little thing molests them and soon puts them out of frame Fourthly and lastly as most pertinent to the Text. Little children they are not long in a mind they quickly change and alter their opinions and so it is with weaker Christians It was so in particular with these Galatians for which the Apostle indeed does here call them little children they were soon removed from him that had called them c. chap. 14. Upon this account does the Apostle also express himself after this manner to the Ephesians That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine Take little children and ye may turn them which way ye will and that which to day they play with to morrow they are ready to cast away The same desposition is there in weaker Christians both in regard of Teachers and Doctrines those Teachers which for the time they admire within a while they have enough of them and those Doctrines which now they imbrace ere long they 'l be of a contrary mind and judgment to them But so much of the first thing here considerable which is the Title or Compellation Little children c. The second is the condition in which he stood in reference to them and that we have in these words of whom I travel in birth again Wherein two particulars more First The simple Proposition of it I travel in birth Secondly The additional Reiteration I travel in birth again For the first The simple Proposition The Apostle says he travels in birth with these Galatians where having before call'd them little children he still continues the metaphor about them by resembling and comparing himself to a travelling woman and so upon occasion he is made all things to the people of God sometimes a spokes-man to betratb them 2 Cor. 11.2 I have espoused you to one husband that I might present you a chast virgin to Christ sometimes a Father to beget them 1 Cor. 4.15 For in Christ Jesus I have begotten you through the Gospel sometimes a Nurse to cherish them 1 Thes 2.7 We were gentle among you even as a nurse cherisheth c. sometimes a Mother to bear them My little children of whom I travel in birth And this latter is that which we are now to consider of at this present time Here 's that wonder which the Prophet Jeremy speaks of of a man travailing with child in Jer. 30.6 The Apostle Paul here assumes it to himself but he does not restrain it to himself he does by this expression signifie the condition of the Ministerial employment especially in the hands of those which are faithsul in it it is like the travel of a woman in child-birth of whom I travel in birth There are three things especially which are observable in a travailing woman and each of them appliable to a Minister and Pastor of souls First Sense of pain Secondly Desire of delivery Thirdly Fear of miscarriage First sense of pain There 's pain amd labour in travel so great as that other things which were painful are set forth and resembled by it in Scripture and a woman when she is in traved we say she is in labour as if there were no labour to speak of but only that Now this is also considerable of us in the work of the Ministry howsoever some may count it and others may make it yet in it self and in the conscionable discharge of it it is a laborious work And accordingly we shall find it in Scripture exprest in so many terms 1 Cor. 3.9 We are labourers together with God 1 Cor. 15.10 I laboured more abundantly than they all 1 Tim. 5.17 They that labour in the word and doctrine Still the work of the Ministry is represented and exhibited to us as a business of pains and labour and so indeed it is Indeed it is so differently to a difference and variety of persons as it is in the other kind of travel and bodily child-birth some have an easier pull of it than others accordingly as it please God to be assistant to them as it is noted of the Hebrew-women Exod. 1.19 So here in this spiritual travel according to different gifts and inablements the labour is different but yet all who are that which they should be have their share in this pain and labour This as it is a good Meditation to Ministers themselves to teach them with what thoughts to enter upon so weighty an employment so it is also a good item to people how to carry themselves towards them even by knowing them that labour amongst them and admonish them and to esteem them very highly in love for their works-sake as the Apostle Paul makes that use himself of it to the Thessalonians 1 Thes 5.12 13. We see what cause we have to bear a tender affection to the true Ministers of Christ to pity them and to pray for them even as we would for a woman which is drawing near the time of her travel so should we for those which are understanding such a great work as this is even seek to God earnestly for them especially considering that it is for our sakes and in reference to our good that it is undertaken by them That 's one thing which is considerable in this resemblance of the work of the Ministry to travel viz. sense of pain The second is desire of delivery A travelling-woman she longs to be eased of her burden with which she goes and waits for the times of her redemption and freedom from it and she has a great desire to bring forth what she carries into the world So also had the Apostle here of doing good to these Galatians he was with child till he had wrought some what upon them and brought them into a good temper of spirit This is another thing observable in a good Minister from whence he is said to travel in child for those which are committed unto him Thus Rom. 1.11 I
to travel with them again Alas what a pitiful thing is it to be the means of bringing those into the world which shall be enemies to Christ and to suffer the pains of travel that others may suffer the pains of hell This Parents cannot otherwise prevent than by prayers and good example and education and this they should do and say in the words of the Apostle here in my Text with which I will conclude My little children of whom I travel in birth again till Christ be formed in you SERMON XL. Gal. 5.16 This I say then Walk in the Spirit and ye shall not fulfill the lusts of the flesh There 's nothing which is more ominous or pernicious to the Church of Christ than the divisions and contentions of those which are the members of it one with another being such as do threaten the ruâ—n and consumption and destruction of the whole and there 's nothing which does more lay the way and give ground and occasion hereunto than a diversity and contrariety of Doctrine and opinion in matters of Faith This is that which the Apostle Paul does in a more especial manner take notice of in the course of this present Chapter more particularly in the Church of Galatia to which he here writes who were now at this time more especially apostatized or declined in a very great measure from their former profession and were over-grown with very strange errors which did breed strange affections amongst them Now the Apostle here does three things in reference to this present evil First He shews the nature of it Secondly He shews the danger of it Thirdly He prescribes the remedy He shews the nature of it in the 13th verse that it is namely a carnal humour and such as proceeded from the unregenerate and unsanctified pant in them therefore he bids them not to use their liberty for an occasion to the flesh He shews the danger of it in the 15th verse that it is namely a mortal disease and such as carries no other than death and desolation in the bosom of it But if ye bite and evour one another take heed ye be not consumed one of another He prescribes the remedy in this particular verse which we have now in hand the 16th verse of this Chapter whereby because that contraries are best cured by contraries he does therefore endeavour to remove carnal distempers by the provoking of spiritual performances This then I say walk in the Spirit and ye shall not fulfill the lusts of the flesh IN these present words before us we have two General Parts especially observable of us First A Preface or Introduction Secondly The Doctrine or Matter which is delivered thereupon The Preface that we have in those words This I say then The Doctrine or Matter delivered in these Walk in the spirit and ye shall not fulfill the lust of the flesh We will a little invert the order and begin first of all with the particular Doctrine or Matter it self which we have laid down in the latter part of the verse Walk in the spirit and ye shall not fulfill c. And here again there are two Branches more which offer themselves to us First A Precept or positive Injunction Walk in the spirit Secondly A Promise or according as some read the words a Prohibition And ye shall not fulfill the lusts of the flesh We begin in order with the first viz. the Precept Walk in the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein there are two terms to be explain'd and stood upon by us First The spirit to consider what is meant by that And secondly Walking in the spirit what is the sensen and meaning of that and what we are taught and instructed from it For the first By the spirit we are here in one word to understand the spirit of God the Holy spirit And that either first of all in his Graces and Principles as subjected and radicated in us or else secondly in his motions and suggestions as objected and propounded to us either of these do imply the spirit First In his Graces and Principles as subjected and radicated in us Walk in the spirit i.e. walk after a spiritual manner And this again is done two manner of ways First When we are frequent and conversant in spiritual duties when we are much in the Exercises of Religion which are the currents and conveyances of the Spirit then we may be said in one sense to walk in the spirit which is here required of us Those which profess themselves Christians they must be much in the Duties of Christianity as Praying Reading Hearing Communion of Saints c. These are such things as they must apply themselves to with a great deal of diligence and endeavour It is true there are other things also to be done in reference to humane life and conversation here in the world as the works of our ordinary callings and imployments which belong unto us these they are not to be neglected but we must be also mindful of other and apply our selves to the performance of them even the exercises of Piety and Religion And that especially upon this consideration as being such actions wherein we have special communion with the Spirit of God and wherein he takes occasion to communicate himself unto us These they are the pleasant walks of the Spirit as I may so call them the green pastures in which he makes us to lye down and the still waters besides which he leads us for the restoring of our souls as the Prophet David there expresses it in Psal 23.23 The Galleries wherein Christ is held Cant. 7.5 and a great deal of good to be gotten by them Those which talk of the Spirit and in the mean time cry down the Word whether in the reading or preaching of it which vilifie Ordinances and Religious duties and such performances as these are they speak those things which are inconsistent and which will never hold together For these they are Pabulum animae they are the food and nourishment of the soul which it lives upon and the sweet and happy channels wherein the Spirit of God does glid into us Secondly When we are daily and continually in a spiritual frame and temper of heart This in another sense is to walk in the spirit and seems also to be laid upon us in this present Expression in the Text. We may not judg of our walking in the spirit always or only by the matter and substance of the actions themselves wherein we are imployed but rather according to our carriage and behaviour in them A man may walk in the flesh even then when he is religiously exercised as for the nature of the performance it self And again A man may walk in the spirit even then when he is about business but of common and ordinary consideration The want of right distinguishing here hath been that which hath given occasion to such mistakes especially amongst the Papists and those of that way for
child and they shall not escape Which passage may be looked upon by us two manner of ways Either first of all simply and absolutely as it lyes in it self Or secondly Relatively and Comparatively as it carries a dependance upon that which went before First To look upon it in its simple and absolute Consideration Wherein again we have two branches more First The condition it self or punishment mentioned Secondly The amplification or aggravation of this punishment and condition The condition or punishment mentioned that 's exprest in the word destruction The amplification of this punishment and condition that 's exprest in these words It cometh upon them as travail upon a woman with child and they shall not escape it First For the condition or punishment it self which is here threatned to such kind of persons which were before mentioned it is signified to be destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a very terrible word and we may look upon it as it here lies in the Text according to a threefold Gradation First In its Negative conception Secondly In its Positive And thirdly In its Superlative This word destruction as it is here mentioned carries each of these intimations with it First It has its Negative acception It is destruction it is not peace and safety It was peace and safety which those secure and presumptuous persons before spoken of promised to themselves and pleased themselves in the thoughts of but there 's no such thing happens to them and so it is a frustration and disappointment This is the lot and condition all along of wicked men that they have that least of all which they most of all look for they are cut short both of their desires and expectations which do fail and come to nought The reason of it is this because they go upon an ill ground and foundation where the foundation is but weak the building which is raised upon it must needs sink and fall to the ground Now thus are the hopes and expectations of all wicked persons whiles they say peace and safety they are upon a weak and false bottom and ground which they proceed upon and that is fancy and lust and humor and such things as these and what can follow upon such proceedings as these but even miscarriage and disappointment it self the hope of the Hypocrite shall perish This is good to be taken notice of by us as a check upon all such extravagances as those are to restrain and keep men within the bounds of majesty and holy Awfulness that they may not be too full of confidence and vain expectations as they are sometimes subject to be which there is nothing does so much cure them of as experience and sense of that which is otherwise as it is here declared to be in this Scripture They said peace and safety and behold no such matter it is destruction That 's the first acception of it in the Negative what it was not But secondly Here 's also the Positive what it was and that was the quite contrary and opposite hereunto it was so far from being peace and safety as that instead of it it was affliction and trouble God does not content himself only to disappoint wicked men of their hopes and of the of the good which they expected but also to surprize them with fears and the evils which they have not expected Instead of peace to follow them with horror and instead of safety to expose them to danger not only to punish them with the punishment of loss but with punishment of sense They wait for light but behold obscurity for brightness but they walk in darkness Isa 59.9 Their sorrows shall be multiplied that hasten after other gods Psal 16. Ways of wickedness are ways of affliction to such persons as walk in them so far are they from peace and safety But thirdly That 's not all here 's the Superlative sense also which is considerable of us and that is dectruction and absolute ruine which carries it further yet for the compleating of the punishment of such persons they are not only disappointed of that peace and safety which they expected nor they are not only exercised with that affliction which is quite contrary thereunto but they are moreover absolutely destroyed and brought to nought Vpon the wicked God shall rain snares fire and brimstone and an horribla tempest this shall be the portion of their cup Psal 11.6 Destruction it is of two sorts and comes under a double Consideration either as temporal or as Eternal and each of them are here considerable as the reward of wicked men both one and t'other First For Temporal destruction they have oftentimes a great share in this as it respects this present world God does oftentimes bring strange judgments and calamities upon them and therefore Job puts that question Is there not destruction to the wicked and a strange punishment to the workers of iniquity Is there not that is indeed there is it is a question that carries a strong assertion and asseveration with it there are many persons who by their dissolute courses do bring outward ruin and misery upon themselves and do undo themselves as to this present world But secondly As for Eternal destruction this does to be sure more especially fall upon them as most proper to them Destruction that is damnation and the punishment of body and soul for ever in Hell This is that which here seems more especially to be intended in the Text though the other is not excluded because the Apostle here speaks more particularly of the day of the Lord that is as I have already shewn and of the day of judgment with the consequents of it Now this is that which in that day shall be inflicted upon such kind of people The wicked shall be turned into hell and all the nations that forget God Psal 9.17 This is the sentence which Christ shall pass upon them when he sits upon his Throne of Judgment Depart from me ye cursed into everlasting fire prepared for the devil and his angels Matth. 25.41 And accordingly it is there said that they shall go away into everlasting punishment ver 46 of the same Chapter And 2 Thes 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power And thus much of the condition it self or punishment mentioned in the word destruction which we have considered three manner of ways in its Negative sense in its Positive and in its Superlative The second is the amplification or aggravation of this condition which is considerable in three things more First In the suddenness of it Secondly In the vehemency of it And thirdly In the unavoidableness each of which are illustrated from a very proper and significant similitude of travail upon a woman with child as most lively expressing it We begin with the first aggravation and that is the suddenness or speediness of it it is sudden destruction
Now that which Christ submitted to for us was the worst and most grievous of any other Now the greater was the suffering by so much greater also was the love Thirdly In the full and perfect Application of this his death unto us It is said That he washed us in his own blood He did not sprinkle us only but bath us He did not only bestow some few drops of it upon us but he did drench us and souse us and immerse us over head and ears in it he did give us a plentiful share and interest in it And lastly There 's an Emphasis also in the word of propriety in that it is said His own blood The Priests under the old Law in the discharge and execution of their office they sprinkled the people with blood and did in a sense and after a sort wash them from their sins in it But that blood it was not their own but the blood of beasts yea but Christ he hath of himself purged us from our sins in his own blood as it is here intimated to us And this is a further inlargement of his love towards us The Use of all to our selves is to inlarge our hearts in all thankfulness and acknowledgment to Christ for his goodness which we should be very much quickened unto Oh it is that which we can never sufficiently prize or be affected withal and therefore we should be often and frequent in the thoughts and meditation of it He hath loved us and washed us from our sins in his own blood Oh what an high favour was this and what could he have done more for us It was the highest expression of love that possibly might be And we should be exceedingly ravisnt with it It is a great piece of dulness and deadness in us when it is otherwise with us For it has the perfection of all love in it And we should make it a ground of Incouragement in the expectation of all things else from Christ which are requisite and necessary for us He that has not stuck at this great expression of love which is here mentioned in the Text will be sure not to stick at any thing which is inferiour to it and he that has given us the greater will not stick to give us the less And so the Apostle himself teaches us to reason Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Again we may also carry it higher as to the expectation of higher things from him and as reason from the greater to the less so likewise from the less to the greater and in particular as to the expectation of Heaven and Glory to come If he has received us he will also actually save us as the Apostle reasons Rom. 5.10 For he that has done the one he will do the other likewise upon it He that hath loved us and washed us in his blood will also love us and set us in his throne and will fully perfect and accomplish the work of Salvation for us And so I have done also with the second General part of the Text which is the Description of Christ from the particular discovery of his Affection Who hath washed us c. The third and last is from the effect and result of it in these words And hath made us Kings and Priests unto God and his Father Wherein there 's a twofold Dignity which Believers do partake of from and with Christ the one is the Dignity of Kings and the other is the Dignity of Priests All true Believers they have a share in each of these Offices First In his Kingly Office all true Believers are Kings This is to be taken not in a Temporal sense but in a Spiritual and so the Scripture still expresses it Thus Luk. 12.32 Fear not little flock for it is your Fathers pleasure to give you the kingdom and Luk. 22.29 I appoint unto you a kingdom as my Father hath appointed unto me This it consists of two Parts which are belonging unto it the one is the state of Grace and the other the state of Glory First For the state of Grace All true Christians they are Kings in this particular namely so far forth as they have power over their spiritual Enemies and all those things which might hinder their salvation A true Believer he has power over his own lusts and the corruptions of his own heart in some kind of measure and degree and so in that respect is a King Take men that are slaves to their lusts and they are the greatest slaves and vassals that are But now a Christian he is free from this slavery through the Grace of Christ which is communicated to him And so as he has power over Sin so in some measure over Satan also the King of the bottomless pit as he is call'd the Prince of the world A good Christian by the help of Christ's Spirit hath some power over him also and at last shall be inabled to trample him under his feet in Rom. 16.20 And then for the World also A good Christian he has power over this also so far forth as all things are order'd and disposed to his good All things are yours c. There 's no Providence whatsoever but he is still getting good out of it if it be prosperity it makes him more cheerful in God's service and if it be adversity it draws him so much the nearer to God All things work together for good to them that love God whether in themselves they be good or evil Take even Death it self which is sometimes called the King of Terrours A true Believer through the Grace and help of Christ is in a sort a King over this as having the sting of it taken out of it to him and of an enemy made a friend unto him as being the passage to Glory Thus is he a King in reference to the state of Grace And then in reference to the state of Glory also so far forth as he is an heir of Heaven and shall reign with Christ for ever and ever Thus he is a King in regard of right and title even here in this life though he be not in actual possession Therefore we should learn so to carry and demean our selves as suitable to this condition we should abhor to conform to the world and the lusts and vanities thereof as considering to what we are appointed we should endeavour to have a frame of spirit suitable to such a noble estate as this is wherein we are And this for the first piece of Dignity which is here mentioned and that is of Kings The second Dignity is of Priests And hath made us Priests c. These were another sort of persons who in times past were anointed and Christians are spiritually thus also in sundry respects First In regard of the Prayers which are continually put up by them both for themselves and others
of Instruction still we should have recourse to God for his assistance and blessing of us as before we come to hear so after we have departed from it Lastly â—ractise that which we hear and know already we are never thoroughly sure of any Doctrine till we come to this when it works out into our life this will work it more into our hearts and so again by reflexion when we take things only with the ear and never make any use of them nor draw them out into practise we are from hence but the more hardned against them but when we act them then we suck strength and vertue from them Therefore says our Saviour If ye know these things happy are ye if ye do them Joh. 13.17 And again Joh. 7.17 If any man do his will he shall know of the Doctrine whether it be of God or no c. These are the helps which tend to the working of these things upon our souls which accordingly we should take care of about them And so much for the first Particular in this first General viz. the thing it self simply required attention to the things which we heard c. Now the second is the Comparative Illustration in the word more earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does qualifie it and advance it to us it is not any ordinary attention which will here suffice or serve the turn but such as is more intense and abundant as the word properly signifies and we may state the comparison according to a threefold reference which seems to be carried in it First In reference to other matters of a lower nature We ought to give more earnest heed to these things which are spiritual and matters of Religion than to carnal and matters of the world Secondly In reference to other Doctrine and of a lower dispensation We ought to give more earnest heed to the Gospel and the Doctrine of Christ than to the Law and the Administrations of Moses Thirdly In reference to our selves and our own carriage and behaviour for time past We ought to give more earnest heed now to these things than has formerly been done by us Thus shall we see how this Caution here holds by way of comparison First In reference to other matters of a lower nature We ought to give more earnest heed to these things which are spiritual and matters of Religion than to carnal and matters of the world This at the first hearing will perhaps be thought to be a superfluous admonition for who is there almost that in words will not be ready to profess it and yet when it comes to the practice who is there that walks answerable to it What heed and earnest heed do men give to these things here below and in the mean time neglect the great matters of Christ and Religion and the Gospel and such things as these now here 's a corrective for us We ought to give the more earnest heed to the things we have heard And that upon this account especially because indeed they are matters of greater consequence and importance to us every wise and rational man will frame his heed answerable to the object which it is imployed about now if this be so should not these things of Christianity have the greatest heed and regard from us For what is there of greater interest and concernment than these things are Currite propter animam tota exaggeratio hoec est quod dicitur propter animam says St. Austin to this purpose Run for your souls this is the weight of all that it is said to be for your souls Is it not a mad and foolish thing to pamper our bodies and to neglect our spirits to pursue Temporals and to despise Eternals to grasp earth and to lose heaven Why this is the state and condition of many a wretched person in the world There are many which if they be to strike up a bargain or to make a purchase or to compass any worldly design Oh how wary and cautious will they be give all the heed that may be here and to such advice as might further them in it but as for these things of an higher nature and which concern the welfare of their souls for ever here they are more careless and remiss give no heed or attention at all now this comparison here puts them in mind We ought to give more earnest heed c. Secondly In reference to other Doctrines and of a lower Dispensation We ought to give more earnest heed to the Gospel and Doctrine of Christ than to the Law and Administrations of Moses This is another force of this Comparison and it seems to be very much intended by that which follows in the second and third Verses The Apostle here prefers the Gospel before the Law and would have us to do so likewise in our attention We ought to give the more earnest heed to the things which we have heard that is to these Evangelical points and truths which we have been acquainted now withal they do call for so much the greater and more accurate heed from us As for the ground whereupon they do so that we shall see hereafter when we come to the Inforcement of his Admonition as it is signified in the word therefore the particle of Connexion we may here now only take notice of the thing it self That this greater and more earnest heed is required of us and expected from us to the Gospel than to the Law This is not so to be taken as if hereby we disparaged the Law or took from the authority of it which hath a respect due unto it as well as the Gospel but forasmuch as in it we have not God so fully manifested and laid open and declared to us as we have in that here it is as we shall see more anon that greater heed is required unto it Thirdly This Comparative expression it may be carried in reference to themselves and their own behaviour as to time now past they had began now a little to decline and to languish in their zeal for the Faith and the profession of the Gospel now the Apostle would hereby provoke them and excite them and stir them up to better diligence for time to come We ought to give more earnest heed that is than hitherto and as yet we have done to such things as these are According to which Explication the Emphasis does not lye so much in heed as it does in earnest some kind of heed they gave to them such as it was but it was not that which was enough or sufficient for them to give he would have them now to mend their pace to grow hotter and more eager in these thing than they had formerly been and not to be so sluggish and remiss in them as they seem'd now to be which accordingly concerns us all even for our own parts to take to heart And so now I have done with the first General part of the Text which is the